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The handwritten letter of commendation by Professor Sangda

Dorje, Tibetan Language and Literature department, Tibet
University.
/.
.... ·-·-------------------------------------
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I
 Tsongkhapa 's
ETUALLY EEP G
ODHISATTVA

Translated by
Perna Gyatso and Geoff Bailey

Tibetan Academy of Social Science, Lhasa, TAR

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Tibet People's Press

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------------------------=--------------~·--·---········
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CONTEN'fS
.

lN'f.RODlJC"I'l()N 5

ENGLISH TRANSLATION...................................... 15

137

-· .;

... '

177

191
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PREFACE

The Tibetan text we used to translate Tsongkhapa's narrative is

the manuscript of Gub1.1m monastery (~·qeai·r;;t!f5\·t:1·), published
by the Qinghai People's Printing Press (ai~f5\·ai·~i~· 2J·~3i·~c::·1)
1
in 2000. This text appears to be widely accepted as an accurate
record and still exists in the traditional printing method of
woodblocks at Gubu1n monastery. Woodblocks of this text also
exist in the famous printing press in Dege ~· ct·t:1~:~c::·1).
1
As is the case with most texts of this kind, one usually finds it
necessary to consult an info1·111ed connnentary in order to
adequately plu1nb the depths of meaning and help with clarity of
understanding. The Light ofDay Commentary ( ·~ ·,5i·~·
~c:;·i:JJ), by the eminent scholar Khewang Tseten Shaput1ng
1
(~~~·1qc:;·1!S·75i'";t::lz.'ll'§C::'J), has proved invaluable for serving this
purpose. ·His clear and concise explanations enabled us to
interact with Tsongkhapa's narrative in a deeper and more
insightful way. Khewang Tseten's commentary is also
published by the Qinghai People's Printing Press,
' ' "

supplementing the nartative ofTsongkhapa to form the one . . ... · · · •· · ·.

book - sc::·~q·aiai~·1t:1q·,,·t:5~· ,~·t::1(r;;·~°\·1c::i~·1t:Ji·q~a;i·~·f3i'r,J' .· . . · .
r::.,.c:: et· . . . .,°'·~·~·q1
Producing a book is the work of numerous people. We are again
indebted to staff from the Tibetan Academy of Social Science,
Lhasa. Jigme Dorje, Tsering Penjor, He Xin Yuan, Tsomo and
Liu Jin have been tireless in their support of this project.
Tsewang Gyurme, the fot·rner president of the Tibetan Academy
of Social Science, has shown great interest in this work and is . .

always a source of encouragement. We have greatly appreciated

 -------------------.,-------~-,----------
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the support of _Mr Sun Yong, the party secr~tary, and the current
preside11t, Mr Perna Namgyal, of the Tibeta~ Academy of Social
. (

Science, Lhasa, who have both enthusiastically embraced tl1is

' . ;

joint co-operative project. - -:•

-
\

We are very grateful-for the-Tibetan instruct{on we have

. . . . . . ..

received from tl1e outstanding teachers at Tit!,et

. .,
Uni,lersity over .

a period of many years. •In particular, Gen 0,awa, of tl1e Tibetan

. . . . '

Department, has made-a very significant con~bution to our

. . . . . ~

lives. His lucid intel]ect, great sense ofhun1011r and love of the . (

1'ibeta11 language have made a profotind imp~ct upon many

-

people. We were deeply saddened by his tragic passing away at

-
the beginning of last year. ;
-

The re11owned Professo1· of Tibetan lan_guage and literature at

Tibet University, Sangda Dorje, who was reqently awarded the
-

status of' one of the leading professors in all ~f China, has been a
great help to us. Thank you for your kind wqrds of -,
-
encouragement. -
l
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--
Mark Turin of the Digital Himalaya Project ~t Cambridge
-

University has been an ongoing source of enqouragement. -

Thanks for your input. 1

-

';

Thanks are also due to Mark Patterson for hi& proof reading and
-
valuable comments and suggestions. A_ big tljiank
-
you-
to Elke
Martin for all your work on the layout, form~ttitig and cover
design. : j

Thanks to Perna Tashi for typing out the Tib~tan text. It is great
- "<

to have the Tibetan in Unicode! -

-
-

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' '
',
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',, " .

A special thanks to Christia.n Luczanits from the University of

Vienna and Jaroslav Poncar from the University of Applied
Sciences, Cologne, for giving us access to their excellent
collection of photographs and allowing us to reproduce them in
this book.
I
We also wish to tha.nk the People's Printing Press of the Tibet '
Autonomous Region for their support in printing this book. It I
•
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has again been a pleasure to work with the staff of the People's
Printing Press during the publication process.
-
·•
•

. F.inally, we wish to tl1ank the Tibet Autonomous Region Foreign •

-· Affairs Bureau in Lhasa for supporting this project and

providing the necessary visas. Their unequivocal support,
especially tl1rough the perso11al involveme11t of Mr Ju Jianhua,
Mr Ma Zhijian, Mr Liu Lin and Mrs Perna has again been
greatly appreciated.

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INTRODUCTION

The story of Perpetually Weeping - from the Sanskri.t

Sadaprarudita, in Tibetan rytl'J·:a·'5· - first occurs in the famous
scripture the Perfection of Wisdom. (In Sanskrit the Perfection
of Wisdom is Prajiiaparamita Sutra and in Tibetan ~~·=::r::i·~·~·
:(Ar'.!j.,~.~~·iSJ~·). This sutra, also referred to in English as
'Transcendental Wisdom', is most widely known by Tibetans
- simply as the q~·~z::::· 'Eight Thousand', being the condensed
fo11n of the Prajiiaparamita Sutra in eight thousand verses.
Edward Conze (1973) brought this text to prominence in the
Engli.sh-speaking world with h.is ttanslation, The Perfection of
Wisdom in Eight Thousand Lines & Its Verse Summary.

As is typical of the sutra forn1, the Perfection of Wisdom is a

question-and-answer dialogue between Buddha Shakyamuni and
one of his disciples. In this sutra, the Buddha and his renowned
disciple, Subhuti (=::r::i·~=::·), engage in a discourse about the
Perfection of Wisdom. In chapters thirty and thirty one, the . . . . ,"

story of the disciple Perpetually Weeping is recorded. He is . · .. ---: :-:·.

· ' ",,•
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praised as the epitome of the self-sacrificing and devoted -

disciple. Perpetually Weeping, a great saint of a previous age, - - · . . . ."

exhibited an unparalleled perseverance in his quest for the

r
Perfection of Wisdom and total devotion to his great teacher,
i
'
Sublime Wisdom (from the Sanskrit Dharmodgata, in Tibetan
~-~l:1!~4r). The Buddha urges Subhuti to be as earnest in his
search for the Perfection of Wisdom as Perpetually Weeping i
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was. •

Tsongkhapa, building on the foundation of what had been

previously recorded about Perpetually Weeping, gives further
' ' - ----------,-------,,--------- --
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praise to the deeds of this bodhisattva. Tsongldiapa embellishes
Perpetually Weeping's story with his own additional 'narrator
comments', often in the form of poeti.c verse. !Indeed, his
account of Perpetually Weeping's life could 1* loosely. -·-

compared to the poetic style known as the English ode.

Tsongkhapa lavishes praise upon Perpetually !Weeping and
exhorts the reader to follow his example.-· HisJmastery of the
- '

Tibetan language is compelling and his use o~ poetic motifs

clearly demonstrates
l
his thorough
-- --
knowledgejoflndian poetry
i

(~°\:c;zii·). - i
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Much has been written about the great Je Tsohgkhapa, Losang
Trakpa (1357 - 1419), so there seems little n~ed but to give only
a very brief sketch here. Being a child prodigy and having an
astounding capacity for memorisation, Tsongkhapa quickly
emerged as a leading scholar at a very young !age. He was the
fourth of six sons and at age four, with tl1e wi!lling
-
consent of his
parents, he was taken into the care ofTondru:p Rinchen, ( ~·~t:i·
~~· ·) who trained h.im until he was sixteen.! During his time
with Tondrup Rinchen, he received ma,ny teaphings and tantric
'
initiations, which were hi.ghly unusual for SOl!lleone so young to
receive. Tsongkhapa acknowledges his grea~ teacher, Tondrup
Rinchen, at the end of' this narrative. :
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At the age of seventeen, Tsongkhapa embarked on his journey to
-
Central Tibet from his birthplace of east Tso*gkha, in the Amdo
region of Qinghai. He first went to Drikung rionastery (~·~c::·)
-
and studied under Chennga Chokyi Gyalpo (s"·~·~· R'!a.i·q'·).
Such was Tsongkhapa's intellectual appetite!that he also studied
Tibetan medicine under Konchuk Gyab (;~·~·R ~·s-i~·~~·)
and quickly gained a reputation as an excell~nt doctor.
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"\·_·_··--·-

... . .', ."' .

. .. .
" .. . .

After his time at Drikung, Tsongkhapa took up residence at the

then very famous Dewajen (~·.E:lr::::c::i ·c::i·~~·) monastery in
Nyetang. He continued his studies under the masters Tashi
Sengi, (c::im· ~·~c:;·~·) and Densapa Gekong (tl'j1 ~·~·z::.i·z:::; ·q~c:;·),
who was the abbot of Dewajen at that time. His studies at
Dew3:.jen focussed on the Perfection of Wisdom scripture, and
his quick mastery of this text astonished both his teachers and
fellow students. It was during one of his stays at Dewajen that
Tsongkhapa composed his account of the Perpetually Weeping
bodhisattva. He was perhaps only in his mid-twenties at the
time. The room in which he allegedly composed this story is
still preserved today at Dewajen monastery - now more
commonly known as Rado monastery (;i:;·~1·1 °\·q·) (See the
Photographs section for more details.) Following an
established tradition, Tsongkhapa first created the story orally,
gave it as a teaching and then someone else \\'rote it down. His
scribe in this case was the eminent scholar, Tsakho Ngawang
Trakba (~~·c:;tiJ·lc::ic:;':!Jtl'j~·:::i·), whom Tsongkhapa gives full
acknowledgment to at the conclusion of the text.
" •!
After his stay at Dewajen, Tsongkhapa then met Rendawa, ~ 1·
~1q·c::i·) who would prove to be his principal and most influential . . ,- _ _- __- . , '

teacher. Tsongkhapa's thirst for knowledge led him to other

teachers and monasteries, including an extended stay at Sakya
(~·,). He travelled widely in the U-Tsang region and his fame
as a great scholar quickly spread throughout tl1e region. .i

One ofTsongkhapa's main emphases was doctrinal purity and

strict monastic discipline. In 1409, he founded Ganden
monastery (1ia.·~~·) and through his teachings the Gelukpa sect
of Tibetan Buddhism was established. Perhaps Tsongkhapa's
most famous work was his Great Gradual Path to Enlightenment
 .... , -----,------~-·~--------'!"'"}- - - - - - - - - - -
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(ai~·~~· ·i·) treatise, Though throudi, his many writings and

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teachings the Geluk tradition was born, he is still venerated by
all the various lineages of Tibetan Bu~dhism.
'
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The name 'Perpettlally Weeping' is.a translation of the Tibetan

;9·&·~, which literally means 'alway~ crying' or 'ever
weeping.' In most English translation$ of Tibetan works in
which Perpetually Weeping is mention'J."d, his name appears as a
transliteniti()n from the Sanskrit - Sadaprarudita . . We have
chosen to translate directly from the Til,,etan to better reflect the
significance of his name. · ,
•

We have also steered away from somewhat of an established

'
tradition in our choice of' Sublime Wisdom'•
as a translation of
the name of the great teacher ~·~tl;l ~· , ~horn Perpetually
Weeping earnestly sought after and ilig"ntly served Most
'
translations again prefer to use a translit~ration of his name in
Sanskrit: Dharmodgata. A literal translation of~·~tl;l ~· into
'
English is 'Exalted Dharma', 'Sub.lime D,harma', 'Nob e
Dharma' or 'Supreme Dharma'. While th~se Engli.sh glosses •

represent very legitimate translation choic\es, we felt that in the

overall context of this text the name 'SubFime Wisdom' better •

reflected the content and narrative flow. lhe apex of the six
perfections (or paramita) of a bodhisattva Iis wisdom, and
Perpetually Wisdom's quest is for perfect ~r transcendental •
wisdom. So on that basis we felt that the name Sublime l

Wisdom (while clearly a much narrower f~us than the broader

term 'dhatrna') was a legitimate interpretation in this setting.
We anticipate that there would arise a mea~re of disagreement
about this choice, but we trust that no offence has been made to
either Tsongkhapa's text or the Perfection o1Wisdom sutra
itself. ·. '
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 The meter of Tibetan poetry is syllabic, helping to facilitate
chanting and ease of memorisation. Poetic verse has strict
metrical demands, being dependent upon a certain number of
syllables per line. The number of syllables per line is typica)ly
an odd number. Verses are usually four lines comprised of five,
seven, nine or eleven syllables. · Though somewhat rare, poetic
verse can have up to as many as thirty-three syJlables per line.

While Tibetan poetry does not have a rhyming scheme as such,

various mnemonic devices are used. Tsongkhapa often uses the
technique known as pairing (~z:::::~~;), in which the first syllable
appears again in the same line in a regular pattern. Verses
without vowelsr lines of verse that can be read forward or
backwards and have slightly different shades of' meaning. are
also techniques that Tsongkhapa employed. More has been
written about these various poetic devices in the endnotes.

In this text, Tsongkhapa has used both poetic verse and poetic
prose.·· This particular style of poetry, which combines verse and

abbreviated form i::::i~·G9·~ai·S,J· - •a m1x of verse and prose'

( ~·rq~· means 'verse' or 'chopped words' and a!9·~9· means
'prose' or 'loose words'). This style of writing is most comn1on
amongst those who have been trained in the Indian-based system
of poetry (~°\·z:::::9·).

We have translated each stanza of verse by looking at it as a

whole, rather than line by line. A line by line translation of
Tibetan poetry would not make sense in English. When studying
i
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the Tibetan text, it is necessary to look at the whole stanza in

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order to grasp the inte11ded meaning. Tibeta4' poetry can be very

' ' .

dense and packed with meaning, usually· req4iring

• •
expansion in
English. What appears as a few words in the tfibetan text often
requires many words in English. Unable to dreserve the syllabic
'

1neter of the Tibetan original, we have rendered the English

verse fo11n in what could be called 'free' proke.
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••

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Tl1e subject of a sente11ce or a clause is often! left implicit in

'
'fibetan. We have supplied the subject or agqnt when this has :,

been necessary for comprehension. We have also, on occasion,

added other i11formation which is clearly imjlied by the context
but is not explicit in the text itself. Th.is is again to help with
c:larity of understanding for the reader. Whd;n the subject or
'
contextual information has been added, we ijave chose11 not to
'

enclose tl1is in parentheses, as is the practicei of others, as we felt

this impedes the natural flow of the text. '
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Tibetans divide translat.ion. styles into three <;:ategories. The first

'
is kno\vn as ><1~·~· 'direct translation', t11e ,econd :i:;i::::·~:iz·i:::i'°i~·~·
'leaving as is' translation (this is primarily concerned with ·
transliterating the pronunciation of Sanskrit jwords) and the third •.

the 'meaning' school of translation w1thout~we hope,

'
con1promising the actual words of the authqr. We have
' l

preserved the many similes, metaphors, epi~hets and synonyms

(a;:~°\·i::i(~· ) that are abundant in this text. "fben ~~~·i:::i(~·
appear in the text we have given explanatiop.s about these in the
endnotes. Sometimes we have translated tle synonym or
metaphor directly and on other occasions ~ have given the
!
<lirect meaning of the metaphor. 1

-10-

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This book has been prepared with students of'Tibetan and.

English language in mind, hence the Tibetan text appears in
·· ·· · conjunction with the English translation. The ·ribetan has been
separated into prose and poetic verse for ease of comparison
with the English. Tibetan texts are 11ot traditionally divided tip
in Stich a way, being written as <)ne complete block of text.
I
. .1

Though the primary focus in preparing this trans1ation has been

for those who may wish to study the Tibeta11 text in conjunction
\vith the English tra11slation, we have also attempted to make the
translation meaningful. for those who are not students of the
Tibetan language.

Translation is an i.mperfect art, and inevitably one always loses

something of the aesthetics and force of the original. On
occasion one feels that the true essence of the original l1as been
captured in a translation, but 1nore often than not there is a
feeling that one has fallen short of doing justice to the original.
Fully aware of our shortcomings in this process, we trust that the
reader wil.l still gain some understanding of the author's
. originally intended meaning.
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This narrative is called ''The poetic wish-fulfilling tree of the
3
great bodhisattva Perpetually Weeping.''

Homage to all Buddhas and bodhisattvas!

4
May tho,,;;e be victorious, 1vho, througJz great hardship
strive to obtain
5
The Profound Path - whic·h. when i,nderstood,
6
Like the sun shining o,i a.frost,
Completely removes from the roots all deluded mental
7
constructs.

I will tell how Perpetual{v Weeping - a holy son of the

8
Conqz,erors,
9
Who had g1·eat po1't e1· offaith in 1

'1"'1- TI'.· •
L r1e man_y r lctorious
0 JO .,· •
nes oJ previous ages -
11 12
Served Sublime Wisdom for the ,,;;ake ofthe dharma.

13
Those who produce the power ofperseverance which does not
even regard one's own body and life, will, without difficulty,
·:
obtain supreme enlightenment - words which are indeed even '

rarely heard during countless ages. And there is no need to

. ·- .
mention that they will, of course, obtain the abundance of ' '

14
humans and gods. Therefore, the experts, those who
understand that worldly happiness is as fleeting as a rainbow, 15

should diligently strive to generate the power of perseverance

for the purpose of obtaining everlasting happiness! 16

I have heard of the one known as the great, heroic Perpetually

Weeping bodhisattva who is a son of the Unceasing Melodious
17 18
Voice, the perfectly complete Buddha,

-15-
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-16-
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19 20
the Holy Blessed One, the Transcendent One, the
21
Conqueror; and whose mind and senses, in the presence of
22
many Victorious Ones, have become completely pure in
ka.trnic merit. The one who wore the great armour of I'
irreversibility so as to not tu.m away from the supreme, perfect -I
way of enlightenment. Whose great courage, when he defeated
23
the demons and their hosts, never waned. In a previous age,
when he practiced the great conduct of the bodhisattvas he
24
disregarded riches and the praise and respect of others. Being
able to bear all the sufferings which afflict one's life and the
25
physical body, he sought after spiritual instructions and the
26
essential teachings from a great spiritual guide.

Supreme bodhisattvas who carry the great burden of

extreme diligence for the sake ofall migrators,
Being controlled by the habituated power ofgreat
compassion for countless ages,
Can never turn away from enlightened conduct -
· Just as it is impossible for anyone to reverse the flow of
17
the Ganges into the sea. . . :
. . ' .i•
.'. !
I
.. . :.>!
So that great one, Perpetually Weeping, in order to pursue .
28
tt·anscendental wisdom went to an isolated place, and though
not seeing anything, he heard a voice from the sky say,
29
''Precious son, do not pay attention to the fatigue of your
30
body, to sleeping and to the dullness of your mind, to eating
and drinking, to day or night, to the heat or cold and do not look .J
' i
. I
'I
around about you, but instead go east and there you will hear the
I
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perfection of wisdom. Furthermore, !•

-17-
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Do not be attached to the pleasures of the world,

31
Aba,idon all other diversions ofthe mind, and
Ifyou single-mindedly enter the excellent path, 32

That which you desire will be accomplished.

Whoever is caught in the net o.f attachment

Will be bound to the world and farther removed from
liberation.
Therefore, eliminating the darkness of all deluded
33 34
thoughts with the lamp ofwisdom,
Jour,iey onwards. ,., 35 ·

36
Then .Perpetually Weeping
Heard a beautfful voice, \!1.Jhich
37
Thoi,gh it did not originate.from a throat,
Or from teeth, or a palate,
Or from the movement ofa tongue,
38
Still clearly revealed the excellent path. .. ' .

And he did exactly what the voice said,

· Following along the right path11,,ay.
. .•

Seeing the great pe,·severance i.vith which

He was searching for the vastness ofthe pe,fection o.t·
39
wisdom,
The sky became frightened hi:; limits would be
discovered,
And so told him to take another path.

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And from the sa1ne voice he also heard these words,

40
''Send far away sinfal friends and wrong perceptions.
Follow spiritual guides and emptiness closely. .I-

Ifyou overcome sensual pleasures and desire, 41

You will discover the pe,fection ofwisdom and meet a

great master of it.

Abandoning your disbelief in the spiritual guide -

Who appears to be an expert in ways ofsensual -
-
- -

---pleasures,
42
As if he were enjoying himselfwith young magicians -
-You shouldfollow him with a clear and focussed mind. '' ·_
-

Like the clear and majestic sound of thunder

From the billowing, moving clouds ofthe sky, -
- So was the beautiful voice ofthese heartrending,
excellent words
Which were a river flowing with the nectar ofamazing ·
.. .. . '..
teachings. _
- --
43
·When Perpetually Weepingheardthese words clearly, -

His mind was liberated from the epidemic plague of

44
sujfering.

Then, Perpetually Weeping, ..:'i

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45 46 '" j
In order to defeat demon-like ignorance, .

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47 48
Sought the magic spell-like power ofemptiness and
49
Entered the path ofsolitude.

-21-
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Perpetually Weeping followed the instructions of the voice and

went in an easterly direction. After a short while he thought to
himself, ''Hey, I have not asked the voice how far should I go.''
And so he remained in that very place crying and in deep i

.I
sorrow.

Though there is no firewood in one's heart

The great bonfire oj'suffering still blazes.
. Though there are no clouds in the sky of one's eyes
A rain of tears still falls.

Weeping like this, Perpetually Weeping stayed there for seven

' '
.' '
days. As a mother who loses her only son and can think of '
i
''
'

nothing else, so he had no other thought except: ''When will I

get to hear about the perfect transcendental wisdom?''

After seven days bad passed, a very beautiful and attractive ''
50 .
, ''
I
'

image o.f Buddha appeared in front of him. As he gazed upon

. . . . . .
. . ..
. ...
',

the image, .he was instantly mesmerised by it.

' .. : . '. '

Jn the mirror of his mind, . ·. '

'

. . ...
.

Which was free from the stain ofaffliction,

The imageofthe pure conscious1iess ofthe ' ' ' 1'
''
51
Victorious One, .;
I

Like magic, was clearly illuminated. '

'

This great image of Buddha then gave him these instructions,

''Precious son, excellent, excellent! In the same way that you
52
have vowed to find a great spiritual guide and the essential
teachings, all previous Buddhas have also done so.

-23-
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-24-
 53
Precious son, go east. Five hundred yojana from here there is
54
a city called Fragrance. The great bodhisattva Sublime
Wisdom lives in this city. From long ago, he has been your
spiritual guide. Precious son, in the same way that you are
seeking perfect wisdom so the bodhisattva Sublime Wisdom
also whole-heartedly sought after it. Therefore, you sh.ould
proceed onwards without wavering from your resolve, and in a .
short while you will hear the perfection of wisdom.•• After the
Buddha had said these things, Perpetually Weeping's body and
mind was full of happiness and joy.

Like those who have been struck by a poisonous arrow and

, , ' ' , '

think of nothing el.se except, ''When will I find a doctor to

relieve me from this terrible pain?'', so Perpetually Weeping
thought: ''When will I meet the great bodhisattva Sublime
55
Wisdom who is the vajra of non-identity which completely
56
destroys the thick wall of g1asping at one's individual self, the
57
sun of the end of the age which burns the entire dense forest of
58
clinging to perceived existence, and the one who gives the
eyes of wisdom to those who have blind eyes of
59
understanding?'' And there, at that instant, since he considered ·
60
.all phenomena to be lacking in true existence, he acquired the
61
mastery of many doors of meditative absorption.

At that moment, the sky ofhis mind

Became completely devoid ofall deluded thoughts,
All moving clouds ofwrong views disappeared, and
62 63
Special insight became clear and radiant.

-25-
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In the pond of his meditating 1nind

All the bodily images of the VictoriouJ· Ones
Appeared like a shining array oj'star:;;,
Revealing the path ofpro..found emptines,'if.

The Buddhas again said to him, ''Precious son, excellent,

excellent. You have done well. We, like you, when we also
practiced the deeds of previous bodhisattvas and sought after
' '

perfect wisdom, at that time, we too, having received meditative I

''
absorptions, saw that the object, the subject and the means of j
64
meditative equipoise do not inherently exist - this being the --I
''
65 '
perfection ofwisdom. By adhering to the perfection of'
wisdom, our bodies beca111e adorned with golden coloured, . I
I
I
66 '
excellent marks of a Buddha and we became surrounded by a :1
67 68 ''
circle of light. We obtained the powers, the fearlessnesses, I

69 70
the correct individual cognition, the perfect retention, the
courage and many other great qualities of a Buddha. Therefore, '
. i

you should also respectfully serve a perfect, virtuous spiritual . . '

.' . i
' .
'
' '

guide and you will obtain the perfection of wisdom."

After hearing these words, Perpetually Weeping replied, . '

.
... .... ' .. . .

•• Who is fitting to be my spiritual guide?

One who, like a pure lake ,·ejlecting the moon, ' ':
'
71
Knows pe,fectly all immeasurable wisdom '
''
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72
And who brings sa11zara to an end. '' .j
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Then the Buddhas again spoke,

''Day and night you should follow

The great dharma teacher Sublime Wisdom,
Whom you zealously served in previous ages,
Always offering worship to him. ''

Comforting Perpetually Weeping in this way, the Buddhas then

disappeared.

