THE ENLIGHTENMENT OF

YESHE TsoGYAL

1
BY N \M-MKHA I SN) Jt-:G-PO

TR.\NSLnr:o BY T\RTHANG Tur.Ku

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'Inc Land of Tibet : Home of Ye-shes mTsho-rgyal

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Bod-kyi jo-mo ye-shes mtsho-rgyal-gyi mdzad cshul

rnam-par-thar-pa gab-pa mngon byung
rgyud-mangs dri-za'i g lu phreng bzhugs-so
 Mother of Knowledge:

The Enlightenment of Ye-shes mTsho-rgyal

Plate 1: \'(fhitc T:ir:i
 Mother of Knowledge:
The Enlightenment of Ye-shes mTsho-rgyal

Text by
Nam-mkha'i snying-po

Oral Translation by
Tarthang Tulku

Edited by Jane Wilhelms

Dharma Publishing
4 TIBETAN TRANSLATION SERIES

Copyright © 1983 by Dharma Publishing.

All rights reserved. No pare of chis book, including cexc,
arc reproduction~. and illuscracions, may be reproduced
in any form wichouc written permission. For information, write:
Dharma Publishing, 2425 Hillside Avenue, Berkeley, CA 94704

Library of Congress Cataloging in Publication Data

Nam-mkha'i snying-po, 8th/9th cent.
Mother of knowledge.
(Tibetan translation series)
Translation of Bod kyi jo mo Ye-ses Mcsho-rgyal gyi
mdzad cshul rnam par char pa gab pa mnon byun rgyud
mans dri za'i glu phren.
Includes index.
I. Ye-ses-mtsho-rgyal, Sch cent. 2. Lamas-China-
Tibec-Biography. 3. Yogis-China-Tibet-Biography.
4. Yoga (Tanrric Buddhism) I. Tarrhang Tulku.
II. Wilhelms, Jane. III. Tide. JV. Series
BQ998.E757N35 l 3 1983 294.3'923'0924 {BJ 83-23208
ISBN 0-913546-90-9
ISBN 0-913546-91-7 (pbk.)

Typeset in Focotronic Garamond wich Garamond Open Initials.

Printed and bound in the Unired Scates of America by Dharma Press,
2910 San Pablo Avenue, Berkeley, California.

98 7 6
 Dedicated to all Dharma students
inspired by the Vajrayana teachings
 Table of Contents

Publisher's Preface XVII

Publisher's Introduction XXI

Prologue 5

Chapter 1 Ye-shes mTsho-rgyal Sees That the 11

Time Has Come for Her to Teach
and Appear in the World
Chapter 2 The Arrival and Manifestation of 15
Ye-shes mTsho-rgyal in the Land of Tibet

Chapter 3 Ye-shes mTsho-rgyal Recognizes the 21

Impermanence of All Things
and Relies Upon a Teacher
Chapter 4 Ye-shes mTsho-rgyal Asks Her Teacher 33
for Instruction in the Dharma
Chapter 5 The Manner in Which 79
Ye-shes mTsho-rgyal Did Her Practices

XI
= ~ "'-

Chapter6 A Summary of the Auspicious Signs Which 111

Occurred as Ye-shes mTsho-rgyal Practiced
and the Siddhis She Manifested
After Achieving Realization
Chapter 7 The Manner in Which Ye-shes mTsho-rgyal 117
Acted co Benefit Sentient Beings
Chapter 8 How Ye-shes mTsho-rgyal Reached Her Goal, 167
Achieved Buddhahood, and Entered
the Expanse of All That Is

Glossary 221

Index 237

XII
 List of Sacred Art

Color Places

Plate 1: White Tara VI

Plate 2: Ye-shes rnTsho-rgyal XVI

Plate 3: Guru Padrnasarnbhava and 25 Disciples 2

Line D rawings : 9 Manifestations of Padrnasarnbhava

Padrna 'byung-gnas 4
Orgyan rD o-rje 'chang 10
Padrnasarnbhava 14
Blo-ldan rnchog-sred 20
Padrna rgyal-po 32
Nyi-rna 'od-zer 78
Guru Sakya seng-ge 110
Seng-ge sgra-sgrogs ll6
rD o-rje gro-lod 166

XIII
Place 2: Ye.shes mTsho-rgyal
 Publisher's Preface

,vr hen I first came to this country, and before there were so
W many large and difficult projects to take up so much of my time,
I was able to give regular Tibetan and philosophy classes. A few of my
students kept up their studies, and I recommended various texts for
them to read in Tibetan. J ane Wilhelms, one of these students, began
to read the life of Ye-shes mTsho-rgyal. As her interest in the text
increased, I encouraged her to translate certain passages, and gave her
guidance as she proceeded. Eventually we decided that a translation of
the whole work would give Dharma students a valuable resource for
understanding the authentic T ibetan Buddhist tradition.

Once we began work on the translation, I read the text aloud to

Jane, and provided a word for word translation. T his process continued
for some time, but in 1978, as work began on the Nyingma Edition of
the bKa'-'gyur and bsTan-'gyur, we had to set this project aside, along
with many others. When we resumed work on the text this year, I once
again reviewed difficult passages in detail. Later, Deborah Black and
Leslie Bradburn edited the completed manuscript.

Rendering the life of Ye-shes mTsho-rgyal into English has been a

difficult undertaking. The Tibetan is in the old style, and contains a
mixture of prose and poetry which is rich in images and examples that
have no parallel in Western culture. There are many esoteric terms and

XVII
descriptions for which there are no meaningful English equivalents.
Most important, even the simple narrative contains multilevel mean-
ings, and it is impossible for the translation to present them all.

Faced with these difficulties, we have decided to present the tex t as

clearly and simply as possible. Ye-shes mTsho-rgyal's life story is a
revelation of spiritual transformation, and the original Tibetan reveals
the depth of her experience, the inner meaning of her initiations, and
her visionary understanding. Tibetans have spent hundreds of years
finding ways to express the power and richness of such experience
within the constraints of language, and, at the time this book was
written, possessed a terminology developed for precisely this purpose.

Until the English language develops similar resources, we felt that

the inner beauty and wonder of Ye-shes mTsho-rgyal's life story would
shine forth most clearly through a direct and straigh tforward presen-
tation. Pursuing the esoteric implications of the text would only risk
confusion. And in any case the conceptual mind would find itself
unable to grasp the significance of much of what was being said. Still, it
is good to bear in mind that a translation of this work on the esoteric
level would look very different.
Even in terms of simply presenting the narrative of the story, I do
not feel that we have always been completely successful. Although we
have presented a number of the most important technical terms in a
g lossary, this does not resolve every problem or remove every imper-
fection. In the future, when Western students of Tibetan and the
Dharma have gained more experience with this kind of work, we can
hope to do better. Yet there is no reason to delay publication for years
by chasing after perfection. Our readers have been waiting many years
for this work, and I sincerely believe that its publication can be of
benefit.

H owever, readers of the life of Ye-shes mTsho-rgyal should also bear

in mind that the experiences and the practices undertaken by Ye-shes
mTsho-rgyal on her path toward realization can only be successfully
carried out by those with proper preparation. Even then, the guidance
of an established and qualified spiritual teacher, one who is a complete

XVlll
master of the tradition, is essential. The risk for anyone attempting to
pursue such practices on their own, or without full preparation, is
simply too great.

I would like to dedicate this book to all Dharma students interested

in the Vajrayana path. Studying the life of Ye-shes mTsho-rgyal, they
will find an excellent example of the relationship between student and
teacher and the importance of devotion.

XIX
 Publisher's Introduction

l n 1958, when I was still in Tibet, I visited an area known as

.! Dar-yangs rdzong. There in a beautiful valley is located the cave
used for meditation by gNubs-chen Sangs-rgyas ye-shes, a great practi-
tioner and holder of the Vidyadhara lineage of the Tantrayana, and a
direct disciple of Padmasambhava. Not far from there is Brag-dmar, the
palace of the eighth century Dharma King Khri-srong lde'u-btsan,
who invited Padmasambhava to Tibet. Close to the palace is a rugged
canyon, and at the top of the canyon are many large caves used for
centuries by meditators. At the bottom of the canyon is a lovely
village. Tall trees grow there, like willows but with distinctive silver
leaves; nearby is a small lake. It is here that the great yogini Ye-shes
mTsho-rgyal was born, more than twelve hundred years ago.
Ye-shes mTsho-rgyal was the youngest of three daughters born to a
local nobleman. She was a reincarnation of the goddess Sarasvati, and
many miraculous events cook place at her birth. One in particular
seized the imagination of her family: The small lake that bordered on
their village suddenly expanded greatly in size. From this, her father
gave his daughter the name mTsho-rgyal, which means 'vast ocean'.
The name Ye-shes, which she received later, refers to unending pri-
mordial wisdom. In Sanskrit her name would be J nanasagara.

XX!
--~-- - -- - ----~ '--------·---

Ye-shes mTsho-rgyal was so unusually beautiful that by the time she

was twelve years old, suitors from all the surrounding regions had come
to seek her hand in marriage. Her parents feared that a decision in favor
of one of the powerful lords would provoke the wrath of the others,
and in the end, they decided that they would have to send Ye-shes
mTsho,rgyal away.

Until that moment, the young girl had lived an idyllic life, but now
her fortune rapidly changed. Sent away from home, her wishes to lead a
life devoted co religious practice brushed aside, Ye-shes mTsho-rgyal
tried to escape into the mountains, but to no avail. For several years she
suffered greatly, until at last she came to the attention of King
Khri-srong lde'u-btsan, who took her as one of his gueens. Soon after,
to show his faith in the Dharma and in Padmasambhava, the king
symbolically gave his teacher his entire kingdom, and allowed
mTsho-rgyal to go with Padmasambhava as the Guru's disciple. Thus,
by the age of sixteen the fortunate girl had become a student of the
greatest tantric master of the age.

Once she had become Padmasambhava's student, Ye-shes mTsho-

rgyal soon mastered the basic teachings of the Siitras and the sastras.
After she matured her understanding in the inner, outer, and esoteric
teachings, she was given the complete teachings of the inner Tantras,
the Maha, the Anu, and the Ati, and in particular the oral teachings of
the A ti yoga, known in Tibetan as rDzogs-chen. She also received from
Padmasambhava the mKha'-'gro snying-thig, the heart of the 4akini
teachings.

After achieving great realization, Ye-shes mTsho-rgyal devoted her

life to instructing others and encouraging them in their practice;
although she underwent many hardships herself, she overcame even
the greatest obstacles for others. She brought inconceivable benefit co
so many people, it is difficult to imagine how much suffering she
removed from the world. Her songs of realization brought her listeners
immediate understanding, and her very presence radiated joy. She
performed many miraculous deeds, only a small number of which are
recounted in this volume. She had many other wonderful gualities as

XXII
well, some beyond human expression. Perhaps in another time and
place it will be possible to say more about these.

Her intelligence, perseverance, devotion, and pure motivation all

were exceptional, even in the company of the many accomplished
masters who were Padmasambhava's disciples. As well as being the
most important woman in the rNying-ma lineage, truly Ye-shes
mTsho-rgyal was one of Padmasambhava's greatest disciples. She
occupies a place of central importance within the Vajrayana and es-
pecially che lineage of Padmasambhava, the great teacher who em-
bodies the enlightened state. For Ye-shes mTsho-rgyal received all of
Padmasambhava's teachings, as if the contents of one vessel were
poured into another. Traditionally she is compared co a crown, a jewel,
a leader, and a guide. Her accomplishments and realizations have sel-
dom been egualled, and the merit of her actions is beyond description.

Bue Ye-shes mTsho-rgyal is by no means the only important woman

in the tradition. As Padmasambhava himself said: "Male or female-
there is no great difference. But if she develops the mind bent on
enlightenment, co be a woman is better." The female energy is es-
pecially respected in Padmasambhava's lineage, having a special place
in the enlightened transmission-for it could be said that all of
Padmasambhava's teachings came co us through Ye-shes mTsho-rgyal.

She is one of che greacesc in che tradition of chose who preserved

Buddhist texts, especially the esoteric cexcs of the rDzogs-chen tradi-
tion. Teachings of both the oral and treasure tradition passed through
her; and after Padmasambhava left Tibet, Ye-shes mTsho-rgyal and
gNubs-chen Sangs-rgyas ye-shes worked closely together to transmit
the teachings of the heart of realization, which are necessary for the rest
of the teachings to bear fruit.

One of the most important concribucions Ye-shes mTsho-rgyal

m1de to future generations was in regards to the gter-ma rexes. The
gcer-ma are treasures of many different kinds, including special kinds
of teachings, texts, ritual objects, and relics which were concealed for
the use of future generations. A great many of the gter-ma, and the most
important of the gcer-ma rexes, were concealed by Padmasambhava

XXIIJ
and Ye-shes mTsho-rgyal for the purpose of transmitting the esoteric
aspect of the three inner tantras.

Under the direction of Padmasambhava, Ye-shes mTsho-rgyal tran-

scribed many of these teachings, and concealed them in the appropriate
places, thus making it possible for later masters, themselves reincarna-
tions of disciples of this great master, to rediscover them and make
them available to others in the future. The most important gter-ma
texts were preserved through Ye-shes mTsho-rgyal's inspiration and
activity and are thus in the direct lineage of her teachings and her
blessings. In this way, the heritage of Padmasambhava was preserved
and protected throughout the centuries, and the direct path of his
teachings was kept open.

Thus the gter-ma treasures figure prominently in the rNying-ma

teaching tradition. Concealed at the time of Padmasambhava, they are
found not only in Tibet, but all over the world; in fact, they can be
thought of as existing throughout time and space. Preserved in their
original form, protected from the distortions and mistakes that so often
arise from centuries of interpretations and recopyings, the gter-ma
texts retain their true meaning, remaining pure and fresh, and present a
direct path to enlightenment.

The rNying-ma tradition recognizes one hundred and eight great

gter-ma masters, the first of whom appeared several centuries after the
time of Padmasambhava. There are many additional gter-ma masters,
who also found texts tracing directly to Padmasambhava. Some of
these texts had been transcribed in their entirety and hidden away;
others had been written in qakini language, a kind of code accessible
only to the discoverers through meditative awareness. Most of the
gter-ma texts fall into this latter category, and the gter-ma masters, in
order to make these texts accessible to ochers, first needed co rewrite
them in language understood by a more general audience.

Although the tradition of the gter-ma treasure texts ensured the

continued transmission of many of the teachings, a large number of the
gter-ma were lost again soon after their revelation. Over a period of a
thousand years and more, there appeared innumerable treasure texts

XXIV
which were revealed by hundreds of gter-ma masters- many of whom
lived only a short time and had only a few students co carry on their
lineages. With the treasure texts appearing in so many different times,
places, and circumstances, only the works found by the major gter-ma
masters and the works gathered into great collections were certain to
survive.

Fortunately, lace in the nineteenth and early in the twentieth cen-

tury, many of the major and minor gcer-ma cycles, important sup-
plementary teachings, and information on initiations and instructions
for practice, were searched out and preserved for posterity. This was due
to the work of three great masters: mChog-gyur bde-chen gling-pa, his
major disciple :Jam-dbyangs mkhyen-brtse'i dbang-po, and mKhyen-
brtse's principal disciple Kong-sprul blo-gros mcha'-yas. Although
mKhyen-brcse'.i dbang-po (1820-1892) and Kong-sprul (1811-1899)
were technically members of the bKa'-brgyud-pa school, they were
also leaders of the ris-med movement which accepted the teachings of
all the schools of T ibetan Buddhism, thus reversing the sectarian
tendencies of the previous century. The result of their work in collect-
ing and bringing order co the gcer-ma teachings is the Rin-chen gter-
mdzod, the 'Great Scorehouse of Treasures'.

A massive collection in sixty volumes, the Rin-chen gter-mzdod

contains many of the smaller basic texts of the major gter-ma cycles,
sadhanas, and other essential teachings. The entire collection was
printed in at least two editions in Tibet, both published under the
auspices of bKa'-brgyud-pa monasteries. The mTshur-phu Monastery
edition, published by the fifteenth Karma-pa mKha'-khyab rdo-rje,
contains three extra volumes of information on the life of Kong-sprul
as well as on the history and contents of the gter-ma. The dPal-spungs
edition of Kong-sprul's "Five Treasures" contains the Rin-chen gter-
mdzod in sixty volumes. Recently this treasury has been reprinted in
Bhutan, and is now again available.

Large as it is, the Rin-chen gcer-mdzod contains only a sample

of the rich teachings available through the inspiration and vision of
Padmasambhava. It would have been very difficult to include them

XXV
all, for there are eighteen different types of grer-ma, and the rexes
alone contain thousands of iniciacions, sadhanas, and practices. Thus
many grer-ma texts are not included in the collection-some, such as the
collections of the major rexes of the great gcer-ma masters, because they
were widely available, others because copies could not be found.

Why are there so many gter-ma teachings? The gcer-mas were

specifically fashioned for a variety of times and circumstances in order
to meet che needs of people living in different eras and cultures, and
having different types of karma and ways of understanding. These
teachings were designed ro directly couch the heart, co help the process
of awakening realization. When one practices these teachings with
total devotion and surrender, it becomes possible co transform body,
speech, and mind.

In these troubled times of che Kali Yuga, when there is so much

confusion on both global and individual levels, it is especially impor-
tant co make such teachings available. These teachings which come co
us through Ye-shes mTsho-rgyal are direct and pure representations of
che Vidyadhara lineage; they are very powerful, easily healing suffering
and removing obscuracions, promoting peace and unity.

It is good co remember that it is through a woman chat these

teachings have come down co us; and chat che great Buddhist teachers
have always emphasized che importance of the wisdom nature of
women. The <Jakin is chat helped to spread the teachings and helped che
practice of Buddhism during che rime of Padmasambhava are available
to help us today. As Ye-shes mTsho-rgyal herself cold her disciples as she
was leaving co join Padmasambhava in the Southwest: " I have not
died; I have nor gone anywhere. Pray to me-even ifl do nor appear in
person, I will give the desired siddhis co those with one-pointed
devotion."

Just by opening our hearts to the Buddhist teachings of love and

compassion, we can bring their blessings into the world today. A
sadhana does noc have to be elaborate or difficult robe effective; nor all
such practices are as difficult as the ones Ye-shes mTsho-rgyal under-
took. Nor are Padmasambhava's teachings confined to space and time;

XXVI
as he himself said: " I am never far from those with faith; or even far
from those without it, though they do not see me." Our practice can be
as simple as visualizing Padmasambhava and Ye-shes mTsho-rgyal
cogether. With this clear practice we can bring their presence into our
lives; we can invite their teachings into our hearcs.

Through visualizing the unity of Padmasambhava and Ye-shes

mTsho-rgyal, the outer and inner aspects of experience flow together,
deepening into a unity of subject and object, male and female, self and
world, student and teacher. In this way the sense of isolation imposed
by the self struggling to survive in the hostile world of the Kali Yuga
is transcended.
Though this is a very simple sadhana, it can open the heart, enabling
us to overcome obstacles to understanding, penetrate all samsaric
illusions, and break the karmic chain that binds us to suffering. We can
learn to recognize and value our own enlightened nature as we
experience an inner awakening. With faith and devotion, we can enter
the mandala of teachings established by Padmasambhava and trans-
mitted through Ye-shes mTsho-rgyal, and receive specific knowledge
and blessings which have a power that goes beyond words. Through
sustained devotional practice we can embrace the whole vidyadhara
lineage; we can share in the full blessings of enlightenment and
transmit them to others. T hen we will be following in the tradition of
Ye-shes mTsho-rgyal herself.

XXVII
Place 3: Guru Padmasambhava and 25 Disciples
 Mother of Knowledge:

The Enlightenment of Ye-shes mTsho-rgyal

Padma 'byung-gnas
 Prologue

H erein is contained the hidden life story of Ye-shes mTsho-

rgyal, the great lady of Tibet: a story as lovely as the music
the gandharvas play upon their lutes.

