End-Time Rituals/དུས་མཐའི་རིམ་གྲོ

End-Time Rituals,
by the Third Dodrupchen RInpoche,
Jigme Tenpa'i Nyima, 1865-1926


The sole basis for happiness, joy and auspiciousness is the Buddhas' teaching. But the holy ones holding it are mostly gone. When people engage in un-Dharma, divines and humans are distressed, and the inferior realms such as the demigod's grow in power. Such is the nature of things. Especially, the people of Tibet will forget their unique protectors, Orgyen Rinpoche and the deity Great Compassion, seeking refuge instead with worldly elemental spirits. When the karma they create is exclusively non-virtue,  the key to their merit [which is] aspiration becomes perverted. The thus-blackened laymen and laywomen, monastics with broken vows, and mantra practitioners with damaged vows are reborn as dark elementals with great power, and foment disturbance amongst the eight classes of gods and demons. The wild ghost-demons (rgya 'dre) at the four limits lead them by the nose, and the nine Gongpo demon-brothers' armies will rise up like a winter gale. Many Light Side side earth-lords will be driven from their abodes, for the  most part yoked and rendered unable to rise up. Even the most powerful protectors of the Buddha's doctrine will realize they have no way to protect due to the fact that Tibetan people have become devoid of any Dharmic charisma, and will depart for Vidyadhara cities such as Zangdopalri.

When this land of Tibet has become like a vast, depopulated landscape, as a sign of the central and outlying elementals intermingling, people from the center and outlying areas will also mingle. Countries will overlap each others' borders, and modes of Dharmic conduct will overlap/contradict. At that time, generally speaking disease, famine, war, conflict and other tremendous fears will abound.

In particular, armies in the four directions will gather time and time again, as the Knower of Three Times, Great Orgyen, has said in transmitted texts. Moreover, amongst the ten great times of [predicted] upheaval, nowadays (late 19th-early 20th century) the eighth is mostly finished and the ninth is close at hand. There are  ways of reversing those [upheavals] but due to the power of the collective karma of the Tibetan people, it is difficult for just a few of them to do the reversing. As for the many, they do not practice collaboratively and cannot seem to agree. But if practioners came around, those of capable of  holding awareness mantras at the level of definitive approach and accomplishment should practice the Martial Threadcross (g.yul mdos), heal the earth essences (sa gnad me btsa'), throw reversing Tormas, consigning the Gongpos ('gong po Ar gtad), suppress dam-sri, and make prayers and offerings to the Dharmapalas in general, and the Twelve Tenmas in particular.  They should do peaceful and wrathful Jinsek in all detail, proclaim the commitments of gods and demons, and so forth. If they can practice without self-deception and with extraordinary intent for the universal benefit of the Teachings and sentient beings, it is very powerful -- but it is difficult to gather many such highly qualified individuals.

What is easy to accomplish and most definitely effective is monastics and mantrikas, laymen and laywomen, and young girls all reciting many hundreds of millions of Mani, and especially to recite in a loud chorus on big holidays; to carve mani stones; raise prayer flags [with the Mani], and also, do just the same with the Guru Siddhi mantra. Recite the Sampa Lhundrup many times, and particularly amongst the thirteen Wish-Granting Gem-like pith instructions, the first is "When the terrible armies of Hor and so forth gather at the borders" [i.e., the Sampa Nyurupma?]. This should be accumulated tens and hundreds of thousands of times.

One should perform many obeisances to, recite, and make copies the Dharani and mantra of Ozerchenma. Do as many demon-reversals of Prajnaparamita as possible. Do the Mandala-rite of Tara purely, many times, and recite the 21 Tara-obeisances 10 million times, as much as possible. Accumulate as many Dung-chur (100 million) accumulations of Tara's ten-syllable mantra. To raise as many large flags of Tara as possible is extremely important.

These are absolutely not recommendations based on my own mirror-divinations, or based on my own personal sense of what kind of rituals might be good to do. These are written down without distortion from the treasure-texts of the Second Buddha of Oddiyana, so they are quite worthy of being taken to heart. Generally speaking, these considerations are like gathering water from afar, prior to running out. Similarly, before anything happens, we have to practice in advance. This is a foregone conclusion. So now, whenever many qualified practitioners are possible, in each case I thought it might be helpful for someone's happiness. That is why I wrote this; let their be virtue!

Translated Aug. 10, 2017, by Vagchandra