At the time of Arya Sadaprarudita, 'Ever-weeping', she
appeared
as a lady merchant.
Tarthang-Tulku-Mother-of-Knowledge-The-Enlightenment-of-Yeshe-Tsogyal
3.
Yogis-China-Tibet-Biography.
4. Yoga (Tantric Buddhism) I. Tarthang Tulku.
II. Wilhelms, Jane. III. Title. IV. Series
BQ998. E757N3513 1983 294. 3'923'0924 [B) 83-23208 ISBN 0-913546-90-9
ISBN 0-913546-91-7 (pbk. )
Typeset in Fototronic Garamond with Garamond Open Initials. Prioted and bound in the United States of America by Dharma Press, 2910 San Pablo Avenue, Berkeley, California.
9876
? Dedicated to all Dharma students inspired by the Vajrayana teachings
? Table ofContents
Publisher's Preface XVII Publisher's Introduction xxi
Prologue Chapter 1
Chapter 2
Chapter 3
Chapter4
Chapter 5
5
Ye-shes mTsho-rgyal Sees That the 11 Time Has Come for Her to Teach
and Appear in the World
The Arrival and Manifestation of 15 Ye-shes mTsho-rgyal in the Land ofTibet
Ye-shes mTsho-rgyal Recognizes the 21 Impermanence of All Things
and Relies Upon a Teacher
Ye-shes mTsho-rgyal Asks Her Teacher 33 for Instruction in the Dharma
The Manner in Which 79 Ye-shes mTsho-rgyal Did Her Practices
XI
? ? ? =~
~
Chapter6
Chapter7
Chapter 8
Glossary Index
A Summary of the Auspicious Signs Which 111 Occurred as Ye-shes mTsho-rgyal Practiced
and the Siddhis She Manifested
After Achieving Realization
The Manner in Which Ye-shes mTsho-rgyal Acted to Benefit Sentient Beings
117
How Ye-shes mTsho-rgyal Reached Her Goal, 167 Achieved Buddhahood, and Entered
the Expanse of All That Is
221 237
xii
? Color Plates
List of Sacred Art
Plate 1: White Tara vi Plate 2: Ye-shes mTsho-rgyal XVI Plate 3: Guru Padmasambhava and 25 Disciples 2
Line Drawings: 9 Manifestations of Padmasambhava
Padma 'byung-gnas Orgyan rDo-rje 'chang Padmasambhava Blo-ldan mchog-sred Padma rgyal-po Nyi-ma 'od-zer
Guru Sakya seng-ge Seng-ge sgra-sgrogs rDo-rje gro-lod
4 10 14 20 32 78 110 116 166
XIII
? Plate 2: Ye-she mTsho-rgyal
? Publisher's Preface
'\VJhen 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. Jane 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 Tibetan Buddhist tradition.
Once we began work on the translation, I read the text aloud to Jane, and provided a word for word translation. This 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 text 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 ofYe-shes mTsho-rgyal's life story would shine forth most clearly through a direct and straightforward 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 glossary, 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.
However, readers of the life ofYe-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
XVIII
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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
In 1958, when I was still in Tibet, I visited an area known as Dar-yongs 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 ofPadmasambhava. 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 took 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 beJiianasagaci.
XXI
? -----------~~~---- __________. . ,
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 to 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 queens. 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 Atiyoga, known in Tibetan as rDzogs-chen. She also received from Padmasambhava the mKha'-'gro snying-thig, the heart of the qakini 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 to 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 qualities as
XXll
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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 the 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 to a crown, a jewel, a leader, and a guide. Her accomplishments and realizations have sel- dom been equalled, and the merit of her actions is beyond description.
But 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, to 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 to us through Ye-shes mTsho-rgyal.
