2010 Prayer Wheel Project

The immeasurable benefits of the Prayer Wheel are best summed up in the words of Shakyamuni Buddha who said, “Turning the prayer wheel is better than listening, reflecting, and meditating for eons.”

By Mia Juntara, David Spiekerman, and Chuck Pettis

H.H. Jigdal Dagchen Sakya saw the virtuous benefit of expanding the Monastery’s prayer wheel assembly to allow more people to spin them and expand the merit field. Given that the lineage of the Prayer Wheel is original and unbroken, the benefit is enormous.

The new prayer wheels were made by Tibetan artisans from Kathmandu, Nepal. They are made of copper with the mantra, “Om Ah Hung Vajra Guru Padma Siddhi Hung” pressed clearly into the copper. Inside each prayer wheel, there are 100,000 Tibetan script reiterations of the same Padmasambhava mantra. When the prayer wheels arrived, they were stored in the temple. Knowing that they were there kept the project moving urgently along the sangha anxiously awaited the moment at which they would finally be unveiled.

The new prayer wheels were installed at Sakya Monastery by a crew of volunteers lead by one of His Holiness’ longtime practitioners, John Vichorek, Karma Lodro Zangpo. John is the Monastery’s construction manager and is responsible for the craftsmanship and metal work that has gone into this and many other projects at the Monastery.

In a ceremony led by H.H. Dagchen Jigdal Sakya and esteemed lamas, the glorious 32 Padmasambhava prayer wheels were consecrated in a ceremony on July 3, 2010. In preparation for the ceremony, a single strand of red cord (symbolizing power) was strung from His Holiness's throne table in the Shrine Room, through the far-east window of the Monastery and was carefully placed so that it touched each of the 32 prayer wheels outside. After the guru was “connected” to the prayer wheels, the initial blessing ceremony began in the Shrine room and lasted for 3 hours. Immediately following the blessing ceremony, His Holiness and the lamas moved outside and His Holiness led the actual consecration. The consecration ceremony concluded with the recitation of the prayer for increasing goodness called "Verses for the Groups of 8 Noble Auspicious Ones."

The Monastery has been through many changes over the years, each project building upon the last, aligning with His Holiness’ ultimate vision for the temple. Every aspect of building for the gonpa is a meritorious activity, involves skill, precision, mindfulness of other sentient beings, and meditative concentration.

What is a prayer wheel?

A Prayer Wheel is a meditational object consisting of an enclosed metal cylinder imprinted with mantras, auspicious symbols and deity images, which turn on an axis. When turned the wheel spins quickly, and it is thought that this action invokes the intended deity mantra, sends blessings in all directions, and expands the merit field of the practitioner. If there are multiple wheels turning at once the merit field is increasing in manifold dimensions and this is why having Prayer Wheels at the monastery is of profound importance.

Prayer Wheels in Tibet were made in a variety of sizes, styles, and materials. The larger ones often surround monasteries and stupas. Prayer wheels must be made under the guidance and direction of a Lama and are then blessed and consecrated. HH Jigdal Dagchen Sakya has guided this project definitively from start to finish.

How are prayer wheels used by practitioners?

The practitioner spins the Prayer Wheel thereby increasing the power of concentration on the mantra and increasing the merit field, which is in turn used to dedicate merit to other beings. The Prayer Wheel is used to harness meditative focus on compassion.

Some Benefits of Using a Prayer Wheel

• The Meditational Deities, Dakinis, and Dharma Protectors help us when we turn a prayer wheel.
• Turning the prayer wheel has the power to quickly bless and guard you
• Turning this wheel with great remorse and confession will eliminate the five actions of immediate retribution, the four heavy (bad deeds), the eight wrong views, and the ten nonvirtues.
• If you turn the wheel by hand, whoever sees you turning the wheel, touches you or the wheel, remembers you or the wheel, is struck by the shadow of you or the wheel, will never go to the three lower realms and will be established on the stage of Buddhahood.
• Any man or woman who turns the wheel will obtain whatever they wish for that is in harmony with the Dharma.