The life story of Ye-shes mTsho-rgyal is cold here in eight chapters.

~~~~\\\~~
NAMO GURU DEVA 1;:>AKINi BHYA!
Homage to all gurus, gods, and qakin1s!
H omage to the host of lamas of the lineage,
to the Lord of beings and the Triple Gem,
to the Teacher endowed with the Three Kayas-
Padmasambhava, manifestation of the compassion
of Avalokitesvara and Amitabha, Lord Protectors.
Homage as well to the Mother
of all the Buddhas of the three times-
the White Lady of Great Bliss.

I bow low to the qakin1 of the Dharmakaya realm,

the most joyous Samancabhadra;
co the qakin1 of the Sambhogakaya realm,
Vajra Yogin1;
co the qakin1 of the Nirmai:iakaya realm,
Ye-shes mTsho-rgyal-ma
who delights the Buddhas of the three times
by translating the symbols.

The Great One of Orgyan committed the Teachings co her care-

for the Lady has the power of complete retention.
From her the profound treasures come forth-
the supreme siddhis, the Rainbow Body, the Vajra Body
are her attainments.
The name of this qakini, chis Teacher, is Ye-shes mTsho-rgyal.
This is her Life Story.

H ~r biography and collected teachings,

the heart's blood of the qakini, were committed to writing
for the benefit of sentient beings yet co come.
They were concealed and then guarded by the Protectors,
the Lion-faced Demon Protector and the Flaming Black Demon Lord.

EMaHo!
Padma Thod-phreng-rtsal is the Manera Holder,
essence of the Buddhas of the three times.
No mother's womb stained this great siddha-
spontaneously he arose from a lotus.
H e displays the charismatic activity
of the Buddhas of the three times,
surpassing even Sakyamuni's great deeds.

He preserved for posterity the imperiled Mantrayana teachings,

the ones so difficult co convey;
he tamed the wild T ibetan barbarians and the southwestern savages,
the ones so difficult to discipline;
he mastered all demons, heretics, gods, and evil spirits,
the ones so difficult to subdue,
merely by the power of his mind.
In an instant he educated
the ones so difficult to teach

6
by magic and miraculous changes of form.
He achieved the siddhi of life without death,
the one so difficult to obtain.

In order to spread the Mantrayiina doctrine,

he worked through appropriate and mystic consorts,
more numerous than the sesame seeds it would take
co fill the four walls of a house.
H e found his consorcs in the highest Akanigha realm,
and throughout all the lands of gods and men,
among nagas and gandharvas,
in cemeteries and power centers across the earth.
No less than seventy thousand such fortunate women
lived in this special part of the world
which encompassed India and China, Tibet and its neighbors,
Turkestan , Khotan , Kucha, Mongolia, and other lands.

But never was he separated

from the five manifestations ofVajravarahi-
her body incarnation was Mandarava;
her speech incarnation was Ye-shes mTsho-rgyal;
her heart incarnation was Sakya De-ma;
her quality incarnation was Kalasiddhi;
her activity incarnation was bKra-shis spyi-'dren;
and her essence incarnation was the qakini Prabhadhara.
These were the six great manifestations of Vajravarahi.
The two greatest of these were
Mandarava of India and Ye-shes mTsho-rgyal of Tibet.
Mandarava's story is told elsewhere.
These eight chapters relate a little of the life of Ye-shes mTsho-rgyal:

How Ye-shes mTsho-rgyal saw that sentient beings

needed instruction and manifested in this world ;
H ow she entered the world;

7
How she saw the nature of impermanence
and relied upon a teacher;
H ow she listened to instructions in the Dharma ;
How she engaged in meditative practices;
How signs of realization arose;
How she benefitted sentient beings ;
How she vowed to reach her goal
and became a Buddha in the expanse of the Dharmadhatu.

8
Orgyan rDo-rjc 'chang
~-=-~~~~~~~~~
 Ye-shes mTsho-rgyal Sees That
the Time Has Come for Her to Teach
and Appear in the World

Ve-shes mTsho-rgyal, the manifestation of the NirmaQakaya, is

JL everywhere renowned as the Mother of the Buddhas of the three
times. After accumulating merit and removing obscurations for ages
too numerous to count, she generated great waves of benefit for all
sentient beings.
At the time of Arya Sadaprarudita, 'Ever-weeping', she appeared as
a lady merchant. Together with five hundred other women she ap-
proached the Buddha Dharmodgata and vowed never to return to the
world except to benefit beings. After passing from that life, mTsho-
rgyal wandered for a time in Sambhogakaya realms, and then again
appeared in the world of men, this time as the goddess of the river
Ganges. She honored the Victorious One, Sakyamuni, and made
collections of his Teachings.
Again, she resided in the Sambhogakaya realms and was known as
Sarasvati, Goddess of Euphony, who aided many beings. It was then
that the great Dharma King Khri-srong lde'u-btsan reigned in the land
of Tibet. A manifestation of Mafijusri, the king intended to introduce
and stabilize the holy Dharma in Tibet. For this very same reason, the

11
Buddha Amitabha came -to the world of men as the great Teacher
Padmasambhava, the one whose body is untouched by birth and death.
The king invited the Teacher to the land of Tibet, and Padmasambhava
promised to cover the far reaches of the land with innumerable temples
of learning such as the magnificent bSam-yas. He vowed to make the
teachings of the Dharma rise and shine like the sun.

It was then that the great Teacher reflected: "Now is the time for the
goddess Sarasvati to manifest and help me spread the Mantrayana
teachings." In an instant, in less time than it takes for a star to fall into
the sea, he travelled to his home in Orgyan.
Rumor had it that the Tibetan ministers-of-state had banished
Padmasambhava to the barbarous hinterland of Turkestan; the
Dharma King had heard that he was staying in a meditative retreat
in the Lion Fortress of the Three Attainments in Bhutan. The com-
mon folk even suspected that he had actually left the country, eloping
with one of the queens to India.
Ir fact, Padmasambhava had been wandering about in hundreds of
Nirmai:iakaya realms for seven years as men count them. Then he
appeared in the Sambhogakaya realm, gathering about him Vajra
Yogini, the goddess Sarasvati, and Tara Bhrku~i, as well as all the
<;lakinis of the power centers of the world, and the <;lakinis of the four
lineages. Together they engaged in the play of joy and the dance of
bliss, while he exhorted them thus:

"HRi!
Non-attachment resides in the secret space of great attachment.
Non-attached attachment is the diamond scepter of bliss.
By the radiant light of the tainted, the untainted is realized.
The time has come to embrace the play
of the most profound and secret Great Bliss."

Sarasvati arose from among the assembly of goddesses and replied:

"HO!
Heruka, Hero, Sublime Dancer, God of Bliss!
Already you have danced in nine aspects.

12
Holy Padma, happiest of all who dwell in Grear Bliss,
who suffered no pain or unhappiness in che womb,
I will now manifest in Tiber,
chat mosc barbarous of border countries."
The Yab spoke: "SAMAY A HO!"
The Yum spoke: "SAMAY A SATfVAM!"
Again che Yab spoke: "SAMAY A f-:[RI!"
And che Yum spoke: "SAMAY A TIHHAl;I!"
The Yab spoke: "RAHO! HAM!"
The Yum spoke: "RAGA YAMI!"
The Vajra of che Yab joined the Locus of the Yum, and together they
entered a stare of greac equanimity. The five goddesses of the senses
bestowed offerings and praise, and the male H erukas descroyed all
hindrances. A rain of blessings poured down from the Bodhisattvas,
while che Vajra goddesses danced. The mandala door-keepers kepc vigil,
and che four protectors sec a guard around them. The Lord and Lady
Dharma Proteccors of all che cen directions agreed co protect che
Teachings. The Great Bliss of the Yab-Yum penetrated everywhere
inro all che realms of the world, and great tremors and earthquakes
shook the universe.
Lighc rays burst forth like shooting scars from the union of che Yab
and Yum. The red leccer A came into view, and from it spiralled a
garland of white vowels. The white letter VAM appeared and from it
spiralled a chain of red consonants. The lights and lecters penetrated
inco the world, striking the ground in sGrags-gi se'u valley in the land
of T ibet.

This Completes the First Chapter Concerning H ow

Ye-shes mTsho-rgyal Saw the Need for Being!>
to be Taught and Manifested in the World.

13
Padmasambhava
 The Arrival and Manifestation of
Ye-shes mTsho-rgyal in the Land of Tibet

T he earliest Tibetan king was gNya'-khri btsan-po; his reign was

the first of a dynasty which continued up through King gNam-ri
srong-btsan. gNam-ri's first-born son became the great Dharma King
Srong-btsan sgam-po, a powerful man who revered the Teachings of
the Buddha- he brought all of Tibet under his dominion and did much
to advance the country. Tibet had become divided into seven regions
during the reigns of his predecessors, and Srong-btsan sgam-po chose
seven men to rule these provinces. Each of these men took the name
of his region: mKhar-chen-pa and Zur-mkhar-pa, mKhar-chu-pa,
Gong-thang-pa and rTse-pa, sGrags-pa, and Rong-pa.

The province of mKhar-chen-pa was the home of many followers of

the old Bon religion. The son of the first mKhar-chen-pa was mKhar-
chen gZhon-nu-pa; his son was mKhar-chen rDo-rje-mgon; his son
was mKhar-chen dPal-gyi dbang-phyug. When dPal-gyi dbang-phyug
of mKhar-chen was fifteen years old, he married a girl of the gNub
family named dGe-mtsho. Shortly thereafter, his father was struck
down and died, leaving dPal-gyi dbang-phyug as ruler of the prov-
ince. The young leader was especially attracted to the Dharma and en-
couraged all his subjects, including the nobles, to study and respect

15
the Dharma in accord with the decree of Khri-srong Ide'u-btsan, the
King of the Realm.
One evening, when dPal-gyi dbang-phyug was twenty-five years old,
some amazing visions appeared to both the young lord and his lady
as they were lying together. In dGe-mtsho's vision, there came from
the west a stream of golden bees, their buzzing more beautiful than
the music of a lute. In single file they flew into the crown of her hus-
band's head. In dPal-gyi dbang-phyug's vision, his wife appeared to
have three eyes.
Then a small and lovely eight-year-old girl appeared to both of them.
She played a lute and sang: "A, A, I, f, u, 0, J!., J!.I, t,, 1,1, E, AI, o, AU, AM,
Al;I." After crying out: "HRf! HRf! HRf! HRf! HRf!" she completely
disappeared. At the same time the earth trembled and rays of light
criss-crossed the sky; an ear-splitting din rent the air, followed by a
great rushing, clashing sound, and a little spring of water near the
palace grew into a small lake.
That same night, the lord and his lady both had very strange dreams.
dPal-gyi dbang-phyug dreamt he held an eight-petalled lotus in his
hands, and from the lotus rays oflight emanated in all directions, filling
all the three thousand realms of this universe without exception. A
coral stupa grew from the crown of his head, attracting men from all
the neighboring regions of China, Tu rkestan, Tibet, Khams, Mongo-
lia, Nepal, Bhutan, and so on.
Some of these men were saying: "I will gain access to the mipa!"
Others were saying: "l will have it !"
Still others were saying: " I will steal it!"
And others were saying: " I will take it away by force!"
Then dPal-gyi dbang-phyug took the snipa in his hands and from it
came sounds like a fine lute which were heard in all the three thousand
worlds. Countless beings of all kinds crowded around to listen. The
music enchanted them all, and no one tired of hearing it. This was
dPal-gyi dbang-phyug's dream.
dGe-mtsho dreamt that she held a garland of shells and red coral in
her hands; from the shells flowed milk and from the coral, blood.

16
Unimaginably great crowds of people partook of the blood and milk
that ceaselessly poured forth, filling all the worlds in the universe. She
dreamt that the red and white nectar would continue to flow until the
end of the age. Such was dGe-mtsho's dream.
The next morning, just as the sun was rising, a strange and beautiful
maiden appeared at the palace. Like a daughter of the gods, she was
dressed all in white, and she sang: "Into the palace of the Father-king
comes the Buddha, comes the Dharma, comes the Sangha. 0 how
wonderful!" And then she disappeared without a trace.
Nine months later, strange sounds were heard, including a catena of
vowel sounds, the syllables HRi and GURU PADMA VAJRA A. Tantric
mantras spoken in Sanskrit sounded continuously and clearly, though
no one knew their source. At dawn of the tenth day of the bird year, in
the monkey month, amid many miraculous events, dGe-mtsho gave
birth without pain.
The earth trembled and roared like a dragon. Flowers fell from the
sky, and the little lake near the palace became much larger. Strange and
wonderful flowers appeared on the surface of the lake-flowers of red
and white and many colors, shimmering and glowing. A rainbow of
five colors arched out of the palace, soaring upwards where all could see
it. For a long time, the air was filled with the sound of lures and other
instruments. Lovely goddesses appeared in the sky showing the upper
half of their bodies above the clouds and singing songs of good will
and joy:
"HRP
The Dharmakaya, the Great Bliss, is Samantabhadra ;
the Sambhogakaya is the gakin1 Vajra Yogin1;
you are the Nirmai:iakaya, Grear Mor her of the Buddhas;
rejoice and be happy!

"The Dharmakaya is the Vajragakin1,

the expanse of openness;
the Sambhogakaya is Sarasvati,
Mother of the Buddhas of the three times;
you are the Nirmai:iakaya,

17
wondrous lady marked with perfection.
May you be victorious!
"The Dharmakaya is che presencing
of the expanse of Pristine Awareness;
che Sambhogakaya is che seven-eyed White Tara,
mother of the Aryas;
you are the Nirmal)akaya, che supreme one among men-
we bow low co you!"
As soon as che song was done, a rain of flowers fell, and all the
goddesses vanished into che expanse of the sky.
Ac the moment of her birch, the little incarnation sang in a dear
voice: " Hail, Padmasambhava! Great Wise One of Orgyan !" She was
able to sic cross-legged and co kneel; she was alert and watched all chat
went on around her. Unstained by the womb, her complexion was
fresh and healthy, white and rosy from the scare. H er remarkably white
ceech coiled like conch shells, and her hair, of bluish color, hung down
co her waist. When her mother gave her yak butter co eat, she sang:
" I am an incarnation, a girl yogin1.
Since consuming the nectar chat never deteriorates,
I have forgotten all food chat decays.
Bue so my mother may accumulate merit,
I will eat chis food.
"How will I eat this?
The same way I consumed che secret teachings.
How will I swallow this?
The same way I swallowed all samsara.
How will I be satisfied?
The same way I was satisfied
by Pristine Awareness and Pure Wisdom.
A YE!"

And so she ate the butter.

Her father considered: "What an unusual girl! There is something
saintly about her. Perhaps she is a great female siddha of the Buddhist

18
or Bon tradition. Or maybe she will become the queen of a World
Ruler. Since our little lake has become much larger since she was born,
I will call her mTsh<;>-rgyal, 'the Lake Conquers'."

After only one month, mTsho-rgyal was in all ways like an eight-
year-old child. Realizing this could cause gossip, her mother and father
kept her hidden for ten years. At the end of that time, mTsho-rgyal
had matured into a woman of extraordinary beauty in both face and
form. Any who chanced to see her were amazed and delighted. Soon,
large numbers of people were coming from the many lands of Tibet,
China, Mongolia, Turkestan, Nepal, and more-just to look upon her.

This Concludes the Second Chapter on How

Ye-shes mTsho-rgyal Manifested in Nirmal)akaya Form
in the Land of Tibet for the Purpose of Training Beings.

19
Blo-ldan mchog-src:d
 Ye-shes mTsho-rgyal Recognizes
the Impermanence of All Things
and Relies Upon a Teacher

"\Vf ich the arrival of many suitors, the time had dearly come for
W mTsho-rgyal's mother and father co discuss their daughter's
future with the nobles and ministers-of-state. They agreed that should
mTsho-rgyal be promised to any one of the suitors, the others would
become very angry. Only the express command of the sovereign king of
Tibet could then prevent a great deal of trouble. So mTsho-rgyal's
parents did not give her to anyone and sent all the suitors away.

But then dPal-gyi gzhon-nu, powerful lord of the mKhar-chu

province, appeared with an offer of three hundred horses and mules
fully laden with goods in return for mTsho-rgyal. Soon after, rDo-rje
dbang-phyug, ruler of Zur-mkhar province, appeared with an equal
offer. Still the problem remained. No matter which of the two was
given the girl, the ocher could be expected to cause trouble. Finally her
parents decided that mTsho-rgyal herself should choose.

But mTsho-rgyal pleaded with her mother and father not to force
her to make such a choice: "To go with either of these men would be to
enter the prison of samsaric suffering, from which it is so very difficult
to escape."

21
 Though she urgently begged chem, her parents remained adamant.
H er father reproached her: " I n chis whole land, you will find no more
powerful men than these our neighbors. For a well-born girl, you are
not very agreeable. I would not send you far away, not co China or
Mongolia-but I have cold these two most eligible men chat one of
chem would have you, and I have given my word. Now you refuse co go
with either one. If I give you co one of chem, the loser will be upset,
and there may be fighting.

"Though you are my daughter, above all I want to prevent trouble.

Therefore, I will send you away, and whoever finds you first shall have
you. The ocher must promise not to provoke any conflict. If he breaks
his word, I will inform the King of the Realm chat his laws against
interprovincial war have been broken."

Thus, powerless, mTsho-rgyal was forced co leave home. Dressed in

fine silks, she was led away in a caravan of one hundred laden horses and
yaks co face whatever disasters lay ahead.
The Lord of mKhar-chu was the quickest of the rwo rivals co
respond. As soon as he heard dPa1-gyi dbang-phyug's decree, he sent his
officer Santi-pa to catch and bind mTsho-rgyal. Seeing the officer
coming from afar, mTsho-rgyal fled, leaping across great boulders,
leaving footprints in them as if they were mud. But Santi-pa finally
caught her as she was climbing in the mountains.

Still, no one could control her. The evil Santi-pa stripped her and
beat her with a thorn whip, trying co make her submit. "Girl, you
are a demoness!" he cried. "Your father and mother could not control
you. But you will yield co me, or I will kill you !" And then he beat her
even more.
mTsho-rgyal answered him:
"After tens of thousands of ages,
I have achieved this body of realization.
Even if I were not to use it
for the purpose of enlightenment,
should I use it to create more suffering in this world?

22
Lord mKhar-chu may rule the steppes with great power,
but he lacks even one day's inclination to achieve enlightenment.
I would rather die than surrender and be his wife."
The officer Santi-pa replied:
"Outwardly, girl, you are beautiful,
but inside you are rotten.
Outwardly, your face is fair,
but you make trouble for your country.
Outwardly, you are soft ,
but inside you are hard as lentils.
Girl, you must accept Lord mKhar-chu! "
But mTsho-rgyal responded:
" It is difficult to achieve a human body,
one which is a unique occasion and right juncture.
But it is not so hard to get a body like yours-
your body is wicked and hurtful; it is not really human.
What good would come from my marrying mKhar-chu?"
The officer and his men beat her again with thorn whips until the
bristles were red with her blood. Finally, mTsho-rgyal could bear it no
longer and collapsed. Unable to stand, she fell before them like an arrow.
The soldiers were delighted and danced around, singing with joy.
mTsho-rgyal was in great despair. Lying there bloody and in tears,
she could think of no way to escape. So she sang this sad song to the
Buddhas of the ten directions:

" K yeMa Hud !

0 Buddhas of the ten directions,
Bodhisattvas and Protectors of beings,
Masters of great compassion and power,
possessors of the Wisdom Eye and magical abilities,
0 great-hearted ones,
the time has come to show your mercy!
"My mind is white, whiter than the white snow mountains;
it will turn dark, darker than rust,

23
contaminated by the minds of these alien demons.
Please look upon me with a little compassion!
"My mind is good, its quality like gold;
it will turn bad, worse than the worst bronze,
contaminated by the minds of these alien demons.
You who have the Eye of Wisdom,
look to me with understanding!
"My intention is good, like a precious jewel;
it will become bad, worthless as stone,
contaminated by the intentions of these alien demons.
You who have power, please bring it forth now !
"In one lifetime, in one body,
I can realize the highest Dharma.
But these alien demons will envelop me in the mire of samsara.
You who have compassion, return me quickly to the Path!"
While mTsho-rgyal sang this song to herself, the soldiers were
celebrating, becoming quite drunk with beer. So they all fell asleep,
which gave mTsho-rgyal a chance to escape. Running more swiftly
than the wind, she fled through valleys and mountain passes, always
heading toward southern Tibet.
In the morning the men awoke to find her gone. Regretful and
afraid, they searched far and wide, but could not find her anywhere.
They searched her home in mKhar-chen, but she was nowhere to be
found. Finally they returned to mKhar-chu.
About this same time, the teacher Padmasambhava unexpectedly
appeared at mChims-phu near bSam-yas. When the anti-Buddhist
ministers heard of this, they headed there at once, intending to kill
him. But as they drew near, they saw a great fire burning all around.
Terrified, they returned and complained to the king:
"Kye Ho!
K ing of the World, Lord of Men , Son of the Gods-listen to us'
That vagabond from some unknown hinterland
did not go to Turkestan as we commanded.

24
Instead he muse have gone co mChims-phu.
Shall we kill him now or cry once more co banish him?
What shall we do?"
Inwardly, the D harma King was more than happy when he heard
that Padmasambhava was close by, for Padmasambhava knew certain
oral teachings of the Buddha which did not require the emotions co
be conquered. The king greatly desired these teachings, so he sent three
scholars to Padmasambhava with gifts of golden bowls and an invi-
tation co come co bSam-yas.
As Padmasambhava started down the mountain from mChims-phu,
he became aware chat the antagonistic ministers planned to ambush
him. Heavily armed, they were lying in wait on a precipitous footpath.
So he sent the three scholars on ahead and said he would follow lacer.
He then made the finger-pointing mudra with his hand and after
crying out: "HOM! HOM! HOM!" in a loud voice, he rose up into the air.
A mountain of flames reaching co the farthest realms surrounded him,
and within the circle of flames, he manifested as Guru Drag-po. All
chose who saw chis manifestation fell unconscious out of sheer terror.
When the Guru arrived at the palace, even the king was utterly
terrified and fell senseless before him. Ocher people also saw him, but in
many different guises. He then returned co his peaceful manifestation
and seared himself in the mandala of the guru. The king soon recovered
his senses and after bowing before his teacher with reverence, cir-
cumambulaced him countless times and offered him mountains ofgifts.
Again, the king asked Padmasambhava for his teaching.
The Teacher replied: " This is not the proper time to teach you the
secret Mantrayana. First you must study the other Dharma vehicles and
train and purify your mind. Next year at chis time I will give you what
you are asking for."
While this exchange was caking place, mTsho-rgyal was in the wil-
derness near 'On-phu Tiger Cave, wearing only coccon garments and
living on fruit. The lord of Zur-mkhar, having heard where she had
gone, took three hundred men to search for her. Again, she was cap-
tured and carried off.

25
 When Lord mKhar-chu-pa heard of this, he sent a letter co the
mKhar-chen-pa, mTsho-rgyal's father:
"Mose excellent dPal-gyi dbang-phyug:
You gave your daughter to me,
but then she disappeared, and I could not find her.
Now I hear Lord Zur-mkhar has captured her
in a land a long way from here.
Is this true, what I hear?
What can you cell me of these rumors?
If you have had any pare in this, I will fight you!
If you know nothing, I will fight Zur-mkhar!"
After sending the letter, mKhar-chu at once began co gather a great
army. And then the lord of mKhar-chen sent back this reply:
"rDo-rje, Lord of mKhar-chu:
What do you mean by your letter?
Please do not threaten me with harsh words I do not understand.
My daughter has left my house; I know nothing more.
H ow can fighting with me give you what you want?"

Bue he also set about raising a large army. Soon he received a letter
from Zur-mkhar as well:

"Excellent King dPal-gyi dbang-phyug:

Your daughter was hiding in a far distant borderland.
I searched her out and found her-she is here with me now.
If I offer you great riches and priceless goods,
will you give your wonderful daughter ro me?"
Zur-mkhar received chis reply from mTsho-rgyal's father:

"Some time ago, I solemnly promised

that the one who reached mTsho-rgyal first could have her.
If I now accept more riches for my daughter,
there will surely be fighting.
T herefore, whatever will make mTsho-rgyal happy,
even if it is to wander alone in the borderlands,
is all right with me."

26
 But when Zur-mkhar-pa received this letter, he decided not to let
mTsho-rgyal go. So he put her in chains and locked her away while he
gathered a great army in preparation for war.

When the King of the Realm heard news of this dispute, he sent
this letter to dPal-gyi dbang-phyug of mKhar-chen:
"mKhar-chen dPal-gyi dbang-phyug:
Listen to me. Attend carefully to what I say!
If you do not heed the words of your Sovereign King,
I will quickly overthrow you!
You have a wonderful and beautiful daughter-
I wish to make her my wife.
Remember that in accord with my law,
whoever makes war in my domain will be executed."

The letter was delivered by seven ministers-of-state. As soon as

mKhar-chen dPal-gyi dbang-phyug received the letter and confirmed
that it was genuine, he sent back a reply offering mTsho-rgyal to
the king:

"Ho! World King, most powerful of men:

My daughter is truly incomparable!
Why would I not rejoice in your making her your gueen?
Until now, I had feared there would be war,
but the vast armies of the Sovereign King
can take care of anything."
The king was very pleased and went with nine hundred horsemen to
Zur-mkhar to fetch mTsho-rgyal-incimidating the lord of Zur-mkhar
considerably.
dPal-gyi dbang-phyug of mKhar-chen actually had three daughters.
He was able to give the eldest, bDe-chen-mtsho, to Lord rDo-rje of
mKhar-chu, making him quite happy and content. Lord gZhon-nu of
Zur-mkhar was satisfied when given the middle daughter, Nyi-ma-
mtsho. The youngest daughter, mTsho-rgyal, was taken by the king
himself, and so the others had to relinquish all hopes of possessing her.
Thus the threat of war was dispelled and harmony restored.

27
 The king welcomed mTsho-rgyal with rich robes of fine silk and
adorned her with many precious jewels. They then jou rneyed to
bSam-yas where the king celebrated her arrival with three months of
festivities.

Because mTsho-rgyal had great faith in the Dharma, the king en-
couraged her to study and appointed learned men to teach her. They
taught her only the most fundamental subjects-first the alphabet,
reading, and writing, then the five branches of learning, and the
cultivation of inner and outer good qualities- but chis was enough for
her practice.

After some time had passed, the king again invited Padmasambhava
to come to the palace. Khri-srong lde'u-btsan prepared a jewelled
throne and offered a veritable mountain of earthly.goods co his great
Teacher. He decorated a mandala of silver with clusters of gold, and a
mandala of gold with ornaments of turquoise co give to the Guru. He
even offered Padmasambhava the whole of his realm as if it were a
symbolic mandala of Mount Meru and the four great continents.

He offered the central provinces of dBus and gTsang as if they were

Mount Meru, and he offered che three regions of the East-China,
'J ang, and Khams-as if they were the great eastern continent, islands,
and subsidiary regions. H e offered the three regions of the South-Byar,
Kong, and Mon-as if they were the great southern continent, islands,
and subsidiary regions. He offered che three regions of the West -
the three lands of mNga'-ris-as if they were the great western conti-
nent, islands, and subsidiary regions. He offered the three regions of
the North- Hor, Sog, and 'Brog - as if they were the great northern
continent, islands, and subsidiary regions. T hus, he offered his whole
kingdom, including his wives, and all available worldly pleasures.
Having done this, he asked:

"Great Guru Rinpoche! I offer all that is under my power t0 you. I

offer my realm in the form of a mandala, Guru Rinpoche! Because of
your great compassion for all beings, including all gods and men, I will
follow you devotedly in all ways forever. I seek the secret Mantrayana
teachings that go beyond cause and effect and karmic relations. This is

28
no time for the ordinary Dharma: Please give me the special teachings
of the Buddha that give realization in one lifetime, in one body."
H aving asked this, che king bowed before the Teacher nine times.
The great Guru then answered him in verse:
"EMa Ho!
Great Dharma King, listen well.
I am the Lotus-born One, Padmasambhava.
"From the vajra light
of the body, speech, and mind of Amitabha,
free from birth and death,
from the realm of che lotus of limitless Great Bliss,
I descended and appeared in the centerless, boundless vast ocean.
" I was born from a locus wichouc cause or condition,
I was born without parents, family, or clan:
Miraculously arisen, self-manifested,
free from birth and death,
empowered by a hose of qakinis.
I practiced and became accomplished
in the most sacred Mantrayana-
in the highest root teachings,
the explanations and technical instructions
which transcend karma, cause and effect.
"Though you promise to cherish the Dharma
and respect it throughout your life,
though you are a mighty king and rule a great realm wisely,
you cannot barter for the Dharma with material goods.
"Conniving for the Teachings sullies cheroot commit ments.
If I-or anyone else-were to become involved in that,
we would surely fall into hell after death.
"Though you possess all worldly powers,
and have bestowed upon me the gifts of a king,
chis is not reason enough to reveal these secret teachings.
The secret teachings require a worthy vessel.

29
"Consider the rich milk of the snow lioness-
only in a precious vessel of gold will it retain its goodness.
Poured into another bowl, it changes: Its essence is destroyed.
Therefore, I must keep the secret teachings
sealed within my heart."

When Padmasambhava had finished speaking, his body expanded

and grew so that the upper half reached to the heights of the desire
realm, and the lower half extended to the depths of hell. Then he
returned to the shape of a lama and sat down again on the throne.

But the king fell prostrate before him, collapsing like a wall of
bricks, and cried out in despair: "Great Guru! If I am not fortunate
enough to be a worthy vessel for the secret teachings, I am only the
image of a king!" And he lay on the earth, moaning and weeping. Guru
Rinpoche answered him: "Great King, get up and listen to me:
" E Ma Ho!
Why are the secret teachings called secret?
There is nothing sinful in the Mantrayana,
but it is secret to those of lesser minds on lower vehicles.
You, King, are not so unfortunate,
but a great mind with discriminating wisdom is needed;
one with faith and commitment that will never revert;
one that thoroughly respects and honors
the teacher of the secret doctrine.

"I myself am unsullied by desire or lust;

and such faults as anachmenr do not exist in me.
But a woman is a necessary accoutrement to the secret teachings:
she must be of good family, committed to the Dharma,
and a keeper of the vows;
lovely of form and complexion,
she must excel in skillful means, discrimination, and learning;
she must be filled with the power of compassion,
and marked with the signs of a Wisdom 4akin1.
Without such a one,
the maturation and liberation practices are obstructed;

30
the result, che achievement of the secret teachings
does not occur.
"Though there be many in chis land of Tibet under the sun
who practice the Mancrayana,
chose who obtain its fruit are as rare as scars in daytime.
Bue for you, Great King,
I will open the doors of the esoteric Dharma."
After saying chis, he manifested briefly in the form of Vajrasactva,
and then again sat down.
The king, having understood, cook the crown from off his head and
bowed low to Padmasambhava. He gave gifts of the five precious
substances, along with ocher offerings. And he gave Padmasambhava
the Lady mTsho-rgyal.
Padmasambhava was very pleased, and gave mTsho-rgyal special
initiations as the consort of the teacher. Then the two of chem went to
mChims-phu dGe'u and engaged in secret practices.

This Concludes the Third Chapter on How

Ye-shes mTsho-rgyal Saw the Nature of I mpermanence
and Relied Upon a Teacher

31
Padma rgyal-po
 Ye-shes mTsho-rgyal Asks Her Teacher
for Instruction in the Dharma

Iladmasambhava and mTsho-rgyal went first to mChim-phu dGe, as

r was explained before; later they moved on to the retreat at gYa'-ma-
lung. During this time, Padmasambhava advised mTsho-rgyal always
to behave in a virtuous manner and to follow the teachings of the
Buddha, particularly the Four Noble Truths. He taught her the Siitras,
the Vinaya, the Abhidharma, all the teachings of provisional meaning,
including the meaning of cause and effect and karma. Teaching her
properly, he explained what must be accepted and what rejected, and
ordained her as a novice in the pure Sangha. mTsho-rgyal listened to his
instructions in all the six higher Dharma vehicles and took them to
heart. Soon she stabilized her meditations,· assimilated the explana-
tions, and achieved a high degree of spiritual understanding.
At this time the goddess Sarasvati spontaneously appeared to her in
a vision, and mTsho-rgyal found she possessed complete retention of
everything she had been taught. She could perceive the entire world
through her ordinary eyes, and could keenly distinguish all that
deteriorates and all that does not. She also became able to exhibit
certain miraculous bodily transformations.
A complete listing of the teachings mTsho-rgyal was given is not set
down here because of its great length. But, in short, all the Buddha's
teachings were present in Guru Rinpoche as if he were a vessel

33
completely filled. The lady Ye-shes mTsho-rgyal later explained: "After
I had served him sufficiently long with material offerings and the
delights of body, speech, and mind, thus creating a foundation, I
received all these teachings as if the contents of one vessel were being
transferred to another.

"I entered a state that was both tranquil and completely wholesome.
I clearly distinguished all the nine Dharma vehicles and knew at once
what was Dharma and what was not Dharma. I understood the un-
derlying harm implicit in cause and effect. I then felt a desire for the
highest, most sublime Dharma which transcends cause and effect and
which transcends karma." So she asked Guru Rinpoche in a song:

"Kye Ma!
Jetsun, Incarnate One!
Born in the land of Orgyan,
you surpass all the learned ones of India.
You are the Buddha's successor in the land of Tibet.
As for me, I am young in years, but I have experience:
I have suffered much since the age of twelve.
My father and mother did not follow the Teachings,
but gave me as bride to a man not of the Dharma.
Having no interest in worldly things,
I escaped to the valley of the 'On-phu Tiger Cave.
There, a suitor driven by lust and desire
captured and imprisoned me.
Powerless, I learned about suffering.

"Guru, Lord, by your compassion,

the great Dharma King took me under his protection -
he made me his queen and brought me to bSam-yas.
When I was sixteen, the king offered me to you
as a fit foundation for the three initiations.
Now that I have some understanding
of the harm implicit within cause and effect,
I ask you to teach me the supreme Dharma
that goes beyond cause and effect."
 Padmasambhava smiled radiantly when he heard her request. In a
rich and beautiful voice, he sang to her:
"Very good, daughter of mKhar-chen bza'.
You are a young woman of sixteen years,
yet you have seen the suffering of eighty.
You realize all this was due to your past karma.
From now on, your karma will have a pure and fine flavor,
from now on, you will always have joy.
Never again will you be burdened
with a bad body due to bad karma.
Now you completely understand
the harm implicit in cause and effect;
it is good that you wane the highest teachings
of the Great Vehicle."
Then he brought her to the brink of the Mancrayana practices by
giving her the commitments of the rooc and branch precepts, and he
cold her:
"Listen, daughter of mKhar-chen bza'!
Hear me, do not be inattentive, All-good Queen.
These commitments are che root of the great Mantrayana Vehicle.
If you break them, both of us will suffer.
You must take these solemn vows."
Padmasambhava first caught mTsho-rgyal the fundamental precepts,
the root precepts of body, of speech, and of mind, and the twenty-five
branch precepts-altogether four areas of inscruccion.
In chis way, mTsho-rgyal studied the fundamental commitments of
the enlightened mind, which included a whole series of instructions
beginning with the relative enlightened mind and leading up to the
ultimate enlightened mind. She learned that from the beginningless
beginning of time, one's body is of the nature of a deity, one's speech is
the sound of mantras, and one's mind is Being itself, because one can
never pass from reality itself.
First mTsho-rgyal studied che commitments concerning the body.
These can be divided into three pares: the section on the teacher, che

35
section on the student, and the section on the means of keeping the
commitments.

Concerning the teacher, first there is the general lama; second, the
guiding lama; third, the lama of the commitments; fourth, the lama as
expiator of broken vows; fifth, the lama who liberates the understand·
ing; and sixth, the lama who gives religious instructions and precepts.

Second, mTsho-rgyal learned of the four types of students, or

Dharma brothers and sisters: the general Dharma brothers and sisters,
all sentient beings; the distant Dharma brothers and sisters, all who
follow the teachings of the Buddha; the dose Dharma brothers and
sisters of one's own lineage; and the interconnected Dharma brothers
and sisters of the same mandala.

Third, mTsho-rgyal learned how she should guard the commit-

ments. Externally, one should look upon the commitments of the body
as one looks upon one's lord, one's parents, and one's best friend.
Internally, one should look upon the commitments as one's eyes, one's
heart, one's life itself. Secretly, one should look upon the commitments
as one's tutelary deities. Therefore, one must never be dishonest, de-
ceitful, or cunning through the gates of body, speech, or mind.

In short, one should respect all lamas and Dharma friends by all the
gates of the body. One should circumambulate them, and spread
cushions for them, treating them with the honor a servant shows his
master. One should offer them whatever they desire in the way of food,
wealth, pleasure, and enjoyment.

In particular, one should respect and honor and make offerings to

those dose to the lama-his wife, sons, daughters, father, mother,
brothers, sisters, other relatives, and even his servants. One should treat
them all with the greatest respect, as if they were nor different from the
lama. This is the way the commitments must be guarded.

Likewise, one must listen well to the words of the lama and never
despise those who serve him, his students, disciples, patrons, and so on.
In short, one must always honor and make offerings to those whom the

36
lama holds dear co his heart, creating chem as if they were noc different
from the lama. One should creat che lama's horses, watchdogs, and
servants in che same way.

Wichouc permission from che lama or from one's Dharma brothers

and sisters, one should never use cheir food, wealth, or possessions, even
down to the least seed of sesame. Nor should one even allow such
self-indulgent ideas to enter the mind.

Moreover, one should never step over the hat, clothes, belongings,
pillows, bed, sitting places, or even the shadow of the lama. le is said
char co seep over these things is not different from breaking a holy
scatue or destroying a stupa. Of course, one should never strike anyone,
kill, steal, and so on. Certainly one should never do such things in the
lama's presence, but even apart from him, one should not even jokingly
suggest inappropriate behavior.

One should never find fault with the teacher, or criticize him to
other people. One should not make things up or spread gossip. It is said
chat one who argues with, or talks back to, or turns against che teacher
will surely be born in the Vajra hell. Even should such a one pray to the
Tachagacas of the three thousand realms, he would not be saved.

In summary, the commitments of the body forbid deceit, dishonesty,

bad thoughts, abusiveness, wrong views, harmful attitudes, hopeless-
ness, and so on in relation to the lama and Dharma brothers and sisters.
If one breaks these commitments for even an instant by just a hair's
breadth, one cannot escape retribution.

Next, mTsho-rgyal studied the commitments relating co speech,

which concern practices involving tutelary deities. These practices can
be discussed in two ways: according co the types of practice, and
according to the means of guarding them. The types of practice are as
follows:

First, there are three types of mantras : the root mantras which are
the infallible cause; the mantras which are the conditions for visual-
ization; and the mantras of activity which are repeatedly recited. The

37
types of mudras consist of the Samayamudra, the Karmamudra and
Jnanamudra, the Dharmamudra, and the Mahamudra.
Second, there are the mandalas of teachers, tutelary deities, and
cjakinis, which bear a special relationship to the gates of the body,
speech, and mind. The yogic practices involved can be classified as high,
medium, and low.
As Ye-shes mTsho-rgyal later explained, Guru Rinpoche gave her
700,000 mandalas of the unexcelled Mantrayana, and she practiced
them as was appropriate, according to the high, medium, and low
levels. On the most powerful high level, she practiced the samadhi of
Great Bliss which is totally non-conceptual. In the manner of the
middle high-level practices, she performed the samadhi which realizes
all the appearances of existence to be gods and goddesses. In the
manner of the lower high-level practices, she entered the Unbroken
River Flow Samadhi.
Also, in the manner of the highest of the high-level practices, she
held the mandala of the tutelary deities Hayagriva and Vajravarahi
firmly in her mind like a continuously flowing river. According to the
middle high level, she did the Vajrakila practices three times each day
and three times each night, according to her promise to do them six
times each day.

Following the methods of the lower of the high practices, each day
she carefully did the eight Heruka sadhanas, making offerings, chant-
ing mantras, and performing the necessary practices. She did numerous
other practices relating to the mandalas of other deities, each for an
appropriate time and in an appropriate manner, never forgetting to do
any of them, not even for a day.
She performed the highest-level practices in their entirety each
month, never failing to perform the proper adjunctive practices and
making all the offerings at the right times. The middle practices she
performed eighty times or more at the time of the new moon and full
moon. The lower-level practices she also performed without fail each
month. Even the very least of the practices she did once a year, com-
pletely and perfectly, without neglecting anything.

38
 Then mTsho-rgyal studied the commitments concerning mind.
These can be looked upon in three ways: according to vision, medi-
tation, and action. They can also be discussed according to types of
practices and means of guarding them.

First she studied the profound vision; meditation as it operates

through the gates of experience; and action as it leads to liberation via
the Developing and Perfecting Stages, which can be treated on an
outer, inner, or esoteric level.
Second, mTsho-rgyal studied the four outer secrets, the four condi-
tional secrets, the appropriately-held secrets, and the secrets which
must not be divulged to anyone.
The four outer secrets are the yidam, the characteristics of deities, the
heart mantra, and the signs of realization which may arise.
The conditional secrets are the location of the practices, the time of
che practices, the associates with whom one practices, and the sub-
stances used in practices.
The appropriately-kept secrets include substances given as offer-
ings: ritual offerings and secret offerings- medicines, cormas, skulls,
daggers, staffs, vajras, bells, beads, and ocher symbolic instruments held
in the hand during meditation. They also concern special substances for
mandalas, the eight types of cemetery ornaments, bone garlands, and so
on, aQd also any substances used in more advanced Mantrayana prac-
tices. In particular, this includes skull drums, skulls, and thighbone
trumpets.
The things one must not divulge to anyone include the private
practices of Dharma brothers and sisters, and the purification practices
one does to expiate unwholesome behavior. Nor should one gossip
concerning the unusual behavior of teachers, Dharma brothers and
sisters, or for that matter, about the behavior of any sentient being
whatsoever. And one should not discuss with other people any other
kind of behavior which is appropriately kept secret.
Thus, there are ten secret com mi tmen ts relating to body, speech, and
mind. The four relating to body concern teachers and Dharma brothers

39
and sisters. The two relating to speech include the three types of
mantras and the four types of mudras. The four relating to mind
include the four outer secrets and the four conditional secrets, the four
appropriately-kept secrets, and the secrets not to be divulged to anyone.
Once she had received these precepts from her teacher, mTsho-rgyal
kept them all without even considering deviating from them, not even
in the slightest way for the shortest period of time.
Finally, Padmasambhava taught her the twenty-five branch com-
mitments. The five acts to be symbolically performed: ordinary unity
(sexual practices), liberation (killing), stealing, lying, and abusive
talk. These are the five practices.
The five substances to be accepted readily by practitioners: human
waste, the bodhi mind (semen or other substances), flesh (mamsa),
blood (rakta), and urine.
The five things to meditate upon: the five Buddha families, the five
types of Pristine Awareness, the five masculine aspects, the five femi-
nine aspects, and the Five Kayas, aspects of Being.
The five things not to be rejected out of hand: desire, hatred, igno-
rance, pride, and jealousy.
The five things to know: the five aggregates, the five elements, the
five sense organs, the five sense objects, and the five colors.
Padmasambhava expanded upon these precepts and also gave
mTsho-rgyal further teachings so that she would receive the most
complete and thorough instructions in their purest form.
mTsho-rgyal never came close to breaking any of these commit-
ments, not even in the least way for even a single moment. She was
continually sustained by the compassion emanating from the Orgyan
Guru, and therefore entered the mandala of the highest secret teach-
ings, the gSang-ngags bla-na-med-pa.
This thorough description of mTsho-rgyal's training has been
included because the door by which one enters the secret teachings is
initiation, and the roots of initiation are these commitments.

40
 In the valley of gYa'-ma-lung near bSam-yas, Padmasambhava and
mTsho-rgyal opened che mandalas of che secret teaching. In this way,
Padmasambhava gave to Ye-shes mTsho-rgyal the Ocean of Accumu-
lated Dharma Teachings.
When the time of the Tibetan New Year drew near, and the
populace gathered together co celebrate the holidays, the Tibetan
ministers noticed chat the Lady mTsho-rgyal was absent. They all
wondered where she might be; some thought that perhaps she had
come to some harm, but no one seemed to know. So they asked the
king. Unable to keep the secret any longer, he told chem the details of
how he had sent mTsho-rgyal co Guru Rinpoche as the Guru's consort.
Many of these ministers, including such important leaders as Glu
Gung-bcsan-po and sTag-ra Klu-btsan, Zhang sTong-dbon and rGyud
rGyud-ring-mo, Ma Ma-zhang, Bya Rog-rgyung, and Shan Khra-mgo,
disliked and resented the Dharma. So with one voice, they said to
the king:
"Hail, Great King of Tibet, Lord of all the black-haired peoples! Are
you possessed by demons? The royal code is like the cream on milk-
don't skim it off! Don 'c bleed the Tibetans dry! Don't pass wind at your
people! Don't treat your ministers like so many dogs! Don't spoil the
wealth of our victorious Tibet!
"The traditions and customs are a golden yoke formed by che revered
lineage of your god-like ancescors. Now this yokel from the border
regions, this 'locus-born one', chis roving doctor, chis master of black
magic has run away with your wife! If he accomplishes such thievery
with no trouble at all, surely terrible things lie ahead for the Tibetan
people.
"As for this daughter of mKhar-chen bza': First she brought disgrace
co her father's name; then she stirred up trouble all over the place; now
she is bringing the whole country to ruin' What kind of behavior
is chis?
"You must listen! It is said chat even if the king's heart were torn
from his breast, che ministers have means co put it back. Yee we

41
ministers are suffocating as though we had no air for our lungs! You
must consider our advice."
Angered and upset by these words, the king and all his ministers-
of-state stood speechless for a time. Then mGos-rgan spoke: "Hail,
Lord. We have given you our advice. Since ou r counsel is now before
the king, I suggest we let things be for a while. We will go outside
and continue our discussion, and meet with you later."
All agreed to this proposal, so the ministers rose and left the king's
presence, intending co continue their discussion elsewhere.
The king himself, upset and disheartened, sent a secret letter to
Guru Rinpoche at Red Rock in gYa'-ma-lung. And the Guru replied
to him in this way:
"Alas, Lord of Gods, Ruler of Men,
even now obstacles continue to arise!
I myself, the Lotus-born One,
have no fear of birth or death.
My supreme body is like a vajra-
what are the eight fearful things to me?
Even if all the enemies in the world rose up against me,
what would the Lotus-born One have to fear?
"If a few old men make strange faces at me,
am I co be frightened like a small child?
I am the refuge of all sentient beings-
if I could be frightened, whom could I protect?
If I don't protect those who look to me for aid,
how could I impartially guide sentient beings?
So I tell you, Great King,
remove these fears from your mind."
After receiving this message, the king grew calmer and again met
with the Tibetan nobles. The statement he gave to chem he also
transmitted to the country at large:
" Hail! Listen to me, people of Tibet, black, white, and mixed.
I practice the Dharma and I propagate the Dharma.

42
I am planting the Buddha's Teachings.
You who follow the Bon tradition
had best not try to obstruct the Dharma.
Listen to the words of your King, the Protector of the Dharma.
In this land of Tibet, in this realm under the sun,
I wish co create many recreac centers and Buddhist monasteries,
which will unite the Siitra and Mantra paths.
If you do not heed me,
if you break the lawful commandments of your King,
you must accept the consequences.
So I suggest you welcome the Lord of Orgyan
and confess your misdeeds to him."
Then sTag-ra and Klu-gong both responded to the king:
"One Lord, Ruler of Men, Son of Gods,
examine all things well.
Look carefully and give counsel carefully-
you are our only Lord.
Don't destroy the customs of your revered forefathers.
Don't destroy the traditional Tibetan government.
D on't destroy the minds of your people.
Tibet is happy and prosperous under the Bon;
without the gods of the svastika, who will safeguard Tibet?
"We hear your queen is unsurpassed-
truly like a daughter of Brahma.
But where is mTsho-rgyal now?
Perhaps that foreigner, that spiritual charlatan,
has carried her off to kill her!
Your Majesty, are you insane or crazed?
Are you completely out of your mind?
If this is your way of ruling us,
no doubt we will quickly be destroyed.
Please bring mTsho-rgyal back where she belongs,
and punish that heathen!
" It is said that if you let a magician meddle in your affairs, there will
be no end of grief. There will be incessant trouble and debilitating

43
disease. Arrest this foreigner and charge him with breaking the law! If
he tries to escape, kill him. All you ocher ministers, take heed of our
words, and reach a decision quickly. If we do not assert ourselves in this
matter, henceforth we shall be cast aside. If the king destroys his loyal
ministers, his pride of lions, he himself will be nothing more than a
castrated pig.

"Of course, the king has the right to speak his mind; whatever he
wishes to say, let him say. But the ministers have a duty to advise him,
and the proper counsel has been determined." All the Bon ministers
cried out: "Exactly! This is our advice!"

But the Dharma ministers, Shud-bu dPal-seng and Gru-gu U-be,

sKa-ba dPal-brtsegs and Cog-ro Klu'i rgyal-mcshan, Nam-mkha'i
snying-po, Lang-gro, 'Bre, gYung, sNubs, as well as ochers, considered
the situation, saying: "Terrible times are upon us. The teachings are
in danger of being destroyed. The Bon-pos are promoting evil coun-
sel, encouraging an atrocious attitude coward the teacher who is a
second Buddha.

"Even our great Dharma King, our heavenly jewel, cannot remedy
this situation, for he cannot possibly follow their advice. By doing so he
would prevent the spread of the Dharma. Moreover, it would cause
such abominable evil as the five inexpiable sins co come to pass. We
ourselves are not afraid co die-why should we be? Even if all Tibet
were corn asunder, we would defend what is right. We must support
the teacher and his consort in whatever way we can."

Everyone quieted down as the king again spoke: "Those ministers

who have no faith or respect, who have not the slightest desire co serve
the teacher who is like the actual Vajradhara, propose committing
what would be an inexpiable sin. But whatever these ministers plan
co do, retribution nine times worse than their deeds shall certainly
befall them! The real power in this land resides in me-lee no one for.
get this!" And then he paused.

The reactionary ministers were somewhat subdued; even the Lady

Tshe-spong-bza', one of the king's wives who sided with the Bon, had

44
nothing more to say. Yee there was no agreement either, and the
situation was becoming increasingly tense.
mGos-rgan pleaded with the great Dharma King:
"Alas! You who are our god,
see how the land of Tibet is breaking apare!
How can it be wrong co accept the counsel of your ministers?"
The king agreed co listen co his ministers, but he also warned chem :
"Listen, friends, great ministers of Tibet.
In this world, I am king.
If the king is great, the ministers share his greatness.
If there is no king, what can the ministers do?
So do not cry co shame the king ;
lee us discuss chis in a friendly manner."
The ministers agreed. The king then spoke to the Buddhist ministers:
"Even though we are great adherents of the Dharma,
lee us scop chis fighting.
We cannot justify the accumulation of wrong
on account of the Dharma.
In any case, no one can harm
the diamond-like body of the Teacher.
Better that we all be reconciled,
chat the king and all the ministers work cogecher."
Everyone agreed with him, and the ministers gathered about the
king to continue the discussion in a more reasonable manner.
"Well," someone said, "up until now chis teacher has not actually
harmed the king, either by body or speech. Why don't we just give him
some gold and cell him co go back co India?"
The consensus was chat Padmasambhava should be dismissed, and
chat mTsho-rgyal should be banished co !Ho-brag. Mose of the minis-
ters were quite delighted with chis decision.
While the ministers were conferring, Padmasambhava and Ye-shes
