I. INTRODUCTORY
Namo Shrii Kaalachakra dharmadhaatu
Vaagishvara.
dpal dus kyi a'khor lo'i rgyud kyi tshig don rab tu gsal byed rdo rje'i nyi ma'i snang byed zhes bya ba bzhugs so
To the one by whom the accumulations
of merit and wisdom were completely perfected and supreme changeless wisdom
attained,
Completely conquering the great host
of Maaras, with fame unmatched in the 3 worlds.
Born into the family of the Shaakyas,
lion of the Shaakyas, sitting on the glorious vajra lion throne,
Teacher of the supreme tantra of
vajra yoga, The First Buddha, to you
I devotedly prostrate.
Supreme, unchanging great bliss,
vajra-kaaya, completely
liberated from all the obscurations
of transmigration,
Embraced by emptiness possessing all
the supreme aspects,
Lady Prajñaapaaramitaa, the best to
embrace of all, free from extremes of dualistic grasping,
Possessing 4 kaayas, 4 bodhis, and 4
vajras, 16 suchnesses, and perfect in the 12 true meanings,
Universal lord of the families,
supreme 1st Buddha, glorious Kaalachakra, to you I bow.
Spotless auspicious light of the
vajra moon, king of vajra holders, I supplicate and entreat you;
Supreme glorious Mañjushrikiirti,
chief of rigdens, who summarized so well the great vajra tantra,
The shining immaculate light of your
commentary radiates everywhere in all directions, lord of the world holding a
white lotus.
3‑fold inseparability, lotus at
the center of the heart, supreme vajra mind, I offer to the essence of the
excellent deity.
Tsilupa and the dark age teacher of
Bro etc., learned and accomplished ones of India and Tibet, who pointed out the
path,
The lineage gurus and the assembly of
deities of the Kaalachakra ma.n.dala, to them I prostrate.
The sun and moon transits dissolve in
the central channel, without the obscuration of transmigration,
Changeless body of ultimate wisdom,
basis of all that is good and glorious and in the 3 worlds.
Instantly clearing away the fears of
memory, diligent in the fruition of what is desired
By the joy of the glorious yoginiis,
may the effort to hear this explanation be unobstructed.
Ocean of meaning of tantra, supremely
profound and vast,
Though this topic is not for children
with minds like mine,
Relying on the instructions left by
the bodhisattvas,
By the wish to benefit limitless
sentient beings,
I composed this explanation of the
tantra.
Single body of wisdom of the
Victorious Ones of the times and directions,
Making appear the daylight of
Mañjushri,
The anthers of the lotus of
explanation of the essence,
Teaching the inseparable, the
compassionate single father.
Here by the 5-fold bondage of
torments of body and mind,
We are tightly bound within the ocean
of sa.msaara,
As we see its faults, discouraged and
helpless,
Entering the ocean of continuity, we
produce the mind of kindness.
If the goal of perfection occurs,
that is that very kindness.
By that, the good and suitable,
aspiring to this path,
Are given the highest gift of vast
and brilliant mind,
This Dharma exploding rigid bias into
greatness.
What Dharma is being ushered in with this escort of
offerings and flowery words of supplication?
Countless kalpas ago our unequalled Teacher, the king of the Shaakyas,
aroused bodhicita, the mindless mind of supreme enlightenment.
Now in the dark age, this supremely
contentious time when the 5 denigrating corruptions run rampant, in this
universe of suffering, the Saha World of fortitude, we too are grasped by the
great compassion.
With the accomplishing
cause of fully completing the 2 accumulations, the Victorious One fulfilled his
500 great aspirations. In this time of
strife when the lives of human beings are about 100 years, in Jambuling, in the
Saha Realm of karma, beneath the bodhi tree in Bodhgaya, the Lord was
completely and perfectly enlightened.
Having turned the immeasurable wheels of Dharma of the 3 pi.takas and
outer and inner mantra, he presented the path of liberation for those who are
to be tamed.
