Blue Annals (deb-ther sngon-po)

by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715

This page relates ‘Amoghapasha (i): Initiation ceremony’ of the Blue Annals (deb-ther sngon-po)—An important historical book from the 15th century dealing with Tibetan Buddhism and details the spiritual doctrine and lineages of religious teachers in Tibet. This chapter belongs to Book 14 (Great Compassion Cycle).

Chapter 2 - Amoghapaśa (i): Initiation ceremony

[Full title: Initiation ceremony of Amoghapaśa (rigs gtad)]

The Lineage of the rigs gtad[1] of the five gods of the parivara of Amoghapaśa Avalokiteśvara, Śīlākara, Vairocanarakśita, ba ri lo tsa ba, skyema grags tshul, the ācārya don zhags pa of snar than, the mahāupādhyāya skyo, byang chen pa bsod ‘phel, bag ston pa, the bLa ma tshul rgyal ba, and kun mkhyen shangs pa. The latter bestowed it on me. He bestowed on me the rigs stad[2] and the initiation of the Eleven faced Avalokiteśvara transmitted through this Lineage.

The detailed exposition (dmar khrid) of the Cycle of the Great Merciful One (Mahākaruṇika) according to the system of byan sems zla rgyal[3] : skyi tsha 'od 'byung having heard of the fame of byang sems proceeded into the latter’s presence, and perceived him as Avalokiteśvara.

Again, on another occasion, he saw him as his teacher. Again, whenever a strong feeling of reverence filled him, he saw the Teacher as Avalokiteśvara. Byang sems said (to him): Through your Doctrine benefit will arise for living beings, and imparted it to him.

From him Zhang dbu dkar ba heard it.

The latter obtained the power of the Mani of the rite, and was able to command gods and demons. He obtained the power of the True Word[4] With the help of this doctrine he caused great benefit to others.

He preached the doctrine to zhang lo tsa ba mya ngan med pa'i sa dpal. In his dreams he had repeated visions of the Mahākaruṇika and was able to listen to his preaching.

He imparted it to the upādhyāya byan chub rin chen. The latter was well qualified for religious studies and great was the benefit for the living beings.

Among his disciples there were many who had visions of Avalokiteśvara. He preached (the Cycle {(9b)} of Avalokiteśvara) to lche sgoms shes rab rdo rje.

The latter preached it to the siddha Hūṃ 'bar. The latter had visions of tutelary deities, and amanusyas (demons) used to appear in person to accept (his) offerings.

He preached (the Cycle) to the maha upādhyāya byan chub dpal, who had visions of Vajrapāṇi and Mahākāla (mgon po). He was endowed with a boundless faculty of prescience. He imparted (the Cycle) to dpal rgyal ba grub pa, who after reciting the number of mantras prescribed for the propitiation of the five deities (of the parivara of AmoghapaŚa) at the sacred place of thugs rje rdzong, acquired many merits, such as visions of the Eleven faced One (Avalokiteśvara), etc.

He imparted (the Cycle) to the maha upādhyāya 'jims chen pa, who had visions of his tutelary deity and developed a yogic insight. He preached (the Cycle) to the ascetic (kun spangs) ri khrod pa, who had visions of many tutelary deities. Ri khrod pa bestowed it on the mahāpadhyāya gzhon nu 'bum. The latter bestowed it on the Dharmasvāmin chu tshan kha pa shes rab dpal. The latter bestowed it on skyes mchog nam mkha' bzang po.

The Chapter on the Cycle of Amoghapaśa.

Footnotes and references:


n. of an initiation ceremony {R}


n.of an initiation rite {R}


thugs rje chen po'i dmar khrid byan sems zla rgyal lugs {R}


dben tshig, a faculty of obtaining the fulfilment of one’s own words {R}

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