mTsho-rgyal were engaging in secret practices in the cave of gZho-

45
stong near Ti-sgro Rock, a gathering place of qakinis in the district of
mThar-byed Dril-bu. There no one could reach them or do them harm.
T he great Dharma King sent them both three measures of gold dust
and seven bowls of gold and other gifts, asking for blessings and
predictions. And so Padmasambhava and mTsho-rgyal set out for
gYa'-ma-lung. As they neared the Black Bird Rock, on the side of the
mountain, Padmasambhava hid some gter-ma, secret treasure texts,
which included many predictions concerning the future.
As soon as he had finished, twelve earth goddesses appeared carrying
a white sedan chair that radiated a shimmering light. Guru Rinpoche
and his lady seated themselves within it and were carried through the
sky. The Tibetan king and ministers, and all those who saw this wonder
developed great faith . (Forever after, the mountain was called White
Rock or White Light Rock.) The journey took only an instant, and
when the Guru and his consort returned to earth, they went at once to
the holy cave of Ti-sgro.
mTsho-rgyal prepared an ordinary mandala and, bowing before
Padmasambhava nine times, asked for further instruction:
"Kye Ma 1J etsun Lord of Orgyan!
Having obtained a body like a vajra,
you never need fear the demon lord of death.
Having obtained a body like an illusion ,
you subdued the army of Mara's demons.
Thus, having the Vajra Body and Rainbow Body,
in one sweep you have conquered
all the demon aggregates of the body.
As you have obtained a body of creative medication,
the demons of emotionality have become your liberated friends.
"Deathless Guru, Lotus-born One, now I, mTsho-rgyal,
have felt unchanging faith rise in my heart.
May I ask for the highest Mantrayana teachings?
"In gYa'-ma-lung when the demons attacked,
through your compassion, Lord, we rose to the sky
and came to this place.

46
Now look upon me with wisdom and compassion,
and please open the mandala that matures and liberates.
Until I too achieve enlightenment,
I ask for your kindness that removes all obstacles."
The great Guru replied:
"Well said, daughter of mKhar-chen bza'!
The mandala of the highest Mantrayana
is like the uqumbara flower
that blossoms only once in an age.
It is very rare and does not last for long.
Only the very fortunate can meet
with what is so difficult to find .
But I will give you the secret mandala.
May you delight in the wonder of it!"
And mTsho-rgyal replied: "With joy and respect, with no worldly
taint or hint of shame, I have prepared the secret mandala, and I offer it
co you."
The Guru smiled compassionately, and five rays of light emanated
from his radiant face. All the three thousand worlds were filled by this
light which reflected back and shone upon the Guru's face. After
he called out "OZA!" and " HOM !" his body was transformed: He rose
up in his secret wrathful form as rDo-rje khro-bo, and entered the
peaceful lotus-womb of tranquillity.
The male and female aspects moved together in the perfect play of
the dance of bliss. Gradually, the mandala of the sun and moon blazed
forth in each of their eight root cakras.
Groups of deities appeared as well, circling and making offerings. In
each of the eight cakras four deities arose, providing elixir. Sixteen pairs
were seen, male and female, facing each other.

Within the expanse of all-pervasive awareness, they experienced

the attainment of blissful clarity so difficult ro endure. In this way,
Padmasambhava opened for Ye-shes mTsho-rgyal the mandala called
the mKha'-'gro sNying-gi-thig, Heare Drop of I)akin1s.

47
 Within the mandala of the Guru's body arose the male and female
aspects of the five Buddha families, ten figures in all, with the great
Vajradhara in the center, representing the initiation of the Guru's
body. The five male deities represented the five perfectly purified
aggregates; the five female aspects symbolized the five elements in their
pristine state.
Together with this initiation, Padmasambhava gave mTsho-rgyal
various sadhanas involving the Buddha families. "Through the outer
vase initiation and the sadhanas of the five peaceful Buddha families in
their outer aspect," he told her, "you must realize that the outer world
vessel, the external environment, is a heavenly palace, and the inner
contents, the beings of the world, are gods and goddesses. You must
practice in this way for seven days."
As Ye-shes mTsho-rgyal herself explained: " I did as I was instructed
by the Guru, and for seven days I contemplated the outer world as a
palace of the gods, and the beings within it as gods and goddesses.
Quite naturally and spontaneously, the entire world shone like a
heavenly palace. And, indeed, within that palace, I clearly saw all beings
who possess form to be the male and female aspeets of the five Buddha
families, glimmering in many colors before me." Within the field of
the five families, there was no awareness of day or night.
Then again, Padmasambhava spoke: "That was the outer initiation.
Now the time has come for the inner initiation. Offer a mandala seven
times, as you did before."
So once again, mTsho-rgyal, feeling deep respect and great joy,
prepared and offered a mandala to Guru Rinpoche seven times, saying:
"E MaHo!
The physical body with its head and four limbs
corresponds to Mount Meru and the four continents.
The lotus of Great Bliss is the ground of both samsara and nirvana.
Please accept this mandala, the supreme mandala of Great Bliss,
and bring forth your compassion for the sake of all sentient beings."
The Guru laughed joyously with a deep, rhythmic, resonant voice,
making all the three realms shake and tremble, tremble strongly up and

48
down, and back and forth. Arising in the form of the mighty and
wrathful Padma H eruka, he cried out in a great voice: "HA HA!" and
"HI HI!" The Heruka of che secret symbol entered into che locus
consorc.
As mTsho-rgyal recounted: "I was transformed into Vajravarahi,
and Guru Rinpoche into the central deity, a lord of immeasurable
wrath-and we manifested within the Mandala of the Heruka
Hayagriva. The empowerment bestowed by che opening of chis man-
dala was called che rTa-mgrin-gi chig-le."
Ac each of che five cakras of the Guru-Hayagriva, a pair of qaka-
qakinis appeared, yab-yum, facing one another, inseparable and
multidimensional. This mandala, so sharp and clear, vivid and alive,
represented che initiation of che Guru's speech.
When Ye-shes mTsho-rgyal's own body, now chat of Vajravarahi,
became inseparable from Hayagriva, she understood reality in terms of
its essential patterning, ics primordial dynamic energy, and ics mani-
fested vicalicy.
As the five emotions were transmuted into che five aspects of
Pristine Awareness, mTsho-rgyal entered che Indestructible Samadhi
of Openness and Bliss, receiving the esoteric initiation and reaching
che eighth spiritual level.
Thus, Guru Rinpoche gave co mTsho-rgyal che wrathful means of
quickly and certainly realizing che Guru as Hayagriva and consort,
the means of realizing the inner Guru as tutelary deity, and the esoteric
inner initiation. When she had opened the mandala of realizing one's
own body as deity, and the nature of patterning, energy, and vicalicy in
cerms of deities, mantras, and che Mahamudra, she was cold to practice
for three times seven days.
The experience burned within mTsho-rgyal's body like a flaming
butter lamp, and she continued co practice until she stabilized che
Pristine Awareness which comes from empowerment.
Ac first, she was overcome by misery, but lacer she heard within
herself che sound which resonates with paccerning. mTsho-rgyal's

49
energy flowed naturally and without obstructions, and she completely
comprehended che intrinsic vicalicy whose manifestation is che
Mahamudra brought to total completion, the perfect creativity of
indestructible warmth and bliss.
Thus, mTsho-rgyal brought karmic energy to an end, and the en-
ergy of Pristine Awareness entered into che central channel. Many
signs of realization occurred.
Then the Guru cold her: "Do not harvest barley while it is still
green! There are still initiations that you have not completed."
As Ye-shes mTsho-rgyal later recounted, she felt toward the great
Guru Rinpoche faith greater than coward rhe Buddha, and requested
of him:
"Jetsun Orgyan Rinpoche,
greater than all the Buddhas of the three times!
Please give this most wonderful initiation
to all of us who are deprived."
The Guru then arose within the mandala of the Red Heruka.
Immense light rays, indications of his wrath, radiated from the mantra
HUM in his heart. After the rays returned to gather within the Guru's
mandala, che Ulcimace Heruka formed a mudra and cried:
"RA HAM!
Listen wich unswerving attention,
I)akin1 mTsho-rgyal-ma, benign lady, All-good Queen!
Would you rejoice to enter the mandala of inner clarity?
Then offer the mandala of secret bliss.
If you reveal this teaching,
you will have violated your vows."
She responded: "I, che woman mTsho-rgyal, have caused all worldly
appearance to subside-I will set myself free in che nakedness of
Great Bliss." Then she cast about her the five precious substances as an
offering in the mandala of secret bliss. Again, she asked:
"Hero of Great Bliss, Incarnate Buddha-mind,
Guru, Lord of Great Bliss,

50
confident and happy I wish to enter
the mandala of Inner Clarity.
I will keep my vows as if my life depended upon them."

Then with nine fingers she formed a lotus with its swirling anther,
and performing the dance of the palanquin, offered the mandala to the
mandala of the Guru's body. Within the great mandala of the expanse
of all that is, the great Lotus Heruka made the gestures of the hook and
wheel mudras with his hands. The radiant Vajra Heruka of the
Ultimate, by the waves of his laughter and intense power, by his
extraordinary and forceful aspect and fierce facial expression, by his
wondrous stance, right foot raised and arms extended, crying out in a
loud voice, overwhelmed mTsho-rgyal with the brilliant appearance
of Great Bliss and opened the mandala like a blazing sun in the radi-
ant expanse of being. This was the initiation.

As Ye-shes mTsho-rgyal herself explained: " I felt myself caught up

in the mandala of the Guru's discriminating wisdom and skillful
means, and my four root cakras were transformed into the great realms
of the four H erukas. I received the initiation of the Four Joys in the
universal mandala which radiated hundreds, thousands, and millions
of mystical phenomena, light, and seed syllables.
"When the Lama and I were inseparably joined by powerful waves of
blessing from the root cakras of our foreheads, I saw thirty-two realms,
gleaming white, and within them radiated the Joy of Pristine Aware-
ness. In each of the thirty-two realms were thirty-two white Herukas in
male and female aspect, and within each of them many hundreds of
thousands like themselves. The lord and master of all the Herukas, in
male and female aspect, revealed to me the Awakened J oy of the
Yab-Yum. The emotion of anger was purified, and the taints of habitual
patterns of the body were cleansed. Seeing the branches of the path of
application, I was able co benefit seven worlds in the ten directions.
And I received the secret name, 'White mTsho-rgyal of Great Bliss'.

"Similarly, within the throat cakra, I gradually saw sixteen realms

yellow in color, and in chem, sixteen yellow H erukas, in male and
female aspect. Within these circled, as before, hundreds of thousands

51
like themselves. The master of all the Herukas, che most precious Hero,
in male and female aspect, revealed to me the Joy of Limitless Good
Qualities. The emotion of attachment was purified and habitual pat-
terns of speech were cleansed. Seeing the branches of the path of
accumulation, I was able to benefit twenty worlds in the ten directions.
I received the secret name, 'Yellow mTsho-rgyal, Increaser of Good
Qualities'.

"Likewise, in the heart cakra, I gradually saw eight realms blue-black

in color, and within these realms were eight blue-black Herukas in male
and female aspect. In these circled as before hundreds of thousands like
themselves. In the center, the Lord of all the Herukas, the Buddha
Hero, in male and female aspect, revealed co me the Supreme Joy of the
Mahamudci. The habitual patterns of mind were purified. Seeing the
branches of the path of liberation, I was able co benefit thirty-six worlds
in the ten directions. I received the secret name 'mTsho-rgyal Whose
Commitment Liberates'.

" In the same way, in the navel cakra, I gradually saw sixty-one realms
red in color. Within these realms were sixty-one Herukas, in male and
female aspect. In the center was che Lord of all these, the Red Heruka,
in male and female aspect, who revealed co me the Spontaneous Trans-
cendent Awakened Joy. T he emotions flavored by grasping were pu-
rified and with them the habitual patterns tainting the three gates.
Seeing che branches of the path of complete purity, I was able co benefit
unbounded and limitless worlds in the cen directions. I received the
secret name 'mTsho-rgyal of Limitless Pristine Awareness'."

The initiation lasted for seven days, during which time Ye-shes
mTsho-rgyal practiced the four empowerments and the four aspects of
Pristine Awareness in the Mandala of che Four Joys. An experience of
ecstasy followed, and Padmasambhava advised her: "You muse now
involve yourself in Pristine Awareness in the opposite sequence. Bue
when you assimilate the Pristine Awareness born of empowerment,
do not let yourself be distracted by ecstasy or the FourJoys chat accom-
pany it. Rather, lee the experience little by little rise up within your
being. If you lose the impulse coward enlightenment, it is worse than

52
killing the Buddha Amitabha. In no world could you find exonera-
tion; you would fall to the lowest hell."

Padmasambhava taught her how to reverse the energy and cause it

co ascend. mTsho-rgyal held the energy as if in a vase, bringing it up-
ward and producing ecstasy. The bliss of continuing awareness was
not adulterated by passion; not for an instant did she succumb to lazi-
ness while her continuous concentration was maintained.

As mTsho-rgyal concentrated the impulse coward enlightenment in

the lotus of the female organs, she purified all ignorance, the first link
of dependent origination. Halting the one thousand and eighty motile
currents associated with the first link of dependent origination, she
achieved the Pristine Awareness of the two comprehensions and reached
the Path of Vision. Thus she reached the first spiritual level and de-
veloped various kinds of prescience.

As she concentrated the impulse toward enlightenment in the secret

cakra and transmuted it, she purified the motivating forces, the sec-
ond link of dependent origination. Halting the motile currents of the
second link, she reached the second spiritual level.

By concentrating the impulse coward enlightenment in the area be-

tween the secret and navel cakras, she purified consciousness, the third
link of dependent origination. Halting the motile currents of the
third link, she reached the third spiritual level.

In the same way, by concentrating the impulse coward enlighten-

ment in the navel cakra, she purified the tendency to distinguish and
fixate on name and form, the fourth link of dependent origination.
Halting the motile currents of the fourth link, she reached the fourth
spiritual level. She purified the mind concerned with samsara and
nirvana, Pristine Awareness, and Spontaneously Arising J oy, and she
became the Svabhavikakaya.

By concentrating the impulse toward enlightenment in the area be-

tween the navel and the heart cakras, she purified the six sense fields,
the fifth link of dependent origination. Halting the motile currents
of the fifth link, she reached the fifth spiritual level.

53
 By concentrating the impulse toward enlightenment in the heart
cakra, she purified sensation, the sixth link of dependent origination.
Halting the motile currents of the sixth link, she reached the sixth
spiritual level. Having purified the ordinary, sleeping mind and the
Special J oy, she obtained the fruit, the Dharmakaya.

By concentrating the impulse toward enlightenment in the area

between the heart and throat cakras, she purified feeling tones, the
seventh link of dependent origination. Halting the motile currents of
the seventh link, she reached the seventh spiritual level.

By concentrating the impulse toward enlightenment in the throat

cakra, she purified craving, the eighth link of dependent origination.
Halting the motile currents of the eighth link, she reached the eighth
spiritual level. She purified the dreaming mind and Supreme Joy, and
achieved the fruit, the Sambhogakaya.
By concentrating the impulse toward enlightenment in the area
between the throat and forehead cakras, she purified grasping, the
ninth link of dependent origination. Halting the motile currents of the
ninth link, she reached the ninth spiritual level.
By concentrating the impulse toward enlightenment in the fore-
head cakra, she purified becoming, the tenth link of dependent orig-
ination. Halting the motile currents of the tenth link, she reached
the tenth spiritual level. The consciousness of the five sense gates
which operates at the time of waking from deep sleep was purified,
as was the Joyful Pristine Awareness. As a result, she achieved the
stainless Nirmar:iakaya.

By concentrating the impulse toward enlightenment in the area

between the forehead and crown cakras, she purified birth, the eleventh
link of dependent origination. By purifying the motile currents of the
eleventh link, she reached the eleventh spiritual level.
By concentrating and reversing the impulse toward enlightenment
at the crown cakra, she purified old age and death, the twelfth link of
dependent origination. Halting all the 21,600 motile currents of the
links, she purified all the four impure occasions-the desire mind,

54
ordinary sleep, dreaming, and waking-as well as the Four J oys and the
mind of patterning, energy, and vitality. She reached the twelfth
spiritual level and achieved the Buddhakaya and its limitless qualities,
taking the shape that benefits limitless beings.

Thus, in a period of six months, mTsho-rgyal completely realized all

three initiations. Again, Guru Rinpoche came to her and said:
"0 Lady I)akima!
Your beauty matures, youthful one:
Your six senses illuminate your sixteen years.
"Your body, full of vigor and sensitivity,
is a unique occasion, just the right time.
You are the great and wise Sarasvaci!
You are Vajravarahi who realized the secret teachings.
"Now you muse become completely mature for yourself and others!
I will open the doors of the secret teachings
chat produce maturity.
Great Bodhisattma, act heroically!"

Thus he spoke, and mTsho-rgyal answered him: "I, the Lady Ye-shes
mTsho-rgyal, having given all worldly pleasures and bodily delights as
a mandala offering co Guru Rinpoche, make chis request:
"Jetsun Orgyan Thod-phreng-rtsal,
Tree of the Secret Teachings, Vajradhara!
In no way can I repay your great kindness,
but what can I do co most please you?
I would give my body, my life.
Will you now give me the supreme initiation,
chat of the Great Perfection?
Now, great Teacher, will you give me
the fourth initiation?"

Thus she asked, and he replied: "This is not yet the time for you
to effortlessly enter the Aci Vehicle. For now, you must practice the
Dharma of the esoteric Mahayana teachings which I have given you."
 And so he instructed her: "Now, daughter, there is no way for you
to practice the esoteric teachings by yourself. You need a heroic friend
to provide the means. Think of it like this: If new pottery is not fired,
it will not last for long. Without trees to burn , you cannot make a
bonfire. Without seeds nourished by water, you cannot expect sprouts
co grow. Accordingly, in the land of Nepal there is now living a native
of the Golden Isle, Acarya Sa-le, who is a manifestation of Hayagr'iva.
He bears a red mark at his heart and is seventeen years old. Seek him out
and make friends with him. You can then quickly reach the stage of
Great Bliss."

mTsho-rgyal recounted: "As Padmasambhava indicated, I, the Lady

mTsho-rgyal, journeyed alone to Nepal, carrying with me a golden cup
filled with loose gold. As I came to the E-rong Valley near the border of
Nepal, I was chased by seven bandits with fierce hunting dogs who
sought to rob me of my gold.
"I visualized the Guru in my mind and imagined the thieves to be
tutelary deities. Thus, as they attacked me, I held in my mind the
thought that I was offering a mandala of all my worldly goods, and I
sang to them:
"Kye Ma!
0 seven yidams of the E-rong border valley,
how wonderful to meet you here today!
I must have accumulated great merit-
may all beings with minds full of arrogance
quickly be purified of evil karma!
How wonderful is the compassion of the Lama!
It has brought you to me today.
My mind overflows with happiness-
may all beings share it and be freed."

mTsho-rgyal brought her hands together in a gesture of offering and

spread her sacks and gold before the thieves. Even though the seven
robbers could not understand her words, the lovely sound of her voice
penetrated their minds, and drew them into the first level of medita-
tion. They stared at her transfixed and asked her in Nepali: "Most

56
wondrous lady, where did you come from? Who is your father? Who is
your mother? Who is your teacher? Why have you come here? Please
speak co us again in your beautiful voice."

As they spoke, the bandits' angry faces became calm, their bristling,
wild hair lay smooch, and they smiled happily. All seven sac upon the
ground and grinned affectionately at mTsho-rgyal.

mTsho-rgyal leaned upon her three-pointed walking stick and an-

swered them, this time in Nepali:

"E Ma Ho! You seven bandits: We are brought together by past

karma. Your fierce and angry minds are themselves Mirror-like Pristine
Awareness. The mind full of hatred and obsessed with enemies does
not arise from anything but radiance and clarity. Recognition of this is
Vajrasattva. Not being attached to what appears before you is the
cultivation of openness. My father's country is joy manifested, an open
and peace~ul .realm, land of the Sambhogakaya. I myself am not
attached to symbols and forms, but if you wish to visit that fine and
perfect land, I will guide you there.

"You seven men brought here by past karma! Your pride and ar-
rogance are themselves the Pristine Awareness of Sameness. The mind
which is inflated by ego and passion does not arise from anything but
natural meditative composure. Perception of this is Ratnasambhava.
Not being attached to concepts of openness is the cultivation of ap-
pearance-in-itself. My father is the fulfillment of all needs and desires;
the wish-fulfilling gem is my father. I myself am not attached to
illusory jewels, but should you wish to have such a perfect old father, I
will give you mine.

"You seven men who are linked co me by past karma! The mind
full of lust and attachment is itself the All-investigating Pristine
Awareness. The mind which desires what lies beyond itself and is
attached to pleasant things does not arise from anything but clear
understanding. Knowledge of that freshness is Amitabha. Not being
attached co radiance is the cultivation of bliss-itself. My mother is the
boundless light; the immeasurable Great Bliss is my mother. I myself
am not attached to the flavor of pleasure or pain, but should you wish
such a perfect mother, I will give you mine.

"You seven brought here today by past karma! Jealousy and divi-
siveness are themselves the All-accomplishing Pristine Awareness. The
envious mind, so jealous and dualistic, does not arise from any-
thing but appropriate activity and realization. Contemplation of this
is Amoghasiddhi. Not being attached to subtle or vivid experience is
the cultivation of whatever arises. My teacher is complete realization;
appropriate activity is my perfect teacher. I myself am not attached to
the realm of action, but should you like such a perfect teacher, I will
give you mine.

"You seven bandits linked to me by past karma ! Bewilderment and

unknowing are themselves the Pristine Awareness of the Expanse of
All-that-is. Profound ignorance and the mind wrapped in dull confu-
sion do not arise from anything but the holding quality of the
Dharma. Contemplating this ignorance is Vairocana. Not being at-
tached to keeping track of everything is the cultivation of what-
ever arises. My friend is the natural appearance of phenomena; the only
friend I desire is this limitless activity. I myself am not attached to the
subjective or objective poles of experience, but should you like to
learn such a perfect way, I will teach you."

Listening to mTsho-rgyal, the bandits developed unshakable faith,

and their minds never again turned toward samsara. They asked her for
the Dharma teachings and were soon liberated. Then all seven pleaded
with mTsho-rgyal to stay with them in their country and not to return
to T ibet.

But mTsho-rgyal left to visit the great stupa called Bya-rung kha-
shor which had been built in ancient times by three Bhutani brothers.
As she stood before the stupa, mTsho-rgyal tossed offerings of gold
dust into the air and prayed:

"OM Af:I HOM!

May the land of Nepal
be the Pure Realm of the Buddhas.

58
May the offspring of the Dharmakaya
be the protectors of all sentient beings.
Throughout vase ages yet to come
may the Wheel of the highest Dharma continue co be turned,
liberating all beings from the ocean of samsara.
May all sentient beings,
those with bodies and those without, become mature!
And may you, Lord, who have the strength to guide them,
lead those on the isle of bondage
co the wonderful land of liberation."
As she spoke, myriad multicolored rays emanated from the stupa. In
the middle of the sky among clouds and swirling misc appeared the
Lotus Guru with the Great Abbot and the Dharma King on either side
of him. And qakinis circled round him as he spoke:
"Listen well, daughter of mKhar-chen bza'!
You are disciplined and ethical, patient and free from anger.
With your discriminating wisdom, you have guided many beings;
through your generosity, you have become totally free.
Your vigor is endless, and in your meditation,
you have travelled the five paths and the ten spiritual levels.
"Now remain here for a while and wander no more.
Here you will find the Hero you need.
And then when you bring him into Tibet,
I will open again the gates of the profound Mancrayana."
After making this prophecy, he disappeared. Ye-shes mTsho-rgyal,
having no idea where the boy could be found, at once began a system-
atic search. She looked everywhere. Finally, while in the city of Kho-
khom-han, as she neared the marketplace by the south gate, she came
upon a very handsome young man. His complexion was smooth and
his cheeks rosy; his teeth were like rows of conch shells, and his four
pearly-white canine teeth coiled co the right. His candid eyes were
slightly bloodshot; his nose was sharp and his eyebrows dark blue. His
curly hair also coiled co the right. His fingers were very slightly webbed,
joined like the toes of a bird. He came right up co mTsho-rgyal and said:
"Mother, where have you come from? Have you come co ransom me?"

59
 She answered him (probably speaking in the language of Ma-zangs-
gling):
"Listen closely, captivating boy, brave one!
This is wonderful!
I am from central Tibet,
and I am the consort ofJetsun Padmasambhava.
What is your name? Where are you from?
And how did you get here?"
The boy replied:
"I come from the noble Golden Isle,
and my parents called me Arya Sa-le.
Abducted from my family by a heretic,
I was sold as a slave to a man in this city.
For seven years, I have lived as a servant here."
The crowd of merchants had by now noticed mTsho-rgyal. At first
they were dumbfounded by her beauty, but after a moment, they spoke:
"Wonderful lady, please speak again. It would give us great joy and
delight! "
So mTsho-rgyal sang this song:
"NAMO GURU PADMA SIDDHI HRI!
In the great all-encompassing expanse of space,
the All-good Lord Samantabhadra,
shines the sun of the Great Perfection.
In the six realms, helpless and in darkness,
live the beings who have all been our mothers.
Is not Padmasambhava their father?
" In the Vajra realm, untouched by change,
dwells the most Compassionate One,
he who has attained Buddhahood,
untouched by karma good or bad, deathless and unborn :
Is not Padmasambhava the father?

"In Ti-sgro cave he dwells, a goodly place,

Akanigha, most sublime ground of all.

60
Urged on by the compassion of the father,
I, the gakini, met this boy
who holds the conditions for bliss.
Am I not the mother, Ye-shes mTsho-rgyal?
"The great Dharma Mocher has come
to Nepal, che land of rains,
compelled by a karmic connection to this boy.
Does not Ye-shes mTsho-rgyal have good reason?"
Even though they could not understand all mTsho-rgyal said, the
people gathered around were entranced with her song. They called her
'The I)akini Whose Voice is Like a Melody'.
That evening, mTsho-rgyal went co the house where Acarya Sa-le
was living and stood before the outer door. The lady of the house came
out to ask her: "Where have you come from? What do you wane here?"
mTsho-rgyal explained in a few words: "Guru Padmasambhava senc
me here to ransom Acarya Sa-le, the boy who is living with you. It is
most important that you let me have him."
The mistress of the house replied: "Although this Acarya is a
servant, he has come to be like a son to me. I also paid a great deal of
money for him, and I don't wane to give him up. But if you want him
for yourself, you can live with him here, and then both of you can
sewe me."

mTsho-rgyal answered her in song:

"When the circle of the sun arises,
darkness is dispelled.
When the sun secs, the stars come out-
yet tomorrow the sun will rise again.
"When a wish-fulfilling gem is at hand,
gold is not needed.
When one is without such a gem,
gold must be counted.
And so tomorrow I will search for that gem.

61
"Where a perfect Buddha exists,
ocher means are not necessary.
When the Buddha is gone,
one muse rely on other means.
And so tomorrow I will unite wisdom and method.
"If the fruit were mature, I would not need Sa-le.
But on the path to maturity,
I need Sa-le for my friend.
So I ask you to sell him to me."

Mother, father, son, and all the rest of the household gathered
round co enjoy her song, and lost their hearts co her. They invited her
in and offered her food and drink. The lady of the house then asked:
"Do you want this Acarya for your husband? l s that why you wish to
buy him? You are a most fascinating and attractive woman. If a hus-
band is what you want, I will give you this son of mine to marry."

But mTsho-rgyal replied: "The Lotus Guru foretold my meeting

Acarya. I need him as an accoutrement to practice- I have gold, so
please sell him co me. How much do you want?"

"H ow much gold do you have?" asked the mistress. " I paid five
hundred ounces of gold when I bought him. You need to give me
more than that."

" I will give you whatever gold is necessary," mTsho-rgyal told her.
"But you must sell him to me. Let's count how much gold dust I
have."

But of course there were not the five hundred ounces. There were
not even so much as one hundred ounces. So the lady of the house
asked her: "Now what can you do? To buy him you must pay, and to
pay you must have gold. There is not even enough here to buy his
hand! Unless you have gold, you cannot have him."

Now, at this time the country was in great turmoil. In the very same
city where mTsho-rgyal was staying, there lived an extremely rich
family headed by a man caJ!ed Nga-nya-na A-yu, who had a son called

62
Naga. This son, only twenty years old, had just been killed in the
fighting. The body had been brought to his parents' house, and
offerings were being prepared for the funeral. The mother and father
were suffering terribly as they sac with their dead child; they wished co
die also.

When mTsho-rgyal heard about this family's hardship, a profound

compassion arose in her heart. She went to visit them and said: " It is
not necessary that you two suffer like this. There is a boy in chis city
named Acarya Sa-le. If you give me enough gold co ransom him, I will
bring your son back to life."

The parents were overcome with joy and answered: "If you can
truly revive our son as you say, you needn't be content with this
Acarya. We will give you enough money to ransom even a prince! If
you revive our son, we promise to give you whatever gold you need."

mTsho-rgyal approached the body of their son and placed upon it a

cloth of fine white silk which she had folded into four parts. She then
sang these words:

"OM Al-;{ HUM GURU SARVA HRi!

The ground of everything is the All-good,
pure from the beginning and free from going astray.
But the embodied beings of the six realms
wander on chis path and chat,
behaving in ways that produce the karma of pleasure and pain.
They create che cause and reap the fruit.
Knowing this, why do likewise?

" I am a yogini skilled in the secret teachings.

My father is the most compassionate Padmasambhava
who fears neither birth nor death.
He can instantly dispel all evil obstacles-
I ask him now to help me and send his good blessing."

Saying this, she pointed her finger at the boy's heart, and little by
little color returned to the corpse. She poured a bit of water into his
mouth and spoke AYUR JNANA BHROM! into his ear. Applying a little

63
salve to the great knife wounds in his abdomen, she healed chem.
Gradually, the boy's awareness returned, and he completely revived.
There was great rejoicing at chis wondrous event, and everyone
bowed low co mTsho-rgyal with respect and admiration. The boy's
father and mother were beside themselves with joy at their son's
recovery; the three of chem cried and clung co one another.
So it was chat they gave many great gifts to the Lady mTsho-rgyal,
including one thousand ounces of gold co pay for Acarya Sa-le. And
mTsho-rgyal's fame spread throughout the realm; the king even in-
vited her co visit him and showed her great respect.
Alchough everyone asked her co remain with chem, she did not ac-
cept their invitations. Rather, Ye-shes mTsho-rgyal and Acarya Sa-le
travelled co the great Nepali temple E-yi gTsug-lag-khang where they
met another disciple of the Locus Guru, a Nepali named Vasudhara.
They offered him gifts of gold dust and gold coins, and asked him co
share his Dharm~ teachings with chem. Vasudhara understood that
mTsho-rgyal was the consort of Guru Rinpoche and created her with
great respect. And so they exchanged various kinds of special practices
and Dharma teachings.
mTsho-rgyal and Acarya Sa-le next went co Asura and Yang-le-shod
where Sakya De-ma and Ji-la-ji-pha and ocher practitioners lived.
Ye-shes mTsho-rgyal gave the customary offerings of gold co Sakya
De-ma when they met, and said co her:
"O wonderful sister!
We share the same esoteric lineage-
as I am the Tibetan Lady mTsho-rgyal,
please listen co me.
"All we might need or desire
arises unceasingly from Mind-as-Such.
Impartially it provides whatever is wished.
Such is the generosity of the Tibetan Lady mTsho-rgyal.
"The mind itself is stainless, free from broken promises,
its methods and manners always appropriate and correct.

64
Such is the ethical behavior
of the Tibetan Lady mTsho-rgyal.

"The mind itself is impartial,

not leaning toward pleasure, pain, or indifference.
Whatever happens, good or bad, it carries on and endures.
Such is the patience of the Tibetan Lady mTsho-rgyal.

"The mind itself is like a flowing river,

neither accumulating nor discarding-
vigorous and pure, inseparable from bliss and emptiness.
Such is the vigor of the Tibetan Lady mTsho-rgyal.

"Whatever arises in the mind

is the unity of the Developing and Perfecting Stages,
steady and concentrated as Mahamudra.
Such is the meditation of the Tibetan Lady mTsho-rgyal.

"Mind itself is the movement

of natural Pristine Awareness, Great Bliss.
Depending on skillful means,
one travels in transcendent wisdom.
Such is the discriminating awareness
of the Tibetan Lady mTsho-rgyal.

"Sister of this good lineage,

what special teachings have you received?
Sister, dear friend,
won't you please offer me equally what you know?"

Sakya De-ma was very pleased and answered:

"E Ma Ho! Wonderful!
Welcome, Dharma sister of one teacher!
I do not have so many special teachings,
but through the compassion of Jetsun Orgyan Sambha,
I know what is necessary for birth and death.
The Developing and Perfecting Stages,
their union, the Mahamudra,

65
the Radiant Light and the Illusory Body- I have all these teachings.
Talk of the bardo or rebirth in a womb is meaningless to me.
These are the special teachings of the Nepali Sakya De-ma.
"I know what is necessary co die and return.
I can channel the energy of the heart cakra through the central channel.
I have teachings for the gcum-mo practices
for igniting the A-shad within;
I have no fear of death or the disruptions of consciousness.
These are the special teachings of the Nepali Sakya De-ma.
"I know how co cake emotions as the path;
relying on the essence of skillful means and discriminating wisdom,
I practice openness and bliss.
I have the teachings chat produce
Pristine Awareness and the Four Joys ;
though a whole army of hostile emotions arise,
I am free from fear.
These are the teachings of the Nepali Sakya De-ma.
"I know what is necessary in the obscurity of sleep;
relying on the Great Perfection, I cultivate the dream.
I have the teachings for entering the Clear Light;
though the whole universe collapse in darkness,
I am free from fear.
These are the teachings of the Nepali Sakya De-ma.
"I know what is necessary of the nature of reality itself;
relying on the six lamps of the teachings,
I cultivate the Radiant Light.
I have the teachings for reaching the four deep states;
though the Buddhas themselves
should rise up as enemies, I have no fear.
These are the teachings of the Nepali Sakya De-ma.
"Now I need not, by cause and effect,
pursue the stages of the path ;
instantly I can achieve perfect Buddhahood.
How incredible is the most sublime fruit !

66
"You show all the signs of accomplishment;
what kinds of teachings do you have?
You are an appropriate vessel;
won't you give me equally what you have received?"

So Ye-shes mTsho-rgyal and Sakya De-ma exchanged their many

Dharma teachings and special instructions, becoming of one mind, one
heart. After this, Ye-shes mTsho-rgyal and Acarya Sa-le went to Tibet.
When the two of them arrived in gTsang province, they went at once
to the meditation caves of Ti-sgro where they stayed at the place of
~akinis. The patrons of that region gave chem offerings and showed
them respect, but some thought: "This lady must have been taken over
by demons. She has not been serving her locus-like Guru as she should;
instead she has gone off and picked up a wandering ac:irya." And so
there was a great deal of gossip.

On the tenth day of the month, mTsho-rgyal made the appropriate

offerings and opened the mandala of the Bia-ma gsang-'dus, the Guru
Guhyasamaja. She invited Padmasambhava to come to her, and he
appeared riding upon the sun's rays. She cried out joyfully and with
great fervor: "How long I have sought to prostrate myself before my
Guru !" And she sang:

"Kye Ma! Guru! Compass'ionace One!

I, a woman, am ignorant, erring, caught in samsara,
wandering in a world of evil actions.
Hold fast to me with compassion!

"Now whatever difficulties I must endure,

may I never part from you, Lord.
Look upon me with compassion!

" I have travelled far across the borders of Nepal

co find the true Acirya Sa-le.
Now I ask you co permit me
to enter the door of the secret teachings.
Dispel all obstacles on the path.
Look upon me with compassion!"

67
Padmasambhava was very happy to hear this. Smiling, he said:
"Listen, daughter of mKhar-chen bza':
Be faithful and unwavering.
This ocean of samsara is limitless.
If you want to be freed from this body's restrictions,
you must rely upon the captain, the right teacher.

"You must board the ship

of the oral teaching lineage,
and raise the great sail of profound instructions.

"You must send forth the explorer ravens

of advice and counsel,
and scare off the crocodiles of hindrance
with the sound of the conch.

"You must manage the winds of undesirable action

using weights of lead,
inspire a favorable breeze by the power of your faith,
and fill the pontoons with the purity of your commitment.

"In an instant you will cross

on the waves of maturation and liberation,
and reach the island of the wish-fulfilling gem.
There, all desires for enjoyment are satisfied.
There, all appearance is rich and precious.
There, no dirt, gravel, or decay will tarnish your joy.
Now be happy, for endless bliss will come."

After this song, he asked mTsho-rgyal :

"Daughter, how many difficulties did you undergo?
Was your journey pleasant? Were there obstacles?
How long has it been since you arrived?"
Ye-shes mTsho-rgyal explained all the many difficulties she had en-
countered on her journey, and how hard it had been to obtain gold in
Nepal. She told how she had raised up a dead man and thus obtained
the necessary thousand ounces of gold. After she had clearly and ex-

68
tensively described her experiences, the Guru said: "Very good! Such
difficulties are really very good things; they purify immeasurable kar-
mic obscurations. Although the cost was high, you have done well; you
have accomplished a great deal. But reviving those who have been
killed and other such practices are just ordinary powers. Do not harbor
pride because of such things.
"Your commitment is not due to attachment and desire, nor is it just
a woman's desire for a man; moreover, this boy is more noble than any
husband you could ever find . Since he cost so much gold, let him be
called 'Golden Light'."

Padmasambhava gave Acarya Sa-le his blessing and opened the

mandala of the lama for him. He set him on the course of maturation
and gave him initiations similar to those mTsho-rgyal had received.
Acarya Sa-le developed and became mature in his practice. Setting out
on the path of liberation, he came to understand the Dharma both in
its ordinary significance and in its ultimate sense. Thus he became
liberated.

Padmasambhava designated him the trusted friend of mTsho-rgyal

and told them both: "Now you must practice until you fully realize the
secret teachings." Then the Guru went off to !Ho-brag.

So the lady who was Padmasambhava's consort and the boy who
was his heart-son went together to an isolated meditation cave, later
known as the Secret Cave of mTsho-rgyal. There, where none could
find them, they practiced for seven months cultivating the Four Joys.
mTsho-rgyal developed the ability to penetrate any kind of barrier;
her body became immune to ordinary weakness, disease, old age, and
the like. In short, she learned to control the five elements and bring
them under her power. The Four Joys manifested in their complete-
ness, and mTsho-rgyal obtained the Four Kayas. Padmasambhava re-
turned at this time, and the three of them went to a great cave where
they stayed while he turned the Wheel of the Dharma.

Now, Guru Rinpoche had previously given the Tibetan king, that
great Dharma protector, a number of Mantrayana practices, including

69
the mandalas of gShin-rje-E, rTa-mgrin dpa'-bo, of Yang-dag mar-me
and Phrin-las phur-pa, bDud-rtsi thod and Ma-mo khram, and so on.
The king did these practices in an appropriate manner and had certain
significant experiences. He felt a profound faith arise in his heart, to-
gether with an intense desire for more of the deep esoteric teachings.
So he dispatched three of his messengers, Shud-bu dPal-seng, rGya-rsha
IHa-nang, and rMa Rin-chen, to invite Padmasambhava and his con-
sort to visit him. Upon arrival at the meditation cave at Ti-sgro, the
envoys presented Guru Rinpoche with gold and the message:
"Great Guru and Consort!
We who are skilled in fast-running
are the messengers of the King of Tibet.
The god-like ruler of Tibet, Khri-srong,
yearns for the more profound esoteric teachings
of the supreme vehicle.
He invites you to visit him.
Please, Compassionate One, come quickly!"
So saying, they offered Padmasambhava their presents of gold, and
he answered them:
"Attend! You three faithful Fast-runners!
You three worthy and fortunate sons, welcome!
Though I, Padmasambhava, reside in this land of men,
I am one with the Mind of all Buddhas;
Vajradhara is not different from me,
and my manifestations fill the world.
"I am glad that the great Dharma King
has been successful in his practice;
I will now go with you
and give him the secret teachings."
And so all six of them -the Guru, his consort and son, and the three
royal messengers-set out for bSam-yas. When they reached gZho-
grod, Padmasambhava suggested that the three lotsawas go on ahead
to alert the king ro prepare a welcome. The others would follow. So
the three scholars hurried off ro tell the king how they had seen

70
Guru Rinpoche, and that he would soon be arriving. They suggested
that a great reception be arranged.
When the Tibetan ministers heard this, they thought:
"It would seem this one called Lotus-born
is never-ending like the sky.
Like a river, sharp knives cannot harm him.
Like fire, his brilliance sets things aflame.
Like the wind, he cannot be held down.
Though he appears to be real, it is as if he were not.
Whatever harm we attempt will do no good.
So we will go along with whatever the king says.
The udy mTsho-rgyal, however, is another matter;
she is hopeless-she won't stay where she belongs.
She flaunts the king's laws and degrades the whole country."
Guru Rinpoche understood their attitude and thought: " I muse use
the secret teachings, which are so-called because they include many
methods and present no difficulties. It is better chat the udy mTsho-
rgyal appear in an ocher form; I will transform her into my three-sided
staff as I travel in Tibet."
The Dharma King's representatives, sTag-ra and Gung-bcsan, along
with one hundred ocher important ministers, went on horseback to
meet Padmasambhava at gZho-mdar. Then they proceeded by stages
co bSam-yas.
As they came co the gate of the Great Stiipa, they were welcomed by
the king, his ministers, and retinue. The Dharma King greeted his
teacher; he draped a white silk scarf of welcome over his arm, and
offered it co his guru along with a gold vase filled with fresh rice wine.
Guru Rinpoche cold him: "Right now, the esoteric doctrine is very
fresh and has great power. Bue in the future, as it spreads, there will be
many people practicing it who have not sufficiently matured." As he
spoke these words, he couched the vase to the top of his head.
The Tibetan people noticed that mTsho-rgyal was not present, and
chat Acarya Sa-le wa_s Guru Rinpoche's sole attendant. The king also

71
noticed this and thought: "I cannot ask for the esoteric teachings
without mTsho-rgyal; the way is barred if she is not here. I must
inquire of Guru Rinpoche where she might be staying. Moreover, I did
invite her and would like to see her again." So he asked: '!Great Guru,
where is mTsho-rgyal? Why didn't she come with you? Is this Acarya
your disciple? What teachings has he received?''
The great Guru answered him with a smile:
"E Ma Ho! Bodhisattva Dharma King!
This pattern is of the nature of space;
whatever appears is the magical display of the master of space.
The girl mTsho-rgyal has entered the expanse of space,
and now she resides between samsara and nirvana.

"This pattern arose from the Dharma;

there is nothing that cannot occur in the Dharma.
The girl mTsho-rgyal has entered the Dharmakaya realm,
and now she resides in the place of Sam an tabhadra.

"This pattern is the bliss of openness;

the magic of openness achieves all desires.
The girl mTsho-rgyal has gone co the realm of bliss and openness,
and now she resides in the palace of bliss, the Three Kayas."

After he had spoken, Padmasambhava touched his staff with his

hand, and it became mTsho-rgyal. The king was astonished. When the
ochers noticed that the queen had arrived, they commented to the
ministers: "See what wonderful things this Master can do-he con-
cealed mTsho-rgyal within his three-pronged staff!" While some of
the ministers were delighted and amazed, many of the ministers con-
cluded : "mTsho-rgyal could not have done what they say-and be-
sides, the girl in the staff was not necessarily mTsho-rgyal. In fact,
there is not enough room in the staff for even mTsho-rgyal's hand.
Though you say a great wonder occurred, it was merely an illusion."

So in spite of mTsho-rgyal's miraculous transformation, the minis-

ters plotted against her. But most of the Tibetans continued to honor
and love their queen.

72
 The whole procession, which included the king and Vairotsana,
twenty-one principal disciples, thirty-two novices, seven ladies of noble
birth, and others numbering three hundred and twenty-five, proceeded
co the retreat center at mChims-phu dGe-ba. There Guru Rinpoche
opened one hundred and twenty mandalas of the highest Mantrayana
teachings, and all were matured and liberated.
In particular, he taught the eight great sadhanas, the Ma-gshin
phur-pa, the bDud-rcsi yang-dag, the Bia-ma dgongs-'dus, the Yi-dam
dgongs-'dus, the sGyu-'phrul zhi-khro, the Yang-dag zhi-khro, the
Padma zhi-khro, and ochers. H e taught che sixty-one practices of the
sNying-chig and che seven different dGongs-'dus, the eleven collec-
tions of the bKa'-brgyad-rgyas, and the one hundred and twenty-two
Thugs-sgrub, the seventy-six special techniques, che one hundred and
thirty rGyud-kyi dgongs-pa, and more.
To che king he gave the seven rooc practices of the bDud-rtsi
yon-tan, together with twenty special techniques, and told him co
practice them.
To Nam-mkha'i snying-po of gNubs-yul, he gave che nine practices
of the Yang-dag mar-me and the twenty special instructions of the
bGegs-'dul phur-nag, and so on, telling him to practice them at
!Ho-brag.

To Sangs-rgyas ye-shes and rDo-rje bdud-'joms, he gave the root

practices of the '.Jam-dpal gshin-rje-gshed, the means of realizing the
Phyag-rgya zil-snon and the six subsidiary deities. He gave chem
twenty special root and branch techniques and directed them to
practice at Brag Yang rdzong.
T o rGyal-ba mchog-dbyangs of Khung-lung and rGyal-ba blo-gros
of 'Bre, he gave the rTa-mgrin yang gsang rol-pa, the means of per-
fecting the three root yogas, the twenty-five special branch techniques,
the twelve Tantras, and the Phra-men-ma sadhanas, directing them to
practice ac mChi~s-phu.
To Vairotsana and !Dan-ma rcse-mang, he gave the means of realiz-
ing the dMod-pa drag-sngags and the eight classes of root instructions
on the dPal stob-Idan nag-po, and the eighteen mighty branch teach-
ings. He told them to practice at gYa'-ma-lung.
To sKa-ba dPal-brtsegs and '0-bran dbang-phyug, he gave the inner,
outer, and secret root teachings of the Ma-mo, the gNang-dbab-las-
'gyed, and so on. H e told them to practice at Yer-pa'i-brag.

To both Jnanakumaravajra and Sog-po IHa-dpal gzhon-nu, he gave

special instructions concerning the esoteric Yang-phur teachings and
the practice of longevity and the Mahamudra. He exhorted them to
practice at sNye-mo Bye-ma'i-brag.
To dPal-gyi seng-ge and Cog-ro Klu'i rgyal-mtshan, he gave the
Dregs-pa rtsa-ba'i sgrub-thabs, the Kh ro-bo bcus-brgyan-pa, the thirty
branch practices, and the Dregs-dpon sum-cu'i bskang-thabs. He gave
them special practice techniques, the Las-kyi man-ngag, and told them
to practice at dPal Chu-bo-ri meditation center.

To the translators Rin-chen bzang-po and Ting-'dzin bzang-po, he

gave the esoteric teachings of the Great Compassion, the means of
realizing the Rig-'dzin bla-ma, and the siddha practices of the supreme
Mahamudra of enlightened awareness. He told them to practice at a
meditation center of dBu-ru.
To Lang-gro dKon-mchog 'byung-gnas and rGyal-ba byang-chub,
he gave the teachings of the Byin-rlabs bla-ma'i sgrub, the collected
esoteric teachings of Hayagriva, and the means of realizing the power-
ful sadhanas of rTa-nag dregs-pa. H e told them to practice at gYas-ru
Shang-gi-brag.

To Dran-pa Nam-mkha' dbang-phyug and Khye'u-chung mKha'-

lding, he gave the means of realizing the Padma zhi khro gsang-ba'i
sgrub-thabs, the sadhana in which Vajrasattva is the main figure and is
surrounded by six subsidiary deities, the practice of dPa'-gcig bsgom-
pa, and the oral instructions of the thirty-six H eruka sadhanas. He told
them to practice at Byang-gi gnam-mtsho-do.
To both rMa Rin-chen-mchog and rG yal-mo gYu-sgra snying-po, he
gave the collected esoteric teachings of Vajrapai:ii, twenty further

74
instructions, one hundred special techniques, and especially the prac-
tices involving the yoga of longevity. He told them to meditate at
mChims-phu.

As mTsho-rgyal explained: "To me, mTsho-rgyal, Padmasambhava

gave the inner, outer, and secret heart practices of the Guru himself,
as well as the means of realizing the Root Lotus initiations. H e taught
me the seven different sadhanas connected with the mandala of the
Guru and the means of realizing the three roots, lama, yidam, and
qakini, wichin one mandala. He advised me to practice first at che
Tiger Cave of 'On-phu, then at the Tiger Cave of Nepal and the Tiger
Cave of Khams, and so forth, and in any place where the image of Guru
Rinpoche spontaneously manifested. Especially, I was to practice at
Ti-sgro. And he said: 'If you have any difficulties or bad experiences,
just call on me, and I will come to you and teach you. But be sure you
stay with your companion Acarya Sa-le.'"

The great Dharma King showed his joy and immense gracicude to
Padmasambhava by offering him a great variety of gifts, equal in num-
ber co the sadhanas he had received. He heaped mountains ofgold, bolts
of fine silk, and many kinds of precious worldly substances before the
teacher and asked:

"O Great Guru!

This mandala of the highest secret teachings
is difficult to obtain though one search for ages,
but now I possess it!
There is no way to repay your great kindness.
From now until I am fully enlightened,
may your lordly compassion keep me from turning back.
A king such as myself
is subject to infinite diversions and distractions-
always wandering here and there, encountering obstacles.
May you look upon me always with compassion."

Then the king tossed seven handfuls of gold upward over the body
of the Guru.

7')
 As the assembled locsawas who had received instructions from the
Guru prepared co go co their various destinations, the king gave chem
presents co help chem on their way. Each received a measure of gold
dust and a golden bowl, some fine embroidered silk and fabrics of red,
white, and indigo blue, various articles of apparel, and a horse laden
with supplies. And they, in turn, vowed to practice until they had
perfected their realization.

Padmasambhava was very pleased and said co the king:

"Kye Ma! Wonderful!

You are a great king indeed, a god-like ruler!
And these are the deeds of a king.
I, myself, the Locus-born One,
have no need of garments and such-like.
But so that the king may accumulate merit,
and the commitments of the secret teaching may be furthered,
I accept them.
These twenty-four disciples of mine,
thus freed from obstacles, will accomplish their purpose.
How good that the Dharma King supports their continued practice-
this is indeed the behavior of a BodhisaHva and most excellent.
With these three things-
persevering faith which produces the heart-bone,
the special instructions of Padmasambhava,
and the support and patronage of the great Dharma King-
endless good qualities will increase.
By che coming cogecher of pure deeds and an altruistic mind,
the ocean of Buddha qualities will be perfected."

To the king and Vairotsana, Padmasambhava gave individual oral

teachings which are not included here. Each one received clear and
lengthy instructions, and then all of the disciples went to the places
where Guru Rinpoche had instructed chem to do their practices.

"As for me," mTsho-rgyal said later, "first I went co Ti-sgro and
entered the mandala of the unity of the three spiritual roots. I received

76
so many different esoteric teachings, both written and oral, dealing
both with overall view and specifics, that it is difficult to describe them
all. By merely hearing these teachings, one can be liberated. But there
are so many that I fear to put them all down in Tibetan."

This Concludes the Fourth Chapter on How

Ye-shes mTsho-rgyal Listened to the Teachings of the Dharma

77
Nyi-ma 'od-zcr
 The Manner in Which
Ye-shes mTsho-rgyal Did Her Practices

Ve-shes mTsho-rgyal practiced in the gakini center of Ti-sgro

JL in the Secret Cave of mTsho-rgyal, and in other retreat centers. In
these areas there were many patrons who were happy to support her in
her practice.
She first practiced in the cave of the gakinis, and while in that one
hermitage, she strove to genuinely invoke Padmasambhava in his
peaceful aspect. Her body was completely transformed into that of a
deity, and she looked upon the face of her tutelary deity. She under-
