Bodhidharma (Patriarch)

The twenty-eighth Indian patriarch and founder and first patriarch in China of the Chan School in a lineage traced back to the Buddha Shakyamuni. He was in China in the late fifth and early sixth centuries A.D.

The Twenty-Eighth Indian Patriarch Great Master Bodhidharma

"The Patriarch was a native of Southern India, the third son of king Utmost Fragrance, of the Kshatriya class. At first the king made offerings to Prajnatara, because of being tested with a precious pearl. The patriarch Bodhidharma became clear about the mind ground Dharma Door. Prajnatara accordingly transmitted the Dharma to him. Venerable Prajnatara was the Twenty-Seventh Indian Patriarch. Some accounts say that Prajnatara was Patriarch Bodhidharma's disciple, and others say that he was Bodhidharma's teacher. And so in Buddhism there are many things that cannot be determined precisely because of the fallibility of historical records. We will consider the Venerable Prajnatara the Twenty-Seventh Indian Patriarch as many accounts do. But some books list him differently. From this we should realize that not all books are accurate. A verse says;

The mind ground produces all seeds.
because of specifics there further emerges principle.
When the fruit is full, bodhi is perfected.
When the flower blossoms, the worldly arises.

The specifics reveal the principle. But it can go either way, depending on what people do. The fruit can ripen into Bodhi or it can flower into all kinds of worldly problems.

"When the patriarch had obtained the Dharma for a very long time, he called to mind that conditions in China were ripe, and so he sailed by boat to see the reigning king Emperor Wu of the Liang dynasty. When he reached Guangzhou (Canton), a subordinate envoy of the royal house of Xiao sent word to Emperor Wu of the Liang dynasty, who thereupon asked him to come to see him.

"He asked him, 'What is the sagely truth in the primary sense, the primary principle?'

"The Patriarch said, 'There simply isn't any sage.'

"Emperor Wu of Liang simply didn't understand what he was talking about, and so he said, 'Then who is before me? Who is it who is talking to me?' His meaning was, 'You're a sage, aren't you? You are talking to me, and so who is that?'

"The Patriarch said, 'I don't recognize him.' I don't recognize who he is.

"The Emperor did not make the connection. Emperor Wu of Liang did not understand that sages have no attributes of a self. He considered himself a sage and was very self-satisfied, but he basically was the same as any ordinary person. Because of that, the Patriarch crossed the Yangtze River and passed through the part of China that was under Wei reign. The Liang dynasty reigned in southern China with its capital at Nanjing. The north of China was at the same time governed by the Wei Dynasty with its capital at Loyang. This was during the Five Kingdoms period (386-581), and so China was divided into many different countries with different rulers. He arrived at Shaolin Monastery on Song Mountain. Afterwards he met Shenguang and transmitted the Great Dharma to him. He transmitted the Patriarchs' Proper Dharma Eye Treasury to Shenguang. And then accompanied him to Thousand Sages Monastery in Yunnan. He transformed himself while seated. He sat down and went off to rebirth. That is what this account says. But many books say that Patriarch Bodhidharma did not enter the stillness (i.e., nirvana) at all. These are inconceivable events and are not subject to ordinary proofs and tests of truth. He was buried at Bear's Ear Mountain. Emperor Taizhong of the Tang dynasty conferred the posthumous title of 'Perfectly Enlightened Great Master' upon him. his stupa inscription reads: 'Contemplator Of Emptiness'.

"A verse in praise of him says:

When he first came to China,
He did not recognize who was before the emperor.
Overturning nest and bowl,
He beat emptiness until it bled.
He met a person who cut off his arm.
At Bear's Peak the path came to its end.
He divided his marrow and divided his skin,
Adding frost on top of snow.

'Overturning nest and bowl' means he broke through the antiquated patterns, and so there wasn't any 'niche' for him. The Second Patriarch cut off his arm for the sake of the Dharma, and so Patriarch Bodhidharma transmitted the Dharma to him. Arriving at Bear's Ear Mountain, where he transmitted the Dharma, he had no further place he needed to go. 'He divided his marrow and divided his skin.' Some obtained the marrow of the Patriarch's teaching, some obtained the skin. The analogy is of frost added to snow. Snow is very cold to start with and when frost is added it is even colder still.