She is one of the greatest in the tradition of those who preserved Buddhist texts, especially the esoteric texts 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 contributions Ye-shes mTsho-rgyal rmde to future generations was in regards to the gter-ma texts. The gter-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 gter-ma texts, were concealed by Padmasambhava
XXIII
? -=--------------~~----------
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 others, first needed to 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 to 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, late in the nineteenth and early in the twentieth cen- tury, many of the major and minor gter-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 mtha'-yas. Although mKhyen-brtse'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 Tibetan Buddhism, thus reversing the sectarian tendencies of the previous century. The result of their work in collect- ing and bringing order to the gter-ma teachings is the Rin-chen gter- mdzod, the 'Great Storehouse 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 gter-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
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all, for there are eighteen different types of gter-ma, and the texts alone contain thousands of initiations, sadhanas, and practices. Thus many gter-ma texts are not included in the collection -some, such as the collections of the major texts of the great gter-ma masters, because they were widely available, others because copies could not be found.
Why are there so many gter-ma teachings? The gter-mas were specifically fashioned for a variety of times and circumstances in order to meet the needs of people living in different eras and cultures, and having different types of karma and ways of understanding. These teachings were designed to directly touch the heart, to help the process of awakening realization. When one practices these teachings with total devotion and surrender, it becomes possible to transform body, speech, and mind.
In these troubled times of the Kali Yuga, when there is so much confusion on both global and individual levels, it is especially impor- tant to make such teachings available. These teachings which come to us through Ye-shes mTsho-rgyal are direct and pure representations of the Vidyadhara lineage; they are very powerful, easily healing suffering and removing obscurations, promoting peace and unity.
It is good to remember that it is through a woman that these teachings have come down to us; and that the great Buddhist teachers have always emphasized the importance of the wisdom nature of women. The <Jakinis that helped to spread the teachings and helped the practice of Buddhism during the time of Padmasambhava are available to help us today. As Ye-shes mTsho-rgyal herself told her disciples as she was leaving to join Padmasambhava in the Southwest: "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. "
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 not have to be elaborate or difficult to be effective; not 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;
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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 together. With this clear practice we can bring their presence into our lives; we can invite their teachings into our hearts.
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. Then 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
Herein 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 ofYe-shes mTsho-rgyal is told here in eight chapters. ~~~~lit"'
NAMOGURU DEVA I;>AKINiBHYA!
Homage to all gurus, gods, and <Jakinis!
Homage 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 Avalokitdvara and Amitabha, Lord Protectors. Homage as well to the Mother
of all the Buddhas of the three times-
the White Lady ofGreat Bliss.
I bow low to the cJakini of the Dharmakaya realm, the most joyous Samantabhadra;
to the c}akini of the Sambhogakaya realm,
Vajra Yogini;
to the c}akini of the Nirmal)akaya 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 to 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, this 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 to come.
They were concealed and then guarded by the Protectors,
the Lion-faced Demon Protector and the Flaming Black Demon Lord.
~;a1J:~g~s
EMaHo!
Padma Thod-phreng-rtsal is the Mantra Holder, essence of the Buddhas of the three times.
No mother's womb stained this great siddha- spontaneously he arose from a lotus.
He 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 to convey;
he tamed the wild Tibetan 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 Mantrayana doctrine,
he worked through appropriate and mystic consorts,
more numerous than the sesame seeds it would take
to fill the four walls of a house.
He found his consorts 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-rna;
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 ofVajravarahi.
The two greatest of these were
Mandarava of India and Ye-shes mTsho-rgyal ofTibet.
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;
How she entered the world;
7
? ? . . ,,. _____________~---------~-_____. ,. , How she saw the nature of impermanence
and relied upon a teacher;
How 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-rje 'chang
? Ye-shes mTsho-rgyal Sees That the Time Has Come for Her to Teach and Appear in the World
Ye-shes mTsho-rgyal, the manifestation of the NirmiQakaya, is 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 Manjusri, the king intended to introduce and stabilize the holy Dharma in Tibet. For this very same reason, the
11
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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 ofTibet, 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.
