my translation of ‘A Long-Life Prayer for His Holiness Katog Getse Tulku Rinpoche, Gyurme Tenpa Gyaltsen’

A Long-Life Prayer for His Holiness Kathog Getse Tulku Rinpoche, Gyurme Tenpa Gyaltsen

Externally, you are Bodhisattva Tsewang Chhogdrub,

Internally, you are the Protector of Liberation, Jonangpa,

Secretly, you are the King of Dharmakaya, Nagpopa:

I supplicate Gyurme Tenpa Namgyal.

Wherever I take rebirth, I will praise your unmistaken transmission.

Always remain on the immutable vajra throne.

May you uphold the life-force of the Ngagyur Nyingma teachings,

And place the victory banner of the Kathog Dharma in all directions!

Translated by Erick Sherab Zangpo.

my translation of ‘The Blazing Wheel: A Skillful Method for Accomplishment’

The Blazing Wheel: A Skillul Method for Accomplishment

a Terma of Tulku Zangpo Dragpa and Rigdzin Godem

In the language of India (Sanskrit): Chakra-jvala-novika-nama %

In Tibetan: Khor-lo Bar-wa Zhey-ja-way Drub T’hab %

In English: The Blazing Wheel: A Skillful Method for Accomplishment

I PAY HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS! %

Thus have I heard: at one time, %

The Transcendent Conqueror, the Bhagavan, was abiding at Vajrasana, %

and at that time was subduing Mara. %

The bodhisattvas, who were vidyadharas, Holders of Intrinsic Awareness, using these words spoke respectfully to the Transcendent Conqueror: %

“Bhagavan, until one attains the state of a vidyadhara, a Holder of Intrinsic Awareness, when one has to cut off the many enemies and hindrances, when one has to subdue the many enemies and hindrances, at that time, what skillful means can one use?” %

Thus they respectfully inquired. %

The Transcendent Conqueror answered thus: %

“There is a skillful expedient method for accomplishment, a mantra known as the Blazing Wheel. %

Use this one! %

Retain this one! %

Intone this one! %

Keep this one in your mind! %

When one recites this mantra, one becomes victorious over all hindrances; %

one becomes victorious over all hindrances, and one becomes fearless!” %

This is the mantra: %

OM DHURU DURU CHAKRA %

JAYA JAYA CHAKRA %

HANA HANA CHAKRA %

BHURU BHURU CHAKRA %

BRAHMARA BRAHMARA CHAKRA %

BHEDU MANI CHAKRA %

JVALA JVALA CHAKRA %

SAMBHAVE GANA NAYA SARA CHAKRA %

SALAYA SALAYA CHAKRA %

NAGASHAYA NAGASHAYA CHAKRA %

BAM BAM CHAKRA %

HUM HUM PHAT PHAT %

SAMANTARA CHAKRA %

TIPTA CHAKRA HUNG PHAT %

“When one recites this mantra, fierce and treacherous spirits will be cleared away, %

and one becomes liberated from the maw of destruction, and from billions of treacherous spirits!” %

When these words were uttered thus, the assembly of vidyadharas and bodhisattvas rejoiced: %

They lucidly praised the noble speech of the Transcendent and Accomplished Conqueror. %

This is a hidden treasure of Tulku Zangpo Dragpa, who revealed it from a sloping wall.

It was codified by Rigdzin Godem.

Translated by Erick Sherab Zangpo.

my translation of a terma by Tulku Mingyur Dorje

“Aspiration Prayer”

Victorious Ones and your heirs of all directions and times, heed me! %

I rejoice in the culmination of the two collections! %

All virtue I have accumulated in the three times %

I offer to the Three Jewels. %

May the teachings of the Victorious One increase! %

I dedicate this virtue to all sentient beings. %

May all beings attain buddhahood! %

Gathering all these roots of virtue into one, %

May my mindstream become ripened! %

May I purify the two veils of obscuration, and may I bring the two collections to culmination! %

May I have long life, be free from illness, and may my meditative experience and realization increase! %

Eventually, when my life becomes finished, at that point, %

May I be reborn in Sukhavati! %

Having been born there, in a blossoming lotus, %

With that body as a support, may I attain buddhahood! %

Having attained complete awakening, in all possible realms of experience %

May my emanations act as guides for all beings! %

SAMAYA! %

GYA! GYA! GYA! %

This is a hidden treasure discovered by Tulku Mingyur Dorje.

Translated by Erick Sherab Zangpo.

my translation of The Final Words of Terdag Lingpa, Minling Terchen Gyurme Dorje

The Final Words of Terdag Lingpa, Minling Terchen Gyurme Dorje

Appearance, sound, and awareness: these three are deity, mantra, and the domain of Dharmakaya,

Arising infinitely as the play of the kayas and pristine wakefulness.

In the profound and secret practice of Mahayoga,

May they be of one taste within the indivisible sphere of awakened mind.

This was written by Mingyur Dorje.

Translated by Erick Sherab Zangpo.

my translation of Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer

Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer

by Ju Mipham Rinpoche

HUNG% OR GYEN YUL GYI NUB JANG TS’HAM%

HUNG % On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY ZHEY SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

KHYED KYI JEY SU DAG DRUB KYI %

As I practice, following in your footsteps, %

JIN GYIY LOB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

Refuge and Bodhichitta:

KYAB NAY KUN DU MA HA GURU LA

In the Mahaguru, the union of all sources of Refuge,

DI ZUNG JANG CHHUB BAR DU KYAB SU CHHI

I go for refuge from this moment until complete awakening.

KHA KHYAB DRO KUN SANG GYAY SAR GOD CHIR

So that I may place all beings pervading space on the level of buddhahood,

ZAB LAM LA MAY NAL JOR LA TSON JA

I shall exert myself on the profound path of Guru Yoga.

AH: RANG LU T’HA MAL NAY PAY DUN KHA RU

AH: I am in my ordinary form. In the space before me

OR GYEN DRI MEY DHA NA KO SHAY TS’HO

is the stainless Dhanakosha Lake of Orgyen,

TING ZAB YEN LAK GYAY DEN CHHU GANG WAY

its profound depths filled with water endowed with eight qualities.

U SU RIN CHHEN PAY DONG TAB GYAY TENG

In its center is the stem of a jewelline lotus, it’s petals spread and unfolded on the lake’s surface.

KYAB NAY KUN DU OR GYEN DOR JE CHHANG

Atop this is Orgyen Dorje Chhang, Oddiyana Vajradhara, in whom all sources of Refuge converge.

TS’HEN PAY PAL BAR TS’HO GYAL YUM DANG T’HRIL

Radiating with the splendor of the major and minor marks of perfection, he is embracing Tsogyal, the mother consort.

CHAG YAY DOR JE YON PAY T’HOD BUM NAM

In his right hand he holds a vajra, a vase within a skullcup in his left.

DAR DANG RIN CHHEN RU GYEN GYIY DZEY

They are lustrous and charming in their ornaments of silks, jewels, and bone.

OD NGAY LONG NAY DE CHHEN ZI JIN BAR

Within a vast expanse of five-colored light, they blaze in the majesty and blessing of supreme bliss.

KHOR DU TSA SUM GYA TS’HO TRIN TAR TIB

Surrounding them are an ocean of the Three Roots, who gather like clouds as their retinue.

JIN LAB T’HUG JEY CHHAR BEB DAG LA ZIG

They gaze upon me, raining down a shower of blessings and great compassion.

GYAL KUN NGO WO CHHI MEY YE SHE KUR

To the exalted form of deathless pristine wakefulness, the true face of all Victorious Ones,

DUNG SHUG DRAG PO DAY CHAG TAG TU TS’HAL

I constantly offer homage and prostrations of faith, with powerfully intense yearning.

LU DANG LONG CHOD DU SEM GE WAY TS’HOG

My bodies, wealth, enjoyments, and virtue accumulated throughout the three times –

KUN ZANG CHHOD PAY TRIN DU MIG NAY BUL

Out of my imagination, I offer all these in the manner of Samantabhadra: vast clouds of offerings.

T’HOG MEY NAM SAG DIG TUNG MA LU SHAG

I confess, without exception, all destructive actions and ethical downfalls accumulated since beginningless time.

SRAY CHAY GYAL WA KUN GYI YON TEN GYI

Of the positive qualities of all the Victorious Ones and their heirs,

KHYAB DAG CHIG BU GON BUI NAM T’HAR LA

You are the sole and all-encompassing lord. Protector, in your life example

NYING NAY YI RANG DAY PAY SOL DEB SHING

I rejoice from my heart. To you I pray with faith,

ZAB GYAY CHHO KYI CHHAR CHHEN BEB PAR KUL

Beseeching you to shower down a great rain of vast and profound Dharma.

RANG ZHEN GE WAY NGO PO KUN DOM NAY

Through amassing all virtuous qualities of my own and others,

DRO KHAM GYA TS’HO JI SRID NAY KYI BAR

For as long as the oceanic realms of beings continues, until then,

GON PO KHYED KYI NAM THAR JEY NYEG TE

Protector, I will swiftly follow in the wake of your example.

KHA KHYAB DRO DREN PAY DON DU NGO

I dedicate all this for the guidance of beings pervading space.

KYAB NAY KUN DU KHYEN TS’HEY TER CHHEN PO

Great treasure of transcendent knowledge and love, in whom all sources of Refuge unite,

DU NGEN NYIG MAY KYAB CHHOG RIN PO CHHE

Precious One, you are the supreme refuge in these negative and defiled times.