Sakya Monastery is seeking donations to help defer the costs of the Prayer Wheel Project. Donors will have their name listed on plaques displayed near the stupa and prayer wheels. You may also donate on behalf of or in memory of a loved one. Donating is not only a way to increase merit, but is also a way to help preserve the art, culture, and teachings of Ancient Tibet. The immeasurable benefits of the Prayer Wheel are best summed up in the words of Shakyamuni Buddha who said, “Turning the prayer wheel is better than listening, reflecting, and meditating for eons.”

To make a donation, please go to www.sakya.org/donate

Teachings in Minnesota and New York, 2010

By Venerable Tulku Yeshi Gyatso
Transcribed and Edited by Cynthia Lim

Upon invitation, H.H. Jigdal Dagchen Rinpoche, accompanied by H.E. Dagmo Kusho, Venerable Khenpo Jampa, Venerable Lama Migmar and I visited Sakya Thupten Dargye Ling in Minnesota on June 4, 2010. When our party arrived, Khenpo Kalsang Gyaltsen and the local Tibetan community gave warm greetings and presented us all with white khatas. We had beautiful accommodations in the downtown area of Minneapolis.

On June 6, Dagchen Rinpoche gave a Buddha Amitayus and Hayagriva long life initiation.

There was much preparation and excitement in the air on the morning of June 7, when Rinpoche performed the consecration of the new Sakya Dharma center. That afternoon, many people received Rinpoche’s blessings through individual audiences.

We then made our way to New York. The Kham Nagchen Nyennga Society had invited Dagchen Rinpoche to perform special prayers for the earthquake victims of Yushu, Tibet. Our group was greeted at the airport by Paltul Rinpoche and many Tibetans offering khatas.

On June 11, our group met at ‘Tibet House’ (founded by Robert Thurman). The Tibet House displays an array of Tibetan artifacts, some of which are quite ancient. We were all happy to meet our old friends in New York City and although New York is busy, we found it quite interesting. Khenpo Pema requested a Chenrezi initiation on behalf of his center and the Tibetan community. Dagchen Rinpoche, attended by Sakya Monastery monks, performed the initiation.

Dagchen Rinpoche, on June 12, performed a Vairocana fire puja for those who died in the Tibetan earthquake. Victims of the earthquake received blessings when their names, written on pieces of paper, were burned at the conclusion of the puja.

On June 13, Dagchen Rinpoche performed Vajrakilaya prayers followed by dedication of merit and Kunrik/Monlam prayers for over 1000 people. Following the initiation, Rinpoche gave a lecture on the importance of preserving Tibetan dharma and Tibetan culture. Dagmo Kusho then gave a talk in Tibetan and English, expressing her sympathy for those who are suffering from the earthquake in Yushu and the benefit that will come from prayers by people of all religions around the world.

It is to be noted as well, that nearly every free moment Rinpoche gave private audiences and advised many people who visited the hotel. At last, on June 14, Dagchen Rinpoche, along with his monk attendants, consecrated the dharma center of the Kagyu lama, Tsewang Rinpoche, in the Fleshing area of New York. The consecration was followed by a dharma lecture for members.

On the evening of June 14, Rinpoche was interviewed on Manhattan Cable Television, speaking of the tragedies of the earthquake victims in Tibet as well as relaying events of his personal life in Tibet.

All of us departed New York City on the evening of June 15 with fond memories of our whirlwind trip to both Minnesota and New York. We landed at Sea-Tac airport a few hours later and together returned to Sakya Monastery.

Tenshug, Long Life Ceremony for H.H. Jigdal Dagchen Sakya

By Venerable Khenpo Jampa Tenphel
Translated by Tsering Gaga and Laura Ellis

On Saturday June 20th, and Sunday, June 21st, a Tenshug Puja (ceremony) was held for H.H. Sakya Gongma Dagchen Rinpoche's long life was held at Sakya Monastery.

