Life of the Fifth Dalai Lama: Volume IV, Part I 8186471472

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SATA-PITAKASERIES . INDO-ASIAN LITERATURES

Volume 392 Reproduced in original scripts and languages Translated, annotated and critically evaluated by specialists of the East and the West Founded by

Prof. RAGHUVIRA M .A., Ph.D., D .Litt. et Phil. Continued by LOKESH CHANDRA

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- T(P!IR- ~ -~ - =- ~

- "llZ- "1R- ~ - ~-fi:!re-~ ' i .- "'l'IJ'l1-~-~ ~41"'15° due to the falseness (Zol) of the minister, 51 (verse 22, line 3:) (whose) body was fully-ripened like the very nature of wihappiness, (which unhappiness was) (verse 22, line 2:) the intoxicating poison roused by the wicked mantras52 (verse 22, line I:) of the demons wlw spread their lust on the corpse of evil - [p. Sb:] (verse 23, lines 4-5:) such wonders as his consent to a rain offlowers, wetted by immaterial nectar, were the m.tUIJler (=measure) of his austerities. 22-23. (VI. The arising of his thought of enlightenment:) 53 (As to) the manner in which he looked for the alternative path of virtue and knowledge, which (would dispel) the power of belief in the crooked line 54 ( =path) drawn by the pe~ ofpartisanship and followed by the thoughts of the multitude: By means of the disciplined rules and the teachings which adhered to the former (beliefs), (24) The arising of his thought (of enligtenment) filled the (four) directions and (all) the continents with the (light of the) orb of the sun of religion and (secular) government. In accordance (with this), and in accordance with the fact that that means56 which had arisen in the spotless sky had form, he was seen as a sign of increasing hope.51 25. The fruit of good .deeds, accumulated for ages by embodied beings and fallen on the sea of compassion, was recognised (Nos-Zin) without a shadow of doubt (Nem-Nur). Having been thrice-tested, (its) entirely purified, precious gold-washed light devoured the darkness (PHvogs-Mun J. 26. (VIl. His renunciation of the world:) 58 His broad mind, which (floated) on the waves of untainted59 freedom (from Sarhsiira), was his way of living on the nectar which quickly repelled the hooded snake - moving its tongue of suffering - from the (way of living as) husband and wife, which depended on that

venorrwus snar.e of Sarhsiira. 27. Through the great ocean of the world of many kingdoms (rGyal-Ma,i); on the boat of the entirely pure law of the pratirrwksha vows; (following) the habit of riding on the wind of the conjunction offirm (rJUJw/.edge ) and skill (in the choice of means); and searching for the genuine gem (of religion), he entirely abandoned (the world). 28. The sea of Sarhsiira,00 filled with the powe,ful waves of suffering, and plagued by 200 poisonous sea-rrwnsters, was pushed fa r back (by him). The numerous worlds universally

flllroductory Verses

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realised this object of worship 61 as the Victor of the three times. 29.

(VIII. His mastery of knowledge:)62 [p. 9a:J As soon as you had struck, with your skilful fingers, [p. 8b:J the tambura (=lute) 63 of knowledge (Ses-Bya) with its strings of learning (Rig-Pa), [p. 9a:J the sounds which revealed the true nature (Ran-mTSHan) of al/forms of beliefs, (were) also alluned to the sounds of the All-Knowing One. 30. From the words and expressions of the teaching (bSlab-gZi), which showed the invincible force of the truth of the nature of cause and effect, came the steps (taken by) minds which we re - (as a result of the teaching) - without incompleteness, seats of the exalted learning which was worthy of holy ones. 31. And that one64 - the ocean of whose wide knowledge, with its wide and deep bottom enriched only by the precious treasuries of all teachings, was undiscovered even by the two exalted gods - thought idly: shall/ put by (my) lute? 32.