NGA DOI GYUD PAY NAR SHING DUNG SHUG KYIY

I am tormented by the spread of the five degenerations. With intense longing,

SOL DEB BU LA TS’HE BU T’HUG KYIY GONG

I supplicate you: think lovingly of your child out of your innate compassion.

GONG PAY LONG NAY T’HUG JEY TSAL T’HRUNG LA

From the expanse of your enlightened intent, summon forth great compassion, and

MO DEN DAG GI NYING LA JIN GYIY LOB

Bestow your blessings into my devoted heart.

TAG DANG TS’HEN MA NYUR DU TON PA DANG

Swiftly reveal to me signs and indications,

CHHOG DANG T’HUN MONG NGO DRUB TSAL DU SOL

And grant me supreme and ordinary spiritual attainments!

HUNG% OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG % On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY JE SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

KHYED KYI JEY SU DAG DRUB KYI %

As I practice, following in your footsteps, %

JIN GYIY LAB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

Thus, with these words, recite the Seven-Line Prayer as much as you are able.

Due to the devotion of your prayer, five-colored rays of the light of pristine wakefulness extend like filaments from the point of union and the heart-centers of the father and mother gurus.

As these filaments are absorbed into your own heart-center, reflect that the thread of your mindstream is being infused with blessings.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

Repeat the Vajra Guru mantra as much as is appropriate.

If you feel inclined to offer a tsok, do so here as set out clearly in the following text.

[Note: If you are not offering a tsok, proceed to the final part of the practice, which is marked with *** and begins with "At the Close of the Practice Session".]

***

The Noble Vase of Glory: A Tsok Offering Connected with the Vajra Seven-Line Prayer

Arrange whatever samaya substances, such as meat, alcohol, and so on, that you have available.

HUNG AH LAY CHHO YING DANG NYAM KA PA LAR

HUNG: From AH, a skullcup equal to the basic space of phenomena;

OM LAY NANG SRID DOD YON TS’HOG SU SHOM

From OM, the sense pleasures of the world of phenomenal experience arranged within as the tsok;

HUNG GIY DE CHHEN YE SHE ROL PAR GYUR

Through HUNG, these become the play of supremely blissful pristine wakefulness;

HRIH YIY TSA SUM LHA TS’HOG GYEY PA KANG

Through HRIH, the hosts of deities of the Three Roots are delighted and fulfilled.

OM AH HUNG HRIH:

This consecrates the tsok offerings.

Invitation of the Guests and Offering of the Tsok Substances:

HUNG OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY ZHEY SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

DOD YON TS’HOG LA TREN DREN NA %

As I invite you to this feast of sense pleasures, %

JIN GYIY LAB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

NAY TS’HOG DI RU JIN P’HOB LA %

Rain down your blessings on this unexcelled place! %

TS’HOG CHHOD YE SHE DUD TSIR GYUR %

Transform these tsok offerings into the deathless nectar of pristine wakefulness! %

DRUB CHHOG DAG LA WANG ZHI KUR %

Confer the Four Empowerments upon me, one who aspires to supreme accomplishment! %

GEG DANG LOG DREN BAR CHHAY SOL %

Dispel hindrances, those who lead us astray, and obstacles! %

CHHOG DANG T’HUNG MONG NGO DRUB TSOL %

And grant supreme and ordinary spiritual attainments! %

HUNG LA MA JE TSUN PAY MA T’HOD T’HRENG TSAL

HUNG: Holy Guru, Padma T’hod T’hreng Tsal,

RIG DZIN KHA DROI TS’HOG DANG CHAY PA YI

Together with your retinue of Holders of Intrinsic Awareness and Dakinis –

TSA SUM KUN DU GYAL WAY KYIL KHOR LA

To this mandala of Victorious Ones, in which all aspects of the Three Roots unite:

MO GU DUNG SHUG DRAG PO SOL WA DEB

I pray with devotion, and intense and powerful yearning.

DAG ZHEN GO SUM GE TS’HOG LONG CHOD CHA

All virtue accumulated by myself and others through body, speech and mind, together with all wealth and enjoyments,

NANG SRID DOD YONG GU MA TS’HANG MEY

The whole world of phenomenal experience, and all manner of delightful sense pleasures, with nothing left incomplete –

KUN ZANG DE CHHEN TS’HOG KYI KHOR LOR BUL

I offer all this as Samantabhadra’s ganachakra of supreme bliss.

T’HUG TSEY GYEY ZHEY T’HUG DAM KONG GYUR CHIG

Accept this out of your affectionate love, and be delighted! May it fulfill our sacred bond!

SOL WA DEB SO GU RU RIN PO CHHE

I supplicate you, Guru Rinpoche.

JIN GYIY LAB SHIG RIG DZING KHA DROI TS’HOG

Bestow your blessings, you hosts of Dakinis and Holders of Intrinsic Awareness.

MO DEN BU LA TS’HOG T’HUN NGO DRUB TSOL

Grant supreme and ordinary spiritual attainments to your devoted child.

DAM TS’HIG NYAM CHHAG T’HAM CHAY YANG DU DROL

Please purify all impairments of samaya commitment.

CHHI NANG SANG WAY BAR CHHAY YING SU DROL

Liberate outer, inner, and secret obstacles into basic space.

JANG CHHUB BAR DU DREL JEY DZIN ZHING

Hold me inseparable from you until my complete awakening.

TS’HE SO NYAM T’HOG YAR NGOI DA TAR P’HEL

Increase my longevity, merit, and meditative experiences and realization like the waxing moon,

SAM PA LHUN GYIY DRUB PAR JIN GYIY LOB

And grant your blessings that my wishes be spontaneously accomplished!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

***

At the close of the practice session:

LA MAY NAY SUM YI GE DRU SUM LAY

From the Guru’s three places are the three seed syllables, and from these

OD ZER KAR MAR T’HING SUM JUNG NAY SU

Emerge three rays of white, red, and dark blue light.

RANG GI NAY SUM TH’IM PAY GO SUM GI

As these are absorbed into my own three places, my three doors

DRIB JANG KU SUNG T’HUG KYI DOR JER GYUR

Are purified of obscurations, and transform into vajra body, vajra speech, and vajra mind.

T’HAR NI LA MA KHOR CHAY OD DU ZHU

Finally, the Guru together with his retinue

KAR MAR T’HIG LE HUNG GIY TS’HEN PA RU

Melts into a white sphere tinged with red and marked with HUNG.

RANG GI NYING GAR T’HIM PAY LA MAY T’HUG

As this is absorbed into my own heart-center, the Guru’s awakened mind

RANG SEM YER MEY LHEN KYEY CHHO KUR NAY

And my mind become inseparable. I rest in co-emergent Dharmakaya.

AH AH:

With these words, confront your own mind’s very nature, which is, from the beginning, beyond all artifice and contrivance, all acceptance and rejection. Primordially, it is supreme Dharmakaya — your own true face.

Then, once again, viewing all illusory appearances as being of the nature of the Guru, dedicate the virtue and formulate auspicious wishes.

On the eighth day of the waxing moon, in the month of Drozhin, in the year known as “Subduing Everything” [that is, the seventh month of the Fire Female Pig Year, 1887], this arose from the mind-lake of one who prays that he may serve the Lotus Guru in all lifetimes, Mipham Nampar Gyalwa. May there be virtue! Sarva Mangalam — May everything be auspicious!

Dedication:

DIY TS’HON DU SUM SAG PAY PAY GE TS’HOG KUN

All accumulations of virtue gathered throughout the three times:

MA LU DRO NAM SANG GYAY T’HOB CHHIR NGO

I dedicate these so that all beings without exception may attain buddhahood!

KEY KUN OR GYEN CHHEN PO JEY ZUNG NAY

In all lifetimes, through following the Great Orgyen,

RIM NYIY NGON GYUR DON NYIY T’HAR SHOG

May I actualize the two stages and bring the two benefits to culmination!

Auspicious Verses:

CHHOG SUM TSA SUM JIN LAB GE LEG PAL

The blessings, virtue, auspiciousness, and glory of the Three Jewels and the Three Roots:

CHHOG DU DRO KHAM KHYAB PAY TRA SHIY SHOG

May there be good fortune throughout the realms of beings, in all directions and times!

Dedication and Auspicious Verses composed by Chagdud Tulku Rinpoche.

Condensed Tsok Offering:

Set out the tsok offerings.

OM AH HUNG HO

This consecrates the tsok offerings.

TSA SUM LHA TS’HOG LA TREN DREN SHEG

Hosts of deities of the Three Roots, come! We invite you to this tsok gathering.

CHHI NANG SANG WAY DE CHHEN TS’HOG CHHOD BUL

We present these tsok offerings as outer, inner, and secret supreme bliss.

DAM TS’HIG NYAM CHHAG T’HAM CHAY THOL LO SHAG

We confess all impairments of samaya commitments.

NYIY DZIN DRA GEG CHHO KYI YING SU DROL

Liberate the enemies and hindrances caused by dualistic fixation into the basic space of phenomena.

NYAM NYID DE CHHEN PAY T’HUG DAM KANG

Fulfill the sacred bond of supremely blissful equanimity.

CHHOG DANG T’HUN MONG NGO DRUB TSAL SU SOL

I pray: grant supreme and ordinary spiritual attainments!

This abridged tsok offering, which is useful for accumulating numbers of repetitions [of tsok offering prayers], was composed by Jampal Dorje.

Translated by Erick Sherab Zangpo.