1! 1 fact, Padmasambhava had been wandering about in hundreds of Nirmat:takaya 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 Bhrkuti, as well as all the qakinis of the power centers of the world, and the <Jakinis 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 ofgreat 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 ofgoddesses 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 Great Bliss, who suffered no pain or unhappiness in the womb,
I will now manifest in Tibet,
that most barbarous of border countries. "
The Yab spoke: "SAMAYA HO! "
The Yum spoke: "SAMAYA SATrVAM! "
Again the Yab spoke: "sAMA Y A I:IRi! " And the Yum spoke: "SAMAYA TIHHAI:I! "
The Yab spoke: "RAHO! HAM! " The Yum spoke: "RAGA Y AMI! "
The Vajra of the Yab joined the Lotus of the Yum, and together they entered a state of great equanimity. The five goddesses of the senses bestowed offerings and praise, and the male Herukas destroyed all hindrances. A rain of blessings poured down from the Bodhisattvas, while the Vajra goddesses danced. The mandala door-keepers kept vigil, and the four protectors set a guard around them. The Lord and Lady Dharma Protectors of all the ten directions agreed to protect the Teachings. The Great Bliss of the Yab-Yum penetrated everywhere into all the realms of the world, and great tremors and earthquakes shook the universe.
Light rays burst forth like shooting stars from the union of the Yab and Yum. The red letter 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 letters penetrated into the world, striking the ground in sGrags-gi se'u valley in the land of Tibet.
This Completes the First Chapter Concerning How 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
The 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 ofTibet 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 lde'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, 1! -, 1! -I, 1,. , I,. I, E, AI, o, AU, AM, Al:f. " 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 of light emanated in all directions, filling all the three thousand realms of this universe without exception. A coral stiipa grew from the crown of his head, attracting men from all the neighboring regions of China, Turkestan, Tibet, Khams, Mongo- lia, Nepal, Bhutan, and so on.
Some of these men were saying: "I will gain access to the stiipa! " Others were saying: "I 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 stiipa 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
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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 HRl 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 lutes 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:
"HRI!
The Dharmakaya, the Great Bliss, is Samantabhadra;
the Sambhogakaya is the qakini Vajra Yogin! ;
you are the NirmaQakaya, Great Mother of the Buddhas; rejoice and be happy!
"The Dharmakaya is the Vajraqakini,
the expanse of openness;
the Sambhogakaya is Sarasvati,
Mother of the Buddhas of the three times; you are the NirmaQakaya,
17
? ~-~-------------------~~--------------------~
wondrous lady marked with perfection. May you be victorious!
"The Dharmakaya is the presencing
of the expanse of Pristine Awareness;
the Sambhogakaya is the seven-eyed White Tara,
mother of the Aryas;
you are the NirmiQakaya, the supreme one among men- we bow low to you! "
As soon as the song was done, a rain of flowers fell, and all the goddesses vanished into the expanse of the sky.
At the moment of her birth, the little incarnation sang in a cle-. u voice: "Hail, Padmasambhava! Great Wise One of Orgyan! " She was able to sit cross-legged and to kneel; she was alert and watched all that went on around her. Unstained by the womb, her complexion was fresh and healthy, white and rosy from the start. Her remarkably white teeth coiled like conch shells, and her hair, of bluish color, hung down to her waist. When her mother gave her yak butter to eat, she sang:
"I am an incarnation, a girl yogini.
Since consuming the nectar that never deteriorates, I have forgotten all food that decays.
But so my mother may accumulate merit,
I will eat this food.
"How will I eat this?
The same way I consumed the 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 mTsh9-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 NirmaQakiya Form in the Land of Tibet for the Purpose ofTraining Beings.
19
? ? ? ? Blo-ldan mchog-sred
? Ye-shes mTsho-rgyal Recognizes the Impermanence of All Things and Relies Upon a Teacher
'\V T ith the arrival of many suitors, the time had clearly come for W mTsho-rgyal's mother and father to 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 other 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: "T o 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 them, her parents remained adamant. Her father reproached her: "In this 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 to China or Mongolia-but I have told these two most eligible men that one of them would have you, and I have given my word. Now you refuse to go with either one. If I give you to one of them, 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 other must promise not to provoke any conflict. If he breaks his word, I will inform the King of the Realm that his laws against interprovincial war have been broken. "
Thus, powerless, mTsho-rgyal was forced to leave home. Dressed in fine silks, she was led away in a caravan of one hundred laden horses and yaks to face whatever disasters lay ahead.