stood that her own patterning and energy were the mandala of the
gakinis-and whatever she engaged in, she naturally accomplished.
She realized that the vitality that manifests was actually her own mind,
that her own mind was one with the Guruyoga, and all phenomena
were the blessings of the creative play of the Lama. As a natural,
spontaneous, and ecstatic devotion for the Lama arose, simultaneously,
bright, spectral lights radiated from the borders of her mandala. I)akas
and c:Jakinis flashed in and out through the translucent radiance.

Within that visionary experience of rich and vivid light, she saw the
land of the Orgyan c:Jakinis. This is how she described it: "The trees
were like keen razors, and the earth seemed made of flesh. All the rocky

79
hills were bristling skeletons, and small loose bones strewn here and
there served as pebbles.
" In the midst of that land stood a great castle formed of three types
of skulls-freshly severed, partly rotted, and totally dried up and free of
flesh. Its roof was covered with a sheath of skin ; the doors as well were
made of skin. All around, for a distance of hundreds of thousands of
miles, mountains of fire burned fiercely. A vajra formed a kind of tent
above it all, and sharp weapons fell from the sky like lightning.
"Eight cemeteries formed a ring, rimmed by walls of beautiful
lotuses. Predatory flesh-eating birds and wild blood-drinking animals
wandered about, and demons and demonesses, roaming in great
numbers, stood out vividly against the landscape.

"Although the beings there did not attack me or threaten me,

neither did they make friendly overtures. As I advanced upwards, I
passed along a path chat circled in a zigzag fashion three times, and
ended at a door. Within were many cjakinis whose external appearance
was that of women, but they were of many different colors. They were
carrying offerings to present to the principal qakini.
"Some of the qakinis had cue their bodies into small pieces with
razor-sharp knives and prepared offerings of their own flesh ; ochers
were giving their streaming blood. Some were giving their eyes, some
their noses. Some were giving their tongues, still ochers, their ears.
Some were giving their hearts, others were giving their viscera. Some
were giving their outer muscles, some their inner organs. Still others
were giving their bones and marrow.
"Some were giving their life energy, ochers, their breath, and still
others, their heads. Some had cut off their limbs, and so on. They had
cut up their own bodies and had prepared offerings of them for the
principal qakini, who appeared Yab-Yum before chem. The offerings
were then blessed as signs of their faith.

"Then I asked the qakinis: 'Why do you suffer in this way? To what
purpose? If one lives in accordance with the Dharma until death, is chat
not sufficient?' And they answered me :

80
'Dear woman of irresolute mind!
The compassion of a great teacher who has all the qualifications
may only be available briefly.
If you do not offer whatever he wishes when he looks upon you,
later nothing you do may lead to fulfillment.
If you procrastinate, obstacles will multiply.
'Your insight and certainty may last only a moment;
natural and spontaneous faith may not stay long.
If you do not make the offering when Pristine Awareness arises,
later nothing you do may lead to fulfillment.
If you procrastinate, obstacles will multiply.

'Now, at least, you have a human body- you may not have it long.
The chance to practice the Dharma seldom arises;
if you do not make offerings when you meet the qualified teacher-
if you procrastinate-obstacles will multiply.

'The teacher may only be here briefly;

only now can you be certain to enter the door of the secret teachings.
If you do not offer yourself
when you have access to the highest Dharma-
if you procrastinate- obstacles will multiply.'

"Thus they spoke, and I felt ashamed. Then, as each qakini presented
her offering, the Vajra Yogini appeared before her, snapping her fingers.
Instantly, each supplicant was healed and became as before. After
requesting a regular Dharma practice from the principal qakini, each
one returned to her own meditation place. They did twelve sessions of
meditation each day.

"Next, a gatekeeper appeared at each of the gates, and the Vajraqakini

appeared in the very center in the midst of flames, her guise so brilliant
it was difficult to look upon her.

" I saw many other different lands such as this, but as they are de-
scribed elsewhere, I will not transcribe them here for fear of making
the text too long."

81
 As mTsho-rgyal later explained, she then met with Guru Rinpoche
and told him the story of her visions. She asked him the significance of
such experiences, saying: "As I wish to do such difficult practices,
would you please give me the necessary vows?"

Guru Rinpoche replied: "What you saw were merely symbolic ex-
periences. It is not now necessary for you to do such arduous prac-
tices, offering your flesh and so forth. Just folJow the disciplines I wilJ
give you now:

"Listen, Goddess mTsho-rgyal-ma!

Watch and listen undistracted, Irresistible Lady.
Seek to attain the Golden Tree,
the precious jewel-like human body.
If you understand how co use it, you will have food forever -
if not, you may noc have even one day's b~eakfast.
Without understanding this, you will starve to death.
But if you can do as you promise, all will go well.

"Take che healing essence of herb, nectar, and mineral,

and then eat the food of air:
This is the discipline of food.
"Wear cotton cloth, wear bone ornaments,
and then go naked without adornments,
relying on the gcum-mo breathing:
This is the discipline of dress.

"Practice invocation, s:idhanas, Dharma activity, mantras,

energy flow, and silence-abandon idle talk:
This is the discipline of speech.
"Do prostrations and circumambulations,
purify your body, and adopt the locus position-
remain calm and composed:
This is che discipline of body.
" Practice vitality, bliss, and openness,
the Developing and Perfecting Stages-

82
meditate upon their unity :
This is the discipline of mind.
"Adhere co che Buddha's teachings, guard the doctrine,
practice skillful means- teach, debate, and write:
This is the discipline of teaching.
"Benefit ochers, be benevolent,
hold to the Mahayana aspiration of immeasurable compassion
without regard for your own life:
This is che discipline of beneficcing ochers.
" Regard your enemies as your sons-
look at gold as if it were clay,
love ochers more than you do yourself:
This is che discipline of compassion. ·
" When you ace like this, you practice the Buddhadharma:
You will perfect the most sublime wonder-Great Bliss.
If you do not act chis way, you case your lot in with the heretics:
Your discipline will be the same as theirs.
" Daughter of mKhar-chen bza',
understand chis and use it well. "
So he spoke, and mTsho-rgyal vowed co fulfill the eight great disci-
plines as caught by the Guru:
"What a great wonder!
To this unhappy land came the Buddha's teaching;
to this land of darkness came the clear burning crystal lamp.
To Tibet, land of demons, came the Lord of Orgyan,
and beings who lacked the Dharma
felt the rain of the pure teachings.
" I feel the same wonder
as when the troubled looked up and found good fortune,
when the actual Buddha appeared
and performed his deeds at Vajrasana.
How can I repay che Guru's kindness
which liberates us from samsara?

83
"Now I, the L!.dy mTsho-rgyal,
have entered the door of the esoteric teachings-
yes, even the door of the secret mandalas.
"I would rather die
than break my promises to you in any way,
or disgrace the eight great disciplines.
I will disregard my body, my fate, my life;
I will consider only the teachings of the Jetsun Guru.
"I would rather die
than compromise my commitment to the Dharma.
I will disregard food, drink, and clothing;
with body, speech, and mind,
I will care only for what benefits the Buddha,
the Dharma, and sentient beings.
"I will care for others more than for myself,
and fulfill the eight compassionate tasks.
I will certainly not take this practice lightly,
or neglect the essential teachings."

She made the gesture of promise three times and solemnly vowed to
practice the eight disciplines. Padmasambhava was most pleased and
gave some final instructions and prophesies. Then he returned to the
king's sanctuary.
The L!.dy began by practicing the discipline of dress with gtum-mo
exercises. She climbed to the mountain heights near Ti-sgro and found
a cave lying between the icy glaciers and the forested mountain slopes.
Wearing only one piece of cotton cloth, she settled down to practice for
one year.

At first, the heat of gtum-mo did not arise in her body. Outside, the
icy winds of the new year were blowing; snow fell heavily and hoarfrost
blanketed the world. mTsho-rgyal could barely continue. Acarya Sa-le
had gone with Guru Rinpoche to serve him, and she was absolutely
alone. But the promise she had made strengthened her resolve, and she
continued to meditate.

84
 Her whole body became covered with blisters from the cold, and
sharp, scabbing pains ran through her. Her breath came in short,
choking gasps; she was near death. But mTsho-rgyal visualized the
Jetsun Guru in her mind and prayed to him:

"Orgyan Dharma Lord, Protector of Beings,

look upon me with the sunlight of your compassion!
Your daughter is naked, friendless, all alone.
This terrible cave is dark, and freezing winds blow through it.
When the blizzard rages outside, whose daughter am I?
"My stone bed is hard and cold as ice.
Like a rock, I cannot do anything.
Inside or outside the cave, there is no difference-
this white cotton doth is useless.
Bless me with the warm sunlight of your compassion!
Please help me kindle the gcum-mo heat!"

As she prayed, her karmic energies became slightly altered, and this
small change was enough to allow the gtum-mo heat to rise. mTsho-
rgyal felt an overwhelming and spontaneous confidence toward her
teacher and prayed:
"When the teacher with all the qualifications
bestowed upon me the pure essence-
the powerful grace of the Vajrayana, the esoteric teachings-
I felt the pristine wisdom of Vajrasattva,
and the Four Great Joys danced in my heart.
Then the White-dressed One, the Fire l)akini, rose up within me,
and sublime warmth and bliss came forth.
Now I am wondrously happy!
Please continue to show your kindness!"

Just as these thoughts occurred to her, the Orgyan Lama himself

appeared before her in the form of a H eruka, handed her a skull cup
of beer, and disappeared.
As Ye-shes mTsho-rgyal later explained: "I continued to experience
ever-increasing warmth and bliss. I felt joyful and happy. My body,

85
before so cold and miserable, changed as completely as a snake losing
its skin.
"Now I decided the time had come for donning the bone garlands,
so I set aside my cotton cloth and put on garments of bone. I integrated
the three facets of meditation for this stage, and practiced this disci-
pline for one year. At this time, all my food supplies were gone; not
even a grain of barley remained. For sustenance I relied upon mineral
substances and drank only water. And I continued to meditate.
"Sometimes I had powerful visions of past lives and other striking
experiences, but I became weaker and weaker. My legs could no longer
support my body; my body could no longer support my head. I could
barely breathe, and even my mind became weak. Growing worse, I
came to the brink of death. But then again I called upon my reacher,
propitiated my yidam, and continuously visualized a stream of offerings
to the qakinis. I prayed:
'From the beginning I have given my body to the Lama;
whatever will--happen, happiness or misery,
the Lama knows.
'From the beginning I have given my speech to the pure Dharma;
whether my breath will continue to flow or not,
only you now know.
'From the beginning I have directed my mind toward virtue;
whether it is virtuous or not,
only you now know.
'From the beginning my body has been a citadel for the yidam;
whether he wishes to abide there or not,
only you now know.
'From the beginning my patterning and energy
have been a conduit for the qakini;
whether she wishes to enter this path,
only you now know.
'From the beginning my vitality
has been the essence of the Sugata;

86
will I pass beyond misery or turn the Wheel of the Dharma?
I have watched sentient beings, my mothers,
unceasingly wander in confusion.
Whether I, your daughter, find samsara or nirvana, you decide.'
"When I had spoken these words, a red lady, completely naked and
lacking even bone ornaments, appeared before me. She placed her
bhaga to my mouth, and blood flowed from it, which I drank of deeply.
Then it seemed that all the realms were filled with bliss! Strength
equal to that of a lion returned co me. I experienced a medication of
complete transcendence without any attributes at all.
"Now I felt the time had come co sic naked and rely on the food of
air. Thus I practiced for one year, wearing no garments and no orna-
ments, nourished only by the pure air.
"At first, bliss accompanied the coming and going of my breath. I
had various kinds of clear and visionary experiences, and creative and
penetrating awareness arose unimpeded.
"Bue after a while, doubts assailed my mind. My breath became
unstable, and I could not control it. My throat became dry and rough,
my nose and throat felt as if they were scuffed with coecon; my stomach,
growling and filled with gas, gave me great pain. Once more, I came
close to death.
"Collecting myself with great effort, I called upon Guru Rinpoche,
singing: ' Innumerable times your daughter has assumed bodily form
and wandered in samsara. I have suffered in the harsh states of being,
surrounded by birth and death, distraught with heat and cold, hunger
and thirst, yet I have endured.

'The most important possession is a human body.

The shortest path is the esoteric teachings;
the quickest method is difficult practice.
Although chis is almost unbearable, what else is there to do?
There is no end to my vow:
I will still continue to practice the disciplines-
I will be mTsho-rgyal of the Heart-bone!

87
'Wonderful magically lotus-born Tulku,
Self-arisen Lama, Teacher of Orgyan,
compassionate and mighty one!
Your wonderful diamond body is a mandala of the Rainbow Body.
Please look with compassion on beings with ordinary bodies!
Will you help my poor inferior body?
Whatever happens to this physical form, wherever you may be,
please look upon me with love and compassion.'
"As soon as I spoke, Padmasambhava appeared to me in the midst of
shining light, smiling radiantly. He sat down in the air itself, only an
arm's length away, and said to me:
'Listen well, daughter of the lineage,
daughter of mKhar-chen bza'!
When you were the daughter of a king,
you cared only for finery and pleasure,
and could bear no misfortune at all.
Now is the time to be unconcerned
whether you meet happiness or misery on the path.
Whatever comes, suffering or Great Bliss, carry on!
D o not crave bliss.
Be devoted, virtuous, and humble.
'Listen well, daughter of mKhar-chen bza'!
When you were the young wife of a king,
how proud you were-
you were fettered by your own desires.
Now is the time to give up all activities and needs.
Meditate on impermanence
and think about the suffering of the lower realms.
Do not have great desires.
Be devoted, virtuous, and humble.
'Listen well, daughter of mKhar-chen bza'!
When you were the consort of the Lama,
how egotistical you were-
your position meant so much tO you.
Now is the time to reject your old faults;

88
do not hide them but constantly tear them out.
Do not wish for fame.
Be devoted, virtuous, and humble.
' Listen well, daughter of mKhar-chen bza'!
How proud you were of following the Dharma,
how crafty and deceitful you were-
before you were only a hypocrite.
Now is the time to reject all artifice and sham;
do not hold back, but show your perseverance.
Do not dwell on what you have done.
Be devoted, virtuous, and humble.'

"Then Padmasambhava came down to earth and sat upon a large

rock. He continued : 'Now, there is something more for you to do.
Carefully extract the essence from plants and herbs, and use these to
cleanse your awareness, stimulate your creativity, and rescore your body.

" 'I, Padmasambhava, exist only for the benefit of beings. From be-
ginningless time, I have hidden many precious and sacred Dharma
teachings. These are inexhaustible and will continue into the future
until samsara is completely emptied of beings. Lacer, I muse go co the
rNga-yab l)akini Island. You, my lady, must cake pains co procure all
my profound treasures, so tomorrow I will open for you the many
mandalas of che highest Mantrayana. The time has come to work for
the benefit of beings; make such preparations as I direct you.' He gave
me many detailed teachings, and then departed."

As mTsho-rgyal lacer explained, after meeting Acarya Sa-le and his

friend, the girl named bDe-ba-mo, she led chem co the three Lion Lair
Caves of Bhutan co practice. First, they went co the Lair of the Lion's
Mouth and extracted the essence from medicinal plants and minerals.
Then mTsho-rgyal sought for just the right minerals, especially the
white cong-zhi 'essence of all minerals', and distilled its healing prop-
erties. Her body became as strong as a vajra and impervious co
weapons. Her speech became clear and melodious, its sound so sooth-
ing it calmed even the proud tigress. Her mind entered a medication
like che indestructible vajra.

89
 mTsho-rgyal now felc in her heart chat the time had come co practice
che arduous discipline of speech. First she prayed over and over again co
purify all obscuracions involved with speech. She practiced a very long
time, doing Dharma sadhanas uninterruptedly, day and night, with
never a break in the sound of her chanting.
In the beginning, she practiced the one-hundred-syllable mantra and
ocher mantras of the Rig-sngags, as well as chose of the gZungs-sngags.
She also cook up the expiatory and purification practices of the Kriya,
Carya, and Yoga Tantras.

Next, she practiced the teachings of the five Buddha families and the
three deities, Avalokitesvara, Vajrap:iD,i, and MafijusrI, and the related
teachings, chanting the gZungs-sngags of the Upa and Yoga mandalas.

Finally, she recited the Simas by heart and recited confessions and
vows. She behaved in the manner set forth by the Vinaya, and practiced
the teachings of Amicayus. In order to make her mind sharp and clear,
she strove co completely master the Abhidharma, logic, epistemology,
and so on.
Ac first her voice stammered. H er throat was torn so that great
quantities of blood and pus frothed forth; she felt a searing pain in her
esophagus, and ic became twisted, hard, and dry, swollen with blood
and pus. Again she came dose to dying.

But in the end, at whatever length she wished to speak, she felt no
discomfort. The sound of her voice was always beautiful, the words
dear and appropriate, the rhythm musical and pleasing. She could
speak at any pitch, high, medium, or low; she could talk very fast or
very slow or ac a moderate race. She thus developed complete control
over her voice, and ic responded exactly as she desired. In short, she
developed all the sixty different. fine qualities of voice. She also per-
fected che seven powers of complete retention.

mTsho-rgyal opened the eight Heruka mandalas in the manner of

che Mahayoga Tantras and practiced until she clearly saw the faces of all
the deities. When the practice was perfected, mTsho-rgyal and the
deities were no longer separate entities but had become one. As she sat

90
cross-legged in the lotus position, her hands placed for meditation,
many different deities appeared before her. Rays of light flashed above
her, and other auspicious signs occurred.

After a time, her yidam came to her and made the prediction: "You
will develop both the ordinary and the eight great siddhis. Your ac-
complishments will be as indestructible as the vajra, and you will at-
tain the dPa'-bar 'gro-ba'i ting-nge-'dzin, 'the H eroic Samadhi'. In the
end, you will be completely liberated and enter the expanse of the
All-good. This is my prophecy."

Then mTsho-rgyal opened the mandala of the Bia-ma dgongs-pa

'dus-pa and practiced according to the instructions of the Anuyoga
Tantras. Having prepared herself through proper meditation, mantra,
and breathing, she considered her own body the central figure of the
dGongs-pa 'dus-pa mandala. Thus meditating, she perfectly under-
stood the essence of patterning, energy flow, and vitality, and rook it to
heart.

At first, there was great agony from the inversion of the energy flow
and the stiffening of the vitality. The pain in the pattern of energy
channels brought her near to death. But though her suffering was
enormous, mTsho-rgyal still practiced without judging the experience
as harmful.

And after a time, many different deities appeared before her. She de-
veloped complete control over the pattern, energy, and vitality of her
life and severed forever the four currents of birth, old age, sickness,
and death. She became a great and powerful siddha indeed. "I will never
be able to repay the Guru's kindness," she thought, and sang:

"Wonderful! Guru, Lord, Padmasambhava, I bow to you.

"You, Guru Rinpoche, turned this pile of atoms

accumulated since time began
into a king of mountains!
I am that Sumeru.
Now I think perhaps I can help others-
come, virtuous Indra, and be my patron !

91
Perhaps some, living deep in ravines, have not the karma,
but the great Guardian Kings
and those residing in heaven realms
will find happiness, satisfaction, and bliss!
"You, Guru Rinpoche, transformed all the drops of water
fallen in the ocean since time began
into seven enchanted lakes!
I am that ocean.
Now I think perhaps I can help others-
come, happy virtuous ones, and be my patrons!
Perhaps a few fish and frogs in murky ponds
have not the karma, but the eight nagas
and those residing deep in the naga palaces
will find happiness, satisfaction, and bliss!
"You, Guru Rinpoche, have taught
inconceivable qualities to the powerful Munis
who have accumulated merit since time began.
I am one such powerful Muni.
Now I think perhaps I can help others-
come, lordly men and Dharma Kings, and be my patrons!
Perhaps some beings in barbarous regions
have not the karma, but the Sravakas
and those residing in this realm
will find happiness, satisfaction, and bliss!
"You, Guru Rinpoche, transformed
all the fruits of virtue gathered since time began
into a wondrous human being !
I am that girl.
Now I think perhaps I can help others-
come, lucky children, and be my patrons!
Perhaps some with wrong views and evil ways
cannot follow the Dharma, but those with faith,
the Tibetan folk and all others in the world, will find bliss!"
Then mTsho-rgyal went on extracting medicinal nectar from the
hundred and eight healing plants and herbs. Representatives of the

92
four types of siddhas and the four medicine goddesses circled round
her, one hundred and eight in all. Each of the medicine goddesses held
a vase with healing nectar of singular power, and they offered them to
mTsho-rgyal, praising her in this song:
"Wonderful!
Though a human girl, you bear the marks of excellence!
You were our sister in a former life, in a time of gods.
Your pure aspirations were a sufficient cause
to bring you great Pristine Awareness.
You led the gandharvas with sounds of lutes,
and so we praise you,
wondrous mTsho-rgyal, Sarasvati!
"Then when the Dharma Wheel of the Great Muni turned,
your purity was sufficient cause
for you co become a Sravaka nun.
You led all beings with the eye of compassion-
and so we praise you, mTsho-rgyal, Goddess of the River Ganges.
"Now the great Vajradhara has arisen from a locus,
and the Dharma Wheel turns by his methods,
opening the secret doors that combine all Mahayana teachings.
You practiced the disciplines for the sake of all beings,
and so we praise you, mTsho-rgyal !
"All things come from the expanse of the mind.
Distilling the essence of poisons and herbs,
you drank deeply of the nectar;
and now you bear the marks of eternal youth.
Praise to you, enlightened mother of all beings of the three times!
"Driving out disease and evil,
you cure beings with the !;>est medicine,
the nectar of deathlessness.
Mocher of all good qualities, goddess of healing,
is that not you, mTsho-rgyal?"
Then they all rose up into the sky. Shortly afterwards, a young
human girl, Khye-'dren, arrived and offered mTsho-rgyal a large

93
amount of honey. Thus she was blessed with the power of both inner
and outer good omens.

After eating the honey, mTsho-rgyal began the discipline of the

body. First she did circumambulations, then she did prostrations. She
practiced day and night, until her forehead, the palms of her hands, and
the soles of her feet developed open sores and were worn to the bone. A
great stream of blood and pus flowed from the sores, yet mTsho-rgyal
continued to do these and countless other physical practices as indi-
cated in the texts.

At first her body was painful and unresponsive; she felt completely
exhausted. The joints of her hands became inflamed and swollen,
twisted and painful as if diseased by arthritis. Her veins became
distended and varicosed, and various symptoms spread and increased
so that she was terribly weakened.

But eventually, mTsho-rgyal did cleanse her body; all conditions due
to impurity dispersed, and she rejoiced. Her vitality supported the
natural flow of Pristine Awareness. The knots in her veins and channels
were untied, her joints became straight, her crookedness was cured, her
sores healed and covered over. Every part of her body worked in an
orderly and healthy fashion. She had established the foundation for
realizing the esoteric teachings.

mTsho-rgyal continued to practice in isolated wilderness caves, such

as the one at Seng-ge Ne-ring. Having made the commitment to
meditate, without speaking, without moving, she sat erect in the
full- lotus posture, her gaze never wandering, her posture never
slouching.

The brilliance and power of mTsho-rgyal's meditation was unbear-

able to the regional gods and malignant spirits. They flocked to her in
peaceful and wrathful forms, with and without corporeal bodies, and
taunted her with strange visions. At first, all kinds of food appeared
before her, one thing after another; then clothing, horses, and even
elephants appeared. All sons of worldly goods manifested apparition-
ally before her.

94
 Bue mTsho-rgyal subdued chem all by che power of her meditation.
Some of these things disappeared as soon as she saw their illusory
nature, ochers disappeared merely because of her indifference ro worldly
things. Some she transformed by her meditation inco earth and stones
and the like. Some things, such as food and riches, she wished co be
hidden away for the country's future use, and this was accomplished.

On another occasion, there appeared before her a group of accraccive

young men-youths wich beautiful faces and smooch skin, sweec-
smelling, wonderfully formed, quite tangible and thoroughly enticing.
First, they respectfully addressed her as 'Mocher' and 'Lady'. Bue soon
they began to talk of sex and spoke to her by name, saying 'mTsho-
rgyal, girl', as they cried co seduce her, sometimes being passionate,
some~imes merry and playful.
Gradually they revealed themselves, saying: "Girl, wouldn't you like
chis for yourself? Wouldn't you like to milk ic?" and that sort of thing.
"Wouldn't you like me to embrace you? Or stroke your breasts or
between your legs? Wouldn't you like me co kiss you)" So they went
on, suggesting various acts of passion, trying co excite her.

The brilliance of her medication overcame some of chem, and they

disappeared. Some of them she meditated upon as illusory - and as they
were deceptive creations, they disappeared when she told them to.
Some of them she contemplated as hindrances co the Bodhisattva
mind, and then they changed into black corpses. Some became old and
crippled, while others became lepers. Some curned blind or lame or mute
or fiercely ugly. Finally, they all vanished.
Then very wrathful forms appeared. The earth shook back and forth,
and there was a noise greater than one thousand thunderclaps sounding
at once. Lightning, flashing through the coral darkness, sent bright
streaks darting across the sky. Moving white lights blazed; red lights
flickered on and off; yellow lights whirled about; smoky blue lights
drew them all together, and iridescent lights zigzagged here and there.
This dizzying display was hard to endure.
Next, mTsho-rgyal saw weapons-daggers and spears of many kinds,
keen and shining. Sharp translucent blue blades scabbed and crossed

95
and darted around in a most unbearable fashion. But all these mani-
festations mTsho-rgyal controlled by the power of her meditation,
thinking that though she be cut to pieces or killed, she would not be
afraid. Finally, because of the power of her mind, they all disappeared.

A few days lacer, packs of tigers and leopards, bears and hyenas, and
all sores of ocher wild animals came prowling. Growling ferociously
they stalked around the cave and blocked the entrance. Then,
howling and screaming, they advanced into the cave-filling the pas-
sageway, prowling co the left and right and in front of her. Some,
driven by hunger, widened their mouths to show their fangs. Threat-
ening mTsho-rgyal, they twitched their tails upon the ground and
clawed the dirt, their bodies trembling, their hair bristling and stand-
ing on end. But she considered how terribly attached these animals
were to their physical bodies and felt great compassion for them, and
they all disappeared.

Then, like a great army converging upon that place, millions upon
millions of worms and insects and ocher crawling things, such as
spiders and scorpions and snakes, swarmed over everything. Some of
chem filled her sense organs; some bit and stung and scratched her as
they crawled onto her. Some jumped upon her; ochers attacked each
other, tossing bits of their bodies about as they ace. All sores of strange
and magical forms appeared. But mTsho-rgyal just trembled a little and
felt compassion rise up in her mind. As the forms became more and
more angry and frightful, raging around her, mTsho-rgyal thought:

"Many times I have vowed to be unattached co anything associated

with body, speech, or mind. All these sentient beings, worms and ocher
crawling things, arise continuously, increasingly, and abundantly from
karmic forces. Why should I tremble with fear before such magical
manifestations of the elements? I must remember that all activity is the
result of good and bad thoughts. Therefore, whatever may arise, either
good or bad, I will recognize as dualistic mental activity and be un-
concerned." Having come co chis profound realization, she said:

"All phenomenal existence

is merely the magical manifestation of mind.
I see nothing to fear in all the expanse of space.
Therefore, all of this must be self-arising luminance.
How could there ever be anything other than this?
All these activities are only ornaments of my own being.
Better that I rest in meditative silence."

After saying this, she entered a meditative state that was completely
quiet, without any discrimination of good or evil. And all the appari-
tions disappeared.

But later, more strange forms appeared, ugly, vague, and fearful
visions, moving here and there. Disembodied arms and hands whirled
about. A great bodiless head appeared, its upper jaw in the sky, its lower
jaw resting on the ground. Its tongue curled and darted in the space
between, and its sharp, white, tusk-like teeth advanced closer and
closer.

Within a palace as small as a mustard seed, she saw many men

arguing and fighting . A great fire was raging, water was rushing forth,
rocks were avalanching, and trees were falling in a hurricane wind. But
mTsho-rgyal entered the Vajra-like Samadhi and remained unmoved,
and all these forms disappeared.

Next, from E in lower Nepal up to Ja' in upper Bhutan, a great army

of gods and demons of the border tribes of Klo-yul, Kha-khra, and
rKang-khra raged. Some wept, and others howled. Some were wailing,
ochers screaming. Above mTsho-rgyal's head, thunder roared, and
below her feet, fires burned. In between, a great flood of water rushed
forth, and sharp weapons swirled about like a strange blizzard. All sorts
of hindrances and obstacles arose.

Bue mTshv-rgyal meditated intensely, expanded her awareness, and

sharpened her wisdom. Again, she felt imperishable faith arise and
sang:

"How wonderful !
I have reached the stage of realization -
realization of the Dharmakaya,
the Enlightened Mind of the Great Mother,

97
Essence of the Ten Perfections.
Acting within the deepest discriminating wisdom,
I have no fear of phenomenal appearances.
Whatever arises is the magic play of Dharmakaya,
and these manifestations are the compassion of the Lama.
So stir up some more of these creations!
"How wonderful!
I have reached the stage of realization-
realization of the All-good, the Lama,
Essence of vision, meditation, and fruit .
Acting spontaneously with whatever arises,
I have no fear of divisive concepts.
Whatever arises is the magical play of cognition,
and discursive thoughts are the compassion of the Lama.
So stir up some more of these creations!
"How wonderful!
I have reached the stage of realization-
realization of the Lotus Lama,
Essence of the profound, far-reaching Ari.
With the unblemished activity of my own mind,
I do not dwell on defile men ts.
Stains and such are the magical play of reality itself,
and all ways of seeing are the compassion of the Lama.
So stir up some more of these creations!
"How wonderful !
I have reached the perfect place-
the practice of the girl mTsho-rgyal,
the essence of the supreme Manrrayana vehicle.
Pleasure and pain have the same taste,
so why should I choose good or bad,
rejecting this or that experience?
All appearances are the compassion of the Lama,
so stir up some more of these creations!"
As she finished her song, great armies of gods and demons gathered
from Tibet, China, and Nepal. Their generals took the fore-black, red,

98
and blue they were. Again and again, using many different means, they
manipulated the environment, creating all kinds of obstacles. They
incited the human inhabitants, insulting and sneering at them. The
smoke created by these gods and demons darkened aJI of Bhutan so
that no one could tell day from night. Disorder reigned, and chaos
prevailed-lightning, hail, and rain descended, disease and pestilence
spread, confusion ruled, and great misery pervaded the land. Every-
one was asking what could be the cause of such disaster.
"Why is this happening?" the people asked. One Bhutani who had
seen mTsho-rgyal spoke up: " In a distant cave on a rocky site sits a
Tibetan woman as if deaf and dumb. Perhaps she has been doing
improper practices, and that has caused all this trouble."
After some discussion, they decided that she must be killed and set
off in a group. Upon arriving at the cave, they called out to mTsho-
rgyal: "You corpse-like Tibetan demoness! Thanks to your evil man-
tras, chaos and gloom hang over Bhutan! Thick darkness covers the
country, lightning and hail descend upon us, sickness and misery of all
kinds prevail. It is because of your evil practices that all this has
happened. If you don't do something about these conditions right
now, we will kill you!"
mTsho-rgyal considered: "The wrath of the gods and demons has
struck these people, but there is nothing I can do to help. Therefore I
will carry on. Whatever happens, I will concentrate my mind on the
practices. Whatever occurs, I will not break my commitments." So she
gave no answer and remained as before, sitting still, her gaze steady.
At that, some of them said: "She is ashamed!" Others said: "She is
deaf and can't hear us." They threw dust in her eyes and pricked her ears
with a knife. But mTsho-rgyal remained in a state of concentration, not
engaging in discursive thoughts.
"Demoness!" they cried, and then began to shoot arrows at her.
Some beat her with sticks, some tried to run her through with their
spears. Others stabbed at her with knives. But wherever they attacked
her, however they tried, they were unable to harm her. The Tibetan
lady sat fearless and unharmed.

99
 "Nothing we do has any effect on her," they said, and so they all
returned home.

At this time, the girl Khye-'dren, who had previously given

mTsho-rgyal the offering of honey, was staying in the area. She was the
daughter of the king of Bhutan and thus was very influential. Because
of her great faith, she came often to pay her respects to mTsho-rgyal and
to offer her buffalo milk and honey. Delighted with her young patron,
mTsho-rgyal remained to meditate in that area quite a long time.

Not long afterward, the gods and demons, local spirits, and nagas
called upon mTsho-rgyal, offering her their hearts and lives. In partic-
ular, the demons, local spirits, and nagas who had magically tormented
her before promised to support her teachings and drive off all her
enemies. They sang co her:

"E Ho Ho 1
This is the lady who pleases Padma Thod-phreng !
Who can conquer this heroine, chis Heruka?
We who came first to insult you, now make amends.
Now we will be your subjects-we offer heart and life.
We promise never to break our vows
and from now on co follow all of your teachings."

Likewise, all the great and wild Tibetan gods and demons became
mTsho-rgyal's defenders and guardians. They offered her their hearts
and lives, promised co uphold and guard the teachings, and then they
departed. Finally, all those in char land, both male and female, who had
thought co harm her, came together and made aconemenr for their
actions.

Ham-ra, the king of Bhutan, developed particularly great faith in

mTsho-rgyal and her attainments. mTsho-rgyal spoke to him of his
daughter Khyi-'dren, the beautiful young girl of thirteen who pos-
sessed all the marks of a qakini. So great was the power of the king's
faith char he presented his young daughter to mTsho-rgyal, and
mTsho-rgyal accepted her. She gave Khyi-'dren the name bKra-shis
spyi'-dren and rook her with her co sPa-gro Tiger Cave.

100
 There mTsho-rgyal practiced che final discipline for her own devel-
opment, the discipline of the essence of vitality, the unity of bliss and
emptiness. Together with her friends Acarya Sa-le, Mon-bu Sa-le, and
Acarya dPal-dbyangs, she practiced healing techniques using medicine
and nectar. Night and day they practiced without interruption, clari-
fying their creative awareness.

Ac first, their bodies were disturbed and upset, their minds shaken.
Pus screamed from both upper and lower extremities, and they were
sick and feverish, aching and trembling co the point of death. But
finally the unhealthy conditions were transformed into the essence of
vitality, and their bodies were filled with bliss. Alchough at first this
bliss was mixed with emotional instability, it gradually acquired the
flavor of Pristine Awareness, un cil chis joyful awareness became a steady
state.

Then, little by liccle, the white and red energy intermingled ; as a

result, the dichotomy of subject and object vanished, for its cause had
been destroyed. mTsho-rgyal's body became a presentation of che
Buddha mandala. By che offering of bliss, her body became great bliss,
and the world partook of great bliss.

Lovely she was then, radiant with the vitality of youth, her com-
plexion like roses and cream. H er body, now that of a confident and
heroic H eruka, looked much like a beautiful sixteen-year-old girl. At
that time, she looked upon the mandala of Amicayus and achieved the
Vajra Body, as well as the power of long life without decline. le was
prophesied that she would live two hundred and twenty-five years in
this world.

The Lord Hayagriva and Vajravarahi exorcised all negativity. The

five qakas and qakinis became her shadows and aided her in charismatic
activities. Bodhisacrvas wished her good fortune. mTsho-rgyal became
a Knowledge-holder, capable of controlling the duration of her life,
and was given the name ' Radiant Blue Light Master of Longevity'.

Then mTsho-rgyal and her five students went back co 'On-phu Tiger
Cave where Guru Rinpoche was staying. mTsho-rgyal bowed before

101
him, and Guru Rinpoche asked: " Has a splendid Heruka arrived? How
are you? Aren't you a bit tired?
"Wonderful yogini, practitioner of the secret teachings!
The basis for realizing enlightenment is a human body.
Male or female-there is no great difference.
But if she develops the mind bent on enlightenment,
the woman's body is better.
" From beginningless time,
you have accumulated merit and wisdom.
Now your good qualities are flawless-
what an excellent woman you have become, a true Bodhisattma!
Are you not the embodiment of bliss?
Now that you have achieved what you wanted for yourself,
strive for the benefit of others.
"Lady, could any other as wonderful as you exist in this world of men?
In the past there were none; there are none at this time;
and I have not heard of one to come later.
Ah! Are you not Ye-shes mTsho-rgyal?

"From now until the end of future time,

you will have five incarnations-
thirty times you will prolong the Buddhadharma.
In particular, in the land of Dvags-yul,
you will be known as Lab and appear as a woman
bearing the signs of Tara.
"Great Lady, listen to the essence of my instructions:
You will spread the profound teachings of the gCod,
a teaching most beneficial to beings.
At that time, Acarya Sa-le will be Thod-pa, the priest,
and with him as your consort you will open the esoteric gates.
The Bhutani girl, bKra-shis khyi-'dren, will be your daughter,
and Mon-bu Sa-le will be your son, a crazy yogi.
The Acarya dPal-dbyangs
will be the monk Grva-pa mNgon-shes, your secret consort,
and you will practice for the supreme benefit of self and others.

102
"At that time, I, Padmasambhava,
will be an Indian by the name of Dam-pa.
I will spread the zhi-byed teachings
through the border areas of La-stod.
Lady, you and I will meet then.
Wonderful omens will herald the esoteric doctrine.
Because of the skillful means of that profound path of zhi-byed,
for a while humanity will find joy.
But we will not stay for long.
You and I will return co the wonderful Locus Light,
and not part again.
We will benefit beings through the Sambhogakaya."
After singing this, Padmasambhava gave various other predictions,
creating comfort and ease. mTsho-rgyal was very grateful for Guru
Rinpoche's kindness and answered him thus:
"Wonderful!
Tree of the Secret Teachings, Vajradhara,
Deathless Amitayus, free from causal circumstances;
able, vigorous, and mighty Lord Heruka,
you are the unique and unequalled Locus-born One!
There is no ocher like you.
Because of your kindness, great guide,
I have achieved the esoteric mantric power;
I have achieved the eight great siddhis;
I have mastered both the Siitra and Mantra paths.
Though my birth is low, my qualities are great.
"My body has now become the deity,
and ordinary phenomena have no hold on me.
The samadhi where all is illusory has arisen,
and I hold sway over the five elements.
"My speech has now become Mantra,
and ordinary senseless talk has no hold on me.
The Vajra-like Samadhi has arisen,
and I understand com pletely
both Siitra and Mantra Dharma.

103
"My mind has now become Buddha,
and ordinary divisive thoughts
have passed into expansiveness.
The samadhi of Heroic Being has arisen,
and I am one with the mind of Vajradhara.

" Lama, Lord, most kindly one, from this time forward
for however long and in whatever guise I am to live,
if your Lotus Being were ever to leave me,
how could I find another lord?
" Look upon me with compassion and never leave me.
There is no way I can return your kindness.
I confess whatever wrong I may have done you
through the power of unknowing in all times past,
with regard to your body, speech, or mind,
your qualities, or your actions.

"I promise never to transgress in the future,

with even the slightest wrongdoing.
Now, Guru of great kindness,
I ask you to turn the wheel of the esoteric teachings
for the benefit of all beings."
After she had spoken, Padmasambhava asked her to explain how she
had practiced the disciplines, what realizations she had attained, and
what gods, demons, and men had appeared before her. He also wished
especially to know how she had practiced the secret Mantrayana
practices at sPa-gro Tiger Cave and in what manner she had seen the
deities related to Amitiyus.
Padmasambhava was very pleased with her explanations. He put his
right hand upon mTsho-rgyal's head and said: "Now, girl, the time has
come for you to practice the yoga of longevity. Your experiences while
you were at sPa-gro were an indication that, with the teacher's com-
passion, if you act as directed, specific results will occur. Now I will
open for you the mandala of Amitiyus and give you his empowerment.
You will need to find another spiritual hero to support you in the
longevity practices.

104
 "The girl Khyi-'dren from Bhutan has all the marks of a Vajrakarma
qakini of Pristine Awareness. Send her to me, and she will be my
assistant in the Vajrakila practices. I muse give her many technical
instructions of rDo-rje gzhon-nu. Otherwise, the secret teachings will
nor spread in this foolish land of Tibet. Yogis will be confused and they
will not even be able co cake care of themselves and their own lives. In
border regions, hostile gods and demons will create obstacles to the
Dharma. Without this reaching, though che esoteric Dharma may
extend slightly, it will decline immediately."
mTsho-rgyal bowed before che Lama and thanked him for his
kindness. She offered him a mandala of gold and turquoise, and the girl
bKra-shis khye-'dren. Then she asked:
"Great Guru !
I, the woman mTsho-rgyal, am very grateful
for these instructions on the yoga of longevity.
What kind of associate do I need for these practices?
Is Acarya Sa-le not suitable?
"There could be no greater gift
than the mandala of the esoteric Kila teachings.
As I have offered you the girl Khyi-'dren,
please, in your compassion,
open the gates of this secret teaching for me.
" I am a woman - I have little power co resist danger.
Because of my inferior birth, everyone attacks me.
If I go as a beggar, dogs attack me.
If I have wealth and food, bandits attack me.
If I look beautiful, the lustful attack me.
If I do a great deal, the locals attack me.
If I do nothing, gossips attack me.
If anything goes wrong, they all attack me.
Whatever I do, I have no chance for happiness.
Because I am a woman, it is hard to follow the Dharma.
It is hard even to stay alive!
Therefore, I beg you to be compassionate.
Give the Vajrakila practices to me as well."

105
 Padmasambhava reflected a moment and then spoke again: "The
yoga of longevity is like a ship captain; the Kila is like a protective
escort. At first, whatever esoteric practices you do, you must remove
obstacles. The Kila Sadhanas are very important-they are especially
important for you as your personal deity is the Heruka Kila. But for the
Kila and longevity practices, you must have an associate. You should
go to dBus in central Tibet. There you will find a fourteen-year-old boy
from the Rlangs clan. His father is IHa-dpal, his mother is Cog-ro-bza'.
He will be your associate for these sadhana practices."
As mTsho-rgyal later explained: " I proceeded to find the boy, as
Padmasambhava instructed, and when I returned with him, Guru
Rinpoche told him: 'You are the Knowledge-holder for the Kila
practices. Once you have realized the Vajra of Longevity, others will
find you very difficult to subdue. It was prophesied by the gods that
you would be a heroic demon destroyer. This practice wit! give you
the strength of a lion. I will call you !Ha-lung dPal-gyi seng-ge,
God-prophesied Lion Lord.' And upon entering the mandala of the
esoteric teachings, dPal-gyi seng-ge spiritually matured."
Later IHa-lun~ dPal-gyi seng-ge, Nam-mkha'i snying-po of IHo-
brag, rMa Rin-chen-mchog, the Lady mTsho-rgyal, and rDo-rje
bdud-'joms, the five root offspring, along with the girl bDe-ba-mo,
now called dPal-gyi mchog-gnas, and others gathered together for the
Vajrakila Sadhanas.
bDe-ba-mo was appointed Vajra attendant. Acarya Sa-le and Acarya
dPal-dbyangs were both appointed Vajra drummers, and renamed
Karma don-grub and Karma mthar-byed. Mon-bu Sa-le, renamed
Byams-pa dpal-bzang, was appointed Vajra performer. With mTsho-
rgyal first as the principal attendant, and then bKra-shis khyi-'dren as
the liberating attendant, the Guru and his two attendants practiced the
forty-two E-khram mandalas associated with the Byi-to-ta-ma Tantra of
the Vajrakila.
For seven days they practiced, opening the mandalas of the seventy-
eight Kila, perfecting all the marks and signs, and beholding all the
Kila deities. The daggers which had been used as accoutrements flew
up into the air, gliding, floating, flame-encircled, emitting fine per-

106
fumes. And as evening came, more amazing signs such as these
occurred. Padmasambhava himself rose up in the form of rDo-rje
gro-lod. mTsho-rgyal appeared as Ekajati and Khyi-'dren became a
tigress. Together, chey established dominance over che gods and spirits
of Tibet, the four concinencs, and che three thousand realms.
The Guru and his consort, mTsho-rgyal, mounted che back of the
tigress who was Khyi-'dren, and entered the samadhi of Vajrakila. In
his right hand, the Guru brandished a nine-pointed vajra, and in his left
hand he spun a kila of bronze. From all parts of his splendid wrathful
body came innumerable emanations. One of these, the blue-black
rDo-rje khro-phur, went to sPa-gro Tiger Cave and established domi-
nance over the gods and the eight classes of spirits throughout Bhu-
tan, Nepal, India, and all the southern regions and border regions near
and far, binding them by oath.
A dark brown rDo-rje khro-phur went to the region of the two
Tiger Caves in Kha ms and achieved dominion over all the gods and che
eight classes of spirits in Khams, Jang, China, Mongolia, and all the
border regions near and far, binding their lives and hearts by oaths co
serve the Dharma.
Ac chis time there dwelt in the great lake of Manasarowar a very evil
naga. Magically he transformed himself into a red bull and went be-
fore the Dharma King, begging for refuge. His limbs were bound in
chains, blood and brains dripped from between the cracks in his skull ;
his tongue lolled in and out, and his eyeballs protruded down onco
his face.
The king asked him: "How did you come co such a state?" The bull
replied: "This heathen son of barbarians, Padmasambhava, the one
born from a locus, is attempting co completely destroy both the men
and gods of Tibet. Even now he is tormenting the innocent Tibetan
gods and spirits, though they have done nothing wrong. And so, great
Dharma King, I have come co you for refuge."
Feeling great compassion for the bull, the Dharma King said: "You
can remain here for now." But as soon as he said this, the bull dis-
appeared. As the Dharma King was wondering what had happened, he
heard the voice of Guru Rinpoche:

10 7
"Great Dharma King, your compassion is misplaced.
Now your future lives and your lineage will be mixed:
Obstacles will mingle with achievements.
Though in the future
some of your descendents may live by the Dharma,
their lives will be shore and evil conditions will abound.
Three generations from now,
the red bull will manifest as a king named Giang.
He will kill his brother
and establish evil laws and wrong behavior.
Both Siitra and Manera vehicles will be nearly destroyed
so that even their names will not be heard.
This will be due to karmic conseguences;
and nothing can be done co prevent it."

So he spoke. But dPal-gyi rdo-rje prayed: "May I be the one to sub-

due this evil king."

And the Guru said: "Good! You will be the one co subdue him!" H e
then gave dPal-gyi rdo-rje various empowerments as well as exact in-
structions on the practice of the Kila Sadhanas. He also gave him the
twenty Kilaya Sadhanas of great power, and cold him to practice chem.

As the Lady mTsho-rgyal lacer explained: "The boy dPal-seng and I

both practiced the Vajrakila Sadhanas, and in a short time, we looked
upon the faces of all the associated deities and achieved the siddhis. We
also studied the original texts of the rDo-rje gzhon-nu and the ocher
associated Kila practices, the empowerments, and the great sadhanas.
From the first section, we did the Bodhicitta practices for the enlight-
enment of all sentient beings, the peaceful sadhanas associated with the
deity Vajrasattva. From the later section, we learned the practices
associated with killing and so forth, the means of cutting the karmic
link which involve the black poison Kila Sadhanas for liberating the
consciousness, connected with the Sras Kilaya practices.

"The Guru cold us: ' I, Padmasambhava, have no teaching more

profound than this Vajrakila cycle. You must do these practices and
bring forth the powers connected with them. Transmit one part as an

108
oral lineage, and hide one part as a gter-ma.' Then he made various
predictions.

" He gave us the teachings of the Tshe-dpag-med 'Chi-med 'od-kyi

phreng-ba, the gSang-ba kun-'dus, the rGyal-ba kun-'dus, the lHa-cig
bum-gcig, and the mandalas of the sixty-two gods of long life.

"dPal-gyi rdo-rje and I practiced together like brother and sister,

never even for an instant giving in to laziness. As we practiced, we saw
the faces of the associate deities and easily achieved the knowledge of
immortality."

At about this time, the heretical Bon-pos were brought under

control, and mTsho-rgyal finished the final and ultimate disciplines,
but these will be spoken of later on. mTsho-rgyal practiced meditation
in various places on the borders of Tibet: at Ti-se-man and Byams-
gling-yan, at the twenty-five snow mountains and the eighteen great
fortresses, at the one hundred and eight gNas-phran and the twelve
great hidden valleys, at the seven places of miracles and the five secret
places, at the seventy million places were gter-ma were hidden, and so
forth. Some of these will be described later on; but others will not be
explained in detail for fear of making the text too long.

This Concludes the Fifth Chapter on How Ye-shes mTsho-rgyal

Did the Sadhana Practices and the Disciplines.

109
Guru Sak a seng-gc
 A Summary of the Auspicious Signs
Which Occurred as Ye-shes mTsho-rgyal
Practiced and the Siddhis She Manifested
After Achieving Realization

Ve-shes mTsho-rgyal summarized her experiences in verse, omit-

JL ting the details which were explained previously:
"At Ti-sgro, spurred on by the <Jakin is' words,
I practiced the eight disciplines
and developed the signs of siddhi.
"On icy peaks I kindled the burning gtu m-mo heat
and was freed from worldly needs.
" In meditation caves I gained
the warmth of the four empowerments
and ordinary phenomena became the Lama's pure appearance.
" In the land of Nepal, I raised a dead man,
in order to ransom Acarya.
" I obtained the essential siddhis of the profound path,
and my speech became as sweet as Brahma's,

lll
my body became the perfect Rainbow Body, unfettered in space,
and my mind became the Enlightened Mind of the three times.

"At Seng-ge rdzong I gathered healing nectar,

and the medicine gods surrounded me.

"At Ne-ring I conquered hordes of demons,

and siddhis rose in the heat of inspiration.
I beheld the faces of the yidams
and developed the bliss of siddhi.

"At sPa-gro Tiger Cave I practiced the profound path -

with my three friends, I performed
the Heruka Sadhanas of Great Bliss
and developed control over patterning, vitality, and energy.
The five elements became the powerful lords;
body, speech, and mind became the Three Kayas.
Assured of boundless life, inseparable from Vajravarahi,
I became the mistress of all mandalas.

"At 'On-phu Tiger Cave I practiced the Kila-

gods and spirits from three thousand realms
pledged to me heart and life.
I gazed upon the deities associated with Amitayus,
and held the knowledge of life without death-
I became a Vidyadhara,
a Vajra unconquerable and indestructible.

" In this land of Tibet,

in the highlands and lowlands of this world,
and in innumerable other places, I practiced.
Nowhere could you find two handfuls of earth not blessed by me.

"In the future, hidden treasures bearing the mark of truth

will be revealed and brought forth.
In obscure places beyond imagining,
I have left the imprints of my hands and feet upon the rocks
and carved images of mantras and letters.

112
In the future these will represent my faith-
a measure of the efficacy of merit and prayer.

"My charismatic power destroyed demons and heretics,

but this will be told in detail later.
By controlling the five elements,
I covered the earth with treasure.
By gaining the power of complete retention,
I became the receptacle of the Lotus Words.
By fearlessly spreading his teachings,
I preserved them, as was prophesied, for the future.
I became the same as all the Buddhas,
and accomplished the charismatic deeds
of the Tathagaras of the three times.

"Now I am adorned with all the ordinary siddhis:

I can control worldly phenomena and move by fast-running;
