My teacher is
complete
realization; appropriate activity is my perfect teacher.
Tarthang-Tulku-Mother-of-Knowledge-The-Enlightenment-of-Yeshe-Tsogyal
--~------------~~----------------~
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 herselfexplained: "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 aspects 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:
"EMaHo!
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
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down, and back and forth. Arising in the form of the mighty and wrathful Padma Heruka, he cried out in a great voice: "HA HA! " and "HI HI! " The Heruka of the secret symbol entered into the lotus consort.
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 the opening of this man- dala was called the rTa-mgrin-gi thig-le. "
At each of the 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 the initiation of the Guru's speech.
When Ye-shes mTsho-rgyal's own body, now that of Vajravarahi, became inseparable from Hayagriva, she understood reality in terms of its essential patterning, its primordial dynamic energy, and its mani- fested vitality.
As the five emotions were transmuted into the five aspects of Pristine Awareness, mTsho-rgyal entered the Indestructible Samadhi of Openness and Bliss, receiving the esoteric initiation and reaching the eighth spiritual level.
Thus, Guru Rinpoche gave to mTsho-rgyal the wrathful means of quickly and certainly realizing the 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 vitality in terms of deities, mantras, and the Mahamudra, she was told to practice for three times seven days.
The experience burned within mTsho-rgyal's body like a flaming butter lamp, and she continued to practice until she stabilized the Pristine Awareness which comes from empowerment.
At first, she was overcome by misery, but later she heard within herself the sound which resonates with patterning. mTsho-rgyal's
49
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energy flowed naturally and without obstructions, and she completely comprehended the intrinsic vitality whose manifestation is the 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 the central channel. Many signs of realization occurred.
Then the Guru told 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 toward the Buddha, and requested ofhim:
'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 HOM in his heart. After the rays returned to gather within the Guru's mandala, the Ultimate Heruka formed a mudra and cried:
"RAHAM!
Listen with unswerving attention,
l)akini 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, the woman mTsho-rgyal, have caused all worldly appearance to subside-I will set myself free in the 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,
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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 ofall that is, thegreat Lotus Heruka made thegestures ofthe 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 ofbeing. 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 Herukas. 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 Joy of the Yab-Yum. Theemotion ofanger was purified, and the taints ofhabitual patterns of the body were cleansed. Seeing the branches of the path of application, I was able to benefit seven worlds in the ten directions. And I received the secret name, 'White mTsho-rgyal ofGreat Bliss'.
"Similarly, within the throat cakra, I gradually saw sixteen realms yellow in color, and in them, sixteen yellow Herukas, in male and female aspect. Within these circled, as before, hundreds of thousands
51
? like themselves. The master ofall the Herukas, the 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 to me the SupremeJoy ofthe Mahamudra. The habitual patterns of mind were purified. Seeing the branches ofthe path ofliberation, I was able to 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 the Lord of all these, the Red Heruka, in male and female aspect, who revealed to me the Spontaneous Trans- cendent Awakened Joy. The emotions flavored by grasping were pu- rified and with them the habitual patterns tainting the three gates. Seeing the branches ofthe path ofcomplete purity, I was able to benefit unbounded and limitless worlds in the ten 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 the FourJoys. An experience of ecstasy followed, and Padmasambhava advised her: "You must now involve yourself in Pristine Awareness in the opposite sequence. But when you assimilate the Pristine Awareness born of empowerment, do not let yourself be distracted by ecstasy or the FourJoys that accom- pany it. Rather, let the experience little by little rise up within your being. If you lose the impulse toward enlightenment, it is worse than
52
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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 to 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 toward enlightenment in the lotus of the female organs, she purified all ignorance, the first link ofdependent 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 toward 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 toward 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 Joy, 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.
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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 SpecialJoy, 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 ofdependent origination. Halting the motile currents ofthe 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 NirmaQakaya.