. Perpetually Weeping then awoke from his mediative absorption;

and not knowing whence the Buddhas came and whither they .
I•
went, he became greatly to1111ented and upset. .. . 'I
I
. . ·i'
..!•
Since the sun of the Victorious Ones had departed,
The moonlight ofsadness and
The water lily of torment arose together
. In the western mountain peak ofhis mind. ••

. However, he thought to himself, ·

73 .
..\ . . .•
''Later on I will ask the Lord ofSpeech, Sublime '
. '
!'
•
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Wisdom- ' 'i
''
.. .
Who is a treasure of endless qualities -
About these uncertainties in my mind. ''
. .
'
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Then the great bodhisattva thought to himself, ''Since I am very . 1.

poor and do not have things to offer the bodhisattva Sublime

Wisdom - offerings such as precious ga11nents, gold, silver,
74 75
pearls, coral, sapph.ire, lapis lazuli, and things like incense,
76 77
flowers, garlands, ointments and fr · cense - '!
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if I go into the presence of Sublime Wisdom without such
. _things, it would be highly inappropriate.'' Keeping closely in his
· ·heart this thought of showing respect to his la.ma, he proceeded
gradually on towards a town. In the centre of the town, he had a
particular thought:

Realising that on the ext,·emelyfirnz.

78 79
golden foundation ofself-existence,
The ocean of ignorance is churned b;y tJie great wind of
karma,
80
Producing phys·ical and niental components which are
surrounded by the terraces of birth, ageing,
sichiess and death of the Mount Meru oj·
suffering-
Pointlessly wander around the ocean ofsamara
foreons,
He, without giving it another thought,
Resolved to sell his body and with the proceeds
Make an offering to his spiritual guide.
Desiring to do just that, he entered the town.

When the unclean, rotten storehouses

Ofthe upper and lower parts of the body are opened,
Saliva, mucus, excrement and so forth,
. . 'i
Always exude a foul smelling stench. '
. .- I
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It is as though the body has made a promise

Not to have anything attractive at all in it. ·<

81
_Understanding this natural state,
82
Which wise one would desire it?

-31-
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Then Perpetually Weeping went throughout the town calling out

over and over, ''Who wants to buy my body'?'' The Evil
83
Demon, knowing that Perpetually Weeping was practicing the
behaviour of exalted bodhisattvas, thought to himself,

If his great deeds come to fiill completion,

He will become a sup,·eme captain,
skilled in sublime methods,
And if, by the· boat of the excellent path of,Yelfle:;sness, 84
. He leads migrators acrosi; the ocean ~f the three
85
· manifestations
· To the precious island ofcomplete liberation,
. .

. Then I and my kind will lo,ve total control over ou,·

realm
And will have nothing to do .
.Therefore, from now on, I will create obstacles.for him.
..
' '

A small lamp easily dies out, but

A poweiful forest fire does not.
·----- Considering such a tJiought, the Evil Demon then
86 87
· Stopped others from hearing the great one's crie:1. . ·. · · .•·. ·. . . . . . . .

Then, when Perpetually Weeping could not find anyone to buy

him, and could not achieve his heart-felt desire, he thought, ''Oh
88
my, .I am one of very bad fortune." And so .he remained there
•
weeping.

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Though ,vou are not the sky and
Are not dressed with clouds,
The continuou.i rain of tears,
Which falls from your face,
Appears as though it outrivals
-
The amazing phenomenon of the world's rainfall.
•-
90
At that time, the Lord of gods, lndra, saw Perpetually Weeping
- - -

in such a state. Wanting to test the sincerity of his devotion, he

turned himself into a Brahmin boy and went up to Perpetually
-Weeping asking hi~ ''Precious son, why are you worried and
-_ crying?''

''I want to sell my body and make an offering to the perfection --

•
ofwisdotn and the great bodhisattva Sublime Wisdom. - - --· -
.However, I have not found anyone at all who will buy my body _ _
and so I a1n crying;' he replied. Then the Brahmin boy said to
• •·1-

him, . . -i
•-
-
.
. . '
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-''Oh, !just happen to be

Looking/or things . i
. !

91 92
For a burnt offering of the Vedic tradition; -
-
-

Such_as human flesh, hearts, blood, legs and bones.

-Ifyou are able to give these, .
-
-
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.
' . . )

I will pay whatever you want for them. ''

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At that moment, the ocean of valour

Of this excellent person greatly increased, and
As if being full of the waters ofgood news,
He became replete with joy.

Without any hesitation, the great bodhisattva Perpetually

Weeping then clutched his right th.igh, cut it with a sharp knife,
made his blood flow and went over to a wall to break his bones.

At that time, there was a merchant's daughter who had

acct11nulated the roots of virtue in the presence of many of the
previous Conquerors and so was very beautiful and attractive.
She was in the prime of her youth. Her eyes were like blue
93 94
lotuses, her hair was a dark shiny black, and her breasts were
generously proportioned. She, who was like a goddess in the
95
garden of the gods, was on the roof of her father's mansio11
and with her·many attendants she was making music to her
father.
.. •';
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. .
_- .>'
. The power ofpurified merit, from many previous lives, . · .,_ •._·
. . . . .... ' ·.

Made her extremely beautiful.

96
Like an immortal goddess appearing on earth,
. She was the nectar of the eyes ofthe desirous.
I
I
1
· Her two blue lotus eyes, on the pond ofher face,
Were competing with each other to make her
97
beautiful.
Her chest was beautified by her breasts,
98
She had wide hips, a thin waist and beautiful limbs.

-37-
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99 100 101
This gentle, intelligent, peaceful woman,
Surrounded by a group oj'young girls,
Was playing the lute and making joyous music -
102
Which sounded like the beautiful songs offairies.

Urged on by the power of virtue of previous ages, she looked I

I
down from one of the balconies of the mansion, and seeing that -

;-
Perpetually Weeping was giving his flesh and blood to the '

-
--

Brahmin boy she quickly went down to him. At that moment, --

-
she realised that Perpetually Weeping was treating his own body -

103
as if it were a corpse of a chamel ground, having 110
- -

attachment to it -at all.

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- --

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Seeing that, without any attachment to even his - -

-
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_ He was giving his flesh and blood,
-To the Brahmin who desired it,
Her body and heart,
-_ Like the moon's reflection in a rippling lake,
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104
''Thefally endowed human life ha,s shining
youthful flowers
And very beautiful, extensive branches ofheaven!;,
105
qualities.
So why are you t<Jday giving it away,
6
To this compassio11-less ltJ Brahmin? ''

When :,he said this, Perpetuall), Weeping,

With a smile like a brilliant water lily and
107
Teeth like a bright row ofanthers
Replied to the 1voman,
108
''Sister, being destitute
I am giving my body• to him
So I can get the thi,igs I need to make an offering
• To both a 11irtuous spiritual guide and the essential
teachings. ''

·· . · .· . She ..replied, ''What kind of great qualities will you receive for
.·. · · · ··. making such an offering?
','-,•
' .-_ .-... · .. :·::

Which level do you want to attain - that 109

ofBrahma, ·· .· ···-·.·

110
or Indra, ·
111 112 113
Or Shiva, or Vishnt,, or the Desire god,
114
·Or the Lord of Wealth, the sun, the moon
115
Or a Ruler of the World?''

•
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' .

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''Are there any suns in this universe.

116
Which, being the adornment ofall beings
o1,I'the fiour continents,
. I 17

Illuminate the profound ocean of emptines,Y and

Day and night, without ceasing,
Diligently open the lotus garden o.f liberation,
18
Who would admire the light ofa fire jly, 1
Which can barely illuminate its own bod}1
119
Let alone show the path to another? ''

Smiling radiantly, the great bodhisattva Perpetually Weeping,

then told her about the profound things that he was striving
after. When the merchant's daughter heard this, the power of
II
!'
'

previous virtue increased. And seeing this incredibly difficult

deed of disregarding eve.n one's own body and giving it to
someone else, she though.t to herself, ''Oh my, if holy ones, 1
]'

for the sak.e of the dharma, can give up even their own bodies '

like throwing away chaff, then who of them would be attached

to material pleasures? Therefore I also, for the purpose of i
visiting the virtuous spiritual guide and serving him, will get all · .. •.·1'
' '

'!
these things from my father's mansion and give them to
Perpetually Weeping and follow after him. I will give to him all
the thin~s h'C needs. Thin~s such as jewels, pearls, 'old, silver, '
''
'
10 1 1 22 '' i '

amber, heart of stones, crystal, coral, sapphire, lapis l

123 124
lazuli, and other things like clothes, jewellery, food, fruit,
17
powders, and musical instruments." She thus resolved 1n her
heart to do so.
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128
Seeing the sun of the bodhisattva 's deeds,
Which are blazing hot rays of courage and
A great radiant light of1ion-attachment,
The dark a,,arice ofher heart
Was completely abolished, and
The light ofher generosity shone brightly.
129
The lotus garden of her faith greatly increased, and
She said to Perpetually Weeping,
''Please turn away from
These painful things you are doing to yourself.
The things you need for an offering
•
I will give to you. . .•
. .i

l too, by following after you, •

130
· Want to meet the great bodhisattva. ''

She said this and Perpetually Weeping also agreed to her wish.

Then, the Lord of gods, Indra, understanding the unshakeable

and sincere devotion of Perpetually Weeping, changed from his
disguised body into his own bodily fonn and said, ''Precious • •
. . .
son, I do not need a heart, blood, legs or flesh. I came only to .•

test you. Precious son, excellent, excellent. Your diligence and

zeal in this way are outstanding.

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131
The previous victo,·ious Buddhas also
132
Travelled this exc·ellent, profound path ofgreat deeds.
You will also travel, without delav,
-
Upon the excellent, holy path upon whicli they we,it.

Therefore, please ask me for a holy blessing." Perpetually

Weeping replied, ''lndra, please bestow upon me sublin1e
Buddhahood.'' Indra responded, . . !•
•
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''Even those d'zsc1p

. l es and rh.inoceroses, 134
133

Who are liberated from samsara,

Cannot experience Buddhahood.
So, giving this is not Mlithin my realm ofpossibilities.

This being the case, ask for another holy blessing." Perpetually
Weeping replied,

·. ''You do not need to let the wounds ofnzy body

· ··· Cause _vou anxiety. .. .
..'
••
135 ..
·:.-.-1..
· .. Now I will really show you . .
. . :
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136
The prqfound power of true mantras.
137
Lord of the gods, look, if I have obtained a prophecy from
138 39
the perfectly complete Transcendent Conquering 1. Buddhas,
which predicted I would not tum away from the path of ·l
•

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unparalleled enlightenment, and if they know of my sincere, .' .-I

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unshakeable devotion, then by the power of that truth may my i•
body be restored to how it was before."
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As soon as these true words were uttered,

His body became as beautiful as a full moon
140
Which had been released from Rahu.
141
Upon seeing this, lndra could say nothing all.

Indra then lost all courage and disappeared.

The lakes ofhis body, decorated by beautiful

youthful flowers, and
142
The swirling around ofthe great waters of his blood,
and the appearance ofhis water lily-like bones -
I wonder was this all for the purpose ofmaking the
beautiful goose-like bodhi,vattva himself
extremely happy or,
Was it to show the power ofhi.v. true words and
so e11ibarrass Indra?

Then the merchant's daughter said to Perpetually Weeping,

''Precious son, come here and let's go to my home. Let's get the
things you need from my parents. and pay homage to the
143 144
dha1ma and the dharma teacher.'' .So together the two of
i· them then went to her home. Upon a1·1iving there, she said to her
parents, ''Mother and Father, please ive to me gold, silver,
147
.lazuli, sapphire, and also parasols, victory banners, draped
banners, powders, precious clothes, incense, flowers,
anointments, food offerings and many kinds of musical
inst1u1nents.'' Her parents asked her, ''What will you do with all
these things?'' She replied,
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''I wish to accumulate merit

148
From tJie holy' ones
Who, even though our deeds may be small,
149
Make karmic.fruit bountiful.''

15
Her parents asked, ''What is this place of accumulating merit (J

like?'' The daughter replied,

''Today, through the power ofniy merit

I met a great bodhisattva
Whose name, even throughout countless eo11s,
is ve,y rarely heard, :. :•.
.
Let alone to be found.
. .•
•

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Even gave awa}' hi,v oivn body, as if it were a bundle of
chaff, and
151
His t1-ue ivords restored his own body, completely
152
embarrassing lndra. ''

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Thus the girl told her mother and father in great detail about
what had happened. Her parents then said to her, ''Precious
153
daughter, where is he now?'' ''He is at our gate," she replied.
''Let us go together with you as you take us to meet him,''
suggested her parents.

Then she arranged for her five hundred servants to dress in

beautiful clothes and beautifully decorated each of the five
hundred chariots witb. one of the servants. Perpetually Weeping,
together with the di:tughter' s merchant, then wen.t in a huge
chariot decorated. with many kinds of precious jewels. The
chariot was pulled along by a massive elephant, which looked
like a moving piece of snow decorated by a net of gold. Then
all of them, including her parents and five hundred servants,
entered the road heading towards the large city in the east called
Fragrance.

154 155
The Ganges~like river ofthis sincere bodhisattva,
156
.·Originatingfrom the lake Mana.sarovar of ' '
•
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• •
precious merit,
•

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With great, billowing waves.ofamazing conduct,

Rapids ofperseverance violently washing around,
Surrounded by beautiful, pleasant sounding streams
Offive hundred lovely women - •
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Beautiful in fo11n and gentle flowing movements, . ,.

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157 ..I
Went east and entered the ocean ofFragrance. I
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They all thus proceeded onwards. From a long way off,

Perpetually Weeping saw, in the midst of the town called
Fragrance, the great bodhisattva Sublime Wisdom teaching
many thousands of his disciples in an excellent manner.
158
Seeing the moon amongst the stars like this,
his suffering wa.s instantly removed.
Sublime Wisdom was like a fearless lion in the midst of
all animals,
And as grand as Mou,it Meni in the middle of the four
continents surrounded by the glory ofmany
auspicious symbol,v.
He finally saw Sublime Wisdom, who, .
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from long ago, he had missed greatly. :' ,

At that moment, the lake ofhis heart

Moving with waves ofjo.Y,
Could not be compared even with
The great happiness ofpeifect restful meditation.

Then Perpetua11.y Weeping, thinking that it was inappropriate to·• . ' :,

approach the great spiritual guide while sitting in the chariot,

decided to disembark. All the five hundred servants at the same
t.ime also got down from their chariots. The servants then
s11rrounded Perpetually Weeping, arranged themselves in
beautifully fo1·n1ed rows, and thus went into the city called
Fragrance.
 ------------------------·-------

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They made their way slowly through the city. The city was
159
made of the seven kinds ofpreciousjewels and was twelve
160
yojana wide and twelve yojana long. It was a very
prosperous city, with great produce, and full of much happiness
and many people. Seven fences, made of the seven precious
161
substances, and seven protective moats and seven archways
completely encircled the city. There were five hundred roads of
equal size in a grid pattern which looked like a painted picture. I
Bridges linked these roads. Surrounding the whole area of the
city was a great wall made of the seven precious m.ateri.als. The I•

balustrade on top of the wall was made of gold from the Jambu
162
River and was just the right height. On top of the
balustrade there were also seven ki.nds of precious trees, which
were stooped over with the burden of fruit of a great variety of
precious jewels. A rope of jewels grew out from the trees and it
joined one tree to another. The whole city was covered in a web
of small, golden bells. When the wind blew, from the beautiful,
attractive, soft sound of these bells there came many kinds of
163 164
profound, extensive teachings of emptiness, sign-lessness,
165
aspiration-lessness and so forth, causing the minds of the
sentient beings living there to turn away from worldl.y existence. ,
••
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.
i and they passed the time playing joyfully and happily. i•
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166
Furthermore, outside of this city there was a lake full of pure
167
water possessing the eight qualities. The lake was completely
covered in many beautifully shaped and sweet-smelling flowers
such as the water lily and blue and white lotus. All the types of
168
flowers from the realm oftl1e three thousand worlds were on
this Jake, not even one kind was missing. On the lake, there was
a boat which had come into existence by the previous merit of
the sentient beings who lived there and was made of many kinds
of precious jewels. The people who had boarded the boat were
playing l1appily and enjoying themselves immensely.

The ground appeared as ifjewels had been

spread over it,
The walls looked like bright autumn rainbows, and
169
.The tall bt1-ildings as though they were plaited -
1vith lVhite clouds.
It was as ij-'all beauty had been gathered togethe,· here.

It seems as though, when the ocean

Ofmelted blue lap is lazuli
Gazed upon these excellent, amazing features,
. It was greatly attracted to thL,; place and
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With its body ofmoving waves,

Dressed in the many beautiful, attractive and fragrant
· flowers
Which beautify this city,
Left behind Mount Meru and came here.

-59-
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Upon seeing the moats - with their clear, beautiful blue

bodies and unstained waters,
i ies and smz"/'ing anthers, JJ()
,.,V aces o1,I'water /'/'
Elongated eyes ofdark, black bees and
Protruding breasts ofprecious boats,
Who, delighted by being adorned
With ripples of crystal necklaces, - -

Dance around and sing --

Jn their precious mansion trenches -

171
The greatyouths, on the golden thrones ofthe
balustt·ade,
_With a clear, radiant lust,·e, . . ·_, j

----_·':'
-Made even more glorious by the fruits of their crowns . . -_ ;

· ·ofhair 172

And decorated by moving rows ofprecious bells,

Gaze in the direction of the mansions of the moats and
-•Join together the soft tips of their branches
And sing beautifal songs
. .. ' . ' ' '.

Beckoning to the moats, looking as though they

desire them.

Seeing such a city as this, the merchant's daughter and the five
hundred servants were completely amazed. They asked the great
bodhisattva Perpetually Weeping,
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''We have never before Jzeard

Even the name of thi,s
Beautiful, precious palace.
Could you please tell us tt-•hose it is?''

''Ladies, this city is the abode of the one called Sublime

173
Wisdom, who is the great ship captain w11ose power liberates i
us from the endless ocean of suffering, and in no time at all this
precious one will teach us the perfection of wisdom. So be I
.l
happy and joyful!'', he replied. i
• •
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Perpetually Weeping, together with his companions, then '
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entered the city gate and proceeded through the city. Inside the l
l

'•
city there were five hundred beautifully shaped parks n1ade of a
variety of jewels, being brilliant in colour and extremely ••

attractive. The plants in the gardens appeared as if they were

. .

draped in the wings of parrots and laden down with fruit and
flowers. Immediately upon seeing these gardens, the women
thought to themselves how atnazing this was and exclaimed,

174
''The plants are dressed in leaves ofemerald and
Plaited with fresh flowers;
When blown by cool breezes i
Thei,· necks bend over a little and .
. i
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In whispered voices they recite mantra:s - ·j

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175 .1
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They
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They continued on further through the city and saw that each of
the parks had five hundred lakes which were about one gyan
176
trags in circumference. The lakes had come into existence
177
through the previous merit of those beings who believed in
the perfection of wisdom. They were beautifully covered with
various blue, yellow, red, and white flowers, which were each
about the size of a chariot's wheel. On the lakes were many
beautifully feathered and sweet-sounding birds such as wild
ducks; geese, cranes, sweet-sounding karanda 178 and
179
sarasala birds. The parks and lakes belonged to no one and
. .

all sentient bei.ngs enjoyed them together.

Upon seeing the lakes, the ladies extolled their many virtues
•
saymg,

''The shores are lined Wl"th beautiful trees.

Delighifully feathered birds play merrily upon theni.
·The waving lotuses on the shore
Appear to laugh }Vhen seeing the lakes' remarkable
features.

Though not created through human effort,

Everyone selflessly enjo_ys·
The pleasures ofthe wish-fulfilling tree -
It seems as ifwe have arrived north ofMount Meru. '' 180

-65-
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They gradually progressed further along and at the crossroad in

the centre of the city they saw the great bodhisattva Sublime
Wisdom's mansion. The mansion was mad.e of the seven
precious materials and stirrotmded by a series of seven beautiful I•
181
and brilliantly coloured fences measuring about a yojana in
182
length, which were in tum surrounded by seven rows of palm 1
I

trees. Inside the courtyard of the mansion were four amusement l•

•
!
parks and in each of these parks were eight lakes made of many -1
j

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precious jewels. Seeing this city - which looked as though the
183
great Lovely Looking City had been moved here or that it had
. ••.
been by created by a great magician - the ladies asked " '
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Perpetually Weeping, .
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''The hook of the beautiful design .'
. •'
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Ofthis precious, delightful palace,

184
· Which grabs one's elephant-like .'tenses -
185
Is it Indra 's palace, or
. By whose magic power
·Has this appeared before our eyes? ''

·perpetually Weeping replied,

''This holy palace is the abode ofthe Indra-like

t
Spiritual Guide
186
I' . .
Who sits upon the great Sasung vehicle ofcari11g
t
for oneselfand others, .i
i
Who holds the flaming varja ofseljles,r;ness which I
187
destroys the demigods' wrong doctrine of
188
grasping at self,
'•

And whose one thousand eyes see clearly the emptiness

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189
ofall phenomena.

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I see this magic-like design

A s an i·11
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usion: 190

It originates jrom illusory merit,

And is magically revealed
•
To illusory, sentient beings by
191
I
The illusionist Sublime Wisdom,
t Who, fully realising the illusion of interdependent
, .· .· h. 192
I

l relation,,; tps,
.

Showed that all phenomena are illusions. ''

When the great bodhisattva Perpetually Weepi.ng, the

. ' ' ' .

merchant's daughter and the five hundred servants went to look

at the great bodhisattva Sublime Wisdom's garden and lakes
they saw the four gardens called 'Perpetual Joy', 'No Sorrow',
' ' . '

'Separated from Sorrow' and 'Various Flowers'. In each of

these four gardens were eight lakes called 'Goodness', 'Supreme
193
Goodness', 'Joy', 'Supreme Joy', 'Bliss', 'Blissful',
194
'Gentleness' and 'Never Diminishing'.

The lakes were surrounded by fences, the four sides of which

were made of gold, silver, lapis lazuli and crystal.· The bottoms
195
of the lakes were made of kekeru and covered with golden
sand. Each lake also had eight sets of steps descending from
196
eight directions. Between each of the stairs there were
197
beautiful trees made from the gold of the Jambu River.
. .,

-69-
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The lakes were also full of flower trees and, when the wind
blew, the flowers that fell off the trees would make the lake
s1nell of sandalwood. The men and women of the city played in
I the lakes and gardens, enjoying the pleasures of the five
198
senses. The great bodhisattva Sublime Wisdom, with his sixty
thousand queens, would also sometimes come and enjoy the five 1
•

sensual pleasures in the parks.

When the young lover-lake wants to leave and

Begins to move away with violent, swelling waves, . .
. '
'
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The beautiful maiden-lake ofMount Meru '- ' 'i '
. •'
Thinking he does not want her embrace - ' ;' 1
..•
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Looked a.r though she picked up the brilliant, four . '
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199 ' ' '
coloured lover-lake,
' j

200
·Andput him on he,· lap.
i .
On· the suiface ofthe pure, unstained lakes,
I 201
i . Flocks ofswans, as white as snow mountain peaks,
i .' •. •· Stretcliing out their wings
' .
. Amazingly cover the lakes, appearing as if
I
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They are competing with rows ofbeautifully formed -·_·-:.·):]
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201
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The harmless geese - who eat lotus roots, and

203
Flap their poweiful, saffron-coloured wings
Flyingjoyfally back and forth across the lakes
A.v if they 1vere in a beaut;, contest -
204
Look like some sages dwelling in forests offlowers
Jf'ho from long ago have tamed the senses and
•
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By the po1ver of meditative absorption,
have miraculouslv '!
~

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Seeing these lakes and parks, with so many wonderful features,
. . .

the women were completely amazed and with their eyes wide
open they exclaimed, ''Ah la la!''

At the intersection in the centre of the very beautifully designed

Fragrance city, the people had erected a throne half a gy·an
205
trags high for the great bodhisattva Sublime Wisdom to teach
the dhatma from.· Each of the four legs of the throne were made
of either gold, silver, crystal or lapis lazuli. The throne was
· covered with a padded carpet and on top of this was a cushion.
206
· On top of the throne was a canopy made of kashika cotton ·
and decorated with bunches of hanging flowers. The whole area
surrounding the throne was also carefully arranged with many
precious flowers and sprinkled with fragrant water. The
.
beautiful smell of incense, emanating from the many incense ' 'i
I
holders, wafted throughout the area.

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The great bodhisattva Sublime Wisdotn sat on. this throne and
taught the perfection of wisdom to many groups of people.

Some of the people received the perfection of' wisdom as a

reading trans1nission, some recited it, some wrote it down and
others, according to their understandin.g, practiced the perfecti.on
of wisdom in the correct way. All of them had also thrown far
207 I
away the doctrine of grasping at self and were tht)se who
would never turn back from the supreme path of enlightenment.
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Not very far froin the great bodhisattva Sublime Wisdotn's ' ·!
208 I
palace was a tempJe which was made of the seven precious . '

materials, containing the bound volumes of the Perfection of

Wisdom. The te1nple's many red sandalwood pillars were
deco.rated with nets of pearls. Illuminating the inside of the
temple, four precious jewels - each ablaze \Vith light - were
arranged in the four corners. In the four cardinal directions
inside the temple were four incense holders made of silver and
. ·. •. · decorated with many different jewels. Each of the four incen.se
209
holders contained only black agaru, the smoke of which
cont.inuously wafted throughout the temple. Four large lion
210
thrones, made of the seven precious substances, had been
placed in the middle of the temple. The thrones were beautifully
draped in many brightly coloured silk garments of the divine
realm. On each of the four thrones were chests made of brightly
shining jewels, bound with many jewelled cords. .
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This temple's many beautifully a1,anged pillars,

arches decorated with shining gems,
211 212
High balconies beautifully decorated with garuda
statues,
Walls beautified with paintings of various patterns as
213
lovely as palasha trees,
Was surrounded by many tall buildings brighter than
214
the colour offrost.