I can heal with my gaze or with medicinal ril-bu;
I can transform my body
and travel in the sky or anywhere on earth.

"I possess the wonders of the three meditations,

the realized mind of the expanse
of the All-good, Samantabhadra,
the adorned playfulness of the Dharmakaya,
unhidden, unfearing, unstraying.
Yet I am no nihilist with restricted views,
for I have realized the profundity of total openness-
the fruit of the Great Perfection, free of incidental action.
I spontaneously realized the encompassing Ari,
and merged with the openness of the enlightened mind.

"My compassion is more radiant than the sun;

my blessing more profoundly full than clouds heavy with water;
my power swifter than the sudden shower.

"Thus, in the future, those with faith , those who ask,

will receive the great key instructions,

11 3
which come from having seen
how the links of Dependent Origination fit together.
Even in places of evil, I will be guide.
If I forsake this vow, I forsake all Buddhas-
I will hold fast to compassion,
knowing that suffering endures because of wrong views.
I shall continue to train myself
until karma comes to an end."

This was the Promise Spoken in Verse by the Lady

Ye-shes mTsho-rgyal, Concluding the Sixth Chapter
on Her Realization and the Signs Thereof.

114
 The Manner in Which Ye-shes mTsho-rgyal
Acted to Benefit Sentient Beings

B enefit to sentient beings is the only purpose of the Buddha's

teaching, and so the Buddha's activities can only bring benefit. In
Tibet these benefits manifested themselves in a threefold way. First,
a firm foundation for the precious teachings was established, and the
demonic and human opposition was removed. Then, comprehensive
teachings of both the Sutra and Mantra paths were spread, and the
Buddhist community developed and increased. Finally, to ensure the
successful growth of the Buddha's teachings, boundless Dharma trea-
sures were concealed. These will last far into the future, until the world
comes to an end, until samsara is emptied.
Long ago, when the Bon religion was widespread in the land, a
descendent of the Indian Sakya clan by the name of gNya'-khri became
ruler of all Tibet. Generations passed, and finally, in the reign of
lHa-tho-tho-ri, last of the elder kings, the Buddhadharma appeared.
Indications of the I ndian Sakyamuni spread to the four corners of
Tibet, and many Tibetans heard and practiced the ten Buddhist virtues.
At this time,-the Inner Bon teaching was also prevalent and existed
harmoniously side by side with the Dharma. The Bon maintained that
the Buddha Sakyamuni and the Bon spiritual forefather, sTon-pa
gShen-rab, were really the same in essence, though different in aspect.
According to descriptions, depictions of gShen-rab, who was believed

117
to have come from Zhang-zhung, were similar to depictions of the
Buddha.

During the long life of the Dharma King Srong-btsan sgam-po

(who was a manifestation of Avalokitesvara), two famous statues of
the Lord Buddha were brought to Tibet and placed in special monas-
teries which the king built for them at lHa-sa and Ra-mo-che. The king
also constructed 108 temples throughout Tibet which served to teach
and subdue the outlying regions. Depictions of all the H oly Ones in
engravings and paintings, styled in both Nepalese and Chinese fashion ,
also multiplied. A statue of Tara spontaneously appeared at Khra-'brug,
and the amazed and delighted king had a special temple built there for
it. The names of the Three J ewels, the six-syllable mantra, OM MA~I
PADME HUM, and the influence of Avalokitesvara filled Tibet, Khams,
and even China.

The Dharma and the Bon had both spread, and no great distinction
was made between them at that time. The Dharma practitioners
walked clockwise when they circumambulated; the Bon practitioners
walked counterclockwise. Both called prostrations 'dBu-ma chen-po',
and each group did them the same way.

The king established laws based on the ten Buddhist virtues, and
Thon-mi Sambhora, his minister, translated from Sanskrit many of
the Avalokitesvara Tantras-long, medium, and short. The king and
his queens, the ministers and the people, all engaged in pure and proper
practices.

About twenty-five years after this godly king had passed away, a
heretical sect, the rGyu-bon, began to spread in Tibet. They tried to
destroy both the Inner Bon and the Dharma. Even today, the Inner
Bon are unable to withstand them, and many Inner Bon have been
banished, some to Khams, some to Kong-po, some to gTsang. Others
have become inactive or left the country altogether.

The rGyu-bon tried to root out the Dharma, but the kings and
ministers-of-state did not agree among themselves about how to go
about this. So the Dharma was never completely suppressed. But the

11 8
Dharma did cease to spread, and the Dharma's position m Tibet
remained more or less as it had been before the rGyu-bon.
The rGyu-bon had very perverted views and followed evil practices
which corrupted the country. Because of this, later, at the time of the
Dharma King Khri-srong lde'u-btsan, many circumstances made it
difficult for the Dharma to take hold.
These are some of the perverse customs and philosophies of the
rGyu-bon: They had no conception of heaven realms or worlds other
than this one. Their deities consisted of non-humans, 'kings', sorcerers,
and the eight types of spirits; they worshipped local spirits, foundation
lords, gods of action, gods of luck, and so forth. They believed that
these spirits 'were' the world.
Their customs were such that they sent their daughters away and
kept their daughters-in-law at home. They were malicious. They liked
to tell ancient stories of their traditions, to sing and dance and rejoice in
order to bring about good fortune.
In the fall, they killed the wild ass and used its flesh in bloody
sacrifices. In the spring they carved up does for burnt offerings. They
believed that one could ransom the dying by the killing of animals. In
the winter, these Bon-pos made red offerings to their gods, and in the
summertime they held fire ceremonies which also entailed sacrifice.
Thus, they followed the cen non-virtuous ways and indulged in the
inexpiable sins.

Their world view held chat everything is insubstantial mind, and as

the mind is nothing but the manifestation of gods and spirits, the gods
and spirits are mind. Their greatest hope was for birth in a place where
nothing exists; next they wished for birth in an infinite place; follow-
ing chat, they wished to be born in the citadel of neither existence nor
nonexistence.

They sought power in strange ways: If a god manifested in physical

form, they felt the most appropriate response would be to kill sentient
beings and eat their flesh; failing chat, one should drink blood; at the
very lease, one should inflict pain. This was their teaching.

119
 Ordinary, simple-minded people rook such things as the truth and
believed the rGyu-bon teaching; as a result, many became involved in
all sorts of evil practices. The malevolent rGyu-bon spread throughout
Tibet, supported especially by the Zhang ministers.

They destroyed many holy paintings and statues, and none would
listen to the Dharma teachings. The great monasteries at lHa-sa and
Khra-'brug fell into ruin, and the many monasteries built throughout
Tibet were destroyed. The country itself became divided.

But then Mafijusri himself manifested in T ibet in order to reesrab-

lish the system of the Buddhist teachings, caking birth as che great
Dharma King, Khri-srong lde'u-btsan. This king welcomed many
learned men from India and invited Santarak$ita, the Bodhisattva of
Zahor, to Tibet. He repaired the holy temples of Ra-mo-che,
Khra-'brug, and lHa-sa (built by the Dharma King Srong-btsan) and
had these temples reconsecrated. But when he began planning to
construct bSam-yas, the gods and Bon-pos of Tibet began creating
obstacles.

The Learned One, Santarak~ita, predicted: "Boch the men possess-

ing form and the formless gods and demons are unseeded and restless.
Unless you invite to Tibet the Indestructible One, the Lotus-born
Teacher of Orgyan, he who has the Vajra Body, you can be sure of all
kinds of obstacles for boch of us, patron and teacher."

So the king dispatched three locsawas, Tibetans of great wisdom and

learning, of great purity and faith in the Dharma, to invite the Orgyan
Guru Rinpoche co come co Tibet from India.

The three lotsawas easily found Padmasambhava, who then travelled

to Tibet upon their invitation. Feeling unhesitating faith in the Guru,
the Tibetan king, as well as some of the queens and ministers, sent a
delegation to gZhong-mdar to greet him. They also prepared great
ceremonies for his arrival in lHa-sa. The king met Padmasambhava at
'Om-bu'i tshal, and he himself cook the bridle of the Guru's horse. The
devotee and the object of devotion met and mingled their hearts and
minds. The king, queens, ministers, and people all felt great faith in

120
the Guru, and so great was Padmasambhava's charisma chat none
could gainsay him or resist him in anything. Even the Learned
One, Santarak$ita, bowed before che Guru, and for a long rime, these
two discussed the Dharma together.

Lacer they all went co che future sire of bSam-yas -che king, his
ministers, and retinue in one group, and Padmasambhava, Santarak$ita,
and the locsawas in another. Padmasambhava examined the earth,
searching for the most auspicious place co build, and made various
predictions.
At this time, the king said: " My ancestor Srong-bcsan sgam-po built
108 temples during his long life, but they were all widely dispersed, and
ic was not possible to maintain chem. So they have all gone co ruin. I
would like to built one great temple within a strong-walled compound.
Is this possible?"
"Yes!" Padmasambhava replied. "That is indeed possible. We should
build a temple like the cosmos. It should have four outer sections
resembling the four continents, each with its cwo subcontinents,
twelve in all. And in the center should be a temple like Mount Meru,
with an outer wall surrounding and ornamenting it." Padmasambhava
went into medication and manifested a vision of this temple complex
for the king to see, saying: "Great King, if a temple like this were built,
would it please you?"
And the.king replied: "It would give me great pleasure, though it
is truly beyond my powers of conception. Can chis really be done? If
we could construct such a temple, I would call it bSam-yas, 'Beyond
Concepcion'."
"Great King, do not be small-minded!" the Guru replied. "There is
no reason we cannot do chis. You are the king of all Tibet! You have
power over all who possess form, and I have power over all formless
gods and spirits. What could be the problem?"
So they created bSam-yas, first completing the outer structure and
then filling it with statues and texts and heart symbols, representing
the body, speech, and mind of the Dharma. Next they brought

121
together the practitioners who would make up the Sangha. At chis
time, Padmasambhava predicted that there would be 108 special
locsawas. From thirteen thousand Tibetans, three thousand would
be selected, and from these three thousand, three hundred would be
chosen co form the first Sangha. Santarak~ita would ordain them,
Padmasambhava would teach them, and the lotsawas would translate.
But the Bon ministers resisted the Dharma. The rGyu-bon created
obstacles so that a number oflotsawas had co be sent away several times,
disrupting the continuity of their teaching three times.
Eventually, however, the Buddhists and Bon-pos each developed
their own Sangha. The Bon decided to establish their seat at Yar-lung,
and the king and ministers agreed to this.

The Buddhists invited twenty-one great Masters from India. The

108 locsawas who had dispersed to all corners of Tibet gathered again at
bSam-yas. Now, three thousand of the thirteen thousand Tibetans sup-
porting the Dharma were ordained as young monks. Even important
Bon-pos were invited-seven learned scholars from Zhang-zhung and
the surrounding area, and seven powerful Bon leaders from 'Om-bu.

At chis time, Padmasambhava and his consort had been residing at

'On-phu Tiger Cave. The Dharma King sent the great lotsawa,
Dran-pa nam-mkha', with three ochers to invite Padmasambhava co
bSam-yas. They brought the Guru his great black nine-gaited garuda-
horse, and leading pack horses and other animals, they all set out
quickly for bSam-yas.

Padmasambhava predicted: " In a little while, I shall perform seven

ceremonies for the foundation of the Mantrayana, which will center at
lHa-sa. Sakyamuni himself gave me this prediction."

They travelled by stages, being welcomed first at the stone sepulchre

at Zur-mkhar, and then at bSam-yas.
Ac bSam-yas, Padmasambhava sat upon a throne erected for him
under the medicinal trees. The twenty-one scholars from India and the
Tibetan lotsawas approached and bowed co him, and the great Master

122
Vimalamitra, together with these learned ones, sang to him in one
voice:
"Only now have we been able to meet the Orgyan Guru
in bodily form! Only now can we meet Padmasambhava!
Merit accumulated through many ages has borne this fruit!"

Tears streaming down their faces, they gazed upon the wonderful
face of the Guru.
Padmasambhava and Vimalamitra were especially pleased to meet
one another; like long-lost father and son, they clasped each other's
hands and sat together in the highest gallery.
The Dharma King, his nobles, and the scholars bowed to them from
the middle level and sat down. Three times they repeated special
consecratory blessings for the temple, praying for the propagation of
the Dharma. Padmasambhava declared that three separate fire cere-
monies were necessary to conquer the demonic forces, and he per-
formed the first one, planning the others for later. But the king was
distracted and did not ask for the others to be done, so Padmasambhava
did no more. He predicted that though the Dharma would spread in
the future, difficulties and demons would increase as well.
The king invited both Buddhists and Bon-pos to bSam-yas for the
ceremonies at the last month of the year. Five learned Bon-pos came to
participate in the ceremonies, but they did not understand the forms,
sounds, or symbols of the Dharma. The images, texts, and religious
implements meant nothing to them; nor did they comprehend the ten
virtues. They did not join in the salutations or the circumambulations,
but rather stood in a row at the back, leaning against the images of
deities. They did not rejoice with the common people, the ministers,
and the king.

The next day, the king and the Bon-pos met in front of the statue of
Vairocana. The Bon-pos asked: "O Lord, God-like One, here at the
center of the topmost gallery is the figure of a completely naked lord
surrounded by eight other naked men. What are they for? Where did
they come from? Are these the Indian pal)qitas?"

123
 The great Dharma King answered: "This master in the center is a
representation of Vairocana. Surrounding him are eight Bodhisattvas.
These are statues of the Buddha, and we pay homage to them. If you
make offerings to them, you accumulate merit and counteract previous
bad karma."

The Bon-pos asked again : "Over there by the door are two very fierce
and wrathful beings. What are they? Are they man-killers? Why were
they made? Why do you need them?"

The Dharma King answered: "Those two by the door, like all
wrathful forms, are beneficial - powerful and splendid and good. They
are destroyers of evil and obstacles, and they aid all followers of the
Dharma. They represent Mahakala and were made from many precious
substances by great Indian artists. Padmasambhava and the learned
Indian masters have blessed them. Their purpose is to spread and
increase the Buddha's teaching and cleanse the obscurations of sentient
beings. That is why we need them."

But the Bon-pos replied: "They are just made of day-some clever
men have tricked you with fakes. They are nothing special. King, you
have been cheated. Tomorrow we will show you some truly marvelous
things! Our worship is indeed wonderful and complete; we Bon-pos
have incredible power. We will delight you with our miracles, which
are beyond belief."

Then they all strolled outside to see the stupa. "What is this-this
sheath over the top, these wrinkles in the center, this bottom that looks
like a pile of dog shit? What is this?" the Bon-pos asked.

The Dharma King responded: "The top is a symbol of the Tathagata

lineage, representing the Dharmakaya. Should you want to know what
it does not represent, it does not represent the Sambhogakaya. It is
called a 'mchod-rten', support of worship, because it supports the
worship of beings of the NirmaQakaya realm. T he umbrella and
ornaments around the pinnacle represent the thirteen parts of the
Dharma wheel. The central part resembling a vase stands for the
expanse of the Dharmakaya and represents the Four Immeasurables.

124
The base is a richly decorated lion-throne holding a treasury of
wealth-whatever one desires."
"If you practice the disciplines, what do you need with such images
and structures?" the Bon-pos asked. "This is unbelievable! The brave
cannot use them for fighting, the cowardly cannot use them for hiding.
These Indians have very evil hearts-they are cheating our king."
The king, ministers, and the rest did not believe a word of this. So
the Bon-pos went to stay at Island Eight near the Third Continent of
the Lady and prepared for the sacrificial ceremonies for the king. The
pai:iqitas went to stay at the Continent of Hayagriva.
After a while, the Bon-pos sent a message to the king that they
needed one thousand full-grown stags and does for their sacrificial
ritual, as well as hinds in halters of turquoise, yaks, sheep, and goats.
They requested a thousand of each, male and female , and also some of
the king's clothing. T he king quickly gave them whatever they asked
for and whatever types of material substances they needed: clothing
and the eight types of alcoholic beverages, the nine types of grain, and
all else they wanted.
The Bon-pos then called the king and his retinue to come and meet
with them. So the king and queens and lords and the rest of the retinue
all went to see the Bon-pos.
Nine learned Bon-pos stood in a line in the center, flanked on the
left and right by rows of nine strong men. Many men called 'Oblation
Helpers' carried sharp knives. Those called ' Bathers' carried water in
great golden ladles to wash the beings awaiting sacrifice. Those called
'Black Bon-pos' scattered all types of grain about the animals. Those
known as 'Questioners' asked questions of the gods and spirits who
surrounded them and received their answers.

Next, the 'Oblation Helpers' cue the throats of the stags and wild
asses and offered the remains as sacrifices. They did the same with the
yaks, sheep, goats, and other animals- three thousand were sacrificed
at one time. They seized the does and cut off their legs as offerings.
They took another three thousand female animals, yaks, sheep, and

125
goats, and, after first cutting off their legs, skinned them alive for the
sacrifice. They killed horses, oxen, cows, mules, dogs, birds, and swine,
all in different ways. When they had finished, all bSam-yas was filled
with the stench of burning flesh.

Then those called 'Separators' separated flesh from bone. The

'Dividers' divided up the remaining parts and spread them all over the
place, and the 'Numbering Bon-pos' counted it all. Many kettles were
filled with blood and covered with skins which were then heaped high
with piles of flesh. At this point they chanted the Bon rites. Such was
the Bon practice.

The king and queens and the ministers were not pleased at having to
watch all this. Steam rose from the blood, and in the waves of steam
they could see strange rainbows and hear noises unconnected with any
form-evil sounds, sad sounds, screeches, and mad cries of HU SHU!
and HA HA!

"These are the sounds of the svascika Bon gods, sounds of luck,
sounds of prosperity! Wonderful sounds!" the Bon-pos cried. And they
offered all the dripping red flesh and blood to the king, and asked him if
he were happy with this evil ceremony. "Your Majesty, isn't this fine?
Aren't you just a little pleased with the Bon? Great King, do you not
feel faith rising up in your heart? Isn't this wonderful?"

But the king was not at all pleased in his heart. The ochers did not
know what co think, and so, full of indecision, they went back inside.

The par:iqitas and locsawas had seen it all, and they said to the king :
"You cannot have two doctrines where there should be one. If the East
is low, then the West must be higher. To mix the Buddhadharma with
the teachings of heretics makes no sense. Fire and water can never meet
as friends-you must send these allies of evil far away! Not even for a
moment can we associate ourselves with such misguided ones. This
malicious teaching contaminates everything; we will not drink of such
impurity. If they stay, we will arrange to practice far from here, in bliss
and peace. Should the king so desire, the Dharma can remain in the

126
land of Tibet. But only if the Bon-pos are not allowed, even for a
moment, an equal footing with us."
Nine times they sent this strong message to the king. The last time,
the king called together all his ministers and lords and said: "Lords and
ministers of Tibet, hear me. The Bon-pos have one system of doing
things-the Buddhists have another. They are like the palm of the hand
and the back of the hand; like accepting and rejecting; like giving and
receiving. Who could believe both at once? The learned Indians, the
Tibetan lotsawas, and the three thousand young lamas have made
known to me their position. What is to be done?"
In reply, the Bon-po Zhang ministers said: "Lord, our god! It is best
that the river and its bank be separate but equal. In the past, many
lotsawas had to be sent away. But if the Bon-pos stay in their place, and
the Buddhists keep to theirs, there will be peace."
'Gos-rgan disagreed: " If the Bon spreads, the king will be very upset
and disturbed. If the Dharma spreads, the ministers will not be happy.
The king and ministers are being pulled in two different directions. If
the Dharma and the Bon remain in one place on equal footing, they
will be like fire and water, natural enemies. Therefore, the time has
come to end this disruption. Let us disentangle truth from falsehood :
Let us cast the die to resolve which is the truth. We need to distinguish
the true teaching from the false. The one shall succeed, and the other
shall end.
"Tomorrow we will hold a debate. The king will sit on the highest
level; the ministers and lords will sit in front. The Buddhist monks will
sit on the right and the Bon-pos on the left. There will then be a debate
which will examine the distinguishing features of their philosophies.
The king, ministers, lords, queens, and the rest must stand behind their
own teaching. Each must support the teaching they feel is true.
"We will cut down what is false and accept the truth-which will
show itself by miraculous signs. We will summon forth each other's
skill. If the Dharma is true, we will support the Dharma and destroy
the Bon down to its roots. If the Bon is true, we will destroy the
Dharma and follow the ways of Bon."

127
 The king and his retinue agreed to this, promising to comply with
the final decision. Even the Bon-pos agreed to the debate, for they were
convinced that the Dharma was no equal to the Bon in power and
magic. The Dharma King then consulted the Indian pai:iqitas:

"EMa Ho!
0 Learned and Accomplished Ones,
God-like Lords, Enlightened Beings!
When the Buddhists and Bon-pos face each other
they are like killers- neither will accept the other.
The king is distressed, as are the ministers and queens.

"Buddhists and Bon-pos alike

find this situation unacceptable.
Therefore, tomorrow they will engage in debate-
they shall vie with each ocher,
using philosophy, signs of true realization, magic powers.
The king and ministers will then decide which teaching is true.
We will know which one to follow-
we will have confidence and faith.
The teaching which is untrue will be wiped out,
its supporters banished co the wild borderlands.
The king and ministers will know what laws to follow.
They will see what path to promote."

The pai:iqitas were quite delighted and answered the king:

"Excellent, Formidable One, Lord of the Gods!
This is indeed the proper way to proceed,
truly the way of a Dharma King.
Dharma will surely conquer non-Dharma,
and the demons and misguided ones will surely be subdued.
Gathered here are all the learned and accomplished Buddhists-
even in Bodh Gaya there were none higher.
Many times we have conquered heretics with the truth.
What have we to fear from these ones called Bon-pos?
They shall be defeated and banished to other lands,
and good laws will then be instituted."

128
 This answer pleased the king enormously. He went immediately to
explain the arrangement to the Bon-pos. They also agreed, saying: " If
our nine learned leaders debate, we will surely win. They have great
ability and power, and we will be victorious!" And so they gathered
together to make preparations.
And so the New Year arrived. On the fifteenth day of the lunar
month, on the plain surrounding the great hill of bSam-yas, a great
throne was prepared for che king. A platform for the Buddhists had
been built on the right where the lotsawas, par:t<J.itas, and Buddhist
followers would sic, and a platform for the Bon-pos and their followers
was constructed on the left. The ministers and lords sac in the front
rows, surrounded by a large and diverse crowd of people from all parts
of Tibet.

First the Dharma King spoke: "Listen well ! I am lord over all che
land of Tiber! I am lord over gods and men, Buddhists and Bon-pos.
All are under my dominion. Ministers, queens, and nobles, listen to me.
"The previous kings of Tiber supported both the Buddhists and the
Bon-pos. Bue since then, the Bon have spread. I myself, like my
ancestor Srong-bcsan sgam-po, would like che Bon and the Dharma co
coexist. But they face each other like murderers. I have tried co be
equitable, and so have the ministers, but our attempts have been
frustrated. Now, we muse decide between che tenets of these two
syscems.
"Whatever the outcome of chis debate, all muse accept ic - he who
does not will feel my wrath. I decree chat whichever doctrine is deemed
false, be ic Buddhism or Bon, muse be banished; even the sound of ics
name shall not be heard in the land of Tibet. T he losers must accept
defeat. The winners will be greatly praised, and all will follow them."
Nine rimes the king made chis proclamation, and also had it written
down to be discribuced far and wide. As the crowds of people seeded
down, waiting for the debate co begin , che Great One from O rgyan,
Padmasambhava himself appeared, sitting in space at che height of a
palm tree above the ground. " Listen well! " he said. "This is a great op-
portunity co distinguish between the tenets of Buddhism and Bon.

129
 "First, there should be a light debace to begin the evenc; nexc, for
edification and enjoyment, an explanation of religious customs and
beliefs. We will cum chem inside ouc! Finally, we will distinguish che
systems by debate, examining basic philosophies and purporced resulcs.
We will clarify what is true and whac is false. Skill, wisdom, and psychic
power will be tested until the king and ministers are convinced, and
signs show themselves."
When Padmasambhava once again seated himself, his body
was che image of Sakyamuni, and che king and ministers were
overcome by his majesty and beauty. His speech remained chat of
Padmasambhava, Lord of Pai:iqicas, and all che lotsawas and pai:iqitas
took courage. His mind manifested as rDo-rje gro-lod, subduer of
the erroneous and heretical, and even the Bon-pos who felc his
remarkable power developed impenetrable faith and praised the one
from Orgyan.
First, Acarya dPal-dbyangs and the Bon-pos engaged in a contest of
wit as a prelude to debate. The Bon-pos won the play; they waved their
flags and shouted praise to their gods. They received many great prizes,
and when they were given drink by the king himself, the Bon-po min-
isters rejoiced.
In his hearc the king was not happy, but Santarak~ita said co him:
" He who eats first is first to suffer- although the Bon-pos won the
game, the Dharma is not lost. Now the nine learned Bon-pos will de-
bate the teachings with the great pai:iqitas."

The great and wise Vimalamitra rose and spoke:

"All things proceed from a cause.
The Tathagata has explained the cause,
and he has explained its cessation also.
These were the words of the great ascetic:
'Cease to do evil; perfect what is good.
Completely train your own mind.' "
As Vimalamitra spoke, he rose in space and sat cross-legged in a halo
of light. Three times he snapped his fingers, and the nine learned
Bon-pos were struck dumb and could give no answer.

130
 In a like manner, the twenty-five scholars from India and the 108
lotsawas each explained their understanding of the scriptures with
acute perception. They held their ground in debate and manifested
their realizations and the truth of their teachings. Again, the Bon-pos
were tongue-tied. They could not manifest any signs of truth. They just
sat there, dull and befuddled.
The Bon ministers countered: "Yes, you have won the debate, but
the contest of magic is still to come. The Bon-pos will make such magic
that aJI Tibetans, gods and men alike, will be filled with wonder! We
will present sweet and wonderful discourses-we will amaze you all!
We will manifest gifts to delight you! We will transfix you all ! We will
show such signs of realization, such power, such dark manrric abilities,
that you will quickly withdraw !"

The Bon-pos burned inside and spoke harsh words born of their
wrath: "These Indian barbarians are so ignorant that they create a dense
obscuring cloud which hurt our Bon svastika gods. We will not debate
the paQ<;litas now. After we restore our power, we will kill them. For
now, we will debate only with the lotsawas, not with foreigners."

The Dharma King, after offering each of the great paQ<;litas a

measure of gold dust and a beautiful silk robe, praised all of them
highly. Buddhist banners waved, music played, and flowers fell from
the sky. Deities appeared high in the air singing with joy. Thoroughly
amazed, the Tibetan people developed such great faith in the Dharma
that they were moved to tears.

But on the Bon side, hail fell like stones. "The gods have spoken!"
they said, and the Bon ministers had to bow to the Dharma. They
showed deference co the paQ<;litas and apologized to the lotsawas.
Mafijusri manifested to the Dharma King, who now knew in his heart
what was Dharma and what was not. At once most of the Tibetans
cried out: "The Dharma has won ! The Dharma is great and wonderful !
Now all will follow the Dharma!"

The Dharma King spoke: "Now the lotsawas and Bon-pos must de-
bate with each other." The great lotsawa Vairotsana debated with the

131
Bon-po Thang-nag, and Nam-mkha'i snying-po debated with sTong-
rgyus. Each locsawa debated with a Bon-po, but none of the Bon-pos
were a match for the locsawas. After each contest, the Dharma King
gave the winner a white 'truth' scone and the loser a black scone.
When Vairocsana had accumulated nine hundred white scones, and
Thang-nag one thousand and five black ones, all the locsawas waved
flags of victory and cheered. When sNubs Nam-mkha'i snying-po had
won three thousand white scones, and sTong-rgyus thirty thousand
black ones, again the locsawas waved their flags. Even mTsho-rgyal and
the Bon queen Cog-ro-bza' debated. mTsho-rgyal won, for the Bon lady
was unable even to speak. But we will explain the miraculous things
that occurred lacer.
So the 120 locsawas won, and the nine learned Bon leaders lose.
Completely tongue-tied, they could not even reply. Their mouths
became twisted, their faces perspired, and their knees shook, but words
would not come.
Then the time came for the contest of signs of realization. Vairocsana
held all three realms in the palm of his hand; Nam-mkha'i snying-po
rode the rays of the sun and manifested many fine and wondrous deeds.
Sangs-rgyas ye-shes drew demons together on the tip of a dagger and
killed chem by impalement. Then he thrust the dagger into a rock.
rDo-rje bdud-'joms flew as fast as the wind and circled all four conti-
nents in a moment. To prove he had done it, he gave the king seven
types of scone found only at the ends of the earth.
rGyal-ba mchog-dbyangs manifested Hayagriva on the crown of his
head- Hayagriva then neighed three times, filling all the three thou-
sand realms with the sound. Beings of the three realms, the heaven
realms and ochers, were instantly subdued. As a sign of proof, he offered
the nine-spoked golden wheel of Brahma.
rGyal-ba'i blo-gros walked upon water. !Dan-ma rrse-mang com-
pletely subdued the Bon-pos by his exposition of the Dharma. He
could present all the translations of the Buddha's teachings from
memory; he even was able co show the very vowels and consonants in
space.

132
 sKa-ba dPal-brtsegs brought demons under his control, and '0-bran
gzhon-nu moved underwater like a fish. Jfianakumara removed nectar
from rocks, and rMa Rin-chen-mchog ate rocks as if they were bread.
dPal-gyi rdo-rje moved freely back and forth through stone. Sog-po
lha-dpal forced the tigress of the south to come to him, merely by using
his iron hook mudra, command mantra, and meditative concentration.
Oran-pa nam-mkha' called the wild ox from the far north, and
Cog-ro Klu'i rgyal-mtshan invited the Lords of the Three Families to
appear in the sky. Lang-gro dKon-mchog 'byung-ldan brought down
thirteen thunderbolts at one time, and directed them where he chose,
like arrows. Khye'u-chung attracted c}akinis to him and held them by
the power of his meditation. rGyal-mo gYu-sgra snying-po subdued
everyone by means of grammar and logic. Ting-nge-'dzin rtogs-sa-pa
outshone all others with many poetic translations. rGyal-ba byang-
chub sat cross-legged in the sky, and Ting-nge-'dzin bzang-po flew
through the air, and was able to see four continents and more at one
time.
The twenty-five great siddhas from mChims-phu, the one hundred
powerful psychic ones from Yer-pa, the thirty mantric practitioners
from Shel-brag, and the fifty-five with understanding from Yang
rdzong, as well as others, each showed different signs of realization
such as these. They turned fire into water, and water back again into
fire. They moved in the sky and penetrated rocks and mountains. They
stayed afloat on water, made many things into few, and few things into
many-these are just some of the marvelous deeds they performed.

The Tibetans couldn't help but have faith in the Dharma. And the
Bon-pos couldn't help but give in. The Bon ministers were speechless.
The culmination came when the Lady mTsho-rgyal debated with the
Bon-pos, and the Bon-pos lost. At that point, they cast murderous
spells, demonic black magic spells, using weasels and dog meat, butter
lamps and blood. They cast nine such evil mantric spells, and nine
young monks suddenly died. But with mTsho-rgyal's blessing, the
monks all came back to life. In fact, the nine she saved became even
sharper and wiser, so the Bon-pos were thoroughly confounded. Mak-

133
ing the great and powerful Finger-pointing Mudra at the nine men,
mTsho-rgyal said PHAT nine times, and they fell down unconscious.
Then she said HUM nine times, and again they rose up. They gained
such control over the five elements that they could sit in the sky in the
lotus position, and do other wondrous things.

She brought forth flames of different colors from each of the five
finger tips of her right hand, each colored flame spinning like a wheel.
The Bon-pos were terrified. Five different colored streams of water
poured forth from the five fingers of her left hand and flowed together
into a lake. She cut the great boulders at mChims-phu with her hand as
if they were butter and made the rocks into different shapes. Such
wonderful things mTsho-rgyal did! She even made twenty-five mani-
festations of herself, each performing a different extraordinary fear.

The Bon-pos said: "We will not associate with this woman; any
Tibetan of breeding considers her beneath contempt." And the next
day, when nine powerful men were struck down at once, the Bon-pos
threatened to turn bSam-yas into dust. They climbed the hill of
Has-po-ri and threw thunderbolts down upon the temple. Bur
mTsho-rgyal caught them on the tip of her finger, and threw them all
to 'Om-bu, the land of the Bon, where they caused great devastation.

The Bon hurled thirteen more thunderbolts at bSam-yas, but

mTsho-rgyal sent them all back to fall upon the Bon-pos. Thus, the
Bon lost both the competition and their power. By rights, they should
have been banished, but sTag-ra and Glu-gong and the others were
such powerful ministers that they could nor be eliminated so easily.
They went to 'Om-bu where they threatened to destroy all Tibet by
casting many powerful spells-the nine cycles of the Power Goddess,
the nine cycles of Great Deeds, as well as fire spells, water spells, earth
and air spells.

The Dharma King asked the lorsawas and par:iqitas for advice on
what means were available to control rhe Bon-pos. Bur in reference
to this, Padmasambhava merely told mTsho-rgyal: "Lady, you protect
the king." mTsho-rgyal meditated ar the highest gallery of bSam-yas,
opening and practicing rhe Vajrakila mandala. For seven days she prac-

134
riced, beholding large numbers of deities and developing the signs of
great power.
She then caused the force of the Bon-po spells co turn upon itself so
that the Bon gods of vengeance attacked their own supporters, in one
stroke killing sTag-ra, Klu-gong, and five ocher Bon ministers who
despised the Dharma. Of the nine most powerful Bon-pos, eight were
now dead; only one remained. The ranks of Bon-pos were decimated
and their power weakened.
Immediately the Dharma King called all the Bon-pos together at
bSam-yas and made certain laws concerning them. Padmasambhava
advised him: "The Inner Bon are in harmony with the Dharma, so let
them be. But these perverse Bon are no different from the most evil
and wrong-minded heretics. You cannot kill them, for if you do, peo-
ple will hear of it - but you can send them out of the country."
The Dharma King did as the Guru advised, treating the Inner and
Outer Bon differently. The Outer Bon texts he burned in a fire, but the
books and such of the Inner Bon he treated as treasures, putting chem
away for safekeeping. The Outer Bon were banished to Mongolia, the
country of the monkey-faced men, while the Inner Bon were sent to
Zhang-zhung and the border countries surrounding Tibet.

Under laws instituted later, it was decreed that those under the
sovereignty of the Dharma King (including ministers, nobility, Ti-
betans, and non-Tibetans) should follow the rule of the Dharma and
not that of the Bon. The king declared:
"The T ibetan realm from China to Khri-sgo will be filled with the
Buddhist doctrine, with the Sangha, and with adepts who will teach
the Dharma."

To celebrate this decree, the king had the great Dharma bell rung at
bSam-yas. The Dharma conch shell was blown, Dhamia flags waved,
and the Dharma throne was made ready. T he Great One from Orgyan,
Padmasambhava, along with the most learned Zahori Bodhisattva
Santarak~ita, and the wise Kasmiri Vimalamitra, sat on great golden
thrones. The twenty-one scholars from India and the great lotsawas

135
Vairotsana and Nam-mkha'i snying-po sat on seats formed of nine
brocade pillows piled one upon another. The other lotsawas were
given seats formed of two or three cushions.

The king offered everyone many gifts of gold and other precious
substances. Each of the great Indian masters received nine bolts of
brocade, three gold ingots, three measures of powdered gold, and a
mountain of other gifts. The three masters from Orgyan, Zahor, and
Kasmir were given mandalas of gold and turquoise, bolts of fine silk,
and innumerable other wonderful things. Then, as a special request,
the king urged these three masters to remain in Tibet and spread
the scriptures of both Siitra and Mantra throughout the land. All
of the par:iqitas were most pleased at this request, and exclaimed:
"Wonderful! Wonderful!" At this time Santarak~ita, Padmasambhava,
and Vimalamitra each promised to remain in Tibet and give Dharma
teachings for as long as the king wished.

Training then began at bSam-yas for seven thousand scholar monks

and at mChims-phu for nine hundred practitioners. One thousand
students studied at the scholastic center of Khra-'brug and one
hundred at the practice center of Yang rdzong; three thousand studied
at the scholarly center of lHa-sa and five hundred at the practice center
of Yer-pa. In one year's time, the students at the three main Dharma
centers at lHa-sa, bSam-yas, and Khra-'brug, as well as at the six sec-
ondary centers, had finished the course of instruction.
Many ocher Dharma centers were now built: at Glang-thang in
Khams, Rab-gang in Me-nyag, rGyal-tham in 'Jang, Bya-tshang in
sMar, and all through the four eastern valleys and the six eastern
mountains. mDong-chu was built in sPo-bo, Rong-lam in Bar-lam,
Bu-chu in Kong-po, and mChims-yul and Dvags-lung in D vags-po;
temples were erected in the four central regions: Jo-mo nang sTag-gdan
in gTsang, at La-phyi, gTsang and gTsang-rong, in mNga'-ris-man, and
so forth. So the Dharma spread widely throughout Tibet.

136
 How the Lady Ye-shes mTsho-rgyal Continued
to Protect the Sangha and Benefit Beings

The doctrine of the Buddha, the community of the Sangha, tantric

study centers, and the practice of the Dharma spread without friction
throughout Tibet. The learned masters from India, China, Nepal, and
other lands were filled with satisfaction. Showered with kindness and
a great deal of gold, they then returned to their respective homes.
But Santarak~ita, Padmasambhava, and Vimalamitra remained to
turn the Wheel of the Su era and Mantra Dharma, bringing joy to the
heart and mirid of the great Dharma King. The king's power and
might reached unsurpassed heights. The perverse Bon were conquered,
and the king's enemies in all four directions were subdued-all he
wished was accomplished, even his slightest whim. So King K.hri-
srong lde'u-btsan gave over control of the country to his son Mu-ne
btsan-po.
Not the least hint of emotional turmoil remained to trouble the
Dharma King, not the least bit of pain or sickness. He went from bliss
to bliss. Then, one evening, he called together his wives and sons,
nobles and ministers-of-state, and gave them various instructions. At
midnight he performed a ceremony in the temple and made offerings of
flowers. Early the next morning he attained high spiritual realization,
and at dawn he merged with a ray of light and was absorbed into the
heart of Maiijusr1, never to be seen again.
Some time later the new king, Mu-ne btsan-po, was poisoned by one
of his father's wives, and another of Khri-srong lde'u-btsan's sons,
Mu-khri btsan-po, took the throne to become ruler over Tibet.
At that time, the queens still resented the Dharma, and were at-
tempting to create divisions between the two religious communities
by encouraging competition and contention. But the Lady mTsho-
rgyal, using all her compassion and skillful means, eventually recon-
ciled chem so that such disorder did not arise again.

137
 Near bSam-yas, at Has-po-ri, lived the Inner Bon queen known as
Cog-ro-bza' or Bon-mo-mtsho. She had been acquainted with
mTsho-rgyal since they were both quite young, but, inspired by
jealousy, she now gave mTsho-rgyal some nectar containing poison.
Though mTsho-rgyal knew this, she rook the drink anyway, saying
to Cog-ro-bza':
"Kye Ma!
Listen dear friend, this nectar is wonderful,
the very essence of goodness;
my body is the Vajra Body, unsullied and indestructible.
It has transmuted this nectar
into the wondrous essence of immortality.
Though this purpose of yours has not been fulfilled,
I have turned it to great fulfillment.

"Because I have not developed jealousy,

I have cleared away the discord
between the Buddhists and Bon-pos.
You should pray co the gods and yidams,
develop pure intentions toward spiritual brothers and sisters,
feel comp-assion toward the helpless,
and humble devotion toward the teacher."

Then mTsho-rgyal's body became filled with many rainbows; shim-

mering and moving lights extended even to the tips of her hair: She
became of the Vajra essence.

Cog-ro-bza' was very much ashamed; she would not stay anywhere
close by and left for another country. The Tibetan queens were very
upset at this incident and banished mTsho-rgyal to gTsang.

First mTsho-rgyal went to Kha-rag gangs where about three hun-

dred disciples gathered to practice with her. (Later this place became
known as the Kha-rag of the Lady.) Thirty-nine of these disciples de-
veloped remarkable magic powers and signs of realization ; twenty
became. great teachers; seven became equal to mTsho-rgyal herself;
and they all benefitted beings in immeasurable ways.

138
 Then mTsho-rgyaJ practiced ac Jo-mo-nang, named in her honor.
There, one thousand and one nuns gathered; one hundred became
great teachers able co help ochers; five hundred developed remarkable
powers; and seven became equal co mTsho-rgyal herself.
When mTsho-rgyal practiced the secret teachings at 'Ug-pa-lung,
her fame spread throughout gTsang, and one thousand male and
thirteen hundred female practitioners came to be near her. They all
engaged in the highest Mancrayana teachings, uniting the maturation
and liberation practices. Not one of chem ever returned again to
samsara. mTsho-rgyal gave her special lineage practices co eighty spe-
cial siddhas and co seven practitioners of particularly pure karma so
that her oral lineage spread widely. As her teachings became well-estab-
lished ac Jo-mo nang, many aspirants appeared at 'Ug-pa-lung, and
many siddhas appeared at Kha-rag and Jo-mo nang.
When mTsho-rgyal went next co Sham-po gangs, seven bandies
raped her and stole her possessions. But as they were joining with her,
she sang them this song of the Four Joys:
"N AMO GURU PADMA SIDDHI HRf!
Today, my sons, you meet with me, the Great Mocher-
chis is due co che power of merit gained before.
N ow is the time-the conditions are right for the Four Empowerments.
Llscen, my sons, and be accencive;
I will move with you through che Four J oys.
"Gazing upon the mandala of che Mother,
you will clearly see the feeling of desire arising,
and gain confidence from the Vase Empowerment.
Explore the pure fact of your own desire-
merge inseparably with the deities of the Developing Stage.
Turning all into deities and yidams,
contemplate your desire mind as the deities' manifestation, my sons.
"Join with the space of che Mother's mandala;
Great Bliss arises from chat root.
Pacify the angry mind; the loving mind replaces it,
and power is gained from the Secret Empowerment.

139
Explore the pure fact of joy-
merge joy with breath and let them circulate a little.
There is no turning back from the Mahamudra.
Explore the bliss of Mahamudra, my sons.

"Join with the expanse of the Mother's Great Bliss.

Let your vigor take on a life of its own;
you and I will merge heans and minds,
and gain blessing from the Wisdom Empowerment.
Guard unwavering the pure fact of bliss-
merge with the Great Bliss which is openness.
There is no turning back from indestructible bliss and openness.
Explore the Bliss of the Supreme Joy, my sons.

"Join with the root of the Mother's Bliss-

make the 'two' of duality the 'one' of enlightened mind.
St0p the appearance of self and others,
and gain Pristine Awareness from the Creativity Empowerment.
Guard its spontaneity within the world of appearance.
Merge masterful desire with openness,
and there is no turning back from the Great Perfection.
Then explore transcending the Joy of Spontaneity, my sons.

"These instructions are especially sublime.

Thus wondrous liberation comes from our meeting,
and instantly, with lightning speed,
you receive the Four Empowerments,
and reach maturity by realizing the Four Joys."

During this song, the seven bandits achieved maturation and liber-
ation. They developed power over their patterning and energy, and
became great masters of the Four Joys. Without abandoning their
bodies, the seven bandit siddhas went to the land of Orgyan and gave
great aid to innumerable sentient beings.

Having trained these seven masters, mTsho-rgyal returned to Nepal

where the patrons from her previous visit as well as the Nepali king,
Ji-la-ji-pa, again offered her their support. In return, she gave them

140
many of the Guru's instructions on medication. While she was there,
she met a fourteen-year-old girl whose father was called Bha-da-na-na
and whose mother was called Na-gi-ni. The child was a (jakini in
human form, and mTsho-rgyal took her with her. She called che girl
Kalasiddhi, for in the future, this girl would gain great mancric
attainment and become a great siddha of che Ming-du-sku'i qakin'i
lineage.

After leaving Kho-shod, mTsho-rgyal travelled slowly through many

lands. For one whole year, she opened the mandala of the Lama's secret
teachings with Kalasiddhi, Blo-gros-skyid, bDe-chen-mo, gSal-bkra,
and others of her students. She gave them many teachings, and they
attained siddhi. She established the Dharma in far away borderlands
where it had not yet spread, gathering as many as two hundred Dharma
followers about her at one time and teaching them the nature of cause
and effect.

Finally, the Dharma King Mu-khri btsan-po sent three of his nobles
to invite the Lady mTsho-rgyal to return. So mTsho-rgyal appointed
the Lady Blo-gros-skyid to ace as her regent while she was absent,
and then returned to Tibet with thirty of her students, including
Kalasiddhi. On the way, she visited Kha-rag, J o-mo nang, and 'Ug-
pa-lung, receiving offerings and homage from many people.

Upon her arrival at bSam-yas, the king held a great welcoming

ceremony for her and presented her with many gifts. He led her to the
topmost gallery of bSam-yas where the ministers-of-state, nobles, and
lotsawas greeted her with joy as great as if she had returned from the
dead.

But while mTsho-rgyal was away, the great and learned Santarak~ita
had died. She at once went to his tomb and offered seven handfuls of
gold, nine silken scarves, and many mandalas. There she expressed her
Joss, lamenting with this song:

"Kye Ma Kye Hud!

Great and Holy Teacher!
Though the sky is vast and filled with many stars,

141
if che sun's seven fire horses are absent,
who will light up the darkness?
"Who will brighten the dark land of Tibet
now that the stainless crystal mandala is gone?
Without the proceccion of your compassionate rays,
who will lead us, who are like the blind?

"Though we may possess a king's treasure of jewels,

if che wish-fulfilling gem is gone,
who will give us what we need and desire?
Whose shining love will clear away the suffering
in chis Tibetan land of hungry ghosts?
Precious Wish-granting Gem, where have you gone?
"Dear Treasure, who satisfied all our needs and desires,
if you do nor continue co help us, who will?
We are as cripples, unable even co stand; who can help us?
Though the three thousand worlds be filled with powerful lords,
if there is no one co turn the Wheel of the Dharma,
who will protect us?
Where can we now go for refuge in barbarous Tibet?
"Wheel-turner, Mose Victorious One, Lord, where have you gone?
If you do not continue co protect us with the law of the Dharma,
in whom can we cake refuge, we who are stupid and mindless?
Though chis world has many siddhas and learned ones,
without you, Great Master,
how can we grasp the teachings?
Mose excellent successor of the Buddhas, where have you gone?
If you do not continue to protect us with Surra and Mantra,
who is left co help us,
we who are like corpses, without movement or understanding?
"Kye Ma Kye Hud 1
The Mose Excellent One, Master of Peace,
Lord of Bodhisatcvas, Leader of Gods, Protector!
By your compassion, I and ocher beings in many places
entered the door of the teachings.

142
By the Dharma of both the Surra and Mantra,
we obtained the maturation and liberation practices and bliss.
By the four means of conversion, we are able co benefit beings.
"Father, when I have perfected all great aces of the Buddha-sons,
may I become a leader of teachers and teachings!
May the victory banner of che reaching be raised
and never lowered!
May all embodied beings cross the ocean of samsara
on the ship of chis reaching!
And may I attain realization and become the teacher of beings!"
When mTsho-rgyal had finished, a song was heard coming from the
cop of the sciipa, though no one could be seen :

"OM J.. HUM!

All your actions are the deeds
of the Buddhas of the three times;
your charismatic deeds increase boundlessly, like space.
The Buddha's teaching, root and branch,
fills all the cen directions,
for you are the Great Mocher of the Jinas,
the Proteccress, filling the three times
with your auspicious deeds."

All who had gathered with mTsho-rgyal at the tomb heard these
words and rejoiced.
For a while, mTsho-rgyal stayed at the temple of the great Dharma
King, and then she went co mChims-phu where she remained insep-
arable from Guru Rinpoche for eleven years. Together they promul-
gated the teachings, both philosophy and practice, and Guru Rinpoche
revealed all his secret heart treasures, philosophy, and technical in-
structions co his lady. le was truly as if che contents of one vessel had
been completely emptied into another, leaving nothing behind.
At this time, Guru Rinpoche said co her: "Soon che time will come
for me co go co rNga-yab I;)akini Island. Before I go, we muse fill Tibet
with great, profound, and inexhaustible Dharma treasures. For this, I

143
need a girl named Siddhi, who is of the lineage of the Conch Shell
1:;>akinis, co be my assistant in esoteric mancric practices. Thus I will
spread many profound instructions not heard of in any other esoteric
teaching and conceal many treasures for the future."
As mTsho-rgyal lacer explained: " I did as instructed by the Guru and
sent the gakini Siddhi to him. Together they opened the mandala of the
Bia-ma dgongs-pa 'dus-pa. They gave maturing and liberating practices
to the King Mu-khri btsan-po, who ever afterwards guarded and sup-
ported the Dharma teachings in the tradition begun by his ancestors."

Guru Rinpoche instructed his students in all the many teachings to

be hidden as gcer-ma, after first giving them instructions in the proper
way of transcribing the treasures. He gave Nam-mkha'i snying-po
instructions in rapid writing and gave Acarya dPal-dbyangs instruc-
tions in beauty of style. To )Dan-ma rcse-mang he gave instructions in
three different types of rapid and stylish writing; he also gave instruc-
tions on the flowing writing to sKa-ba dPal-bmegs. To Cog-ro rGyal-
mtshan, he taught cleanness of style. He taught grammar, logic, and
philosophy to gYu-sgra snying-po; to the brilliant Vairotsana he taught
everything. To mTsho-rgyal he taught the siddhi of Never Forgetting.

His twenty-five disciples and many apprentices acted as scribes, using

many different languages and styles. Some used Sanskrit, some l)akini
writing, some Nepali. Others wrote in fire, water, or wind letters. Some
used Tibetan letters of various types: dBu-chen and dBu-med, ICags-
kyu long and shore style, Bon letters, 'Bru and 'Bru-csha scripts;
Khong-seng or Khyi-nyal, rKang-ring or rKang-chung; some wrote
using different forms of shads, and so forth.

Padmasambhava wrote down the cycle of the ten million Thugs-

sgrub-skor practices, and che cen thousand cycles of the sNying-thig,
root text, explanations, and technical instructions, extensive and pro-
found . Though large in number, these teachings were pithy, concise,
and easily understood, great blessings of bliss. Even the short texts were
profound, clear, and complete, providing whatever was needed and
desired. Then, in order co establish confidence in his gter-ma, he es-
tablished a system of sequential proofs of their validity. He set forth

144
the kha-byang, yang-byang, snying-byang, lung-byang, and so forth,
and sealed them for the future.
The Guru and his consort, having become of one heart and mind,
benefitted beings by their great wisdom and means. Having become
one in the charismatic communication of speech, they revealed the
expanse of Surra and Mantra teachings. Having become one in the
magical manifestation of body, they demonstrated power over all the
world of appearance. Having become one in enlightened wisdom
qualities, they benefitted beings and the Doctrine. Having become one
in enlightened activity, they manifested power over the four aspects
of action. As the absolute, the All-good and the Lotus-born, the Yab
and Yum of the essence of bliss, they filled the sky with the dance of
their body, speech, heart, quality, and action.
Then, from mChims-phu they gradually passed through the outer
reaches of Tibet, giving blessings and teachings. First they visited the
three Tiger Caves. When they came co sPa-gro Tiger Cave of Bhutan ,