NOTES:

The last line of the Vajra Seven-Line Prayer, GURU PADMA SIDDHI HUNG, is generally pronounced GURU PAYMA SIDDHI HUNG by Tibetans.

Likewise, the Vajra Guru Mantra, OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG, is generally pronounced OM AH HUNG BENDZRA GURU PAYMA SIDDHI HUNG by Tibetans.

One is faced with the difficulty of presenting the Sanskrit as close as possible to how it should actually be pronounced, and how Sanskrit is generally pronounced by Tibetans, which is often quite different.

For example, even the syllable HUNG is a tricky one. In transliteration of actual Sanskrit, it is spelt HUM (with a dot over it). It is almost always pronounced by Tibetan as HUNG. I have chosen to leave it as HUNG rather than the slightly more correct HUM, as according to the rules of Sanskrit, it is a nasalized “m” somewhere between our “m” and “ng”. Thus I am trying to render things as close as possible to actual Sanskrit, while at the same time presenting them the Tibetan way when allowable according to the pronunciation of Sanskrit.

I was faced with confusion when I first came to Tibetan Buddhism and noticed that the lamas pronounced things one way and the English translations of the texts pronounced things another way. It’s not easy to recite a mantra many thousands of times when you are not quite sure about the best way to say it — for me anyway. Right now I’m taking the approach of trying to remain close to the Sanskrit, while providing notes as to the popular Tibetan pronunciation. I hope that this provides a good bridge leading to some kind of harmonious middle-way between Sanskrit and Tibeto-Sanskrit.

Of course, everyone is free to pronounce things however they want, whether that be the Sanskrit way or the Tibetan way — or something in between.

my translation of the Heart Sutra

The Heart-Essence of the Far-Reaching Perfection of Sublime Gnosis, the Transcendent Conqueror Goddess

In the language of India [Sanskrit]: Bhagavati Prajnaparamita Hridaya

In the language of Tibet: Chom-den-day-ma Shey-rab kyi P’ha-rol-tu-chin-pay Nying-po

In English: The Heart-Essence of the Far-Reaching Perfection of Sublime Gnosis, the Transcendent Conqueror Goddess

Thus have I heard: at one time, the Transcendent Conqueror, the Bhagavan, was dwelling at Vulture’s Peak in Rajagriha, together with a great sangha of fully-ordained monks and a great sangha of bodhisattvas, who were all abiding together as one skillful expedient device.

At that time, the Transcendent Conqueror was resting equanimously in the state of meditative absorption which illuminates the infinite variety of phenomena known as “Profound Presence”.

Moreover, also at that time, the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, was completely immersed in investigating the way that the profound practice of Sublime Gnosis is brought to far-reaching perfection, and directly perceived that the five mind-body aggregates are empty of self-nature.

Thereupon, through the extraordinary power of the Buddha, the Venerable Shariputra addressed the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, and asked him thus:

“In what way, in what manner, would any child of noble spiritual heritage who wishes to engage in the practice of the profound far-reaching perfection of Sublime Gnosis train?”

After he had addressed him in this way and inquired thus, the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, spoke thus to the Venerable Shariputra:

“Shariputra! Any son or daughter of noble spiritual heritage, who wishes to engage in the profound far-reaching perfection of Sublime Gnosis would train in this way, would train in this manner: through completely seeing, genuinely and authentically seeing, that even the five mind-body aggregates are completely empty.

Form is empty. Emptiness is form. Form is not other than emptiness; emptiness too is not other than form. In the same way, sensations, perceptions, mental patterns, and consciousness are empty.

Shariputra! Thus, in this way, all phenomena are emptiness. They are without defining characteristics. They are unborn. They are unconfined. They are undistorted. They are free from defects. They do not diminish. They do not increase.

Shariputra! This being so, there is no form. There are no sensations. There are no perceptions. There are no mental patterns. There is no consciousness.

There is no eye. There is no ear. There is no nose. There is no tongue. There is no body. There is no mind.

There are no forms. There are no sounds. There are no smells. There are no tastes. There are no tactile objects. There are no objects of mind-consciousness.

There is no sphere of the visual faculty, up to no sphere of the mental faculty, and all the way up to and including no sphere of mental-consciousness.

There is no ignorance. There is no extinction of ignorance, up to no old age and death, and all the way up to and including no extinction of old age and death.

In the same way, there is no suffering, no origination of suffering, no final annihilation of suffering, and no path. There is no primordial wisdom. There is no attainment. There is also no lack of attainment.

Shariputra! This being so, because bodhisattvas have no attainment, they rely on and abide within the far-reaching perfection of Sublime Gnosis. Since their minds are unobscured, they are without fear. They have entirely transcended all misconceptions, and in the end they reach the final goal of consummate Nirvana.

All the buddhas who abide throughout the three times become complete buddhas and awaken to the unsurpassable, perfect and complete actualization of enlightenment through relying on the far-reaching perfection of Sublime Gnosis.

Therefore, since the mantra of the far-reaching perfection of Sublime Gnosis — the mantra of amazing awareness, the unsurpassable mantra, the mantra which is unequaled even amongst the unequaled, the mantra which thoroughly pacifies all suffering — is not false, it shall be known as being true.

Recite the mantra of the far-reaching perfection of Sublime Gnosis:

TADYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Shariputra! This is how a bodhisattva mahasattva would train in the profound far-reaching perfection of Sublime Gnosis.“

At that, the Transcendent Conqueror arose from his state of meditative absorption, and bestowed a confirmation of excellence upon the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, saying thus:

“Well done! Well done! O child of noble spiritual heritage, in just that way, in just the manner you have described, a child of noble spiritual heritage who wishes to engage in the practice of the profound far-reaching perfection of Sublime Gnosis would practice in just the way you have taught — and even the Thus Gone Ones, the Tathagatas, will rejoice.”

After the Transcendent Conqueror had proclaimed these words, the Venerable Shariputra, the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, and everyone in that retinue: the gods, the humans, the demi-gods, the gandharvas, together with everyone in the entire world, rejoiced; they all greatly praised the noble speech of the Bhagavan, the Transcendent and Accomplished Conqueror.

THE HEART-ESSENCE OF THE FAR-REACHING PERFECTION OF SUBLIME GNOSIS IS COMPLETE.

If you want to practice this sutra, visualize that in the space in front of you is the Thus Gone One, the Tathagata. He is displaying the mudra of “Subduing Mara”, and is surrounded by Avalokiteshvara and Shariputra, who are exchanging questions and answers, etc., and a retinue of the Mahayana and Hinayana sanghas.

While contemplating the meaning of emptiness in your mind, recite the profound sutra up to seven times, or as many times as you like, and recite the gnostic mantra as many times as is appropriate.

Finally, to turn back the maras:

I pay homage to the Buddha!

I pay homage to the Dharma!

I pay homage to the Sangha!

I pay homage to the Great Mother, the Far-Reaching Perfection of Sublime Gnosis!

May my words of truth by accomplished!

Just as, in the past, the powerful lord of the gods, Indra, reflected upon the profound meaning of the Far-Reaching Perfection of Sublime Gnosis in his mind, recited these words aloud, and through this turned back the maras, destructive forces, all other negativity and disharmony in all directions, in that same way, may I, through reflecting upon the profound meaning of the Far-Reaching Perfection of Sublime Gnosis and reciting these words aloud, turn back the maras, destructive forces, and all other negativity and disharmony in all directions!

May they be obliterated!

May the be pacified!

May they be entirely pacified!

And in conclusion:

Whatever arises through interdependent connection

Is unceasing and unborn,

Is uninterrupted, yet is not permanent,

Does not come, and does not go,

Is not separate, yet is not identical.

This is the complete pacification of elaborations.

This pacification is revealed by the noble speech of perfect and complete buddhas, and to this sacred truth, I pay homage!

And with this, recite dedications and auspicious aspirations.

Translated by Erick Sherab Zangpo.

my translations are turning up on the internet

I did a search for my name and found that my older translation of the Eight Verses of Mind Training had somehow found its way to DharmaData.Org.

See:  http://www.dharmadata.org/index.php?option=com_content&task=view&id=279&Itemid=85

I’m going to email them and have them update it to the newer version (recently posted here, see below or click on ‘Translations’ on the side bar). I wonder how it got on this site though. Interesting.

my translation of ‘The Eight Verses of Mind Training’

The Eight Verses of Mind Training

composed by Dorje Senge, the Kadampa Geshe Langri Thangpa

1.

The thought of accomplishing the highest benefit

For all sentient beings

is more precious than a wish-fulfilling gem, so

I will constantly practice holding it dear.

2.

Whenever I associate with others,

I will see myself as lower than them all,

And from the very depths of my heart,

I will practice cherishing others as supreme.

3.

In all activities I will examine my mindstream,

And the moment that a disturbing emotion arises,

Ferociously endangering myself and others,

Using forceful methods, I will confront and counteract it.

4.

Whenever I see a being of negative disposition,

Oppressed by negative actions and intense suffering,

As if had met a precious treasure,

I will hold such a rare one dear.

5.

When others, out of jealousy,

Unreasonably treat me with abuse and slander,

I will practice accepting defeat and loss,

And offering victory and gain to them.

6.

When someone I have helped and assisted,

And in whom I had high hopes,

Completely irrationally inflicts harm upon me,

I will see that person as a holy spiritual friend.

7.

In brief, both directly and indirectly,

I will offer all benefit and happiness to all beings, my mothers,

And take all my mothers’ harmful actions and suffering

Secretly upon myself.

8.