215
Perhaps lndra's city,
Being.frightened by this amazing creation,
Rose upfrom the cele.~·tial realm and
Fled to the top ofMoitnt 1\feru!

Then Indra, together with many thousands of young gods, made

.. ' . . '

a great offering to the temple by scattering around divine

216
mandara. flowers, great mandara flowers, divine sandalwood .
. .

powder and gold and silver flowers. They paid further respect
to the temple by making wonderful soun.ding music with small,
217
heavenly cymbals.

Upon seeing this, the great bodhisattva Perpetually Weeping

asked Indra,
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''All your preciou,r; earrings and bracelets,
~19 d
which adorn ;;ourfiaces " an arms,
220
Quick/}' fall to the ground and
You ea1rtestly offe1· 1nusic and scatter flowe,-s;
Does Lord Brahma live here in tlzis beautiful,
great mansion?''
!

Indra replied, :.I

22 1
''The mother · ofall Conquerors lives here -
She is the one who causes even the great ·
222 223
·LordBrahma's crown to.fall to the ground,
· Being the object ofwor.vhip in the three realms. . I
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224 225
The Lord of the Day of the three knowledge's I
abide:, here-
226
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227 i

bodies
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Which ove,·comes the accumulation ofdarkness· of the

228
threepoisons and
229
. Nurture.r; the lotus garden of the three vehicles.
230 231
[ The moon of the foi,r p,·actices also abides here -
232
She is the white light of understanding the four
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233
truths, '
Who increases the ocean of the four bodies ofa I
234
Buddha and
Removes the suffering of migrators of the four
235
continents.

-79-
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 236
The pure consciousness ofthe one Mother ofthe
Conquerors dwells here·-
237
She.is the ultimate truth, the one saviour ofmigrators,
238
The only mother of the Buddha,
239 240
Being inseparable with him in inherent en-iptiness.
241
Upon seeing the glory ofthe Mother ofthe Victorious,
242
Who dwells in the sky of the Middle Way of
243
emptiness and
Overcomes the darkness ofthe eight extremes, 244
245
It appearsthat even the Friend ofthe Lotus was
frightened and fled.

The space ofemptiness, which is devoid ofdeluded

mental constructs,
·Steals away the sky's chance to spread out and
_• _ Since emptiness itselfcovers all things, 246 _
· Even the sky is banished far away and disappear.v.

Precious son, inside -this temple are the scriptures which reveal
the perfection of wisdom, being the sole path of passage of all
. .

Buddhas.''

The great bodhisattva Perpetually Weeping then said to Indra,

241
··Kaushika, please show me the perfection ot· wisdom, this one
248
path of all Buddhas of the three ages.''

-81-
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''Precious son, this very profound truth is beyond words or all

ima.gination. It is completely free from all grasping at deluded
249
characteristics of phenomena and is sealed by the emptiness,
250 251
sign-lessness and aspiration-lessness of all Buddhas. For
those who are not free from all deluded perceptions, this is not
something to examine or analyse. This profoundness is only
252
within the realm of the Omniscient and I cannot even tell you
the name of it," Indra answered. i
i

''Be that as it may, could you please just show me the scriptures
of the perfection of wisdom," Perpetually Weeping countered.

.I
''Precious son, the gold scriptures are written with melted lapis I
I
lazuli and are extremely rare. Since they are very precious, the I'
i
great bodhisattva Sublime Wisdom has bound the volume very '

tightly with seven sashes and at the place of the seven knots he
253
has sealed it with his name by the seven seals. So it is
exceedingly difficult for me to sl1ow it to you," said Indra.
I
'
··Then the great bodhisattva Perpetually Weeping, the 1nerchant's ··•
daughter and the five hundred maid servants gave to the temple · ·
an offering of bouquets of flowers, precious cloth, pearled ' 'l
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necklaces, flowers, incense, powders, parasols, victory banners,
draped banners, sandalwood powders and gold and silver
flowers.· They also kept to one side a portion of the offering to 'i•
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give to the great bodhisattva Sublime Wisdom.

To the rnother ofall Buddha,<; and bodhisattvas,

2 54
She lt'ho ,sho.vs the path ofnon-abiding nirvana, •
Pearl necklac.:es, jewellery and
255
Flowers ttiere offered.

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Together with his companions, the great bodhisattva Perpetually
Weeping then went to the great bodhisattva Sublime Wisdom to
make an offering to him. They offered to him flowers,
frankincense, incense, garlands, ointments, powders, dharma
256
robes, umbrellas, victory bann.ers, flags, sandalwood powder
and gold and silver powder. They also threw flowers up into the
air. The flowers which flew above Sublime Wisdom's head
257 '!
then tu1ned into a small offering house of flowers and the '
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t1owersofgold and silver appeared in the sky in the shape of a ·

mansion. · The dharma robes and precious cloths also became in ' i
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appearance like a circle of jewelled-clouds. · '

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. Thinking that the offerings,

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Were for the sky hiniself,

It appeared as if he were grabbing them tightly
with his hands. . ' ' 1'
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· · rite sky wanted to own those many treasures of others. .

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·Being so covetous ofthings · ' i

ls there another more shameless than •vou?

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Or, perhaps, upon seeing this excellent offering,

The skv was so amazed and,
~

Thi,iking how wrong it would be ff it were spoiled by

the ground,
259
He arranged a place for it there in the air.
1
-

After seeing the miraculous manifestations of the great

bodhisattva Sublime Wisdom, the bodhisattva Perpetually
Weeping, the merchant's daughter and the five hundred maid
servants thought to themselves, ''Oh my, the great bodhisattva
i
Sublime Wisdom, when he practices the deeds of a bodhisattva 'ii
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has such miraculous powers and emanations like these. So when !

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he really becomes a perfectly enlightened Bt1ddha, what would '
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greater manifestations than these sublime ones be like?'' -
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un.surpassed enlightenment and by the great, unstoppable wave 1'
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we, at a future time, become perfectly complete Buddhas; those ---I.-

who are teachers to all worlds, the Victorious, the Ones Thus I
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260 261 ''
Gone and Overcomers - with their powers, fearlessness and !
-
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262 I
great treasure of unadulterated qualities. When we practice i

the behaviour of a bodhisattva may we, like the great

263
bodh.isattva Sublime Wisdom, also have the courage to teach
the profound dharma and may we worship the perfection of
- -

wisdom in the way that Sublime Wisdom does.''

Remaining outside the ten1ple, they worshipped the perfection of
'•-
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wisdom and the great bodhisattva Sublime Wisdom.

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Seeing these great deeds,

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264
Of a Victorious Son,
They were overjoyed.

After the great bodhisattva Perpetually Weeping, the merchant's I'

daughter and the five hundred servants had worshipped and i

i
made offerings to the perfection of wisdom and the great
bodhisattva Sublime Wisdom, they prostrated before him by
touching their heads on his feet. Putting their hands in a praying
position, they remained there at his feet. j
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While they were in his presence, the bodhisattva Perpetually

Weeping told the great bodhisattva Sublime Wisdom about the
events that had happened previously, and in particular he asked
this question: ''Exalted One, as I was searching for the
perfection of wisdom in a lonely place and when the many doors
.. j
of meditative absorption became apparent, I saw countless . .'

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mani.festations of n1any Buddhas. They encouraged me, l

. . .. .II

revealed to rne the right path and then they disappeared.

Coming out of my meditative state I thought to myself, 'Oh, I . .i i

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did not ask the Buddhas where they came from and where they
•
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were going to,' and I became deeply distressed. Then I also

thought, 'I will surely ask the great bodhisattva Sublime
Wisdom about this.• And so, Exalted One, please kindly tell me
where the Buddhas came from and to where they went.''
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The great bodhisattva Sublime Wisdom thought to hi1nself,

''The great masters teach profound things through analogies,
bringing ease of understanding. So I will explain these things
by using 1nany examples. First of all I will use the analogy of a
mirage to explain that the Buddhas have no coming or going.''
And with a very bright smiling face he said,
265
''When flowing streams are.free from
266
the shackle.'> of ice,
Trees are ivearing green clothes of11ew leaves and
Adorned with many brilliantly coloured flowers;
267 268
The cuckoo bird cries out its }zapp;• cry;
The sky has thro1,vn awa; its cloud-clothes;
1

The sun is also at its mid-point,

Fools, who at this ti111e see
Moving mirages,
Waste their energy desiring them .
.Deluded minds call non-water '1t,•ater'.
Where does this illusory water first comefi·om?
' . ' '

- Where does it finally go?

Therefore, if this manner ofcoming and going
is investigated,
Which wise person can understand it?''

I,. .
The great bodhisattva further explained these extremely difficult
to understand and profound tl1ings by using an analogy of a
magical illusion, and with a clear sounding voice he said, '
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269
''For example, if, right here, some expert magicians
270
Manifested themselves as terrifying Lords ofDeath,
With dreadlocks standing on end and bloodshot eyes, i

Tongues moving like jla.vhing red lightning, I

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Wrap the intestines around their necks,
Completely cover their bodies with blood,
Grab their heads and lick their brains, and
When unwitting children see this
Their face."5 become covered with tears, unable to move
--as if their calves have been bound with shackles,
271
Their hearts also come up to their throats,
Trembling with fear they flee, and yet - -
--

Who of those who understand the real situation

Are frightened of this?
There is nothing to be frightened ofat all. ''
272
The great orator continued to explain these profound things ' " .

by using an analogy ofa drean1. He said,

---
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273
objects - has set, -
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Amazing Conquerors are seen and

Upon waking they have disappeared.
However, the inherent nature ofBuddhas in dreams
ls completely non-existent.
274
Since the Buddhas ' origin and cessation is thus,
•
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1 Who can comprehend this?

Consequently, precious son, as these examples show, you should

understand that the Buddhas in fact have no coming or going. It
is like this, ·

Like illusions ofLords ofDeath,

Water mirages and Buddhas in dreams,
All phenomena are dependently arising:
They who.understand this do.not hold on to the concept
that Buddhas actually come and go.

275
Unlike you, Buddhas are devoid ofgrasping at reality.
Since they are emptiness itself, they have no origin or
cessation.
276
· Those who realise the nature ofillusions
Have their grasping at true existence assuaged. ''

Even though, from the very beginning, Buddhas have no origin

or cessation, yet for the sake of those whose eyes of
277
understanding have been blinded by the cata1 acts of ignorance
and those who, without the eye medicine of comprehending
emptiness, cling to the concept of real existence, Sublime
Wi using the exar11ple of the sound of a lute, explained to
them the ntannet in which they wrongly perceived reality as
having origin and cessation. He continued,

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Whose bases are made from lapis lazuli,
178
Are played by young goddesses
Holding bows with bangle-decorated hands,
179
Being totally absorbed in their music,
Desirous ones who hear the beautiful melody of the lute
Have great joy arising in their hearts, but ..
••
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They know i't is not from the base of a lute, strings,
hands, bows or
From the combination of these components, but rather •
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So,· when searching for the origin of the Buddhas
· Their origin also is only a name, a sign and a label.
.
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180
· · The primary ,'fOUrce of the sky's lotus,
·. So >an untrue ,,;;ource can never
Bear true fruit.

28 1
However, those who hold things to be real, ·
Who see things as either having designations
:•
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•
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. 282
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283
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284 '
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285
. great bodhisattva Sublime Wisdom, all the grass, trees and all I'
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. . forests in the great Third Order World System
. . ' . . . . . . . ' ..

bowed down to him. Then, an out-of-season rain of flowers

287
descended from the sky.
''
When the sound of the divine drum ofhis excellent
words II
Overcame the powe,ful doctrine ofself,
288
Countless god-like beings
·. Were liberated from the fear ofdemigod-like samsara;
The earth thought, ''If those beings do not dwell here
I will be lonely and sad, ''

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289
So, moving her body, the earth
Sent mes:,engers ofgras,Y and.f'orest.Y
To bow down and pay ho11zage to Sublime Wisdom,
The liberating captain oj'all migrators.

290
Then the Lord of gods, Indra, and the four rulers of the world
scattered divine flowers and heavenly sandalwood powder upon
the bodhisattva Perpetually Weeping, and said, ''Precious son,
by your kindness we have heard a message of ultimate truth,
which is different to that in all of the worlds and bas not been
revealed by all tho~e wlio have fallen into the perishable
291
doctrine of grasping at self.''

The bodhisattva Perpetually Weeping then asked the great

bodhisattva Sublime Wisdom what was the cause of the
earthquake. He rep.lied thus, ''Precious son, when I gave the
answer to your question that the Buddhas do not in fact have
•

coming and going, the force of one hundred thousand beings

292
obtaining the understanding of the dharma of non-origination,
293
ten billion beings producing the mind of a supreme
.. .

bodhisattva, and sixty

. .
four thousand beings obtaining the pure
.

eye of the dhar1na that is free from defilements for seeing all
phenomena - all this caused the earthquake.''

When the bodhisattva Perpetually Weeping heard this he

thought, ''Because I asked the question about the absence of the
coming and going of the Buddhas, so many sentient beings have
benefitted and I have made a great gain. And by this virtuous
294
deed 1 will most definitely be fully awakened in the highest ·· j

295
enlightenment." Contemplating this, he became completely
296
overwhelmed with joy and happiness.

-101-
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Upon seeing countless beings liberated

•

From drowning in the mire ofsamsara,

297
A wind ofjoy grew stronger and stronger
298 2 99
Jn the sky of this excellent bodhisattva 's · mind.

Then the bodhisattva Perpetually Weeping, with great joy and

300
happiness, rose up in the air seven palm trees in height and
wondered, ''Staying here in the sky, I will pay homage to the
great bodhisattva Sublime Wisdom. '' The Lord of gods, Indra,
knowing Perpetually Weeping's thoughts, gave to him many
divine mandara flowers and said, ''Make an offering to the great
bodhisattva Sublime Wisdom with these flowers. Precious son,
by your power many hundreds of thousands of beings have
benefitted. Precious son, the way that you have delighted in
helping others like this, as one who delights in helping all
beings, is, throughout countless eons, extremely rare." Then,
taking the flowers from Indra, the Lord of gods, the great
. . .

bodhisattva Perpetually Weeping scattered them upon the great

bodhisattva Sublime Wisdom. Then he scattered more and more
flowers upon him.
•
301
This poweeful and persevering sun-tree,
Which moves through the sky of bodhisattva conduct,
Who is impartial to the migrators ofall four continents,
Took many rays of water lilies and •
i

Scattered them upon the Mount Meru-like Sublime i

.. 1

Wisdom- . .:
•
•

He who dwells radiantly in the middle ofthe golden

mountain-like migrators.
. .•

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Ii Then the great bodhisattva Perpetually Weeping, hugging his

body tightly to the great bodhisattva Sublime Wisdom, said,
''Exalted one, from this day on I will give you my body to be
your servant.'' 302 Making this offering of his body, he remained
in front of Sublime Wisdom with his hands in a praying
• •
position.
I
'
-
Then the merchant's daughter and the five hundred maidens said ..I
to the bodhisattva Perpetually Weeping, ''Precious son, we also
. . . . . . .
I
offer ourselves to you. By this virtuous deed. may we, together .
I'
'
with you, pay homage to the Budd.has and bodhisattvas and may I•

we hear profound dharma such as this.'' -

-
..'
-
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''Maidens, if you really do have such pure int-entions, please give
yourselves to me. Since I have a use for your bodies, I will take
them,'' Perpetually Weeping replied.
i
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''We have completely resolved i.n our minds that we will follow I
-
'

you, so why wouldn't we give ourselves to you? ·Therefore, -

please do with us as you need," said the women.-

The bodhisattva Perpetually Weeping then had the maidens -

wear their best clothes and jewellery and he gave them all to the
great bodhisattva Sublime Wisdom. ·1
- I
!
'
When he heard these ultimate, profound h"Uths,
Through his extreme generosity,
He gave away the beautiful maidens and their chariots
And, withholding nothing, gave up himself

-105-
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i Seeing such incredible generosity as this, Indra, the Lord of

gods, praised him greatly saying, ''Excellent, excellent. Precious
son, previous Buddhas - the Ones Thus Gone, the Overcomers,
the Perfectly Complete Ones - they too, giving away everything
they had, attained supreme enlightenment, and thoroughly
303
searched for perfection of skilful methods and the perfection
304
of wisdom. Precious son, you too must give away everything '

you have. If such generosity as this is given as an offering to the I

I
dha1·1na teacher, you will be able to understand the perfection of i
wisdom and the perfection of skilful means and you will quickl.y 1
'
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become a perfect Buddha in supreme enlightenment." ''l

'
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Then, in order to bring to full completion Perpetually Weeping's '
l'
merit, the great bodhisattva Sublime Wisdom accepted the gift ''
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of the merchant's daughter, the five hundred maid servants and
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the five hundred chariots. After accepting this, he gave it all '
''

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back to Perpetually Weeping. The great bodhisattva Sublime I

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Wisdom then arose from his throne and went inside his house.
'
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And at that time the sun was just setting. Sublime Wisdom
' '
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remained inside that very house for seven yea1s in one long I
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'

i ' Having expanded the lotus garden ofmigrators' minds,

l
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Sublime Wisdom, the Sun ofSpeech,

306
Pacified the light ofmental constructs
· In the meditation mansion on the western peak.

-107-
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The great bodhisattva Perpetually Weeping then thought to

himself, ••1 have come all this way to receive the dharma and if I
just stay here aimlessly or waste time sleeping this would not be
right." So for the duration of the seven years he did not at all
have desirous thoughts, or thoughts of doing evil or harm and he
did not even desire the taste of food. Rather, he passed the time
307
standing and walking around thinking to himself only the one
thought, ''When will the great bodhisattva Sublime Wisdom
awake from his meditation and teach us the dharma?'' The
. merchant's daughter and the five hundred maid servants also
thought this in their hearts and acted in ·.the same way as
Perpetually Weeping did.

A moon with extremely clear light ofperseverance

Surrounded by.a constellation ofyoung maidens,
Which has discarded the darkness ofsleep,
So is he who day and night does not slumber.
•

Then Perpetually Weeping heard a heavenly voice from the sky

say, ''In seven days from now, the great bodhisattva Sublime
Wisdom will awake from his meditation and teach the dharma in
the centre of town.'' Perpetually Weeping was so happy and full
of joy upon hearing this, that he, together with the merchant's
daughter and the five hundred maid servants, cleaned the area
where Sublime Wisdom would teach. They set out a throne
decorated with many jewels. The maidens took off their shawls
and laid them on top of the great bodhisattva Sublime
Wisdom's throne.

-109-
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Perpetually Weeping then went searching for some water as he

wanted to sprinkle the ground with it. The Evil Demon, in308

order to undermine their m.erit and ntin their beautiful

arrangement, made all the water disappear from his sight.
So even though he looked eve1ywhere for some water, he could
not find any. Perpetually Weeping then thought to himself,
''This area is very dusty and if some of the dust gets on the
Exalted One, Sublime Wisdom.'s body, this would be
unacceptable. So what should l do with this body of mine which
is destined to perish? Though my body has perished countless
times before, it has only been for something meaningless and
not for something like this. Therefore, I will pierce my body
and scatter the blood around this place. ''

He then pierced his body with a sharp knife and sprinkled the
blood all around the area. The merchant's daughter and the five
hundred maid servants also scattered blood which they had
extracted from their bodies with.sharp knives. Acting in such a
way showed that the bodhisattva Perpetually Weeping and the
. - .

young maidens had not changed their minds, and so the Evil
. .

.Demon could not fmd a chance to hin.der their virtuous deed.

Thus the ,rcattering of blood,

Which cleansed all the ground,
Was like the light ofevening clouds
Which covers the expanse ofthe sky.

- 111 -
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-112-
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ThougJi demon hordes tried earnestly in many ways

To hinder them with great obstacle.v,
Upon seeing their strength increase,
like the expanding waxing moon,
The demons all became so distressed that
It appeared as if they had cut their throats in this place.
-
i
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The Lord of gods, Indra, then th_ought, ''Oh, it is so amazing i
i
-

how much the bodhisattva Perpetually Weeping desires the

dharma, how resolute he is in keeping his word, how well he has
309
-put on the great annour, how he does not seek pleasures, nor
-is he concerned for t_he welfare of his own body and life, and
' '' ' ,.

how he thinks only of saving all sentient beings fro_m the

countless sufferi_ngs of samsara after be himself has attained
perfect Buddhahood in supreme enlightenment.'' Indra then
manifested his power and changed all the blood into d_ivine
sandalwood water - the sweet aroma of which could be smelt
-
310
for a distance of one hundred yojana around the surrounding
area.

311
When the eyes of the Thousand Eyed One
Saw such devotion to the dharma in serving the dharma
teacher,
He changed the Jprinkled blood into the scent ofMalaya I
312
f
sandalwood,
-
- The smell ofwhich emanated everywhere.

The Lord of gods, Indra, then said to Perpetually Weeping,

''Precious son, the way you follow previous Buddhas like this
with your incredible resolve, diligence and desire .for the dha1·1na
is so excellent!''

-113-
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'\91:1

Perpetually Weeping then thought, ''I have arranged the great

bodhisattva Sublime Wisdom's throne where he will sit and
sprinkled blood around this area. Where will I now get the
flowers I need to spread over the ground and to scatter upon the
bodhisattva Sublime Wisdom?'' The Lord of gods, Indra, then
gave to the great bodhisattva Perpetually Weeping a thousand
313
bunches of mandala flowers saying, ''Precious son, do what
you wish with these flowers." The great bodhisattva Perpetually
Weeping spread some of the flowers on the ground and some of
thern he kept to scatter upon the great bodhisattva Sublime
Wisdom.

The place ()fp1·oclaiming the profound dharma, " '•

!
.I
Beautified by many mandara flowers,
. I'
Appeared like an array of brilliant, blazing stars ' . :

. . .i•
In a cloudless night ,,;ky. •
•

Then, after seven years had passed, the great bodhisattva

Sublime Wisdom, awaking from his meditative absorption, sat
down upon his lion-throne and an audience of many hundreds of
thousands gazed upon him. Immediately upon seeing this, . '•
1
Perpetually Weeping experienced great joy - a joy like that of a •

314
fully ordained monk obtaining the first level of
315
concentration.

-115-
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-116-
 Then the great bodhisattva Sublime Wisdom thus taught the
perfection of wisdom to the crowd:

''As all phenomena are the same, so peifect wisdom is

316
the same. . '!
'
As all phenomena are devoid of arrogance, so peifect
. d . d 'd ,I'
wis om is evoz OJ arrogance. 317

As all phenomena are inherently the same, ,vo peifect .. i

'
318
.
· wisdom is inherently
. ~- the same.

As all phenomena have no origin or cessation,

so peifect wisdom has no origin or cessation.
· A,v space is without bounds, so perfect vvisdom is
boundless.''

He spoke eloquently in this way about the meaning of

emptiness, which is completely free from all limiting, deluded
mental constructs.
•

.. . I
I
.;
Everything in ,vamsara and enlighte11ment are from the '1
.i
very beginning completely identical, . j

Being inherently devoid ofmental constructs of origi,i i

I
·and cessation. I
All the grasping designations of the mi,id do not exitrt.
Like the nature ofspace, all is boundless.

!
!".

-117-
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All that dependently arises are merely designations

.•.

of the mind, yet

The mind itself is also devoid of entity.
All that i.~ dependently arising
..
•
Causes samsara and enlightenment to be clearly
differentiated.

Except for that which is designated b)' the mind, -I

I
'
No other phenomena exist. ''•
;
;
..
;

All that is seen as existing or non-existing, .!

. . .:
permanent or fleeting, .
.!
;

Arising or ceasing, accepted or rejected,

are also phenomena of the mind.

319
All ajJliction and complete enlightenment
Are also inherently devoid ofentity. ' .i
. '
So what is there to abandon? l
·I
320
· What cure is there to increase enlightenment? . .
I.
•
•

• . ;•

Tliough fi·om the very beginning all phenomena,

Like a mirage, are not even remotely real,
In order to avoid the fear of those who grasp at reality
. . .

We should accept only that which is dependent~y

arising; but ;

-:I •
That which cannot be acknowledged as real •
'. i
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l~ even more impermanent and fleeting. I

This is like a barren woman 's son,

:
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!' which ofcourse cannot exist, ''
;

Neither being boni nor experiencing death. I

-119-
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 ---·--------------
That v1lhich is perceived does not exi:,t,
,<;o perception is empty.
What is seen is empty, so it is seen as not existing.
'

Tho,96 who understand the ve,y d~fjic:ult,

profound path a,·e ma,sters.
That which i,<; d~cult for masters to understand
is the i1ery pro.found path.
The understanding of the masters abides thu.s.
Those who understand this abiding itselj'are
321
.masters.

Ignorant one.,; see things in rever.ve and so are del11ded.

Deluded and seeing things in reverse, they are igno,·ant.
Those who cli,ig to attachment in this life,
Instantly circle around in samsara.

Immediately
.
.
after hearing these profound dhanna teachings,
and without moving from that very place, the great bodhisattva
Perpetually \Veeping obtained six million doors of meditative
.. .

absorption with names like •All Phenomenon is Equal in its

Lack of Inherent Existence' and so forth. Straight after he
attained these he actually saw, in the realn1 of the Great Third
Order World System, assemblies of monks and assemblies of
·bodhisattvas gazing upon Buddha Shakyamuni - the Blessed
One, the One Thus Gone - as he wa.'i teaching the perfection of
wisdom. Thus the great bodhisattva Perpetually Weeping
became an ocean of great learning. In all his rebirths he could
see the Buddhas and was never separated from them. Even in
h.is dreams he was never separated from the Buddhas.

