Category: Quotations

The Tantra of the Blue-Clad Blessed Vajrapāṇi

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Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra

Toh 498

Degé Kangyur, vol. 87 (rgyud ’bum, da), folios 158.a–167.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

  • Celu
  • Phakpa Sherab

Translated by the Dharmachakra Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha

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Warning: Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read this translation are advised to consult the authorities of their lineage. The responsibility for reading this text or sharing it with others who may or may not fulfill the requirements lies in the hands of readers.

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“The text begins with the bodhisattva Vajrapāṇi requesting the Buddha Akṣobhya to teach a tantra that can tame all evil spirits that live beneath the ground. The notion that an underworld exists in which various forms of evil spirits flourish was well developed in Indian Buddhism since the very early days. Both of the two other Caryātantra tantras on Blue-Clad Vajrapāṇi (Toh 499 in seven chapters and Toh 501 in five chapters) share the same theme, unfolding as Vajrapāṇi requests the Buddha to teach the rituals that can tame the nāgas and yakṣas below the ground and, in the process, accomplish the wealth that they guard and repel the disease that they inflict on humans. These two other tantras thus appear to be slightly condensed (or perhaps earlier) versions of The Tantra of the Blue-Clad Blessed Vajrapāṇi.

The Buddha Akṣobhya agrees to Vajrapāṇi’s request, and then prepares to teach the tantra known as The Vajra That Subjugates the Evil Forces Below the Vajra Earth, which throughout this text is synonymous with the main title of the tantra. Before he begins, however, he first blesses Vajrapāṇi with the ability to tame the various serpent beings living in the environment below, headed by the nāga king Anantaka (another name for Śesa, the serpent associated with Viṣṇu). Once tamed in this way, the serpent beings join in the request being put to the Buddha that he teach the tantra. With the stage thus set, the Buddha Akṣobhya proceeds to teach.”

Excerpted from. https://84000.co/translation/toh498#UT22084-087-003-introduction

The Nidānakathā – it is not the fault…

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The Nidānakathā

or

The Three Epochs

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Inasmuch as this comment on the Jātaka, if it be expounded after setting forth the three Epochs, the distant, the middle, and proximate, will be clearly understood by those who hear it by being understood from the beginning, therefore I will expound it after setting forth the three Epochs. Accordingly from the very outset it will be well to determine the limits of these Epochs. Now the narrative of the Bodhisatta’s existence, from the time that, at the feet of Dīpaṅkara, he formed a resolution to become a Buddha to his rebirth in the Tusita heaven after leaving the Vessantara existence, is called the Distant Epoch. From his leaving the Tusita heaven to his attainment of omniscience on the throne of Knowledge, the narrative is called the Intermediate Epoch. And the Proximate Epoch is to be found in the various places in which he sojourned {during his ministry on earth}.

The Distant Epoch

Tradition tells us that four asankheyyas and a hundred thousand cycles ago there was a city called Amaravatī. In this city there dwelt a brahmin named Sumedha, of good family on both sides, on the father’s and the mother’s side, of pure conception for seven generations back, by birth unreproached and respected, a man comely, well-favoured and amiable, and endowed with remarkable beauty. He followed his brahminical studies without engaging in any other pursuit. His parents died while he was still young. A minister of state, who acted as steward of his property, bringing forth the roll-book of his estate, threw open the stores filled with gold and silver, gems and pearls, and other valuables, and said, “So much, young man, belonged to your mother, so much to your father, so much to your grandparents and great-grandparents,” and pointing out to him the property inherited through seven generations, he bade him guard it carefully. The wise Sumedha thought to himself, “After amassing all this wealth my parents and ancestors when they went to another world took not a farthing with them, can it be right that I should make it an object to take my wealth with me when I go?” And informing the king of his intention, he caused proclamation to be made in the city, gave largess to the people, and embraced the ascetic life of a hermit.