Engaging in these practices without staining or polluting them

With the Eight Worldly Concerns,

I will practice recognizing all phenomena as illusory,

And liberate all beings from their bondage.

Translated by Erick Sherab Zangpo.

The Buddha-nature Sutra (Tathagatagarbha Sutra)

(note: also could be rendered as ‘The Matrix of the Tathagata Sutra’, ‘The Matrix of the Thus Gone One Sutra’, ‘The Matrix of the Thus Come One Sutra’, ‘The Womb of the Tathagata Sutra’, ‘The Womb of the Thus Gone One Sutra’, ‘The Womb of the Thus Come One Sutra’, ‘The Embryo of the Tathagata Sutra’, ‘The Embryo of the Thus Gone One Sutra’, ‘The Embryo of the Thus Come One Sutra’, ‘The Essence of the Tathagata Sutra’, ‘The Essence of the Thus Gone One Sutra’, ‘The Essence of the Thus Come One Sutra, ‘The Buddha-matrix Sutra’, ‘The Buddha-womb Sutra’, ‘The Buddha-embryo Sutra’, ‘The Buddha-essence Sutra’, ‘The Buddhic Matrix Sutra’, ‘The Buddhic Womb Sutra’, ‘The Buddhic Embyro Sutra’, ‘The Buddhic Essence Sutra’, etc. –Erick)

Thus have I heard. At one time the Buddha was staying on the Vulture Peak near Rajagrha in the lecture hall of a many-tiered pavilion built of fragrant sandalwood. He had attained buddhahood ten years previously and was accompanied by an assembly of hundreds and thousands of great monks and a throng of bodhisattvas and great beings sixty times the number of sands in the Ganges River. All had perfected their zeal and had formerly made offerings to hundreds of thousands of myriad legions of buddhas. All could turn the irreversible wheel of the Dharma. If a being were to hear their names, he would become irreversible in the highest path. Their names were Bodhisattva Dharma-Wisdom, Bodhisattva Lion-Wisdom, Bodhisattva Adamantine Wisdom (Vajra-mati), Bodhisattva Harmonious Wisdom, Bodhisattva Wonderful Wisdom, Bodhisattva Moonlight, Bodhisattva Jeweled Moon, Bodhisattva Full Moon, Bodhisattva Courageous, Bodhisattva Measureless Courage, Bodhisattva Transcending the Triple World, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Fragrant Elephant, Bodhisattva Fine Fragrance, Bodhisattva Finest Fragrance, Bodhisattva Main Treasury, Bodhisattva Sun Treasury, Bodhisattva Display of the Standard, Bodhisattva Display of the Great Standard, Bodhisattva Stainless Standard, Bodhisattva Boundless Light, Bodhisattva Bestower of Light, Bodhisattva Stainless Light, Bodhisattva King of Joy, Bodhisattva Eternal Joy, Bodhisattva Jeweled Hand, Bodhisattva Treasury of Space, Bodhisattva King of Light and Virtue, Bodhisattva Self-Abiding King of Dharanis, Bodhisattva Dharani, Bodhisattva Destroying All Ills, Bodhisattva Relieving All the Ills of Sentient Beings, Bodhisattva Joyous Thoughts, Bodhisattva Satisfied Will, Bodhisattva Eternally Satisfied, Bodhisattva Shining on All, Bodhisattva Moon Brightness, Bodhisattva Jewel Wisdom, Bodhisattva Transforming into a Woman’s Body, Bodhisattva Great Thunderclap, Bodhisattva Spiritual Guide, Bodhisattva Not Groundless Views, Bodhisattva Freedom in All Dharmas, Bodhisattva Maitreya, and Bodhisattva Manjusri. There were also present bodhisattvas and great beings just like them from countless Buddha lands, whose number equalled sixty times the number of sands in the Ganges River. Together with an uncountable number of gods, nagas, yaksas, gandharvas, asuras, garudas, kinnaras, and mahoragas [all divine and quasi-divine beings], they all gathered to pay their respects and make offerings.

At that time, the Buddha sat up straight in meditation in the sandalwood pavilion and, with his supernatural powers, put on a miraculous display. There appeared in the sky a countless number of thousand-petaled lotus flowers as large as chariot wheels, filled with colors and fragrances that one could not begin to enumerate. In the center of each flower was a conjured image of a Buddha. The flowers rose and covered the heavens like a jewelled banner, each flower giving forth countless rays of light. The petals all simultaneously unfolded their splendor and then, through the Buddha’s miraculous powers, all withered in an instant. Within the flowers all the Buddha images sat cross-legged in the lotus position, and each issued forth contless hundreds of thousands of rays of light. The adornment of the spot at the time was so extraordinary that the whole assembly rejoiced and danced ecstatically. In fact, it was so very strange and extraordinary that all began to wonder why all the countless wonderful flowers should suddenly be destroyed. As they withered and darkened, the smell they gave off was foul and loathsome.

But at that point the World-honored One realized why the bodhisattvas were perplexed, so he addressed Vajramati (Adamantine Wisdom), saying, “O good son. If there is anything in the Buddha’s teaching that perplexes you, feel free to ask about it.” Bodhisattva Vajramati knew that everyone in the whole assembly was perplexed, and so addressed the Buddha, saying, “O World-honored One, why are there conjured Buddha images in all of the innumerable flowers? And for what reason did they ascend into the heavens and cover the world? And why did the Buddha images each issue forth countless hundreds of thousands of rays of light?” Everyone in the assembly looked on and then joined his hands together in respect. At that point, Bodhisattva Vajramati spoke in verses, saying:

“Never ever have I witnessed
A miraculous display like today’s.
To see hundreds of thousands and millions of buddhas
Seated in the calyxes of lotus flowers,
Each emitting countless streams of light,
Filling all the fields,
Scattering the dirt of false teachers,
Adorning all the worlds!
The lotuses suddenly wilted;
There was not one which was not disgusting.
Now tell us,
Why did you display this conjured vision?
We see buddhas more numerous than
The sands of the Ganges,
And incalculable transfigured forms.
Never before have I seen
The like of what I am witnessing now.
I wish you would give us a clear explanation.”

At that time the World-honored One spoke to Vajramati and the other bodhisttvas, saying, “Good sons, there is a great vaipulya-sutra called the ‘Tathagatagarbha’. It was because I wanted to expound it to you that I showed you these signs. You should all listen attentively and ponder it well.” All said, “Excellent. We very much wish to hear it.”

The Buddha said, “Good sons, there is a comparison that can be drawn between the countless flowers conjured up by the Buddha that suddenly withered and the innumerable conjured buddha images with their many adornments, seated in the lotus position within the flowers, who cast forth light so exceedingly rare that there was no one in the assembly who did not show reverence. In a similar fashion, good sons, when I regard all beings with my buddha eye, I see that hidden within the klesas [negative mental traits] of greed, desire, anger, and stupidity there is seated augustly and unmovingly the tathagata’s wisdom, the tathagata’s vision, and the tathagata’s body. Good sons, all beings, though they find themselves with all sorts of klesas, have a tathagatagarbha that is eternally unsullied, and that is replete with virtues no different from my own. Moreover, good sons, it is just like a person with supernatural vision who can see the bodies of tathagatas seated in the lotus position inside the flowers, even though the petals are not yet unfurled; whereas after the wilted petals have been removed, those tathagatas are manifested for all to see. In similar fashion, the Buddha can really see the tathagatagarbhas of sentient beings. And because he wants to disclose the tathagatagarbha to them, he expounds the sutras and the Dharma, in order to destroy klesas and reveal the buddha nature. Good sons, such is the Dharma of all the buddhas. Whether or not buddhas appear in the world, the tathagatagarbhas of all beings are eternal and unchanging. It is just that they are covered by sentient beings’ klesas. When the Tathagata appears in the world, he expounds the Dharma far and wide to remove their ignorance and tribulation and to purify their universal wisdom. Good sons, if there is a bodhisattva who has faith in this teaching and who practices it single-mindedly, he will attain liberation and true, universal enlightenment, and for the sake of the world he will perform buddha deeds far and wide.”

At that point, the World-honored One expressed himself in verses, saying:

“It is like the wilted flowers;
Before their petals have opened,
One with supernatural vision can see
The unstained body of the Tathagata.
After the wilted flowers are removed,
One sees, without obstacle, the Teacher,
Who, in order to sever klesas,
Triumphantly appears in the world.
The Buddha sees that all kinds of beings
Universally possess the tathagatagarbha.
It is covered by countless klesas,
Just like a tangle of smelly, wilted petals.
So I, on behalf of all beings,
Everywhere expound the true Dharma,
In order to help them remove their klesas
And quickly reach the Buddha way.
I see with my Buddha eye
That in the bodies of all beings
There lies concealed the buddhagarbha,
So I expound the Dharma in order to reveal it.

“Or good sons, it is like pure honey in a cave or a tree, surrounded and protected by a countless swarm of bees. It may happen that a person comes along who knows some clever techniques. He first gets rid of the bees and takes the honey, and then does as he will with it, eating it or giving it away far and wide. Similarly, good sons, all sentient beings have the tathagatagarbha. It is like pure honey in a cave or tree, but it is covered by klesas, which, like a swarm of bees, keep one from getting to it. With my Buddha eye I see it clearly, and with appropriate skilful techniques I expound the Dharma, in order to destroy klesas and reveal the Buddha vision. And everywhere I perform Buddha deeds for the benefit of the world.” Thereupon the World-honored One expressed himself in verses, saying:

“It is just like what happens when the honey in a cave or tree,
Though surrounded by countless bees,
Is taken by someone who knows a clever technique
To first get rid of the swarm.
The tathagatagarbha of sentient beings
Is like the honey in a cave or tree.
The entanglement of ignorance and tribulation
Is like the swarm of bees
That keep one from getting to it.
For the sake of all beings,
I expound the true Dharma with skilful means,
Removing the bees of klesas,
Revealing the tathagatagarbha.
Endowed with eloquence that knows no obstacle,
I preach the Dharma of sweet dew,
Compassionately relieving sentient beings,
Everywhere helping them to true enlightenment.