Then again he taught the fruition secret mantra, the highest
of all the teachings of the tantras of secret mantra. This occurred at great and glorious Drepung Stupa, in the
ma.n.dala of Vajradhaatu. The teacher
was in the midst of the assembly of victorious ones, their sons, and the male
and the female wrathful deities. On the
full moon day of the Nagpa month, the time of his birth and of his conquest of
the 3 realms, the Buddha sat on a vajra lion throne, with his face turned to
the east.
Supplicated by the emanation of Vajrapaa.ni, the king of the
country of Shambhala, Suchandra, he taught the Tantra of Shrii Kaalachakra. After
the opening 8 syllables, it has 12,000 tantric verses. Its syllables total 841,000.
The abridger of this same tantra was the rigden king
Mañjushrikiirti. Rigden Pu.n.dariika wrote the commentary. The lineage of dharmaraajas and rigdens who
were lineage holders of the Kaalachakra Tantra was prophesied in detail, when
the Bhagavan taught it in the Root Tantra:
600 years From this year,
In order to ripen the rishis,
The Jamyang Human Lord
Known as Mañjushrikiirti,
Will arise in the place called Shambhala.
By the great goddess Taara
His son will be the bliss holder
Known as Jigten Wangchuck
Suchandra, your line shall rise
From my Shaakya lineage;
Possessing the vajra family,
Capable in speaking,
Making the 4 castes one.
Because of that called "Rigden,"
Not by being bhramins.
By these words I have heard,
If the Dharma is taught to the .ri.shis,
Because they heard it from others
And are not omniscient beings
Controversy will rise.
However by some of its aspects
Sentient beings will be ripened.
By those particular aspects
The Dharma is to be taught.
The Dharma of words and experience
Yogins will grasp with effort.
Clinging to verbal meaning,
How will they grasp the shastras?
On earth the precious name
Will have this and that different
divisions
Describing this and that object,
None of them precious at all.
Thus this pure Dharma of mine
By various editings
By the power of beings concepts
Will be no more than names
Expressing fixated things.
This summary of the essence
I the omniscient tell.
As
for the 30 verses
Grasping the garland of this
And the excellent 100 topics
Set out within the 5 chapters,
Perfecting the glorious tantras,
Rigden Mañjushrikiirti
Will be the teacher of it.
Grasping his summary
The producer of commentary
Will be Pu.n.dariika.
In this tantra, for .ri.shis and so on,
The path of buddhahood
Will be completely illumined.
Suchandra, Suresvara,
Ziji Chen,[i] Somadatta
Suresvara the second,
Vishvaruupa and Suresana
Will be the names of secession
Up to Mañjushrikiirti
And then Pu.n.dariika,
The sunlight of past rulers.
Next will be Nyime a'Öd,
Emanating gek enemies.
Vajrapaa.ni, Lord Suchandra,
Like the World Protector.
Kshitigarbha, Yamantaka,
Clearer of all Obscurations,
Khengje[ii] as well as Mukje,
Jamyang Akashagarbha,
The 10 wrathful deities,
Yamantaka and so on.
Then other bodhisattvas,
13 in succession,
Will arise in the rigden family.
They are the line of Drakpa,
Rigden Mañjushrikiirti
Then Rigden Pu.n.dariika
Bhadra is the third
The 4th shall be Vijaya.
Sumitra and Raktapaa.ni
Are followed by Vi.sh.nugupta
Arkakiirti and Subhadra
Samudraavijaya , Aja.
The 12th rigden Surya,
Vishvaruupa, Sasiprabha,
Ananta, Mahipaala
Shriipaala, Hari, Vikrama
Great power, and Ceaseless One,
Narisi.mha, Maheshvara[iii]
Anantavijaya and All-conquering,
Then Drakpa rigden again
With sons who have the great wheel
Rigden Raudrachakrin will rise,
Capable exponents.
And by the supreme samaadhi
Of the [wooden vajra] horse
Annihilating the Dharma
Of the barbarians.
Chariot of the Sun and others
Skillful exponents
Of the summarized tantra will arise
By their actions the Tantra
[Requested by] Suchandra
And abridged by Mañjushrikiirti
Will completely ripen beings.
You Suchandra will write
The basic commentary.
The
Tantra by Jampel Dorje
Will have a commentary
By Pu.n.darika himself.