(IX. His conquest of other sects:)65 Although he did not have the weapons held by brave warriors in battle, such as a very sharp sword and a strong armour, 66 (nevertheless) by means of the Vajra of magical power and knowledge, he conquered the hordes of demons who appear as doubts"1 inside (one's mind). As a sign (of this victory), (33). The drum (proclaimed) the Jame of the means of victory which conquered the non-Buddhists (PHyi-Rol)- who were (like) innumerable68 clouds, hurrying to darken the teaching of the Victor, in which (clouds) were collected the mouth-froth of their dissensions, vomited out as the rain of unhappiness which was (inherent) in them together with their forces. 34. Although the three worlds, (over which the drum) sent forth its own sound- like (rhe drum of) a (Cakravart"i) king, who turns round (the three worlds) by means of (his) wheel, without exhortation 69 - became lands converted (to his creed), 70 (nevertheless) being (further) touched by his laws (bKa'-bTags), 11 which were as white as his fame, the world was released in nectar. 35.

(X. His attainment of enlightenment:)72 By means of his long breathing exercises13 (in search) for the w1dejiled'~ essence (and) by means of his firm vows which stopped (all) other movements offoodsa which produce th e powers of the body, his fully ripened body was placed in the "receptacle" of living ( in accordance with) the three ordinary faiths. 76 36. [p. 9b-11:] This body, which rose in the firmament of the pure Samsiiric mind, having, by means of the strength of its wonder-working powers,n gone to many fields of wonders, such as Sr"iparvata,78 [p. 9b-I:] and having obtained the nectar granted by order of the gods of the three veins, 19 ( attained) full enlightenment. 37.

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Whoever can aspire to the praise which was bestowed on you alone - the second teacher of the Teaching (Buddhism) - by the Victor and his sons? The gods of the three veins joyfully scattered (a) the sounds of the prophecies of the acceptable and the rejectable and (b)flowers. 38.

(XI. His turning of the wheel of religion:) 80 While the golden thousand-spoked wheel 81 of the song of the 84,0008 2 Dhannaskandhas, 83 previously swig through his beautiful throat by the Victor, incessantly revolved inside the three worlds, (39) His following was assembled by the proud roar of his high birth, his ten powers 84 and his ten possessions, 85 to destroy the pride of the gods. 86 That basket ( of his teaching), matching the power of innwnerab/e aeons (of time), filled with hope, was the story of the (turning of the) wheel of religion. 40. Filling all quarters with its deep sounds emanating from the single strand of truth was the word of the All-Knowing One. As soon as the many kanna-possessing 81 persons heard it, the sounds which ravish the body and mind overwhelmed them and they obtained the fruit of Nirvii.T}-Q- 41(XII. His attainment ofa Vajra-body:) 88

Although 89 the gift - sought by the lamp of the Sun-and-Moon of the acquired merits (bSod-Nams) of these sentient beings, as ( extensive as) the sky . . :. (which was) this "collection " (PHuii-Po )90 containing the three hidden guides (Buddhas),91 in which ("collection ") all the beauties of the (80) signs and (32) marks92 had been perfected, (42). [p. lOa-11:J (a) Having done (the deed) of destroying, by the magic of Nirv[u;a, 93 that body which had heard the lUlpleasant sounds of the four types of Sarizsaric 94 "compounded things " 95 and (b) living even in the middle of an aeon (of time), ascended96 to the body of the teacher Vajrasattva, (43). (Nevertheless), at the end of extinguishing - by means of the flow of the nectar of holy religion - the fire of Samsara, 91 kindled by one's actions, [p. lOa-1:] his profound (=Nirva1J.ic) and vast (=Sarhsa ric) deeds (in the spheres of) religion and (secular) government, (done ) in order to show (the nature of) "compounded things" in (his) hundredth (appearance as an) ordinary person, 98 were a load ( large and heavy enough to be carried by) an elephant. 44. On me, a small mouse, has (that load) been heavily loaded, together with many instructions about what to accept and what to reject. May the gods and sky-wanderers take to the Pure Region this poor (record of a) few deeds, which (has been written) merely (to show) how (he attained) NirviirJ.a. 45. At the abridgment of the holy deeds ( of the Dalai Lama) in this manner, (even) the cloud ( of the followers) of Kun,.Tu b'h.LivPo,C/J (although) unable to conceal their fatigue , ' 00 composed (sPel) about a hundred words only of s weet-sounding expressions of praise, as a