“Or, good sons, it is like a kernel of wheat that has not yet had its husk removed. Someone who is impoverished might foolishly disdain it, and consider it to be something that should be discarded. But when it is cleaned, the kernel can always be used. In like fashion, good sons, when I observe sentient beings with my Buddha eye, I see that the husk of klesas covers their limitless Tathagata vision. So with appropriate skilful means I expound the Dharma, to enable them to remove those klesas, purify their universal wisdom, and to attain in all worlds the highest true enlightenment.” Thereupon, the World-honored One expressed this in verses, saying:

“It is just like what happens when all the kernels,
The husks of which have not yet been washed away,
Are disdained by someone who is impoverished,
And said to be something to be discarded.
But although the outside seems like something useless,
The inside is genuine and not to be destroyed.
After the husks are removed,
It becomes food fit for a king.
I see that all kinds of beings
Have a buddhagarbha hidden by klesas.
I preach the removal of those things
To enable them to attain universal wisdom.
Just as I have a Tathagata nature,
So do all beings.
When they develop it and purify it,
They quickly attain the highest path.

“Or, good sons, it is like the genuine gold that has fallen into a pit of waste and been submerged and not seen for years. The pure gold does not decay, yet no one knows that it is there. But suppose there came along someone with supernatural vision, who told people, ‘Within the impure waste there is a genuine gold trinket. You should get it out and do with it as you please.’ Similarly, good sons, the impure waste is your innumerable klesas. The genuine gold trinket is your tathagatagarbha. For this reason, the Tathagata widely expounds the Dharma to enable all beings to destroy their klesas, attain true enlightenment, and perform Buddha deeds.”

At that time the World-honored One expressed himself in verses, saying:

“It is just like what happens when gold is submerged
In impure waste, where no one can see it.
But someone with supernatural vision sees it
And tells people about it, saying
‘If you get it out and wash it clean,
You may do with it as you will,’
Which causes their relatives and family all to rejoice.
The Well-departed One’s vision is like this.
He sees that for all kinds of beings,
The Tathagata nature is not destroyed,
Though it is submerged in the muddy silt of klesas.
So he appropriately expounds the Dharma
And enables them to manage all things,
So that the klesas covering the Buddha nature
Are quickly removed and beings are purified.”

“Or, good sons, it is like a store of treasure hidden beneath an impoverished household. The treasure cannot speak and say that it is there, since it isn’t conscious of itself and doesn’t have a voice. So no one can discover this treasure store. It is just the same with sentient beings. But there is nothing that the power of the Tathagata’s vision is afraid of. The treasure store of the great Dharma is within sentient beings’ bodies. It does not hear and it is not aware of the addictions and delusions of the five desires. The wheel of samsara turns and beings are subjected to countless sufferings. Therefore buddhas appear in the world and reveal to them the Dharma store of the tathagata in their bodies. And they believe in it and accept it and purify their universal wisdom. Everywhere on behalf of beings he reveals the tathagatagarbha. He employs an eloquence which knows no obstacle on behalf of the Buddhist faithful. In this way, good sons, with my buddha eye I see that all beings possess the tathagatagarbha. And so on behalf of bodhisattvas I expound this Dharma.” At that point, the Tathagta expressed himself in verses, saying:

“It is like a store of treasure
Inside the house of an impoverished man.
The owner is not aware of it,
Nor can the treasure speak.
For a very long time it is buried in darkness,
As there is no one who can tell of its presence.
When you have treasure but do not know of it,
This causes poverty and suffering.
When the buddha eye observes sentient beings,
It sees that, although they transmigrate
Through the five realms of reincarnation,
There is a great treasure in their bodies
That is eternal and unchanging.
When he sees this, the Buddha
Teaches on behalf of all beings,
Enabling them to attain the treasure-store of wisdom,
And the great wealth of widely caring for one another.
If you believe what I have taught you
About all having a treasure store,
And practice it faithfully and ardently,
Employing skillful means,
You will quickly attain the highest path.

“Or, good sons, it is like the pit inside a mango fruit which does not decay. When you plant it in the ground, it grows into the largest and most regal of trees. In the same manner, good sons, when I look at sentient beings with my Buddha vision, I see that the tathagatagarbha is surrounded by a husk of ignorance, just as the seeds of a fruit are only found at its core. Good sons, that tathagatagarbha is cold and unripe. It is the profound quiescence of nirvana that is brought about by great wisdom. It is called the truly enlightened one, the Tathagata, the arhat, and so on. Good sons, after the Tathagata has observed sentient beings, he reveals this message in order to purify the wisdom of bodhisattvas and great beings.”

At that point, the World-honored One expressed himself in verses, saying:

“It is just like the pit of a mango fruit
Which does not decay.
Plant it in the earth
And inevitably a great tree grows.
The Tathagata’s faultless vision
Sees that the tathagatagarbha
Within the bodies of sentient beings
Is just like the seed within a flower or fruit.
Though ignorance covers the buddhagarbha,
You ought to have faith and realize
That you are possessed of samadhi wisdom,
None of which can be destroyed.
For this reason I expound the Dharma
And reveal the tathagatagarbha,
That you may quickly attain the highest path,
Just as a fruit grows into the most regal of trees.

“Or, good sons, it is like a man with a statue of pure gold, who was to travel through the narrow roads of another country and feared that he might be victimized and robbed. So he wrapped the statue in worn-out rags so that no one would know that he had it. On the way the man suddenly died, and the golden statue was discarded in an open field. Travelers trampled it and it became totally filthy. But a person with supernatural vision saw that within the worn-out rags there was a pure gold statue, so he unwrapped it and all paid homage to it. Similarly, good sons, I see the different sentient beings with their many klesas, transmigrating through the long night of endless samsara, and I perceive that within their bodies is the wondrous garbha of the Tathagata. They are august and pure and no different from myself. For this reason the Buddha expounds the Dharma for sentient beings, that they might sever those klesas and purify their Tathagata wisdom. I turn the wheel of the Dharma again and again in order to convert all worlds.”

At that point, the World-honored One expressed himself in verses, saying:

“It is like a traveller to another country
Carrying a golden statue,
Who wraps it in dirty, worn-out rags
And discards it in an unused field.
One with supernatural vision sees it
And tells other people about it.
They remove the dirty rags and reveal the statue
And all rejoice greatly.
My supernatural vision is like this.
I see that beings of all sorts
Are entangled in klesas and evil actions
And are plagued with all the sufferings of samsara.
Yet I also see that within
The dust of ignorance of all beings,
The Tathagata nature sits motionless,
Great and indestructible.
After I have seen this,
I explain to bodhisattvas that
Klesas and evil actions
Cover the most victorious body.
You should endeavor to sever them,
And manifest the Tathagata wisdom.
It is the refuge of all
Gods, men, nagas, and spirits.

“Or, good sons, it is like a woman who is impoverished, vile, ugly, and hated by others, who bears a noble son in her womb. He will become a sage king, a ruler of all the four directions. But she does not know his future history, and constantly thinks of him as a base-born, impoverished child. In like fashion, good sons, the Tathagata sees that all sentient beings are carried around by the wheel of samsara, receiving suffering and poison, but their bodies possess the tathagata’s treasure store. Just like that woman, they do not realize this. This is why the Tathagata everywhere expounds the Dharma, saying, ‘Good sons, do not consider yourselves inferior or base. You all personally possess the Buddha nature.’ If you exert yourselves and destroy your past evils, then you will receive the title of bodhisattvas or world-honored ones, and convert and save countless sentient beings.

At that point, the World-honored One expressed himself in verses, saying:

“It is like an impoverished woman
Whose appearance is common and vile,
But who bears a son of noble degree
Who will become a universal monarch.
Replete with seven treasures and all virtues,
He will possess as king the four quarters of the earth.
But she is incapable of knowing this
And conceives only thoughts of inferiority.
I see that all beings
Are like infants in distress.
Within their bodies is the tathagatagarbha,
But they do not realize it.
So I tell bodhisattvas,
‘Be careful not to consider yourselves inferior.
Your bodies are tathagatagarbhas;
They always contain
The light of the world’s salvation.’
If you exert yourselves
And do not spend a lot of time
Sitting in the meditation hall,
You will attain the path of very highest realization
And save limitless beings.”

“Or, good sons, it is like a master foundryman casting a statue of pure gold. After casting is complete, it is inverted and placed on the ground. Although the outside is scorched and blackened, the inside is unchanged. When it is opened and the statue taken out, the golden color is radiant and dazzling. Similarly, good sons, when the Tathagata observes all sentient beings, he sees that the buddhagarbha is inside their bodies replete with all its many virtues. After seeing this, he reveals far and wide that all beings will obtain relief. He removes klesas with his adamantine wisdom, and reveals the Buddha body like a person uncovering a golden statue.”