As it says there, the Buddha taught the
Root Tantra, and the producer of the commentary on that, Dharmaraaja Suchandra,
wrote 60,000 verses in many languages, the language of Shambhala[iv] and others.
When those volumes had been composed, the tantra was taught in the 96
cities of 10 million inhabitants of that country. The details of meditation etc. they heard explained were widely
grasped.
At the time of teaching the Root Tantra in the 2nd year, King
Suchandra, to bring about accomplishment for sentient beings, in the city of
Kaalaapa, in the pleasure grove of Malaya, had constructed a ma.n.dala of Shrii
Kaalachakra. There were also miraculous
displays. Wherever the nir.ma.nakaaya
approached there the sambhogakaaya went as well.[v]
Suchandra's 6 successors, dharmaraajas
2-7 are:
2 Suresvara [lha'i
dbang ldan]
3 Tejin ? [zi brjid can]
4 Somadatta [zla bas
sbyin]
5 Suresvara II [lha'i
dbang phyug]
6 Visvamurti [sna
tshogs gzugs]
7 Suresana [lha'i dbang
ldan]
Each taught the details
of the tantra for 100 years.[vi] The
emanation of Akashagarbha., was born as the son of Lha'i Wangden’s Consort of
Delight, or some say of various other divine consorts, and was the emanation of
Mañjushri, King Mañjushrikiirti himself.
Seated on a lion throne, he taught the Dharma for 100 years.
When the
100th year was over, by the power of blessing prophesied by the Tathaagata, the
.ri.shis were completely ripened and attained the true path. This happened when they saw by higher
perception the Malaya pleasure grove in the south of Kaalaapa, whose size was 12
pagtse, as being of the same size as all of Kaalaapa.
In the east of that pleasure grove was
Lake Nyewe Yid[vii] and in the west was White Lotus Lake, both
with a size of 12 pagtse.
In the center
of the Malaya pleasure grove, produced by King Suchandra, was the ma.n.dala
circle of Shrii Kaalachakra with its gods and goddesses, of the nature of the 5
precious substances. It was square, of
400 cubits. It was inside the body
ma.n.dala; that is, the body ma.n.dala was outside it. The body ma.n.dala was square, adorned with
4 gates, 4 arches, and 8 charnel grounds.
Outside of the 5 surrounding fences were the adornments, the 4
ma.n.dalas of earth etc. and the vajra garlands. The last vajra garland had an extent of 800 cubits.
Halfway in from the body ma.n.dala was
the speech ma.n.dala of 200 cubits. It
was square, adorned with 4 gates, 4 arches, and had 5 surrounding fences. Halfway in from the speech ma.n.dala was the
mind ma.n.dala of 100 cubits. It was
square, adorned with 4 gates, 4 arches, and had 3 surrounding fences. Halfway in from the mind man.d.ala was the
wisdom ma.n.dala of 50 cubits with 16 beautiful pillars. Halfway in from that wisdom circle was an 8‑petalled
lotus of 25 cubits. The navel of the
lotus was 8.33.. cubits, 1/3 the size of the whole. Those ma.n.dalas of body, speech, and mind were complete in all
their characteristics.
The palace of the master of
these 3 ma.n.dalas had long garlands, half garlands, jeweled ledges, platforms,
and rain spouts. It was adorned with mirrors, crescent moons, and bells.
On the full moon of the DBO (2nd) month
King Mañjushrikiirti said to Chariot of the Sun and so forth, 35 million pure
.ri.shis, "This Nagpa month you who grasp the texts of the Vedas will be given teachings by
me. In your various regions, to those
who are bhramins, I will then teach those practices.[viii]"
So he proclaimed.
From the words of the teachings taught in accord with that saying, in
their various regions, they were taught separate individual practices. Those
teachings had conflicting rules about such things as eating from skulls, eating
the meat of oxen and buffalos, drinking liquor, and taking women or whatever as
consorts.
When they had seen that these rules
were inconsistent, King Mañjushrikiirti said to them, "Those of you here
in the ma.n.dala palace of bhagavan Kalachakra shall be entered by me. You shall be given the worldly and world‑transcending
empowerments. By my command, you shall
eat and drink with the vajra caste. You
should have relationships of marriage.