-121-
 •
•

'\91:1

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When hordes ofdemon Nagas

322
Saw the great garuda-like bodhisattva,
Soaring with ,~trong wing:; of niethod and wisdom
Ope11ing 'H'ide his beak and talons <"?,/'generosity and zeal,
Flying through the skJl ofgreat conduct,
To the end o.f the ocea11 o.t·s11ffering,
They became colvardly.

Holy ones thus carry the burden of liberation from the endless
ocean ot' suffering for all migrators, and even through many
countl.ess eons they are not at all frightened of enduring great
..
'
i
.. i

pain in their own bodies and minds. Even if the Third Order
World system were full of a blazing fire they would still
exercise great perseverance in pursuing the instructions and
teachings of a spiritual gui.de. Praise should also be given to the
perfection. of perseverance!

Bodhisattvas who worship the dharma and great dharma

teachers have no regard for their bodies and lives, even offering
their flesh, blood and marrow. So, of course, there is no need to
mention.that they renounce material pleasures. Praise should
also be.given to virtuous spiritual guides of the Great Vehicle
. and to the virtuous perfection of generosity!

-123-
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in rte' :!' ii
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fi' . .r
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,,,•,-;,-·-·"'""'""""""'"'"' ., ...... ,- ''. ' .....
·.".\' '

Great heroes - those who wear the armour for attai.ning

incomparable enlightenment, having resolved to enter the Great
Vehicle path of enlightenment - do not, for the entire time until
323
they become the complete essence of enlightenment, even for
324
an instant, desire to be liberated in the way of the Hearers or
325
the Self-Conquerors, always remaining true to the vows of a
bodhisattva. So, of course, there is no need to mention that they
do not desire the status of kings or Lords of gods. Praise should
also be given to the virtuous perfection of ethical conduct!

Those who regard others as more precious than oneself, will

even be happy to remain in hell until the very end of samsara for
the sake of others.· So, of course, they can endure those small
amounts of harm to one's body and mind. Praise should also be
given to the virtuous perfection of forbearance!

Of course, those who can enter and awake from countless

meditations, which are completely devoid of al.I deluded mental
constructs - meditations which those of the Hearer and Self-
Conquering path do not even know the names of - they can
326
easily practice worldly an.d formless meditations. Praise
should also be given to the concentration ofbodhisattvas!

Those who strongly believe in profound emptiness do not hold

contrary ideas to that of enlightenment being just a name, so, of
327
course they know that the impermanent world is inherently
devoid of entity. Praise should also be given to the perfection of
. dom.I
wis

-125-
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~~·q·a.9a.· 9·~r.:::· z:;;·9i;~·~q~·m·a:i~°'·q~·~·q·'5a:,· °'·~·9 ~·

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qq·s~1 ~9·q~·~·a:1~·~·9~r.:::·r;i~·3z:;;·q·u,i~·z:;;111a.·q· z:;;·q·tili;·. 11

. . . . ... -· ! . .. . ..

¥· ·q~a:,~,~a:i~·~·a.~i;·q;r;·s1·°'1 ·• ·~~· ~·5:i:!a.·ui~·qq·~~·q·

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a.z:;;~·qq·ic:::·~·~8)'t:J~·a.. •. z:;;·q~1 . t.:iz:;;9· ··. ·IDjq .·tj·z:;;r.:::·~~·z:;;c:::·ij9·

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aJ·~· .,9·~1Sl·q~·aJ·sz:;;·~·~r.:;:'ijt:J'~a:!1Sl'1qq·a1~·75\'t:3!!91.\!'CJ'Al'UIC::'
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-126- ''
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~-,------------~-------------

328
Those immature children, who, for their own sakes, have
endured great suffering and pain, in order to attain, just briefly,
329
the status of gods or humans, are considered by people to be I
1
'
amazing and even call this behaviour, 'asceticism.' Yet those i'

who desire to liberate countless migrators fro1n the great ocean

of suffering and take them to the island of non-abiding
enlightenment, have no attachment to their own happiness,
bodies or lives having renounced these things. Who would not
pay respect to these great bodhisattvas? Pra.ise should also be
given to the great qualities ofbodhisattvas!

'fherefore, understanding that the holy dharma is difficult to

encounter and is attained through many hardships and
abandoning your indifference towards listening to the holy
dharma of the Victorious Ones and their sons, you.should
always, with great devotion, be zealou.s in listening, thinking
and meditating!

The way he served his spiritual guide

through many hardships,
Has been clearly taught by the Bi,ddha.
Without error J have written in accordance with his
):
thoughts,
'
' ' '

Using many beautiful metaphors in composing these '-i

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words. '
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-127-
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- .. . .' . . . J

.ijq·~qz::z·~zq· z::z·~'1·qa·i"l'~~~·'1rl 1
- . ,_

~°'·"" ~·~zq·:3a·~~· z::z·a5~·~·~°'i1·: 1 •

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fl·qa·zq~·$3i'~lqf.lJ'~3i·~qA;q'Ul"TJ \1 •
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fllzq~·q~·q~zq~·'1~·~·~~·a, ·a, ·~11

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zq~·q(~·~· F]'q7c:·f51~·qt;zq·q·°'i1 1
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This poetic account of the wish:fulfilling tree,

Born in the Mount Meru ofmy noble intentions,
Shining with flowers ofpoetic ornaments ofsound
330
and meaning,
33 1
Rich with many branches ofsynonyms, ·
332
..
•
Following after the lndra-like Buddha,
Has been composed to fulfil the wishes of'the fortunate
gods ofdesire -
Those who want to enter the .Lovely Looki1ig City of
su11reme liberation.
333
I did not do this to ignite the firewood ofcompetition.

334
.Long ago, the great, glorious orator Hero
Wrote wonderful praises only of the deeds ofBuddha.
About this great bodhisattva,
He ha,v previously written no account.

Those who entered the sea ofpoetics again and again

without the 111a,vter captain,
Upon .veeing this overwhelming ocean ofprofoitnd, vast,
excellent conduct,
Were terrified, and avoided composing this story for a
very long time.
Unable to bear this situation the renow,zed supreme
, u 335 h . h .
capt a1n 11e1·0, as come again to enter t is
way.

•
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'

-129-

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ijt:l'~t8\'$;~~·~f!~·qa,·,"·9~9·~11
•

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:$9' :-11·~·~Qj~·~ara;·~~·~'i·q·cil1 .J •
•
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sa~·~~·q'i'a5f.1;1'~"·~~·,~·~· .... l \
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q'i9'~Z::.:'~'i·q~·~·ai·q5a1·qa,·~ . . . ·~~i 1
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. .
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-130-

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It is false to claim that those who have studied the

::c
--
~ onderful biographies <>.fbodhisattvas and
1

Buddlzas,
Il
In the Indian and Tibetan poetic traditions, I
Have entered unimpededly into intelligence.
Ifthis were true, why have they not writte,i this
narrative?

When the sun ofmy intelligence;

•
· Which zs the only beautiful decoration ofthe sky of'
Buddha's teachings, and -
i
i
'i
-Reveals the va,Yt places ofgreat knowledge, -
-
-

Making hundred,v oflo tits gardens ofwi.Ye sayings

bloom,
Arises, it is dij}icult for the moon ofthose appearing to
beexperts-
Who shine amongst the constellations ofthe ignorant,
336
Being matked by the hare-sign ofjealously - 1
•

And the nocturnal birds of wrong doctrines to bear it. -:

337
Through my efforts in this may the snow ofmerit
Be melted by the sunlight ofloving kindnes:,, and
Flowing to the ponds of the minds ofall peoples,
May the lotus garden of liberation grow everywhere. -

i'
•

· May I also, in samsara, through perseverance which is j

338
free of laziness,
-Be able to even disregard my body so as to establish I
· all beings
In the great path ofprofound emptiness,
which previously, even very few have ever
thought about,
And may I adhere to the Buddha 's teachings.

-131-
 . ------------·~---------r-1- - - - - -
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• •

q~°'·qq·~°'·q~~·~·~~·s~· ~1• •

a:y~·~qaJ·aJ~·~~~·q1 ~·· ·qq· ~-~ °'·s~·~q·at·a:t~·q~aJ·°'~1

~~·qq·a:tis°\·~q·~~·ij~~·~·~°\'~ol·f~~·iqqiq~~· . °\'fil'lij~·~· •

a:tas°'·°'~·i~· I i~·f~;~· °\·~q·~°\-~°\·®:'it:1~·~·~- . ·a,~·a,\°\·~~·1 •

~~·~ ~·!i·qq·~q~·c:f·°\o,1·o,1(%3a,·q=1~·c:f·~~·1 ,o,1~·~·olis°\·iq·~c.taJ'

•

~°'·~·!·iq·~ ~·~·af·~~·~·s°'·aJ~1 ~°'·~~+·~~·~~·!5\·fil·q~°'· •

q~·aJ~·~·~~·q·ijq·iq1 .fl~l~·(Q·z:.t·fq~~·:::i~~·qq·~~·fil~· ,;

ffi~·:g· ·c:f·q ·q·~·~·1~·qq·&}· •q• ·af'!f~·~q~·ol~t::,~~~·~~·

i
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-132-
 ------------------~~------

.May I also be like Perpetually Weeping,

. lifi .
Wh o, in many z etimes, 339

Was never satisfied with his practice ofdoing all the

deeds ofBuddhas and bodhisattvas, and
Completely loved all beings!
340
May the sun of my excellent ~ ords,
1

Havi1ig become eyes for countless beings,

.\
Shut water lilies ofevil hordes of wrong doctrines, and
Always illuminate the Mount Meru ofBuddha's
teachings!

This narrative of the poetic wish-fulfilling tree of the great . i-

!

' !-
bodh.isattva Perpetually Weeping was composed at the urging of ' .

.
'••
;
;
341
the great spiritual guide Changchub Lama, who was born in - -
-

342
the glorious ocean of scripture and reasoning, and whose fu.lly
endowed Mount Meru-Iike life is resplendent in the many
343
precious qualities of the three teachings. The one who
provided the means for this narrative to be written is the virtuous
344
spiritual guide Jambal, who possesses many divine qualities
and is beautified with attributes of ornaments of ethical conduct
and learning. If it is necessary to utter the name of the one who
is perfect in understanding and wonderfully compassionate, then
345
I would mention that I respectfully served under the great
346
dharma lord, Tondrup Rinchen. My mind has been greatly
illu1ninated in the tenets of poetics and aesthetic words from the
347
kindness of the great bilingual translator Namkhar Sangpo
348
and the all-knowing, glorious one Shunu Lotro from Sakya.
The one who wrote down these words, which the glorious one
Losang Trakba, of East Tsongkha, composed in the great
349 350
monastery Dewajen, is the poet Tsakho Ngawang

-133-
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351
i·· Trakba whose intellectual treasury is replete with many
352
· jewels of mantras an.d sutras.

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-135-
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ENDNOTES
1
~~-i:::~· literall~ means 'pleasa~t speech': being typically glos~ed as
'poetry' or 'poetics'. ~~-i:::~· 1s usually 1n verse fo1·1n though it can be a
blend of poetic prose and poetry - a style which is commonly known as
c::i~·~~·ipl·a;i l~·i:::~· forms one of the five 'lesser' or smaller branches
of knowledge erived from the Indian tradition, - these are known as the ~Qt·
I
tl'J~~·~·c::i·!_J The five minor branches of learning are: l. ~~·i::: · poetry,
2. a;i'4·t::s(" synonyms, 3. q· x: literary composition, 4. ~· ·
astrology, 5. j'l.$1·~;:i:; dance and ama. The five major branches of learning,
. known as the .· ·:11~~~·c::i·1· are: 1. ~~tl'J·q· arts and crafts, 2. ~ij·r:r~~-
. q· medicine, 3. ij'~ ·q· . . .. /language, 4. tl°J?~· ~-~~·q· logic,
5. ~i:::·l{~·~~·q· Bu dhistphilosophy.
2
~l.$l't:l't::.'l(~·q· is a translation of the Sanskrit word avanda and literally
means 'the narration ofa realisation'. A ~~·q·qf~·q· (often abbreviated . ' '. i
.
..•
•
' ' i'
to ~·q(~·) is a story or narrative which typically deals with practical . '
'
.
lessons about living an ethical life. .. '

3
l'j~1j'{5' is a translation from the Sanskrit Sadapran«lita and is also known
as Arya Sadaprarudita or 'Ever Crying', 'Always Weeping', 'Ever
Weeping'.
4
t::st·~·~ia.·q· refers to great hardships in general and not to the 12 major . i

: ,' -,i
'
i

and 12 minor hardships which were exemplified in the life ofNaropa,- ~·;('
(.!' - the great Indian Master who was the disciple of Tilopa and guru to the ' i
:i
.
great Tibetan translator, Marpa. .

5
~q-~'t'l.lai!' ·is the profound or deep path of wisdom.
6
a,~q·qi~·tl'J~~· literally means 'the friend ofl1undreds of leaves' being an '
i
epithet for the sun. I
1 I'
~·i::.i· is a translation of the Sanskrit te1·m prapa,ica and is typically glossed l
!
i
as 'elaborations'. Elaborations are deluded or wrong mental constructs or
perceptions from which one needs to be liberated.
8
~-q~·~-~~· (also ~-q~-~~·, Sanskrit:jinaputra) literally means
'conqueror's son', being an epithet ofbodhisattvas.

-137-
. ----,- ~---------------------------- )

9
~~·t.1"-'la::i· in this context refers to the pure f4th and devotion of Perpetually
\Veeping. ~·~~· can also mean pure mot\ves or intentions.
10
!!<3\·~·,ri·q refers to paiit Conquerors or B~as.
. ' )

11
~'A,l:i:!13'j~· is a translation of the Sanskrit Dtarmodgata, being the name of
the bodhisattva whom Perpetually Weeping soµght in his quest for the
Perfection of Wisdom. ~·a.~13'j~· is rendere4 as Dhannodgata in translated
Buddhist works. We appreciate that translating ~'A,l:i:!13'j~· as 'Sublime
Wisdom' is a break from an established tradition. A literal translation of~-
•

A,t;(l~"'l' into English is 'Exalted Dharm.a' or 'Superior Dharma'. However,

we felt that in the overall context of this text the name 'Sublime Wisdom'
better reflected the content and narrative flow. tr'he apex of the six
perfections of a bodhisattva is wisdom, and Perpetually Wisdom's quest is
'
for perfect or transcendental wisdom. So on that basis we felt that the name
•
'
Sublime Wisdom (while clearly a much narrower focus than the broader ter1n
'
'dharma') was a legitimate interpretation in this ~etting. We anticipate that
there would arise a degree of disagreement about this choice, but we trust that
no offence has been made to either Tsongkhapa'$ text or the Perfection of
'
Wisdom sutra itself. '

12
This verse is an exan1ple of the poetic techniqu~ called ij~·~<3\· ('pairs' or
'pairing') in which the first syllable appears again in the same line in a
•

regular pattern. In this verse, the third syllable of~ach line is the same as the
first syllable. For example: Jl<3\·aff<3\······ fs13'j't::l~5l1~~······ Syllables can be
paired in various patterns. ·•.
'
'
13
q -~~·m·ft::1z:.c.i· is one of the five powers or forces of the ft::1z:.c.i·~·
The
five are: I. ~~·q· faith, 2. q~·~~- perseveranqe, 3. S:<3\'CJ' mindfulness,
4. ~-~·a,~<3\· concentration/meditative absorptioq, 5. "'l'~q· wisdom.
(z::J -~~· is also one of the six transcendental p1ramitas or perfections of
the bodhisattvas.) ·
•
14
a::i~<3\·q~·~ii:::i~·ij<3\·~~-t~q· is the wealth 3?d happiness of humans
and gods who have migrated into the higher realm~ ~~<3\·a:;iij· is synonymous
with q · ~ - the higher realms or good/happy mjgrations. These three
desirable rebirths are: 1. ~· humans, 2. ~· gods and·~. fs'~'6:!<3\· demigods.
'••

..\

-138-
 --------------------- ...

This is in contrast to c:.~·a!j'· - 'bad' or 'evil migration' (also known as c:.~·

~c:.·) An evil migration consists of entering into the lower realms of either
!;Sz:;;·a!f· animals, fiJ·~~~· pretas (hungry ghosts), or z:;;ijai"t:l· hell-beings.
15 z:;;t::tc:.·~·~~ literally means 'Indra's bow', being an epithet for 'rainbow'.
16
~;~·~·q ·i::::i· means 'permanent' or 'lasting' happiness.
--.. 17
~·z:;;~c:.~·~·::1z:;;·q::1:::ij~·q· or 'Sounding Forth Melodious Sounds
Inexl1austibly.'
18 u.iz:::::z:;;~·i::.t~· - -·._ ~·q~·~c:.~1~· or the 'Complete and Perfect Buddha' or
'Fully Awakened Buddha.'
19
is a translation from the Sanskrit Bhagavan which carries
i::::t6~·~~·a."i:si·
the meaning of Blessed or Holy One. The title is also glossed as 'Victorious'
and 'Transcendent.'
20 ·q ~· , ~i:si·r:t· literally means 'One Thus Gone', being an epithet for
Buddhas.
21 z=;;:!l't:l65l'Z":l' is a translation of the Sanskrit arhat, meaning one who has
overcome or subdued enemies. The term can also be used as a reference to
bodhisattvas and Buddhas.
22 ~·q·!;S·~· literally means 'many victories', being an epithet of Buddhas.
23
~~·~·~~·~· literally means 'black kinsmen group/faction', but in this
context refers to the four demons, 'maras'or 'evil forces' - t:l!;S~t:I · The
four,. which keep m.igrators from being freed from cyclical existence, are:
l. ·ic:.~·q~'l:::l!;S"' the mara.,;; of affliction, 2. ijt:::·~·i:::i!;Sz:;;· the maras of
the aggregates - these are the conglomeration of the physical and mental
components of a being, (The five aggregates, ~c::·cJ'·~· are: 1. ~~~· fo1·1n,
2. ~:q· feeling, 3. a.~· 1:1,1· discrimination, 4. A.!;S'~"· compositional factors,
5. ~~·q~ lt\l'r:t' consciousness.) 3. A.a5'C;Jz:;;~· ·q!;Sz:;;· the maras of the Lord
of Death, 4. ~~1:;j"d.:r::J!;S"' the maras of the sons of the gods.
24
z:;;·q· is a reference to acquisitions, wealth and riches.

-139 ...
I
I
______________ ,..________ -
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-
1

25
~'ij't:l'"'z:J' literally means 'subseq,ent' or 'other' teachings, instructions
or advice. - ·
-
26
9~a:r~·z::::9· are oral teachings or instn\ctions which are usually the
essential or most applicable teachings. 9na:r~·~· tend to be short and pithy
instructions that have a secret nature about them. a:r"·~· is a very closely
related tet_·m. The oral-teachings of a a:t~·99· appear to be shorter in length
than 9~~·z::::9· and so are perhaps best glpssed as 'quintessential teachings'. ., ''

27
tl'Jljj' is also spelled 9z::::·~· and 9~· and if one of the four rivers which has
its source in Mt. Kailash. These four riversJ referred to as the f,'l'~qq·~·c:'l
the four descending rivers, are: 1. 9z::::·~·
th~ Ganges, 2. ~,· the Sindhu,
3. z:Jij' the Pakshu, 4. ~'lj' the Sita. ·
28
~·~q·~'l<l'~fll·~·i~·q· is one of the six perfections or para,nitas of
bodhisattvas. "1·~~·~· ·q· is derived from the Sanskrit term paramita and
literally means 'gone to the other side'. It is translated as the 'six
-

perfections' because it refers to the attainmenJ of these six virtuous practices

to the highest possible level. The imagery het-e is of one going to the furthest
possible extreme in attainment of these virtues_, something like going as far as
possible across an ocean. 1be six are con1moniy abbreviated as z:.:i~·i"'§9
They are: 1. c,·z:J~·z:.:i:~:i ·
the perfection of Sfnerosity. (There are three
kinds of generosity: I. : :1z:: :·. .
z::::· - · 'z:J·
the giving of material things, 2. ~-~·
~·q· the giving of'the dhanna, 3. ·~~z:!j~·q~~ °\·q· the giving of
fearlessness.) 2. ~·is~~·fu·l<l~·~~· the perfection of ethical or moral
behaviour or conduct. This expression could alsb be translated as 'natural' or
•
-
'moral law', thotigh the focus is more on one's self-discipline and adherence
•

to proper ethical behaviour. _

•

3. t:Ia§'~·z:J~·q:.:,:ic,·
the perfection offorbearance;\especially in respect to
enduring great hardship, pain and humiliation. 'P~tience', 'perseverance' and
'endurance' are also incorporated into this perfectjon. 4. t::1~·~~·fu·!"4~·
~"· the perfection of perseverance, especially witll respect to doing virtuous
deeds. Also translated as 'effort', 'diligence', 'zeal 1or 'enthusiasm'. 5. t::l~a:t·
97"·~·~::c:.·i"· the perfection of concentration or ·~editative absorption',
--

•
-•
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•
--
.. .

particularly with regard to deeply focused meditation. 6. ~·::i.::,z::,"J·m·r.i::i.::.·~~·