At that point, the World-honored One expressed himself in verses, saying:

“It is like a great foundry
With countless golden statues.
Foolish people look at the outside
And see only the darkened earthen molds.
The master foundryman estimates that they have cooled,
And opens them to extract their contents.
All impurity is removed
And the features clearly revealed.
With my Buddha vision
I see that all sentient beings are like this.
Within the mud shell of passions,
All have the Tathagata-nature.
By means of adamantine wisdom,
We break the mold of the klesas
And reveal the tathagatagarbha,
Like pure, shining gold.
Just as I have seen this
And so instructed all the bodhisattvas,
So should you accept it,
And convert in turn all other beings.”

At that point, the World-honored One spoke to Vajramati and the other bodhisattvas and great beings, saying, “Whether you are monks or laypersons, goods sons and daughters, you should accept, recite, copy, revere, and widely expound this ‘Tathagatagarbha Sutra’ for the benefit of others. The virtues that you will derive from it are inestimable. Vajramati, if there were a bodhisattva who, for the sake of the Buddha path, worked diligently and assiduously, or who cultivated spiritual powers, or who entered all of the samadhis, or who desired to plant the roots of virtue, or who worshiped the Buddhas of the present, more numerous than the sands of the Ganges River, or who erected more seven-jeweled stupas than there are sands in the Ganges River, of a height of ten yojanas [one yojana equals about nine miles] and a depth and breadth of one yojana, or who set up in those stupas seven-jeweled couches covered with divine paintings, or who daily erected for each Buddha more seven-jeweled stupas than there are sands in the Ganges River, and who presented them to each Tathagata and bodhisattva and sravaka in the assembly, or who did this sort of thing everywhere for all the present-day Buddhas, whose number is greater than the sands of the Ganges River, or who erected fifty times more jewelled stupas than there are sands in the Ganges River and who presented them to each Tathagata and bodhisattva and sravaka in the assembly, or who did this sort of thing everywhere for all the present-day Buddhas, whose number is greater than the sands of the Ganges River, or who erected fifty times more jewelled stupas than there are sands in the Ganges River and who presented them as an offering to fifty times more Buddhas and bodhisattvas and sravakas in the assembly than there are sands in the Ganges River, and who did this for countless hundreds and thousands and tens of thousands of eons, O Vajramati, that bodhisattva would still not be the equal of the person who finds joy and enlightenment in the ?Tathagatagarbha Sutra?, who accepts it, recites it, copies it, or even reveres but a single one of its metaphors. O Vajramati, even though the number of good roots and virtues planted by those good sons on behalf of the Buddhas is incalculable, it does not come to a hundredth or a thousandth or any possible calculable fraction of the number of virtues attained by the good sons and daughters who revere the ‘Tathagatagarbha Sutra’.”

At that point, the World-honored One expressed himself in verses, saying:

“If there is a person seeking enlightenment
Who listens to and accepts this sutra,
And who copies and reveres
Even a single verse,
The subtle and profound garbha of the Tathagata
Will instantly come forth, accompanied with joy.
If you give yourself to this true teaching
Your virtues will be incalculable.
If there is a person seeking enlightenment
Who has attained great spiritual powers,
And who desires to make an offering
To the Buddhas of the ten directions
And to the bodhisattvas and sravakas of the assembly,
The number of which is greater
Than the sands of the Ganges,
A hundred million times incalculable;
If for each of the Buddhas
He constructed a marvellous jewelled stupa
Ten yojanas in height
And a breadth of forty li [one li equals about one-third of a mile],
Within which he would bestow a seven-jeweled seat,
With all the marvels
Appropriate for the august Teacher,
Covered with divine pictures and cushions,
Each one with its own unique designs;
If he offered to the Buddhas and the Sangha
An incalculable number of these,
More than the sands of the Ganges River,
And if he offered them
Without ceasing day or night
For hundreds and thousands
And tens of thousands of eons,
The virtues he would obtain in this manner
Could not be compared with
The far greater virtues of
The wise person who listens to this sutra,
Who accepts even a single metaphor from it
And who explains it for the benefit of others.
Beings who take refuge in it
Will quickly attain the highest path.
Bodhisattvas who devote their thought
To the profound tathagatagarbha,
Know that all beings possess it
And quickly attain the highest path.”

At that time the World-honored One again addressed Bodhisattva Vajramati, saying, “An incalculable time far back in the distant past, longer ago than many inconceivable countless eons, there was a buddha who was called the Eternally Light-Bestowing King, the Tathagata, the Arhat, the Truly Enlightened One, the One Possessed of Shining Actions, the One Who has Well Transcended the World, the Master Who Has Grasped the Highest, the Hero of Harmony, the Teacher of Men and Gods, the Buddha, the World-honored One. O Vajramati, why was he called the Eternally Light-Bestowing King? When that Buddha was originally practicing the bodhisattva path and descended as a spirit into his mother?s womb, he always gave off light which penetrated and illuminated in an instant even the tiniest atoms of all the thousands of Buddha worlds in the ten directions. Any being who saw this light was filled with joy. His klesas were destroyed; he became endowed with the power of form; his wisdom was perfected; and he attained an eloquence which knew no obstacle. If a denizen of hell, a hungry ghost, an animal, King Yama, Lord of the Dead, or an asura saw this light, all of his rebirths in evil realms were cut off and he was born as a god. If any god saw this light, he attained irreversibility in the highest path and was endowed with the five supernatural powers. If anyone who had attained irreversibility saw this light, he attained unborn dharma-patience and the fifty dharanis [incantations] of virtue. Vajramati, all the lands illuminated by that light became stately and pure, like translucent porcelain, with golden cords marking out the eightfold path, luxuriant with the fragrance of various kinds of jewelled trees, flowers, and fruits. Light breezes blew gently through them, producing soft, subtle sounds that expounded freely and unrestrainedly the three jewels, the bodhisattva virtues, the power of good roots, the study of the path, meditation, and liberation. Beings who heard it all attained joy in the Dharma. Their faith was made firm and they were forever freed from the realms of evil rebirth. Vajramati, because all the beings of the ten directions were instantly enveloped in light, at six o?clock every morning and evening they joined their palms together and offered worship. Vajramati, until the time he attained buddhahood and nirvana without a remainder, the place where that bodhisattva issued forth from the womb always shone with light. And after his final nirvana the stupa in which his ashes were kept also gleamed with light. Consequently, the inhabitants of the heavenly realms called him the Eternally Light-bestowing King. Vajramati, when the Eternally Light-bestowing King, the Tathagata, the Arhat, the Universally Enlightened One, first attained buddhahood, among his Dharma-disciples there was a bodhisattva named Boundless Light, as well as a group of two billion other bodhisattvas. The great being Bodhisattva Boundless Light turned toward the spot where the Buddha was and asked about the ‘Tathagatagarbha Sutra’, and the Buddha expounded it. He was in his seat for fifty long eons. And because he protected the thoughts of all the bodhisattvas, his voice reached everywhere in the ten Buddha worlds, even down to the smallest atoms, and it spread to hundreds of thousands of Buddha lands. Because of the numberless different backgrounds of the bodhisattvas, he presented hundreds of thousands of metaphors. He called it the ‘Mahayana Tathagatagarbha Sutra’. All thhe bodhisattvas who heard him preach this sutra accepted it, recited it, and practiced it just as it had been explained. All but four of the bodhisattvas attained buddhahood. Vajramati, you must not regard them as exceptional. How could Bodhisattva Boundless Light be different from you? You are identical with him. The four bodhisattvas who had not yet attained buddhahood were Manjusri, Avalokitesvara, Mahasthamaprapta, and you, Vajramati. Vajramati, the ‘Tathagatagarbha Sutra’ has an abundant capacity. Anyone who hears it can attain the Buddha path.”

Then the Buddha again expressed himself in verse, saying:

“Countless eons ago
A Buddha named King of Light
Always shone forth great light
And illumined innumerable lands everywhere.
Bodhisattva Boundless Light
First attained the way under that Buddha,
And requested this sutra.
The Buddha accordingly preached it.
All those who encountered it were victorious,
And all those who heard it
Attained buddhahood,
Except for four bodhisattvas.
Manjusri, Avalokitesvara,
Mahasthamaprapta, and Vajramati–
These four bodhisattvas
All formerly heard this Dharma.
Of them, Vajramati
Was the most gifted disciple.
At the time he was called Boundless Light
And had already heard this sutra.
When I originally sought the way
At the lion standard marking the Buddha place,
I too once received this sutra
And practiced it as I had heard it.
Because of these good roots,
I quickly attained the Buddha path.
Therefore all bodhisattvas
Ought to uphold and preach this sutra.
After you have heard it
And practiced just as it has been explained,
You will become Buddhas just like I am now.
If a person upholds this sutra,
He will comport himself like the World-honored One.
If a person obtains this sutra,
He will be called ‘Lord of the Buddhadharma’,
And then, on behalf of the world, he will protect
What all the Buddhas proclaim.
If anyone upholds this sutra,
He will be called ‘The Dharma King’,
And in the eyes of the world
He will deserve to be praised
Like the World-honored One.”

Then, when the World-honored One had finished expounding this sutra, Vajramati, together with the four groups of bodhisattvas, the gods, the gandharvas, the asuras, and the rest, rejoiced at what they had heard the Buddha explain, and they practiced it as they had been told.

The End of the “Tathagatagarbha Sutra.”

_________________________________

Translated by William H. Grosnick.

The Filial Piety Sutra

The Filial Piety Sutra

The Buddha Speaks about the Deep Kindness
of Parents and the Difficulty in Repaying it.