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,
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ordinary sleep, dreaming, and waking-as well as the FourJoys 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 ofsix 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 ofvigor and sensitivity,
is a unique occasion, just the right time.
You are the great and wise Sarasvati!
You are Vajravacihi who realized the secret teachings.
"Now you must become completely mature for yourself and others! I will open the doors of the secret teachings
that 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 to Guru Rinpoche, make this 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 to most please you?
I would give my body, my life.
Will you now give me the supreme initiation,
that 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 Ati 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 to 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 Hayagriva. He bears a red mark at his hean 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:
"KyeMa!
0 sevenyidamsoftheE-rongbordervalley, 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 ofoffering 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
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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 to us again in your beautiful voice. "
As they spoke, the bandits' angry faces became calm, their bristling, wild hair lay smooth, and they smiled happily. All seven sat 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 to 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 to radiance is the cultivation of bliss-itself. My mother is the boundless light; the immeasurable Great Bliss is my mother. I myself
57
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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- cached co 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 co learn such a perfect way, I will teach you. "
Listening to mTsho-rgyal, the bandits developed unshakable faith, and their minds never again turned coward samsara. They asked her for the Dharma teachings and were soon liberated. Then all seven pleaded with mTsho-rgyal co stay with them in their country and not to return co Tibet.
But mTsho-rgyal left to visit the great stiipa called Bya-rung kha- shor which had been built in ancient times by three Bhutani brothers. As she stood before the stiipa, mTsho-rgyal tossed offerings of gold dust into the air and prayed:
"oM: Al;l HOM:!
May the land of Nepal
be the Pure Realm of the Buddhas.
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May the offspring of the Dharmakaya
be the protectors of all sentient beings.
Throughout vast ages yet to come
may the Wheel of the highest Dharma continue to 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
to the wonderful land of liberation. "
As she spoke, myriad multicolored rays emanated from the stiipa. In the middle of the sky among douds and swirling mist appeared the Lotus Guru with the Great Abbot and the Dharma King on either side of him. And <Jakinis 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 Mantrayana. "
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 to the right. His candid eyes were slightly bloodshot; his nose was sharp and his eyebrows dark blue. His curly hair also coiled to the right. His fingers were very slightly webbed, joined like the toes ofa bird. He came right up to mTsho-rgyal and said: "Mother, where have you come from? Have you come to ransom me? "
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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, Akani$fha, most sublime ground of all.
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Urged on by the compassion of the father,
I, the Qikini, met this boy
who holds the conditions for bliss.
Am I not the mother, Ye-shes mTsho-rgyal?
"The great Dharma Mother has come
to Nepal, the 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 to 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 want here? "
mTsho-rgyal explained in a few words: "Guru Padmasambhava sent 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 want to give him up. But if you want him for yourself, you can live with him here, and then both of you can serve me. "
mTsho-rgyal answered her in song:
"When the circle of the sun arises, darkness is dispelled.
When the sun sets, 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
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"Where a perfect Buddha exists,
other means are not necessary.
When the Buddha is gone,
one must 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 to enjoy her song, and lost their hearts to 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? Is that why you wish to buy him? You are a most fascinating and attractive woman. Ifa 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-! have gold, so please sell him to me. How much do you want? "
"How 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 called Nga-nya-na A-yu, who had a son called
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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 sat with their dead child; they wished to 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 this city named Acarya Sa-le. Ifyou give me enough gold to 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 A~ HOM 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 this path and that,
behaving in ways that produce the karma of pleasure and pain. They create the 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-
! 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
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salve to the great knife wounds in his abdomen, she healed them. Gradually, the boy's awareness returned, and he completely revived.
There was great rejoicing at this wondrous event, and everyone bowed low to 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 them cried and clung to one another.
So it was that they gave many great gifts to the Lady mTsho-rgyal, including one thousand ounces of gold to pay for Acarya Sa-le. And mTsho-rgyal's fame spread throughout the realm; the king even in- vited her to visit him and showed her great respect.