Why? if you do not, those in my 96 cities
of 10 million, who were formerly so devoted, 800 years from now, after the
religion of the barbarians has spread, among your children's, children's
children etc., in the 96 great regions of Shambhala etc., the religion of the
barbarians will also spread."
"With the mantra of the barbarian god Vi.shimilaa,
the throats of cattle will be cut with hooked knives, and the flesh of these
cattle eaten. The flesh of animals who
die by their own karma will not be eaten.
You too will take such a religion for genuine. Your scriptures say, "For the sake of giving offerings,
cattle proliferate."
The religion of the Vedas and that of the barbarians both
cut off life. When your descendants
have seen the glory of the barbarians and their maara‑gods who engage in
war, after 800 years, they will become barbarians. Those living in Shambhala's 96 cities of 10 million who are of
the 4 castes etc. will also be barbarians.
The path is what great beings tread, as
the pure .ri.shis say. But in the
religions of the barbarians and the Vedas,
life is cut off to benefit gods and ancestors.
The religious texts of the kshaatriyas say:
For those who want to, having satisfied
the gods and ancestral fathers,
There is no fault in eating the flesh
[of victims].
And also:
Whoever acts viciously to the vicious,
In that no fault is to be seen.
That is also what the scriptures of the
bhramins say. So if Vedic religion is
the measure, the barbarian religion will be grasped. In the end you will be barbarians. I offer you my certainty.
Therefore, do as I command."
When the speech of King Mañjushrikiirti had ceased, as
frightened as if thunderbolts had fallen about their heads, the brahmin
.ri.shis said to Chariot of the Sun:
Kye, Chariot of the Sun, say to the lord of humans
Mañjushrikiirti that we will not reject the Vedic castes and enter into Dharma
empowered as the vajra caste. It is
best that we go, with your permission, to India south of the snow‑land of
Tibet and the River Shiita and north of the island of Shrii Lanka. So they requested.
Chariot of the Sun said:
"Kye, Great King, supreme holy lord, in you the major and minor
marks of a great being are completely perfect.
You have the compassion of the supreme bindu of the glorious Shaakya
caste.
Be
compassionate to these brahmin .ri.shis who have entered into the dharmas of
their respective castes. After all,
they did so in accord with your command.
Since that is so, though we shall not enter into the vajra caste, with
your permission, it would be best for us to go south of the River Shiita,
between the snow‑land of Tibet and the island of Shri Lanka in
India. So he requested.
Then King
Mañjushrikiirti said, "Let the followers of the Vedas quickly leave Shambhala."
Accordingly,
those brahmin .ri.shis abandoned the city of Kaalaapa. On the 10th day they were dwelling in a
forest. King Mañjushrikiirti saw them
by his higher perception and said, "If these people go to India, all the
sentient beings living in Shambhala etc., in the 96 cities of 10 million, will
have unbearable thoughts. Whoever said,
"The vajrayaana teachings are not a genuine wisdom path and, because of
that, strove for the liberation of the .ri.shis, all those who were afraid of
the command of King Mañjushrikiirti, were sent to their homes. But later a group of these gathered together
and said. "Let us go to India."
These beings of the 4 castes were of bad mental fortune, not having the
good wish to be vessels of the vast and profound.
Knowing the
thoughts of those sentient beings, The Lord of Humans Mañjushrikiirti said,
"These people of the wrathful families of Vi.sh.nu and Bhramaa are all
meditating in the samaadhi called Stupifier.
By that samaadhi and the "blessings" of their gods, all the
.ri.shis in that grove are being stupefied.
Since the retreatants dwelling in that grove etc., are in that bondage,
again let the ma.n.dala palace be transported there."
After its coming, those who had rejected attending on the
lord of humans Mañjushrikiirti, were awakened.
They saw the lord of humans Mañjushrikiirti and the ma.n.dala palace,
along with the grove of Malaya. After
this wonder had arisen, they said, "E MA HO, this is most wonderful. Who brought this great ma.n.dala palace from
the great grove to us who were so un‑awakened?" Those are the words they said when this had
happened.