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precursor (=token) of their faith. '0 ' 46. 102

(Homage to the Buddha:) He whose Bodhi-essence was unshaken as he sat, with unwavering vow, on the seat of pure kusa grass, in an attitude of bliss, and fixed his gaze wholly on the point where his meditation, in which all his thoughts were placed, was undisturbed; Although the god of love and his followers began to deploy, together with their intolerable and very fierce armies, (against him), (nevertheless), their sharp swords fell down on the ground as fragments of sweet and soft flowers. Whose virtue (bSod-Nams), necessary for rendering every effort to beguile him with the beguilement of desire as empty of result as chasing a bunch offlowers in the sky, was his fully-perfected knowledge; He who had fully acquired the three bodies which were the result of his casting .a side the dqrkness of (empirical) knowledge (produced by) vices, 103 which are caused by error; he who was the descendant of Ikshvaku, the crest-jewel of gods and men, the object of praise by all in Samsara and NirvaT}a, to him I bow. 47. Brahma, Siva, Vish1'}u' 04 and the others, being greatly conceited, did not go beyond the vast sea of Samsara, with its many evils, and also did not put an end to its vices of lust, anger and ignorance. Although PurarJ.a-Kasyapa 105 and others were renowned as teachers, [p. lOb:] (nevertheless, because) they were devoid of the fragrance produced by the joy of supreme enlightenment, the essence of some permanent and some transitory106 heterodox creeds 1rn was at some distance from these ( renowned teachers). The ripened (fruit on the) bough of the wish-fulfilling tree, which (fruit) was (heavy with) the weight of the (three) difficultiesI08 (overcome by) the two stores (of knowledge and meritorious actions) swayed (in the wind). (The Buddha was) the blessing of that sweetsmelling fruit of true love towards all living beings impartially. 109 0 the Buddha alone has the faultless virtue which is the magical power to destroy the lute (rGvud-Man) of the Gandharvas and the boat of (=carrying) the hordes of the armies of Mara. To that treasure (the Buddha), at all times, I bow. 48. (Homage to the Dharma:) Not only the sounds of the five-faced god (Siva)IIO - who had peifected the three skills and possessed supreme discernment - (emanating) continuously from his lovely neck. 111 but also the loudly-proclaimed speech (m THor-sGrov-Pa'i sKad) of the most sweetsounding sixty-limbed sayings ( ~Sun) which were the 84,000 Dharma-skandhas suited to the sphere of sentient beings and the faculties, made the elephant of the two obscurations tremble and brought out the essence of the truth from its sheath. Th e conch-shell, winding to the right, was the blessing which destroyed the great fear, which, (like) a disease, plagued the three worlds with their great annies o f ~ under the

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earth, their gods' 12 above the earth and their many creatures on the surface of the earth. The pure white makara 11 3 of the prof ound and very extensive holy religion became a vicious killer. To that, I bow with all my being. 49.

(Homage to the Sangha:) The excellent seed, produced by the Victor, having dwelt (its)full (length of time) in the soil of religion and having become visible (above the ground), put out the irreversible stalk of the Victor. (The stal.k's) quality (Yon-Tan) of (possessing) the liberation which is the knowledge which sees the ultimate truth, (placed like the moon) in the middle of ten million stars, dropped into Emptiness the nectar of work which rejoices in doing good to others. The virtue (bSod-Nams) (oft/wt necar) possessed the strength (dPa')- cool in the shade of etemal joy, (doing ) good (to others) and (bringing) happiness (to them) - which (came) close to destroying entirely the sharp pain (caused by) the deeds, vices and hot "tangibles " 114 of living beings as (extensive as) the limitless sky. (That virtue) has been trmzsformed into the supreme object of worship which is the noble assembly, the Sangha. 0 "Lord of the night" 115 (of the Sangha), [p. lla:] complete with (your) sixteen pure white phases, 116 crest-jewel of the three worlds, to you I bow. 50.