the perfection of wisdom or 'pure consciousness', especially with regard to
having the mind of emptiness.
29
~~~·m·e· literally means 'son of the family or lineage'. This expression is
often translated as 'son of a good family'. While this is not a literal
translation, it may be closer to the implied reality that the son was either a
noble or from a high ranking family. The expression also refers to the so.n
who followed in the good ways of his father. Moreover, ~~~·m·€!' is an
affectionate te.r1n of address when a lama is addressing one of his disciples
and is thus more a ter1n of endearment rather than a statement as to one's
societal position. Buddha addressed bis disciples in this manner, including
female disciples whom he addressed as ~~~·m·e·5f Buddha addressed his
disciples in this way because they had a karmic disposition to pursue the
dharma and the fact that they were now following him proved their inherent
karmic imprint. Hence we have translated this expression as 'precious son',
to incorporate this element of affection and intimacy.
30
,~~·q· literally means 'fog', but also refers to the clouded, foggy or
deluded state of one's mind.
31
{:1~',lj' ~·q· or {:1~· .·~· usually refers to all wrong perceptions or
delusions of the mind, but in this context refers to discursive thoughts or an
unfocused, wandering mind. According to Buddhism there are two main
kinds of minds: One is the mind of direct or real perceptions - ~~~·~~· and
the other is the mind of illusions or \\Tong perceptions - · Qj'"-1' or ~~·q::i.::,· · 9·
q· and ~~· .~·
32
~~·q::i.::,·~· ~·~9 'llJ~·1:;:1::1c:::· is the excellent path of non-discursive
thoughts of single-mindedness. ~~·q::i.::,·~· cii· is also a reference to
completely focused meditative absorption free of mind wandering or non-
discursive thoughts.
33
9·r.i~·~~·q· called also be glossed as 'dark or obscure thoughts or
concepts' or 'discursive thoughts'.
34
~· Qj' in this context refers to ui· ~· - 'wisdom' or 'pure consciousness'.

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 )
•
•
':

••

••
35
t::1!~·q~·~~ this expression 'you should tr,avel/progress or proceed'
refers to traveling along the path to liberation. 'there are five progressive
paths to liberation (also called the five paths to ~uddhahood) which are:
l. ~ ~·'1!at' the path of accumulation, 2. ::i:;·'1!~· the path of preparation,
3. cJI c:;''1!51' the path of perceiving, 4. ~a:l'i1!cJI' \the path of meditation,
5. 51·fq·!ll51' the path of no. . 'more
.
learning. 1·
!.

36
t::l~tl'J' .~~~~ •great or exalted one' is a titl~ used of Buddhas and
bodhisattvas. In this context it refers to the bodhjisattva.,
•
Perpetually Weeping. •

37
5-l!!]~·qa,·~q~· literally means, 'throat or nee~ pipe/cavity', perhaps being
a reference to the trachea. '•
38
~·ai51· the 'excellent path' in this ,,erse ref~rs to the excellent path of
single-mindedness - ~ai·q::x:::~· tl'J'g'tl'J~'lll51't::1$:!i:;: mentioned pre,iousty.
39 4
:::Jt::l'M.'~' literally means 'the profound way ,
and in this contexts refers
to the paramita of wisdom -.fj~·::i:;q·!~;a:q::i:;·~°I· th~ perfectio11 of wisdom or
l < C

'pure consciousness', especially with regard to h,ving the mind of emptiness .

•

40
cJl~·m,·§f· should be read as cJlas'~·a;ia,·f - thtrse being wrong concepts of
reality, namely the holding on to the belief that thjings have a true existence.
This tenn is closely related to q ~·a,i!~· 'to gra~ at truth' .
•

41
5'1%l'J'a:l~~·~· is an epithet of~ ~·~· - the gods who inhabit the desire
realm (a,~~rz::!cJI~·) but also refers to~ ~-a59~· \ 'desire' or 'lust'.
42
ij·~a,·a;.·~· refers to young female magicians, tohorts or attendants.
43
ii:q't::la,'lll~'lll~·::i:;q·,ij'~9~·i:::i· literally means ttlat 'it entered well into the
hearing path', being a poetic expression for the ac, of hearing. i~·i:;,ia,·r..,:(5.1'
refers to th.e 'ears' and X:.t::l',ij'~~·q· to 'entering fNell'.
44
tl'J~~·qa,·~a:i~·a;.~· or 'the epidemic disease of S'\lffering'. ~51~-oi,~· can
also refer to infectious diseases. ,
.
45 and me~s to overcome, deflate or
~·q ~· is synonymous with ~q~·q i:;·
•
•
•
defeat one's courage or bravery.
.
•

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.
 46
,~~·r.i..E(a;· means to hold on to reality or to conceive of things as being
real. ,~~·r.i..E(a;· is often used synonymously with t:1913j'r.l..!(5i· 'to grasp at
self'.
47
~llj'~llj~· can also be translated as 'knowledge mantra'.
48
fc::: · is an abbreviated form of fc:::·q· ·
49
"··

1 a;·z::.i~·a.i~· or the remote/lonely isolated path. The term a;-q· is a

1
translation from the Sanskrit aran)'am meaning a remote place, far removed
from people. Today the word 9ifj'a;·q· means 'monastery'.
50
·c:i a;· .. ·llj~·z::.i· is literally the 'Ones Thus Gone', being one of the many
epithets of Buddhas. The tenn is a translation. from the Sanskrit tathiigata,
and many translators prefer to use the Sanskrit te1rr1.
51
~·qr.t:u:i·;,~· literally means 'victorious wisdom'.
52
til·9~· in this context does not refer to a personal or tutelary deity, but
rather to the vow or promise that Perpetually Weeping made in his pursuit of
wisdom.
53
9~·ar9·~· a 9?::lllj'~' is a translation of 'yojana', an ancient unit of
measure used in India. It.is approximately six or seven kilometres though
estimations as to the exact distance of a 9t:.113j·af9· vary. One 9i:::illj· · is
compromised of eight !C::.':!Jllj~· A !C:::':!Jllj~· is comprised of 500 r.i. ~·lljt::::'.
One r.i. ~'lljC:::' is the distance of the span of one's out stretched arms,
approximately one and a half metres. A r.i. ~'lljC:::' is also known as a llj~
r.i..1~· - literally one bow length. So Perpetually Weeping needed to travel
approximately 3,000 kilometres. According to the teachings of 'Time Cycles'
1-
•
• (~~~aftf~·iil'· - a famous treatise by Buddha Shakyamuni) the distance of a
9t:.1'llj·~· is calculated differently.
54
~·~a;· literally means 'possessing incense or fragance'.
55
u)· ~·~· . ·~· in this context this expression refers to the transcendent
realisation of non-existence or ~llj·~,· ~-qt(· ~·~:::i·
56
r.i. · ~· (also r.l..~llj'
. ·~·:::i·) is the 'perishable' or 'transitory
collection', but in this context is a direct reference to :::i913j·r.i..E(a;· 'grasping at

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 ••
•
t
•
•

•
•
•

self id.entity'. a,~~· ~· is one of the five wrong views - ~·q·~· The five
views of deluded wisdom are l; A.~~,(t~~·r.iJ·~·tj· the view of the transitory
collection, 2. 21.'f~·t:.1:x;.·~·q· the wrong or perverte4 view, 3. 5lE:l:x;.·a,~~·,·~q·
the extremist view, 4. ~·q·5l . 'A.~~· holding vifws as supreme, 5. ~·
f!l5l"l'1-1~·~~~·5l~~·a,~~· the view of ethical c~nduct and ascetic practice
being supreme. (This tert11 is related to the Gr::·cl'·~· the five 'aggregates' or
the conglomeration of the physical and mental co'1ponents of a being. The
five are: I.~~~~· form, 2. ~·q· feeling, 3. A.~'i ,"I· discrimination, 4. a,~·
s~· compositional factors, 5. ~~·1:,1:x;.· ~·£:.!· cons1iousness.)
57 ~~·5laa:·,~·s~· is an expression referring to tqe sun at the end of the age,
\\'hich is seven times more powerful than the pres~nt
•
sun and will destroy the
whole world. ( ·~~· literally means 'maker ofj:he day', being a poetic
epithet of the sun.) •

58 ~~~i:-i·qa:·asc::::~· or 'the forest of visualisatiof¥perception'. ~5l~lll,l·q· is

a complex Buddhist terr11 dealing with the way the1rational mind perceives
objects. The terxr1 is related to q .~·a,~~- 'graspin. at truth' .
..

59~r.:::i:-i·c:,i· is an arcl1aic term for blind person. Als~ spelled ~r.:::·q·

(Contemporary words for blind person are .~~·21.'fr.:::jql ili'r.:::·t:::11 <;~t:lj)
•
60 ~-El~~·~· in this context refers to 'all phenomena.'
61 r::;·~·a,~~-,·~·~·~· this expression means many (or thousands) of doors
of meditative absorption. •
62 ~9·a:i~r.:::· 01· 'special wisdom', 'higher insigl1t', 'fxtra understanding or
perception'. ·
63 ~5l·~· could also be translated as 'brilliant splendour' or 'brilliant and
splendorous'. '
•

64 ~~5.1·q:;iz·qi;9·q· is typically glossed 'meditative fquipoise'. 11le object of

meditative equipoise is emptiness, the subject is on~'s mind and the means or •

action is meditation itself. ·

65 That is, the absence of the existence of truth is th~ perfection of wisdom. •

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 -------------------·--··
..
•

66
i,;i~·~c:::·~q·~~· is commonly abbreviated as a:.i~·~q· There are 32
major marks or physical characteristics and 80 minor marks of excellence of
a supreme Buddha. The 32 are as follows: 1. ~9·t<f3~·A.irfi'~·i:G'~oJas°\·q·
hands and feet bear the marks of a wheel, 2. :5~'!AJ'z::J °\'fS;i;i::i~·~°\·ij·cii°\~·
q· feet are firtnly set upon the ground like a tortoise, 3. ~cii·i;z::i~·~~·~~·q~·
Q,SAJ'z::J' feet and fingers are webbed, 4. ~Zlj'';L:.l~·a,e:ar c:::·cii ·1·a:,cii~·q·
hands and feet are soft and smooth, 5.q~°\·~~i:::i· seven prominent features
(these include; broad feet, broad hands, broad shoulder blades and broad
neck.), 6. ~~~~c:::·q· long fingers, 7. c:::·q·uic:::~·q· broad heels, 8. ~·~· c:::·
sc:::·q· body is tall and straight, 9. 'iq~·~·i:G'c:::·&·~·~~°'·q· ankles do not
protrude, l 0. ~~'t:f'ij'~3i·~·iciii:si·q· body hairs point upright, 11. ~3i·q·~·
')9::si·~·3i'Ul'Q,S'L:.1' calves like an antelope's, 12. ~tlj·~c:::· c:::·~f!~q· hands
are long and beautiful, 13. ~~ai~·~·~·q·ijq~·~·~q·q· private organ is
concealed in a sheath, 14. r:.i9~·q·9~~·~~9·a.s·q· sk.in is the colour of gold,
15. q9~·q:S':!t::J'6c:::'A.e:a:.t·q· skin is thin and smooth, 16. q·ij·~·~·°\~·ciiui~·
iz:TJ(ll'~'A,f$AJ't::l' each body hair curls to the right, 17. fclf...J'a:.it~·ijl:Sl'L:.1!6\·r:.i··
face is adorned by a small, coiled tuft of hair between the eyebrows, 18. ~·
rj~·~c:::· ··a,s·q· torso like a lion, 19. ~ijC:::'t:l~·a:.i~· 3i'ij·~a:.,·q· shoulders are
perfectly round, 20. .eia,t·Q'fc:::·!i:si·q· shoulders are broad, 21. ~~· ~·z::,y·~·
a:., ·~c:::·q· possesses an excellent sense of taste, 22. c:::·~·!f·,·~~·~· c:::·9::::J·
z::,y· well proportioned body like the Indian fig/bodhi/pipal tree, 23. Zlj~'ij:,;::
~:,;:;~·a:J~°\·q· has a protrusion on the crown of the head, 24. lz:tj(ll'~t::.· c:::·
S':JL:.l'z:::J' tongue is long and thin, 25. ~c:::·asc:::i:si·~~i::.i:si·~·&· has a melodious
voice like Brahma, 26. q~~·q·~c:::· ·a,s·z::::i· jaws like a lion, 27. ~~· 3i'ij'
~'TJ:,;:;q· very white teeth, 28. ~l:Sl'a:J'?~·q· no gaps in between teeth, 29.
~i:si·29~·r::i::E!C:::'r::!' teeth are evenly set, 30. ~~·q~·i:::J~·a:.ic::q·q· has a total
of forty teeth, 3 I. g~·~Aj°\·~Ajc:::·a.s·z::::i· eyes are like the colour of sapphire,
32. g~·~·~cJ.l'L:.l'cJ.l · '~QJ·~c:::·a.s·z::::i· eyes are like those of a tnagnificent
heifer.

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67
fr::i~· in this context refers to ·q · . trJl!lfrtla:ft::11:li!'t::1~· - the ten powers
or strengths of a Buddha. These are: l. 9;~·~9·9;!:lil·a;·fi! ·q·a;/s;·qA;fr::il:lil·
the power of knowing what is and what is not, i. t.\l~'@'~a;· ·. ;·a;/s;·z:.,a,·
f~· the power of knowi.ng karmic ripening, 3), 5f~·q·~· z:.q·a;e;·c.ta.·ft::1~·
the power of knowing various aspirations or incfjnations, 4. rx:io;~·~· ~·
o;/s;·qa.·fr::il:.11· the power of knowing the variout elements, 5. ~qc:_·i!j'·a; ·
~5;~·15-1/s~·i::.ia.·ffl~' the power of knowing the faculties of the superior and
paths of travel, 7. t::ll:.1115-1'9'7i'~5l'i:l::t:.' c::·a.~;·f~~·~9·~91C.11·o;/s~·q~·
ft: 11C.11' the power of knowing concentration, relea!je, meditative equipoise and
SO forth, 8. 2;·9;1C.\l'~l:.ll'Si'5le'\·qa.·ft::1l:.11' the l}OWer of knowing previous
recollections of fot·rner abodes, 9. ~ee·~~·~c:: . ·z::i·a;e;·qa.·ft::1l:.11' the power
of knowing death, transferral and re-birth, 10. ::19rt:1·::1~·t:1'1J.l ·qa.·fi:::i~· the
power of knowing that defilement,; are exhausted..
'
68 ~-~~tljl:.ll't.3' refers to the four fearlessnesses of a Buddha. These are l. 91:.q·
q·~~·t::1i:q·t.\l·~·~~9z:.q·q· not fearing perfect understanding. 2. ~c::~·q·~~·
t9z:.q·t:'l!·~·~~ z:.q·q· not fearing perfect abandonm~nt 3. r::i::t:.·~·96";qa.·~z:.q·
t::!VJ'\'t.3'1:\1'~·~ 91:.q·q· not fearing dharma teaching~ which have been cut or
inte11·upted. 4. c:,i:q·q::t:,·~c:.·r::ia.·QliJl'i:::JVJ'\'i::.J'llJ'~'~~9z:.q·q· not fearing the
teaching of the path of renunciation. ·
69 ~-~·uic::·~9·z:.,::t:,·~9·z:.i·
is also translated as 'discriminating knowledge or
awareness', 'perfect understandings' and 'right or ~orrect discrimination' .
•

There are four types of correct individual understru:tding.

'
These are:
l . ~-~·~·uic::·~9·q·~9·r::.i· correct individual unde~tanding of phenomena,
'

2. ~'\·~·~·uic::·~9·~9·r::.i· correct individual understlfding of the meaning,

3. c:, z:.q· ·~~·~c::·~9·~9·r::.i· correct individual und~rstanding of definitive
words, 4. ijqz:.q·q·~·~·uic::·~9·~9·i:.i· correct individual understanding of
valour. :
•

70 ~c::~· is a special ability to remember perfectly that one has learned and
seen, being something akin to a perfect photographi<:• memory. In this context

-146- •'
•

.j
 is a reference to ~c::::~·q · the four incantation mantras. ~c::::~· (in
~C::::Zl\l'
S~nskrit dharanis) are mantras, spells, mystical charms, incantations or
fonnulae often referred to as ~c::::~·~~~· There are four types of ~c::::~·
1. qE5z~;,;:,i~·,~c::::~· 'perseverance incantation', 2. ~I,'\!·~· ~c::::~· 'man.tra
incantation', 3. ~·~·~c::::l,'\J· 'dl1arma incantation', 4. °\' ·~c::::~·
'meaning incantation'.
71
~~·~~-,°\~· that is, 'all objects of knowledge'.
72
means to come to the end of samsara, or that one is
~~·q·a,iEJ~·~~·q·
liberated from the suffering of worldly existence.
ij'(;JA;~qc::::·c:f is synonymous with ij'qr,t·~·er 'King of Speech'.
73
·
74
~·~a;· or a stone that is like sapphire.
•
75
·'5 · is a translation from the Sanskrit va1au1yY1, being a precious stone of
a deep blue colour. It is considered to be the equivalent of the stone lapis
lazuli. ~~~- can also be white, yellow or green in colour.
16
ij~·q· is a generic tenn used to refer to any kind of ointment, unguent, rub,
salve, paint or lotion.
77
q!:ii·q· is also a generic term for incense.
78
,~·m·ZJJ 'literally means 'foundation of gold'.
79
q~ZJJ·~· means 'the doctrine of self. 'fhis term is synonymous with q~Qj'
A.~°\· 'grasping at self.
so Though not explicitly stated in this verse the ~c::::·c:f· - the 'aggregates' or
conglomeration of the physical and mental components of existence,- are
clearly in view an.d thus have been made explicit. The five aggregates, ~C::::'.Cf
~·, are: 1. ~Qj~·
form, 2. ~~·t::i· feeling, 3. A.!fS' ~- discrimination, 4. A.!fS.
$~' compositional factors, 5. ~a;i·q~· . ~·q· consciot1sness.
81
That is, the inherent state of uncleanliness. The word c::::c::::·~· means the
'inherent state' or 'inherent characteristics', or 'natural behaviour of a being'.
This word has an interesting etymology. c::::c::::·~· has derived its meaning
fro1n describing the smooth and carefree behaviour of geese (c::c::::·q·) as they
glide across water - a behaviour which was inherently manifest. c::c::::·, the

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 ... ·--·~----------.,------------
. '•
I '

'
'

first syllable of the word 'geese' was thenjoine~ with~· - the .manner,
way, approach, mode, system, condition, or stat~ of something. Hence c:.c:::
~· literally means 'the way of the geese'. :
82
~~~~~· is a reference to the learned, wise or\sensible ones.
83
t:l~~·~tl'J''5~· 1iterally means 'sinful demon', llfld is also known as ~tl'Jq·
~1:3·~t::3C:.'ijtl'J' - the god of desire, Evil Mara and l{amadeva.
84
i:\!~·1:3~c:.·r:::i~9·~~- 'the excellent path of selfle~sness' or 'lack of sett~'
There are two types of lack of self or identity- r~ ,9-~')'l:.l't!J'~· These are:
1. 9c:.·~9· · ·q~,~~· the lack of self in persons; J2. ~·~t:i~t!J·~~·· the lack
of self in phenomena. ·•
85
G·~~· is a translation fro111 the Sanskrit trikaJJµ, and literally means the
three 'bodies' of a Buddha. The use of the word 'bodies' may cause some
;

confusion as a Buddha does not possess a 'body' ln '

the literal sense.
•.
The
words 'aspect' or 'manifestations' may come clos~r to the intended meaning.
The three aspects or 'bod.ies' are: 1. i'~·fu·~
'realfty body', 2. arc:.~· ·
~·z:.,ia:G· 'complete enjoyment body', 3. @rl·q~·G· 'emanation body'.
86
9'i~·~~·ij~·qa,·At~'ll,l~'q~·q;,:s~· is literally 'sent the hearing path of
others eons away.' ·
87 r:::i~9·,~·~~·ij· also means 'great being' or 'grtj:lt essence'.
The term is an
epithet of all Buddhas, but in this context is clearl)i a reference to Perpetually
'
Weeping.
88
~At·c:i·~~~·q· or 'inferior/low fortune'. .
89 literally means 'the path of the gods', being a metaphor for the
~-~·Al~·
'
sky. Often also abbreviated as ~-f.l.l~·. ·

90
~~·~qz:::.·q·r:::,ID·s~· 'the Lord or Chief c>fthe gotjs', derived from the
Sanskrit Devend,·a Kaushika. He is also comn1only• known as Indra and
Sakra. Indra is the head god of all the 33 chief god~ (ij~·~·~~~·) of the
desire realm. His name is often written as ~~-~t::lf·q· or ~·~qc:.· (Chief
god) or t:1t·s~· - the one who makes a hundred offerings. Indra's personal
•
•
.•
'
'

'••

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r--'..------------------------··-··
k,
i'

name is Kaushika, derived from the Sanskrit , 11j' (Other spellings include:
nr· .,,. and . .,,. ) . .,,. is translated into Tibetan as z:::Jg}'S1"'
~ '11"' · ·~~· or 'fire puja' are burnt offerings for the purpose of
91

appeasing the gods and driving away demons. The burnt offerings of tirthikas
include offering animals, but in Buddhism tl1is is forbidden. There are 12
main substances used for burnt offerings. These are: 1. uia;i· · i: :.· a particular
type of wood, 2. ~::r:;·15· melted butter, 3. · r.tl' sesame seed, 4. ::i:;,~·~· quitch
grass, 5. ~~· rice, 6. ~=3~· cooked yoghurt, 7. ?Jl'-fj' kztiilha grass,
8. ijC:.~"11::i:;,· mustard seed, 9. ~·z:::i· thick-shelled barley, 10. 1"lllf' barley,
11. $i;·~ green peas, 12. ~· wheat.
92
~~·5"· are the ancient pre-Buddhist Vedic Indian scriptures. There are
four Vedas ~9·g"·t:1 ·). These are: I. ~1"·i:::.9· poetry, 2. ~ltlf·z:::i("· wise
sayings or revelations, 3. a-1· · • 1"' worship and sacrifice, 4. ~"·~i:::.·
politics..
93
ij~r.tl' is a transliteration of the Sanskrit uptala, also known as:

94
~ .. ·f~·~ ~~·~~·e1 ~z:::ii:::.·~~ ~i:::.·~i:::.·1 51~· ·~ l
a.iii;·a.i~i:::.· also refers to dark blue or sapphire.
95
"9a.·~·~·~q·e·a.r is a reference to the goddesses in gardens of the gods
or a goddess in Indra's garden.
96
a.i·~"·e·si· though literally meaning 'immortal girl', this expression
typically refers to goddesses in general.
91
These two lines could also he translated:
The two blue lotu,f eyes, which beaufi.fy her pond-like face, ;

Were competing with each other. I

i•
98
l\lfqi,:q·~"· is an unusual expression referring to the waist. ;
;

99
is an abbreviation of ~t:ll·q· and means not arrogant or proud, referring
~r.tl'
to gentle, self-controlled, humble conduct.
100
· ·~~C:.lllf' n1eans one who
has a clear or sharp mind <i~~r.iJ· or { l:Ji,'),
or a prudent, perceptive, upright or honest person.
101
"qi:::.·q-~::i:;,· ·i:::i· refers to a person whose five senses are manifested in a
peaceful and harmonious way in their behaviour to others. This is because

-149-
. ----------------------------

·.
•
•
'
•

they are not arrogant or proud and are at peace with themselves. For
example, the eyes of a peaceful person do not dartlaround nervously and
rudely looking everywhere. '

eat' and is a type of being in the divine realm who\lives by eating various
-
odours. Translating these beings as 'fairies' may n~t
'
be entirely
.
accurate but
is perhaps the closest English equivalent.- ;
'
103
~~·~~· 'charnel' or 'bl1rial grounds' often in tlk forn1 of sky burial sites
in Tibetan areas. There were eight major charnel girounds in ancient India.
The ~~·~~·i::rm~· (also known as the ~~-~·~a,;·~·i::rm ·) are; l. -fi~·~·
~51':;iQj' the Violent One in the east, 2. ~c::,-~'i;fSC:.'~· Qj%!',!'t:J' the Dense
Wilderness in the north, 3. ~i:::i·,u· ·i·a.i::r~·i:::i· the ~laming Varja in the west,
4. ~~- c::·5~'ii:'S3\' the Skeleton One in the south, 51 ~qc::,·~a.;·~·!:iiQj'ij' ~'t:J'
the Menacing Laugh in the north-east, 6. ~:::r;;·i::im·~f·a§:IJ· the Auspicious
Garden in the south-east, 7. q · ~'!::JQ,J'~'ij5i't:J':;iQj'cf' the Deep Darkness in
the south-west, 8. ~·~· ·~· ~'lj' 't:J' the One Piroclaiming 'Kili Kili' in
the north-west. ·
104
~Q,J·a,g':::r;;· is an abbreviation of ~Q,J·q·qm~·~c::·~:::r;;·t:J·z::::i~· a human
rebirth which is free of the eight 'unfree states' and possesses the ten
circumstances, conditions or 'connections' allowing one to be in an excellent
state to practice the dharma. ~Q,J·a,g:::r;;· is also often teferred to as ~a.i·a,g~·5l·
~~· The ~Q,J·q·z::::im~· or eight states of freedom are the free states of not
being 1. ~~a.i·z::::i· he11 beings, 2. ui·~Z!J~· pretas, 3. ES~·a.~ animals, 4. ai·m·
barbarians, 5. ~-~·~c::,·q· long living gods, 6. · ·5 ·M·
a possessor of the
wrong doctrine, 7. %!',!C::~'@~'IS,l'5~'t:J' a person born ~n the place where
Buddha has not appeared, 8. gJ~'!11~'.z::J~~·IS,l·u)~· ~. fool or a mute.
The a,g~·t:J·q~· (the first five are personal conditionf) are: 1. ~·u)~·q· being
f
a human being, 2. ~·~G~'ij' ·1-1· being born in a entral or Buddhist land,
3. ~z::ic::,·q·asc::·q· having all one's faculties (i.e. one's\senses.), 4. a.i~·a:.JS3Q,'IS,l'
't:J' having not engaged in extreme wrong doings,! 5. %!',!C::%!',!'!Z'.lf~·z::::i~a.;·q·Q,J·

-150-
.-.-,-~----,--

11·q· believing in the teachings of the Buddha, (The second five are external
conditions.) 6. ~c:::~·!~·s~·q· Buddha has appeared, 7. ~c:::~·!~·~~-~~·
~c:::~·q· Buddha has taught the dha1ma, 8. t:l?J~·q·try~~·z::.i· Buddha's
teaching still exists, 9. q~~·z::.ia.·~~·~·a,~ ·q· there are followers of the
teaching, 10. ~~·~~·1 ·qa,·~~·try~~· ·z::.i· favourable conditions exist
1
for one to have a spiritual guide.
105
~£a'~1'1.J·(ilf~·;~·) According to Kewang Tseten Shabtrung (~ftl~· qc:::·~·
1
7~·4q~·§c:::·), the reason for the use of parentheses is because in the printed
version ofthis te.xt in Gubum monastery, the words aT. ·ry-~· do not appear.
There is some question as to whether the omission ot· ~·;~· is due to a
copier's error, a publishing error, a proofreader's error or whether or not it
was actually in the original. If these words are not added then the verse is
incomplete. So, the publishers (~lt·f~·~·~try1'1.1· q·~°!·ftlt::::'J} of the
1
contemporary version of this text added this word in order to give the correct
number of syllables for this line of verse. If the expression 31.e'~~-uf~·;~· is
correct, this would be appropriate in this context. There are seven heavenly
virtues/qualities or qualities of the higher realms (that is the realm of gods
and people as opposed to the lower realms (c:::°l·~c:::·) of beasts, pretas and hell
beings.}. The 6'-1.e'~~·ilf~·;~·q~~- are. I. ~tlj~'t::::l;z!C:::'t::::I' good race or
lineage, 2. tljs~~-31~~·q· beautiful body or fo1111, 3. a.s~q-5·q· great
wealth, 4. 1t: : 1c:: · ~·ij~·q· very powerful, 5. ·;:i:;q·5·q· great wisdom,
6. ~~c:::·i:::i· Iong life, 7. ~ ·6l ·z::.i· no sickness.
1 1
106
qg-~· literally means 'devoid of love or affection', and can also refer to
one being devoid ofcompassion or 'compassion-less.'
107
~·llif::s::.' is not a reference to the epic hero King Gesar, but to the anthers of
flowers.
108
~c:::·~ typically refers to a younger sister.
109
literally means 'four faces' and is an epithet ot· Brahma - who
~· . i::;;·q~·t:i·
is more commonly known in Tibet,an as asc:::~·q·.
l lO ~Zl'J·wc:::·~·
literally means 'the one with a thousand eyes' and is an
epithet oflndra, the chiefVedic god of India. Indra is more commonly

-151 -
 -- -----------------,,______________
'1

-
-

known in Tibetan as t:1;·~~·~·~qz::·1 ~~·q;·~~l ~~·~i:::iz::·c:f·q;·~~j

t:1;·~~! _or ~·~qz::·c:fl . - - -

:i9·c:f· is a reference to ~~l:slC::'§9' the Indiap god Shiva, who is a1so

111

known as ~·~qz::·;9 -~qz::·;9·~~·c:i'J ~·~°i'~qz::·;9 and the poetic

epithet 9~·°1·1·q· which means 'moon creste4' being so named because of
the top knot of Shiva's-hair which is said to loo~ like a crescent moon.
112
~t:.lll.!'~'9 --C\' litera1ly 111eans 'Pelmo's ftie~d or wife', being a reference
to Vislmu. ~~·~ is also a poetic reference to qeautifut women i.n general
and to the \\'ife of the god of desire who lives in a constant state of desire for
-
1
her husband.
-
113
~a,·~·q· litera1ly means 'five arrows', beina a poetic reference to the god
of sensual desire - a, ~·~·~9a.·~i::.i·~i:::ic::·;9· '
114
if~·ij~·€1·
i
refers to the prince of one of the grrat four kings- R~ZJ'I·~~·
;,;;; I.,
z::·q·q · who are also kno\\'ll as the ~9~· Z::'z:::J , • - 'the guardians of the
four directions' or llll'Q'~~·c:f·z:::t · - 'the four ~at kings who rule over
various kinds of spirits in the desire realm'. The 'f{ings' or 'gt1ardians' live
separately on each one of the four faces of Mt. M~ru. -
The guardians are:
1. ~·afli;:i:;_·~z::· the protector of the area (east), ~- a,~9~· ~·ey the one of
noble birth (south), 3. §~·~·i:::i=:1z::· th.e one with ~pleasant eyes (west),
4. a;~·ij~·!J~· the son of all hearing (north), a;IJ.l·f~·!J~· is also known as the
god o.r guardian of wealth and ~~-z::~·€1' The Lorp ofWea1th is one of the
four great kings, ntling over the northern region. He is also known as the
ruler of the 9 ~· - ·
(from the Sanskrityaksa)-ipalevolent, harmful
demons. • ''

