Clarifying The Meaning Of The Argo And Consecration Rituals

About the Author Jetsun Dragpa Gyaltsen (1847-1216) was one of the five founding masters of the Sakya school of Tibetan Buddhism Renowned for his spiritual accomplishments and songs of realisation, Dragpa Gyaltsen was instrumental in developing the tantric teachings of his tradition.

Among Dragpa Gyaltsen's many writings, his explanation of the arga and consecration rituals represents an important milestone in this genre of literature, being one of the earliest and at the same time most influential treatments of this subject. This publication contains the Tibetan original, translated and introduced by Yael Bentor.

Foreword The entire Buddhist path is contained in the two complementary components of method and wisdom. Wisdom is the liberating insight into the real nature of things, and method represents the skilful means used to bring about this insight. In the vehicle of the Secret Mantra, skilful means becomes extremely important as there are virtually no limits to the creativity that the awakened mind uses to bring others to spiritual maturity.

One of the means common to all traditions is the construction of representations of the enlightened body, speech and mind. Connecting with these representations, on any level of experience, establishes an important connection between a person and his or her fundamental potential for full awakening or buddha nature. It opens the door to profound experiences which have the power to reveal the nature of the enlightened state. In the Vajrayana, the construction of representations of enlightenment is followed by elaborate rituals of consecration. These rituals are another set of skilful means used to activate the spiritual power of these representations by inviting wisdom beings to permanently reside in them. Once consecrated, such representations are therefore considered to be not mere symbols but actual forms of enlightenment and thus worthy of receiving offerings and being venerated.

The text translated by Yael Bentor for this publication is of particular importance to us as it was composed by one of the founders of our tradition, Jetsün Dragpa Gyaltsen (1147-1216), and represents one of the earliest scriptures of this genre of literature on consecration rituals.

Introduction The composition translated here is one of the earliest Tibetan works on the rituals used to consecrate stupas and images. This work is one that would inspire and serve as the basis for numerous consecration manuals written in Tibet in generations to come. Though stupas and images as such are surely holy objects, without being consecrated they cannot serve in their roles as receptacles (rten). In the Tibetan language sacred objects-including stūpas, images, temples, books, paintings, emblems and so forth-are collectively called receptacles. since they contain or are repositories of the sacred and as such are worthy of worship. For this reason every kind of receptacle from the tiniest image to the full-sized temple is consecrated by Tibetan lamas.

The Tibetan word translated as consecration, rabné, like the Sanskrit pratistha, carries multiple meanings including standing firmly. steadfastness, stability while an important meaning of the related verb is to establish. In the case of consecration this verb does not refer to the receptacle, but to the Buddhas established in the receptacle and to their firmly remaining in it as long as samsara lasts.

Our author Jetsün Dragpa Gyaltsen explains why Buddhas are established in stūpas or images. While reading his explanation please bear in mind that the word translated here as consecration connotes the meanings establishing and firm remaining as well.

**Contents and Sample Pages**