Although everyone asked her to remain with them, she did not ac- cept their invitations. Rather, Ye-shes mTsho-rgyal and Acarya Sa-le travelled to the great Nepali temple E-yi gTsug-lag-khang where they met another disciple of the Lotus Guru, a Nepali named Vasudhara. They offered him gifts of gold dust and gold coins, and asked him to share his Dharma teachings with them. Vasudhara understood that mTsho-rgyal was the consort of Guru Rinpoche and treated her with great respect. And so they exchanged various kinds ofspecial practices and Dharma teachings.
mTsho-rgyal and Acarya Sa-le next went to Asura and Yang-le-shod where Sakya De-rna and Ji-la-ji-pha and other practitioners lived. Ye-shes mTsho-rgyal gave the customary offerings of gold to Sakya De-rna when they met, and said to her:
" 0 wonderful sister!
We share the same esoteric lineage- as I am the Tibetan Lady mTsho-rgyal, please listen to 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.
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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 Mah:imudra.
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? "
S:ikya 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 ofJetsun Orgyan Sambha, I know what is necessary for birth and death.
The Developing and Perfecting Stages,
their union, the Mah:imudra,
? -=--------------~~-------------~
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-rna.
"I know what is necessary to die and return.
I can channel the energy of the heart cakra through the central channel. I have teachings for the gtum-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-rna.
"I know how to take emotions as the path;
relying on the essence of skillful means and discriminating wisdom, I practice openness and bliss.
I have the teachings that produce
Pristine Awareness and the FourJoys;
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 ofsleep; 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!
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"You show all the signs ofaccomplishment;
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-rna 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 4akinis. The patrons of that region gave them offerings and showed them respect, but some thought: "This lady must have been taken over by demons. She has not been serving her lotus-like Guru as she should; instead she has gone off and picked up a wandering acarya. " And so there was a great deal ofgossip.
On the tenth day of the month, mTsho-rgyal made the appropriate offerings and opened the mandala of the Bla-ma gsang-'dus, the Guru Guhyasamaja.
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 herselfexplained: "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 aspects 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:
"EMaHo!
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
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down, and back and forth. Arising in the form of the mighty and wrathful Padma Heruka, he cried out in a great voice: "HA HA! " and "HI HI! " The Heruka of the secret symbol entered into the lotus consort.
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 the opening of this man- dala was called the rTa-mgrin-gi thig-le. "
At each of the 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 the initiation of the Guru's speech.
When Ye-shes mTsho-rgyal's own body, now that of Vajravarahi, became inseparable from Hayagriva, she understood reality in terms of its essential patterning, its primordial dynamic energy, and its mani- fested vitality.
As the five emotions were transmuted into the five aspects of Pristine Awareness, mTsho-rgyal entered the Indestructible Samadhi of Openness and Bliss, receiving the esoteric initiation and reaching the eighth spiritual level.
Thus, Guru Rinpoche gave to mTsho-rgyal the wrathful means of quickly and certainly realizing the 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 vitality in terms of deities, mantras, and the Mahamudra, she was told to practice for three times seven days.
The experience burned within mTsho-rgyal's body like a flaming butter lamp, and she continued to practice until she stabilized the Pristine Awareness which comes from empowerment.
At first, she was overcome by misery, but later she heard within herself the sound which resonates with patterning. mTsho-rgyal's
49
? ~-~-------------------~~-------------------~
energy flowed naturally and without obstructions, and she completely comprehended the intrinsic vitality whose manifestation is the 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 the central channel. Many signs of realization occurred.
Then the Guru told 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 toward the Buddha, and requested ofhim:
'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 HOM in his heart. After the rays returned to gather within the Guru's mandala, the Ultimate Heruka formed a mudra and cried:
"RAHAM!