Prayers began on Saturday with lamas and monks performing White Tara prayers (Drolkar Yishin Norbu). Those in attendance included: H.E. Dagmo Jamyang, Kathog Rigzin Chenpo Rinpoche, Ven. Tulku Yeshi, Ven. Khenpo Jampa Tenphel, Lama Tashi (Dagchen Rinpoche's representative at his center in Taiwan; Taiwan Dechen Choling Gi Gutsa), Lama Migmar and Lama Tenzin. Venerable Khenpo Jampa was the main chant leader, Dorje Lopon.

Prayers continued on Sunday, Father's Day. Again, lamas and monks performed the long life practice and with music and incense, "invited" H.H. Dagchen Rinpoche, "Turner of the Dharma Wheel," to enter the shrine room with music and incense. The Sakya Dhungseys, Jetsunmas and all Sakya Dagmos were also invited to enter the shrine room. Together with patrons, Larry and Teresa Lamb, and Sakya Monastery members and friends, Dagchen Rinpoche was welcomed to his lion throne.

With purity of body, speech and mind, mandala offerings were made to Dagchen Rinpoche that he may live long. Offerings were made first by the Sakya family, followed by Kathog Rinpoche, Lama Tashi Rinpoche , Taiwan Sakya Center President, Sonam Yangkyi, Sakya Monastery board members, Tibetan Association of Washington members, and Sakya Monastery members.

Venerable Tulku Yeshi then read a passage from Dagchen Rinpoche's autobiography. This was followed by the formal request for Rinpoche to live long, performed by Venerable Khenpo Jampa. Rinpoche replied that because of the pure intentions of disciples' request, and because of their prayers and devotion, by that power he said that he will live long.



The Tenshug overall went very well and was blessed with auspicious signs and good fortune.

Venerable Lama Tashi and Kathog Rigzin Chenpo Rinpoche Visit Sakya Monastery

By Adrienne Chan

From June 15th to July 21st, 2010,the Monastery was honored to host two lamas from Taiwan: Venerable Lama Tashi (Lama Tashi) and Kathog Rigzin Chenpo Rinpoche (Kathog Rinpoche). Lama Tashi is HH Jigdal Dagchen Sakya’s representative at Tsechen Thupten Dekyi Choling, Taipei, Taiwan. Accompanying Lama Tashi was Chen Shih-fang, President of Tsechen Thupten Dekyi Choling.

Kathog Rinpoche is the head master of Kathog Rigzin Chenpo Dharma Association in Taiwan, with branches in France and Singapore. Elisa Chi, President of Kathog Rigzin Chenpo Dharma Association, joined the visit at the beginning of July.

Twelve years ago, Sakya Monastery invited Lama Tashi, accomplished lama and ritual master of the Sakya sect, to create 15 exquisitely designed butter sculptures (tormas) for the main altar and the Mahakala shrine. This year H.H.J.D. Sakya requested Lama Tashi to replace the incredibly blessed and well-preserved 12-year-old tormas with new tormas. Lama Tashi graciously agreed and artfully created not only the original 15 tormas, but also an additional 30 tormas. The 35 new tormas were placed on the main altar, the Mahakala, Palden Lhamo, and White Mahakala shrines. The tormas ranged in heights from a “fist high” to “elbow to finger tip high." Each torma was intricately decorated; some had rosette flora designs, eyes, representations of jewels (norbu) etc. Lama Tashi is indeed a superb sculptor. Additionally, he is an accomplished Sakya ritual master. On July 2nd, he gave an excellent teaching on the White Mahakala practice (puja).

In July, the Monastery members also received profound Dharma teachings from Kathog Rinpoche, master lama of the Nyingma sect. He bestowed a Padmasambhava Initiation and also taught the following: "How to Prepare for the Moment of Death and the Bardo", Dana Kosha (Tsok Kor) and Dzogchen (the central teachings of the Nyingma Sect). Sakya Monastery deeply appreciates the kind teachings of Kathog Rigzin Chenpo Rinpoche and Venerable Lama Tashi. Furthermore, we were blessed with their presence as they were able to join our lamas in three very auspicious celebrations: the June 20th and 21st Tenshug Ceremony for H.H.J.D. Sakya’s Long Life; the July 3rd consecration ceremony for our 32 new prayer wheels; and the July 11th Celebration of His Holiness the Dalai Lama’s 74th Birthday.