Thus I have heard, at one time, the Buddha dwelt at Shravasti, in the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary, together with a gathering of great Bhikshus, twelve hundred fifty in all and with all of the Bodhisattvas, thirty-eight thousand in all.

At that time, the World Honoured One led the great assembly on a walk toward the south. Suddenly they came upon a pile of bones beside the road. The World Honoured One turned to face them, placed his five limbs on the ground, and bowed respectfully.

Ananda put his palms together and asked the World Honoured One, “The Tathagata is the GreatTeacher of the Triple Realm and the compassionate father of beings of the four kinds of births. He has the respect and reverence of the entire assembly. What is the reason that he now bows to a pile of dried bones?

The Buddha told Ananda, “Although all of you are my foremost disciples and have been members of the Sangha for a long time, you still have not achieved far-reaching understanding. This pile of bones could have belonged to my ancestors from former lives. They could have been my parents in many past lives. That is the reason I now bow to them.” The Buddha continued speaking to Ananda, “These bones we are looking at can be divided into two groups. One group is composed of the bones of men, which are heavy and white in color. The other group is composed of the bones of women, which are light and black in color.”

Ananda said to the Buddha, “World Honoured One, when men are alive in the world, they adorn their bodies with robes, belts, shoes, hats and other fine attire, so that they clearly assume a male appearance. When women are alive, they put on cosmetics, perfumes, powders, and elegant fragrances to adorn their bodies, so that they clearly assume a female appearance. Yet, once man and women die, all that is left are their bones. How does one tell them apart? Please teach us how you are able to distinguish them.”

The Buddha answered Ananda, “If when men are in the world, they enter temples, listen to explanations of Sutras and Vinaya texts, make obeisance to the Triple Gem, and recite the Buddha’s names, then when they die, their bones will be heavy and white in colour. Most women in the world have little wisdom and are saturated with emotion. They give birth to and raise children, feeling that this is their duty. Each child relies on its mother’s milk for life and nourishment, and that milk is a transformation of the mother’s blood. Each child can drink up to one thousand two hundred gallons of its mother’s milk. Because of this drain on the mother’s body whereby the child takes milk for its nourishment, the mother becomes worn and haggard and so her bones turn black in colour and are light in weight.”

When Ananda heard these words, he felt a pain in his heart as if he had been stabbled and wept silently. He said to the World Honoured One, “How can one repay one’s mother’s kindness and virtue?”

The Buddha told Ananda, “Listen well, and I will explain it for you in detail. The fetus grows in its mother’s womb for ten lunar months. What bitterness she goes though while it dwells there! In the first month of pregnancy, the life of the fetus is as precarious as a dewdrop on grass: how likely that it will not last from morning to evening but will evaporate by midday!”

“During the second lunar month, the embryo congeals like curds. In the third month it is like coagulated blood. During the fourth month of pregnancy, the fetus begins to assume a slightly human form. During the fifth month in the womb, the child’s five limbs- two legs, two arms, and a head- start to take shape. In the sixth lunar month of pregnancy, the child begins to develop the essences of the six sense faculties: the eyes, ears, nose, tongue, body and mind. During the seventh month, the three hundred sixty bones and joints are formed, and the eighty-four thousand hair pores are also complete. In the eight lunar month of the pregnancy, the intellect and the nine apertures are formed. By the ninth month the fetus has learned to assimilate the different nutrients of the foods it eats. For example, it can assimilate the essence of peaches, pears, certain plant roots and the five kinds of grains.”

“Inside the mother’s body, the solid internal organs used for storing hang downward, while the hollow internal organs used for processing, spiral upward. These can be likened to three mountains, which arise from the face of the earth. We can call these mountains Mount Sumeru, Karma Mountain, and Blood Mountain. These analogous mountains come together and form a single range in a pattern of upward peaks and downward valleys. So too, the coagulation of the mother’s blood from her internal organs forms a single substance, which becomes the child’s food.”

“During the tenth month of pregnancy, the body of the fetus is completed and ready to be born. If the child is extremely filial, it will emerge with palms joined together in respect and the birth will be peaceful and auspicious. The mother will remain uninjured by the birth and will not suffer pain. However, if the child is extremely rebellious in nature, to the extent that it is capable of committing the five rebellious acts*, then it will injure its mother’s womb, rip apart its mother’s heart and liver, or get entangled in its mother’s bones. The birth will feel like the slices of a thousand knives or like ten thousand sharp swords stabbing her heart. Those are the agonies involved in the birth of a defiant and rebellious child.”

To explain more clearly, there are ten types of kindnesses bestowed by the mother on the child:

The first is the kindness of providing protection and care while the child is in the womb.

The second is the kindness of bearing suffering during the birth.
The third is the kindness of forgetting all the pain once the child has been born.

The fourth is the kindness of eating the bitter herself and saving the sweet for the child.

The fifth is the kindness of moving the child to a dry place and lying in the wet herself.

The sixth is the kindness of suckling the child at her breast, nourishing and bringing up the child.

The seventh is the kindness of washing away the unclean.

The eight is the kindness of always thinking of the child when it has traveled far.

The ninth is the kindness of deep care and devotion.

The tenth is the kindness of ultimate pity and sympathy.

1. THE KINDNESS OF PROVIDING PROTECTION AND CARE WHILE THE CHILD IS IN THE WOMB

The causes and conditions from accumulated kalpas grows heavy,
Until in this life the child ends up in its Mother’s womb.
As the months pass, the five vital organs develop;
Within seven weeks the six sense organs start to grow.
The mother’s body becomes as heavy as a mountain;
The stillness and movements of the fetus are like a kalpic wind disaster.
The mother’s fine clothes no longer hang properly,
And so her mirror gathers dust.

2. THE KINDNESS OF BEARING SUFFERING DURING BIRTH

The pregnancy lasts for ten lunar months
And culminates in difficult labour at the approach of the birth.
Meanwhile, each morning the mother is seriously ill
And during each day drowsy and sluggish.
Her fear and agitation are difficult to describe;
Grieving and tears fill her breast.
She painfully tells her family
That she is only afraid that death will overtake her.

3. THE KINDNESS OF FORGETTING ALL THE PAIN ONCE THE CHILD HAS BEEN BORN

On the day the compassionate mothers bears the child,
Her five organs all open wide,
Leaving her totally exhausted in body and mind.
The blood flows as from a slaughtered lamb;
Yet, upon hearing that the child is healthy,
She is overcome with redoubling joy,
But after the joy, the grief returns,
And the agony wrenches her very insides.

4. THE KINDNESS OF EATING THE BITTER HERSELF AND SAVING THE SWEET FOR THE CHILD

The kindness of both parents is profound and deep,
Their care and devotion never cease.
Never resting, the mother saves the sweet for the child,
And without complain she swallows the bitter herself.
Her love is weighty and her emotion difficult to bear;
Her kindness is deep and so is her compassion.
Only wanting the child to get its fill,
The compassionate mother doesn’t speak of her own hunger.

5. THE KINDNESS OF MOVING THE CHILD TO A DRY PLACE AND LYING IN THE WET HERSELF

The mother is willing to be wet
So that the child can be dry.
With her two breasts she satisfies its hunger and thirst;
Covering it with her sleeve, she protects it from the wind and cold.
In kindness, her head rarely rests on the pillow,
And yet she does this happily,
So long as the child is comfortable,
The kind mother seeks no solace for herself.

6. THE KINDNESS OF SUCKLING THE CHILD AT HER BREAST, NOURISHING AND BRINGING UP THE CHILD

The kind mother is like the great earth.
The stern father is like the encompassing heaven:
One covers from above; the other supports from below.
The kindness of parents is such that
They know no hatred or anger toward their offspring,
And are not displeased, even if the child is born crippled.
After the mother carries the child in her womb and gives birth to it,
The parents care for and protect it together until the end of their days.

7. THE KINDNESS OF WASHING AWAY THE UNCLEAN

Originally, she had a pretty face and a beautiful body,
Her spirit was strong and vibrant.
Her eyebrows were like fresh green willows,
And her complexion would have put a red rose to shame.
But her kindness is so deep she will forgo a beautiful face.
Although washing away the filth injures her constitution,
The kind mother acts solely for the sake of her sons and daughters,
And willingly allows her beauty to fade.

8. THE KINDNESS OF ALWAYS THINKING OF THE CHILD WHEN IT HAS TRAVELLED FAR

The death of loved ones is difficult to endure.
But separation is also painful.
When the child travels afar,
The mother worries in her village.
From morning until night, her heart is with her child,
And a thousand tears fall from her eyes.
Like the monkey weeping silently in love for her child,
Bit by bit her heart is broken.

9. THE KINDNESS OF DEEP CARE AND DEVOTION

How heavy is parental kindness and emotional concern!
Their kindness is deep and difficult to repay.
Willingly they undergo suffering on their child’s behalf.
If the child toils, the parents are uncomfortable.
If they hear that he has traveled far,
They worry that at night he will have to lie in the cold.
Even a moment’s pain suffered by their sons and daughters.
Will cause the parents sustained distress.

10. THE KINDNESS OF ULTIMATE COMPASSION AND SYMPATHY

The kindness of parents is profound and important.
Their tender concern never cease.
From the moment they awake each day, their thoughts are with their children.
Whether the children are near or far away, the parents think of them often.
Even if a mother lives for a hundred years,
She will constantly worry about her eighty year old child.
Do you wish to know when such kindness and love ends?
It doesn’t even begin to dissipate until her life is over!