Guru Rinpoche prepared all his individual treasures and gave the
lung-byang, predictions concerning their future discovery. He said:
"Whoever practices here, because it is my heart place, will receive the
Mahamudra siddhis. At the same time that I, the Guru, was abiding in
the Akanigha heaven, these representations of my body, speech, and
mind appeared spontaneously-a statue of rDo-rje gro-lod, a scupa, the
six-syllable mantra, and ocher things." He then recited prayers and gave
blessings.
When they went co 'On-phu Tiger Cave of Tibet, Guru Rinpoche
designated all the gcer-ma masters, future gter-ma repositories, and
gave the snying-byang, the predictions concerning the entrusting of
the treasures. He said: "Whoever practices here, because it is my body
place, will develop the siddhi of longevity. At the same time chat I
was born on che lake of Dhanako~a, these symbols of my body, speech,
and mind appeared spontaneously-the three-syllable mantra, the
Ra-lu-'bru-dpu, stupas, and vajras." He then recited prayers and gave
blessings.
When they went ro the Tiger Cave of Khams, Guru Rinpoche
concealed many individual treasures and proclaimed the oaths, vows,

145
and oral instructions to be used by future gter-ma masters, as well as
the kha-byang, the predictions concerning their revelation. He said:
"Whoever practices here, because it is my speech place, will be blessed
with great renown. Even those who break their vows, if they practice
here, can develop both the ordinary and great siddhis. At the same time
that I sat upon the Vajra Throne and turned the Wheel of the Dharma,
subduing demons and those with wrong views, there spontaneously
appeared these representatives of the Three Kayas-the six-syllable man-
tra, the three-letter mantra, the twelve, and so forth. " He then recited
prayers and gave blessings.

In like manner, they visited many other places, the details of which
can be found in such other texts as the Life Story of Padmasambhava.

Finally the Guru and his consort returned to the great temple of the
king in the land of Tibet and stayed within its lofty citadel. The king,
his ministers, the queens and the nobility, and all the lotsawas gathered
before Padmasambhava, receiving instructions and prophecies. Soon,
on the tenth day of the month of the monkey, in the year of the
monkey, Guru Rinpoche would ride upon the sun's rays to the Isle of
rNga-yab in the Southwest. But mTsho-rgyal was yet to remain in
order to benefit beings-co give the teachings of the Dharma's six di-
visions to the king and his people, and to conceal the Guru's treasures
in all the designated places.

The Dharma King and his retinue accompanied Guru Rinpoche to

Gung-thang la-thog. Then, after asking for and receiving many pre-
dictions and instructions, they sadly turned back.

But nor the Lady mTsho-rgyal, who later explained how she contin-
ued on with Padmasambhava, riding upon the sun's rays to Tsha-shod
rong on the border between Tibet and Nepal. There they descended
into the secret cave of Tsha-shod where they remained for seventy-
three days, opening the mandala of the all-extensive Great Perfection
Ati teachings and giving initiation.

However, the ceremony proved inauspicious (due to an assistant

who harbored various doubts), causing the Guru to declare: "For now,

146
che esoteric teachings will spread in chis land of Tibet, but eventually a
time will come when the Mahayana Aci teachings will be held in
question, when only a few will be liberated by the oral transmission or
by the hidden treasure transmission. The benefit of these teachings for
beings will be limited. According co the way in which events are linked,
though there will be the outer appearance of the esoteric teachings,
their power will have little influence. Sometimes these teachings will
spread, but ac ocher times swifcly decline. Such is che unhappy effect of
this ceremony.

"Yet co you, mTsho-rgyal, I will give my complete teachings, com-

prehensively and withholding nothing. This is not the ordinary path
- chis is che doctrine which causes che dualistic mind co disappear. Now
chis teaching will come co you in full measure.

"If you had received these teachings before, you would not have
sown the seeds of your previous aces, and as a result, there could have
been no harvest of their good fruits. For a great length of time, the
world would noc have seen these teachings.

"With this reaching there are no good or evil actions. There are no
higher or lower births. There is no lifetime, no you ch or old age. There
are no sharp or dull senses-for chis reaching gives passage into an
expanse where all entities have ceased. If I had given chis reaching co
you as you were before, certain benefits would not have ensued for
embodied beings. It would have been difficult to teach chem the most
profound treasures of the Buddha's doctrine. And why is this? Because
chis reaching instancly transforms che transitory physical body.

" Now medicate continuously until you are not for an instant sep-
arate from the Chos-nyid mngon-sum, che first of the Ati realiza-
tions. Though you will remain in possession of a physical body, you
will quickly become a Buddha.

" From here, you will go to Zab-bu and Ti-sgro and other places,
continuing co practice for three years. After three years, you will obtain
the next higher Ati realization, the Nyams-snang-gong. After six years,
you will achieve the Rig-pa-tshad, the third of the Ari realizations.

147
 "Ac chis time, you will prepare all the gcer and work co benefit ochers
by giving specific and technical teachings. You will go co !Ho-brag in
mKhar-chu co practice, where you will manifest extraordinary feats
and miraculous physical transformations, such as making pares of your
body invisible. For approximately two hundred years, you will retain a
physical body and benefit beings. Then you will meet me at rNga-yab
l)akini Island in che Great Pristine Awareness. You will benefit
beings without discrimination and become a Buddha."

After making chis prediction, Padmasambhava rose upon a ray of

light and prepared co leave. mTsho-rgyal, weeping, bowed before her
teacher and cried desperately :

"Kye Ma Kyi Hud! Orgyan Lord!

Now you're here, now you're gone.
Muse there be this birch and death?
How can birch and death be changed?

" Kye Ma Kyi Hud! Orgyan Lord!

For a time we were inseparable:
N ow, suddenly we pare.
Muse there be chis meeting and parting?
Is there no way for friends ro remain cogecher?

"Kye Ma Kyi Hud! Orgyan Lord !

For a time all Tibet was filled with your blessings;
now only your footprints remain.
Must there be chis impermanence?
Is there no way co reverse che winds of karma?
" Kye Ma Kyi Hud ! Orgyan Lord!
For a time Tibet was protected by your teachings;
now they are but a story once cold.
Must there be chis change?
Is there no way for you co stay?

" Kye Ma Kyi Hud ! Orgyan Lord !

Until now, you and I have been inseparable ;
now you leave me for the sky.

148
This woman is stricken with evil karma ;
who will give me empowerments and blessings?

" Kye Ma Kyi Hud ! Orgyan Lord !

Though you have given me many profound teachings,
now you go into deathless space.
This lady is wretched;
who will clear away obstacles now?

"Kye Ma Kyi Hud! Orgyan Lord!

Now, please-give me your promise:
Forever gaze upon me with compassion,
forever look upon Tibet with eyes of blessing."
Then mTsho-rgyal threw thirteen handfuls of gold over the Guru
and recited his mantra. Mounted on the ray of light not far away,
Padmasambhava answered her:

"Kye Ma! Listen, lady, Lake of Good Qualities,

Padmasambhava is leaving to overcome the cannibals.
The activity of the Three Kayas
is perfect, powerful, and creative,
not ac all the scattered froth of ordinary beings.
If you fear birch and death, hold tight co the Dharma ;
practice the Developing and Perfecting Stages,
bring patterning and energy under your control-
this is the means to reverse birth and death .

"Kye Ma! Listen, faithful and virtuous lady,

Padmasambhava is departing to benefit beings.
Undiscriminating compassion pervades everything,
not at all like the bewildered confusion of ordinary beings.
Make the meditation on the Guru Yoga your inseparable friend-
everything that arises is the pure manifestation of the Teacher.
This is the best teaching:
chat meeting and parting do not exist.
" Kye Ma! Listen and look closely, irresistible lady!
Padmasambhava is departing co teach and train ochers.

149
This supreme and indestructible body destroys destruction,
not at all like the evil karma that pursues ordinary people.
All of Tibet is filled with my children, my siddha disciples.
Meditate on the Mahamudra as you watch impermanence,
for samsara and nirvana are inherently free -
there is no better way to reverse the winds of karma.
"Kye Ma! Listen, faithful young lady,
Padmasambhava is departing to turn the Dharma Wheel
in the land of savages.
This is an unchanging, supreme Vajra Body,
not at all like the sick, suffering body of ordinary beings.
The Dharma fills Tibet from top co bottom:
If you study and practice,
you will never lack the wealth of the Dharma.
By listening, examining, and medicating,
you protect the Buddha's teachings;
both you and ochers become perfectly realized.
There is no more profound way co reverse change.

" Kye Ma! Listen, faithful daughter of mKhar-chen bza',

Padmasambhava is departing for the Lotus Light.
The Tachagatas of che three times have asked me co do so.
This is not at all like ordinary beings
driven on by the Lord of Death.
Lady, you have a wondrous body, a siddha's body ;
ask the Lord, your own mind, for blessings and empowerment.
There is no other regent of the Lotus Guru.
"Kye Ma ! Listen , Ye-shes mTsho-rgyal-ma,
Padmasambhava is going co the place of Great Bliss.
I will reside in the Dharmakaya, the deathless divine state.
This is not at all like the parting of mind and body
which affiiccs ordinary beings.
Already, mTsho-rgyal, you have been liberated
by the profound teachings.
Medicate on the Great Perfection of the Aci
which destroys corporeality;

150
meditate, pray, practice, and clear away obstacles.
The compassion of the Lama clears away all hindrances.

" Kye Ma! Listen, auspiciously marked Radiant Blue Light-

many times I have given you oral instructions.
Practice the Guru Yoga and understand the meaning
of collection and cessation.
Let your head be anointed with rainbow light-
visualize there the moon and lotus,
and Padmasambhava himself, teacher of beings:
having one face and two hands, holding a vajra and skull cup,
wearing layers of multicolored robes, religious garments
that symbolize the complete perfection of the vehicles.
His hat is a snyan-shu with an eagle feather on t op;
earrings and necklace are his ornaments.
He is seated in the lotus posture.
Endowed with radiant light, the auspicious signs and marks,
qakinis of the five rainbow colors surround him,
and brilliant lights flash back and forth.
Continue to meditate
until the radiance of this image pervades your mind.
When that clarity comes, absorb its power with equanimity,
and until that radiance appears, practice with great effort.
Repeat the Vajra Guru Mantra:
the essence of the essence of the Guru.
Finally, merge your own three gates with mine,
and receive the Lama's blessing and dedication .
Rest within the actionless creativity of the Great Perfection.
mTsho-rgyal-ma, there is nothing more sublime.

" Padmasambhava's compassion does not rise and fall;

the light of m y compassion will never cease to brighten Tibet.
One need only ask, and Padmasambhava will appear before him.
I am never far from those with faith;
or even far from those without it,
though they do not see me.
My children will always be protected by my compassion.

IS i
"Thus, in the future, on the tenth day of the month,
Padmasambhava will appear on the sun's rays.
As the four seasons change, so shall I,
from peaceful to wrathful forms,
and I will give my children the siddhis they desire.
It is especially important to practice
on the tenth day of the month
when all the siddhis of the wrathful deities
and empowerment can be attained.
"On the fifteenth day, I will come on moon rays,
with blessings and compassion, shaking the world;
I will empty all the lower realms,
benefitting all beings with my perfect charismatic action.
" On the eighth day, night and daybreak, dawn and dusk,
mounted on the magical horse Cang-shes,
I will wander the world giving aid and strength to beings.
In the country of demons, I will turn the Dharma Wheel.
In twenty-one distant lands across the sea,
and in thirty even more distant,
I will manifest withou t distinction
in peaceful and wrathful form s,
as fire, water, air, space, and rainbows-
my vibrations passing everywhere,
my many manifestations leading to bliss.
"For the same reason, girl, to benefit countless beings,
you must remain in the land of Tibet
for more than a hundred years yet to come,
to lead beings to bliss.
In one hundred and one years, come to rNga-yab Island,
and together we will protect and educate, as one.
You will be called Knowledge-holder, Radiant Blue Light.
Until then, you will remain one with my body, speech, and mind.
You have cut the stream of birth and death,
you have stopped the winds of karma.
In the future you will manifest only to benefit beings.

152
"We two will continue to manifest in Tibet-
without weariness or restraint we will help beings.
We are now the same, mTsho-rgyal,
not for an instant will we ever really part-
only for a little while, only in a relative sense,
so be happy!
May my blessings and compassion rain upon all Tibet!"

As he finished, the sky was filled with light, and with hoses of qakas
and qakinis; music poured forth, unimaginably wonderful sounds
from shells and drums and damarus, from horns and harps and violins,
from gongs and cymbals and drums, and more.

Flags and banners appeared, streamers and ribbons, parasols, victory

banners, standards, colored powders, medicinal powders, musical in-
struments, fans of all kinds, canopies, curtains, cymbals, conch shells,
thigh bone trumpets, hand drums, large drums, lutes, wind bells, and
more, all in the midst of great, truly inconceivable clouds of offerings.
Brilliant lights flashed back and forth, passing overhead. Gradually, the
Guru and his retinue disappeared into the southwest.

As Ye-shes mTsho-rgyal later explained, she was utterly desolate and

called out:

"Guru Rinpoche!
You are the one Buddha-teacher;
you are the one father of beings;
you are Tibet's only eyes;
you are my only heart ...
0 what little compassion you have!
0 what a terrible thing you have done!
Kye Hud, Kye Hud!"

Thus she cried and fell down in full prostration. Once more Guru
Rinpoche looked back and gave his first testament. And again, music
played and lights blazed and darted. In the midst of this light,
mTsho-rgyal could faintly see the host in the distance, disappearing
into the southwest, and then they were gone.

153
 Again she threw herself down and pulled at her hair, scratching her
face, beating her body, and cried:
"Kye Ma Ho! Kye Ma Hud! Orgyan Lord!
Has the land of Tibet been left empty?
Has the light of compassion gone out?
Are the Buddha's teachings abandoned?
Have the Tibetans been left with no conscience?
Has mTsho-rgyal been left with no refuge?
Look upon us with compassion. Look now!"

Loudly she cried, and in reply, a clear, sonorous, and majestic voice
gave a last call, though no one could be seen. And so he gave his second
testament. Suddenly, the sky blazed forth with light which spread to all
four corners of the world ; briefly, qakinis could be seen darting back
and forth through a radiant net of light. Then darkness fell again, and
all disappeared.

Again, she collapsed onto the stones. Bleeding and aching all over,
she called out to the Guru in her terrible pain:

"Kye Hud! Sphere of Compassion!

Your charismatic deeds are equal to all space-
but today your life in Tibet has ended.
Though each of the black-headed ones has his own destiny,
today the fate of Tibet has been sealed.
All beings experience both pleasure and pain-
now is my turn co feel pain.
Alas! Look quickly upon me with compassion!"
And as she called out, an invisible voice spoke: "mTsho-rgyal, look
here!" As she looked up, there appeared before her in space a ball of
light the size of her head, inside of which was the first of Padma's
bequests. Lights filled all Tibet and then coming together, rushed into
the southwest and disappeared.
mTsho-rgyal was inconsolable. She cried out: "Orgyan Lord, Com-
passionate One, don't leave me! Look acme. How can we part?" There
came che same sounds as before, and in front of her appeared a ball of

154
light the size of her hand. Within it was a box containing the second of
the Guru's bequests. A light bright as the sun blazed briefly, and then
closing into itself, dissolved into the southwest, leaving a darkness deep
as midnight. The Guru and his retinue of qakinis had completely
disappeared. It seemed as if she had awakened from last night's dream.

mTsho-rgyal was greatly distressed and sat crying as she thought

upon her Guru. Through her tears, she sang this song:
"Kye Ma! Jetsun Orgyan Rinpoche!
You are the one father who protects Tibet.
Now you have gone to the Isle of l)akinis,
and Tibet has become a lost and empty place.
Where has the finest of treasures gone?
Even though nothing ultimately goes or stays,
today you have gone to the realm of Orgyan.

"That sun which warmed the land of Tibet,

shining over both gods and men, has set.
Now who will warm us, who are totally naked?
The luckless T ibetans have lost their eyes.
Now who will lead us, who are blind and alone?
Our hearts have been corn from our breasts.
Now who will guide these mindless corpses?
You came here co benefit beings.
Why couldn't you stay just a little while longer?

"Kye Hud! Orgyan Rinpoche!

A time of chick darkness has come to Tibet:
a time when hermitages are empty;
a time when the Dharma throne is vacant;
a time when vase initiations are no more.
Now we can only guess as to the nature of things;
now we must look to books for teachings;
now we can only visualize the lama;
now we must use images as his substitute ;
now we must rely on dreams and visions;
now a grievous time has come!

155
Alas! Jecsun Orgyan Lord!
Look upon me with compassion!"
And as she prayed, from the southwest a light radiated forth and
halted right before her. Within the tip of the light ray was a box about
an inch long. This was the third bequest of the Guru. Its arrival created
a profound confidence in her heart -all inner insecurities and emo-
tional instability were cleared away. She realized how meaningless is the
concept of being together with or apart from the Teacher. With great
respect, she opened the mandala of the Bia-ma gsang-ba 'dus-pa and
practiced for three months. Six times during the days and nights of this
period, Guru Rinpoche appeared before her, giving advice, teachings,
and predictions.
Feeling filled with the Guru's blessings, mTsho-rgyal then went on
to practice the Yang phur Sadhanas, together with their related prayers
and expiations. She cleared away all the obstacles which plague the
advanced teachings, and practiced the rDo-rje gzhon-nu Sadhanas
Padmasambhava had given her. When she was done, she gave these
teachings to bDe-ba-mo and to others blessed with faith. mTsho-rgyal
left both the oral and treasure lineages at that place.
After this, mTsho-rgyal went co Mang-yul, to the great joy of all
those with faith, especially those who had previously been her students
there. They presented her with many offerings and asked her to remain
with them always. Bue she stayed only one month, clearing away her
students' obstacles, developing their potential to the utmost, and
spreading many instructions on reaching enlightenment. Then she
took the road to gTsang.
For a time, mTsho-rgyal wandered through the borderlands between
gTsang and Mang-yul and all the people there welcomed her, saying:
"The Guru has gone to the Demon Land, but the Lady is with us!"
They were confident mTsho-rgyal was one with Guru Rinpoche and
crowded about her so thickly that she could scarcely walk. She gave
them all instructions and benefitted them greacly.
Then she went to the region of Zur and remained for one year,
teaching gNyan dPal-dbyangs, sBe Ye-shes snying-po, La-gsum rGyal-

156
ba byang-chub, '0-bran dPal-gyi gzhon-nu (the later one), Lang-lab
Byang-chub rdo-rje, and 'Da' Cha-ru-pa rdo-rje, a seven-year-old boy
who showed great promise. Seeing them to be worthy vessels, she gave
them the maturation and liberation teachings.
mTsho-rgyal went on to Shang and stayed in the caves of sPa-ma
gang for three years, doing much to benefit beings. After that she
visited Zab-bu, where she remained one year in a meditation of the
effortless Ati vehicle, experiencing the ever-growing compassion and
extreme joy which comes with higher realization. She hid thirty great
gter-kha there.
She went on to gZho-yi Ti-sgro, remaining there for six years; she
experienced the Rig-pa-tshad, the third realization of the Ati, impress-
ing the Great Perfection on her mind. She benefitted many qakinis and
visited sixty-two heaven realms. This account, however, is found in
other texts.
At this time, mTsho-rgyal rook upon herself the sufferings of others.
For example, the evil minister Santi-pa, who had caused mTsho-rgyal
such great suffering earlier in her life, had been reborn in one of the hot
hells. By great effort and the power of her compassion, she drew him
out of hell. Without making distinctions, she freed many other hell-
beings as well. But you must look elsewhere for that story.
She gave her body to wild animals, clothing to those who were cold,
and food to the hungry. To the sick she gave medicine; to the poor,
riches. To the powerless, she gave protection, and to those with great
desire, she gave her own body. She gave of her body and life in whatever
manner would be of use to other beings. Without regard for herself,
she even gave her own sense organs where they could be of use. Sakra
and the naga king Nanda both kept watch over her.
Once, when she was at Ti-sgro, three men approached her carrying a
cripple. She asked them what had happened, and they explained: "We
have come from 'On-phu in Tibet. The king ordered this man pun-
ished by having his kneecaps removed. A great and learned Tibetan
told us that only the kneecaps of a woman could help him, otherwise
there is no hope. Lady, it is said that you will give anything to those

157
who have need. Thus, we have come co you. Could you possibly give us
what we ask for?"
Looking ac che cripple, mTsho-rgyal saw che long oblong scars on
his legs and felt great compassion arise within her heart. "You may
cake from me whatever you need," she cold chem, "for I promised
my teacher always co ace for the benefit of beings by my body, speech,
and mind."
So they cook up a knife. "We need to make great incisions in your
body. It will be very painful ... can you stand it?" "Whatever must
happen, lee it happen," she replied.
First, they cut across the cop of the knees and then pulled out the
knee caps with a loud popping noise. When they set the red objects
down in front of mTsho-rgyal, for a moment she lose her breach. Bue
she recovered and told the men co cake chem. They rejoiced and left.
After a time, her knees healed.
Another man came co her, a leper in a terrible state-his body de-
composing, blood and pus spewing forth, his nose and mouth noth-
ing but a deep wound. He reeked with the odor of decay, and he was
weeping.
"Why are you crying?" asked mTsho-rgyal. "This is your karma; it is
useless co cry. It would help you more co do some spiritual practices."
"Yes, illness is everywhere in chis world," he answered. "But this
sickness is not my only problem."
"What is the trouble?" she asked.
"This illness came upon me all of a sudden, and very strongly. I had
a beautiful wife like you; she looked like a goddess. When I caught this
terrible disease, she would not stay with me, but ran off and cook
another husband. I have heard chat you live only co help living beings,
and so I came here to ask you co be my woman. D o you chink you could
stand it?"
Again, mTsho-rgyal felt great compassion, and she answered: " Do
not weep. Whatever you say, I will cry co do." And so she served him.

158
 In like manner, mTsho-rgyal sacrificed herself many rimes. Once
seven Bon-pos came, saying: "We need your skin for a ransom cere-
mony." So she gave her skin to them. Similarly she was asked many
times for her eyes, head, arms and legs, tongue, and so forth. Many
beggars came to her, and she always gave, joyfully and with blessings.

Then Indra came and offered her the wealth of the gods: the five
kinds of heavenly garments, the vessel full of the nectar of immortality,
and the seven kinds of heavenly jewels. Praising her, he said:
"Amazing Lady, adorned with auspicious marks,
your deeds are those of the great Bodhisattvas of the past.
Without regard for body or life, you devote yourself to others.
Heroine, Queen of Compassion, I rake refuge in you.

"Wondrous and supreme, I praise you above all others-

I will stand by you from now until the kalpa ends.
Please, Lady of Initiation,
stay and turn the Wheel of the Dharma-
I exhort you, stay and reach sentient beings!"

Thus Indra spoke and then disappeared. At the same time, all of
mTsho-rgyal's infirmities were cured, and she was quite as before.

Then the leper turned into the naga lord, Nanda, and heaped im-
measurable naga wealth in front of mTsho-rgyal. Clasping his hands in
faith, his eyes filled with rears, he said to her:

"Kye Ma ! Guru Ye-shes mTsho-rgyal-ma!

You are the secret key of Padmasambhava.
In your compassion, you take up others' sufferings.
You neither judge nor grasp at clean or unclean;
you care only for the benefit of others,
and conceal any love you might feel for yourself.
Buddha Consort, Queen of the Teaching, to you I bow.

" Padma T hod-phreng was our teacher.

0 Dharma Sister, look upon me with compassion.
In you lies the ocean of secret Dharma teachings!

D9
You hold the profound meaning
of the treasures of the Lotus teachings.
Because of your comprehension,
his teachings do not decline but continue to spread.
"As long as you remain, as long as I live,
I will follow you, protect you, and guard you.
May the good succeed, and the wrong be overturned!"
Thus he spoke and disappeared.
When Khri-srong lde'u-btsan's son heard that mTsho-rgyal was at
Ti-sgro, he sent her an invitation. And so she went to bSam-yas and
stayed at mChims-phu for six years. The great Dharma King Mu-khri
btsan-po, the principal lotsawas, the ministers-of-state, the nobles and
queens, as well as the Tibetan people, all treated her with great honor
and respect and requested her blessings.
The practitioners who had first practiced at mChims-phu had long
since accomplished their own good, achieved their purpose, and dis-
persed to benefit others. Some had since passed into nirvana, some had
grown old, and only a few remained. But again, new monks were being
ordained by order of the Dharma King: Fifteen hundred were or-
dained at one time, and the learned Kamalasila came from India to
become abbot. mTsho-rgyal continued to meditate at mChims-phu,
giving teachings and helping students to develop siddhi and mature in
their practice.

At this time, a dispute was going on over the validity of the ston-
min view versus the rtsad-min view. A monk called Hva-shang, teacher
of the ston-min, had been propounding wrong views; these were re-
futed, and the defeated group declined. The debate between the two
philosophies had been held at bSam-yas with the teacher Kamalasila
defending the rtsad-min at the temple of Hayagriva, and the Hva-
shang arguing his position from the temple of Maitreya.

As mTsho-rgyal explained later, she came down from mChims-phu

with one hundred followers in hopes of reconciling the dispute, but no
one would listen to her. Through demonstrating siddhis and miracu-

160
lous manifestations, she tried to bring the followers of ston-min and
those of rcsad-min together by a show of faith. But this failed, and
the Dharma teachings and the tenets of the reacher Kamalasila were
established as being correct. Hva-shang and his followers were given
gold and escorted to the boundaries of their own country, China.
After that, under the influence of the great Dharma King, the
Dharma centers at lHa-sa, bSam-yas, Khra.'brug, and elsewhere con-
tinued co expand. Thirteen thousand novices entered the Sangha.
mTsho-rgyal then spent some time at mChims-phu and mNga'-ris,
Mang-yul and Pu-rang, Mon and gTsang, Byar and Lo-ro, the four
pans of dBus and gTsang, the four of Byang-kha, the six mountain
ranges of mDo-khams, in rGya, 'Jang, H or, and Me-nyag, and so forth,
all the places where previously Guru Rinpoche had given teachings
and ordained students. The Lady mTsho-rgyal did likewise, teaching
old students and newly ordained monks, and anyone who came with
faith in Guru Rinpoche. She benefitted beings immeasurably, and
her lineage filled all the land.

In order to fulfill her duties concerning the Dharma treasures, and co

help all beings without distinction, mTsho-rgyal visited many small
holy places and secret shelters. She explained in her own words how she
travelled about and hid the Dharma treasures:
" I did my best co benefit the teachings and co benefit beings.
According co the Guru's predictions, half my lifetime was over. I had
achieved the Rig-pa yang-tshad realization, achieving the sPyod-pa
yang-tshad. I then decided to go to all the places which Guru Rinpoche
had himself blessed, and in these places to put Dharma treasures and
add my blessings and do practices.
"First, I went to Ti-sgro where I remained for one year and seven
months. There I concealed ten gter-kha and practiced and prayed for
the benefit of beings. Then I went to the border regions and hid five
grer-kha in the crystal cave at Yar-lung. I remained there in meditation
for thirteen months. Having blessed char place, I went on to Yang
rdzong where I remained for one year and concealed thirteen gter-kha.
At Yer-pa I stayed one month and hid ten complete kha-grer.

161
 "Gradually I travelled on to the Tsa-ri snow mountains in the east
where I stayed one year and four months and hid thirty great kha-gter.
After that I went on to the land of Kong-po and hid one hundred and
fifty kha-gter. I went to the great mountains of Nepal to the south
where I remained for thirteen months and hid thirty-five kha-gter.
Then I went co the great mountains and passes of the western border,
staying four months and seven days, and hiding eight gter-kha. I went
to the great mountains in the demon lands near the northern border
and stayed three months and five days, hiding three gter-kha.
"I went to the Valley of the Kings in the southeast mountains where
I stayed one year and fifteen days and hid ten gter-kha. I travelled to the
Gra-phu valley in the southwest, stayed five months and ten days, and
hid seven gter-kha. Then I went to the 'Jag-ma valley in the northwest,
stayed one year and five months, and hid nine great gter-kha. Then in
the Gro-ma valley in the northeast, where I stayed eleven months, I
hid five kha-gter. I spent one month and ten days at the snow moun-
tain of Yar-bu and hid three kha-gter. I spent a year at the great snow
mountains of gSal-rje and hid ten gter-kha. In the mountains and val-
leys of gYu, I stayed for three months and hid three gter-kha. In the
mountains and valleys of ' Brong-rje, I stayed ten days and hid three
gter-kha. In the mountains and valleys of gYul I stayed three months
and hid four gter-kha.
"At the great mountains and valleys of Jo-mo, I spent five months
and hid ten gter-kha. In those of sNye-bo I stayed five months and hid
four gter-kha. At rDza-yul mountain I stayed twenty-one days and hid
one gter-kha. At the mountains of sNa-nam I spent seven months and
hid five gter-kha. In the lHo-rong mountains I stayed three months
and seven days and hid thirteen gter-kha. In the mountains of Rong-
btsan I spent seven months and hid fifteen gter-kha. In the mountains
of Shel-dbrang I spent two months and ten days and hid five gter-kha.
In the mountains of sGam-po I spent one year and one month and one
day, and hid twenty gter-kha.
"At the mountains of Bye-phu I spent one month and hid four-
teen gter-kha. In the mountains of Bu-'bol I stayed twenty-one days
and hid three gter-kha. In the mountains of Seng-phrom I stayed seven

162
days and hid two gter-kha. In the mountains of mTsho-nag I stayed
twenty-four days and hid one gter-kha.

"Similarly, in the valley of Ma-kung in the east, I spent one month

and hid thirteen gter-kha. And at rBa-lcags-sr'i in the south I spent one
year and hid seven gter-kha. In the valley of sBrang-sman in the west I
remained one month and hid three gter-kha. At Se-mo-do in the north
I stayed three months and hid four gter-kha.

" I placed gter-kha in other places as well: in the upper Tsa-ri rdzong
and the middle Kha-rag rdzong and the lower Ge-re rdzong, at Phag-ri
rdzong in Bhutan and the Bu-chu rdzong in Kong-po, and Bag-yul
rdzong in sPu-bo. At the lDan-gyi rdo-rje rdzong and the Phyams-kyi
Na-bun rdzong, and at the Ne-ring Seng-ge rdzong, and the gYa'-ri
Brag-dmar rdzong, the Ka-ling sPin-po rdzong, the lHa-ri gYu-ru
rdzong, the lTo-la'i dPal-'bar rdzong, the Re-kha'i Bu-mo rdzong, the
Brag-dmar rdzong in Gling, the !Ha-brag rdzong in 'Bri, the Brag-dkar
rdzong in lower K ong-po, and so forth, I remained for a month and a
day, giving teachings and concealing gter-kha.

"And at the e~ght great repositories: 'Bras-mo gshongs in Nepal,

Padma-bkod in Klo-yul, Zab-bu valley in Shangs, mGo-bo ljongs in
sMad, rGyal-mo rMu-rdo ljongs, !Ha-mo dngul-khang ljongs, rGyal-
lung 'jog-po valley, and the Bu-ldu m valley in Bhutan, I stayed for one
year giving teachings, making preparations, and concealing many
gter-kha.

"At twenty-five great snow mountains and four places of blessing, at

the eighteen great fortresses, and at one hundred and eight power
places of Guru Rinpoche, I practiced for one year, one month, and one
day, hid gter, and prayed for the well-being of the region.

" In particular, in the border regions of mDo-khams, at the eight

places of the eight signs of the Guru's blessing, at the five places of the
five classes of Thod-phreng-rtsal, at the twelve places of wonderful
charismatic deeds, at the three places of the blessings of the oral
teachings, and so forth, in the regions where the Guru's pure teaching
extended, I gave blessings and hid gter-kha."

163
 And beyond that, throughout Tibet, at the 105 great sacred places
and the 1070 smaller sacred places, at many millions of other locations,
mTsho-rgyal practiced and prayed and hid gter-kha. But these names
are not included here for fear of making the text too long. In the outer
reaches of Tibet as well as the central locations, bSam-yas, lHa-sa,
Khra-'brug, and so forth, she hid gter-kha, but one should look in the
various gTer-kha-byang and the life story of Guru Rinpoche for further
details.

This Concludes che Seventh Chapter

Concerning Ye-shes mTsho-rgyal's Deeds
For the Benefit of Sentient Beings.

164
rDo-rje gro-lod
 How Ye-shes mTsho-rgyal Reached Her Goal,
Achieved Buddhahood, and Entered
the Expanse of All That Is

P""1r hus mTsho-rgyal blessed important sacred places throughout the

JL land and concealed many gter-kha, as has been explained. She then
returned to dBus province in central Tibet and stayed some time at the
sanctuary of the Tibetan sovereign at mChims-phu. She continued co
aid and protect sentient beings, even surpassing what she had accom-
plished before. In the temple of sKar-chung rdor-dbyings, she gave
many extensive, profound, and supreme Dharma teachings for matu-
ration and liberation co seven worthy vessels, including the Dharma
King Mu-khri btsan-po, Prince Mu-rum bcsan-po, and Ngang-chung
dPal-gyi rgyal-mo.
In particular, mTsho-rgyal revealed the Bia-ma bka' gsang 'dus-pa,
the Lama's Oral Teaching of the Guhyasamaja, the Yi-dam dgongs-pa
'dus-pa, the rDzogs-chen Aci 'dus-pa, and so forth, and sec forth the
maturation and liberation practices related co them. Then she opened
the mandala of the Bia-ma gsang 'dus-pa and practiced.
At dawn on the seventh day, after beginning the service, she invited
the Guru:
"In the northwestern land of Orgyan,
within the flower of the locus,

167
the renowned Padmasambhava,
the Lotus-born One endowed with wondrous realization,
appeared amidst a hose of qakinis.
So that I, following your example, may perfect my practice,
please approach and grant me your blessings."

When these verses were spoken, Guru Rinpoche and his retinue
were seen approaching from the southwest surrounded by music,
clouds of sweet-smelling incense, and a host of qakinis dancing in the
sky. In the midst of brilliant light, Guru Rinpoche himself appeared,
seated in the middle of the mandala. And the king thought: "As I am
the great Dharma King, I must prepare a throne for the Guru." But he
was so overwhelmed by devotion and love that he was unable to pre-
pare the throne.

Guru Rinpoche declared: "Before too long, quite soon, this king
will have a grandson, a malevolent man, who will, for a short time,
occupy the throne of his ancestors, the Great Dharma Kings. But the
faith of this Dharma King here and now is so great that he need no
longer occupy a body compelled by karma. He will manifest only for
the benefit of beings. Simultaneously, he will achieve realization and
liberation."

Prince Mu-rum prepared many cushions and asked the Guru to be

seated. King Mu-khri then gave Guru Rinpoche one hundred man-
dalas of gold and turquoise, bowed ro his teacher, and asked:

"E Ma H o!
0 manifestation of Jetsun Orgyan Padma!
One father of all beings in the land of Tibet!
Bad karma is a great burden pressing down upon me-
carrying it, I seem to flounder in a swamp of mud.
Without your compassion at this time, how can I ever escape?
Today through your great kindness you came here.
Please say you will stay with us always
and continue to turn the pure Wheel of the Dharma."

Thus he asked, and Padmasambhava answered:

168
"Listen carefully co my words, Dharma King, Lord of Gods!
H ow lucky you are-both great fortune and great faith are yours.
You were matured by the Guru's blessings;
you were liberated by the Lady's secret teachings;
you were realized by the mystic seal of your own mind;
you will reach your goal
in the centerless expanse of body, speech, and mind."

Then Padmasambhava placed his hand upon the head of the son of
Khri-srong, and instancly, chis great Dharma King simultaneously
achieved realization and liberation.

Prince Mu-rum bcsan-po then bowed low co Guru Rinpoche,

circumambulaced him, and offered him a veritable mountain of gifts:
deerskins filled with gold and chirceen copper trays piled high with
turquoise blue and clear as che sky. H e asked the Guru:

"I, a king's son, am very proud. I am lazy and crave distraction and
entertainment. I rejoice in wrongdoing, in war, in exerting power.
Whatever I do is tainted by evil. I need a profound Dharma teaching,
one chat is easy to understand and joyful co practice, a great and
powerful blessing, quick co give success, one chat will destroy sin and
fill me with virtue. This is the kind of teaching I seek."

Guru Rinpoche answered:

"Well said, well said, young prince!
Your prayer is pure and your karma is pure.
You have faith and nobility, Sad-na-legs, Discerning One.
Seven births from chis one,
you will no longer need to take a karmic body,
but will manifest only co teach.
You will become one
with che Mind of che Buddhas of che three times.
And after one world age,
you will become the Buddha sKar-ma-'od."

Guru Rinpoche opened the Yang-dag Heruka mandala so chat the

prince would quickly achieve che deity siddhi. Specifically, he gave him

169
che teachings called the Zab-chos-zhi-khro dgong-pa rang-grol and
prepared him for realization and liberation, saying: " Hide chis teaching
at the foot of the mountain Dags-po-gdar. In the future, it will be of
great benefit to many beings." Padmasambhava also gave him such
lama sadhanas as the Bia-ma nor-bu padma'i phreng-ba, saying: " Hide
these at the rock caves of Ra-mo-che."
Guru Rinpoche then went to the temple of sKar-chung where he
stayed for seven days, giving blessings. The following morning, as he
was again leaving for the land of Orgyan, Ye-shes mTsho-rgyal asked:
" K ye Ma!
Even sinful beings look, listen, remember, and feel ...
your compassion quickly frees
those stuck in the mire of emotionality.
0 Padmasambhava, Messenger of Buddhas,
continue co look upon the land of Tibet
with unbounded compassion!
I have completed all my acts of training-
now, Lord, I implore your mercy, I pray to you,
put an instant end to this meeting and parting!"
This she asked and received this answer:
"Kye Ma! Listen, daughter of mKhar-chen bza'!
The fire crystal of the sun is controlled by powerful forces;
thus day and night, and the four seasons come about.
But the openness of space knows nothing
of subject and object, grasping and grasped.
The nature of causation is such
that the final result muse come forth-
like farmers who, once they plane,
cannot stop the plants from growing.
"Ye-shes mTsho-rgyal,
because your Pristine Awareness is far-reaching,
the seal which binds the aggregates of your existence
has been broken.
You are completely free from the stains of emotionality.

170
And though the limited samsaric mind
tries co hold on, it is powerless.

"Sentient beings who are drawn

co radiance, creativity, and perfection
will gain the Developing and Perfecting Stages,
and the Great Perfection.
Nothing can stop this process.
By destroying karma, destroying samsara's conscicuencs,
destroying the need co be caught, and destroying the aggregates,
the five realms and the five elements are destroyed as well.
Beyond misery is a wondrous place!

"Fifty years from now, in the bird month, on the eighth day,
mTsho-rgyal will travel to the Locus Light,
and a great hose of qakas and qakinis will welcome you.
Until then, strive co benefit beings."

Then Padmasambhava disappeared.

As mTsho-rgyal lacer explained: "Then, I, mTsho-rgyal, went back

co the great medication cave of lHo-brag in mKhar-chu. There I gave
Nam-mkha'i snying-po instructions concerning patterning and energy
co further his spiritual advancement, along with the siddhi practices of
longevity. My students developed both the ordinary and the great
siddhis.

"Then I medicated upon the accionless Great Perfection, and the

Chos-nyid zad-pa, the highest of the Ati realizations, arose. I benefitted
sentient beings by manifesting in various guises, and they saw me in
various forms:

"To chose sentient beings who were hungry,

I manifested as an abundance of food,
establishing them in bliss.
To those sentient beings who were cold,
I manifested as sun and fire,
establishing them in bliss.

171
To those sentient beings who were poor,
I manifested as myriads of jewels,
establishing them in bliss.
To those sentient beings who lacked clothes,
I manifested as apparel,
establishing them in bliss.
To those sentient beings without children,
I manifested as sons and daughters,
establishing them in bliss.
To those sentient beings desiring a woman,
I manifested as an irresistible maiden,
establishing them in bliss.
To those sentient beings desiring a husband,
I manifested as a handsome man,
establishing them in bliss.

"To those sentient beings wanting supernatural powers,

I gave the eight great siddhi practices,
establishing them in bliss.
To those sentient beings suffering from sickness,
I manifested as medicine,
establishing them in bliss.
To those sentient beings suffering from misery,
I manifested as satisfaction,
establishing them in bliss.

"Those sentient beings suffering under the laws,

I led to a land of harmony, friendship, and love,
establishing them in bliss.
To those sentient beings suffering from fear of wild animals,
I manifested as safety,
establishing them in bliss.
Those sentient beings who had fallen into abysses,
I brought forth from abysses,
establishing them in bliss.
To those sentient beings suffering by fire,

172
I manifested as water,
establishing them in bliss.

"To those sentient beings whose suffering was caused

by any of the five elements,
I manifested as the antidote,
establishing them in bliss.
To those sentient beings who were blind,
I manifested as eyes,
establishing them in bliss.
To those sentient beings who were crippled,
I manifested as limbs,
establishing them in bliss.
To those sentient beings who were dumb,
I manifested as tongues,
establishing them in bliss.

"From those sentient beings on the point of death,

I took away death,
establishing them in bliss.
Those sentient beings who had just died,
I led on the paths of transformation,
establishing them in bliss.
To those sentient beings wandering in the bardo,
I manifested as tutelary deities,
establishing them in bliss.

"Those sentient beings wandering in the hot hells, I cooled.

And those suffering from cold, I warmed.
Thus, to all beings suffering for any reason,
I manifested varied and appropriate aid,
establishing them in bliss.
To those sentient beings born as hungry ghosts,
I manifested as food and drink.
Those sentient beings wandering as animals,
I liberated from the suffering

173
of stupidity, dumbness, and servitude,
establishing chem in bliss.

"Those sentient beings born as men

in barbarous or wrong-chinking lands,
I turned from the wrong paths,
establishing them in bliss.
Those sentient beings born as demigods,
I saved from quarrels, fights, and strife,
establishing them in bliss.
Those sentient beings born as gods,
I saved from che pain of falling to lower states,
establishing them in bliss.
Any beings who suffered from any kind of disharmony,
I saved from that disharmony,
establishing chem in bliss.

" In short, wherever there is space,

the five elements are pervasive.
Wherever there are the five elements,
sentient beings are pervasive.
Wherever there are sentient beings, emotions are pervasive.
Wherever there are emotions, my compassion is pervasive.
That is how widespread my help has been.
For twenty years more,
I appeared and disappeared throughout the world."

At chis time there came from India a lady who had been Guru
Rinpoche's body consort, a qakini of the Pristine Awareness: a queen
of practice, a queen of healing, a knowledge-holder, another possessor
of auspicious marks, a sister of the gods, a flower-her name was
Mandarava, and she came from the sky with seven students.

mTsho-rgyal met her, and for thirty-nine days they remained to-
gether sharing and discussing the higher Dharma teachings. In par-
ticular, Mandarava asked mTsho-rgyal for twenty-seven of Guru
Rinpoche's technical Dharma teachings which had not been known

174
in India. mTsho-rgyal offered them to her. And then she asked
Mandarava, the qakini of long life, the mistress of longevity, for seven
technical instructions on longevity, as well as thirteen teachings in-
cluding certain Hayagriva practices. mTsho-rgyal then hid them as
Dharma treasures.

Then mTsho-rgyal sang this song:

"OM A}:{ HOM!
Oakini, you have the deathless Vajra Body;
you abide in space like the rainbow,
moving skillfully and at will, unhindered by objects.
Victor over the Demon Lord of Death,
subduer of the demons of the aggregates,
free from the bondage of emotionality, subduer of gods,
Mistress of Life, Oakini, is this not you?

"From the highest heaven throughout the three realms,

mistress of all wondrous essences,
who achieved the Body of Great Bliss sealed by emptiness itself,
Mandarava, Mother of beings, to you I bow.

" Beings are born and die,

the cycle is driven by karma-
the flow stirred up and impure
like the torrent from a water wheel.
I pray that I become realized, like you,
who have closed and barred the downward gate.
May even I obtain the mind of the Bodhisattva,
and end karma, end pleasure, end bewildered confusion,
end all the cycles of the three realms,
and end all conceptualization.
May I pass beyond bliss to the realm of Great Bliss,
never to be parted from Great Bliss, the All-good."

This was her prayer. Then mTsho-rgyal asked Mandarava for many
technical teachings that were unknown in the land of Tibet, and
Mandarava, queen of practice, sister of gods, answered her:

175
"Kye Ho!
You are the qakini accomplished in the secret teachings;
you can manifest at will in both pure and impure realms;
you collected the quintessence of the Locus precepts;
Great Mocher, Prajfiaparamita, is this not you?
"You entered the path and saw the truth of the Dharma;
in this very lifetime you totally renounced
the eight worldly dharmas;
you practiced the disciplines, gathered the nectar,
and controlled worldly appearances.
Pure and unspoiled, forever young, mTsho-rgyal, I bow co you.
"Though powerful karmic winds endlessly spin samsara,
you rescue sinful sentient beings with your skillful practice.
The ways of the wrong-minded, the demons, and Bon have declined,
and now the Dharma is established as custom.
"Powerful lady, you and I have become as one.
From here you will pass into a realm of infinite purity;
you will enter the land of the Lotus Light,
and within the brilliance of Padma Thod-phreng's compassion ,
you and I will manifest charismatically co benefit beings.
May all beings in the three realms
rise out of the pit of samsara!"
Having made this prayer, Mandarava disappeared into space.
After that, sBe Ye-shes snying-po, rMa Rin-chen-mchog, '0-bran
dPal-gyi gzhon-nu, Lang-lab rGyal-ba byang-chub rdo-rje, 'Dar-cha
rDo-rje dpa'-bo, dBus-kyi Surya chad-pa, the Bhutani girl bKra-shis
spyi-'dren, the Nepali Kalasiddhi, Li-bza' Byang-chub sgrol-ma, Shel-
dkar rDo-rje mtsho-mo, mKhar-chen gZhon-nu sgrol-ma, and so
forth, eleven disciples and seventy-nine other followers with faith
accompanied mTsho-rgyal co the Zab-bu valley in $hangs where for ten
years she concentrated on the completion of their training. Then she
entered a meditation of complete transcendence.
Ye-shes snying-po together with six ocher students who had mas-
tered their karma and other followers with faith went co mTsho-rgyal,

176
asking her co continue co cum the Wheel of the Dharma and not co
pass beyond the world of misery:
"Kye Ma Ho!
You are the Great Mocher, the Perfection of Wisdom,
the Dharmakaya, endowed with all the auspicious signs!
If the wondrous sun and moon disappear into space,
whom can we cum co, we two-legged beings crawling the earth?
Seay a while longer and open the mandala of great wisdom.
"You are the Victorious One,
the moisture-granting cloud of the Sambhogakaya.
If the nectar of the teachings disappears into space,
whom can we turn to, we tender young sprouts living on the earth?
Stay a while longer and rain down the nectar of the Dharma.

"You are the place of refuge, mTsho-rgyal,

che Nirmai:iakaya teacher.
If your auspicious and revealing beauty disappears into space,
whom can we cum co,
ourselves and ochers like us, bereft of the Dharma ?
Stay a while longer and teach, mature, and liberate us.
Pray hear us, wondrous mTsho-rgyal!"
Praying co her, they were choked with sadness, and mTsho-rgyal
responded: "My children, please prepare a great mandala offering. A
while longer I will open mandalas of many great and profound secret
teachings and explain chem co you. Bue on che eighth day, only my
name will remain in the land of Tibet."

Though all her students were miserable and upset, they prepared a
great mandala offering, and mTsho-rgyal cook her place at its center.
All her students, Dharma brothers and sisters, sat before her with
downcast faces, and every time they looked at mTsho-rgyal, their eyes
filled with tears. mTsho-rgyal told them:
"All of you gathered here, listen closely!
Direct the power of your minds to my voice.
You needn't despair, you should rejoice.

177
Because life is composite, it is impermanent.
Because objects are merely appearance,
they have no real foundation.
Because paths are confused, they are without truth.
Because the fundamental nature of things is emptiness,
objects have no real status.
Because the mind is merely dualistic concepts,
it has no ground or root.
I have never seen anything that is finally real.

"You faithful brothers and sisters gathered here,

you pray to me, the Mother, unceasingly,
but it is the expanse of the Great Bliss which gives blessings.
There is no such thing as meeting and parting.
My power is such that I am free from karma and can lead others-
I give refuge without distinguishing self and other,
and manifest compassion.
For me, the Mother, there is no suffering
from death or from change.
You need not despair, brothers and sisters,
that my deeds on this part of the earth are ending.
My Lord, the Orgyan Lord, predicted
that in this life I would help beings for two hundred years.
Now more years than that have passed.
No short time have I helped Tibet ; a long time I have helped her.

"At thirteen, I became a queen;

at sixteen, the Guru in his compassion received me;
at twenty, I obtained empowerments and practiced the disciplines;
at thirty, I developed siddhis and worked co benefit beings;
at forty, I meditated upon the Enlightened Mind of the Guru ;
at fifty, I conquered demons and guarded the teachings;
at sixty, I taught from texts and expanded the Sangha;
at seventy, I developed the Chos-nyid;
at eighty, Guru Rinpoche went to the Southwest;
at ninety, I saw the Chos-nyid mngon-sum ;
at one hundred ten, I developed the Rig-pa-tshad;

178
at one hundred twenty, I was Dharma master to the Dharma King;
at one hundred thirty, I wandered throughout all Tibet;
at one hundred fifty, I hid gter and practiced to benefit others;
at one hundred sixty, Mu-khri passed away;
at one hundred seventy, I completed my students' training;
at one hundred eighty, I sent forth a manifestation to !Ho-brag;
at one hundred ninety, I met my sister, supreme in practice;
I received excellent technical instructions
and longevity practices, and now I am freed
from the taint of birth and death.
Now two hundred eleven years have passed-
well, have I not helped Tibet long enough?
Aren't you grateful, all you gods and men?
Has anyone else experienced such pleasure and pain?
Now it seems the time is gone.

"Friends, do not be unhappy. Practice earnestly and deeply.

Medicate upon the accionless Great Perfection.
There is no ocher way to transcend misery.
This is che heart's blood of Orgyan Padma-
he gave it co me, now I give it to you.
Practice and you will achieve siddhi.
Give instruction co all beings who are ready,
but do not give it to those who are not.
Do not give it co chose who have violated their vows.
And keep it from those with wrong views."
mTsho-rgyal explained further what she meant, and opened a man-
dala of the Ati Great Perfection for eleven of her root students. She
gave her final oral lineage teachings as well as one hundred technical
instructions which were like her heart. At chat instant, all who heard
her voice were liberated.
Then mTsho-rgyal went co a meditation cave on the side of sPa-ma
snow mountain . In the two hundred and eleventh year of her life, on
the third day of the bird month, mTsho-rgyal said: "On the eighth day
of the month I will travel to the great spectacle of Zab-bu peak; soon
after I will reside again on the Copper-colored Mountain."

179
 With eleven of her close disciples and fifty of her other followers,
mTsho-rgyal set out for the peak of Zab-bu. On the seventh day, half
way up Zab-bu mountain, they came to a cave shaped like two praying
hands. There th'ey stayed while she gave twenty-five different technical
instructions and turned the great wheel of the lama's teaching. All her
students gathered in front of her, and mTsho-rgyal cold them: " le is the
nature of sentient beings to be impermanent and to be caught."
Then bKra-shis spyi-'dren offered her a mandala of gold and asked:
"Mother, kind mistress,
one mother of sentient beings of the three realms,
if you do not stay to guard your children,
those knowing how to put hand to mouth will survive,
but many, not knowing, will die like hungry ghosts.
"You are like that great golden gem in the sky.
If you do not stay to clear away the darkness of beings,
those with the eye of wisdom may reach the path,
but those with ordinary eyes will fall into the abyss.
"You are the Teacher's regent, the one auspiciously marked.
If you do not stay to guard those who listen to the Dharma,
the Arhats and the self-sufficient may succeed,
but who will guard the Sravakas,
the listeners who find it difficult to understand?

"You are the 4akini, the lovely Sarasvati.

If you do not stay co guard the people,
the lotsawas and scholars may succeed,
but who will guide ordinary limited beings?
"Kye Ma! Alas, Lady of auspicious marks,
stay to look upon your followers with compassion!
This group of brothers and sisters gathered here
pleads for the nectar of your words."
bKra-shis spyi-'dren bowed many times, and mTsho-rgyal answered:
" Kye Ma! Listen, faithful Bhutani girl,
I myself, the Lady mTsho-rgyal,

180
have not tired of benefitting beings.
But all Tibet is filled with the Dharma.
Many years, two hundred and eleven, have passed,