Golden Jubilee Celebration for H.H. Sakya Trizin, Sakya Monlam 2009

(Compiled by Sakya staff from excerpts of the documentary film, ‘Golden Jubilee’, produced by the Golden Jubilee Organizing Committee)

“In Lumbini’s misty dawn it seemed as if all the symbolic beings of a mandala offering had come to life in a magnificent procession. Precious excellent horses with their splendid riders and precious elephants topped by maidens scattering flower petals inspired cheers from the enthusiastic crowds, jostling for the best vantage points to catch a glimpse of their revered Guru.”

The Golden Jubilee (50 year anniversary) of His Holiness Sakya Trizin’s enthronement as a leader of the Sakya sect of Tibetan Buddhism coincided with the Great Sakya Monlam Festival. The Golden Jubiliee celebrations spanned the first three days of this 18th annual Monlam Festival held in Lumbini, Nepal, the birth place of Lord Buddha Shakyamuni. The celebration was attended by H.H. Jigdal Dagchen Sakya, the Eminent Dhungseys of both palaces, and leaders of the Sakya, Ngorpa, and Tsarpa schools. Lamas, tulkus, monks, nuns and lay practitioners came from all over the world to express their devotion to His Holiness, the Sakya throne holder, and pray for his long life.

In the afternoon of this first day of the Golden Jubilee celebrations H.H. Sakya Trizin gave a speech on the preservation and protection of our environment. His speech outlined our interdependence with all inhabitants of our planet. This was followed by a tree planting event. H.H. Sakya Trizin and H.H. Dagchen Rinpoche, participated in the tree planting ceremony in the spacious Lumbini Park.

On November 24th H.H. Sakya Trizin gave a special teaching on the subject of World Peace. His Holiness imparted a message concerning our deep responsibility to cultivate our own qualities of inner peace, “Everyone is longing for happiness… For the sake of happiness so much progress has been made in the last century in science and technology. Due to these developments a lot of benefits for humanity have resulted but it is quite clear that the real peace and happiness is only achieved by transforming one’s mind stream.” The teaching was followed by an event involving the lighting of one hundred thousand butter lamps, dedicated to World Peace.

On the third day of the celebrations, on November 25th, H.H. Sakya Trizin arrived at the monastery amidst a grand procession. “In Lumbini’s misty dawn it seemed as if all the symbolic beings of a mandala offering had come to life in a magnificent procession. Precious excellent horses with their splendid riders and precious elephants topped by maidens scattering flower petals inspired cheers from the enthusiastic crowds, jostling for the best vantage points to catch a glimpse of their revered Guru.”

Once all of the lamas were seated inside the temple, the mandala offerings began. Sakya family members of both palaces made mandala offerings to His Holiness, followed by Sakya masters. Next to make offerings were prominent royal dignitaries, heads of noble families, Sakya leaders, administrators, ordained and lay practitioners. Over 10,000 devotees in all; each requesting His Holiness “to manifest abundant long life for the sake of his disciples. H.H. Sakya Trizin graciously received all of them in a seeming unending stream that lasted for most of the day.”

The afternoon celebration of this third day took place in an enormous, specially constructed pavilion near to the Buddha’s birth place. “It was a delightful evening of wholesome entertainment and cultural presentations, all offered to His Holiness.”

On November 26th, H.H. Sakya Trizin recommended that a long life mandala be offered for the the eldest Sakya lineage holder, H.H. Jigdal Dagchen Sakya. “It was a day long mandala offering ceremony and tenshug, and a moving tribute to the revered leader of the Phuntsok Phodrang.” In response to disciples’ request for H.H. Dagchen Rinpoche to live long, Rinpoche replied in Tibetan that he is healthy and soon will be 100 years old. This brought tears of joy to the eyes of hundreds of his devotees.