Listen with unswerving attention,
l)akini 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, the woman mTsho-rgyal, have caused all worldly appearance to subside-I will set myself free in the 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
? -0--------------~~----------------~
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 ofall that is, thegreat Lotus Heruka made thegestures ofthe 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 ofbeing. 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 Herukas. 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 Joy of the Yab-Yum. Theemotion ofanger was purified, and the taints ofhabitual patterns of the body were cleansed. Seeing the branches of the path of application, I was able to benefit seven worlds in the ten directions. And I received the secret name, 'White mTsho-rgyal ofGreat Bliss'.
"Similarly, within the throat cakra, I gradually saw sixteen realms yellow in color, and in them, sixteen yellow Herukas, in male and female aspect. Within these circled, as before, hundreds of thousands
51
? like themselves. The master ofall the Herukas, the 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 to me the SupremeJoy ofthe Mahamudra. The habitual patterns of mind were purified. Seeing the branches ofthe path ofliberation, I was able to 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 the Lord of all these, the Red Heruka, in male and female aspect, who revealed to me the Spontaneous Trans- cendent Awakened Joy. The emotions flavored by grasping were pu- rified and with them the habitual patterns tainting the three gates. Seeing the branches ofthe path ofcomplete purity, I was able to benefit unbounded and limitless worlds in the ten 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 the FourJoys. An experience of ecstasy followed, and Padmasambhava advised her: "You must now involve yourself in Pristine Awareness in the opposite sequence. But when you assimilate the Pristine Awareness born of empowerment, do not let yourself be distracted by ecstasy or the FourJoys that accom- pany it. Rather, let the experience little by little rise up within your being. If you lose the impulse toward enlightenment, it is worse than
52
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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 to 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 toward enlightenment in the lotus of the female organs, she purified all ignorance, the first link ofdependent 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 toward 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 toward 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 Joy, 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.
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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 SpecialJoy, 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 ofdependent origination. Halting the motile currents ofthe 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 NirmaQakaya.
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,
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ordinary sleep, dreaming, and waking-as well as the FourJoys 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 ofsix 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 ofvigor and sensitivity,
is a unique occasion, just the right time.
You are the great and wise Sarasvati!
You are Vajravacihi who realized the secret teachings.
"Now you must become completely mature for yourself and others! I will open the doors of the secret teachings
that 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 to Guru Rinpoche, make this 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 to most please you?
I would give my body, my life.
Will you now give me the supreme initiation,
that 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 Ati 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 to 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 Hayagriva. He bears a red mark at his hean 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:
"KyeMa!
0 sevenyidamsoftheE-rongbordervalley, 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 ofoffering 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
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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 to us again in your beautiful voice. "
As they spoke, the bandits' angry faces became calm, their bristling, wild hair lay smooth, and they smiled happily. All seven sat 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 to 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 to radiance is the cultivation of bliss-itself. My mother is the boundless light; the immeasurable Great Bliss is my mother. I myself
57
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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- cached co 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 co learn such a perfect way, I will teach you. "
Listening to mTsho-rgyal, the bandits developed unshakable faith, and their minds never again turned coward samsara. They asked her for the Dharma teachings and were soon liberated. Then all seven pleaded with mTsho-rgyal co stay with them in their country and not to return co Tibet.
But mTsho-rgyal left to visit the great stiipa called Bya-rung kha- shor which had been built in ancient times by three Bhutani brothers. As she stood before the stiipa, mTsho-rgyal tossed offerings of gold dust into the air and prayed:
"oM: Al;l HOM:!
May the land of Nepal
be the Pure Realm of the Buddhas.
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May the offspring of the Dharmakaya
be the protectors of all sentient beings.
Throughout vast ages yet to come
may the Wheel of the highest Dharma continue to 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
to the wonderful land of liberation. "
As she spoke, myriad multicolored rays emanated from the stiipa. In the middle of the sky among douds and swirling mist appeared the Lotus Guru with the Great Abbot and the Dharma King on either side of him. And <Jakinis 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 Mantrayana. "
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 to the right. His candid eyes were slightly bloodshot; his nose was sharp and his eyebrows dark blue. His curly hair also coiled to the right. His fingers were very slightly webbed, joined like the toes ofa bird. He came right up to mTsho-rgyal and said: "Mother, where have you come from? Have you come to ransom me? "
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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, Akani$fha, most sublime ground of all.