The Buddha told Ananda, “When I contemplate living beings, I see that although they are born as human beings, nonetheless, they are ignorant and dull in their thoughts and actions. They don’t consider their parents’ great kindness and virtue. They are disrespectful and turn their backs on kindness and what is right. They lack humaneness and are neither filial nor compliant.”

“For ten months while the mother is with child, she feels discomfort each time she rises, as if she were lifting a heavy burden. Like a chronic invalid, she is unable to keep her food and drink down. When the ten months have passed and the time comes for the birth, she undergoes all kinds of pain and suffering so that the child can be born. She is afraid of her own mortality, like a pig or lamb waiting to be slaughtered. Then the blood flows all over the ground. These are the sufferings she undergo.”

“Once the child is born, she saves what is sweet for him and swallows what is bitter herself. She carries the child and nourishes it, washing away its filth. There is no toil or difficulty that she does not willingly undertake for the sake of her child. She endures both cold and heat and never even mentions what she has gone through. She gives the dry place to her child and sleeps in the damp herself. For three years she nourishes the baby with milk, which is transformed from the blood of her own body.”

“Parents continually instruct and guide their children in the ways of propriety and morality as the youngsters mature into adults. They arrange marriages for them and provide them with property and wealth or devise ways to get it for them. They take this responsibility and trouble upon themselves with tremendous zeal and toil, never speaking about their care and kindness.”

“When a son or daughter become ill, parents are worried and afraid to the point that they may even grow ill themselves. They remain by the child’s side providing constant care, and only when the child gets well are the parents happy once again. In this way, they care for and raise their children with the sustained hope that their offspring will soon grow to be mature adults.”

“How sad that all too often the children are unfilial in return! In speaking with relatives whom they should honour, the children display no compliance. When they ought to be polite, they have no manners. They glare at those whom they should venerate, and insult their uncles and aunts. They scold their siblings and destroy any family feeling that might have existed among them. Children like that have no respect of sense of propriety.”

“Children may be well taught, but if they are unfilial, they will not heed the instructions or obey the rules. Rarely will they rely upon the guidance of their parents. They are contrary and rebellious when interacting with their brothers. They come and go from home without ever reporting to their parents. Their speech and actions are very arrogant and they act on impulse without consulting others. Such children ignore the admonishments and punishments set down by their parents and pay no regard to their uncles’ warnings. Yet, at the same time, they are immature and always need to be looked after and protected by their elders.”

“As such children grow up, they become more and more obstinate and uncontrollable. They are entirely ungrateful and totally contrary. They are defiant and hateful, rejecting both family and friends. They befriend evil people and under influence, soon adopt the same kinds of bad habits. They come to take what is false to be true.”

“Such children may be enticed by others to leave their families and run away to live in others towns, thus denouncing their parents and rejecting their native town. They may become businessmen or civil servants who languish in comfort and luxury. They may marry in haste, and that new bond provides yet another obstruction which prevents them from returning home for long periods of time.”

“Or, in going to live in other towns, these children may be incautious and find themselves plotted against or accused of doing evil. They may be unfairly locked up in prison or they may meet with illness and become enmeshed in disasters and hardships, subject to the terrible pain of poverty, starvation, and emaciation. Yet no one there will care for them. Being scorned and disliked by others, they will be abandoned on the street. In such circumstances, their lives may come to an end. No one bothers to try to save them. Their bodies swell up, rot, decay, and are exposed to the sun and blown away by the wind. The bones entirely disintegrate and scatter as these children come to their final rest in the dirt of some other town. These children will never again have a happy reunion with their relatives and kin. Nor will they ever know how their ageing parents mourn for and worry about them. The parents may grow blind from weeping or become sick from extreme grief and despair. Constantly dwelling on the memory of their children, they may pass away, but even when they become ghosts, their souls still cling to this attachment and are unable to get it go.”

“Others of these unfilial children may not aspire to learning, but instead become interested in strange and bizarre doctrines. Such children may be villainous, coarse and stubborn, delighting in practices that are utterly devoid of benefit. They may become involved in fights and thefts, setting themselves at odds with the town by drinking and gambling. As if debauchery were not enough, they drag their brothers into it as well, to the further distress of their parents.”

“If such children do live at home, they leave early in the morning and do not return until late at night. Never do they ask about the welfare of their parents or make sure that they don’t suffer from heat or cold. They do not inquire after their parents’ well being in the morning or the evening, nor even on the first and fifteenth of the lunar month. In fact, it never occurs to these unfilial children to ever ask whether their parents have slept comfortably or rested peacefully. Such children are simply not concerned in the least about their parents’ well being. When the parents of such children grow old and their appearance becomes more and more withered and emaciated, they are made to feel ashamed to be seen in public and are subjected to abuse and oppression.”

“Such unfilial children may end up with a father who is a widower or a mother who is a widow. The solitary parents are left alone in empty houses, feeling like guests in their own homes. They may endure cold and hunger, but no one takes heed of their plight. They may weep incessantly from morning to night, sighing and lamenting. It is only right that children should provide for ageing parents with food and drink of delicious flavours, but irresponsible children are sure to overlook their duties. If they ever do attempt to help their parents in any way, they feel embarrassed and are afraid people will laugh at them. Yet, such offspring may lavish wealth and food on their own wives and children, disregarding the toil and weariness involved in doing so. Other unfilial offspring may be so intimidated by their wives that they go along with all of their wishes. But when appealed to by their parents and elders, they ignore them and are totally unfazed by their pleas.”

“It may be the case that daughters were quite filial to their parents before their own marriages, but they may become progressively rebellious after they marry. This situation may be so extreme that if their parents show even the slightest signs of displeasure, the daughters become hateful and vengeful toward them. Yet they bear their husband’s scolding and beatings with sweet tempers, even though their spouses are outsiders with other surnames and family ties. The emotional bonds between such couples are deeply entangled, and yet these daughters hold their parents at a distance. They may follow their husbands and move to other towns, leaving their parents behind entirely. They do not long for them and simply cut off all communication with them. When the parents continue to hear no word from their daughters, they feel incessant anxiety. They become so fraught with sorrow that it is as if they were suspended upside down. Their every thought is of seeing their children, just as one who is thirsty longs for something to drink. Their kind thoughts for their offspring never cease.”

“The virtue of one’s parents’ kindness is boundless and limitless. If one has made the mistake of being unfilial, how difficult it is to repay that kindness!”

At that time, upon hearing the Buddha speak about the depth of one’s parents kindness, everyone in the Great Assembly threw themselves on the ground and began beating their breasts and striking themselves until their hair pores flowed with blood. Some fell unconscious to the ground, while others stamped their feet in grief. It was a long time before they could control themselves. With loud voices they lamented, “Such suffering! What suffering! How painful! How painful! We are all offenders. We are criminals who have never awakened, like those who travel in a dark night. We have just now understood our offenses and our very insides are torn to bits. We only hope that the World Honoured One will pity and save us. Please tell us how we can repay the deep kindness of our parents!”

At the time the Tathagata used eight kinds of profoundly deep and pure sounds to speak to the assembly. “All of you should know this. I will now explain for you the various aspects of this matter.”

“If there were a person who carries his father on his left shoulder and his mother on his right shoulder until his bones were ground to powder by their weight as they bore through to the marrow, and if that person were to circumambulate Mount Sumeru for a hundred thousand kalpas until the blood that flowed out covered his ankles, that person would still not have repaid the deep kindness of his parents.”

“If there were a person who, during the period of a kalpa fraught with famine and starvation, sliced the flesh off his own body to feed his parents and did this as many times as there are dust motes as he passed through hundreds of thousand of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of this parents, took a sharp knife and cut his eyes and made an offering of them to the Tathagatas, and continued to do that for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there a person who, for the sake of this father and mother, used a sharp knife to cut out his heart and liver so that the blood flowed and covered the ground and if he continued in this way to do this for hundreds of thousands of kalpas, never once complaining about the pain, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of his parents, took a hundred thousand swords and stabbed his body with them all at once such that they entered one side and came out the other, and if he continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of his parents, beat his bones down to the marrow and continued in this way to do this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of this parents, swallowed molten iron pellets and continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

At that time, upon hearing the Buddha speak about the kindness and virtue of parents, everyone in the Great Assembly wept silent tears and felt searing pain in their hearts. They reflected deeply, simultaneously brought forth shame and said to the Buddha, “World Honoured One, how can we repay the deep kindness of our parents?”

The Buddha replied, “Disciples of the Buddha, if you wish to repay your parents’ kindness, write out this Sutra on their behalf. Recite this Sutra on their behalf. Repent of transgressions and offenses on their behalf. For the sake of your parents, make offerings to the Triple Gem. For the sake of your parents, hold the precept of pure eating. For the sake of your parents, practise giving and cultivate blessings. If you are able to do these things, you are being a filial child. If you do not do these things, you are a person destined for the hells.”

The Buddha told Ananda, “If a person is not filial, when his life ends and his body decays, he will fall into, the great Avici Hell. This great hell is eighty thousand yojanas in circumference and is surrounded on all four sides by iron walls. Above, it is covered over by nets, and the ground is also made of iron. A mass of fire burns fiercely, while thunder roars and bright bolts of lightning set things afire. Molten brass and iron fluids are poured over the offenders’ bodies. Brass dogs and iron snakes constantly spew out fire and smoke which burns the offenders and broils their flesh and fat to a pulp.”

“Oh, such suffering! Difficult to take, difficult to bear! There are poles, hooks, spears, and lances, iron hal