After these initial days of special Golden Jubilee celebrations, Monlam returned to its normal schedule of prayers until 5pm every day. Many offerings were made by both palaces. The ordained received offerings from their beloved gurus of money, blessed photos, tea and many other cherished offerings. There was a large donation made by both palaces to ensure the future of the Monlam Festival.

May His Holiness Sakya Trizin live long, and may the glorious Sakya teachings long endure!

An Excerpt from Entryway to the Dharma

(Chos la 'jug pa'i sgo)
Written in 1167 C.E. By Lopon Rinpoche Sonam Tsemo
 

Translated in Jeffrey Schoening's Classical Literay Tibetan Class, 2009, with Jeff Bennett, Tom Linder, and Bill Sternhagen

(Continued from the previous issue of Sakya Chronicles, which presented a summary of the three incalculable eons leading up to the Buddha's enlightenment)

Descent from the God Realm
Those traditions are pronounced in the text of the Bodhisattvapitaka.

“Then, when worshipping and serving the Buddha Kāśyapa, that tenth level bodhisattva impeded by one birth having died and transmigrated from this Jambudvīpa, became the holy devaputra Svetaketu (White Peak, Tog dkar po) in Tusita,” thus I heard.

“That one, hindered by one birth, having died and transmigrated, will be enlightened,” was known by all the gods. They made great offerings of worship and service to him and listened to his teaching. When he was dwelling like that, there arose from the small cymbals a verse of exhortation for the bodhisattva; like this he was exhorted:

[You of] vast merit, many accumulations, mindful and comprehending,
Limitless intellect, radiant discriminating insight,
Peerless, strong, and vast powerful abilities,
Consider the prophecy by Dīpankara.


Then they pointed out, “The bodhisattva will enter into the womb of his mother in twelve years.” At that time, the devaputras were in the dress of Brahmins and caused the humans in Jambudvīpa to study the Vedas; “Signs like this are the signs of a Buddha,” and so forth they instructed. Also, [they] proclaimed the news, “In twelve years from now the Buddha will appear in the world.”

Because the pratyekabuddhas heard that news, unfathomable pratyekabuddhas passed beyond sorrow in the county ‘Khor mo ‘jig, and thus it was known as “Falling Sages” (Rsipatana, at Deer Park).

Then, when twelve years had passed, the bodhisattva beheld the five considerations and decided to go to Jambudvīpa. The five are like this: consideration regarding time – the time to tame beings; consideration regarding land – Jambudvīpa; consideration regarding country – central; consideration regarding lineage – among the lineages, the lineage of reverend kings; and fifth, consideration regarding the mother – one who possesses the thirty-two qualities such as lineage.

At the time of [the five considerations] coming together like that, he decided to depart for Jambudvīpa. At that time, there were sixteen countries in Jambudvīpa. Among those, there were seven royal palaces:

Magadhā and Kosala, Vātsala and Vaiśālī,
Ujjayanī and Mathurā, and Haribur are the seven.


The Bodhisattva said, “The lineages of all those are faulty. A faultless lineage is exalted in sixty-four [ways] such as being known by all and having an excellent continuity.” Likewise, praising also the qualities of the mother and so forth, he intended Kapilavāstu, which is like that. Having considered in that way, he arrived at the house of high victory banner. Having taught “The Dharma for purifying Death and Transmigration” which pleases the gods, he said, “I go to Jambudvīpa for the benefit of sentient beings.”

The gods asked, “From whom shall we hear the Dharma.” He gave the crown to the Bodhisattva Maitreya and empowered him.

Then he said to the gods: Friends, in what form shall I go? Then, the devaputra of the Brahma abode who was called Mighty Brilliance (Ugratejā; gzi brjid dam pa), one who transmigrated from the sages, a definite non-returner, said: In the Vedas it is said, “[As] a yellowish white elephant with six tusks, covered with a lattice of gold.”