and now my work of teaching is surely complete.
There is no way I can stay, I cannot prolong it-
like all sentient beings, I muse go beyond.
Now I will give you a few last words of counsel.

"Sisters and brothers gathered here, try to listen co me.

Thoug h the black-headed beings are innumerable,
those who follow the teachings can be easily counted.
Those who have entered the Sangha are fewer still.
And those who have achieved siddhi
are like stars in the daytime-
it is scarcely possible to become a Buddha.
Thus the meaning of the Dharma is most important.
Some say there are eighty thousand Dharma doors,
some say four thousand or a countless number.
But they can be summarized in nine vehicles.

"The nine vehicles are arranged in three stages,

leading up to the Ati.
The meaning of the Ati is divided into
vision, meditation, action,
and fruit, which is the highest Dharma.
The vision is free from conceptualization as subject and object ;
the meditation is the natural continuity of experience;
the action is unwavering centeredness, free from any delusion.
The fruit is the natural radiant creativity
and perfection of the Three Kayas.

"The foundations of the Dharma are indicated:

Externally, follow the teachings of the Vinaya,
and you will naturally be respected by others -
there will be no contradiction between inside and outside.
Internally, follow the Dharma practices of the Sutras,
and you will naturally accumulate the causes of virtue.

181
Rely upon the basic Abhidharma philosophy,
learn the tenets of the different schools,
and you will end all doubts, exaggeration, and prejudice.
These three are the foundation of the Dharma -
without these means, you cannot grasp the Teachings.

"Be heedful of Kriya teachings on pure behavior,

and you will cleanse the stain of habitual proclivities.
Be heedful of the Upaya teachings on purity of mind,
and you will naturally become accustomed to Dharma meditation.
Be heedful of the Yoga teachings on vision and realization,
and blessings and compassion will naturally pervade your being.

"Enter the devotional practice of che Mahayoga,

and vision, medication, and action will naturally arise.
Enter the pacceming and energy of the Anuyoga practice,
and you will naturally bring forth powerful realization.
The Aci itself purifies the snying-chig,
and instancly Buddhahood is achieved.
You need no ocher teaching.
Rely on the example of my life,
all you who follow after me, the Mocher,
and you will find benefit for both yourselves and ochers,
and achieve the fruit."

Then the Bhucani girl Kalasiddhi bowed low and circumambulated

mTsho-rgyal many times and asked:
"If you, che Mocher, pass into che expanse of space,
how can we in Tibet encer che Mancrayana?
How can we master the profound path?
Who will help us clear away obstacles
and bring forth che benefits of our own being?
Please stay and guard the land of Tibet with your compassion."

mTsho-rgyal answered her:

" Kye Ma!
Listen, lineaged girl, Manera-born youthful siddhi-ma,

182
teacher of the virtuous Dharma to sentient beings.
You have an enlightened attitude and the conditions for growth.
In the future those on the Mantra path will gather here.
Whoever would practice the profound path -
first seek a teacher with the appropriate characteristics.
Ask the teacher with all the right signs
for empowerment and offer perfect commitment in return.
Practice continuously until you bring
patterning and energy under your control.
Ask for the three empowerments, and purify your passions.
Explore the meaning of the Four Joys for six months,
or until you perfect the auspicious bodily marks and signs.
Mingle male and female energies,
and mix upper and lower energies in the proper manner.
"Let male aid female, and female aid male -
let each penetrate the other as in weaving.
Develop your potential,
increase and purify your creativity and bliss.
If you do not merge emptiness with bliss,
it is senseless-not at all the Mantra path.
Practice the co-emergence of bliss and emptiness,
guard the yab and yum commitments as you would your eyes.
"Skillfully handle the five ritual implements;
avoid the demon obstacles.
Do not let the vitality diminish
and explore perfect creativity.
If your understanding begins to lessen,
strive to make it complete.
"Do not lose yourself in ordinary physical agitation -
that is for ordinary men and women.
Meditate upon me with the intensity of a deity.
Visualize me in your four root cakras
as a central figure within a host of deities.
Strive for mantric energy in your speech-
without that energy, your practice is merely ordinary passion.

18,
"Spread the world of illusion before you
and pierce it to the marrow.
Search every part of it, drive into it with your mind.
Let vitality itself pervade your mind.
If you let the signs of vitality lessen,
it is like killing a Buddha.
"Bring whatever happens under your own power.
Hold on co ecstasy and find its essence-
otherwise the secret teachings are meaningless.
Perfect the fruit of your passion, the Great Bliss.

"Carefully guard the naturalness of experience.

Protect your commitment as if it were your life and body-
if you lee it go, there is no expiation.
Take all this to heart; this is the reaching.

"Those who enter the door of the secret teaching

may develop great desire-control this.
Cast deceit and pride into the sea!
Burn desire, burn it with the fire of your mind's intensity.
Throw profit, gain, and transgression to the winds.
Let doubts and confusion disappear.

"Keep your secret behavior from ochers-

vow not tO reveal the secret doors.
If you succeed, if marks and signs of heat appear,
do not show them.
Do not let go of the three roots,
the lama, the yidam, the qakini, and rely upon your yidam.
Do not stop the continuous cycle of practice.
Keep a compassionate enlightened mind and help others.

"Dedicate merit, and remain detached from its object.

All this is appropriate general behavior.
Act thus for the heart of siddhi .
You and I are the same, one in essence-
we will manifest together in the future to benefit beings."

184
Then sBe Ye-shes snying-po asked:
"E Ma! Ye-shes mTsho-rgyal-ma!
For my benefit, and that of others like me,
I ask for your oral instructions.
Stay and bless us with your compassion-
please never part from us."

mTsho-rgyal answered him:

"Kye Ho! Listen, Ye-shes snying-po!
Ask the Lord Lama for blessings,
ask the four qakin,s how co act effectively.
Portents and signs will come when they are needed.
Here is a simple explanation of how to act:
Listen once again, Ye-shes snying.
"Behave in a respectable manner,
following the basic Vinaya teachings;
this way you will easily guide the common people.
But practice the Mantrayana energetically,
and you will quickly achieve realization.

" In your practice of the Dharma, earnestly follow the Siitras,

so that the source teachings take root.
Do the practices of the yidam,
and you will attain siddhi and whatever you desire.
"Questions will clear up with study of the Abhidharma,
and you will be freed from all doubts.
Integrate the practices of patterning, energy, and vitality,
and as you perfect them, signs of warmth will quickly come.
"Practice the purifications of the Kriya teachings,
and soon all stains will be cleared away.
Strengthen the essences of vision, meditation, and action,
and you will certainly reap future benefits.

"Meditating upon the fruit, the actionless Great Perfection,

the Chos-zad transcends the subjective mind-

185
this is the Great Perfection.
Your prayers for sentient beings will be boundless,
without distinctions,
and you will do immeasurable good for all beings."

Then rMa Rin-chen-mchog asked:

"Lima, Lldy mTsho-rgyal-ma!
If you go to the land of Orgyan,
what will the brothers and sisters gathered here do?
Who will give us blessings?
Is there no way for us to stay together-
must we be separated from you?"

As he finished, tears streamed down his face, and Ye-shes mTsho-rgyal

answered him:
"Kye Ho! Listen, yogi!
You have achieved the mantric siddhis;
you have an excellent mind and can benefit beings.
I, the Lldy Ye-shes mTsho-rgyal,
by the compassionate blessings of the Guru,
now have achieved the fruit, complete creativity and perfection.
Tomorrow I go co the land of Orgyan.
Brothers and sisters gathered here, ask and blessings will come.
Hold fast co the supreme Dharma for your own good,
and help others without arrogance or pride.
Through vision, medication, and action you will be freed.

" Rely on my words which you have asked for;

draw reverence and humility from your very bones.
Meditate only on the brilliance
of the Lima's pure awareness; visualize the Lima;
let the visualization penetrate you,
so that you and the lama become one.
Whatever experiences arise, just lee chem be.

"I am the master of all samsara and nirvana.

If you know Ye-shes mTsho-rgyal-

186
you know she resides in the hearts of all beings,
and manifests in all realms and all sense fields,
and incarnates again and again
in all the twelve links of dependent origination.
You know chat we are inseparable;
we always have been and always will be together.
But if you do not know me, you are tied co outside appearances.
"If you cut away the root, the one mind-itself will arise from within
and pervade all the 'outside' with great Pristine Awareness.
Innate bliss will whirl like the ocean,
and insight will penetrate like the golden eye of the great fish.
"Use and guard chis deep experience and bliss;
leap beyond and through co perfect creativity;
run and roll through the fields of appearance;
disappear and fly up into space.
In the broad expanse of great Pristine Awareness
merge into the ocean of the nectar of Great Bliss.
Amid vivid symbols and dancing forms,
amid letters of flashing light,
the Chos-nyid mngon-gsum
and the Nyams-snang-gong will expand.
The Rig-pa-tshad will mightily take hold
until it dissolves into the primordial expanse
of the Chos-nyid zad-tshad.
Use chis means, and we will never be parted."

Thus she spoke. Then '0-bran gZhon-nu-dpal asked:

"Kye Ma! Ye-shes mTsho-rgyal-ma!
If you go to the land of Orgyan,
how can ordinary apathetic uninspired people like me
produce vision, meditation, and action?
Would you give me a few more words of instruction?"
Thus he asked, and she answ~red him:
"E Ma H o ! Listen, faithful gZhon-nu-dpal!
Until you perfect the skills of che six vehicles,

187
I will not see you flying with joy and ease,
like birds chat nesc upon che cliffs.
Bue by the powerful beating of the wings
of creativity and perfection,
you can cue through che razor-like winds
and go or stay wherever you desire.

" I myself as well, the Lady mTsho-rgyal,

when first I practiced, had not perfected my creacivicy and skill,
and though I wished for enlightenment,
my body was slow co respond.
"Bue when I had perfected that creativity
through the Developing and Perfecting Stages,
through the Great Perfection,
my heavy corporeal body was transformed into light.
"Soon I wiU stand before che Orgyan Guru,
so I give you a few last words.
Vision is the general defining characteristic of the Dharma.
What does this mean?
Your practice is noc just empciness-
clear-seeing radiance and pure awareness are present.
Bue as nothing is established as eternal,
chis presentation is naturally empty.
The essential nature of experience is called vision.
With regards to vision, how does ic work?
When you do the visualizations of che Developing Stage,
this is the transformation of yourself inco deity.
When che visualization reaches ouc co all sentient beings
and returns, chis is responsive compassion.
When Perfection is attained, this is Mahamudra.
The essential nature of vision is free
from either che eternal or the transitory.
This vision is self-realized, seeing itself.
le is not a looking upon che realization, che seeing,
but chat very seeing awareness.
This is what is designated vision .

188
"Meditation is the ground of the Dharma.
What does this mean? In the flow of your practice,
through continually and steadily inspecting
the essential nature of vision,
you create a meditation completely unbounded.
This is called evenness and composure.
How does this meditation work?
Whether you are practicing the Developing or Perfecting Stages,
the experience is significant and yet unconceptualized.
Whatever happens, happens within continuing concentration.
A meditation of either the Developing or Perfecting Stages
muse be free from three conditions:
instability, cloudiness, and dullness.
H old the experience without distraction and without concepts-
such evenness and composure is meditation.
"Action is the activity of the Dharma.
What does this mean? In the flow of your practice,
when you reach the medication endowed with the depth of vision,
you will see all the various kinds of action,
all characterized by continuity and nondistraccion.
H ow does this action work?
The exact manifesting of action is not specific;
whatever happens, you remain continuously
and incontrovertibly with the experience,
using the experience for spiritual advancement.
" In truth, whether walking, moving, sleeping, eating, or sitting,
on all the paths of action, remain in contact with your practice,
be it the Developing or Perfecting practice,
the Great Perfection practice, or some other.
Never allow yourself to be separated from your practice.
By such action you are endowed with the very epitome of action.
"This is my final spoken instruction,
and now I am going to rNga-yab Island.
Fill all Tibet with these teachings,
and all who are filled with devotion will be blessed."

189
Thus she spoke. Then Shel-dkar-bza' rDo-rje-mtsho asked:
"Kye Ma! Mother of all Tibet!
Most special Guide of all gathered here, there is no other like you.
Please don't take your compassion from me!
Please cake me with you co Padma-'od.
But if my evil karma is so heavy chat I cannot follow you,
please give many more teachings and instructions."

Choked with tears, she was barely able co speak and collapsed on the
ground. When she had come co herself, mTsho-rgyal answered her:
"E Ma Ho! Listen, faithful daughter of Shel-dkar-bza'!
Wisdom Oakini, Vajra Ocean!
This body, formed of flesh and blood, is a fetter,
and being inferior, oppresses you.
But if you meditate using the patterning and energy practices,
you will have the means to wander through space.
"If you bring energy and mind under your own power,
you will truly achieve what is called siddhi.
Though your mind is deceitful and fraught with the five poisons,
though your life stream is naturally unsettled
and your communication bound by ordinary conceptualization,
they can be purified.
" If you wane to achieve Buddhahood,
meditate upon the Mahamudra.
Liberation- the unity of openness and Pristine Awareness-
is not different from Buddhahood.
"The transitory aggregates are deeply deceitful,
the ground of all good and evil.
Cut them off. If you want co obtain the Rainbow Body,
meditate upon the Great Perfection Ari.
" If you employ the Chos-nyid zad-sa,
you will be truly spontaneous and free from karmic action.
Then you have the means to move freely through space.
For a little while only, until enlightenment, your body is coarse.

190
"If you wane co know the way co Padma-'od
listen co chis teaching.
Do noc for an instant lose contact with your own root lama.
Visualize him, honor him, respect and have faith in him ;
pray and ask for the four empowerments and blessings.
Meditate upon him as a burning light always within your heart,
and visualize merging wich his three gates
until you become one and inseparable.

"Medicate thus upon che Mahamudra.

Follow the path, gain understanding, and guard your insight,
draw forth your wisdom, and carefully cultivate
creativity, openness, and bliss.
Bring dualistic and obsessing objects inco che path.
Purify them profoundly in che Great Perfection,
and enter the ground of the final Aci.
You will have eleven more births,
aiding beings of Tibet with your skillful means.
Then come co Padma-'od.

"Your manifescacion will be known as

rDo-rje bde-chen Padma-mcsho.
You and che disciple Nam-mkha'i snying-po
will merge skillful means and discriminating wisdom.
Together you will scaner cens of millions of teachings
in the barbarous border countries of cannibals,
and benefit beings with meaning, not just words.
You will be che body consort of the one named Nam-mkha'i snying-po.
You will remain for thirty thousand years, as men count chem,
and then you will come to Padma-'od,
never again parting from che Lord Guru."
Thus mTsho-rgyal prophesied and gave many instructions.

Then La-gsum rGyal-ba byang-chub bowed before mTsho-rgyal and

circumambulaced her many times. He presented mTsho-rgyal with a
mandala of seven turquoises, che principal one radiating a thousand
shining blue lights, and asked:

191
" E Ma H o! Wonderful Lady who never forgets'
Master of the secret teachings of Padmasambhava,
Sarasvati, Mistress of Great Bliss and the most profound wisdom,
mTsho-rgyal-ma, sole sun in the dark land of Tibet!
"Now, before you go to the southwest once and for all,
please give me, as a great blessing,
a few more words of instruction.
Let them be complete, essential, profound,
sharp and quick to succeed.
" I ask for the teaching that brings Buddhahood in one lifetime.
And I ask also, please, how many times will I be reborn,
and when will I meet with you again, <Jakini?
Please, do not part from us yet -
protect us with your compassion."
When he asked for these teachings, Ye-shes mTsho-rgyalgavetohim:
the mKha'-spyod sprul-sku'i snying-thig, the Phyi-mdo dang bstun-pa
mkha'-'gro sku-gsum rkang-sgrub, and the sPyod-yul 'dul-ba dkar-po,
the Thog-'beb drag-spyod rnam-gsum, the Bla-ma sku-gsum rkyang-
sgrub, the Byin-rlabs dbang-gi sgo-mo, and the gZer-'joms lta-ba cig
chod, the rTags-tshad so-ba dgu 'dres, the gNad-kyi me-btsa' rnam-
gsum, the rDzas sngags dmigs-yul brgya-rtsa, the rJes-gcod learn-bu
gzer-them sags spyi tshan-bcu, the Nang gsang-sngags dang bstun-pa
bla-ma mkha'-'gro zung-'jug-tu bsgrub-thabs, the bsGom-pa sgyu-ma
'phrul-'gros, the rTsa-rlung 'gag don bcu-pa, and the Man-ngag gcig
chog zab-mo, the bsGyur-sbyang sbel-ba rnam-gsum, the mKa'-'gro'i
bang mdzod mig gcig, the mKha'-'gro'i dmar-pa snying-gcig, the
mKha'-'gro gnyen-po srog gcig, the Man-ngag sngags-kha sum-sbrel,
the 'Od-zer zhabs-pa rnam-gsum, the dPa'-bo gyad stabs rnam-gsum
spyi tshan bcu-gcig, the gSang-ba man-ngag !tar bla-ma mkha'-'gro
rang !us dbyer-med-du bsgrub-thabs, the ITa-ba phyag-rgya chen-po,
the 'Bras-bu rdzogs-chen chig-chod, the Man-ngag gtum-mo sum-
sbrel, the gDams-ngag thos chog rnam-gsum, the Nyams-len bsgom-
pa rnam-gsum, the gCig chog mun chos rnam-gsum, the Las-phran
dgos-pa rnam-gsum, the rTen-'brel me-long rnam-gsum, the rGyab
chos dgos-pa rnam-gsum, the bKa'-srung myur mgyogs rnam-gsum,

192
and the Drag sngags gnad-kha rnam-gsum, and so on, and twelve
various final teachings.

rGyal-ba byang-chub and seven other disciples, having received

these teachings, reached the liberation of the highest radiant light and
were freed.

Then Ye-shes mTsho-rgyal made these prophecies:

"E Ma Ho! Listen attentively, rGyal-ba byang-chub-pa.

Listen well, Lord Dharma Protector.
You were Arya Sa-le, my heroic consort of skillful means.
In a former time, the time of Sa-le, when you were that Acarya,
you and I merged skillful means and wisdom.
Together we practiced profound and secret teachings,
and because of those blessings,
I achieved liberation in this life.
And yet, though you and I were intimate friends then,
still sometimes you had doubts, you wavered, you scoffed.

"Thus, you will continue to undergo future rebirths,

and though you will be a great siddha,
you will meet with obstacles.
You will be troubled by gossip,
exaggerated praise and blame, abuse and evil counsel.
Your benefit to beings will be counteracted by hindrances.
But whatever happens, remember, this is due to previous actions.
Finally, you will become one with Padmasambhava and mT sho-rgyal.

"For thirteen future births, you will aid beings:

In the future, toward the end of that time,
you will manifest to the west of this Mount Meru
as a most wrathful being.
You will have the name of Nam-mkha'
and the form of a fierce Vajra ()aka.
Three births more and you will be called sTag-shams,
and you will stop the winds of karma and come to Padma-'od.
Then you and I will part no more.

193
With means and wisdom we will manifest
to break the transmigratory cycle for beings.

"That will be a time co meditate,

developing the profound power of altruistic prayer;
a time to expand, with the essences of many profound secret teachings;
a time to mature, as the result of profound medication;
a time to develop, stirring up the creativity
of the profound Developing and Perfecting Stages;
a time to be born,
as the good result of profound transformative karma;
a time to move, like the great clouds of profound blessing;
a time to make fall the rain
from the expanse of profound compassion.
You will achieve your goal, Arya Sa-le-ba.
The power of truth will come, rGyal-ba byang-chub-pa.
For now, take this carefully to heart and practice."

Then night fell on the evening of the eighth day.

Then, it is said, there came flying from the I)akini Island of Orgyan,
the twelve types of nyul-le spirits and one hundred twenty million
different qakinis. At midnight the life-lords arrived with the breath-
takers, the flesh-eaters and blood-drinkers, the bone-chewers, and the
like, the twelve types of qakinis who devour parts of a human being.
They numbered fifty million and five thousand and five hundred, so it
is said. Then came beasts of prey from the regions of che land and sky.
When half had passed by, one hundred twenty million and one hun-
dred twenty thousand qakinis of the world and of the twelve times of
day rose up and mounted upon the backs of the animals.

Some rode upon the various carnivorous beasts, like the lions; others
rode upon the various kinds of winged creatures, like the garudas.
Some rode upon the various powerful animals, like the elephants;
others rode the various game animals, like the antelopes. The whole
region was filled with all sores of creatures of varied forms, fearful ap-
paritions, as well as men of all sores, and other kinds of beings.

194
 At dawn, qakinis came from the four regions of Orgyan and the
twelve islands. Some were pure white, others were varied colors-red,
green, blue, and so forth. Some were light yellow or reddish, light green
or blue or brown, as well as white; ochers were red and white, or yellow
and white, or green and white, or deep blue and white. Some were half
white and half red, blue, yellow, or green.
In their hands the qakinis held various signs of their lineages: vari-
ous types of ritual implements, daggers, and such. They wore silk robes,
bone garlands and diadems, scarves and swirling skirts and veils. They
carried musical instruments-thighbone trumpets, skull drums, and
such like, too many to enumerate ... but it is said there were fifty mil-
lion and two hundred thousand of chem.
From the break of dawn until sunrise, the qakinis danced in sixty-
eight mandalas around strikingly beautiful female figures of great
power and skill who, themselves, danced upon lotuses. Rainbows criss-
crossed the sky, all the earth was filled with the smell of incense, and all
of space was filled with qakinis.
During the time between midday and dusk, it is said the qakinis
came from thirty-two holy places, ten dwellings of the Herukas, the
eight great cemeteries, and two hot springs, each demonstrating her
special skills.
They did various dances and showed various gestures, made various
different kinds of music, sang many different songs, and performed
many dances. They demonstrated their great dexterity, and then made
various offerings accompanied by various different kinds of glances,
praising mTsho-rgyal and honoring her. Then all together, they stopped
and seated themselves upon the ground.
mTsho-rgyal circled the great assembly and magically distributed
the offering sweets to all the men and women who were gathered
there; to the qakinis, she gave even more wondrous things. Then
each drank a skull cup of beer and, t otally satisfied, sat down to listen
to mTsho-rgyaL
mTsho-rgyal spoke the symbolic initiations of the secret qakinis to
all the beings gathered there. I)akinis and ordinary people mingled

195
together, and all were established on the level of Non-turning-back,
soon to reach liberation.
At dusk of the ninth day, they went from the heart cave on the side
of the mountain of Zab-bu, to the mountain peak of the Copper-
colored Mountain. At first light, mTsho-rgyal opened the mandala of
one letter, the blessing of the Lama's heart. At the same time, there
came spirits and demons of all kinds beyond measure, uncountable,
innumerable, incomparable beings. Some had three heads, some one
head, some no head, some five heads, some nine heads, some one
hundred heads, and so on. Some had one leg, some up to one hundred
thousand, and some even more.
In the midst of a radiant blue light, the queen of demonesses ap-
peared, sent by the Lotus Guru with an invitation for mTsho-rgyal.
Lights rushed about in the sky as she passed among the crowds of
beings. Then, at daybreak, the entire assembly circumambulated
mTsho-rgyal. Her eleven faithful close disciples and others-humans,
qakas, qakinis, demons, gods, and spirits-all bowed with great faith
before the Lady. With tears streaming down their faces, they asked her:
" Kye Ma! Kye Hud! Ye-shes Oakini!
Guru of mankind, Ye-shes mTsho-rgyal-ma!
You, the sole mother of all T ibet, are leaving for the sky.
What can we preta-like hungry orphans do now?
Please, stay a while longer to protect Tibet.
"But if you cannot stay, if you must go, what will happen?
Will the teachings in Tibet flourish or decline?
What will happen to the followers of the doctrine?
What will happen when demons manifest in the world?
And what can we do to counteract such occurrences?
We ask you co cell us.
"In particular, how will you manifest,
with what teaching, in what place, and with what name?
Please, do not hide anything, do not keep it a secret,
do not speak symbolically or in fragments.
All-wise and powerful one, we ask you to answer.

196
"Specifically, what will become
of the three parts of your life story?
What will become of your oral lineage,
higher and lower, mother and son, one and many?
Especially what of the heart-drops of your body,
your gakini incarnations?
What of your spoken treasures?
What worthy people should prepare chem?
Where should they be hidden, and who should hide chem?
What gter masters will come, and when will they find chem?
We ask you to explain completely and precisely what will occur.

"We brothers and sisters gathered here, what will we do?

Where will we go, where look for hope?
Who will clear up our obstacles
and help us when the time comes to die?
Alas! Alas! Look quickly upon us with compassion!"
Having said all chis, they looked co mTsho-rgyal for extensive pre-
dictions, which are presented in summary here:

"E Ma Ho! Listen attentively, gods and men of Tibet!

Listen well, faithful, blessed ones.
I myself, the great Mocher, Ye-shes mTsho-rgyal-ma,
have been protecting Tibet now for 111 years.
The Dharma Protector King Ral-pa-can, Khri Ral-phyag-rdor,
incarnation of Vajraparyi,
will continue to support the Sutra and Manera teachings
as did his ancestors.

"But his younger brother, the demon manifestation Giang,

will conspire with the ministers.
The elder brother will be killed, and Giang will seize power.
Not so much as the names of the early Sutra and Manera
will be left in Tibet.

"This king will encourage the ten unwholesome acts

and the five inexpiable sins;

197
he will instigate improper laws harmful co the Buddhadharma.
The greatest D harma practitioners will be killed,
the lesser ones banished,
and the ordinary ones made servants.
"But yogi priests in the villages will keep the teachings alive.
Although lHa-sa and bSam-yas will be left in ruin,
dPal-gyi rdo-rje will remember the prophecy.
"He will kill the demon king and then go to lower Khams.
sMar and gYo both will preserve the Vinaya rexes
like the last precious flame in a lamp.
Then ten monks will assemble at Glang-chang sGrol-ma.
The teachings will enter dBus and gTsang again
like a shining light,
and again the Dharma will grow and spread throughout Tibet.
"The wisdom, power, and nobility of the Mancrayana
will fill the earth,
though some will still perform
improper and hypocritical practices.
The incarnation of the speech of Orgyan,
the Master of Peace, Sancarak~ita,
will be called Arisa. He will do much to spread
both the Surra and Manera teachings.
" I, mTsho-rgyal, will be reborn as J ayakara,
appearing in the family of the 'Brom.
I will be close co the great lorsawa and will spread the teachings.
When the lifespan is seventy years,
I will fill the world with brilliance
by explaining the Surra and Mantra Dharmas.
"After that, a time will come when the lifespan is sixty years.
T he Dharma King will manifest as one named Sa
and uphold the teachings.
Later his lineage will decline in power
and the patron-leader relationship
with Mongolia will be disconnected.

198
"At this time Padmasambhava will produce a body manifestation
called 'Brog-mi who will spread the teaching
of path and result, increasing and establishing
a strong tradition of both Siitra and Manera.
" For a while it will seem
like the time of Sikyamuni Buddha,
but then a time will come when the land will become fragmented.
The secret teachings will prosper again
when the lifespan is fifty years,
and the Dharma tradition will spread as it did in former times.
"A heart manifestation of Padmasambhava
will come from the southern valleys.
He will be called Mar-pa and will spread the Mancrayana teachings.
Again, I, mTsho-rgyal, will be his body consort,
and one known as Mi-la will develop siddhi
after practicing austerities.

"Padmasambhava's quality incarnation will arise at Dvags-po,

and the 'Bri, sTag, Kar, and 'Brug schools
will flow forth like rivers from Mount Ti-se,
forming an ocean of Dharma
and leading beings to the place of ultimate bliss.
"When men are old by age forty,
the teachings will become divided;
men will come to rely on the Mongols,
and the teachings will lose their subtlety.
The land of Tibet will again be fragmented,
and a time will come when the vision of the world is diseased.
"Then Padmasambhava's activity incarnation will be known as Karma.
The teachings will spread in the country of Tibet
and be prolonged for thirty years.
The whole realm will be filled with the sounds of MA!';I.

"Then, when men age in thirty years,

the teachings of dGe-ldan will arise;

199
Padmasambhava's heart incarnation will come from dBus,
and Tibet will be joyful and happy like a land of che gods.

"A powerful man from Zahor

will spread the Buddha's teachings
throughout dBus, gTsang, and Khams.
After that ~~Q,~~~i
che land of Tibet will fall upon unhappy times,
and again be divided into many pans;
the Mongols will become very influential
and be looked co for support.

"When men are old at twenty years,

a speech incarnation of Padmasambhava
will come from lHo-brag
and establish all beings in bliss.
A Dharma ruler with a birthmark on his shoulder
will appear from the land of Li-yul.

"When aging occurs at ten years,

the teaching will be found only in the border regions.
Then, after manifesting a kalpa and an era,
the essence of earth will deteriorate,
and there will come the dark age
ofbDud-'joms Nag-po gya-chu.

"After chat, Maitreya will come and life up the world.

For an era, things will look up,
and for two ages they will go downhill.
Then will come three more eras and four periods,
long and shore, so it is said.
These are only the very general characteristics
of things to come.

"Throughout these times of change and trouble,

look co the teachings of Padmasambhava
for ways to counteract these trends-
these words of truth will never fail you.

200
"I myself, Ye-shes mTsho-rgyal,
will also never cake my compassion from Tibet;
I will continue co manifest in the future for all beings.
I will lead all beings co bliss
by emanating the light rays of skillful means.

" In particular, I will produce

five body, five speech, and five heart incarnations,
five quality, and five activity incarnations.
These cwency-five will continually protect Tibet.
They will produce again ten millions of manifestations,
remanifescing, and manifesting again beyond chat,
until che world of beings is completely exhausted.
All of these will be Great Mothers, possessing bliss,
representations of the All-good,
uniting space and being, openness and Pristine Awareness
in the cencerless expanse of bliss.

" I will simply summarize the next five hundred years:

Tibet will come co be like a great military camp,
bristling with spears.
For a time ic will be filled with fortresses,
on the plains and in the mountains,
ac the ends and mouchs of canyons.
Heretic demonesses will lead beings on wrong and twisted paths.
For a time a reversed gcod teaching will spread across the land.

"The speech incarnation of my body aspecc

will appear with che characteristics of Tara.
The body incarnation of my body aspect
will come as Kun-dga' bzang-mo.
The heart incarnation of my body aspect
will come as dPal-mo of dBus.
The quality incarnation of my body aspect
will be called gYas-ru-bu.
The activity incarnation of my body aspect
will be from Tam-yul in Khams.

201
And they will establish
the profound and secret Mancrayana teachings,
and will bring forth the teachings of the gCod
and the profound Perfections.

" Bu will train beings by the fou r lion edicts,

but after some time, T ibet will become
cemetery food for the Mongols.
dBus and gTsang will be separated like the eyes on dice,
but the pure Buddhadharma will be like a burning butter lamp.

" In a time when a whirlwind of terrible obstacles

clouds the air, Padmasambhava has prophesied
the coming of one hundred gter masters.
The hidden treasure teachings of the Mancrayana
will fill the world with bliss.

"Bue a hundred heretical and false gcer masters

will also come fabricating their own treasures-
the use of black magic and witchcraft
based upon the false gcer will spread.

" At chat time, the body incarnation of my speech aspect

will manifest at mNga'-ri:
She will be named sNyan-g rags
and will distinguish the true and false gcer.

"T he speech incarnation of my speech aspect

will come as a lady from dBus:
She will manifest the signs of Orgyan
and will reinstate the ways of practice,
showing the marks and powers of Mancrayana achievement.

"The heart incarnation of my speech aspect

will come from rTa-shod;
She will manifest the signs of the Locus
and will perform profound gcer activities,
giving siddhis co chose who are ready.

202
"The quality incarnation of my speech aspect
will come from Kong-po:
Named Bu, she will comfort those in low conditions,
and will completely remove the obstacles
working against the gter Masters.
"The activity incarnation of my speech aspect
will come from gTsang:
She will be named J o-mo
and will perform the Vajravfoihi practices,
filling the world with the blessings of Va rah i's countenance.

"After that, there will come a time of great border wars,

violent as a stormy sea.
The Sa and the 'Bri will fight incessantly,
each holding tightly to his own sectarian bias.
The old and new traditions will split apart,
and divisiveness will reign.
It will be a time of impurity
for both Dharma and non-Dharma.
"The body incarnation of my heart aspect
will come from Nyag-sa:
Named Orgyan, she will be a great Siddha
and increase meditative experience and realization.
"The speech incarnation of my heart aspect
will be called bSod-nams dpal-'dren:
She will be a commoner from the North,
and will teach those who are ready
how to realize siddhi at the time of death.
She will aid many worthy ones and give them siddhi.
"The heart incarnation of my heart aspect
will be called E:
She will come from dBus
to lead those with proper connection to the lands of the qakinis.
She will show the path of freedom
to many practitioners of patterning and energy.

203
"The quality incarnation of my heart aspect
will come from !Ho-brag:
But it is uncertain what form this incarnation will take
in leading beings to bliss.
"The activity incarnation of my heart aspect
will come from the land of Nepal:
She will establish many beings in the Dharma
by using skillful means.
"Some time after, the Dharma King will manifest five emanations.
The ruler in gTsang will be like a firefly;
the palaces will be like mirages;
good news will be like the distant song of gandharvas;
the bad advice of the clever will spread like poison;
and the Dharma teachings will be like a light about to go out.
Tibet will patronize the Mongols, and give them gifts of brocade.
"The body incarnation of my quality aspect
will be a qakini from dBus.
The speech incarnation of my quality aspect
will be sGrol-ma from Khams.
The heart incarnation of my quality aspect
will be sNye-mor sprul-sku.
The quality incarnation of my quality aspect
will be a teacher from the North.
The activity incarnation of my quality aspect
will be from gTsang-rong.
It is uncertain exactly how they will manifest,
but by their magical abilities and extraordinary perception,
they will lead those who are ready t0 Great Bliss.
"After that, the highlands and lowlands will go their own ways;
the mountains, valleys, and roads will be divided up.
The populace will rise up, and everyone; will want to be a ruler;
the deceitful will take the part of the Mongols.
"Even the Dharma practitioners will fight -
the monks will become militant,

204
while the paQq.itas carry on the burden of plowing.
Businessmen, ladies, and ordinary people
will pronounce upon the Dharma.
People will act like children and create much bad karma.
lHa-sa will be destroyed by water, bSam-yas by wind,
Khra-'brug will not last; its four corners will fall to ruin.

"The body incarnation of my activity aspect

will come co mChims-phu.
The speech incarnation of my activity aspect
will manifest at mNga'-ri.
The heart incarnation of my activity aspect
will appear at sPu-bo.
The quality incarnation of my activity aspect
will come from mDo-khams.
The activity incarnation of my activity aspect
will be dPon-mo from dBus.
There is some uncertainty as to their various forms.
They will lead bounded beings to unbounded places;
all those who are ready they will lead to Great Bliss.

"The dispersal of the succeeding manifestations

and their reincarnations is uncertain,
but they will continue to clear away obstacles
and benefit all beings.
From now until this cyclical world is emptied,
they will manifest and reincarnate
innumerable times without cessation.

" In the future, whoever meditates upon patterning and energy

will experience a loosening of hard materiality
until the world assumes the form of a dream.
Again and again I will manifest as the Great Seal, the Mahamudra.
The obstacles of the worthy will be removed,
and their spiritual development procured.
Quickly they will develop bliss and warmth,
and make friends with realization.

205
"Concerning the three sections of my life story,
the story of the mother,
the expanded version should be concealed here
at the peak of Zab-bu Mountain.
The summary version should be hidden at !Ho-brag,
at the stairs tO heaven .
The medium version should be hidden in Khams,
in a southern valley.
The higher and lower versions
of my special transmission teachings
and the mKha'-'gro'i snying-thig,
each of these I have given as oral instructions.
In the future, those three fortunate ones,
sBe, Byang-chub, and rMa, will bring them forth.
"In particular, there are nine auspicious circumstances
connected with this history:
First, if one named Chos-dbang finds a gter treasure,
his benefit to beings will be famous throughout the realm,
and his reputation as a teacher will reach even to China.

"But even if this auspicious omen

does not come about in the proper order,
a certain bKra-shis, who comes from upper Tibet, will appear;
or if one Ral-pa lcang-lo-can draws a gter forth,
he will benefit beings throughout dBus and gTsang,
and finally spread his teachings to Nepal.

"But even if this auspicious event

does not occur in the proper order,
one called rDo-rje, said to be a great Hero, a dPa'-bo,
will appear in the southern valleys and snow mountains.
If he draws forth a gter,
the teachings will extend throughout mDo-khams,
and finally even Hor will receive his aid.

"But should this not occur in the proper order,

one called Ra-dza from the lowlands will find gter,

206
after having accumulated great power through ascetic practices.
Another rD o-rje from sPu-bo in the east,
who is also called Kun-dga', will draw them out.
Beings will be benefitted, but less and less.

"But should none of these happen, still there is one final chance.
The gter will be found by three ladies,
or just spontaneously appear.
If that happens, only the immediate region will reap the benefit.

"Such are the nine auspicious omens which may occur in the future.
Should only one be successful,
the teachings will still grow and spread,
continuing for five times five hundred years.

"T here will be a place called Ka-thog in the east,

a center for the teachings of Guru Seng-ge sgra-sgrog;
Padmasambhava buried thirty treasures t here,
on the shoulder of a mountain like a haughty lion.
T he discovery of these profound treasures
will be a great and good omen in the future,
and Padmasambhava and his consort
will again help the beings of that region.

"I, mTsho-rgyal, will manifest as Dam-pa rgyal-mtshan.

The secret mantric Ari teachings will last until the end;
though from time to time, they may decline,
yet again their power will gradually rise.
T his has been the final disclosure of mTsho-rgyal's teachings.
I have given you many kind words of counsel and instruction.

"Now mTsho-rgyal cannot stay much longer.

Meditate and pray-speed up your practice!
All of you gathered here and all who will study in the future,
keep my teachings and predictions within your hearts."
After disclosing all this, mTsho-rgyal placed her right hand upon the
Bhutani bKra-shis spyi-'dren, and an eight-petalled blue lotus appeared
which changed into the syllables HOM PHAT and dissolved into the

207
right side of the Lady's heart. Her left hand she placed upon the Nepali
Kalasiddhi, and a sixteen-petalled red locus appeared, which became
sixteen vowels and the symbol for HRI which dissolved into the left side
of the Lady's heart.
At dusk of the ninth day, the Lord of the four Great Guardians,
and those beings bound by inner, outer, and secret oaths, twelve
representatives of the eight classes of spirits, came and welcomed
mTsho-rgyal, saying: "Now, chis is the final invitation co rNga-yab
])akini Island. Come, Knowledge-holder, Great Radiant Blue Light."

All the gods and men of Tibet tried their hardest to postpone her
departure one last time. They pleaded with her and circumambulaced
her nine times. All the great mountain spirits and land gods of Tibet
appeared to entreat her: rDo-rje legs-pa of gTsang, rMa-chen spom-ra
of the east, Rong-bcsan me-'bar of the south, mTsho-sman rgyal-mo of
the north, Gang-bzang-ha'o of the west, and Li-byin har-legs of dBus,
and more. Many great and fierce lords from all the land of Tibet and its
neighbors assembled.
In particular, there came the twelve earth goddesses who asked for
and received many teachings relevant co gods and men. Much more
occurred, but it all cannot be included here for fear of making this
account too long.
The next morning, at the dawn of the tench day, there appeared a
radiant eight-petalled lotus of shining light, drawn by four qakinis who
beckoned co mTsho-rgyal and invited her co enter.

Again, the Lady raised up her body. In her right hand she held a skull
drum, and in her left hand a skull cup. Surrounded by a sphere of light,
mTsho-rgyal entered into the radiance of the lotus. At the same time,
all of chose gathered there cried out: "What will become of Tibet now?
What will we do?"
And she answered:
"Kye Ma! Listen, faithful Tibetans!
I am merging with the fundamental, the ground of all that is-
physical pain and suffering are disappearing.

208
"The conditioned mTsho-rgyal is expanding
into the unconditioned,
and all of the pain and agony of the body's constituents
are disappearing.

"Even the illusion of a body is dissolving,

and all needs for medicines, for cures and bleeding,
are disappearing.

"This is the time for the essentials of training,

and concern with permanence and material things
is disappearing.

"The holy Dharma has transformed my body inco light;

this bag of skin and pus and dark flesh
is disappearing.

"The Mother mTsho-rgyal is disappearing into the A;

she need no longer cry out 'Ah!' in pain.

''The son, the inner elements of my body,

is reuniting with the mother, the outer elements.
Her physical remains will disappear into earth and stone.

"The compassion of the Guru has never left me;

his manifestations fill all the world and call out to welcome me.

"This wild lady has done everything;

many times have I come and gone, but now, no longer.
I am a Tibetan wife sent back to her family.
I shall now appear as the Queen, che All-good, the Dharmakaya.

"This self-sufficient black lady

has shaken things up far and wide;
now the shaking will carry me away into the southwest.

"I have finished with intrigues,

with all the fervent cascades of schemes and deceptions;
I will take my winding way into the expanse of the Dharma.

209
"I have mourned many men of Tibet who have left me behind-
but now I am the one who will go to the land of the Buddhas.

"Do not suffer needlessly. Depend on prayer-

mTsho-rgyal will never depart from those who have devotion.
Just call upon me and I will appear-
dear friends, just summon me and I will return-
I wish the greatest happiness for you all."
Thus she spoke, and at the same time a beautiful five-colored rain-
bow appeared. Within it was an exquisite deep blue light in the shape
of a sesame seed, and mTsho-rgyal disappeared within it. Four qakinis
grasped the lotus by its petals and drew it up inco the sky, higher
and higher, uncil it disappeared.
All prayed and cried out in one voice:
"Kye Ma! Kye Hud ! Ye-shes mTsho-rgyal-ma!
What a terrible thing you are doing!
What little compassion you show us!
If you will no longer protect the Tibetans,
who will help those sentient beings stricken with evil karma?
"When you, Mother, go to the Pure Land,
who will protect the impure and wicked Tibetans?
Mother, when you have gone to the Pure Expanse,
who will lead those beings
caught in the ripening of their bad karma?

"When you, Mother, go to the land of Great Bliss,

who will lead the anguished ones wandering in samsara?
When you, Mother, go to the Lotus Light,
who will lead the beings of Tibet
caught in dark and wild canyons?

"When you, Mother, go to join Padmasambhava,

who will save those of us lost in the desert without refuge?
Kye Ma 1 Kye Hud ! Look upon us still with compassion!
Please, we ask for a few words
of blessing for the land of Tibet.

210
We also ask for a few words
of farewell for your countrymen.
Have you any way to soothe the sorrow
of those of us gathered here t9gether?
Mother, Lady, enfold us in your compassion.
Oakini, we ask you to lead us to the Lotus Light."

For a long time they lamented, calling out such pleas, bowing to the
ground, and crying. Then a brilliant luminous radiance appeared before
them, and they heard these words, though no one appeared:

"Kye Ma ! Listen, faithful Tibetans!

I am the great Ye-shes mTsho-rgyal-ma!
My destructible parts have united
with the indestructible expanse;
they have become one with the Buddhas
in the realm of Padma-'od, the expanse of the Dharma.
Do not suffer needlessly. Be happy!

"The sentient beings of Tibet suffer endlessly,

harmed by many and varied karmic actions.
But your suffering is self-produced-can't you see that?
The Three Jewels are the refuge place of sufferers-
pray to them one-pointedly with your whole being.
I, the great Ye-shes mTsho-rgyal-ma,
have gone from the impure, the defiled, into space,
but I can still magically manifest to help beings.
Do not suffer needlessly. Rejoice!

"This world is so heavy, weighted down

by the ripening of impure karmic actions.
Don't you see how relying on emotionality leads to misfortune?
The holy Dharma is the way to gain maturity.
Take to heart its teachings on the ten virtues,
such as effort and the others.
I, the great Ye-shes mTsho-rgyal-ma,
because of spiritual maturation,
have gone to the realm of total purity.

211
My deeds were all for the teaching's benefit,
which will continue without end when I am gone.
Do not suffer needlessly. Be joyful!

"These many and varied unwholesome actions-

don't you see their fruit will ripen in hell?
Exert yourself in the wholesome use of body and speech,
and the lower realms will be purified.
Focus all three doors on striving for the wholesome Dharma.
I, the g reat Ye-shes mTsho-rgyal-ma,
have gone to the expanse of Great Bliss, free of defilement.
Those connected with me know the means to never fall back.
D o not suffer needlessly. Sing and dance!

"The ocean of samsaric suffering is endless.

To see it is co fear it-if you understand
the suffering pent up in your karmic actions,
you have the means co escape: the holy Lama.
Should you meet an appropriate teacher,
whatever he says, you must do.
I, the great Ye-shes mTsho-rgyal-ma,
have gone co the expanse of space, the Locus Light.
I will be born into the perfectly pure lotus.
D o not suffer needlessly. H ave faith!

"The land of Tibet is dark and savage;

can't you see the stupidity
of fighting painful battles and vying for narrow valleys?
Rely on your medication retreat, without needs, without accions.
Practice patterning, energy, and vitality,
the Mahamudra, the Great Perfection.
I am the great Ye-shes mTsho-rgyal-ma.
If you practice with devotion, my compassion will enfold you.
I go co stand before the T eacher, Padmasambhava-
do not suffer needlessly. Pray!
"Like helpless bubbles are bodies and deeds.
When you see impermanence, chat the time of death is uncertain,

212
when you stop grasping for permanence,
you achieye:: the siddhi of long life.
Practice until you reach the final stage of Ati.
Kye H o! Listen , dear ones, and don't cry!

"My compassion will never change or fade-

to see me as gone is an eternalistic viewpoint.
I have not died, I have not gone anywhere.
Pray to me- even if I do not appear in person,
I will give the desired siddhis
to those with one-pointed devotion .

"From now until the final generations,

Tibetans who are disciples of the Lotus Guru
will mature in the land of the great compassion.
Manjusri's incarnation made this a land of the teachings;
the Secret Lord, Vajrapa!)i, provided glory and power.
The teachings will ever remain as a great undisturbed ocean;
the wrong-minded heretics cannot hurt them;
all the demons and demonic powers have been made calm.
The Wheel of the Sutra Dharma will continue to be turned,
and the secret teachings will gain power and success.

"May all the land of Tibet be filled with those who practice!
May all those living in this land of Tibet
in the future rely upon the Triple Gem,
gain power over both pleasure and pain,
pursue the ten virtues, and avoid the ten non-virtues.
May the noble teachings be your guide
for both inner and outer pursuits.
Padmasambhava's words reveal what is right and what is not;
Khri-srong's rules tell what is lawful and unlawful.
In Tibet, the laws were made according to the Dharma.
Though enemies arise in all four corners,
they will be subjugated by the power of Dharma.
The compassion of the gods and the Three Jewels
will turn back all harm.

213
"Practice harmoniously, the spiritual way,
acting according to the Oharma.
Respect the Dharma as father, mother, and saint.
Treat the high ones with unmeasured respect,
and offer what you have to the poor and lowly.
Pray with steadfast mind to the Lord Padmasambhava,
always repeating, for your own sake and ochers',
the six-syllable prayer.
"Dear students of my lineage,
respectfully and humbly cake up the four initiations.
Repeat the name of mTsho-rgyal as much as you can,
ask for the four empowerments, and lee chem permeate your mind.
But do not fixate on anything whatsoever.

"For all the future,

Tibetans will retain Padmasambhava's inheritance.
Those who strive to practice the Lama sadhana
will themselves be transformed intq the Lotus One,
and great waves of compassion will flow forth.
Practice both the long and short versions of the sadhanas,
and I promise you will attain Buddhahood in one lifetime.

" Recite the Vajra Guru mantra,

the essence of che essence of mantra.
Remember the tenth, eighth, and fifteenth days of the month
are especially auspicious.
On chose days, make many offerings and prayers.
If you do the Gar:iacakra perfectly even one cime,
all evil births will be gone forever,
and you will never revert to samsara.
You muse understand chis: It is absolu tely certain.
This is the heart of the Teacher, the Guru Siddhi.

"The lives of all the Buddhas of the three times

is the syllable HOM,
the siddhis of all victorious yidams
is the syllable DHI,

2 14
the charismatic activity of all holy qakinis
is the syllable SID,
cutting through the delusion of all sentient beings
is the syllable MA,
the supreme Buddha realms of all the three times
is the syllable PAD,
stopping the karmic winds which afflict the three gates
is the syllable RU,
the heart initiation of Pristine Awareness
is the syllable GU,
the great Mahamudra, indestructible emptiness,
is the syllable JRA,
the symbol of the primordial Dharmadhatu
is the syllable VA,
the Nirmal)akaya which takes form to train beings
is the syllable HOM,
the assembly of perfect enjoyment emanating from the Sambhogakaya
is the syllable A,
the pure Dharmakaya, the All-good, Samantabhadra
is the syllable OM.

"These twelve syllables are the very essence of Padmasambhava.

Recite them, and you reverse samsaric proclivities-
one hundred thousand times
and you will clean away the sins of the three doors;
two and you cut the evil karma of the three times;
three and you will not return to this world ;
seven hundred thousand and
you will meet Padmasambhava in this lifetime ;
one million and you will realize the four charismatic aces;
six million and you shake off samsara;
ten million and you are one with Amitabha-
you will certainly attain the siddhi of whatever you desire.
The benefits of surpassing this number are truly wonderful.

215
"This mantra is the antidote,
the means to pass from and reverse all misery:

OM is the bringing together

of the five body aspects of all the Tathagatas,
Al-J is the gathering together
of the essence of the five aspects of their speech,
HOM is the five aspects of their mind,
the unification of the four kayas as the Svabhavakaya,
VA is the sign of the unchangeable Mahamudra,
JRA is the compassionate enlightened activity
of the diamond scepter,
GU is the Lama Herukas of the three times,
RU is the seed of the essence of maturation and liberation,

PAD is the opening of the blissful realm of Sukhavati,

MA is the entrance into the womb of the Grear Bliss,
SIDis the forceful radiant activity
and responsive compassion of the enlightened mind,
DH I is the power to satisfy all desires,
HOM is absolute being eternally realized.

"This. mantra is the wish-fulfilling gem.

It can also be interpreted
according to the twelve links of dependent origination,
or in terms of the great Mother,
the very essence of the ten paramiras.
It can be performed in various ways.
You beings here now, and you who are yet to come,
please practice and rely upon this essential mantra.
N ow, until the dualistic identity mind melts and dissolves,
it may seem that we are parting.
Please be happy.
When you understand the dualistic mind,

216
there will be no separation from me.
May my good wishes fill all the sky."

After she had spoken, colorful dazzling lights burst forth which
slowly dissolved into darkness as mTsho-rgyal disappeared in a vivid
radiant halo into the southwest, in the direction of rNga-yab.

All those left behind bowed down countless times and prayed fer-
vently. They were so upset that tears ran down their faces, their breath
came in gasping sobs, and they stumbled about, barely able to stand.
Slowly they drew themselves together and went west to the cave of
Zab-bu to practice.

sBe Ye-shes snying-po and La-gsum rGyal-ba byang-chub and rMa

Rin-chen opened the mandala of the Lama and qakin'i and practiced
for seven months. They realized the inseparableness of the Lama and
the qakin'i and received many blessings and predictions. Then the
great Dharma Protector King of Tibet, Khri Ral-pa-can, invited the
lotsawas to come help him set down rules for translating.

When mTsho-rgyal realized the Chos-nyid zad-pa, the Fourth Stage

of the rDzogs-chen teaching, some people saw her dissolve into a
basket of pearls. The glittering remains of her nasal bones and teeth and
nails and hair were all that was left where her body had been, and these
were kept as relics, inspiring beings to have faith. It is said her body
disappeared as did the Buddha's.