"Another verse says:

China's conditions were ripe, and so [bodhi]dharma came.
He did not recognize who was before the emperor, the potentials were not ready yet.
Shenguang at Bear's Ear knelt for nine years.
As 'able wisdom'(Huike), he collected snow with one arm cut off.
Using the mind seal to seal the mind, there was transmission of Great Dharma.
From the first patriarch to the second patriarch, the life-pulse continued.
Six times was he attacked, yet not a hair of his was injured.
With one shoe he returned west, to be remembered forever after.

"Patriarch Bodhidharma had been in India and all of a sudden it had occurred to him that Buddhism ought to flourish in China where conditions were ripe. 'The Dharma came' means Patriarch Bodhidharma came to China, bringing the Dharma with him.

"When Emperor Wu of Liang saw Bodhidharma, he asked him, 'What's meant by Sagely Truth?' He was not just referring to the Four Sagely Truths, he was referring to the foremost truth-Truth in the Primary Sense. It is defined as being 'prior to the arising of a thought.'

The path of words and language is cut off.
The place of the mind's workings is extinguished.

Emperor Wu of Liang had heard a lot, had built a lot of temples, had sanctioned many people's wishes to leave home, and so he thought he had already obtained the Sagely Truth. He thought that his merit and virtue were plentiful. And so his aim in asking his questions was to get Patriarch Bodhidharma to praise him. He expected him to say things like, 'Great King, you are really good. You have a great destiny in advocating the Buddhadharma. You already have clearly seen the Sagely Truth.'

"But Patriarch Bodhidharma was the Twenty-Eighth Indian Patriarch. How could he be vulgar and obsequious and play up to an emperor? He could not. He didn't say a single word of praise. He said, 'There simply isn't any sage. There isn't anything at all.'

"When Emperor Wu of Liang didn't get his praise, he tried giving Patriarch Bodhidharma a high hat to wear and said, in effect, 'You've come from India and are a member of the Sagely Sangha, someone who understands sagely truth, and so how can you say there simply isn't any sage?' And so still trying to get some praise from Bodhidharma, he said, 'Then who is before me? Who is talking to me?' His meaning was, 'You are a sage, and I too am a sage. Both of us have the skill that comes from realizing Truth in the Primary Sense.'

"Little did he expect that, far from agreeing with that, Bodhidharma would say, 'There simply isn't any sage,' thus sweeping away all dharmas and leaving all marks. 'There isn't anything at all. If there is anything at all, there is attachment to marks. There is attachment to the mark of self, the mark of others, the mark of living beings, and the mark of lifespans. But he was indicating that there is nothing whatsoever. And so Emperor Wu further asked him, 'Then who is before me?'

"Patriarch Bodhidharma's answer was even simpler than before. He said, 'I don't recognize who it is. I don't recognize who is before you, emperor.' On the one hand, that showed he wasn't self-satisfied, unlike we who feel that it is sweet as eating honey if someone praises us, and that getting that honey is the best thing there is. He 'didn't recognize who it was.' But the emperor didn't make the connection because his 'potentials were not ready yet.'

"'Shenguang at Bear's Ear knelt for nine years.' After Patriarch Bodhidharma finished his conversation with the emperor, he left. He could see that the emperor wasn't getting what he was saying-that he had only understood half a sentence of it at best. At Nanjing he encountered a Dharma Master who was lecturing on Sutras. When Dharma Master Shenguang lectured, heavenly flowers showered down in profusion, and golden lotuses welled up from the earth. At the time, people who had opened the Five Eyes (see entry) could see this state occur when he was lecturing. That was a big response! But when Patriarch Bodhidharma arrived on the scene to take a look, he asked Dharma Master Shenguang, 'Dharma Master, what are you doing here?'

"Shenguang replied, 'What am I doing! I'm lecturing on the sutras and speaking Dharma to teach and transform living beings!'

"Patriarch Bodhidharma replied, 'You say you are lecturing, but what is black are the words and what is white is the paper. How can that be used to teach and transform living beings?'

"When Dharma Master Shenguang heard that, he said, 'Now you are slandering the Buddha and the Dharma. You are a despicable barbarian! You are a great demon.' After scolding him like that, Dharma Master Shenguang took his recitation beads, which were made of iron, and struck Bodhidharma with them. He aimed at Bodhidharma's head, but the Patriarch threw his head back, and so he was struck on the mouth. The blow knocked two of his teeth loose. Bodhidharma thought, 'If I spit these two teeth out on the ground, this place will undergo a terrible drought for three years.' That is what happens if a sage's teeth are knocked to the ground-a great disaster will occur there. If it didn't rain for three years, a lot of people would starve to death. He didn't want that to happen, and so he swallowed his two teeth instead of spitting them out. That is how compassionate he was. Then he left.