The Lord of mKhar-chu was the quickest of the two rivals to respond. As soon as he heard dPal-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 to make her submit. "Girl, you are a demoness! " he cried. "Your father and mother could not control you. But you will yield to 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 t o 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:
"Kye Ma Hud!
4. Yoga (Tantric Buddhism) I. Tarthang Tulku.
II. Wilhelms, Jane. III. Title. IV. Series
BQ998. E757N3513 1983 294. 3'923'0924 [B) 83-23208 ISBN 0-913546-90-9
ISBN 0-913546-91-7 (pbk. )
Typeset in Fototronic Garamond with Garamond Open Initials. Prioted and bound in the United States of America by Dharma Press, 2910 San Pablo Avenue, Berkeley, California.
9876
? Dedicated to all Dharma students inspired by the Vajrayana teachings
? Table ofContents
Publisher's Preface XVII Publisher's Introduction xxi
Prologue Chapter 1
Chapter 2
Chapter 3
Chapter4
Chapter 5
5
Ye-shes mTsho-rgyal Sees That the 11 Time Has Come for Her to Teach
and Appear in the World
The Arrival and Manifestation of 15 Ye-shes mTsho-rgyal in the Land ofTibet
Ye-shes mTsho-rgyal Recognizes the 21 Impermanence of All Things
and Relies Upon a Teacher
Ye-shes mTsho-rgyal Asks Her Teacher 33 for Instruction in the Dharma
The Manner in Which 79 Ye-shes mTsho-rgyal Did Her Practices
XI
? ? ? =~
~
Chapter6
Chapter7
Chapter 8
Glossary Index
A Summary of the Auspicious Signs Which 111 Occurred as Ye-shes mTsho-rgyal Practiced
and the Siddhis She Manifested
After Achieving Realization
The Manner in Which Ye-shes mTsho-rgyal Acted to Benefit Sentient Beings
117
How Ye-shes mTsho-rgyal Reached Her Goal, 167 Achieved Buddhahood, and Entered
the Expanse of All That Is
221 237
xii
? Color Plates
List of Sacred Art
Plate 1: White Tara vi Plate 2: Ye-shes mTsho-rgyal XVI Plate 3: Guru Padmasambhava and 25 Disciples 2
Line Drawings: 9 Manifestations of Padmasambhava
Padma 'byung-gnas Orgyan rDo-rje 'chang Padmasambhava Blo-ldan mchog-sred Padma rgyal-po Nyi-ma 'od-zer
Guru Sakya seng-ge Seng-ge sgra-sgrogs rDo-rje gro-lod
4 10 14 20 32 78 110 116 166
XIII
? Plate 2: Ye-she mTsho-rgyal
? Publisher's Preface
'\VJhen 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. Jane 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 Tibetan Buddhist tradition.
Once we began work on the translation, I read the text aloud to Jane, and provided a word for word translation. This 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 text 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 ofYe-shes mTsho-rgyal's life story would shine forth most clearly through a direct and straightforward 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 glossary, 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.
However, readers of the life ofYe-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
XVIII
? ==------------~~~----------
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
In 1958, when I was still in Tibet, I visited an area known as Dar-yongs 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 ofPadmasambhava. 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 took 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 beJiianasagaci.
XXI
? -----------~~~---- __________. . ,
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 to 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 queens. 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 Atiyoga, known in Tibetan as rDzogs-chen. She also received from Padmasambhava the mKha'-'gro snying-thig, the heart of the qakini 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 to 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 qualities as
XXll
? ----------------~~~----------
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 the 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 to a crown, a jewel, a leader, and a guide. Her accomplishments and realizations have sel- dom been equalled, and the merit of her actions is beyond description.
But 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, to 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 to us through Ye-shes mTsho-rgyal.
