Excerpt

‘Bo Gangs dkar is an exceptional part of the four great ranges of Tibet. This is a compilation, a brief explanation from the old texts of the past on the capabilities of this place and the benefits that are inherent here. Having given up on an elegant writing style, there are two we can easily talk about: a general explanation on the qualities of this place and a more specific explanation on the benefits gathered here.

First, from many pure traditions of the deep treasures of the 2nd Awakened One (Buddha) Padmakara, there are very detailed texts on the main features of this place and high praises for its great capabilities. When the one with total knowledge, Karmapa Rol-pa'i rDo-rje, was coming down from the northern route to his upper residence, he said: “In the south is ‘Bo Gangs-dkar. It is the best place, in particular, for spiritual practice. I will come there again to practice meditation.” He made complimentary remarks such as these. This place, the upper route, is empowered from his visit.

This central mountain of the region, which sustains the area with many wondrous indications of spiritual attainment and manifestations of miraculous abilities from the visits of many other great beings such as that master among yogis gNyis-med rdo-rje, the leader of adepts Kun-dga’ rgyal-mtshan, the great adept Thang-stong rgyal-po, great scholar/practitioner 'Jam-dbyangs grags-pa and so forth, rivals Mt Meru in its outward appearance to ordinary people. The very top of Gangs-dkar, with its crown of crystal, surpasses all other peaks in its brilliance. The outer form is extremely beautiful with its eight signs of good fortune and seven auspicious royal symbols and filled with all the various sorts of trees in the world and endless kinds of offerings such as parasols and flags. In the “neck” of the mountain is a great “banner” of light that appears by itself. As it changes color due to the sustaining power and total presence of the Awakened Ones of the three times, and you can see this right away, this is a sign that karmic obscurations are decreasing. If you are not yet able to perceive these phenomena, this is a sign that there are still some karmic and emotional afflictions. It is important to pay respect and recite the hundred syllables (mantra) and so on.

Also, if you see white, this is a sign that you will achieve a peaceful karma, a long-life, free of illness. Later you will be born in the Pure Land.

If you see yellow, you will realize a very expansive karma with much merit and a very comfortable life-style.

If you see red, you will have great power.

If you see green or dark (black) mantras this is a sign of intense karma.

It is said that you will have to make efforts at averting this through other means of protection.

[86] As to the outer manifestation, the guardian diety dGe snyen rDo-rje blo-gros, together with his retinue, with all the most excellent wealth of the gods, live in the middle of a four-storey palace that has been built of a variety of jewels, crystal and pearls. Inwardly, ‘Phags-pa'i gnas-brtan chen-po lives together with 1500 saints (arhants) . Those with the karma can see them very clearly. Secretly, dPal ‘Khor-lo sdom-pa (Cakrasamvara) together with the mandala and everything built on it is complete, appearing on the four peaks of the mountain, so the siddha Kun-dga’ rgyal-mtshan has said.

At the base (of the mountain) the dakinis and female protectors surround (envelope) the area like fog (making it appear to be obscured in darkness). In short, those whose accomplishments in the yoga of the “secret mantra” are inseparable in quality with experience of spaciousness of pure realms (‘og-min mkha’), are able to perceive what presents itself as pure vision. For those who have confidence in the mountain in this way, by merely seeing the mountain it is said that obscurations accumulated through negative activity over a thousand eons are purified.

The left face at the bottom of the mountain is known as Vajrayogini’s place. There the image (sku) of Vajrayogini, mantra strings, symbolic representations that have appeared by themselves, jut out. There are also many signs (marks, indicators) or realization – images (snang brnyan) of the eight medicine Buddhas, 1002 awakened ones and so forth. It is said that this is not a place for those with wrong views or lacking in confidence. The area to the right of that place, in front of the mountain, is known as Tara’s place. The letters of the vowels and consonants, a garuda egg, images of the gCod lineage, Ma-gcig lab-sgron and so forth and the twenty-one Tara’s have appeared by themselves out of the rock.