"After Bodhidharma left, the Ghost of Impermanence arrived with a summons for Dharma Master Shenguang. The ghost said, 'Dharma Master, today your life should end. We have come to invite you to King Yama's for tea.'

"Dharma Master Shenguang said, 'I lecture on the Sutras so well; I still have to die?'

"The ghost said, 'You lecture on the Sutras just fine, but you haven't ended birth and death.'

"The Dharma Master asked, 'Is there anyone in this world that King Yama does not govern? Is there anyone who has ended birth and death?'

"The Ghost of Impermanence said, 'Yes, there is someone.'

"'Who?'

"'The Dharma Master whose two teeth you just knocked out, that ugly monk, is someone whom King Yama has no control over. Not only does King Yama not govern him, when King Yama sees him, he bows before him.'

"'Oh! Then I must follow him and find him. I want to learn the method for becoming someone whom King Yama does not govern.'

"'Fine, I'll give you some time,' and with that, the Ghost of Impermanence let him go.

"Dharma Master Shenguang was in a terrible hurry. He didn't even take time to put on his shoes; he just grabbed them and ran barefoot.

"Meanwhile, Bodhidharma had met a parrot on the road. The parrot could talk. It said:

Mind Come from the West,
Mind Come from the West,
Please teach me the way
To escape from this cage.

"Bodhidharma thought, 'I came here to save people and it's not working out; at least I can save this parrot.' And so he taught him:

To escape from the cage,
To escape from the cage,
Stick both legs straight out.
Close both eyes tight.
That's the way to escape your cage.

"The parrot heard and understood. It pretended to be dead. It lay on the bottom of its cage with its legs stuck out still and its eyes closed tight, not moving, not even breathing. The owner found the parrot this way and took it out to have a look. He held the bird in his hand, peering at it from the left and right until he was convinced it was indeed dead. The only thing about it was, it was still warm. But it wasn't breathing. And so the owner opened his hand and in that instant the parrot was fully revived. Phrtttt! It flew away and escaped its cage.

"Dharma Master Shenguang pursued Bodhidharma all the way to Bear's Ear Mountain (Xiong Er Shan), which was in the Song range, the middle range of the five great mountain ranges of China. Bodhidharma was sitting there facing a wall, not speaking to anyone. Shenguang tried to talk to Bodhidharma, but the Patriarch completely ignored him. And so Shenguang knelt there. He knelt for nine years while Bodhidharma sat. After nine years of kneeling his skill was fairly well developed, but it had not yet been brought to realization. 'As "Able Wisdom"'-Huike-the name Bodhidharma gave Shenguang, 'he collected snow with one arm cut off.' How did his wisdom come to be 'able'? In the winter of the ninth year of kneeling, there was a great snowfall. The snow covered him as he knelt there. It reached clear up to his waist. Probably he was shaking with cold and decided to try to speak to the Patriarch again. 'Patriarch, please be compassionate and transmit the Dharma to me. It was a terrible mistake I made when I knocked your two teeth out. I realize now that you have Way virtue, that you are One Who Has Obtained the Way.'

"Bodhidharma asked him, 'What is falling outside?'

"'Snow.'

"'What color is the snow?'

"'Snow is white.'

"'When the snow turns red, I will transmit the Dharma to you.' This was a test. But by that time Shenguang could figure out what to do.

"'Fine,' he thought, 'You want red snow?' And so he took his precept-knife, which was carried by the ancients. It was to use if a situation ever arose in which one would have to break a precept. Rather than break a precept, one would prefer to use the knife to cut off one's own head. But now Shenguang grabbed the knife and sliced off one of his arms. The blood spurted out all over the place and colored the snow red. He took up a bunch of the red snow and went before Bodhidharma, holding it aloft to offer to him. 'See, the snow is red,' he said.

"Bodhidharma said, 'You have a bit of sincerity. My journey to China has not been in vain. Fine. I will transmit the Dharma to you.' Bodhidharma transmitted the Proper Dharma Eye Treasury, the Wonderful Mind of Nirvana, to Great Master Able Wisdom [Huike]. And so the First Patriarch and the Second Patriarch continued the life-pulse of the Buddha's teaching.