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The Distant Epoch

Now one day the wise Sumedha, having retired to the splendid upper apartmentof his house, seated himself cross-legged, and fell a thinking. “Oh! wise man, grievous is rebirth in a new existence, and the dissolution of the body in each successive place where we are reborn. I am subject to birth, to decay, to disease, to death, – it is right, being such, that I should strive to attain the great deathless Nirvāṇa, which is tranquil, and free from birth, and decay, and sickness, and grief and joy; surely there must be a road that leads to Nirvāṇa and releases man from existence.”

Accordingly it is said,

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17. Seated in seclusion, I then thought as follows:

Grievous is rebirth and the breaking up of the body.

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18. I am subject to birth, to decay, to disease,

Therefore will I seek Nirvāṇa, free from decay and death, and secure.

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19. Let me leave this perishable body, this pestilent congregation of vapours,

And depart without desires and without wants.

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20. There is, there must be a road, it cannot but be:

I will seek this road, that I may obtain release from existence.

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Further he reasoned thus, “For as in this world there is pleasure as the correlative of pain, so where there is existence there must be its opposite the cessation of existence; and as where there is heat there is also cold which neutralizes it, so there must be a Nirvāṇa that extinguishes (the fires of) lust and the other passions; and as in opposition to a bad and evil condition there is a good and blameless one, so where there is evil Birth there must also be Nirvāṇa, called the Birthless, because it puts an end to all rebirth.”

Therefore it is said,

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21. As where there is suffering there is also bliss,

So where there is existence we must look for non-existence.

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22. And as where there is heat there is also cold,

So where there is the threefold fire of passion extinction must be sought.

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23. And as coexistent with evil there is also good,

Even so where there is birth the cessation of birth should be sought.

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Again he reasoned thus, “Just as a man who has fallen into a heap of filth, if he beholds afar off a great pond covered with lotuses of five colours, ought to seek that pond, saying, ‘By what way shall I arrive there?’ but if he does not seek it the fault is not that of the pond; even so where there is the lake of the great deathless Nirvāṇa for the washing of the defilement of sin, if it is not sought it is not the fault of the lake. And just as a man who is surrounded by robbers, if when there is a way of escape he does not fly it is not the fault of the way but of the man; even so when there is a blessed road loading to Nirvāṇa for the man who is encompassed and held fast by sin, its not being sought is not the fault of the road but of the person. And as a man who is oppressed with sickness, there being a physician who can heal his disease, if he does not get cured by going to the physician that is no fault of the physician; even so if a man who is oppressed by the disease of sin seeks not a spiritual guide who is at hand and knows the road which puts an end to sin, the fault lies with him and not with the sin-destroying teacher.”

Therefore it is said,

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24. As a man fallen among filth, beholding a brimming lake,

If he seek not that lake, the fault is not in the lake;

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25. So when there exists a lake of Nirvāṇa that washes the stains of sin,

If a man seek not that lake, the fault is not in the lake of Nirvāṇa.

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26. As a man beset with foes, there being a way of escape,

If he flee not away, the fault is not with the road;

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27. So when there is a way of bliss, if a man beset with sin

Seek not that road, the fault is not in the way of bliss.

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28. And as one who is diseased, there being a physician at hand,

If he bid him not heal the disease, the fault is not in the healer:

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29. So if a man who is sick and oppressed with the disease of sin

Seek not the spiritual teacher, the fault is not in the teacher.

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How Things Pan Out…

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I think it fair to say we never really know how things are going to pan out. Sometimes hindsight and retrospect enable us to re-frame our narratives concerning how we got here, wherever here might be.

I can say that my “future” at the turn of the century looked markedly different to how it turned out and actually is now. I doubt even the greatest “seer” could have pictured what happened and how we live our lives now. The divergence of imagined future and subsequent actuality was large.

Aside from what goes on in the dreams, it is more straightforward to suggest an on-going likely trajectory now than it was back then. For a start the number of variables in life are reduced as is the dramatis personae.

Of course there could be an influx of new and new people but given the circles we move in, the likelihood is low.