[He] is one who is hindered by one birth. Then, there comes the liberation of the final existence.
Descent from the gods and birth, playing and departure,
Asceticism and subduing Mara, are the deeds of the Bodhisattva.
Awakening and [Turning] the Wheel, taming those to be tamed and entering nirvāna:
The third has three: taming animals, the afflicted, and the haughty.
Accordingly, the deeds of the Buddha are six; so there are twelve [deeds in total].

Alternatively, five and three make eight or two and six make eight:
Court resident, awakening, turning the Wheel, and defeating the power of others,
Descent from the gods and harmonizing the sangha, blessing of long life and nirvana.


Thus, the eight stūpas.

Then the Bodhisattva miraculously left that body and set out to enter the womb. At that time, in the house of King Śuddhodana, eight omens occurred.

Households were happy, many birds appeared, small pieces of wood and flowers bloomed,
Resources increased, music played spontaneously, treasures opened, and light shone.


The gods, after the Bodhisattva entered the womb, set out to be [his] servants until [his] Buddha[hood].

Then, in the final spring month, in the constellation Viśākhā, at the time of the waxing full moon, when the purification rites of the fifteenth day had been performed, he entered [the womb].

[It is] because all bodhisattvas enter the womb during the waxing [moon]. At that time, [Queen] Devi saw in her dream and spoke to the king.

The king asked the Brahmins. The Brahmins prophesied he would be a Cakravartin or a Buddha.

The king performed great accumulations of virtue.

Then, the gods miraculously caused [the Bodhisattva] to dwell in those promised residences of the bodhisattva.

How did the Bodhisattva dwell in the womb? He dwelt in a miraculously built cottage.

He dwelt with all inside and outside mutually radiant. His body did not have [the various stages of an embryo] such
as oval; it was like a miracle birth.

For food he ate essences. He was continuously guarded by secret yaksas and so forth.

Also, even at that time, the Bodhisattva teaches the Dharma. He [taught the gods of the heaven] Trāyastrimśa at midnight. In the afternoon [he taught] others such as Brahmā. In the evenings, he taught the Dharma to bodhisattvas. The city-dwellers of Kapilavāstu were happy. This is the Descent from the God realm!

Birth

Then, ten months having passed, when the time for delivery arrived, there were the thirty-two omens such as flowers facing downward.

Then, the mother thought to go to the Lumbi Garden; the grove was decorated. As soon as she went there, many gods assembled; because the king saw that, he thought [the child] will be a Buddha. Then, when the mother with her hand took hold of the branch of a Plaksa tree, [the child] emerged from her right side without [causing] a wound. There, the kings of the gods such as Brahmā held him with Benares linen and the naga kings bathed him.

Then, without depending on anyone, he took seven steps to the east and said, “I shall be the antecedent of all wholesome dharmas.”

Going to the south, he said, “I shall be the recipient of offerings of gods and humans.”

Going to the west, he said, “This is my final birth; there will be no more birth, old age, sickness, and death.”

Going to the north, he said, “Among sentient beings, I shall be supreme.”

Facing down, he said, “I shall extinguish the fire of the hell beings and defeat Mara.”

Facing up, he said, “All beings shall look up [to me].”

In all those [directions], seven lotuses arose. At that time, the king too paid homage. At that the earth quaked and the world was illuminated with light. Because there occurred such [events] as five hundred servants such as Chandaka (‘dun pa) [being born] and five hundred treasures opening, the name of the Bodhisattva was given as One Who Accomplishes the Goal
(Siddhārtha).

Because there was the light of the Bodhisattva, the names of the sons of the four kings born at that time were derived from the light: the name of the son of the king of Rajagrhā, Mahāpadma, was Bimbisāra (Gzugs can snying po = Handsome Essence); the name of the son of the king of Artara, Brahmādatta, was Prasenajit (Gsal rgyal = Clear Victory); the name of the son of the king of Koushāmbī, Ananta, was Pradyota (Rab snang = Illumination) ; and the name of the son of the king of Ujjayanī, Sharata, was Udaya (?) (‘Char po = One Who is Visible).