She is one of the greatest in the tradition of those who preserved Buddhist texts, especially the esoteric texts 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 contributions Ye-shes mTsho-rgyal rmde to future generations was in regards to the gter-ma texts. The gter-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 gter-ma texts, were concealed by Padmasambhava
XXIII
? -=--------------~~----------
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 others, first needed to 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 to 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, late in the nineteenth and early in the twentieth cen- tury, many of the major and minor gter-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 mtha'-yas. Although mKhyen-brtse'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 Tibetan Buddhism, thus reversing the sectarian tendencies of the previous century. The result of their work in collect- ing and bringing order to the gter-ma teachings is the Rin-chen gter- mdzod, the 'Great Storehouse 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 gter-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 gter-ma, and the texts alone contain thousands of initiations, sadhanas, and practices. Thus many gter-ma texts are not included in the collection -some, such as the collections of the major texts of the great gter-ma masters, because they were widely available, others because copies could not be found.
Why are there so many gter-ma teachings? The gter-mas were specifically fashioned for a variety of times and circumstances in order to meet the needs of people living in different eras and cultures, and having different types of karma and ways of understanding. These teachings were designed to directly touch the heart, to help the process of awakening realization. When one practices these teachings with total devotion and surrender, it becomes possible to transform body, speech, and mind.
In these troubled times of the Kali Yuga, when there is so much confusion on both global and individual levels, it is especially impor- tant to make such teachings available. These teachings which come to us through Ye-shes mTsho-rgyal are direct and pure representations of the Vidyadhara lineage; they are very powerful, easily healing suffering and removing obscurations, promoting peace and unity.
It is good to remember that it is through a woman that these teachings have come down to us; and that the great Buddhist teachers have always emphasized the importance of the wisdom nature of women. The <Jakinis that helped to spread the teachings and helped the practice of Buddhism during the time of Padmasambhava are available to help us today. As Ye-shes mTsho-rgyal herself told her disciples as she was leaving to join Padmasambhava in the Southwest: "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. "
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 not have to be elaborate or difficult to be effective; not 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 together. With this clear practice we can bring their presence into our lives; we can invite their teachings into our hearts.
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. Then 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
Herein 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 ofYe-shes mTsho-rgyal is told here in eight chapters. ~~~~lit"'
NAMOGURU DEVA I;>AKINiBHYA!
Homage to all gurus, gods, and <Jakinis!
Homage 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 Avalokitdvara and Amitabha, Lord Protectors. Homage as well to the Mother
of all the Buddhas of the three times-
the White Lady ofGreat Bliss.
I bow low to the cJakini of the Dharmakaya realm, the most joyous Samantabhadra;
to the c}akini of the Sambhogakaya realm,
Vajra Yogini;
to the c}akini of the Nirmal)akaya realm,
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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 to 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, this 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 to come.
They were concealed and then guarded by the Protectors,
the Lion-faced Demon Protector and the Flaming Black Demon Lord.
~;a1J:~g~s
EMaHo!
Padma Thod-phreng-rtsal is the Mantra Holder, essence of the Buddhas of the three times.
No mother's womb stained this great siddha- spontaneously he arose from a lotus.
He 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 to convey;
he tamed the wild Tibetan 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
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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 Mantrayana doctrine,
he worked through appropriate and mystic consorts,
more numerous than the sesame seeds it would take
to fill the four walls of a house.
He found his consorts 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-rna;
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 ofVajravarahi.
The two greatest of these were
Mandarava of India and Ye-shes mTsho-rgyal ofTibet.
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;
How she entered the world;
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? ? . . ,,. _____________~---------~-_____. ,. , How she saw the nature of impermanence
and relied upon a teacher;
How 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.
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? Orgyan rDo-rje 'chang
? Ye-shes mTsho-rgyal Sees That the Time Has Come for Her to Teach and Appear in the World
Ye-shes mTsho-rgyal, the manifestation of the NirmiQakaya, is 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 Manjusri, the king intended to introduce and stabilize the holy Dharma in Tibet. For this very same reason, the
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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 ofTibet, 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.
1! 1 fact, Padmasambhava had been wandering about in hundreds of Nirmat:takaya 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 Bhrkuti, as well as all the qakinis of the power centers of the world, and the <Jakinis 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 ofgreat 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 ofgoddesses and replied:
"Ho!
Heruka, Hero, Sublime Dancer, God of Bliss! Already you have danced in nine aspects.
