Vairotsana  Foundation is a 501(c)(3) religious organization  established in 1996 under the spiritual guidance of Tibetan Meditation  Master, the Venerable Bhakha Tulku Rinpoche. Vairotsana Foundation has three meditation teachers on staff and is dedicated to  preserving the spiritual teachings of the Nyingma tradition of Vajrayana  Buddhism through research, translation of ancient Tibetan Buddhist  texts, and teaching Vajrayana meditation practices and ritual. We  offer spiritual services, prayers, and meditation instruction to  everyone at no charge. The center is supported solely through  donations.

Why the name Vairotsana?

Bhakha Rinpoche chose Vairotsana as the name of our Foundation for many reasons:

Vairotsana the Translator was instrumental in the establishment of Buddhism in Tibet. His greatness was due to his tireless travel to India to study  various scriptures, as well as to the many aspirations he made in his  previous lifetimes to benefit beings by the authentic translation of the  Buddhadharma. Hence, we invoke his name and blessing as we establish  Buddhadharma here in the West.

Among the many translators who lived at the dawn of the Buddhadharma  in Tibet, Vairotsana was acclaimed as the King of Translators. Then and  now, he continues to be a source of inspiration and blessing to all  great translators, who take him as their model for capturing the true  essence of a text, which is the hallmark of authenticity.

For centuries, Tibetans have preserved all of the ancient tantric  teachings that Vairotsana translated. Such teachings as Dzogchen, the  “Great Perfection,” can bring enlightenment in a single lifetime; that  their translation remains fresh and perfectly authentic to the present  day is due, in large part, to Vairotsana’s blessing and kindness, and to  the accuracy of his craft.

By invoking his name, our Foundation invites Vairotsana’s presence  and blessing, to fulfill his aspiration here and now. And so, with every  Dharma teaching that is given in English comes his great blessing, that  we may practice as authentically in this period of transition of the  Dharma from East to West as was done at the time of its transition from  India to Tibet.

It is Bhakha Rinpoche’s deepest wish that the Vairotsana Foundation  be a source of inspiration in the firm establishment of Buddhadharma in  the West — just as Vairotsana, himself, was so influential in the  establishment of Buddhadharma in Tibet.

To this end, it is Bhakha Rinpoche’s wish that Vairotsana Foundation,  through the blessing of Vairotsana himself, assist in the authentic  translation into English of important texts, particularly those which,  even in their Tibetan version, are rare or nearly lost.

Finally, by calling our center the Vairotsana Foundation, we  acknowledge Bhakha Rinpoche’s own source incarnation, as well as affirm  his vision of our Dharma center.

A Short Biography of Vairotsana

Vairotsana is considered the  sublime translator of Tibetan Buddhism. He translated numerous texts of  sutra and tantra, and his scholarship and skill are far more exalted  than that of all other translators in the history of the transmission of  Buddhism from India to Tibet. The great translator, Ngog Lotsawa, of  the latter translation period, said: “Vairotsana is equal to the ends of  the sky; Ka and Chog (referring to Kawa Paltseg and Chogro Lu’i  Gyaltshen, of the early translation school) are like the sun and the  moon; Rinchen Zangpo (who began the new translation period) is like the  dawn star; and we are merely fireflies.”

A contemporary of Guru Padmasambhava, Vairotsana was born at Nyemo  Chekhar in Tsang province. His father was Dorje Gyalpo of the Pa Gor  clan, and his mother was of the Treka clan. In early childhood,  Vairotsana displayed many miraculous powers such as flying in the sky,  making imprints on rocks, and foresight.

In accordance with the prophetic advice of Guru Padmasambhava, the  great Dharma king, Trisong Deutsen, asked Vairotsana to become a  translator. He became one of the first seven Tibetans to take bhiksu  vows, the full monastic ordination, from Shantaraksita. His ordination  name was Vairotsanaraksita. When he received the empowerment of Ka Gyed  from Guru Rinpoche, his flower fell on the Mandala of Modpa Trag Ngag.  At the command of the king, Vairotsana and the monk Leg Trub of Trang  province went to India in search of Dharma teachings. On the way, they  encountered 57 near-fatal challenges, but they ignored the obstacles and  finally reached India. They met Sri Singha at the forest of Tsan Den  Silched, and during the night they spent with him, they received, in  utmost secrecy, the sacred teachings of Semde.

