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Tyler Dewar, ""

Avalokiteshvara (Tib. spyan ras gzigs/"Chenrezi") is a bodhisattva-deity who symbolizes compassion and wisdom. Within the pantheon of deities of the Tibetan Buddhist tradition, Avalokita is considered the sovereign deity of Tibet, the "protector of the Land of Snows." In the mahayana teachings of the Buddha, Avalokita appears as a bodhisattva who participates in many dialogues with the Buddha such as the Heart Sâtra. In the vajrayana, Avalokita is a wisdom deity, or yidam. The yidam is a representation of the qualities of the true nature of mind with whom the meditator aligns his or her mind in order to make those qualities manifest. In particular, Avalokiteshvara is taught most frequently in connection with the qualities of loving-kindness and compassion. THE PRESENT TRANSLATIONS The two Kagyu commentaries on the practice of Avalokiteshvara presented in this volume are based on the famed practice liturgy or sÏdhana ("means of accomplishment") of Avalokiteshvara entitled All-Pervading Benefit of Beings (Tib. ‘gro don mkha’ khyab ma/"drodön kha-khyabma"), written by the great Tibetan siddha and folk hero Thangtong Gyalpo. In addition, included here is a translation of The Thirty-Seven Practices of Bodhisattvas by Ngulchu Thogme, and a praise to Avalokiteshvara by the Indian master Chandrakirti in English only. The Dzogchen Ponlop Rinpoche has graciously contributed an introductory article, Entering the Trainings in Compassion, to provide the reader with a context in which to encounter these vast and profound texts. For scholars and students of the Tibetan language, the original Tibetan texts of the main translated works have also been included. The first commentary to the Avalokiteshvara sÏdhana, by Jamgon Kongtrul Lodrö Thaye,! is written in the form of instructions to teachers who wish to confer the reading transmission for the practice of Avalokiteshvara. In this context, Kongtrul thus also provides comprehensive and practical instructions for the student. Beginning with the transmission history of the practice, Jamgon Kongtrul then guides the reader through precise stages of the approach to the practice of Avalokiteshvara. These stages may easily be broadened to apply to all dharma practice in general: reflecting on impermanence and suffering; taking refuge; engendering bodhichitta, the heartfelt wish to attain full awakening for the benefit of others; and engaging in the profound and unique method for bringing this wish to fruition—the meditation and recitation of Avalokiteshvara. Though this text details the conferring of the reading transmission for Avalokiteshvara, it should be understood by the reader that one must have the formal authority of one’s lineage masters in order to give or obtain such a reading transmission.

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