1 15
aj!i~·a:f~·qf'·
literally means 'one who steers \a wheel'. According to the
Buddhist worldview, these kings or monarchs have extensive powers over the
universe. There are four such kings, - a,ffi'::i:::a:f~·z::::if''t:lQ.'jlll'Q't::! · - each.
steering a wheel made of a different substance. Th~ four are: I. 9 ~·~;afli~·
ar~·z::::i"·z::::i· the monarch steering the golden wheel, 2. ~,61ll'~·aj!i~·ar~·
z::::i1~·q· the monarch steering the silver wheel, 3. =:1z::~·~·afli:1,:a:f~·z::::i1::rz·q·

'
''

-152-
---------------------------- 1

the monarch steering a copper wheel, 4. ~~·~·qfli::c:;·a:f~·z:::i1::1s·z:::i· the

monarch steering the iron wheel.
116
''l~' literally 'nine beings', being a reference to all sentient beings.
ic::·z:::i · are the four continents of Buddhist cosmology which surround
117

Mt. Meru in the a,~~r::i~· 'desire realm'. The four are: 1. .fl::ls'G~·a_~llq'
q• the eastern continent of Supreme Bodies, 2. ~·a,!(15,1'ij'ic::· the southern
continent of the Rose Apple Tree, 3. ~t::l't::l'!ji::.' ~; the western continent of
Utilising Cattle, 4. gc::·~·at~8i· the northern continent of Unpleasant
Sounds.
118
~·~::1s· literally means 'fire carry'.
119
Thi.s stanza of verse is very difficult to comprehend. Some commentators
have suggested that perhaps there is an error in the text and that the fourth
line would be better read as '$'l'lllllq' Ho\vever, there does not appear to
be good reason to deviate from the original text as there is full
comprehension with the fourth line remaining as ,~'S'l'"- I.'!' Perpetually
Weeping is making a comparison between admiring the worldly gods such as
Brahma, Indra and so forth, and the higher aspiration of striving for the
complete liberation of all beings. Thus he is saying that he does not wish to
gain the status of any of t_he worldly gods as he is on the path to liberating all
-
. '
beings from the world and is thus pursuing Buddhahood. Therefore, the
'

original text is complete as it is, and there should not be a suggestion of an

error or possible omission. . . ;
120
-{jtl'j' is the name of a gemstone which was regarded as being highly
I
precious in ancient India, and may be the gem amber, (though amber is II
known as -{j•. Ill' ) -{jtl'j' is one ot· the seven precious substances - ~~·er~·~· II
z:::i~~· There appear to be two established lists of these. The first is: l. i::Ji~·
~- ruby, ~- ~f' 'aJ' sapphire, 3. ~~; lapis lazuli, 4. 3.lifJ'l' e~erald, 5. ·
~'c:J'll:l/5.l' diamond, 6. ~· :TJ' pearl, 7. ~·~· coral. The second 11st is:
I.~~· Iapis lazuli, 2. tl'J~::c:;· gold, 3. 'lf5rll' silver, 4. · ~· crystal,
5. ijtl'j' an unknown gemstone, 6. ~· tl'J' l/5.l::ls'c:f· red coral, 7. ·~c::·q·
emerald or 'heart of stone'.

-153-
 •
•
••.

••

121 ~ or 'etnerald'.
•' ·1:::::<.J· '
••
122
· ij'515i' is a precious stone resembling sapphjre, the precise name is
unknown. ij'ala;· is one of the five precious su;stances - ~s,;ffi·~· These are:
l. z:ri~::i::_· gold, 2. ~rs~· silver, 3. ij'~· coral, f. ij'5l5i' sapphire, 5. ij·,z:ri·
pearl. . , ·
•

123
~~; is a translation from the Sanskrit vaidt~rya, being a precious stone of
a deep blue colour. It is considered to be the equivalent of the stone lapis
lazuli. ~5' can also be white, yellow or greenJ
1
•
124
t::i~·t::1· 'fruit'. •

•
••
125
~c:::q· 'spices'.
.
126
z::i~tii·q;:i;:_·~·t::i·~cf,J~·
literally means 'things tijat one licks'. According to
Kewang Tseten Shabtrung (cf,J~~·~qz::::.·a5·?5i''i~§Z::::.'), this expression
refers to yoghurt and honey. · · •

127
~'cf,J' means 'dust, powder or sand'. In ancientl India various kinds of
powders were used in making offerings. '
128
~~q·z:::i~a·tii~5i· literally means 'the friend of hundreds of leaves', being a
metaphor for the sun. ;
129
~i::::.·z:::ia·i::.i~·~· in this context refers to the lotus garden of one's faith or
belief. ~z::::.·q· is a reference to ~i::::.·z:::ia·~~·q· - ad~iring faith. There are three
kinds of faith known as the ~'\1::1·~~· The three are: 1. ~z::::.·qa·~~·q·
admiring faith, 2. &i~·~~·m·~'\tl' trusting faith, 3. ~~°\·~ '\~~~·q·
longing faith. (There is also a fourth kind of faith known as f$::i::_·51·~z:ri·1::1a·
~~·q· irreversible faith.) \
130
That is, the great bodhisattva Sublime Wisdom (Bhagamata ~-~t.:lr.ii~·).
'
131
a;a:.i·~s5i· is an abbreviation of ~cf,J·t1::i::_'A.S5i't:l' l\ieing an epithet of the
Buddha and a general reference to great beings who• lead others to nirvana.
'Perfect Guide', 'Universal Guide'
.
and 'Complete Guide'
1
are other
translations. •
.
•
•
.
•
•

-154=
•

••
 .' . .

. .. .

' .. ' . .

132
9·~· in this context is a reference to the six paramitas or perfections of
the bodhisattvas - 1:4~· '§t:1] .
133
~i:::i·ai· means 'disciples' or students, but in this context is a reference to
those on the hearer's path ·-,;;·ia'~·~~t:1j·q· - of the lower or Hinayana
vehicle - ~t:1]·1::,1·9~;·1::,1· .
134
q~·i5· means 'rhinoceros' or 'unicorn', but in this context is a
metaphorical reference to those on the solitary path, ~c::·~·~·~9·1::,1·, of the
lower or Hinayana. vehicle ·- ~9·1::,1·9ai;·q·
135
a;i~°'·ij~· means direct awareness, perception or revelation. ai~;·ija;t' is
· one of the f~9·i:::i~;· - se,,,en mental states of awareness or perception/
knowledge and cognition. The seven are: I. ~~°''ija;t' direct perception,
2. i:~·9t:.1t:1j' inferential cognition, 3. i:::i~· ~· subsequent cognition, 4. ~9·
9 · assutnption cognition, 5. ~C:::'tl,,!'a;t·~~- indefinite perception, 6. E!·i~·
doubt cognition, 7. a:fi:ri· ~ wrong perception.
l

136
~9·~9~· literally n1eans 'know ledge mantras', or magic spells.
137
~~·9c:ic:::·ij· is an epithet of Indra.
·q °'' 9~·q· literally means 'One Thus Gone', being an epithet of
138

Buddha.
139
9:!J·i::i~·q· is a translation of the Sanskrit arhat, meaning one who has
overcome or subdued enemies. The te1·1n can also be used as a reference to
bodhisattvas and Buddhas.
140
i!'t:1]~· is the Tibetan name of the planet Rahu (also sometimes spelled~
!j'), which according to Indian cosmology is said to be the ruler of the
planets. Rahu is responsible for causing eclipses by temporarily swallowing
the moon or the sun. Rahu is one of the ten planets or ~=:Ja:z::::i~· The ten
planets are: 1. ,·a;i· Sun, 2. ~·q· Moon, 3. ~9'91S.l~' Mars, 4. ~9·1::,1·
Mercury, 5. G~'ij' Jupiter, 6. q·~c::~ Venus, 7. ~;·q· Saturn, 8. ii'~~·
Rahu or 'Eclipse Maker', 9. ~~·~· 'Time Fire', 10. a:i~9~c::· 'Long Tail'.

-155-
I ·····--------,-------------,,\------------ -•
'

•
\
'

41
1. ~c:::·~eta;i~· literally means 'Destroyer of ~ities', being an epithet of lndra.
This title is derived frorri lndra overcoming tie city of demigods - ~·a;i·li:l~·~·
~c:::·~~- . - - -
- :'
142
m,·a;i~· is usually glossed as 'ocean' or 'seJ•,. but in this context is a
-

reference to his blood being a great body ofW(lter.

\

~~· i.n this context is a reference to the perfection of wisdon1 -

143
~·~q·"1·
~a.i·~· ·cf.,;·~~· . \
1
144
~'ij'i::t' is a reference to the great spirituall,guide Sublime Wisdom - ~·
. I

~"1tn~· . '.
I .
!
145
See endnote 120. '•

146
~-~c:::·q· or 'emerald'.
147
~~~l!ll· is an umbrella or parasol. A parasol is one of the ten appropriate
things to give as an offering as described i.n the $Utra ai!~"t:lll!ll'ijC:::'i::t~·a;i~·
,l!ll·i::t~· The ten offerings are: l. 5)· Qj' flowersi 2. ~c:::·c::i· garlands, 3. fl!ll'
incense, 4. ijt:ll·~· anointments, S. ~.'ai!:powders~ 6. °''c::Ji:!~' clothes, 7. m,°'·
ornaments, 8. i~il!ll· parasols, 9. m,a.i·a;i~· victory banners, 10. c::i· ~·
1
draped banners. ,
'
· is an expression related to tri· a;i·:::.i· - 'holy objects' o.r
148
a;i·:::.i~·
1 1
'beings.' There are three holy objects or beings which are deserving of
'
worship and offerings. These are l. ~-a;i . ·~a;i· the Three Jewels (~C:::!lil"
1
~-Buddha,~- the dharma, ·~~~- the pries!hood.) 2. ~- ~·z:::ii:!C.::'q·
1 1
spiritual guides or teachers, 3. "1'ai!' parents. •.
-
149
~a:i·i~· or 'karmic maturation.' :
'
150
· q~l·°'a;i~·~· • literally means 'a field of me~t'. The rea.<;:on it is
referred to as 'field' is because in the same way fat\tners plant crops in order
to receive a harvest, so one accumulates merit throi!tgh acts of offerings,
- '•

prayers, generosity and other virtuous deeds. These\ merit making acts are
'

analogous to planting a field and later reaping the benefits.

.·-
'
151
q ~·~t:!]·~q·z:.i· this expression refers to Perp~lly Weeping perforn1ing
a true mantra and subsequently having his body restpred back to full health.
• •
\
'
•
'•
-156- •

.-'
'
 ----------------------------- -

152 ~t!J·fc::· literally means 'one thousand eyes', being an epithet of Indra.
153 ~tii~·m·G·~· literally means 'daughter of the family or lineage'. The te1n1
is often translated as 'daughter of a good family'. While this is not a literal
translation, it rrtay be closer to the implied reality that the daughter was either
a noble or from a high ranking family. Moreover, ~CTJ~~·G· is an
affectionate tertn of address when a lama is addressing one of bis disciples
and is thus more a ter111 of endearment rather than a statement as to one's
societal positiq~. Buddha addressed his disciples in this manner, including
female disciples whom he addressed as ~tii~·m·G·~· Buddha addressed his
disciples in thi~ way because they had a karmic disposition to pursue the
dharma and the fact that they were now following him proved their inherent
I<
karmic imprint: Hence we have translated this expression as 'precious
-I

daughter', to incorporate this element of affection and intimacy.

' i
154
tljiji' is also ~pelled tljC::'.JJ' and t!J~· and is one of the four rivers which has
' !'
-

its source in Mt. Kailash. These four rivers, referred to as the ~·~qq·~·c:i • - '
•

3. i:.!f the P~hu, 4. SJ·'j· the Sita.

155
~t!j't:.l~Sl'~::c;_·~·~·~~· is a reference to Perpetually Weeping.
156
a,1·~~·a,1i· is synonymous with o,1i·o,1·1"4o,1· or °'1'!'.:l°'1'~·o,1i·, being the •
!-
!
name of the sacred lake near Mt. Kailash in western Tibet. This lake is one ' i
of the four gren-
lakes - o,1i·c:i • The four are: 1. t!J °'1'°'1''ijtlj'~ Rich ••
-

Heavenly Lake. More commonly known as t!]1;°'1'°'1 ·, ('sky' or 'heaven' j

-I
lake) situated to the north-west of Lhasa. 2. ui::,:AStlj'C!jij'°'1'' Turquoise i•
i
Lake, situated south of Lhasa, also known as Lake Yamdrok. 3. ~-~::x:::~·ar
Lake Kokonor, more commonly known as o,1i·f1,· Blue Lake or Kokonor,
situated in Qinghai province, 4. o,1!'·o,1·1"4o,1· or o,1·z:._,5:1·tljij'°'1'' Lake
Manasarovar, situated near Mt. Kailash.
151
This verse is an example of °'1.EIQ.'~CTJ'~tlj~·~~· a complete metaphor
which is carried throughout the verse. (Also °'1i.1Q.'~CTJ·~Cl]~·$1,')
158
~-ij~'tlj · literally means 'friend of water lily', being a metaphor for the
moon.

-157-
... ----------------..------- ;

""

159
See endnote 120. "
"
"

160
See endnote 53. ·.
"
"
161
;·q~· is generally referred to as a dismount platfotm for alighting from
a horse. The tetm also refers to the decorative archway on the top of large
"
gates of temples, monasteries, palaces and larg~ houses.
',
162
C:,,~/5.l·ij·~·i;f is the name of a river in ancient India which was said to
.

produce the finest gold in the world. Legend h~ it that this river originated
. . . l .

from Lake .
Manasarovar and is lined with Jambl\l. or Rose Apple trees. .

163 "
fz::::·q· c_;; is one of the three doors to emancipation known as the /5.l't:l::J:::.'
.l::l::i:::.·q·gf~/5.l· The three doors are; 1. fz::::·q· . · emptiness, 2. /5.113511'/5.l' ~·q·
sign-lessness, 3. if11·,;i·il~·q· aspiration-lessnes~.
"
164
53135~·e:f·il~·q· typically glossed as 'sign-lessn~ss', this technical te.1·1n
refers to the absence of characteristics of phenoll).ena.
"
165
if~·q·il~·q· refers to the absence of desire or aspiration, particularly with
reference to having no attachment to the five conglotnerations of the physical
and mental components of a being or 'aggregates( of an entity which are
grouped into five categories, known as the ijz::::·ij·~· See endnote 56.
"
166
c{i:::.,~· in this context refers to a lake or pond and not a trench or moat.
"
167
UJ~'tlltl'J't:::l~·~z::::·~~·q~·~· literally means 'w~ter possessing eight
qualities'. The eight qualities are: l. q~(lJ·q· cooltjess, 2. ·ij· sweetness,
3. UJZ::::'t::i' lightness, 4. C:,,!::,e:f't:.!' smoothness, 5. ~z::::4,J·q· clearness, 6. rii~·q·
cleanliness. 7. e:f~11·1:.1·t:iJ·i!·~~~·i::J· not harmful to µie throat, 8. f·r::i·f.1.1''"311·i::.i·
beneficial to the stomach.
"

168
fz::::·~/5.l' is an abbreviation offz::::·~/5.l·~·a,~~·~11'1?:le:f~' often
translated as 'trichiliocosm' or 'third order thousanp world system'. This is :;

the highest and largest of the three order realms cot)taining one thousand of
"
the second thousand intermediate order realms. Thi~" amounts to one billion
'

worlds. (That is, 1000- 'the first realm of worlds' multiplied by 1000- 'the ;

second realm of worlds' multiplied by 1OOO - 'the third order realms'.)

"

·=.

l'
-158-
"

''
"

"

__________ "
' l ' :...__.,,.
169
ij~·~9· or plaited tufts of hair, or hair that is tied together on the top of'
one's head.
170
~s·~· are the anther, stamen or pollen bed of a flo-.ver and are also
known as ·~~· .
171
!!J@i'~·~· literally means 'youths', being a metaphorical reference to the
trees gro~ing on top ot' the balustrade looking down upon the beautiful
moats.
172
ij~·?g9~· is a particular way of tying up hair into a knot or crown.
173
o,1~·q·ffi6\'q- the great boatman, ferry man, captain or pilot of a ship.
174
O<!Hj"' is also spelled 5J'Hj"' .
175
~9·~9~·o,1R~· are those who practice mantras, spells, magic formulas,
black magic or sorcery. .
. .. i
. . .. ;
. .' ..'
176
~C::::':!]~· literally means 'calling distance' being 500 ar.cn spans -- 9~·. . ·-.. j"!

~ o,1·, or approximately 750 metres, assuming one arm span is around 1.5
metres.
171
at9iwi::_i::i::,·~·q- in this context refers to merit.
178
1·::i::.'1·7·9· is also spelled as 1·::i::.'1·"1 '1'::t:,'1',?j 11·::i::.~ In Tibetan the name
of this bird is commonly rendered as '1'1ll ·or i·a.i11·;· being known as the
cormnon house sparrow - Rc::::·gs· or ~;31 · ·q· .
179
~·::i::,·~·r.tJ· is the name of a bird, but there seems to no knowledge as to
which type of bird this might be. Most likely the name of this bird cotnes
from the sweet sound that it makes.
180
The north of Mount Meru is a reference to the ~c::::·§:1·~·~'1· 'the northern .
.. ;
.•

continent of Unpleasant Sounds' - which is the most pleasurable of all the '

four continents. It is comparable to a place of the gods in the divine realm.

There are four continents in Buddhist cosmology ~c::::·c:i ·) which surround
Mt. Meru in the ~~"'RO<!~· 'desire realm'. The four are: I. 1::i::.·el~·~~rii~·
q· the eastern continent of S11preme Bodies, 2. ~~E(o,1·:e·alz::.· the southern . '

continent of the Rose Apple Tree, 3. ~c:i·c:i·~c::::· "' the western continent of
Utilising Cattle, 4. ~c::::·~·~·'1J'1. the northern continent ofUnplea.'>ant Sounds.

-159- . . .';
I

'

181
See endnote no. 53.
182 i::::.·;·.:..i· is also spelled · ,C::.'lft:..1' being the pal~ or banana tree.
183
~i::::.·~::i:;·~°\·q·~·°\'~t!]· is the 'Lovely Looking fity', which is situated at
the peak of Mt. Meru. ,.
184 9~:\ll'a.&C::.' is a poetic epithet of elephants, so ,amed because they can
drink twice, first through their trunk and then throdgh their mouths.
•
1115
a,~·~r::;,·r::;,z::::ii::::.·q is an epithet of' Indra. !

realm who is one of the ~9t:1r@·mc::q'i::J!t:;,' the eight mythological elephants

whicl1 guard the world. Sast1ng has a white body, s~ven great body parts (four
'

legs, one trunk, one pair of ears and one tail), six tu,sks and a red head. The
chiefVedic god Indra (~·r::;,z::::ii::::.·r::f·) rides upon this eJephant. The eight
elephants are: 1. ~·~i::::.·G· 2. t:.ijt:;,'11::t;·~· 3. 9ui'3i·~9illll· 4. ~·$)~· 5. 9~·
~r::;,· 6. ~·79·~·~~·
7. ~°\·:!19~· 8. as·a;i~~· (~9~·@·l3.lc;:.·q· is also the name
of the great n1aster of the Buddhist tradition who Iiv,ed in India during the
••
later part of the 6th century. He was one of the six great n1asters ot· the a,efa;i· '

g)i::::.·o-1Ei(ill\l't:lf.t'~°\·§9·) .
187 ~·aJ°\' is one of the six n1igrators, (~·z::::i·~9~·§9·)who are caught in
cyclical or 'samsaric' existence. The six migrators aire: I.~· gods, 2. ~·a:i·o:i°\·
demigods, 3. iil· hu.mans, 4. ~c:;,·a,z
animals, 5. o:i1~9~· hungry ghosts or
pretas and 6. r::;,~~·q hell beings. ~·aJ°\' are const,ntly engaged in warfare
with each other. ; •
'
'

188
a,e:9·~~-~·z::::i· See endnote 56. .
This stanza is an allegorical description ot'the bodhisattva
189
•
Sublime
'

Wisdom by comparing him to Indra. '

190 ij·~· can mean 'magic', 'magic tricks' or 'illusioris', but in this context it
is used in a technical Buddhist sense to convey the i{Jea '
that what ,ve see and
.
•
experience is an illusion. There are twelve example~ or analogies of illusions
which are known as the ij·a;ir.t:c:;,t:i·~~- . ~· The tw~lve are: l. ,~· illusions,
2. ~·~· the moon's reflection in water, 3. aJ9·ul':z:;,· vi.ual distortions,
•'

-160-

•
 ----------------------··

4. ~ . · mirages, 5. ~·t14!J,j· dreams, 6. s.,·i:::it~· echoes, 1. s·!:!q·~c::.·G~· the

9
city of airies or Ganharvas, 8. ~9· · · visual tricks/magic, 9. a,~a: ·
rainbows, 10. ft!]· lightning, 11. ~·G~· water bubbles, 12. 5l·a:fc::.·~c::.· ·
~~·c::i,~· the reflection in a mirror.
191
~'!j(',j'l'IJl'IJ!p:!~· is a reference to the bodhisattva Sublime Wisdom.
192
is also often glossed as 'dependent relations'and is an
5 ~'~1'.14'
abbreviation of ~·~· ·q~·~c::.·q·. •
i
•
193 i
q ·"~· is also an epithet of~·~· - 'the abode of the gods', or 'the
divine .realm'. However, q ·"~· in this context is a reference to 'happiness'
or 'bliss'.
194
~·a_qq· 'not descending' in this context refers to a lake in which the water
never decreases or recedes.
195
• 5· is a transliteration of the Sanskrit, being a precious, golden
coloured stone.
196
~'RC::.'IJl!f~~· are the cardinal and inter1nediate directions.
197
See endnote 162.
.
s A,. R·i::.tq·uj'~·;~·~· .is synonymous with A, R·uj'~·f! The five desirable
9
.i '
' i
;

or sensual pleasures are:· 1. ~t!](',j' form, 2. ~· sound, 3. s· smell, 4. ~·

taste, 5. ~9·5· touch.
199
The four~coloured lake is a reference to the four sides of Mount Meru. Mt.
Meru is believed to be founded on a base of gold and has four sides or faces.
The north face is made of gold, the south face ofvaidurya (or 'lapis lazuli'),
the east face of silver and the west face of red crystal. ( '& • is a translation
I
from the Sanskrit vaidurya. It is a precious stone of a deep blue colour and is
considered to be the equivalent of the stone lapis lazuli. q;::~· can also be
white, yellow or green.)
200
This verse is describing the rippling water of the lakes which appear as
though they want to go some\\ here else and the lakes themselves appear to be
1

stopping them.
201
9c::(',j·~q·,, refers to the tops or peaks of snow mountains.
-161-
----------------------- -

-
202
~·§l'f.ll5l' literally means 'god path', being an epithet of the sky.
203
~:i:;:1;J5l' is also spelled ~:i:;-~51· . \
- .
204
:ii::.::iji::.:.· was a sage or ascetic who often posses~ed magical po\vers.
. -

205
See endnote 176. -•\
-

206
ni·~·ni· is a transliteration of the Sansk11.t kashi/<4, being fine cloth, cotto11
or muslin from Benares. •.
-
207
Q,~tlj,itljz:lc!'ll.J'~'t::l' See endnote 56. •
208
rziz:.:.·q·q z:lc!'l:::l' can also refer to s1nall shrines a51 well as la1·ger temples or
great buildings in general like mansions or palaces. ; •
209
iR'llj':5' a medicinal plant, possibly aloe vera. It is ialso spelled if.l'tlj'i5' being
derived from Sanskrit. ·•
210
atz:.:.· a.·rs· is a throne supported by eight carved lions. This type of throne•
represents the fearlessness of a Victorious One. .
•
211
G·:5· is synonymous with 5l~A,·u.iz:::i· - balustrade, parapet or balcony.
212
ijZ:.:.' is a large mythical bird. •.
213
also known as the~· ~~, is a tree found !t1 India with very
t;J'f.ll'-fj'
beautiful green leaves and flowers and is perhaps tl1e butea frondosa tree. q·
ll.l'-fj' is also spelled ~'ll.J'.fj' . ·
214
In this sta11za, Tsongkhapa has employed a particu~ar poetic technique
-

known as 71·z:::t.fj~· which is a particular way of pairin~ syllables (~z:.:.·~~- ).

The first line begins with the first letter of the Tibeta11ialphabet i'!j' and the
; !

seventl1 syllable of the same line is also 71· The second line of this stanza
begins with (Zl' and the seventh syllable of the saine lin!! is also [Q' The third
-
line begins witl1 f_he letter q· and the ninth syllable of tlile
I
same line is also q·
(In order to correctly conform to this technique, it seen,s that Tsongkhapa
'
perl1aps chose an alternate spelling of q'f.ll'.fj' to match µp with the letter q· at
the beginning of the line.) The fourth line begins with t\le letter q· and the
ninth syllable of the same line is also the letter q· Thert are many ways of
'
using this particular poetic device. This technique has been used frequently '

'
'--

-162-
'•
..... -...•.-_............._____
'. ' .
..;...;.~ - .,,
 ..--------------------------······· . "
.
..... ' .

r'

by many great Tibetan writers, adding a certain beauty to both the flow and
sound of the verse. See also endnote 12.
215
~t?J·fc:::.·~~·q~·~c:::.· lndra's city is located on top of Mt. Meru. This stanza
is making a playful suggestion that his city arrived there by fleeing from this
amazing construction.
216
~~::i:;·z::J· is derived from the Sanskrit mandara. This is also spelled :Jl°i'~·::i:;·
or ~°i·z::;,·::i:;·q· and though considered by some scholars to be the wish-
fulfilling tree of the divine realm, it is generally regarded as a special kind of
heavenly or divine flower.
2 7
1. ~a.i·~~· are a small type of cymbal used for making musical offerings.
218
t?JC:::.' ·~·c::i!· literally means 'your hundred gods', but in this context the
reference is to Indra and his many l1undreds/thousands of gods present with
him.
219
Ul~'f.1.ltlj.5lasz:IJ' literally means 'best limb' being a metaphor for 'head' or
'face'.
. ..
220
ztq·a.i·~c:::.· means 'fall to the ground', but in this context is a reference to
the act of prostration in which one's arms, legs and head all touch the ground
in homage.
221
is the hono.rific ter111 for mother and also refers to the The
~3!'
Prajftaparamita Sut,·a or the Perfection of Wisdom known in Tibetan as
~·::i:;c::i·!il·'<l·!(a.i·~·~~·q~·a;i · This text is also referred to as 'The Great
Mother' - ~5l·~~·:!f .
222
afc:::.~·~c::ic:::.· is an epithet of Brahma.
223
·q~·~·Al·~c:::.·~~·q· this expres~ion 'crown to fall to the ground' is a
referenc.e to the act of prostration. The significant point is that eve.11 Brahma
needs to pay homage to the mother of all Conquerors - who is in fact the
Perfection of Wisdom itself. The term ~53· then is referring to the actual text
(tlj~c:::.· ::i;.·~~·) of the Perfection of Wisdom. When discussing the Perfection
of Wisdom it is common to 1nake a distinction offot1r separate categories.
These categories are: l . i~c:::.· :t;·~~· the text of the Perfection of Wisdom,

'
-163- .1
 ············-···~----------------,-------
I
.

l'
.'••
•

3j
2. a.Ja:l' ::i:::5~· the path of the Perfection of Wisdom, ~~'G'. ~·~~· the
fruit of the Perfection of Wisdom, 4. ~z::·iq °i' ~-~°i) the inherent nature of
the Perfection of Wisdom. ;..
224
~3i·~·~t::1t::·ij9· 'Lord of the Day' is a poetic epi1+et of'tl1e sun.
-: .

225
a:lfS3i"~a:l· (also olG3i'q·~a:i·) are the 'three kno~ledges' or three kinds
of knowledge. These are: l . 9 •· ~· foundational kn~wledge or knowledge
of'the basis, 2. fl.lol' t'\l' knowledge of the path, 3. ~ofa:lG~· omniscience,
k11owledge or cognitio11 of all things. ·•
'•
226
~~·qffi~· is an abbreviation of~·ol~: ~~·qffi::rz-'- an epithet of'the sun.
~~a.i·,~t(~· in this contex.t does not refer to a mandala.
227
~-~oi· See endnote 85. ;
228
The ~9·~oi· are: I. a,~~·a;9~· lust, 2. ~-~i::· hatred, 3. 9 ·~9·
ignorance. The three poisons are the root of all suffer~ng and misery in the
•

world and are the forces which continue to drive the cyclical 'samsaric'
•'
existent:e.
229
~9·c,i·z:i~oi· the three vehicles. These are: 1. '?°i·~·~·~9·q· the hearer's
vehicle, 2. ~c:::~·~·~9·q· the solitary learning vehiple, 3. ~c::·~·~oi~·
z:;i::.i~·~t11·c.i· the bodhisattva vehicle. According to atiother classification ilie

great vehicle or Mahayana, 3. ·~·~9·q· the tantriclvehicle or Vajrayana.

(The two vehicles '?°\·ij~@·ia9·c.i· ilie hearer's vehi~le and the ~C::'!lll'~'
i;a9·c.i· the solitary lean1ing vehicle belong to the ia~·q·~oi~·q· Hinayana
vehicle and the ~C::'(§t::l'~oJ~·~q~·ia9·q· vehicle b1longs to the ~9·c.i· ·?:f·
Mahayana vehicle. The ~c::·~·~oJ~·z:;q~·iilr:n·i:::i·
, I
vel;ticle
,
is also known as the
t.l'~aJ'~·~1,·c.i~·~9·q· the 'paramita' vehicle.) •
230 i'~~·~·?:f· Iiterally means 'Star King', being a1epithet of the moon.
'
231 ~·t::1·,;::i · are the four 'practices', 'connections',;'preparations', o.r
j

'trainings' are necessary for acquiring

'
the perfectiotj
!
of wisdom on the paili
of the bodhisattva. The four are: 1. ~a:i·~~· ::s::,·q· ~he practice of
'

-164-

•
_ ,..------------------------·····.

'completeness', -this is a practice ofbodhisattvas in which the three

understandings (eJ4fS~'~5i· See endnote 225.), having been completely
resolved in one's mind through study and contemplation (si~·q~oi·), are
practiced together as one, 2. ~~- ::,:q· the practice of the 'peak', - this
bodhisattva practice is one of meditative excellence in which the three
understandings are also brought together as one, 3. ~si::t:;·$~' ::t;·q· the
'gradual' practice, - this bodhisattva practice is one of meditating upon the
three understandings grad,1ally, on.eat a time, 4. ~·6'TI·~a,·
''I \ · l
::t;·z.::i· the
'momentary' practice - this bodhisattva practice is one in which tl1e
practitioner, having completed the three previous stages, has reached such a
high level of meditation that all three understandings can be brought together
in one's mind in a single instant. In order to achieve Buddhahood it is I
.I
necessary to reach this stage. The four pr.actices are essential in achieving
I]
complete abandontnent of the two obscurations -- i:::i·~ ~· (These are: ~- i