We will have provisional answers on the major events of 2026 in a few months. One of these question marks we have a good indication on already.

I have been toying with an idea and that is about leaving the wheel of rebirth. In the hagiographies this is often represented as quasi-miraculous perhaps to generate aspiration. Maybe it is a whole lot simpler than that. Perhaps all one needs is to have seen a lot, experienced a lot and to be essentially {in its core meaning} used up. If one is used up and has zero residual ambition there is no driver to take on another body, another slab of meat. One becomes quiescent and has not the impulse to energise another biological form. This idea is perhaps more logical that others. The urge to be reborn ceases and it is no more complicated than that. No desire – no rebirth. No want – no rebirth. No greed – no rebirth.  The list goes on.

Maybe it is a kind of boredom that allows one to escape the wheel. I have been there, seen that, done that and now at last, I have the t-shirt. I have learned along the way.

What hindsight may also suggest is the role others have had in our lives. How we perceive that role may differ from how they do. We may learn a little about for what purpose we called them forth into our lives. We may have missed the point entirely. Too often we berate and blame instead of considering. The way modern life is lived, lacks patience. In our haste we miss so very much.

Maybe that is it, no more drama…

Siddartha said, “stop being such a drama queen and like a cart follows an ox you will find satisfaction, serenity and peace. In time, after you have discarded your pink feather boa and ludicrous overreactions, you will be free.”

I have an inkling that many obsessed with complexity and intellectual masturbation fail to see the buddha-field of simplicity…

You never know what life has in store for you, nor how things will pan out.

All you every really have is now…

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Chapter VII: The Venerable (Arhat)

90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.

91 They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.

92 Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.

93 He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.

94 The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.

95 Such a one who does his duty is tolerant like the earth, like Indra’s bolt; he is like a lake without mud; no new births are in store for him.

96 His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

97 The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

98 In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.

99 Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.

Dhammapada (Max Muller)

Do I Have an Attitude Problem, Am I Too Irreverent?

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41. Bodhidharma Pacifies the Mind

Bodhidharma sits facing the wall. His future successor stands in the snow and presents his severed arm to Bodhidharma.

He cries: “My mind is not pacified. Master, pacify my mind.”

Bodhidharma says: “If you bring me that mind, I will pacify it for you.”

The successor says: “When I search my mind I cannot hold it.”

Bodhidharma says: “Then your mind is pacified already.”

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Mumon’s comment: That broken-toothed old Hindu, Bodhidharma, came thousands of miles over the sea from India to China as if he had something wonderful. He is like raising waves without wind. After he remained years in China he had only one disciple and that one lost his arm and was deformed. Alas, ever since he has had brainless disciples.

Why did Bodhidharma come to China?
For years monks have discussed this.
All the troubles that have followed since
Came from that teacher and disciple.

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Excerpted from“The Gateless Gate”,

by Ekai, called Mu-mon, tr. Nyogen Senzaki and Paul Reps [1934], at sacred-texts.com

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I suspect that many people are uncomfortable with clarity.  My own experimental evidence suggests that providing clarity can be unpopular and politically unwise. People are fond of brown nosing and otherwise sucking up to those with kudos related positional power. If one is not sufficiently reverent one can become a “problem”. Upsetting the applecart etc. can go down like a lead balloon on a planet with very high mass and low diameter.

If for example you think I have an attitude problem, where does that stem from? Is that from my behaviour or some preconceived idea you may have about how people are and should behave according to the gospel of you? If you say that I have an attitude problem are you in effect simply criticising your own reflection in a mirror?

Who defines which attitude is correct and/or appropriate?

Who is the expert and/or authority on this subject?

It is a part of my nature to take the piss. This can seem irreverent particularly to those who are pompous and very self-important.

I am reasonably confident that some people think that I am not sufficiently reverential and therefore I have an attitude problem. I don’t have a problem with my attitude but others might…

I had this sudden intuition this afternoon that people think I have a bad attitude…there is nothing I can do about what others think….