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Urged on by the compassion of the father,
I, the Qikini, met this boy
who holds the conditions for bliss.
Am I not the mother, Ye-shes mTsho-rgyal?
"The great Dharma Mother has come
to Nepal, the 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 to 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 want here? "
mTsho-rgyal explained in a few words: "Guru Padmasambhava sent 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 want to give him up. But if you want him for yourself, you can live with him here, and then both of you can serve me. "
mTsho-rgyal answered her in song:
"When the circle of the sun arises, darkness is dispelled.
When the sun sets, 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
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"Where a perfect Buddha exists,
other means are not necessary.
When the Buddha is gone,
one must 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 to enjoy her song, and lost their hearts to 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? Is that why you wish to buy him? You are a most fascinating and attractive woman. Ifa 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-! have gold, so please sell him to me. How much do you want? "
"How 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 called Nga-nya-na A-yu, who had a son called
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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 sat with their dead child; they wished to 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 this city named Acarya Sa-le. Ifyou give me enough gold to 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 A~ HOM 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 this path and that,
behaving in ways that produce the karma of pleasure and pain. They create the 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-
! 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
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salve to the great knife wounds in his abdomen, she healed them. Gradually, the boy's awareness returned, and he completely revived.
There was great rejoicing at this wondrous event, and everyone bowed low to 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 them cried and clung to one another.
So it was that they gave many great gifts to the Lady mTsho-rgyal, including one thousand ounces of gold to pay for Acarya Sa-le. And mTsho-rgyal's fame spread throughout the realm; the king even in- vited her to visit him and showed her great respect.
Although everyone asked her to remain with them, she did not ac- cept their invitations. Rather, Ye-shes mTsho-rgyal and Acarya Sa-le travelled to the great Nepali temple E-yi gTsug-lag-khang where they met another disciple of the Lotus Guru, a Nepali named Vasudhara. They offered him gifts of gold dust and gold coins, and asked him to share his Dharma teachings with them. Vasudhara understood that mTsho-rgyal was the consort of Guru Rinpoche and treated her with great respect. And so they exchanged various kinds ofspecial practices and Dharma teachings.
mTsho-rgyal and Acarya Sa-le next went to Asura and Yang-le-shod where Sakya De-rna and Ji-la-ji-pha and other practitioners lived. Ye-shes mTsho-rgyal gave the customary offerings of gold to Sakya De-rna when they met, and said to her:
" 0 wonderful sister!
We share the same esoteric lineage- as I am the Tibetan Lady mTsho-rgyal, please listen to 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.
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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 Mah:imudra.
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? "
S:ikya 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 ofJetsun Orgyan Sambha, I know what is necessary for birth and death.
The Developing and Perfecting Stages,
their union, the Mah:imudra,
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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-rna.
"I know what is necessary to die and return.
I can channel the energy of the heart cakra through the central channel. I have teachings for the gtum-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-rna.
"I know how to take emotions as the path;
relying on the essence of skillful means and discriminating wisdom, I practice openness and bliss.
I have the teachings that produce
Pristine Awareness and the FourJoys;
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 ofsleep; 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!
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"You show all the signs ofaccomplishment;
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-rna 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 4akinis. The patrons of that region gave them offerings and showed them respect, but some thought: "This lady must have been taken over by demons. She has not been serving her lotus-like Guru as she should; instead she has gone off and picked up a wandering acarya. " And so there was a great deal ofgossip.
On the tenth day of the month, mTsho-rgyal made the appropriate offerings and opened the mandala of the Bla-ma gsang-'dus, the Guru Guhyasamaja.