The minister of King Jampel Mañjushrikiirti, the
nir.ma.nakaaya Lodrö Gyatso, heard these words and said: "Kye, brahmin .ri.shis, Chariot of the
Sun etc., do not be so astonished. King
Mañjushrikiirti is not biased and self-centered. He is a great bodhisattva who has arisen by the blessings of the
Buddha for the purpose of accepting you.
Go to refuge as his attendants.
Supplicate for the abhisheka of the worldly and world‑transcending
paths of the king of tantras the First
Buddha."
As he said those
words, by the blessings of the Buddha, the minds of the brahmin .ri.shis
Chariot of the Sun etc., awakened, and
they said, "Good, Good, Lodrö Gyatso, by your words our minds are greatly
awakened. Now we will go to the 3
jewels for refuge. So that all sentient
beings within this very life may attain true, complete enlightenment, we will
request the abhi.sheka of the path of worldly and world‑transcending
siddhis of the king of tantras, the Kaalachakra."
When they had
said these words, those .ri.shis addressed the king of bhramins Chariot of the
Sun saying, "Kye, Chariot of the Sun, you alone have a mind that can grasp
the objects of all the worldly and world‑transcending vedic
shastras. Therefore, with the words of
our supplication, supplicate kind Mañjushrikiirti, so that we who formerly went
to the ma.n.dala may go for refuge."
So they all supplicated.
Then, because of the words of the brahmin .ri.shis, Chariot of the Sun,
made a ma.n.dala with flowers of the nature of gold and jewels and said: "Lord of humans, near the feet of
Mañjushrikiirti precious handfuls of flowers are scattered. He bent his 2 knees, and joining the palms
of his 2 hands, at the crown of his head, said, "Together with the brahmin
.ri.shis, prostrating at the feet of King Mañjushrikiirti, the pan of the right
knee I bend to the ground. I put my
joined palms at my forehead. I
supplicate the Lord of Humans Mañjushrikiirti.
The Bhagavan taught that even those who have committed the 5 inexpiable
acts may within this very life attain buddhahood. It is prophesied that by the supreme changeless bliss of the
Bhagavan vajra holder the true embodiment of mahaamudraa may be attained. I supplicate for the teaching of the king of
tantras, the First Buddha."
"The First Buddha in 12,000 verses, was
taught by the Tathaagata to King Suchandra.
That very text authentically abridged in a short time as the Abridged First Buddha, I supplicate the teacher to teach that king
of tantras to the pure bhramins."
So he
requested. At that time, in the great
courtyard of precious jewels near the east gate of the palace of the
Kaalachakra ma.n.dala, sitting on a great precious lion throne, was Dharmaraaja
Jampel Mañjushrikiirti. 96 emanated
gods, asuras, and naagas of the great royal caste, with hair bound with the
precious crown of a great being, masters of 10 million x 10 million cities,
prostrated at his lotus feet.
The prajñaa body
of all the Tathaagatas, having listened to the request of Chariot of the Sun,
said, "Chariot of the Sun, so that all sentient beings may attain true,
complete enlightenment, you of the family of brahmin .ri.shis and so on, want
to hear the subject of the supreme king of tantras the First Buddha, and have made a genuine effort to do so. Good, good, what you have done is good. Therefore, from the king of tantras the First Buddha, the holy main subject, the
establisher of the worldly and world‑transcending siddhis, the yoga of
Kaalachakra requested by you, all that I shall teach.
I, the summarizer
King Mañjushrikiirti, by the power of blessings of the Tathaagata, by my
connection with the true perfect Buddha, and with the teacher and supplicator
Suchandra, properly grasping the mala of composition, will
authentically summarize
the Root Tantra. According to the
meaning of what has been taught to arise in this king of tantras, the main
subject is the yoga of the natures of prajñaa and upaaya. Hear it with 1‑pointed minds."
So saying, from
the beginning section the teacher he went on to the end, until it was truly
summarized. This was also done so that
those attached to fine words might abandon that attachment, and rely on the
meaning.
"Some verses
have partial or missing words and, some, damaged at the borders, are incomplete
or illegible. Likewise, some have no
spaces, or missing vowels and consonants, or short vowels for long or long for
short. In some places, 5 divisions
should be 7, or 4 topics 6. Some poorly
expressed verses were redone in my own words.