At the time of the light of the Bodhisattva causing illumination, in a mountain shelter the sage Asita who was with his nephew Nārada saw it.

Then the nephew spoke: Did all the suns rise?

[The sage] replied:

The light of the sun is hot; this light is cool.
Because it penetrates everywhere, it is the light of a great sage.
The Bodhisattva light has certainly emerged from the womb.


The nephew said: Well, let’s see that one.

[The sage] replied: Because such a one will be difficult to see, being surrounded by the great gods, when [he = the Buddha] goes to the house and is named, we will see [him].

Then, when seven days had passed, Brahma and Kauśika (Indra/Sakra) and so forth took on the form of brahmins and sitting at the head of the row, pronounced the auspicious (verses).

Then, the mother died, this being the tradition of all bodhisattvas; when the bodhisattva dwelled in Tusita, after examining the life span of the mother, he entered into the womb.

Then, when [the baby Buddha] went into the city together with his retinue, because of being invited to their respective places, their magically went.

Then he was entrusted to Mahāprajāpati (his aunt).

At that time, he was called Śākyamuni (Shākya thub pa), because he was taming all the unruly Shākya.

Then, because [the Buddha] was taken to the temple, since the yakṣa Shākya Developed (bskyed pa) saluted him, he was called “God of gods.”

Then, because the signs were shown to the brahmins, the brahmins made a dual prophecy.

Then Nārada spoke (to Asita): Preceptor, (the Buddha) went (home to the palace).

(Asita) replied: Alright, I’ll go. Then, because he prepared to go miraculously, (yet) being unable to go (that way), he went on foot. Then, when he sent a message, “Enter inside,” (the king) said.

The king said: Why have you come?

(Asita) said:

Great King, I have come here in order to see your son;
I wish to see that foremost sage, subduer of the world.

The king said: [He] is sleeping.

(Asita) said: Just so, I will look.

Then, when (Asita) looked, (the Buddha) was sleeping without closing his eyes.

(Asita) said:

In accordance with the signs, even at midnight he has slept one session.
He does not look out of necessity; always his eyes are not closed.

Were the signs shown to the gods and brahmins? (They) were shown. As stated, the prophecy was dual.

The brahmin (Asita) investigated and truly thought:

This is dual, not otherwise.
If he stays in the house, he will be a king who governs with a wheel;
If he departs from the home, becoming a homeless mendicant,
Not using the ways of another guide,
In this world, he will be manifestly and completely enlightened.


Again, after carefully examining and clearly seeing the signs of a buddha, he (Asita) was certain that (the child) would be enlightened. If you wonder how long, in the thirty-fifth year. Having examined his own life span, because he knew he would die [before that], he wept.

Then (Asita) said (to the king):

Lord of the Land, the intellect of conceptualizers is deluded.
At the end of time, there will be no Ruler with a Wheel.
This one is a treasury of dharma of supreme merit.
Having overcome faults, he will indeed become a buddha.
The signs are unclear [that he will be] a lord of humans;
The signs are very clear [that he will be] a lord of sages, a complete buddha.
This supreme human will be a Ruler with a Wheel of Dharma.


To that the king replied: If when you see this one you are happy, is there no inauspiciousness?

(Asita) replied and prophesied:

Even should a rain of vajras fall harmfully from the sky upon this one,
Not even a hair on the body of the great sage can be harmed.
Lord of Humans, seeing I have faults and will not attain peace, therefore I weep;
This one will attain the supreme treasury of dharma but I have not attained the goal.
Those free of illness and endowed with merit, hearers who when they hear the excellent speech,
This supreme dharma incompatible with the world, will desire the best peace.


Then, (the king) having paid respectful honor to the brahmin, the brahmin departed from the house.

(Asita) commended (the child) to his nephew, “When this one is enlightened, you take ordination.” Then, also, Maheśvara took on the appearance of a brahmin and prophesied regarding the bodhisattva.

Then, because he was decorated in the constellation Citrā, he was adorned with natural ornaments, and not beautified.

This is the Second Deed

 

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