(Prayer to the Limitless god:) 11 7 The lotus of marks and signs, which was his handsome body with its hundred virtues, having bloomed, an excellent sweet fragrance arose (from it). Whatever wondeiful thing (mTHar-Ba 'i dNos) it may have been to se~ and touch it, even by the mere recollection of hearing (his words) and thinking (about them), the power to destroy 11 8 the dead 119 sea of Sarizsara - (which is filled) with limitless fear (because it is) the eternal play(-ground) of the water-demons of many sins - is fully obtained. 0 (lord), not only are you the merciful lord who has acquired immeasurable life and kno wledge, but you are also a treasury of compassion, the exalted supreme god, who has entirely completed the two duties for many aeons. May you who are worshipped as the supreme teacher of that holy region which is the same as that which is (hwwn as) bDe-Ba-Can (Sukhavafi) 120 - where feelings of joy and happiness are full - bestow the fulfilment of life on (this) aeon. 51 .

(Prayer to A valokitesvara:) He who was the principal fo rm of the compassion of all the Victors, (which form was) as large as the circumference of the circle of the measureless sky, was the god (dBanPHvu~. "isvara) visible in the wide world. With his lotus-sign, he was the only lord of the world of the five kinds of living beings, 121 who are (=whose members are), by far, completely beyond (=greater than) the number of the limitless and immeasurable particles (of sand) in the river Ganges. He was the Buddha, who shone like a treasury of the lights of knowledge, which conquered (all) that is classified under the name of (mental and

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spiritual) darkness. He who had none higher on earth appeared in visible form. 122 Nevertheless, may he who had the special (Bodhi-)sattva nature to open the 100 gates of the 100,000 profound (=Nirva7J.ic) and vast (=Samsaric) deeds of the Blessed One, the great (Sakya-)muni, the lord of the field of the Potala, the Vajra-sun who is constantly worshipped, bestow his blessings on (our) lives. 52. (Prayer to Kurukulla:) (She who was) the beautiful treasury, (containing) the hundreds of whatever things, whether immobile or completely mobile, which are obtained in this world, totally removed - by means of the very clean and sweet flow of water which is the eight limbs (of the path) ,- the 404 poor sufferings of (=seffered by) all embodied beings. [p. llb:J After that, she was joined to the power of the god of happiness. 123 She is widely known as the Blessed Kurukulla. (That) heart-ravishing mother, who gave birth to the Victor and who radiated more light than the brightness of a heap of red-coloured corals and the brilliance of a thousand suns rolled into one, Having pierced the heart of desire 124 - which is (like) a bird, drawn towards the soft, tender and variegated lotus-lineage 125 - raised the hero's lance on "the peak of existence. " 126 May she who is (thus) worshipped grant the fulfilment of all wishes. 53. (Praise of Paclmasambbava:) He who was self-originated from the navel itself of the lotus, (and was) made handsome by the adornment ofmarks and signs, (being) innately united in the clear (union of) Means and Wisdom, (he), the glorious Vajra-bearing god, Whose magical mark (=characteristic) of illusory appearance, 127 although famed as eight (in number), had as many appearances of birth in the many spheres (of existence) as there are different types in the sphere of living beings; Whose passionless and peaceful mind, although free from thought-constructions, united the gift of the undefiled bliss, which is the essence (=semen) of the great secret, with the goddess-owner 128 of the Dharma-sphere, the mother 'TSHo-rGyal; Whose mundane and supramundane 129 treasure of accomplishments was (like) a sword offull enlightenment, 130 incomparable in life and learning, 131 may that Padmavajra, the eternal refuge, be praised. 54. (Praise of the Royal Patrons of Buddhism:)

King THo-Ri gNan-bTSan, the great store of mercy and the embodiment of compassion, who, for the sake of the clear Teaching of the victor, took the fonn of a king of (mortal) men in this land of snowy mountains, was the first-born of the holy religion. In the fifth generation (after him), 132 as an arising of the k11owledge of the trurh, in accordance with prophecy, Sron.-bTSan sGam-Po rose like the sun. The white umbrella of