For some verses I put the words of others. For one word I put many.
For many words I put one. For male I put neuter and for neuter
male. For "arisen from
conditions" I put "meat" etc.. For “general principles,” “arising from individual
conditions.” “Individually arisen”
became “conditions” and “arisen from general principles.” Other such practices were also followed,
according to the instructions of teachers of the tantra."
Also, the Bhagavan said in the Root Tantra:
Suchandra and all the buddhas
And the students of the gurus
Offered their beautiful wives,
And cherished
sons, and daughters,
And always‑desirable things.
The smell arose from the earth.
The form went into the water,
The taste
into the fire.
The touch went into air,
The sound stayed without change.
Into great space, dharmadhaatu,
Went smell, incense, and so forth.
With lamps, food, drink and clothes
Always ma.n.dalas were offered.
By the children of holy ones
There were offerings to the guru.
These sounds with broken corners were badly spoken, and
the yogins reading the lung were supposed to realize that.
Similarly in the commentary, to break pride in fine
sounds, the meaning was relied on instead.
It had a similar rough presentation, and by these aspects pride
manifesting in reasoning, knowledge, and fine sounds would be exhausted. By such and such aspects, the reliance was
put on the meaning. Buddhas and
bodhisattvas taught the Dharma and shastras in other languages, for the sake of
liberation. That is also discussed in
the teachings of the Great Commentary.
Now that the
details of the story have been told, the tantra to be explained is that of the
supreme First Buddha without caste or class, Kaalachakra. By the manifestation of the vajra‑holder
wisdom‑kaaya, characteristics of truth were expressed and embraced. By
manifesting the vajra words of all the tantras, the precious baskets of the
buddhas were opened.
The teaching relied on worldly and world‑transcending
truth. There was complete purification
by the 4 aspects of perfect buddhahood and the 4 vajras. The nature of the expressed and expressor
were completely illuminated….
Shraavakas
who had taken the vow of the discipline of being completely without enjoyment
of the 5 desirable qualities, and wished to remain in their renunciation, were
allowed to do so. Those to be tamed of
the mantra path who wished to enjoy the 5 desirable qualities and the mahasukha
of union of the 2 powers were taught the path by which by within this very
human life the fruition of buddha Vajradhaara is accomplished. That is this very king of tantras….
*11th THE ARISING OF THE GREAT WHEEL‑TURNERS
This is taught in 2
verses, 22-24, beginning “lhun po’I rgyab¼” These teach the way of the Tathaagata's
Dharma coming to the 12 karmic earth sections.
How does this happen? Behind Mt. Meru, in that external
direction, in the 12 earth sections, in
those lands the asuras and Lalos who are hard to conquer and the wheel havers circled.
[[/ gang du chos ni rnam par nyams shing rtsod dus a'jug pa de dang
der ni rab tu bgrod par byed/
The 12 earth sections are those where the Dharma of the Tathaagata is completely destroyed in the
time of conflict. Then there is no
Dharma there, and adharma enters. As for these and those, those having the
wheel of Dharma and the others travelled
far, and circled around the earth sections in order.
[[/ kla klo rnams kyang gyul du bcom ste rang gi chos la dgod pa byas
nas mdun du rnam par rgyu/ rdzogs ldan
gsum ldan gnyis ldan dag dang rtsod dus gzhan ni dus kyi sbyor ba dag gis
a'byung bar a'gyur/ 22
The holders of adharma, the Lalos, and with them, included by that word, the asuras, conquered in war the Buddhist wheel
havers. Even after the Buddhists established their own Dharma, again in the front direction, other non‑dharmic
agressors were on the move.
/ rdzogs ldan gsum ldan gnyis ldan dag dang rtsod dus gzhan ni dus
kyi sbyor ba dag gis a'byung bar a'gyur/ 22
As in each individual section Dharma and adharma were
propagated, the 4 periods labeled from that were
completion-having
having 3
having 2
the
time of strife.