~~~·~· ·i::.i· the obscuration of afflictions, ~~-~Q,· z.::i·q· tl1e obscuration of

wrong perceptions.)
232
r.{~·~1lJ::t;'6~' literatly means 'the one possessing white ligl1t', being an
epithet of the moon.
233
q ~·q · (also q ~·q·q • or Q.Z"<:l~~·i::.iQ,·q ~·q·q ·)-the four noble
truths. These are: 1. ~~·q~·q ~·q· the truth of' suffering, 2. ~~·~r:::·
i:::i ~·q· the truth of origin/source, 3. a,~~·qa,·z:::i °i'z::,i· the truth of
cessation, 4. t:!J5.1'$'t:l ~·q· the truth of the path.
'
234
t!l't::l ·.·are the four bodies or ema11ations (Sanskrit: kaya) of a Buddha.
These are: J. ~·~-~ 'reality body', 2. a'.i'~~·~-~~·t:.iQ,'t!l' 'c<)mplete
enjoyment body', 3. ~'i::JQ,'t!l' 'emanation body', 4. ~-cj"· -~·t!l· 'essential
body'. (1'he use of the word 'bodies' may cause some confusion as a Buddha
does not possess a 'body' in the literal sense. The words 'aspect' or
'manifestations' may co1ne closer to the intended meaning.)

-165-
 '
•
•

'
235
:jc:::z:::i •are the four mythical continents or islands o~ Buddhist
cosmology, (which surround Mt. Meru in the~ ~·~ai~· 'desire realm'), are:
l . .fj:t;'Gltll'~l:4t1Ji:q·q- the eastern continent of Supreme 'odies, 2. ~·~E(ol'ij'
:jc::: the southern continent of the Rose Apple Tree, 3. iz:::i·i:::i·aic::: ~; the
western continent of Utilising Cattle, 4. 3c:·~·a)·~a;· thel northern continent of
Unpleasant Sounds. t
•

236 .
ti:q·~· literally means 'dharma body' or 'reality body', being one oftbe
four manifestations of a Buddha (See endnote 234.) However a more accurate
translation oft1t11·~· is 'pure 1nind' or 'pure consciousntss' as~· is not
referring to a physical body. · .;
237
~a;·~i;.y·~· the manifestation of ultimate or absolute !truth.
238
~°!·~a;· literally means 'all-knowing', being an epathet of Buddha.
239
~z:i,~· literally means 'one taste', but is a referenct to the time when the
I . '
mind and all appearances are as one.
•
240
ij'i:q'Ef.l.J'~~c:::i:q· or freedom from elaborations. See endnote 7.
24
~61:~·~qr.1.J' literally means 'the glory of the day',lbeing an epithet of the
t
"
sun. •

•
•

242
~ij·a:i· is a translatio11 of the Sa11skrit term Madhya,paka meaning the
Middle Way of the two Mahayana schools. The Middle Way is regarded as
the highest school of Buddhist philosophy as it does n9t hold the extreme
•

,,,iews of either eternalis111 or nihilism, t.hat is, the extr~me vie~' that existence
is pe11nanent and the extreme view of complete non-existence . ..
;_

243
ij~'Er.1.J' in this context refers to emptiness. '.
•

244 olS:l~'t::l@~· the eight extremes are similar to the fotir extremes (iSl.eia;·q~·)
and are used to show the way in which the mind operates in extreme deluded
•
'

states (or 'elaborations'). The eight extremes are con,:rasting pairs; 1. ·

a, tlj' birth and cessation, 2. 5tl)·~· pennanence an4l annihilation, 3. r.(c:::·
~~· coming and going, 4. t1J .'S:l'~~· sameness andjdistinction.
245 q~·tlJ~°! literally means 'friend of the lotus', bJing a metaphor for the
i
sun.

-166-
•

'
•

.i . .
' ·. . .. ..... .' . ------------------------,-----~
---·------ ·--- ------ - . ·--- -
--.-;·,•_,,,·.
.-
.-

246
~cl\' is a reference to all things and all phenomena, including all knowable
things - l.\1'5'~cl\· .
247
• ·i· (also
· '1Tj') is a transliteration of the Sanskrit Kaushika being
the personal name of the god Indra. ·4·1·
has been translated into
Tibetan as z:::i$· · .
248
~l.\l'~ef.l·~·~c::l.\1·$:.\l' (also ~~·~ef.l·~c::~·$~·) means the Buddha's of
the three times - past, present and future. The Buddhas of the three eras are:
l. r.i,_~~·q~'l.\lC::~'$:.\l'ai::i::::·~·ef.lE(~· the past Buddha Mat·medze, or in Sanskrit
Dipankara, 2. ~·~a:~c::~·$~-~~·ijz:::i·q· the present Buddha Shakya Thuba,
or in Sanskrit Shakyamuni, 3. ef.l'i!{c::~·q~·~c::~·$~'5ef.l~'t:.l' cl\'ey the future
Buddha Chamba Gobon, or in Sanskrit Maitreya natlia. - . ·1·

- .---. - I
249
ij~·q~·i:J.lascl\·i:J.l· or freedom from 'elaborations of signs'.
. '

. I
..
.. :'
'
- •'
250
ef.le!cl\'i:J.l'~~·t:.i· See endnote 164.
251
ifcl\·q·~~·q· See endnote 165.
252
~ef.ll.\l'~·ai~cl\·i::,i· - 'all kno,ving', being one of the many epithets of
Buddha.
253
!'~ai·q·z:::i~cl\' are the seven levels of markings or seals that were
sometimes used to seal a scripture or bound volume.
254
~'9cl\~'@C::'Cl,_~~· (also ~·9°\~·q~·@i::::·r.i,_~~·) is a state between samsa_ra
~~·t:.i·) and nirvana ( ·z:::i·). This meditative state does not dwell in worldly
existence or remain in peaceful 'nirvana', but rather continues to pursue
Buddhahood on the essential path of the Bodhisattva path (5c:::·~z:::i·i.)ef.l~'
~t:.1~·~9·t:.1· - also known as the ~·~<"l.l·~·~cl\·q~·~9·:::i· the 'paramita'
vehicle.). The state or place of non-dwelling nirvana is the goal of the
Mahayw:1a Buddhist.
255
~·ij9·~·a;i· literally means 'individual/separate flowers', which is in
contrast to the bunches of flowers which were offered to the mansion itself.
256
af~· ~· are religious or dhar111a clothes/robes. There are three types of
robes of monks and novices. The al'~· ~·~ai· are: I. :ii' ~· the upper robe,
2. ~.£:IC:' ~· the lower robe, 3. ~-~~· a monk's shawl.

-167-
 ----------------------- - I
' '-

--
'
---
'
257
(ZlC::'~·r:::i ~·z::.i· can also refer to a small house or mansion as well as a
small offering house of various deities. ;
258
~rs·~·r:::tai,r:::l~5.!~'~· 'craving beings ofjealousy pr covetousness'.
q~q·~ai~· - covetousness, is one of the ten non~virn.t~s (~-~~·q·q~·) .
259
q::1:::~c::·~5c::~· can also refer to the expanse of spa1e. -
260
fi:::i~·
'powers' in this context refers to the ft:1{11'q~· - the ten powers of a
Buddha. See endnote 68. - ' ;_

26
: ~·a.~9~·q· refers to the four fearlessnesses of a B~ddha. See endnote 68.
26
k i$1'Q,~~·r:.ia.·uSe~:,8\·~·m°'·~ 'the treasure of unadul~erated, unrnixed or
unshared qualities' is a reference to the eighteen qualiiies
- -
of a Buddha that no
'
other being possesses. These eighteen qualities are also variously known as
'
5.1' r.t.~i:<.J't:.!'t:16'r:::I!~', 5.1·a,~i:<.i·qa.·€5'i:<.i't::J6'!:'.l!~·
or i:<.ic::~·mi:<.i·m,·~· 5.1·a,~~·q·
r:::t6't::Jt~· The eighteen qualities are: (The first six ar1 of conduct - !~·q~·
z::J~i:<.l't:.1'§9') l. ~-r.1,ijai·q·~·5.1c:;a,·q· is not conft1sed, l2. ~c::·.s·~~·a:ic::r.i.·q·
does not engage in noisy/idle chatter, 3. ij9i:<.i·z::i~·r:ir~·a:ic::a.·i::i· is not
forgetful, 4. 5.1'?5.!'r:J:::rz·a:i·q :11·q·~·a:ic::a_·q· does not have loss of' meditative
equipoise, 5. E::l'~~·z::.ia.·a.~s: _~~·5.1c:;a:r:i· does not h~ve the cognitive
perception of distinctness or differences, 6. 5.1·c:i?9~1t:.1a.·z::::i;c::·fa;i%)i!·~·51c:;a,·
z:: :i· d<>es not l1ave irrational equanimity. (The six ot·u~derstanding -- ~9%)i!'r.J~·
i::i~~·q·§9·) are: 7. a,Ei8\'t:.l''?5.!(l,!'i::..t'~·a:ic::a.·z:::i· motivation or aspiration l1as not
degenerated, 8. z::::i~·~~·'?51~q·~·o,1c:;a,·q· diligenpe or perstverance has
not degenerated, 9. S:~'t:.!''?o,1::r;,i·q·~·o,1c:;a,·c:i· mindfutress ha.,; not
degenerated, l 0. ~·:::rzq·'?5-1~·1::3·~·o,1c:;a,·:::::i· wisdom Iias not degenerated,
l l. c::·2'.·r.t.~8\''?a:l~·r:.i·~·o,1c:;r.i,·t:1· meditative absorption has not degenerated,
12. ai,5.!'z::.t:::rz·~·z:::i·'?a:i~·q·~·a:ic::a.·c:i· does not have de~eneration of complete
liberation. (The three of virtuous deeds - 5-l~s:~·1~~·q·~51·) are: 13.
~~·m,·ai~·E::Jo,ii:r;,i·~·ut· ~-~8\'Ei'q~· c::·ut· ~·@·~~·~·Q,Ec::·q· all deeds of the
body are preceded by wisdom and followed by wisd~m, 14. ~,·~·ll.li:<.J'E:15.!~·
.s~·ut·4l;\l'i8\'Ei'a,~· ·il:l· llil'W,'~(l,!'ij'Q,EC::'z::J' all SPfech is preceded by 1

wisdom and followed by wisdom, 15. ui~·~·ai~·ei~·~·ut· ~f~·Ei·~·

c::·il:l· ~·m,·~~·~Q,EC::'t::l' all thoughts are precededJby wisdom and followed
''
'
-
-
'
-
-168-
------------------------------· ..

by wisdon1. The three of time (~~·~~·c:i~1t11·c.i·~5.1·) are: 16. a..~1t11·c.i~·~~-~·

oi·a:;Z11~·5.1·ij~~-q~·ti.l· ~·~~~·q·~Q'!·q· sees the past with unattached and

J::.l'Q,ll='Q'!'r.J' sees the future with unattached and unobstructed wisdom,

" I
18. ~-5~-~~·aJ·o1·~1t11·oi·ijZll~·z:.i~·u:t·41t\!·Zll~i~·z:.i·~~·q· sees the present
with unattacl1ed and unobstructed wisdom.
263
ijq~·q· C(1urage <)r inner confidence, being one of the ten
strengtl1s/powers of a Buddha.
264
~·iq~-~~·q· is a reference to ~·a,~~- .
265
r·a..~·,~: literally means 'lying down going continuously', being a
poetic epithet of stream or river.
266
ij~· '!' literally means 'shackles of fetters/chains', but in this context is
referring to the ice which has bound the water.
267
fa'ij~' is also spelled ra·~Zll· ,
268
fi~· can also mean 'l1appy', 'desirous', 'crazy', or 'drunk'.
269
~i::::·UJi:::::: in this context does not mean 'whatever' or 'whoever', but ratb.er
'what should one say to explain this', or 'for example'.
270
~ __ °\-~~· ·e·
can also refer to the workers or servants of the Lord of
Death but in this context 1-efers to many 'Lords of Death'. Q'j~a-·~·
I I-\
is a
translation of the Sanskrit Yamah, being typically translated 'Lord of Death'
and also commonly known in Tibetan as °\·~·~·~·.
271
~C::'UlC::'~Zl1·5.1:.i;:_·iJq·t:3· is an idiomatic expression for being very scared or
terrified.
272
1·i:::i~·ij·~~-
literally means •a supreme speaker' but could also be
translated as 'Lord/King of Speech'. ~·oi~· means the best one i11 a group
"" '
or the one who is most outstanding at something.
273
are the five objects of the senses. These are: 1. ~<11~' form,
~f.lJ·~·
2. ~- sound, 3. ~- s1nell, 4. ~ taste, 5. ~,-~· touch. '

-169-

' " ,
 l••
••

•
•
•
•
•·
274
·~c:·a.99· (also ·a.99·) can also be glossed as 'ai;\ising and ceasing',
.

'origination and cessation'. ·

275
i:::i ·t::1:.:c:;·
9~·q· literally means 'those who have g?ne to
bliss/happiness', being an epithet of' a Buddha. f •.

276
This line literally means: 'those who understand the(manner of grasping at
non-existent illusions. ' :
277
~c:· 9· (also ~c:·~9·) can also refer to a film on~~ eye .
•
278
~·=i· literally means 'smell eaters', being a type ofl,eing in the divine
realtn \Vho lives by eating various odours. Translating llbese beings as
'fairies' may not be entirely accurate but is perhaps the; closest English
•
equivalent.
•
279
as9~·qa,·51Zl'j· ~-~°\·ij·~-~~- literally means 'eyes pt' desire completely
watching', but the meaning is really that the goddesses were totally engrossed
in their playing and were at one with their instrument and the music they
were making.
280 °\o:,i·o:,irz:1a,·q~· is an example of something whicl:1 dGies not i11 fact exist at
all. In Buddhist philosophical texts ex.amples like tl1is;one, (to illustrate the
• •

false existence ot· son1et.hi11g,) are commonly used. ()ther examples are ~o:,i·
o.lftlr.l.'~·19· 'sky's flower', ~~:z!:fc:· ·:t;.· 'rabbit's horn', 5f'9'fjo.l'fil'ij' 'barren
woman's son'. •.
281 in this context is a refere11ce to all be~ngs who hold things as
~~l!lf't::f'Q~·
being true or real and is synonymous with q ~-a,~~·io~· .
282
a,~a.i·t::1a.·9~~·~~· literally means 'no reason to inj';rease/grow or
flourish'. ·
•

283 ~·~~§\r:::.~· this tenn is commonly used as a syn<inym of~c:·q·~~· in

Mahavana
•
Buddhist literature .
.
284~o:,i·q·.§9' are six 'levels' or 'shapes'. According to Kewang Tseten
Shabtrun (o.lfl!l~·~qc:·a§'·;5i·~q~·§c:·), the plrrase 'th~ earth sl1ook in six
different ways' 1neans the earth rose high up in the e~st and fell down low in
•

the west, rose up high in the west and fell do\vn low in the east and rose up
.

-170- •

'•••
•
•
)
 -,-,
----.-.·_. ·. . . -- . ' ' ' ' . ,: ",· -._,. '
' ' "

.-.",_:,:_.---
'., '
>-.. ·.·. ,·
' _.·.·· .'•
' '·
... --.
•._•_,•· .
,. ' . '.-' ''
. ..
' -._ .·_'

----·"

high in the south and fell down low in the north, and rose up high in the north
and fell down low in the south.
283
c: a.i·q· is synonymous with ~~·$~· - thin branches or twigs, or ~c::~·
u.irll·~·!::1· · (~llj·:?.;°\' can also be understood as young or new trees.) I'

286
~c:~5.1· is an abbreviation of~c::·~5.l·~·a,e:~·~8\'f'.!5.l~· and is often
translated as 'trichiliocosm' or 'third order thousand world syste111'. It is the I

highest and largest of the three order realms containing one thousand of the . '
I'
I
. .•
second thousand intermediate 01·der realms. This arnounts to one billion ' i'

worlds. (That is, 1OOO - 'the first realm of worlds' multiplied by 1OOO - 'the
second realm of worlds' multiplied by 1000 ·- 'the third order realms'.)
287
~z::: ·q;:,z·~c::· is synony1nous with ~5.!'5.lfla,· . • '•
' i
•
.' ' 'i'
•

288
&~·q;,:~°\~·q~·~~· literally means 'those wl10 dwell in Mount Meru', '
.
'
'
''
but in this context is a reference to gods in general. '1
' ' 'i '
289 '•
t·a:.t~·iff~e°\· 'the one with clothes of the ocean', being one of the ,', ' j
' '!

poetic titles given to the earth. " '

290
a,e'.~·~°\· c::·q·q · also known as the~~~· c::·q · see endnote 114.
291
a,e:~-i~~· See endnote 56.
292
5l· ·q· is also glossed as 'non-arising' and 'non-production'.
293
f!l~·r.g~·qt·~c::· is the same number as ~~·~€35!'~6\·q·q~· . •
•
•

. . .'
294
9 ·c::,~· ~z::::i· literally means 'roots of virtue'.
295
a,a5z::::·t·z:::i· means to becon1e a Buddha or to be fully awa.kened. ~a5z::::·t·q·
is the present and future tense of the more commonly known ~c::~·t~·q·
296
9~a,·i::::i1 q ·ql 8\'ij'~c::~·q· are the three 'joys'. The first is the
smallest level of joy, the second the middle level of joy, and the third the
greatest level of joy. (9~a,·q·~c::·~c::·~·~5.l')
297
s·z:::i ~· literally means 'a young smell', being a metaphor of the wind.
298
~·a.i5.1· literally means 'bird path', being atl epithet of the sky.
299
~·~~· literally means 'son ofa Conqueror', being an epithet of
bodhisattvas.

-171-
' ' ' '
 •
•
•••
j

•
'
••

300
·· c:·;,a.i· •palm' or 'banana' tree. ?""' is also spell~ ';j'a.t· .
•
1 11
< ·~c:·J~·q· literally means 'sun tree'. ,·~c:· - ·~een horse' is a poetic
.·

epit et of the sun and ~·;J· is a general nan1e for treef, ..

302
'i~·~c::· 'servant' or 'attendant', is also spelled ';'RfJC:' and also known
as <;~·~c:·, 'iq~·!5'q· and <;q~·~·. I
303
E:Jq~·~{l;l~·q· usually refers to. skill in the way of dtjing something, but in
•
this context is a reference to great compassion. ;
•
3 4
ti ~·::i:;,i:;:i~·~·~a.i·~·~·1:.3· in this context refers to einjptiness.
. ..

305
;·q~·,·~· literally means 'the Sun of Speech', and) in this context clearly
refers to Sublime Wisdom. ;·i:;i~·,·~· is also a poetic(title for f.\E:~·q~·
~~i::::~· ~ the bodhisattva Manjushri, tl1e god ofwisdotp. (Also known in
Tibetan as r.\E:~'~t:..ltll' and · ~·::i:;,q·~·~·) . '
306
~~·q~·~c:·q· ·q::i:;,·~::x: is a reference to Sublime Wisdom entering into an
unintenupted state of meditative absorption. ;
307
~z:::·q·~i::::·a,asZlj·q~· ·a.i~· literally means 'the bthaviour of arising and
walking around', but in this context really 1·efers to thf;I fact that as
Perpetually Weeping waited for Sublime Wisdom to a:wake from his
'
meditation, he occupied himself with many things an4 did not waste the titne •

in sleep or sloth. :
308
q~~-~t!J·6~· literally means 'sinful demon', also being known as ~9a,·
::i:;q·~qz:::·~9· - the god of desire, Evil Mara and Kama;deva.
3 19
( ara;·~·i;f· 'gi-eat amour' in this context is a metapfor for perseverance.
310
See e11dnote 53. •
••
311
5.19·~c:::· literally means, 'one thousand eyes', beint an epithet of Indra.
See endnote 110. :. •

3 12
a:i·~·ui·~·the Mala}·a mountains refers to a mount4in range in Sri Lanka
(~~·lll~·roi::::·) with many sandalwood trees. In many 'Tibetan texts there are
1·eferences to the southern Malaya mountain ranges. f3'a.?'UJ' also refers to the
i
•

western Ghat 1nountains in southern India.