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well-being and happiness having been unfurled as the only light, (And) the flower of the god Brahma having bloomed, the swarms of bees, which (swarms) were the many skilled translators and pa,.uf.its enjoyed, with great relish, the honey of the sutras and sastras. Because of the setting-forth of, the listening-to and thinking-on (the Buddhist texts) translated (by them), Those who made clear the precious teaching (of Buddhism), such as the sovereign lord KHri-!De gTSug-brTan and other Royal Patrons of Buddhism (CHos-Kvi rGyal-Po) - the stalk of (the seed sown by) the Victor - [p. 12a:] who arrived in succession, are worthy of praise. 55.

(Praise of bTSmi-KHa-Pa:) That teaching, which, because there was no certainty, in this world, of a successor to Manjufri-vajra bTSon-KHa-Pa - who had the supreme power of working for the sake of others, which (power) was bey ond (=greater than) the special quality of the beautiful wonder of ( a) the precious wish-fulfilling jewel, whose wide effulgence fills all the directions with the glorious power ('Bvor-Ba, vibhuti)1 33 of bestowing wealth (PHunTSHogs. sampad)134 and (b) the very famous holy tree of paradise whose sweet smell satisfies the risi.ngJJleasure of the gods - was (taught by bTSon-KHa-Pa as) an equal (=substitute) of himself, is an object to be praised by all the creatures of the three worlds. 56. (Praise of the teachers of the Dalai Lama:) The lord P[llJ.-CHen CHos-Kyi rGyal-mTSHan, 135 who was the equal of Upagupta, the opener of the door which held (=opened to) the three highest teachings of the pratimoksha laws, which are the basis of the Victor's teachings; The honourable teacher who belonged to the 'KHon family, (namely), dPal-'Byor !Hun-Grub, 136 who p ossessed excellent merit, rich with the store of good fortune extending to the bottom (of the ocean) of understanding and truth, (which ocean was the result) of the gathering-together of all the rivers of the teachings of all directions; He who had the name of Bya Rin-CHen bSod-Nams mCHog-Gi-mTHu-La.s YonsGrub, who was comparable to the white moon which was famous as Bu-sTon CHos-rJe, who (Bu-sTon) had acquired all the secrets of an All-Knowing One; May these, (on the) two feet (of each of whom) arose all the blessed marks of (having) the ornament of the spotless, 137 beautiful wheel, be praised as the four crest-ornaments of the three worlds. 57. The festi val of the day (which is given) to all embodied creatures by the sun; 138 the coolness ( caused) by the moon; 139 The healing of diseases and the blessing of care (brought about) by means of the pleasant medicine ( given) by the lotus; the satisfying of all desires by the wish-fulfilling tree; (And) the doing of good to others by the great ones' 40 are ( all) ( examples of) naturalness. 141 May the All-Encompassing [p. 12b:] CHos-dByins Ran-Grol and

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He of exalted rank, who has gone to the supreme Vajra-stage, the descendant of the lotus(-line), 142 (namely), gTer-bDag Glin-Pa 143 - (both of whom have such naturalness)be devoutly praised. 58. May these (persons), who are the orb of that-which-causes-the-day (=the sun), with its emission of light which lights up the world; And, furthermore, the spiritual guides who brought down the nectar of the profound and tantras, (both) old and new; doctrine of the 144 The great ones, who were the moons 145 whose rising and setting destroyed the enemy which was the darkness of dependence, 146 (And) the Vajra-bearing "Mountains, " 147 who, because of their transmigration, 148 are no (longer) (living) suns, 149 be praised. 59. May dKon-mCHog CHos-'PHel 'Jam-dByans dNos, whose throat (=voice), saturated, like Dinnaga's, with the giving of co"ect instruction on the nature ofall subjects of learning and (especially) logic, was skilled in being raised high (to give that instruction); And the Great ParJ