Vairotsana wrote down the 18 tantras of Semde on white cotton with  the milk of a white cow so that people would not see the texts. When he  wanted the manuscript to be read, he held it over smoke and the text  became visible. The monk Leg Trub was satisfied with what they had  accomplished, and he departed for Tibet. On his return voyage, he was  killed by road guards.

Vairotsana requested more teachings from Sri Singha, and he received  the complete teachings and instructions of all 60 tantras of Semde, and  was also taught the three categories of Longde. He received the  teachings of the six million four hundred thousand tantras of Dzogpa  Chenpo from Garab Dorje (the first Dzogchen master to teach in human  form) in pure vision, as well as blessings from Manjushrimitra (Jampal  Shenyen) in his illusory wisdom body.

When Vairotsana finally reached Tibet by swift-footed power, he gave  the King common teachings in the daytime and secret teachings at night.  After the founding of Samye Monastery, Guru Padmasambhava, Abbot  Shantarakshita, Vimalamitra, and Vairotsana oversaw all of the  translations made from Sanskrit into Tibetan by many translators and  panditas. During this time, of all Guru Padmasambhava’s disciples, 25  were so exceptional that they equaled Padmasambhava’s own realization.  Vairotsana was one of them. At some point, because of the power and  wrong aspirations of Queen Ts’he Pong Za and certain wicked ministers,  the king was forced, regretfully, to banish Vairotsana to the Gyalmo  Ts’hawa Rong region, on the border of Tibet and China. While in exile,  Vairotsana converted the king, his ministers, and the population of Gyal  Rong to Buddhism.

Prince Yudra Nyingpo, who was the rebirth of the monk Leg Trub of  Tsang, became one of Vairotsana’s principal disciples and a well-known  scholar and accomplished master. Later, Yudra Nyingpo came to Samye  Monastery and met Vimalamitra.

At Vimalamitra’s request, the king invited Vairotsana to return to  Tibet. On the way there, Vairotsana met Pang Gen Mipham Gonpo, who was  eighty-five years old, and he gave him teachings. Because of Mipham  Gonpo’s advanced age, he could not sit in meditation posture, so he used  a meditation cord and support stick in order to sit up straight and  remain motionless. The old man soon attained Ja Lu, the rainbow body, by  meditating on Dzogpa Chenpo. Of all of Vairotsana’s many disciples,  Mipham Gonpo, along with Yudra Nyingpo, Nyag Jnanakumara, and Sherab  Drolma from Li, become his chief disciples.

Later, at Sherab Drolma’s request, Vairotsana went to the country of  Li. From there, he went to the Bha Shing forest of Nepal, where he  attained the rainbow body. Among Vairotsana’s numerous incarnations was  Dorje Lingpa, one of the five kingly treasure revealers. You can read in  more detail in Bhakha Rinpoche’s biography how his own incarnation  traces back to Dorje Lingpa. Many of Bhakha Rinpoche’s previous  incarnations were likewise recognized by great masters as Dorje Lingpa’s  incarnation.

In particular, the eighth Bhakha Tulku, Rigdzin Khamsum Yongdröl, was  known not only as a united incarnation of Dorje Lingpa and Pema Lingpa,  but also as an incarnation of Vairotsana. The Entrustment Prophesies of  the Dzogchen Chigchö Kündröl of the Dharmaraja Rinchen Lingpa, state as  follows:

Later, during the final time, when the oral lineage is disappearing,

The practice of the teaching that was blessed by Vimalamitra

Will be spread by three incarnations of Vairocana [Vairotsana]:

One will manifest as a child, one as a young man, and one as an old man.

This prophecy, as interpreted by the omniscient Jamyang Khyentse  Wangpo, is understood as meaning that the “old man” is Jamgön Kongtrül  Lodrö T’haye; the “young man” refers to Pawo Chogtrul; and the “child”  refers to this incarnation of Bhakha Tulku.

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