•
'

-172-

•
_ .....----;;----------------------·---,-----------.-
: .

313
ftlll,l' is a traditional Tibetan unit of measure weighing around ten
kilograms, or t\venty s· .
314
9 ·~· is a monk or nun (9 ·fc::iJI') who bas pledged to live by the 253
vows. 9 ·fc::: is a translation of the Sanskrit bhikshi,.
315
q~iJl'9'7°\·9c::·ij· is the first level of the four concentrations or
meditations. The four concentrations (£:l~iJ.1·9 °\·q ·) are progressive
7
stages. They are: 1. a,~9'qq·q ·q·t.1J·as9~·q·~c::~· being free of attachment
to worldly desires, 2. ·. 9·q·9c::·9ij9·q·~c::i:-i· being free of wrong
:-; perceptions and analytical investigation, 3. aiiJl~·9~·q·~c::~· being free of
joyfulness, 4. ~·q·q · ·q·9c::·~9·q~a..J'ijC::ll\!' being free of sensation and
suffering. (!Jc::~·· in this context does not mean to forsake or renounce, but
rather that things such as attachment, desire and so forth are not present at
each particular stage.)
316
~'?iJl't::J' 9· is also synonymous with 'emptiness' -fc::·q· 9·.
317
~C::l:',l'C;!'~9·q· or, is without pride, arrogance or haughtiness.
318
:(-9 ··q· . · ·
literally means 'one taste' or 'same flavour', but the greater
1
I

meaning is that two things have become mixed inseparably as to have one
I
identity with no distinction between them. 1
•

319
~iJl·q;:r;:.·sc:,·z::::i· also means 'complete purification', being a reference to
enlightenment.
320
9. "i'~ means 'remedy', 'antidote', 'cure' or 'corrective measure'.
There are 'four powers of the antidote' known as the t!J~°\·ij·fq~·q · (also
known as the ~9·e;i·~91:',l·qq·fqz:tl·q~· - the four powers of laying aside I
I
negativity.) The four are: l. ~°\·~·fr::tz:tl' the power of support or reliance,
2. ~iJl·t::_t::i;·~"i'~°\·qq·ft::1z:tl' the power of complete repudiation, rejection or
rem~rse, 3. ~~·:::;i·t.1J~·~;:r;:,·~t!]·qq·fr::ttltl· the power of not repeating the wrong
again, 4. t!J~°\·ij·~°\·~· 9·qq·fc::itltl· the power to practice all the antidotes.
321
In this verse, and the following verse of four line.'>, a particular type of
syllable pairing known in Tibetan as c::if9·qq·~·~"i· 'reversing pairs', has

-173-
 ;
•

been used. This is a technique in wl1icl1 an entire line ican be read in reverse
•

order and there is still coherent tneaning. The second, fourth, and sixth line
•
•
of this verse are the reversed order of the first, third a.pd
•
fifth lines. Needless
to say, this is very difficult to render naturally in English.
'
322
airtia:~c::.·1::::ic::~ literally means 'Lord of the Skyt, being a translation of
the Sanskrit word garuda. A garuda is a mythical bitp. of great size. alftlr.l,'
~c::.·1::::ic::·q· is synonymous with ~·ijt:::' or ijC::.' . j
323
~c::.·~q·~·~c::·t:r refers to the attainment of' Buddh!hol>d.
324
~·f~· 'hearers' in this context refers to the less~r vehicle ofHinaya11a
. Buddhism. '
325
;:i;:c::·~· 'self-conquerors' in this context refers to the lesser vehicle of
Hinayana Buddhism. ;
326
a,~~·ry°\·qa;·r;::i~a;i·~?°\·~~t:\l·iJ1 · this is a lower form of'meditation
wl1ich is attached to pleasure and states of'bliss, and ll:loes not have insight
•

into the emptiness of self.identity. ' •

327
~urr;::ia;·c::.c::.·~·6°\·~·~1·q· literally means 'the 1ioving nature of
samsara', being a reference to this impermanent world. 'fhe expression is
synonymous with s.i·,~·qr~:a,~~- °\' . i
328
~(l,l·q· literally means 'children' though in this coJ!).text refers to the
spiritually immature or ij·~· ·q· - ordinary or mortal beings who lack
spiritual insight. The te1r11 ~l('ll·q· in this technical sense also refers 1nore
specifically to those who have not reached the a:ifc::·tj]J51· (son1etimes also
•

referred to as the Q,1:;J~l('ll't:.l~'Ala:l') patl1. a:ift:::·l'J.la;i· 't~e seeing path', is the

third of the five paths to liberation. The five progres~ive paths to liberation
(also called the five paths to Buddhahood) are: 1. ffi,l:l,l'Alal' the path of
accumulation, 2.1:::i:::,·l'J.la;i' the path of preparation, 3. ~fc::.·Ala:i· the path ot·
perceiving, 4. ~5l'Al5l' the path of n1editation, 5. s.i·~q·t.tJa;i· the path of no
•

more learning. •
•

329
51~°\·q;:i;:·a;if· (or 51~°\·51f·) is a reference to the higher realms or forms of
life of gods, demigods and humans. ·

-174-
••
•'
"''' ,_,,i.
330
~·~°\.~°\· are poetic devices using both the sound and the meaning to
beautify the text.
331
o-J~°\·c:::i(~·
'synonyms' or 'epithets'. The study of o-l~°\·c:::i(~· (also
translated as the study of 'synonomics' or 'metaphors') for111s an important
part of Tibetan literature. Synonomics is one of the five 'lesser' or smaller
branches of knowledge - known as the ~9'9°\~·~c::·c:::i·~1
332
This is a reference to the fact that Tsongkhapa wrote this account based on
the words of Buddha found in the Perfection of Wisdom scripture -
commonly known as the Prajiiaparamita Sutra or in Tibetan as -4~·~q·~·1<1·
:(~·-)J'~°\'l:.18'o-l ..
333
~~·::18·~~· c::· literally means 'fire of firewood', but in this context
refers to lighting or entlaming the fires of competition.
334
~qo:t:5'· is the famous non-Buddhist yogin who later converted to
Buddhism after a period of extensive debating and reading of books.
335
~qo:t:5'·~~·::19~· literally means 'the one called Hero'. However, in this
line of verse Tsongkhapa is actually making an oblique reference to himself.
This may not be immediately obvious to the naive reader.
336
~·~9~·o-Jas'°\'o-l in this context refers to the shape or mark of a hare which
appears, according to Tibetans, in the moon.
337
9c::~·~8·9ij· literally means 'snow mountains' clothes', being a poetic
epithet of 'snow'.
338
~·ilj'·q6o-J'i:.J8'c:::Ji°\·8~~· literally means 'perseverance which has
defeated laziness.'
339
~~·°\~·~~·~· literally means 'from world to world', 'life to life' or
'samsara to samsara', but in this context means many lifetimes.
340
~°\·~·~q~· literally means 'the glory of the day', being a poetic epithet
of the 'sun'.
341
~c::·~c:::i·a;·o-J· it is unclear who this lama may have been.
342
~c::·~c::·~9~·q· (also abbreviated as ~c::·~9~·) is typically glossed as
'scripture and reasoning'. ~c::· also refers to oral transmissions given by
lamas to their students, prophetic teachings, and the authority or
foundational reasoning of scripture.

- 175 -
343
q~z:::i·9Ga:.i· is an abbreviation of q~q·q· G5.l' - 'the three trainings' or
'three higher trainings'. The three are l. ~~· a:.i~· thics/discipline,
2. z:::·~·r.:i,~°\· concentration, 3. 4~·~q· wisdom. .
344
r.:i,~a:.i·~q~· is perhaps one ofTsongkhapa's disci~les, who is also known
as 9~·~°\·r.:i,~a:.i·~q~·.
345
'°\q~·w·~~· ·q~·AJ°\· literally means 'I bowed at• he dust of your feet',
being an idiom for showing great respect.
346
ffi~·w·~· °\·~q·~°\.ffi°\' or more commonly know as ffi~·~· °\·~q·~°\·
ffi°\' was Tsongkhapa's lama from the age of four un ii sixteen years of age
before Tsongkhapa came to Central Tibet. °\·~q·~a 'ffi°\' who was
originally from Kham, also came to Central Tibet ani studied at the Dewajen
monastery in Nyetang. He became an expert in the P rfection of Wisdom
and the dha1·1nas of Maitreya. He also went to Narta I g monastery in the
Shigatse area and taught the Perfect of Wisdom there
347
°\a:,i·a:,irz::ir.:i,·q=Jz:::·q· is also known as q· z:::·r.fj'·~·q·°\~ ·a:,irz::ir.:i,·q=Jz:::·q· and ~·q·
~a:.i·a:.irz::ir.:i,·q=Jz:::·q· He taught Tsongkhapa poetry and Sanskrit.
348
9 °\·~·ij·~~· was born near Sakya monastery in l place called Renda.
He studied at Sakya monastery and became a famous Tibetan scholar and
was particularly noted for being an expert in the teacl ings of the Middle
Way. Tsongkhapa sought after him and served under him, being
Tsongkhapa's most celebrated teacher. 9~°\·~·ij·~~· is more commonly
known as~ ·a:.i~r.:i,·q· .
349
ffi~·:g·ffi°\' · literally means 'great dharma college , but can also refer to
monasteries in general.
350
q ·q·'5°\' is the name of a monastery which is sitt ated in Nedang,
(~·.E:Jz:::·) in Chusul (~·:5~·) county, but is today called ~·~~·~~°\·q· .
351
~·~·q·z:::9·~qz:::·:!J9~·q· is widely known as ~·~·z:: 9·~qz:::·:!J9~·q· and so
we transliterated his name accordingly.
352
~9~·~z:::·a:.ias°\· ~· in this context is a reference to a:.i ·~9~· - sutra and
mantra. Sutras are the general or conventional teachi gs of Buddha which 1

are available to all. Mantras are secret teachings revealed to those who are
considered to be ready to receive them.

- 176-
-177-
I -----------------------------

' --
I1n,1ges ot· Perpetually -
)
.. ---,,, 0\s--
-
y"
".':
-
Weeping f1·01n Tabo
Monastery, Spiti, Hin1achal
Pradesh India. .-, .
' -
Ph()tos: Jara Poncar .j",,•.
-

",•,
.,_

---~,-- ----·-
-

.,.•
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'''.<,;,;<,
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..

178
 -,.c
-.,.,,' . '
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,
,
, ,

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Photos: Jaro Poncar, Tabo Monastery

\ ..

179
'
•
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Photos: Jara Poncar,

Tabo Monastery

18()
Photos: Jaro Po11car, Tabo M()nastery

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181
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Sublime Wisdom (Dharn1odgc1ta, ~c::,·~c::i-~/5.l~·~z::.io..·ffi~·

'

o..1<19~·) Perpetually Weeping's teacher.

'

Ph()to: Jara Poncar,Tabo Monastery

·~· 183
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A sa11dalwoo(i carving of th e bodhisattv·a Perpetttally Weepi11g

(Sadapt·c11·i1ditc1,) at Sera ivlonastery. ( ~·~·~~°i·q~·q';)"]1-'-l'l:_l8:'~3\·
i:::,31·,"-J~·~q·i:_i8:·17"]'.lj'E:i8:·~·) Phot(>graph by Tsewang Ri11cl1e n
•

(as·z;i:::ic::·':t:o;·a5o;· ), Tibetan 1\cademy of' Soci,11 Sc1ence,

\ \ 1

184
 -----------------------············

Tl1e sandalwo()d carving of tl1e bodhisattva, Peil)etually

Weeping (Sc1daJJrari,dit(1,) at Sera Mc)naste1·y, encased i11 a
wooden a11d glass box. (~·:::1:::~~o;·q~·qe\lll~·q~·Go;·~o;·!lJ~·st1q·q~·
.. . ~- .. ~

?~·~·6~·~·)

-185 -
Pictures of Dewajen Monastery (~·.E:Jc::·z:::i~·z::i·~°i·~~°i·i::J·) in
Nyetang cou11ty, whe1·e Tsongkhapa composed the Perpetually
Weeping narrative. Tc)day the mt)nastery is commonly known
as Rado (~·w~·~~°i·z::,1·) monastery.
 -·
. . .,

'>: ;.
,'. ·,c--

Pictt1res ()f' tl1e r()()l11 stt1died

•

co1nposecl tl1e Perpettially \Vee~Jir1 e. in resider1 ce

at Dew::1je11. ·rhe ot1tside C)f'tl1e 1·c)o111 11:.ls rece11tlv, be restored.

187
r

An i11sidei view ot'

Ts<)t1gkh<\pa' s rootn
which is prese11tly
'
under-goi11g restoration.
,;

-
'

-
-
-

-
--

-188 - -

'
-
--------------------------·---- .

Tl1e rc)ck which Tsongkl1apa sat ui1011 while studying a11d

teachir1g ,1t Dew,tje11. (~·~i::·rt1·t:i8,·i::i~9~·~::i:.:·L]J~~·t:1B:t;·)
I

·rs()ngkhapa w itl1 disci1--,les GeltsLtp ·ram1a Ri11cl1en (il'Jr-<)' roi:::i·~::;·

'
~·
zJ!; \

~°\-iE°\·) an<.i Kedrllp Gelek Pelsa11g (o-lr:l~·~q·~9·2!G]~·~qr1J·q"lc:::·)

1'}1e <.iebating cc)urtyard at Dewa.ien.

190 -
 -----------------·-----··

IN TIBETAN

$~·~·~~itq~qa; ~·6~' ~·q{,;;;~·1~~·1~·qitq~·fil·fa;·q·

1~· ~·. . a;·~·~~·~
(The Perpetually Weeping Bodhisattva and Sunlight
Co11nnentary)
Text by: Tsong Kapa (i·~fll'l:.lj)
•
Connnentary by: Khewang Tseten Shaptrung (~ · q~· ' i

1 'i

~·,a;·"'\q~§C:'J)
Qinghai: ~·fia;·~·~~·1q·~·f'(lc:·12000
. '

I
!
!'

'i
(The Collected Prayers ofTsong Kapa) ' 1

Tsong Kapa (i·~fll'l:.lj)

Qinghai:· ~!'·fa;·~~~·1q·~·111c:12001

a,r.,~·q· itq·~qt't'4':(f.ll1·-Q·~a;1·q·q11·fc:·i:Jt (1Zl· ~·,)

(Prajnaparamita Sutra)
The Perfection of Wisdom in Eight Thousand Lines 'i
!
'
'

l
(Text and Cotn1·nentary of the Treasure of Abhidharma)
Jamyang LoderWangbo (a,E:~~ijC:itq·f·~ ~·lq~1)
Chengdu: ,.i"·~·~~1q·~·f"l9 1996

-191-
- ---------------- I
I
i
i
-
I

''
-
-

-
'

(Buton's History of the Dharma)

'

Buton Rinchen Trub (s·tji~:~8\· ·~1)!

Beijing: ~c::· ·q~·~· ~·~9·~~-,~;ftlc:::·1 l t 988
--

-
--

~~8\' _,~·,"'·~·a,~f.ll't;l'ij~' _8\'~r::i·9~1 !

(Conunentary on the Ornament of Reali~ation) '
l

Kowo Rabjam Sonam Senge ( ·~~r::i·~~-q~~·;cf.l~'

~c::· j) ~-9~~-~~-~a:·"'c::·a,~~~·~t:1·9 l
-:
'
,,-
-

~c::-~t:.i'f.ll~·~~·~·r::i1 i
'
(The Stages of the Great Path of the Boqhisattva)
-
Tsong Kapa (~·gc;:·ftl't;lj) ;
Qinghai: ~l·f;·~·~9~·~2l·ij8\'ftlC:::'J l 985 l
-

-
'
'-
!
'

(The Text and Commentary of the Tenets of All-Knowing)

Lotsawa Daktshe (~9·asc::·2\1·,f·r::i1) •
"'

'

Beijing: a1·~9~·~q'ij8\'ftlC::'J 1

i
-j'
-
~t:l-~ElQ.'~8\'~8\·~c:::·q1 •
(The Tenets of the Garland)
Jigme Wangbo (~-~ 8\'~ ·q~9~·il~-~f.lc::·9)
- -

Lhasa: 18\'ffi'al·~9~·~~·~;·rz:ic:::·1 j
}

''

-'
I

-192- -
--
-

-
'
'
!
. '
.
' ' .'

~~·c::~·~·afc::·~~·
(Commentary on the Poetry Mirror)
Master Mipam Geleg Namgyal (?S'c;:~~~·q·~·E:<l~·~ ·ai~~·~~·
~1)
Beijing: ~c::· ·q~·~~·z:.i·~q·ij~·~c::·1

~c::·~,~· ·~t~·ffi~·~1
(Tungkar's Great Dictionary)
Tungkar Losang Trinley (~c::·~ni~·~·c;i::1c::·~~·lll~l)
Beijing: ~c::· ·q~·~~·z:.i·~q·ij~·~c::·1 2002

~ . ~·~·~·~~~·q~·q~~~·z:.ia.·qz:~:~~·~c::·~~·~~lll·q·q~~~·~1
(Geshe Churdrak's Dictionary)
Beijing: ~·~~~·~q·ij~·~c::·11981

q~·!· ·~t~·ffi~·~
(The Great Tibetan-Chinese Dictionary)
1985. 3 vols. [2 vol. ed.: Minzu chubanshe, 1993]
Beijing: ~·~~~·~q·ij~·~c::·1

~~·u)~·~~~·q ~~1
(The New Order Spelling Dictionary)
1979 [3rd edition]
Chief editor: Samden (q~~·~?~l)
Qinghai: ~~·f~·~·~~~·~q·~~·~c::·1

-193-
-------------------- ,{
-

-
~~si·~(c:;.·,·~~·~·il!~·~·~~~l :
(The Text and Commentary of the Ocean of Synonomics)
--
-
1992. eds. Norbu Dradu and Tsering Namgyal. (~~·~~·
-
A.!':iaJ'"c:.·~·~c::~IJ.!·~1) •
Lhasa: ~·~~·&l·c:;.~c:_~·c:;.~·,ffl5i'f1:IC:.'j _
-

-
-
(The Clear Mirror of Tibetan Grairunar) .
-
1981. Kesang Gyurme (~·~c:.· - · _) •. --

Chengdu: ,.~5i·&l·~Zll~-~~·~·r:ic:.·1 .-
--
-
-

q,,·~·r·m·~·~~·r:i·~ ·~~1 ·
(Tibetan-Chinese Lhasa Colloquial Dictionacy)
r
1980. Beijing: &l·~Zll~·t:;.~~·r:ic:.·1 -

qc:;.·~Zll· ·~Zll -· ~·s1 ,

(Foundational Knowledge of Tibetan) I
-
-

Chonpel Dorje (~·~~· ·~1) .'

1981. Lhasa: q'c:;.-fc:.~·&l·c:;.~~·c:;.q·,ffl5i'f1:IC:.'f/
-
-
-
-

9 ·qc:;.·,·~~·-£15i·i~·m· ~c:;.i -

(English-Tibetan-Chinese Dictionary) ;
'
1997 [3rd edition]. ed. Tashi Tshering ('4P.!J·
''
Beijing: &l·~~~~·~·~j i

i
-
-'
-
-
--
--

-194-

--
-
------------------------ -

~8i·c::zirs~·l::l·~~·ij
(An Introduction to Poetics)
1990. Rebgon Dorjekhar c:;· ·i·~fZl~j)
~c::f

Lhasa: qz:,;jjc:;~·art;;~c::~·t;;q·~·~c:;·l

~~·c:;~·~~·
(A Guide to Poetics)
-'

Tsering Pelgye (8!·~c::·t;;~·~1) i'

''
'''

Lhasa: q~fc:;~·5l·t;;~c::~·t;;q·t~·~c::·1 '

~ ' ·~·§zri . ~~·qft;;·~~~· l

(A New Commentary on The Six Brothers)
Tsewang ~t;;i:::ic::·1) 2002. Beijing: 5l·~~·t;;q·t8i'fZIC::'J !
-I'
i
:
I
'

~' ~·~'§'11' . ~~·qft;;j

'

1
''

(The Six Brothers)

1980. Lhasa: qt;;·jjc:;~·~·t;;~~·t;;~·,~·rz:ic:;·1

~-~·i!zir ·mc::·1
(Sera Monastery)
Tsewang Rinchen {~t;;qc:;·~~· ·)
1995. Beijing: ~-~zri~·t;;q·~·rz;ic::·1
I

'I
'

-195-
i.

>
 IN ENGLISH

Bachelor, Stephen. 1992 (Translator)

A Guide to the Bodhisattva's Way ofLife-
(Bodhisattvacharyavatra, 5~·~q·~~~·q~· ~:q·AJ·Q.~~·qJ)
Library of Tibetan Works and Archives.

Biguent, John. Schulte Rainer., ed's. 1989

The Craft of Translation.
The University of Chicago Press.

Cabezon, Jose Ignacio. Jackson Roger R., ed's. 1996

Tibetan Literature, Studies in Genre.
Ithaca, New York: Snow Lion Publications

Conze, Edward. 1973. (Translator) The Perfection of Wisdom

in Eight Thousand Lines & Its Verse Summary.
Four Seasons Foundation, San Francisco.

Das, Sarat Chandra. 1992 [ 1902].

Tibetan-English Dictionary. Delhi: Book Faith India.

Duff, Tony. 2003 The Illuminator Tibetan-English

Encyclopaedic Dictionary.
Kathmandu:Padma Karpo Translation Committee,
The Tibetan Computer Company.

Davenport, John T. 2000 {Translator) Ordinary Wisdom -

Sakya Pandita's Treasury of Good Advice
Wisdom Publications, Boston.

Goldstein, Melvyn C., ed., T.N. Shelling and J. T. Surkhang,

assoc. eds., with Pierre Robillard. 2001
The New Tibetan-English Dictionary of Modem Tibetan.
Berkeley: University of California Press.

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Goldstein, Melvyn C. with Gelek Rimpoche an' Lobsang
Phuntshog. 1991. Essentials of Modertj Literary Tibetan: A
Reading Course and Reference Gramn1~ .
Berkeley: University of California Presl .
'

Gyasto, Geshe Kelsang. 1998. Meaningful To ~ehold, The

Bodhisattva's Way of Life. '

Tharpa Publications, London.

''
'

Gyasto, Perna. Bailey, Geoff. (Translators) 200!

The Six Brothers - An English Translatj
. '
n.
Lhasa, Tibet People's Press. ,

Kilty, Gavin. 2001. (Translator) The Splendor o an Autumn Moon,

''

The Devotional Verse of Tsongkhapa.

Wisdom Publications, Boston.

Powers, John. 1995. Introduction to Tibetan Bu~ dhism.

Ithaca, New York: Snow Lion Publicati ns.

Preston, Craig. 2003. How to Read Classical 11 betan.

Ithaca, New York: Snow Lion Publicatii ns.

Th111n1an, Robert A.F. 1982. (editor) Life & Te chings ofTsong

Khapa. Library of Tibetan Works and Ai chives.
'
'

Tsepak, Rigzin. 1993. Tibetan-English Diction of Buddhist

1

Te11ninology. Library of Tibetan Work and Archives.

'

TsongKapa. The Principle Teachings of Buddhl sm.

Translated by:Geshe Lobsang Tharcin ~ Michael Roach,
'

Co1m11entary by: Pabongka Rinpoche.

Paljor Publications:New Dehli. 1988.

Wilson, Joe B. 1992. Translating Buddhism frq Tibetan. Ithaca,

New York: Snow Lion Publications. '

-198-
 ~-~z:::·~·q1

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c:.i =i '!:Jc:; ~1 2, 001-5,000

~q·~c:i·{l.lc::;·~~~1 ISBN 978-7-223-02470-9

~~·~c::;·~=i1 22. 00
' ----------------------------------------
 Book Title: The Perpetually Weeping Bodhisattva

Translators: (Lachang) Perna Gyatso,Geoff Bailey

Publishing Editor: Dobi Tsering Dorje

Cover Designer Geoff Bailey

Cover Photograph:Jaroslav Poncar

Printing Press:Tibet People's Press

20 1\orth laingkhor Rd, lahasa, TAR

Second Edition :March, 2013

ISBN 987-7-223-02470-9

Copyright (g 2008 Geoff Bailey and the Tibetan Academy of

Social Science,

Lhasa, TAR. All rights reserved.

 THE TRANSLATORS '

Perna Gyatso is a graduate from the Tibetaili Language

Department of Tibet University and has stud ed under many
1

great masters. He presently works as a rese~ cher of Tibetan

language and culture at the Tibetan Academj of Social Science,
Lhasa.

Geoff Bailey is currently a resident scholar at the Tibetan

Academy of Science, Lhasa and has been in, olved in numerous
'
Tibetan language projects. He holds degrees ,from western
universities and has also graduated from the ibet University
1

Tibetan language program.

Previous joint publications include: Lhasa Verbs, A Practical

Introduction and The Six Brothers.