"'Six times he was attacked; not a hair of his was injured.' While Patriarch Bodhidharma was in China, people of various externalist cults and sects were jealous of him. They tried six times to poison him. The first five times he was not poisoned to death. The sixth time he was given poison he spit it out on a rock, and it split the rock in two. And so he thought, 'People are so jealous, I'd best enter the stillness (i.e., nirvana).' And so he pretended to enter the stillness. Then people buried him. But just at that time, in Northern Wei there was a government official named Song. At Zongling, at Zhongnan Mountain, he encountered Bodhidharma. The Patriarch was carrying one shoe in his hand. He said to Officer Song, 'There is a lot of turmoil in your country. You should return there immediately.'

"Song didn't think there was any problem in his country, but he returned just the same and found that indeed the Wei dynasty was being overthrown. 'Ah,' he thought, 'Bodhidharma's words are really accurate.' When he related the Patriarch's advice to others, they asked him, 'Where did you see Bodhidharma?'

"'I saw him just two days ago at Zonglin. He was carrying one shoe, and when I asked him where he was going, he said, "Back to India." He told me that our dynasty was in trouble, and he was right.'

"'You saw a ghost!' they told him. 'Bodhidharma has already been dead a long time.'

"'Where is he buried?' asked the official. 'Let's go see.' They opened the grave and there was nothing inside except for one shoe. 'With one shoe he returned West, to be remembered forever after.' He went back to India with one shoe. But the memory of him was left in Jung Gwo for people to hold ever after. They will never forget Patriarch Bodhidharma. His state was inconceivable." (VBS, June, 1984, pp. 1-3, 12)

(Source: Epstein, 2003: pp. 16 - 21)

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

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(as found in the scripture storehouse of the Indian Sanskrit-Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Nagarjuna, Ashvaghosha, Aryasura, Kumarajiva, Shantideva, Chandrakirti, Chandragomin, Vasubandhu, Asanga, Hui Neng, Atisha, Kamalashila, Dharmarakshita, Tsong Khapa, Thogme Zangpo, Patanjali, Sushruta, Charaka, Vagbhata, Nichiren, Hsu Yun, Hsuan Hua, Shen Kai, Tenzin Gyatso, Kyabje Zopa, Ajahn Chah, Vasant Lad, and other modern day masters. We consider them to be in accord with Master Hsuan Hua’s "Seven Guidelines for Recognizing Genuine Teachers"

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See also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, et al.

2. Moral Regulations School (Vinaya Pratimoksha Shila - Bodhisattva Pranidhana - Vajrayana-Samaya - Yogic Yama)

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5. Pure Land Devotional School (Bhakti Puja - Buddha-Bodhisattva Mindfulness and Nama Japa --
         Name Recitation of Buddhas Amitabha-Amitayus, Medicine Buddha - Bhaisajya Guru - Akshobhya,
         and Bodhisattvas: Avalokiteshvara-Guanyin-Chenrezig-Mahakala, Tara, Samantabhadra Universal Worthy,
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Compilation Sources for the Above Material on the Teachings of the Buddha:

Primary Compilation Source: Epstein, Ronald B., Ph.D, compiler, Buddhist Text Translation Society's Buddhism A to Z, Burlingame, California: Buddhist Text Translation Society, 2003. ISBN: 0881393533 Paperback: 284 pages. www.BTTSOnline.org www.Amazon.com
http://www.bttsonline.org/product.aspx?pid=118 http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20

Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw

Secondary Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is "guest", with no password.
http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.

Secondary Compilation Source: Ehrhard, Diener, Fischer, et al, The Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala Publications, 1991. 296 pages. ISBN 978-0-87773-520-5 www.Shambhala.com, http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20,
http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm

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Sarva Mangalam.
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Arya Bhikshu Shantideva’s Bodhisattvacharyavatara says:
Just as Manjushri works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my behavior become just like that.

For as long as space remains,
And for as long as wandering beings remain,
May I too remain for that long,
Dispelling the sufferings of wandering beings.

(Like Ananda says in the Shurangama Sutra introduction to the Shurangama Mantra,
"And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.)

Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the Bodhisattva assembly,
May wandering beings enjoy happiness.

May the teachings,
the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect.

Updated May 10, 2008

1) Chinese Mandarin: pu ti da mo , Skt. bodhidharma.

See also: Chan School, lineage, Huineng (Patriarch).

Buddhist Text Translation Society (http://www.BTTSonline.org) References: VBS #169, June, 1984, pp. 1-3, 12; PS 8-16; SS VII 54-55.