Of these 4 periods of the teaching the others of the great 4 periods, arose as these individuals circled in
order in the 12 spokes of the earth by temporal
conjunction with the spreading and diminishing of the teachings.
dum bu g[r]ang du stobs ldan a'khor lo can de rab tu zhugs pa der ni
rdzogs ldan dus bgrod de/ rgyal po'i rgyab tu gsum ldan rtsod pa'i dus kyang
mdun dag tu ste gnyis kyi bar du gnyis ldan no/ dus rnams dag gi lo yi tshad ni
stong phrag nyi shi rtsa gcig ro brgya dag dang bcas pa ste/ re re dag gi tshad
ni dus dan mda'a yis bsgyur ba'i mi rnams dag gi lo brgya gang yin pa'o/ 23
How so? The sections where, able to conquer the
asuras and Lalos those having the wheel
of Dharma had fully entered everywhere, there, because the Dharma was
undamaged, and the Buddha's teachings of what was said and what was experienced
were complete, it was still the traversing
of the completion having time.
After the earth sections had been traversed by dharmaraajas, when 1/4th part of the earth sections where the Dharma teachings
had been no longer had them, that was known as the time of having 3.
In the time of
strife all 4 legs of complete Dharma were harmed, and in that respect it
was a time of adharma. In front of the kings' position the
Dharma had not come, though these places were soon to be conquered by the wheel
havers. After the time of strife, in
that having 1 to 2 dharma legs, until 3 were completed, was called the time of having 2. So in the 12 spokes of the houses of karma, in the sphere of the
entering of the Buddha's teachings, by the Buddha's teachings entering and
subsiding, divided by the limits of their establishment, those periods
circled. Each time after 3 sections
were pervaded, cirling in this way, the rigdens, real wheel‑havers,
arrived in all the 12 sections.
/ dus rnams dag gi lo yi tshad ni stong phrag nyi shu rtsa gcig ro
brgya dag dang bcas pa ste
By this circling the Buddha's teachings came into the 12
continents. However, according to
Rigden Drakpo the wheel‑haver, really there are many explanations. The measure
of years of those 4 times is 21,000 and ro, 6, hundred. In human years it is 21,600, for all the
continents.
/ re re dag gi tshad ni dus dang mda'a yis bsgyur ba'i mi rnams dag
gi lo brgya gang yin pa'o/ 23
The 4 times, as for the measure in each section, by
dus and mda'a, 54 x the 100 year life span of human beings = 5,400 years.
*13th TOPIC of
MAÑJUSHRIKIIRTI
This is taught by 6
verses 26-31 beginning with verse 26, "lo a'di nas.."
lo a'di nas ni drug brgya lo yis gsal bar mi bdag grags pa sham bha
la zhes bya bar byung/ de nas klu yi lo brgya rnams kyis nges par mkha'i yul du
kla klo'i chos dag rab tu a'jug/ de yi dus su a'dzin pa la ni nyung du'i byed
pa gsal bar mi rnams dag gis rig par bya/ mtha'a dag sa gzhi kha ni grub pa'i mtha'a rnams rnam par nyams
pa dus kyi sbyor ba la a'byung a'gyur/ 26
"600 years
from this year" when the Bhagavan taught the Kaalachakra tantra, a lord of humans explaining it called
Jampel or Mañjushrikiirti arises in
a place called Shambhala, north of
the river Shiita. Sitting on the lion
throne, he is Dharma‑teaching
nir.ma.nakaaya. Mañjushrikiirti, this
describer of the teachings, teaches the commentary. This is by power of composition, as is explained in the earlier
commentaries. Mañjushrikiirti teaches
the abridged tantra and nirvaa.na.
/ de nas klu yi lo brgya rnams kyis nges par mkha'i yul du kla klo'i
chos dag rab tu a'jug/
Then in 100 naaga
years, 800, certainly, without
doubt, on the south bank of the river Shiita, in the 10 million villages of the space realm, in the 8th hundred years, the dharma of the Lalos completely take over. Because of the Lalo STAG GZIGS PAS, the asura dharma will fully
take over.
Moreover, after
Pu.n.daarika sits on the throne the beginning of the reign of Shintu Sangpo is when 800 years of the
rigdens sitting on the throne is completed.
/ de yi dus su a'dzin pa la ni nyung du'i byed pa gsal bar mi rnams
dag gis rig par bya/
At that time when the La