Some say that she gave teachings in the bird year, the eighth day of
the bird month. At dusk of the tenth day, she subjugated all demons.
At midnight she turned the Wheel of the Dharma. During the middle
of the night, she meditated. At dawn she obtained enlightenment. At
break of day, while her body was erect and straight, she passed beyond
all misery. All that remained of her body were small white ring-bsrel
relics, which the Dharma Protector King gathered up co place into
an urn.

217
 All this has been recorded faithfully. I, rGyal-ba byang-chub, along
with sBe Ye-shes snying-po, rMa Rin-chen-mchog, '0-bran dPal-gyi
gzhon-nu, 'Da' Cha-ru-pa rDo-rje dpa'-bo, dBus-kyi nyi-ma, Li-bza'
Byang-chub, Shel-dkar-bza' rDo-rje mtsho, and at least a hundred
others, labored long and hard to write this down, and agreed com-
pletely on its contents.

MANTRAS OF SEALING

This has been the life story of the Lady Ye-shes mTsho-rgyal ofTibet,
as it was hidden and later brought forth . This was the eighth chapter
which shows the manner in which mT~ho-rgyal achieved her final
prayer, how her body entered into the expanse of the Dharmadhatu
and she achieved Buddhahood.

MANTRAS OF SEALING

"I, rGyal-ba byang-chub, blessed by the Lady Ye-shes mTsho-rgyal

who achieved realization in one lifetime, and Nam-mkha'i snying-po
of lHo-brag, inseparable from the great Teacher Padmasambhava who
was free of the marks of birth and death, added nothing to the words of
the Lady, nor did we delete anything. We have exaggerated nothing.
The text was written on flat yellow paper and placed in the hands of
the Dharmapala sTong-rgyug, the Black Water Lord. In the future, as
prophesied by the Lady, it will be delivered into the hands of a boy.
May these words, now sealed, be found in the future and spread."
MANTRAS: PROFOUND SEAL
SEALED TO BE FOUND BY THE DESIGNATED

"Such a one was I, a southerner from a southern lineage,

in a land of narrow canyons,
believing myself bereft of the mercy of Padmasambhava,
hampered by sin and bad karma, my attainments a pinance,
even my retreat only conventional display of spiritual practice.
In a sinful and unwholesome land, a land of hunters,
a land where dark men wear dark garments,
a place where black food is eaten, and black beer drunk,

218
a land where the black karma of the world increases,
in a village of dark beings in dark houses,
with black friends and bad parents,
the black birth of a man born of black karma,
given a black name, dPa'-bo sTag-sham, that is I.
From the hand of the Black Water Lord I rook this,
and copied it upon a flat paper with black ink.
" In a dark retreat in the dark forest I practiced ;
at a dark time, the twenty-ninth, I finished.
May all dark sentient beings without exception
be rid of their dark karma and become Buddhas.
May all black beings be freed !
Having purified all defilements and black materialism,
I truly pray that I become inseparable from you:
the Radiant Blue Light of the dark blue qakini,
who dwells in the highest blue-black place of 'Og-min.
By these words of truth, this highest aspiration,
pray come here today!
These words I spontaneously write from memory,
with a sense of wonder.

dPa'-bo sTag-sham rDo-rje, gTer-ma Master

MANTRAS OF SEALING

219
 Glossary

Abhidharma systematic teachings which analyze elements of experience and

investigate the nature of existence, thus dispelling wrong views and establishing
analytic insight.
Adibuddha the all-pervasive primordial Buddha from whom radiates the five
Dhyanibuddhas; the representation of dynamic energy chat brings form into
existence.
Akani$iha (Tib. 'Og-min) the highest of the heavens of the form realm.
Ak$obhya (Tib. Mi-bskyod) one of the five Dhyanibuddhas; his Sambhogakaya
form is Vajrasattva.
Amicabha (Tib. sNang-ba mcha'-yas) lie. 'Buddha of Boundless Light'; one of
the five Dhyanibuddhas.
Amicayus (Tib. Tshe-dpag-med) lit. 'Buddha oflnfinite Llfe'; Buddha associated
with the 'Long life initiation'; the Sambhogakaya aspect of Amicabha, spiritual
source from which Avalokicesvara emanates.
Amoghasiddhi (Tib. Don-grub) one of the five Dhyanibuddhas.
Ancient Kings of Tibet The ancient kings of Tibet, descended from the Llcchavis
of India, ruled Tiber for hundreds of years. There were five dynasties which reigned
before the great Dharma Kings: the Seven Khri beginning with gNya'-khri; the
Two lTengs; the Six Legs; the Eight !De; and the Five bTsan, the lase of whom was
lHa-tho-tho-ri gNyan-bcsan. During his reign, the Dharma entered Tibet in the
form of Buddhist relics, dharal)is, rexes, and mantras. Although the king did not
understand the full significance of these things, he recognized the holiness of these
objects, and so kept and preserved them carefully.

221
 After IHa-rho-tho-ri, four kings ruled before the first of the Dharma Kings:
Khri-gnyan gzungs-btsan, 'Bro-gnang-lde, sTag-ri gnang-gzigs, and gNam-ri
srong-brsan.
Anuyoga see Tantra.
Arya (Tib. ' Phags-pa) lit. 'exalted'.
Arya Sadaprarudira (Tib. rTag-tu ngu) lit. 'Ever-weeping'; a great Bodhisattva in
rhe Prajiiaparamira literature who manifested great fortitude in attempting ro
obtain the Prajiiaparamita teachings during rhe time of the Buddha Dharmodgata.
Atiyoga see Tantra.
Avalokitdvara (Tib. sPyan-ras-gzigs) known as the Bodhisattva of Compassion,
he is an emanation of the Dhyanibuddha Amitabha. Avalokitdvara manifested in
Tiber as King Srong-brsan sgam-po in order ro help rhe Tibetan people and to lay
the foundation for the spread of the Dharma.

Bardo the state of consciousness between death and rebirth; the 'space' between
waking and sleeping; the 'space' between thoughts, etc.
Bodh Gaya place in Northern India, wesr of Rajagrha, where the Buddha, seated
under che Sodhi tree, gained enlightenment.
Bodhisattva (Tib. Byang-chub sems-dpa') a being in whom rhe thought of
enlighrenmenr has arisen, one who has formed rhe intention to strive for complete
enlightenment for rhe benefit of all sentient beings. After practicing rhe Dharma
for countless lifetimes, a perfected Bodhisattva is reborn in rhe world co demon-
strate rhe way co enlightenment by becoming a Buddha.
The Bodhisattvay:ina is the vehicle of rhe Bodhisattva. Beginning with the
generation of rhe mind dedicated co enlightenment, rhe Bodhisaccva develops
compassion and wisdom, rhe perfect knowledge of siinyara, the emptiness of all
existence. He practices the six paramiras which begin as ordinary virtues (giving,
morality, patience, effort, medication, and wisdom) and culminate in perfect
transcendent action. From wichi-o the six, four further paramiras arise: skillful
means, vows, power, and primordial wisdom. The Bodhisattvay:ina has ren srages,
the first beginning wirh entry inco rhe Path of Seeing: rhe J oyous, rhe Immacu-
lare, rhe Llghr-giving, the Radiant, rhe Invincible, rhe Realizing, the Far-reaching,
rhe Immovable. rhe Beneficial, and rhe Cloud of Dharma.
Bon a native religion of Tibet, whose founder is said co be gShen-rab who came
from either Ta-zig (whi ch may be Persia) or Zhang-zhung, an area of western
Tibet.
Brahma chief of the gods residing in rhe realm of form; often described as rhe
creator of world-systems.

222
Buddha (Tib. Sangs-rgyas) lit. 'awakened'; the Enlighrened One; a perfected
Bodhisacrva, afrer acraining complete, perfect enlighrenmenr in a human form,
is known as a Buddha. The Buddha generally referred ro is S:ikyamuni Buddha,
rhe Buddha of rhis era , who lived in India around rhe 6th cenrury B.C. Bur rhere
have also been perfecred Bodhisacrvas in ages pasr who have manifested rhe
way ro enlighrenmenc. In the current fortunate era, rhere will be one thousand
Buddhas, S:ikyamuni Buddha being the fourth. In some eras, no Buddhas appear
ar all.

Cakras rhere are four main cakras, which are locared at rhe head, rhroar, heart,
and navel. Three cha nnels (n:idi) pass through these cakras, acring as the conduc-
cors of energy and viral forces. Pacrerning (T ib. rcsa), energy (Tib. rlung). and
viraliry (Tib. rhig-le) refer ro rhe intcrrclarionship of rhese clements.
mChod-rren (Skr. srupa) lit. 'foundation of offering' ; monuments often con-
taining relics of Buddhist saints. Stu pas are built according co universal principles
of harmony and o rder. Often quite large, they focus and radiate healing energy
th roughout the six realms of existe nce.
gCod a cancric system based on Prajii:ip:iramir:i and introduced co Tiber by
Dam-pa sangs-rgyas in which all anachment co one's self is relinquished. Ma-gcig
Slab-sgron, an incarnation of Ye-shes mTsho-rgyal, was a cencral figure in the
propagation of chis reaching.
I;>akas (Tib. mkha'-spyod) a class of sky-going beings; masculine counterpart of
cj:ikinis; canrric deities who prorecr and serve rhe Dharma.
l;>:ikinis (Tib. mkha'-'gro-ma) a class of sky-going beings; cj:ikinis represent the
inspirational impulses of consciousness leading co undemanding and wisdom;
goddesses or female cancric deit ies who procecr and serve the rancric doctrine.
I;>amaru small ricua l drum used in cancric ceremonies.
Dependenr Origination see Twelve Links of Dependent Origination.
Desire Realm lowest of rhe rhree realms chat make up a world-system; inhabited
by hell-beings, precas, anima ls, humans, and the lower gods.
Developing Srage (Skr. ucpannakrama, Tib. bskyed-rim) stage of cancric practice
focussing on rhe processes of visualizations-oneself as deity, rhe outer world as a
mandala, and the beings within as gods and goddesses. See also Tantra.
Dharma (Tib. chos) the Teaching of rhe Buddha; the truth, the true law;
individual rhings, clements, o r phenomena are all referred ro as dharmas.
Dharma Kings three great Tibetan kings who encouraged che rransmission of
Buddhism ro Tiber and became known as rhe rhree grear Dharma Kings: Srong-
bcsan sgam-po, Khri-srong lde'u-brsan, and Ral-pa-can.

223
 Srong-bcsan sgam-po (7t h century) first great Dharma King, who united the
Tibetan kingdom. He married two Buddhist princesses. Bhrkiiii of Nepal and
Wen-ch'eng of China. He bui lt the first Buddhist temples, established a code of
laws based on Dharma principles, developed the Tibetan script with the help of his
minister Thon-mi Sambhoia. and also began the translation of Buddhist texts into
Tibetan. Srong-bcsan sgam-po was succeeded by: Gung-srong, Mang-srong,
'Dus-srong, and Khri-lde gTsug-bcsan (Mes-ag-cshoms) .
Khri-srong lde'u-btsan (8th century) second grea t Dharma King, who invited
co Tibet Padmasambhava, S:intarak~ira, Vima lamicra, and many ocher Buddhist
rcachers including Jinamicra and Danasila. With the aid of Sancarak~ica and
Padmasambhava, he built bSam-yas, the great monastery and teaching center
modelled after Odantapuri. He proclaimed Buddhism rhe religion of Tibet, and
during his reign the first monks were ordained. Parycjicas and lots:iwas translated
many texrs, and large numbers of practice centers were established. H e was
succeeded by: Mu-ne and Khri -lde srong-brsan (Sad-na-legs).
Ral-pa-can (9th century) third great Dharma King, who supported the
standardization of new grammar and vocabulary for translation and the revision of
old translations. H e renewed o ld centers and invited man y Buddhist scholars co
Tibec. He was renowned for his devotion rn the Dharma.
Dharmadh:icu (Tib. Chos-kyi dbyings) lie. expanse of the Dharma ; u lt imate
rea lity. synonym of voidness or openness.
Dharmakaya see Three K:iyas.
Dhyana medication.
Disciplines see Eight Grear Disciplines.
Eight Great Disciplines ascetic practices concerned with food, dress, speech,
body. mind. reaching, benefitting ochers. and compassion.
Eight H eruka S:idhanas the eight Heruka S:idhanas are pare of che medicative
realization transmission whi ch preserves essential instructions for practice. Each of
these s:idhanas is connecced with a particular root cext and with various specific
practices containing evervching necessary for enlighcenmenc. They were transmit-
ted from Padmasambhava co eight of his disciples who were known as the Eig ht
Great Ac:iryas. T he Eight Heruka S:idhanas are: 'J am-dpal-sku (gshin-rje);
Padma-gsung ; Yang-dag-chugs; rDo-rje phur-ba 'phrin-las; bDud-rtsi yon-tan;
Ma-mo rbod-swng; '.Jig-rten mchos-bsrnd; and dMod-pa drag-sngags.
Enlightenment (Skc. bodhi. Tib. b)'ang-chub) che scace of Buddhahood cha rac-
terized bv perfection of the accumu lations of merit and wisdom, and by the
removal of the cwo obscurati ons.
Five Branches of Learning che five sciences: language; dialectics; science of
medicine ; science of mechanical arcs; religious philosophy.

224
Five Buddha Families Buddha. Karma, Padma, Ratna, and Vajra; see also Five
Dhyanibuddhas.
Five Dhyanibuddhas Vairocana, Ratnasambhava, Amitabha, Amoghasiddhi, and
Ak~obhya. These five Buddhas are associated with various aspects of existence,
for example the five skandhas: Vairocana (consciousness), Racnasambhava (sen-
sation), Amitiibha (perception ), Amoghasiddhi (volition ), and Ak~obhya (form).
Five Elements earrh (the solid), air (the gaseous), fire (the incandescent), water
(the liquid), and space. The five elements can also be associated with che
five Dhyanibuddhas and with the cakras.
Five Eyes the physical eye through whi ch we perceive our physical surroundings;
the eye of rhe gods which can see what ordinary morrals cannot; the eye of wisdom
whi ch penetrates all appearances ; the eye of the Dharma which sees reality without
obscuracions; and the eye of the Buddha, the omniscient and most perfect seeing of
all aspects of the cosmos.
Five K:iyas see Three Kayas.
Five Paths five aspects of the complete path to enlightenment, following one
another in succession: preparation or accumulation; application; vision or seeing;
cultivation; no more learning.
Five Types of Pristine Awareness each of the five types of Pristine Awareness
is associated with one of che Dhyanibuddhas: Mirror-like Awareness (Skt.
Adarsajfiana, Tib. Me-long ye-shes) is associated with Ak~obhya ; Awareness of
Fundamental Sameness (Skt. Samacajnana, Tib. mNyam-nyid ye-shes) is associ-
ated with Ratnasambhava; All-encompassing Investigating Awareness (Skt.
Pracyavek~ai:iajfiana, tib. So-sor rt0gs-pa'i ye-shes) is associated with Amicabha;
All-accomplishing Awareness (Skc. Krcyanuganajfiana, Tib. Bya-grub ye-shes) is
associated wich Amoghasiddhi ; The Awareness of the Expanse of Dharma (Skt.
Dharmadhiicujfiana, Tib. Chos-dbyings ye-shes) is associated with Vairocana.
Form Realm realm between the desire realm and the formless realm inhabited by
the higher gods.
Formless Realm highest of the three realms chat make up a world-system;
inhabited by the highest gods.
Fou r Empowerments Vase Empowerment, Secret Empowerment, Wisdom
Empowerment, Creativity Empowerment.
Four lmmeasurables love, compassion , joy, equanimity.
Four Joys each of the four joys is associated with one of the four cakras:
Awakened J oy (forehead ca kra ); Joy of Limitless Good Qualities (t hroat cakra);
Supreme J oy of the Mahiimudrii (hearr cakra); and Spontaneous Transcendent
Awakened Joy (navel cakra).

225
Four Kayas sec Three Kayas.
Four Means of Conversion giving, kind words, assisting rhc development of
ochers, consistency between words and actions.
Four Noble Truths suffering, cause of suffering, ending of suffering, and che
eightfold pach co liberation from suffering.
Fulfillment Stage sec Perfecting Stage.
Gandharvas beings living in the desire realm m cloud-like cascles; they arc
known for their beautiful music.
The Great Perfection (Tib. rDzogs-chen) lie. 'All-perfect'; the highest realiza-
tion of rhe Atiyoga; a practice in which one can obtain enlightenment in one
lifetime.
Hayagr1va (Tib. rTa-mgrin) cantric deity always shown with a horse's head
within his flaming hair; wrathful aspect of Amicabha, Lord of Speech.

Heare Bone a small white round bone-li ke substance which appears in che hearcs
of the great practitioners, and is often discovered in rhe ashes of the great cancric
lamas after rhey have been cremated.
Heruka manifestation of cantric energy; activation of che positive qualities of rhe
mind.
Indra also known as Sakra or Kausika; chief of che Thirty-three Gods who reside
in che heaven of the desire realm known by chat name.
Jina lit. 'Conqueror'; one of the titles of che Buddha.
bKa'-ma a vast collection of rNying-ma Tantras chac have had a continuous
transmission. Three seccions, mDo, sGyu, and Sems, form the theoretical and
philosophical basis of the inner Tantras. The bKa'-ma was transmicced especially
through Padmasambhava, Sr1 Simha, Vimalamicra, and Vairocsana. gNyags
Jiiiinakumara, gNubs-chen Sangs-rgyas ye-shes, and che Three Zur continued rhe
line of transmission. In che fourreench century, Klong-chen-pa greacly contributed
to the bKa'-ma cradicion, syscemacizing and cransmitcing the Atiyoga teachings;
gTer-bdag gling-pa, che greac gcer-scon, also held the entire bKa'-ma tradition, and
cogecher wich his brother Lo-chen DharmaM, revived and promulgated these
teachings during che sevenceenrh century.
Karma (Tib. las) lie. 'accion'; its wider meaning encompasses che causal connec-
tions between actions and their consequences.

Kha-byang see gTcr-ma.

Klla lit. 'dagger'; used as a symbol in certain cancric ceremonies.

226
Locsawa Tibetan translators of the canonical rexes who usually worked with
Indian parycjitas.
Lung-byang see gTer-ma.
Mahakala great wrathful cancric deiry; wrathful aspect of Avalokicesvara.
Mahamudra (Tib. Phyag-rgya chcn-po) lie. 'Great Gesture' or 'Grear Seal' ;
all-encompassing, and unchanging ; the indivisible unity of the Developing and
Perfecting Stage; anainmenc of Pristine Awareness.
Mahayana (Tib. Theg-pa chen-po) lit. 'Great Vehicle'; chc way of chose who
follow che Bodhisanva ideal, intent on achieving liberation for rhc purpose of
freeing all beings from the misery of samsara. Two paths lead to the realization of
the Bodhisanva: che Sucrayana, the way of chose who follow the teachings of
the Su eras, and chc Mancrayana, the way of those who follow the teachings of the
Surras and Tantras.
Mahayoga sec Tantra.
Mandala (Tib. dkyil-'khor) lie. 'concentric circle'; a mandala is a symbolic,
graphic rcprcscncacion of a cancric deity's realm of existence, as well as the
arrangement of offerings in tancric ritual.
Mafijusri (Tib. 'Jam-dbyangs) Bodhisattva of Wisdom. Mafijusri manifested in
Tibet as King Khri -srong ldc'u-bcsan in order co help chc Tibetans firmly establish
chc Dharma.
Manera syllabics and words whose sound can communicate the nature of cancric
deities, grant supernormal powers, or lead to purification and realization.
Mancrayana sec Vajrayana.
Mara lord of the desire realm, master of illusion who anempred co prevent chc
Buddha from attaining cnlighrcnmcnc ar Bodh Gaya.
Mount Meru world axis; che mountain ar rhe center of a world-system, ringed by
chains of lesser mountains and lakes, continents, and oceans.
Mudra (Tib. phyag-rgya) gestures symbolizing parricular spiritual acrribuces or
sreps wward perfection. There are cechnically four rypes of mudra: the symbolic
seal (Skc. Upayamudra, Tib. Dam-cshig phyag-rg ya); chc female partner in tantric
practices or the visualized partner who represents Pristine Awareness (Skc.
Karmamudra or Jfianamudra, Tib. Las-kyi phyag-rgya or Ye-shcs-kyi phyag-rgya);
che seal of the Absolute (Skc. Dharmamudra, Tib. Chos-kyi phyag-rgya); and rhe
Great Seal (Skc. Mahamudra, Tib. Phyag- rgya chen-po).
Nagas powerful long-lived serpent-like beings who inhabit bodies of water and
often guard great treasure. Nanda was one of their great kings. He helped protect

227
che Buddha from che clemencs when the Buddha was seated at Bodh Gay:i, and
gave N:ig:irjuna various treatises from che n:iga treasure.
Nirm:ir:,ak:iya see Three K:iyas.
Nirvana (Tib. mya-ngan-med-pa) lit. 'blowing out'; excinguishing of the emo-
tional fetters; che unconditioned state, free from birth and death.

sNying-byang see gTer-ma.

rNying-ma see Tibetan Schools of Buddhism.

Orgyan also known as Ucjcjiy:ina or Odiyan; home of many cj:ikinis, and birth-
place of Padmasambhava; thoughc co be located in the Swat valley northwest of
India, which borders on modern Afghanistan.

Padma Thod-Phreng-rcsal lit. 'che Lotus-one ornamenced by a rosary of skulls';

an emanation of Padmasambhava.

Padmasambhava the 'Locus-born' Guru of Odiyan; his eight major man ifesta-
tions are: Padma 'byung-gnas, Padma rgyal-po, rDo-rje gro-lod, Nyi-ma 'od-zer,
Siikya seng-ge. Scng-ge sgra-sgrog, Blo-ldan mchog-sred, and rDo-rje 'chang.

Par:,cjita great Buddhist scholar; usually refers co the Buddhist scholars from
Kashmir or India.
Path of Accumulation see Five Paths.
Path of Application see Five Paths.
Perfcccing Stage (Skc. Sampannakrama, Tib. rDzogs-rim) a non-conceptual
stage in tancric practice; in the Perfecting Stage, the visualizations of the
Dcvelopmenc Stage dissolve into an experience of openness.
Prajfi:ip:iramit:i (Tib. Pha-rol-tu phyin-pa) lit. ' Perfeccion of Wisdom'; six p:ira-
mic:is are generally referred co: giving, moralicy, patience, effort, meditation, and
wisdom.
Pristine Awareness (Skc. jfiiina, Tib. ye-shes) discrim inacing awareness born
from wisdom; knowing in icsclf (not specific know ledge of anything); intrinsic
knowledge inherent in all manifestations of exiscence.
Rainbow Body (Tib. 'ja'-lus) the transformation of the bodily substance into
multi-hued light.
Ransom Ceremony the Bon pranice of offering the skin of another living being
to disease-causing demons co effect a cure; the skin is the subsricuce or ransom for
the man.
Racnasambhava (Tib. Rin-chen 'byung-gnas) one of the five Dhyanibuddhas.

228
Ril-bu medicinal capsule, which often contains holy substances and has been
blessed by a lama.
Ring-bSrel small, very hard glircering objects found in the burnt ashes of certain
very great lamas.
Sadhanas (Tib. sgrub-chabs) lit. 'means of attainment'; special tantric practices
for gaining certain spiritual attainments.
Sakya the clan into which che Buddha was born ; their lands in northern India
bordered on Nepal. The Sakyas were destroyed by neighboring peoples during the
Buddha's lifetime.
Sakyamuni lit. 'che Sage of the Sakyas'; name of the Buddha.
Samadhi (Tib. cing-nge-'dzin) meditation or concentrative absorption.
Samanrabhadra (Tib. Kun-cu bzang-po} lie. 'the All-good'; the Adibuddha who
through ceaseless medication gives rise to the Dhyanibuddhas; represencacion of
the ultimate nature of reality.
Samanrabhadra (Tib. Kun-tu bzang-mo) lit. 'che All-good'; che Mocher of all
the Buddhas of the: three times; the female or prajfia (wisdom} counterpart of che
Adibuddha Samancabhadra.
Sambhogakaya see Three Kayas.
Samsara che cycle of birth, death, and rebirth within che six realms of existence,
characterized by suffering, impermanence, and ignorance.
Sangha the community of those practicing che teachings of the Buddha, united
by cheir vision and their commitment to the path. In order to lay the foundation
for Dharma practice, various forms of discipline are undertaken. Eight traditional
kinds of Sangha exist: bhik~u and bhik~ur:ii: fully ordai ned monks and nuns;
sramar:iara and sramar:ii: novices who have caken preliminary vows; sik~a mar:ia:
aspiranrs coo young to join the community but who follow special rules; upavasta:
laymen or laywomen who take monk's vows for a certain limited time; up:isaka and
upasik:i: laymen and laywomen who practice Buddhist teachings and follow five
precepts: noc co kill, nor co steal, not to lie, nor t<> cake incoxicacing substances, not
co engage in sexual misconduct.
Sarasvati goddess of Euphony and patron of the arts and sciences; early kn own as
goddess of a sacred river in northern India and as the goddess of speech and
learning ; traditionally regarded in India as the source of the Sanskrit language and
Devanagari lercers.
gShen-rab according co the Bon cradicion, che founder of che Bon religion.
Siddha one who has accomplished che siddhis.

229
Siddhi (Tib. bsgrub) lie. 'success, complete attainment'; there are eight 'com-
mon' siddhis developed by the practice of yoga. Among these are clairvoyance,
clairaudience, the ability to fly through the air, the ability co read thoughts, and
control of the body and external world, enabling one co transform borh at will. The
supreme siddhi is enlightenment.

Sravaka (Tib. Nyan-thos) lit. ' Hearer'; one who listens co the teachings of the
Buddha, realizes the suffering inherent in samsara, and focuses on understanding
that there is no independent self. By conquering emocionaliry, he liberates himself,
attaining first the stage of Scream Enterer at the Path o f Seeing, followed by che
stage of Once-Returner who will be reborn only one more time, and the stage of
Non-returner who will no longer be reborn into samsara. The final goal is to
become an Arhac. The vehicle of the Sr:ivaka is known as the Sr:ivakay:ina.

Stiipa see mChod-rcen.

Sumeru see Meru.

Surra discourses given by the Buddha on the Dharma.

Tantra (Ti b. rgyud) advanced teachings whi ch offer many skillful means for
obtaining liberation rapidly. Although in some systems the Tantras are considered
ro fall into only four categories, the Kriy:i, Cary:i, Yoga, and Anuttarayoga, the
rNying-mas accept three outer and three inner Tantras.
The three outer Tantras are the Kri y:i, Cary:i, and rhe Yoga Tantras. The Kriy:i
Tantras emphasize purification of body and speech through ritual and cleansing
activities, establishing a relationship between rhe deity and the practitioner similar
to rhe relationship of master and servant. Realization can be gained within sixteen
human lifetimes.
The Cary:i Tantras place emphasis on purificarion of body and speech through
ritual and medirarion, establishing a relationship between the deity and rhe
practitioner similar to that berween brothers or friends. Realization can be gained
within seven human lifetimes.
The Yoga Tantras have two divisions: outer Yoga Tantra (Upayoga) which
emphasizes medication on nondualiry and rhe pracrice of the four seals
(Mahiimudr:i, Dharmamudr:i, Sam:iyamudr:i, and Karmamudr:i ); and inner Yoga
Tantra (Anurrarayoga).
The Anurrarayoga Tantras are themselves divided inro three secrions: Father,
Mocher, and Non-dual. The Farher Tantras are concerned with rhe Developing
Srage, and rhe Moc her Tantras are concerned with rhe Perfecting Stage. Farher
Tantra may be relared w Mah:iyoga, Mocher Tantra ro Anuyoga, and Nondual
Tantra co Ariyoga. Realization ca n be gained within three human lives.

230
 The inner Tantras include the Mah:iyoga, Anu yoga, and Aciyoga Tantras. The
Mah:iyoga Tantras are based on the sGyu section of the bKa'-ma; important cexcs
are the root cext (Guhyamulagarbhacancra) and eighteen Mah:iyogacancras. Em-
phasis is on visionary medicative experience.
The Anuyoga Tantras are based on the mDo section of che bKa'-ma. The rooc
cexc is the Gongs-pa 'dus-pa; important rexes include the five Anuyogasucras.
Emphasis is on the unity of appearances and openness.
The Aci yoga Tantras are based on the Sems section of the bKa'-ma; these arc the
Absolute Perfection teachings. They are divided into three parts: the Sems-sde,
or Mind section; the Klongs-sde, or Unending Experience of Being section; and
the Man-ngag-gi-sde, or Guidance section whi ch contains the sNying-thig, the
'Quintessential Inscruccions'. The first of the Ari realizations: Chos-nyid mngon -
gsum; second realization: Nyams-snang-gong; third: Rig-pa-tshad; fourth and
highest: Chos-nyid-zad-pa. The Ari is also divided inco vision, medication, action,
and fruit.
Tantrayana sec Vajrayana.
Tiir:i (Tib. sGrol-ma) the rcdcmptress venerated as a great Bod hisattva of
Compassion. King Srong-btsan sgam-po's two Buddhist 9uecns were considered
co be emanations ofT:ir:i.
Tach:igaca (Tib. De-bzhin-gshegs-pa) lit. 'Thus-gone' or 'Thus-come'; one of the
titles of the Buddha.
Ten Spiritual Levels sec Bodhisattva.
Ten Virtues co abstain from killing, stealing, sexual misconducc, lying, slander,
abusive speech, senseless speech, coveti ng, ill-will, and wrong views.
gTer-byang see gTer-ma.
gTer-ma Concealed treasures of many different kinds, including texts, ritual
objects, relics, and natural objects. gTer-ma convey essential teachings sui ted for
the time and place in which they are discovered. Through the blessings of
Padmasambhava, the discoverer, or gcer-scon, can locace and decipher the gcer.
The gcer-scon receives various aides co help in his discovery. These include the
kha-byang, the grer-byang, the yang-byang, the snying-byang and the lung-byang.
These are lists of books co be found in certain locations, precise descriptions of
places where the gcer will be found, lists of g ccr which have been hidden twice, and
various ocher predictions concerning che hidden treasures. Padmasambhava pre-
dicted three grand gcer-scons, eigh t grear gter-scons, twenty-one powerful gter-
scons, one hundred and eight intermediate gcer-scons, and one thousand lesser
gcer-stons. The grer-ma lineage preserves very pure and undistorted teachings
especially necessary in the present era, the Kali Yuga.

231
 The three great gter-stons are Nyi-ma 'od-zer, Chos-kyi dbang-phyug, and
Rig-'dzi n rgod-ldem 'phru-can . Nyang-ra Ny i-ma 'od-zer ( 12th century ) and Guru
Chos-kyi dbang-phy ug ( 13th century ) are known as the Sun and Moon. gTer-ma
they discovered are called Upper and Lower Treasu res, or gter-kha gong-'og.
Rig-'dzin rgod-ldem 'phru-can ( 14th century) was edicor and compiler of gter
known as the Northern T reasures.
The eight g reat gter-stons are Rama gling-pa, Padma g ling-pa, Orgyan gling-
pa. Sangs-rgyas gli ng-pa, rDo-rje gling-pa, Karma g ling-pa, Orgyan rDo-rje
gling-pa, and Orgyan Padma g ling-pa. These gcer-stons all lived during the 14th
and 15th centuries.
Three Great Temples lHa-sa, K hra-'brug, and Ra-mo-che built by Srong-btsan
sga m-po.
Three K:iyas The Mahayana recognizes the three aspects (Trik:iya) of the
Buddha: Dharmak:iya (T ib. Chos-kyi sku), lir. ' Dharma body'; Sambhogak:iya
(T ib. Longs-spyod-kyi sku ), lir. ' Enjoyment body'; and Nirm:ir:iak:iya (Tib. sPru l-
sku ), lir. 'Representation body '.
The Dharmakaya is voidness and its realization, beyond time and space, and is
pu re transcending awareness. The Sambhogak:iya, the pure enjoyment aspect of the
Dhy:inibuddhas, also represents the aspect of communication. The Nirm:ir:iak:iya
forms are embodiments taken by Buddhas among earthly beings in o rder co clarify
the way to enlightenment.
The Sambhogak:iya and the N irm:ir:iak:iya arc sometimes known cogether as the
Rupak:iya (T ib. gZugs-sku ). lir. 'Form body'; all three k:iyas are sometimes
considered aspem of a fourth body, called che Sv:ibhavikak:iya (Tib. Ngo-bo-
nyid-sku ) .

Three Proteccors (Tib. Rigs gsum mgon-po) Avalokitesvara, Vajrap:ir:ii, and

Manjusri.

Three Roocs lama, yida m, cjakini. The guru is the root of all b lessing, the yidam is
the root of all siddhi, and the cjakini is th e root of Buddha-accivicy.

Tibetan Schools of Buddhism these come under the cwo general headings of
rNying-ma (the ancient ones) and gSar-ma (t he new ones).
The rNying-ma maintain the lineages chat we re carried co Tibet during the early
transmission of che Dharm a fro m che 7th rhrough the 9th cen turies. These lineages
were established in Tibet by the great masters Padmasambhava, Vimalamirra,
S:inrarak~ita, and Vairo csana, and were su pported by texts translated ac that rime
by outstanding par:ic)icas and lorsawas. This early transmission was furthered by the
patronage of the great Dharma Kings Srong-bcsan sgam-po, Khri-srong lde'u·
brsan, and Ral-pa-ca n.

232
 rNying-ma-pas maintain a complete Sutra and Mantra tradirion, and recog-
nize nine different vehicles for realization. Principal types of transmission are
bka'-ma and gter-ma. Practices are based on both outer and inner Tantras, with
practice of the innerTanrras being a distinguishing characteristic of the rNying-ma
school. There is an emphasis on the balance of study and pracrice as a foundation
for the higher practices which lead to complete realization.
The gSar-ma is the general heading of all the Tibetan schools of Buddhism
which developed after the 10th century.
The bKa'-gdams was the first of rhe gsar-ma, or new, schools, and was based on
the teachings of Atisa (10th-11th century), the great Buddhist teacher from
Vikramasila who spent thirteen years in Tibet. Three lineages branched from
Atisa's teaching, carried by three of Acisa's disciples; Khu-ston Shes-rab brtson-
'grus, rNgog, and 'Brom-ston, who established the scruccure of the bKa'-gdams
school. The bKa'-gdams-pa teachings were continued by Po-co-pa Rin-chen gsal
( 11th century) and Blo-gros grags-pa. The bKa'-gdams-pa were noted for the rigor
of their Vinaya practice and for che scudy of Prajriap:iramica and Madhyamika
sascras. Their teachings were later assimilaced by ocher schools, especially by che
bKa'- rgyud and dGe-lugs schools.
The bKa'-rgyud school was founded by Marpa ( !Och-II ch cencury), che great
yogi and cranslacor who was che disciple of the Mahasiddhas Maicri-pa and Naropa.
His own disciple, Mi-la-ras-pa, was che teacher of Ras- chung-pa and sGam-po-pa.
From these two disciples came a number of Aourishing subschools such as the
'Brug-pa and Karma bKa'-rgyud. The bKa'-rgyud traditions emphasize devotional
and yogic practices and have produced numerous siddhas.
The Shangs-pa tea chings were based on the lineage brought to Tibet by the
siddha Khyung-po rnal-'byor ( 11 ch century?), a greac ranrri c master who has
studied wirh man y teachers, including 4akinis. Khyung-po lived in Shangs in
gTsang, cencral Tiber, where six disciples became his spiritual sons. Thus, chis
school is sometimes known as the Seven Treasures lineage (the Mascer and his six
sons) or as the Qakini lineage. The teachings of this school, which are powerful and
practice-orienred, have been assimilated inro che ocher schools, particularly rhe
bKa'-rgyud and dGe-l ugs schools.
The Zhi-byed teachings were brought to Tibet by Dam-pa sangs-rgyas, a siddha
who visired Tibet several rimes around the 12rh cenrury and introduced the gCod
teachings. His disciple, sKyo-scon bSod-nams bla-ma, founded the Father lineage
of gCod which followed the Sutrayana teachings according co Aryadeva; Ma-
gcig Slab-sgron, a great female siddha, founded the Mother lineage, based on
Prajriaparamit:i. Zhi-byed emphasizes teachings suited to the individual's con-
sciousness rather than adhering to specific texts. gCod teachings conrinue with-
in other schools, especially rNying-ma and bKa'-rgyud.

233
 The Sa-skya school traces ics lineage ro 'Brog-mi S:ikya ye-shes (b. 1147),
wh() studied with the Mah:isiddha Virupa. Five greac masters continued the
lineage: Kun-dga' snying-po, bSod-rnams me-mo, Grags-pa rgyal-mcshan, Kun-
dga' rgyal-mtshan (Sa-skya Par:i</ica), and 'Gro-mgon chos-rgyal ('Phags-pa). The
Sa-skya cradition emphasizes bmh scudy and practice, especially favoring the
Hevajra Tantra.
The Jo-nang-pa teachings emphasize che practices and doctrines of the
K:ilacakra Tantra and developed a controversial interpretation of sunyac:i. The
Jo-nangs craced rheir K:ilacakra lineage to Yu-mo Mi-bskyod rdo-rje (12th cen-
tury). a K:ilacakra masrer and siddha. His spiritual son Dharmesvara continued
che lineage which lacer included che siddha Doi-bu-pa (Doi-po) and T:ir:inarha
( Kun-dga' snying-po), one of the lase Jo-nang-pa scholars. Officially closed in
the 17th century, irs teachings have endured within o cher schools.
The dGe-lugs school was founded by Tsong-kha-pa ( 15th century), a master of
the Vinaya lineage who was revered as an incarnation of Maiijusri. His Lam-rim
chen-mo, based on Arisa's lam-rim texcs, became the central focus of che practice
and scudy of chis school, which thus assimilated much of the bKa'-gdams-pa
rradicion. Tsong-kha-pa's rwo main disciples, rGyal-rshab-rje and mKhas-grub-rje,
continued rhc lineage.
Transmission Lineages After rhe Grcac Dharma King Ral-pa-can was killed by
anti-Buddhist factions of che government. his brother, Glang-dar-ma, rook the
throne. During his reign. tradirional studies were haired, monks forced co return co
lal' life. and monasteries d osed. Esoceric praccicioners continued secretly, and all
lineages were preserved.
The: Vinaya transmission was maintained in rhc: Ease through gYo, Rab, and
cl.Mar. Bla-chcn. and Klu-mes. who n:turned co Central Tiber; rhe Abhidharma
transmission was maintained in the East through IHa-lung d Pal-gyi rdo-rje and his
disciples; ch<: Prajiiiiparamit:i transmission was maintained through sKa-ba dPal-
brcsegs. Cog-ro Klu 'i-rgyal-mrshan, and Ye-shes sde; che Tan era transmission was
maintained through gNyags Jii:inakum:ira, gNubs-chen Sangs-rgvas ye-shes, and
th<: Three Zur.
Triple Gem rhe Buddha, rhe Dharma, and the Sangha.
gTum-mo practi(e co develop the m)'Stic inner hear in one type of tantric yoga.
Twelve Links of Dependent Origination (Skr. pratityasamucp:ida. Tib. rren-cing
'brel-bar-'byung-ba ) the twelve-fold cycle of causal connections which binds
beings to samsaric exisrence and rhus perpetuates suffering: ignorance (Tib. ma-
rig-pa) which gives rise ro karmic dispositions (Tib. 'du-byed ) which gives rise co
consciousness (Tib. rnam-par-shes-pa ) which gives rise ro name and for m (Tib.
ming-dang gzugs) which give rise co rhe six senses (Tib. skye-mched drug) which
give rise ro contact (Tib. reg-pa) which gives rise to feeling (Tib. 'tshor-ba) which

234
gives rise to craving (Tib. sred-pa) which gives rise to graspi"ng (Tib. nye-bar-len-
pa) which gives rise co existence (Tib. srid-pa) which gives rise to birch (Tib.
skye-ba) which gives rise to old age and death (Tib. rga-shi).

Twenty-five Main Disciples of Padmasambhava in various lists these include

Vairotsana; Mandarava; Ye-shes mTsho-rgyal; rGyal-ba mchog-dbyangs; Nam-
mkha'i snying, po; dPal-gyi ye-shes; dPal-gyi seng-ge; Ye-shes dbyangs; Ye-shes sde;
dPal-gyi rdo-rje; Khri -srong lde'u-brsan; mKhar-chen dPal-gyi dbang-phyug;
gYu-sgra snying-po; dPal-gyi seng-ge; rMa Rin-chen-mchog; Sangs-rgyas ye-shes;
rDo-rje bdud-'jo ms; rGyal-ba blo-gros; !Dan-ma rcse-mang; sKa-ba dPal-brcsegs;
'0-bran dbang-phyug; Jtianakumaravajra; Sog-po IHa-dpal gzhon-nu; Lang-gro
dKon-mchog 'byung-gnas; rGyal-ba byang-chub ; Oran-pa nam-mkha' dbang-
phyug; Khye'u-chung mKha'-lding ; Cog-ru Klu'i rgyal-mcshan; Ting-nge-'dzin
bzang-po.
Vairocana (Tib. rNam-par snang-mdzad) one of the five Dhy:inibuddhas.
Vajra (Tib. rdo-rje) 'diamond scepter'; che accive symbol of che means for ar-
raining wisdom.
Vajradhara (Tib. rDo-rje 'chang ) lie. "rhe Bearer of che Vajra'; all-e mbracing
Buddha nature.
Vajrakila (Tib. rDo-rje phur-bu) one of che major Herukas; wrathful aspect of
Amoghasiddhi.
Vajrasatrva (Tib. rDo-rje sems-dpa') the Sambhogakaya aspect of Ak~obhya.
Vajravarahi (Tib. rDo-rje phag-mo) a female rantric initiation deity.
Vajrayana (Tib. rDo-rje cheg-pa) lit. 'the diamond vehicle'; also known as the
Mancray:ina, Tancrayana, and Phalay:ina, the vehicle of the result. This way offers
innumerable skillful means to enlightenment, based on the Siitras and Tantras.
When followed under che guidance of an accomplished teacher, chis rapid path can
result in liberation within one lifetime. Transmitted by the Vidyadhara lineage of
Knowledge-holders, chis vehicle produces the deepest and most far-reaching
realization particularly in the Kali Yuga when powerful techniques are necessary co
liberate human consciousness.
Vajrayogini the highest cjakini who embodies all of Buddha wisdom; she is the
driving force of all wisdom; she is identical ro rhe indestructible and immutable
nature of the vajra, and her activity represents che dynamic power of va/ra wisdom.

Vidy:idhara (Tib. rig-'dzin ) lie. ·wisdom holder'; holde r of the Enlightened

Llneage; those who have attained great spi ritual and magical abilities. Having
received and manifested the teachings of the enlightened lineage, they are able ro
transmit these teachings co ochers.

235
Vinaya (Tib. 'dul-ba) teachings which establish the discipline and moral conduct
(sila) that support all Dharma practice.
Wheel of the Dharma the cycle of teachings given by the Buddha ; three such
cycles, known as the Three Turnings of the Wheel of the Dharma, were taught by
S:ikyamuni Buddha during his lifetime.
Wisdom Eye see Five Eyes.
Wish-fulfilling Gem a gem which grants the fulfillment of all one could desire;
thus the Buddha is often calle? a wish-fulfilling gem.
Wrathful Deities deities in fierce forms representing wisdom that overcomes
emotionality.
Yab-Yum tantric symbol of male and female energies in mystic union.
Yam:intaka (Tib. gShin-rje gshed) wrathful form of Mafijusri, representing
wisdom that subdues death.
Yang-byang see gTer-ma.
Yidam tutelary deity; a personal pr0tect0r of one's practice and guide to en-
lightenment.
Yogatantra see Tantra.
Yogini a female practitioner of yoga, the path of mystic union.
Zhi-byed see Tamra.

236
 Index

A-shad 66 bandies 56-59, 105, 139

Abhidharma 33, 90, 182, 185 bar-do 66, 173
Akanigha 7, 60, 145 Bar-lam 136
All-accomplishing Pristine sBeYe-shessnying-po 156,176,185,
Awareness 58 206, 217
All-investigating Pristine Bhutan 12, 16, 99, 100, 107, 145,
Awareness 57 163,180
Amit:ibha l, 12, 29, 53, 57,215 Blo-gros-skyid 141
Amit:iyus90, 101,103,104,112 Bodh Gay:i 128
Amoghasiddhi 58 Bon 15,43-45, 109,117, 188ff, 137,
animals96, 157,172,173,194 138,144,159,176
sacrifice of 119, 125ff ministers-of-scare 4 3-4 5
Anuyoga 182 Brag 73, 163
Arya Sad:iprarudita 11 -dmar 163
ascetic practices 82ff Yang-rdzong 73
Asura 64 Brahma 132
Ati:sa 198 'Bre 44, 73
Atiyoga 55, 98, 113, 146, 147, 150, 'Brog 28
157,167,171, 179,181,182,190, 'Brog-mi 199
207,213 'Brom 198
realizations of 147, 157 Bu-chu 136
attachment 69, 96 dBu-ru 74
purification of 52 Buddhak:iya 55
Avalokitesvara 5, 90, 118 Buddhas of che 3 times 6, 11

237
dBus 28, 161, 167,198,200,201,202 108,210,215
Bya Rog-rgyung 41 of four lineages 12
Bya-rung kha-shor 58 Orgyan 79-81, 194-197
Bya-tshang 136 Wisdom 30
Byams-gling yan 109 Dam-pa 103
Byang-gi gnam-mtsho-do 74 !Dan-ma rtse-mang 73, 132, 144
Byang-kha 161 'Dar-cha rDo-rje dpa'-bo 176
Byar 28, 161 dates 17,15 1
Bye-me'i brag 74 bDe-ba-mo 89, 106, 156
bDe-chen-mo 141
death 54, 63-64, 66, 86, 91, 148, 149,
cakras 47, 49, 66, 183
173, 175, 178, 212
eight 47, 51-54
revive from 63, 64, 68, 69, 133, 134
Caryatancra 90
debate 127ff
cemeteries 7, 80
demons 6, 80, 83, 99, 100, 105, 112,
central channel 66
123,128,132,175,183,196,213
mChim-phu 24, 25, 31, 33, 73, 74,
dependent origination 53, 54,
133, 134, 136, 143, 145, 160,
114, 187
161, 167
desire 139
China 7, 16, 19, 28, 98, 107, 118, 135,
Developing Stage 39, 65, 82, 139, 149,
137, 161,206
171,188,189,194
Chos-nyid mngon-sum 147, 178, 187
Dhanako~a 145
Chos-nyid zad-pa 171, 185, 187,
Dharma Proteccors 13
190,217
Dharma vehicles 25, 30, 33, 34
circumambulations 82, 94
Dharmakaya 5, 17, 18, 54, 59, 72, 97,
Clear light 66
98, 113,124,150,177,209,215
gCod 102,202
Dharmamudra 38
Cog-ro-bza' 106, 132, 138
Dharmapala sTong-rgyug 218
Cog-ro Klu'i rgyal-mtshan 44, 74,
Dharmodgata 11
133, 144
mDo-khams 161, 163
commitments 35-40, 68, 69. 75, 99,
rDo-rje bde-chen Padma-mcsho 191
146, 179, 183, 184
rDo-rje bdud-'joms 73, 106, 132
compassion 48, 56, 67, 83, 84, 151,
rDo-rje dbang-phyug of
1)7-159, 174,178,185,213,216
Zur-mkhar 21
misplaced 107
Copper-colored Mountain 179, 196 rDo-rje gro-lod 107, 130, 145
craving 54 rDo-rjegzhon-nu 105,108,156
rDo-rje khro-bo 47
mDong-chu 136
'Da' Cha-ru-pa rdo-rje 15 7, 217 Dran-pa nam-mkha' 74, 122, 133
qakini 5, 17, 29, 49, 59, 6 1, 67, 75, 85, dreams 16, 17, 66
101, 141, 151 ,152,154, 155, 168, Dvags-lung 136
171,175,184,185, 194-197, 203, Dvags-po 136, 199

238
E in lower Nepal 97 151,167, 171 ,179,185, 188,
E-khram mandala 106 189,212
E-rong valley 56 Great Vehicle 35
E-yi gTsug-lag-khang 64 Gru-gu U-be 44
Ekajati 107 Grva-pa mNgon-shes 102
emotions5 1-53,66, 101,156,170, Gung-btsan-po 41, 71
174, 175, 211 Gung-thang la-thog 146
Empowerments 29, 34, 48-51, 55, 75, G u ru Drag-po 25
108,178, 183 rGya 161
four 49-55, 111, 139,140,214 rGya-tsha IHa-nang 70
Emptiness 178, 183, 188 rGyal-ba blo-gros 73, 132
energy 49, 55, 66, 79, 86, 91, 112, 140, rGyal-ba byang-chub 74, 133,157,
171 , 183,185,190,203 176,191,193,194,217,218
Enlightenment 22, 52-54, 102, 108, rGyal-ba mchog-dbyangs 73, 132
183,217 rGyal-tham 136
rGyu-bon l 18ff
faith 92 rGyud rGyud-ring-mo 41
fast-runners 70
Five Buddha Families 48, 90 IH a-dpal 106
Five K:iyas 40 !Ha-lung dPal-gyi seng-ge 106
FourJoys51-53,66,69,85, 139, IHa-nang 70
140,183 IHa-sa 118, 120, 122, 136, 161, 164,
Four Kayas 69 198,205
Four Noble Truths 33 IHa-tho-tho-ri 117
Has-po-ri 134,138
gandharvas 5, 7, 93 hatred 57
Ganges River, goddess of the 11, 93 Hayagriva 49, 56, 101 , 125, 132, 175
Giang 108, 197 healing 93, 101
G lang-thang 136 heart-bone 76, 87
Gling 163 hell 29, 30, 37, 53
G lu-gong 134 Heruka 13, 38, 49- 52, 85, 100, IOI,
G lu Gung-btsan-po 41 102, 103, 106, 156, 169
Golden Isle 56 sadhanas 38, 103, 106, 195
Gong-thang-pa 15 !Ho-brag 45, 69, 73, 106, 148, 171,
mGos-rgan 42, 45, 127 179,200,204,206
sGrags-gi se'u valley 13 IHo-rong 162
sGrags-pa 15 H or 28, 161
grasping 52, 54 Hva-shang 160, 161
Great Bliss 12, 29, 48, 50, 51, 57, 65,
83,88, 101,112, 139,140,150, ignorance 53, 58
175, 178,184,187,192,2 12,216 illusion 184
Great Perfection 55 , 60, 66, 113, 140, immortality 138, 159

239
impermanence 88, 148, 150, 178, 41-45 , 59. 69-77, 119, 120ff,
180, 212 137, 179
India 7. 107, 135, 137, 160 laws of 135, 213
Khung-lung 73
'Ja' 97 Kh ye-'dren 93. 100. See a/Jo
'Jang 28, 107, 136, 161 Khyi-'dren and bKra-shis
jealousy 58 sphyi-'dren.
Jiianakum:iravajra 74, 133 Khye'u-chung 133
Jii:inamudra 38 Khyi-'dren 105, 107. See also
J o-mo-nang 136,138,141,162 Kh}·e-'d ren and bKra-shis
spyi-'dren.
sKa-ba dPal-brrsegs 44, 74, 133, 144 Kila sadhanas 105, 106, 108, 112
K:ilasiddhi 7,141,144, 176, 182,208 Klo-yul 163
Kamalasila 160 Klu -bcsan (sTag-ra) 41
sKar-chung temple 167,170 Klu-gong 43, 135. See also Glu-gong.
karma 28, 29, 33, 34, 35, 50, 56, 58,6 1, dKon-mchog 'byung-gnas 74
63, 66, 69, 92, 108, 114, 124, 148, dKon-mchog 'byung-ldan 133
149,150, 152, 169,170,171. 175, Kong 28
176,178,190, 193,194,205,210, Kong-po 118, 136, 162, 163, 203
211,212,215 bKra-shis spyi-'dren 7, 100, 102,
Karmamudr:i 37 106,1 76,180,207. See also
Kashmir 135, 136 Khye-'dren and Kh yi-'dren.
Kachog 207 Kri y:icancra 90, 182, 185
mKha'-'gro snying-thig 47 Kucha 7
Kha-rag 138,139,141
Kha-rag rdzongs 163
La-phyi 136
Khams 16. 28, 107, 118, 136, 145 , 198.
La-scod 103
200,201,206
lama 5, 56, 75. 79, 86, 98, 184, 185,
mKhar-chen rDo-rjc-mgon 15
186,191.196, 212
mKhar-chen dPal-gyi dbang-phyug
Lang-gro 44, 133
15, 16- 21. 26, 27
Lang-lab Byang-chub rdo-rje 15 7. 176
mKhar-chen gZhon-nu-pa 15
Li-bza' Byang-chub sgrol-ma 176, 217
mKhar-chcn gZhon-nu sgrol-ma 176
Li-yul 200
mKhar-chen-pa 15
lo-ro 161
mKhar-chu 148, 171
lorsawas 76, 122ff, 146, 180
mKhar-chu-pa 15, 21-24, 26, 27
Khe'u-chung mKha '-lding 74
Kho-khom-han 59 Ma Ma-zhang 41
Khra-'brug 120,136,161,164,205 rMa Rin-chen 70, 74, 106, 133. 176,
Khra-mgo4 1 186,206,217
Khri-sgo 135 Ma-zangs-gling 60
Khri-srong lde'u-bcsan 11 , 25. 27-.31. Ma-zhang 41

240
magical manifestations 95, 96, 98, Mongolia 7, 16, I9, 107, 135, 198, 199,
130ff 200,202,204
Mahalcila 124 Mount Meru 28, 48, 91, 121, 193
Mahamudra 38, 49, 50, 52, 65, 74, 140, Mu-khri btsan-po 137, 141,144,160,
145,188, 190,205,212,215,216 167,168,179
Mahayana 55, 83, 93 Mu-ne btsan-po 137
Mah:iyoga 90, 182 Mu-rum btsan-po 167, 168, 169
Maitreya 200 mudra 37-38, 40, SO, 133
Manasarowar Lake 107 four types of 37,38
mandala 13, 25, 28, 38, 40, 41 , 47, 48, finger-pointing 63, l 34
49, 50, 51, 52, 56,67, 73, 75, 76, Muni 92, 93
84, 90, 91, 101, 105, 112, 139, music 153
141,144,156,168,169,177, 191 ,
195, 196
Mandarava 7, l 74ff nagas7,92, 100,157
Nam-mkha'i snying-po 44, 73, 106,
Mang-yul 156, 161
132,136,144,171,191,218
Manjusri 11, 90,120,137,213
gNam-ri srong-btsan 15
mantra~ 13, 16, 17,25,39,40,43,47,
Ne-ring 94, 112, 163
49, 50, 60, 63, 82, 90, 103, 112,
Nepal 16, 19, 56- 64, 98, 107, 137, 140,
133,134,143,175,183,207
146, 162, 204, 206
black 131,133, 139
NewYear41, 129
six-syllable 118, 145, 146, 214
mNga'-ri 161
three-syllable 145, 146
mNga'-ris man 136
twelve-syllable 214ff
mNga'-ris-skor gsum 28
Mantrayana 6, 7, 12, 25, 29, 30, 31, 35,
Ngang-chung dPal-gyi ryal-mo 167
39,46,47, 59,69, 70, 73,98, 104,
Nirmar:iakaya 5, 11, 12, 17, 18,124,
108, 117, 122, 139, 182, 185 ,
177,215
198,202
nirvana 48, 53, 72, 87, 186
sMar 198
gNub-bza' dGe-mtsho 15-21
Mar-pa 199
sNubs 44
Mara 46
gNubs-yul 73
Me-nyag 136, 161
medicine93 gNya'-khri btsan-po 15, 117
Nyams-snang-gong 147, 187
meditation 56, 57, 84-87, 89, 95, 97,
sNye-mo 74, 162
109, 113, 181, 189
Mi-la 199
mind 64-66, 70, 98, 112, 11 3, 130, '0-bran dbang-ph yug 74
169, 178, 184, 187 '0-brangzhon-nu 133,157,176,
miracles 33 187,217
Mirror-like Pristine Awareness 57 'Om-bu 122, 134
Mon 28, 161 'Om-bu'i tshal 120
Mon-bu Sa-le 101, 102, 106 'On-phu 157

241
'On-phu Tiger Cave 25, 34, 75, 101, Ra-mo-che 118, 120, 170
112, 122, 145 Rab-gang 136
Orgyan 12, 18, 34, 140, 167, 187, 194, rainbow 17,151,152
198,202 Rainbow Body 5, 46, 88, 112, 138,
175,190
dPa'-bo sTag-sham rDo-rje 219 Ral-pa-can 197, 217
sPa-gro Tiger Cave 104, 107, 112, 145 ransom ceremony 119, 159
sPa-ma gang 157, 179 Rarnasambhava 57
Padma Thod-phreng-mal 6, 55, 100, reality 66
159,163,176 Rig-pa-t5had 147, 157, 161 ,178,187
Padma-bkod 163 ril-bu 113
Padmasambhava 5, 6, 12 Rin-chen bzang-po 74
dPal Chu-bo-ri 74 Rlang !Ha-dpal 106
dPal-dbyangs 101, 102, 106, 138, Rong-lam 136
144,156 Rong-pa 15
dPal-gyi dbang-phyug 15-2 1, 26, 27
dPal-gyi gzhon-nu 21, 15 7, 176 Sa-le 56, 59-72, 75, 89. 101, 105,
dPal-gyi rdo-rje 108, 109, 133, 198 193,194
dPal-gyi seng-ge (!Ha-lung) 106 sadhanas 48, 73, 75, 82, 90, 175, 214
dPal-gyi seng-ge (shud-bu) 44, 74 Sakra 157
pal)<)iras 122ff sakya clan 111
Pach of Vision 53 Sakya De-ma 7, 64-67
patterning 49, 55, 79, 86, 91, 112, 140, Sakyamuni 6, 11 ,122,130,199
171, 185,190,203 gSal-bkra 141
Perfecting Stage 39, 65, 82, 149, 171, bSam-yas 12, 24, 25, 28, 34, 70, 71,
188,189,194 120ff, 129ff, 141,160, 161,164,
sPo-bo 136 198,205
Prabhadhara 7 samadhi 38, 49, 91, 97, 103, 104
Prajiiaparamira 176, 177 Samantabhadra 5, 17, 60, 63, 9 1, 98,
predictions 71, 101, 102, 103, 113, 145,175
121,122,151,152, 170, 19lff, Samancabhadra 35, 72, 113,201 ,
194, 197ff 209,215
Pristine Awareness 18, 40, 49, 51, 52, Samayamudra 37
65, 66, 81, 93, 94,101,105, 140, Sambhogakaya 5, 11, 12, 17, 18, 54,
148,170, 174,187, 190,201,215 103,124, 177, 215
five types of 57, 58 samsara 21, 24, 53, 58, 59, 67, 68, 72,
Pristine Awareness of the Expanse of 83, 87, 89,117, 143, 171, 176.
All-char-is 58 186,212,215
Pristine Awareness of Sameness 57 Sangha 33, 122,1 35, 137, 161,178, 181
procrastination 81 Sangs-rgyas ye-shes 73, 132
prostrations 82, 94 Sanskrit 118, 144
Pu-rang 161 Sancarak~ita 59, 120, 121, 122, 130,

242
 135, 136, 137, 141-143, 198 proofs of validity 144-147
Sarasvatill, 12, 13, 17,33,55,93, 180 testaments 153- 156
secret teachings 30, 71, 84, 184, 194 Thang-nag 132
Seng-ge rdzong 112 mThar-byed Dril-bu 46
Seng-ge sgra-sgrogs 207 Thon-mi Sambhota 118
Sham-po gangs 139 Three Kayas 5, 72, 112, 146, 149, 181
Shan Khra-mgo 41 Ti-se-man 109
Shang74, 157, 163,176 Ti-sgro 46, 60, 67, 70, 75, 76, 79, 84,
Shel-brag 133 111,147,1 57,160, 161
Shel-dkar rDo-rje mtsho-mo 176, Tiger cave 107, 145
190, 218 Ting-nge-'dzin bzang-po 74, 133
Shud-bu dPal-seng 44, 70 T ing-nge-'dzin rtog-sa-pa 133
siddha 6, 18, 93 sTon-pa gShen-rab 117
siddhi 6, 7,103,113,152,171,178, sTong-dbon 41
179, 181, 185, 186, 199, 213 sTong-rgyus 132
bSod-nams dpal-'dren 203 Triple Gem 5, 213
Sog 28 rTsang28,67, 118,136,138,156,161,
Sog-po IHa-dpal 74, 133 198,200,202,203
Spiritual levels 53-54 rTse-pa 15
Sravaka 92, 1so Tsha-shod rong 146
Srong-btsan sgam-po 15, 118, 120, Tshe-spong-bza' 44
121, 129 gTum-mo 66, 82, 84, 85, 111
snipa 16, 58, 71, 124, 141, 143, 145 Turkestan 7, 12, 16, 19, 24
subjective and objective poles of
experience 58, 101 ucjumbara 47
suffering 35, 171ff, 178, 211-213 'Ug-pa-lung 139, 141
antidote of215
Surya thad-pa 176 Vairocana 58, 123, 124
Siitra 90, 103, 181, 185 Vairotsana 73, 76,131,132,136,144
Siitra and Mantra path 33, 43, 108, Vajra Body 6, 42, 46, 88, 101, 138,
11 7,136, 137,142,143,145, 150, 175
197,198 Vajra Guru Mantra 151
Svabhavikakaya 53, 216 Vajracjakini 17
symbolic experiences 82 Vajradhara 44, 48, 55, 70, 103, 104
Vajrakila 38, 105-108, 134
sTag-ra Klu-btsan 41, 43, 71,134, 135 Byi-to-to-ma Tantra 106
sTag-shams 193 Vajrapar:ii 74, 90, 197, 213
Tara 18, 102, 118, 201 Vajrasana 83
Tara Bhrkuti 12 Vajrasatcva 31, 57, 74, 85, 108
Tathagata 37, 113, 124, 130, 150 Vajravarahi 7, 49, 55, 101, 112, 203
gter-ma46, 109,112, 144- 146, 148, Vajrayana 85
l6lff, 175, l97ff, 218 Vajrayogini 5, 12, 17, 81

243
Vase Empowerment 53, 139, 155 yidam 39, 56, 75, 79, 86, 91, 112, 138,
Vasudhara 64 184,185,214
Vidy:idhara 101, 112 gYo 198
Vimalamitra 123, 130, 135, 136, 137 Yoga of longevity 75, 104, 105, 106,
Vinaya 33, 90, 181, 185, 198 145, 175, 179, 213
visualization 151, 183, 186, 190 Yogatanrra 90, 182
vitality 49, 55, 79, 91, 101, 112, yogi 102, 105
184, 185 yogini 18, 63, 102
vows 35- 40 gYu-sgra snying-po 133, 144
gYung44
war 27, 203, 204
Wheel of the Dharma 59, 69, 87, 93, Zab-bu 147, 157, 163, 176, 179, 180,
1%, 206,217
142, 146, 150, 151, 159, 168,
177, 213 Zahorl20, 135,136,200
wish-fulfilling gem 57, 61, 68, 142 Zhang ministers 120, 127
women in the Dharma 102 Zhang sTong-dbon 41
Zhang-zhung 118, 122, 135
zhi-byed 103
gYa'-ma-lung 33, 41, 42, 46, 74 gZho 70, 157
gYa-ru Shang-gi-brag 74 mZho-mdar 71
yab-yum 13, 49, 51, 80, 183 gZho-stong 45
Yang rdzong 73, 133, 136 Zhong-mdar 120
Yang-le-shod 64 Zur 156
Yar-lung 122, 161 Zur-mkhar 122
Yer-pa 74, 133, 136, 161 Zur-mkhar-pa 15, 25

244
4 T IBETAN TRANSLATION SERIES

S0TRAS
Dhammapada. Essential teachings of the Buddha Sakyamuni
The Forrunace Aeon. The Bhadrakalpika Siitra
The Voice of che Buddha. The Laliravisrara Surra
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BIOGRAPHIES
The Marvelous Companion: Aryashura ·s Jiicakamiilii
Buddha ·s Lions: Abhayadacca 's Lives of che Eighcy-Four Siddhas
The Life and Liberacion of Padmasambhava
Mocher of Knowledge: The Enlighcenmenc of Ye-shes mTsho-rgyal

WORKS OF THE GREAT MASTERS OF I NDIA

Mascer of Wisdom. Six rexes by Nagiirjuna
Elegant Sayings, by Nagiirjuna and Sakya Pandira
Golden Zephyr. Nagarjuna's Lerrer to a Friend
Joy for che World: A Buddhisc Play by Candragomin

WORKS OF THE GREAT MASTERS OF TIBET

Legend of che Grear Scupa. Treasure rexes related by Padmasambhava
Kindly Bene co Ease Us. Longchenpa's Trilogy of Finding Comfort and Ease
Calm and Clear. Meditation teachings of Lama Mipham
Pach of Heroes: Birch of Enlighcenmenr, by Zhechen Gyaltsab
Mind in Buddhist Psychology, by Yeshe Gyaltsen

Complete catalogue available from Dharma Publishing, 2910 San Pablo Avenue,
Berkeley, CA 94704. Tel. l-800-873-4276; Fax (510) 548-2230
Mother of Knowledge
THE ENLIGHTENMENT OF YESHE TsoGYAL

Bv NAM-MKHA'1 SNYJNG-Po

''You know that we are i11srparnble;

I# always have bu11 a11d always will be logtthrr.
But !f you do 1101 k11ow mt, )'Oil are tird to outsidt apptara11us."

A tribute co the most revered woman of the Nyingma lineage,

chis spiritual biography recounts Yeshe Tsogyal's dramatic life, her rigorous
spiritual training, and her enlightened attainments as Tibet's foremost
female teacher. Mother of K11owltdgt was written in the eighth century by her
contemporary, Nam-mkha'i sNying-po, a co-disciple of Padmasambhava,
to document the devotion, courage, and perseverance chat empowers
spiritual practice and illusn·ates the blessings of enlightenment. Detailing
obstacles and trials encountered in the course of spiritual transformation,
Mother of K11owltdgt provides a model of the attitudes and actions that make
it possible for students today to benefit from a teacher's guidance.
Miraculous events heralded che birth of the great yogini. By the time
Yeshe Tsogyal was twelve years old, she was so beautiful char suitors from
all parts of Tibet had come to demand her hand in marriage. Her parents,
afraid to provoke the wrath of one of the powerful lords, decided to send
the girl away.
The girl awoke to the realities of being a woman in an unenlightened
land, but when King Khri-srong lde'u-btsan took her as one of his queens,
her suffering ended. Noting her wish for a religious life, the King allowed
her to become Guru Padmasambhava's cohort and disciple. Thus at the
age of sixteen, Yeshe Tsogyal became the disciple of the Great Guru
Padmasambhava, revered as the greatest tancric master of all time. Under
his guidance, she mastered the teachings of the Sutras and the sastras. As
her understanding increased, she became able to receive the full teachings:
What the master knew, she knew: nothing was held back.
Yeshe Tsogyal exemplifies the special wisdom, compassion, and
energizing power of the female energy so highly respected in
Padmasambhava's lineage. As the Great Guru said: "Male or female -
there is no great difference. But if she develops the mind bent on
enlightenment, to be a woman is better."
ISBN 0-913546-91-7

BIOGRAPHY /TIBETAN BUDDHISM

WOMEN IN BUDDHISM
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