Bodhidharma (Bodhi Dharma) 胡子, 菩提達磨, 達摩

Source: http://buddhism-dict.net/ddb/indexes/person-ind.html

達摩

[Pronunciations]

[py] Dámó
[wg] Ta-ma
[hg] 달마
[mc] Dalma
[mr] Talma
[kk] ダルマ
[kk] タツマ
[hb] Daruma
[hb] Tatsuma
[qn] Đạt ma

Meanings

[Basic Meaning:] dharma

Senses:

Chinese transliteration of the Sanskrit, usually translated as 法. [cmuller]

This compound is used in the names of various Indian Buddhist masters who works held influence in China. [cmuller]

The most common usage in a name as described above, is in that of Bodhidharma, the legendary first patriarch of Chinese Chan Buddhism who came from India 'not to teach words and letters' but to "transmit the teaching that is outside of the scriptures." He is the putative author of a text called the Two Entries and Four Practices (二入四行). He is also known by the posthumous title of 圓覺大師. [cmuller]

Also see information contained under 達磨. [cmuller]

〔五分律 T 1421.22.29c17, 大日經 T 848.18.5a12, 六祖大師法寶壇經 T 2008.48.363c17 〕

[Dictionary References]

Zengaku daijiten (Komazawa U.) 831c
Iwanami Bukkyō jiten 555
Japanese-English Buddhist Dictionary (Daitō shuppansha) 45a/49
Bukkyōgo daijiten (Nakamura) 936c
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1161
Bussho kaisetsu daijiten (Ono) ⑬41c*
Bukkyō daijiten (Mochizuki) (v.1-6)4540b, (v.9-10)978c

The rights to textual segments (nodes) of the DDB are owned by the author indicated in the brackets next to each segment. For rights regarding the compilation as a whole, please contact Charles Muller. Please do not reproduce without permission.

Source: http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?90.xml+id('b9054-6469')

菩提達磨

[Pronunciations]

[py] Pútídámó
[wg] P'u-t'i-ta-mo
[hg] 보리달마
[mc] Boridalma
[mr] Poridalma
[kk] ボダイタツマ
[hb] Bodaidatsuma
[qn] Bồ đề đạt ma

Meanings

[Basic Meaning:] Bodhidharma

Senses:

(d. 536 ?) Abbreviated as 達摩. The putative founder of the Chan school 禪宗 in China. He is said to have come from India to teach the direct transmission from mind to mind, not relying on scriptural sources 不立文字. The Chan school records him as having passed his enlightenment down to a succession of disciples, who are called the patriarchs of the Chan school. [cmuller]

〔六祖大師法寶壇經 T 2008.48.345c10 〕

[Dictionary References]

Zengaku daijiten (Komazawa U.) 1152b
A Glossary of Zen Terms (Inagaki) 17, 436
Japanese-English Buddhist Dictionary (Daitō shuppansha) 18a/19
Japanese-English Zen Buddhist Dictionary (Yokoi) 28
Zen Dust (Sasaki) 236, 398
Fo Guang Dictionary 5207
Ding Fubao
Bussho kaisetsu daijiten (Ono) ⑨428d
Index to the Bussho kaisetsu daijiten (Ono) 604
Bukkyō daijiten (Mochizuki) (v.1-6)4670b,258a,2806b,4262a
Bukkyō daijiten (Oda) 1632-2

Source: http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?83.xml+id('b83e9-63d0-9054-78e8')

胡子

[Pronunciations]

[py] Húzǐ
[wg] Hu-tzu
[hg] 호자
[mc] Hoja
[mr] Hoja
[kk] コシ
[kk] コス
[hb] Koshi
[hb] Kosu
[qn] Hồ tử

Meanings

[Basic Meaning:] Bodhidharma

Senses:

[Soothill] "Hun, or Turk, a term applied to the people west and north of China; a nickname for Bodhidharma 達磨." [cmuller ; source(s): Soothill]

〔高僧傳 T 2059.50.386b10 〕

[Dictionary References]

A Glossary of Zen Terms (Inagaki) 211
Bukkyōgo daijiten (Nakamura) 348c, 348d
Ding Fubao {Digital Version}
Han'guk bulgyo inmyeong sajeon (Yi) 94
Bukkyō daijiten (Oda) 464-3
Soothill 312

Source: http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?80.xml+id('b80e1-5b50')

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

See also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, et al.

Compilation Sources for the Above Material on the Teachings of the Buddha:

Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw

May the teachings,
the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect.

Updated May 10, 2008