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Holy Padma, happiest of all who dwell in Great Bliss, who suffered no pain or unhappiness in the womb,
I will now manifest in Tibet,
that most barbarous of border countries. "
The Yab spoke: "SAMAYA HO! "
The Yum spoke: "SAMAYA SATrVAM! "
Again the Yab spoke: "sAMA Y A I:IRi! " And the Yum spoke: "SAMAYA TIHHAI:I! "
The Yab spoke: "RAHO! HAM! " The Yum spoke: "RAGA Y AMI! "
The Vajra of the Yab joined the Lotus of the Yum, and together they entered a state of great equanimity. The five goddesses of the senses bestowed offerings and praise, and the male Herukas destroyed all hindrances. A rain of blessings poured down from the Bodhisattvas, while the Vajra goddesses danced. The mandala door-keepers kept vigil, and the four protectors set a guard around them. The Lord and Lady Dharma Protectors of all the ten directions agreed to protect the Teachings. The Great Bliss of the Yab-Yum penetrated everywhere into all the realms of the world, and great tremors and earthquakes shook the universe.
Light rays burst forth like shooting stars from the union of the Yab and Yum. The red letter 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 letters penetrated into the world, striking the ground in sGrags-gi se'u valley in the land of Tibet.
This Completes the First Chapter Concerning How Ye-shes mTsho-rgyal Saw the Need for Being:.
to be Taught and Manifested in the World.
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? Padmasambhava
? The Arrival and Manifestation of Ye-shes mTsho-rgyal in the Land of Tibet
The 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 ofTibet 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
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? ? ? the Dharma in accord with the decree of Khri-srong lde'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, 1! -, 1! -I, 1,. , I,. I, E, AI, o, AU, AM, Al:f. " 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 of light emanated in all directions, filling all the three thousand realms of this universe without exception. A coral stiipa grew from the crown of his head, attracting men from all the neighboring regions of China, Turkestan, Tibet, Khams, Mongo- lia, Nepal, Bhutan, and so on.
Some of these men were saying: "I will gain access to the stiipa! " Others were saying: "I 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 stiipa 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.
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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 HRl 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 lutes 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:
"HRI!
The Dharmakaya, the Great Bliss, is Samantabhadra;
the Sambhogakaya is the qakini Vajra Yogin! ;
you are the NirmaQakaya, Great Mother of the Buddhas; rejoice and be happy!
"The Dharmakaya is the Vajraqakini,
the expanse of openness;
the Sambhogakaya is Sarasvati,
Mother of the Buddhas of the three times; you are the NirmaQakaya,
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wondrous lady marked with perfection. May you be victorious!
"The Dharmakaya is the presencing
of the expanse of Pristine Awareness;
the Sambhogakaya is the seven-eyed White Tara,
mother of the Aryas;
you are the NirmiQakaya, the supreme one among men- we bow low to you! "
As soon as the song was done, a rain of flowers fell, and all the goddesses vanished into the expanse of the sky.
At the moment of her birth, the little incarnation sang in a cle-. u voice: "Hail, Padmasambhava! Great Wise One of Orgyan! " She was able to sit cross-legged and to kneel; she was alert and watched all that went on around her. Unstained by the womb, her complexion was fresh and healthy, white and rosy from the start. Her remarkably white teeth coiled like conch shells, and her hair, of bluish color, hung down to her waist. When her mother gave her yak butter to eat, she sang:
"I am an incarnation, a girl yogini.
Since consuming the nectar that never deteriorates, I have forgotten all food that decays.
But so my mother may accumulate merit,
I will eat this food.
"How will I eat this?
The same way I consumed the 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
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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 mTsh9-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 NirmaQakiya Form in the Land of Tibet for the Purpose ofTraining Beings.
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? ? ? ? Blo-ldan mchog-sred
? Ye-shes mTsho-rgyal Recognizes the Impermanence of All Things and Relies Upon a Teacher
'\V T ith the arrival of many suitors, the time had clearly come for W mTsho-rgyal's mother and father to 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 other 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: "T o go with either of these men would be to enter the prison of samsaric suffering, from which it is so very difficult to escape. "
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Though she urgently begged them, her parents remained adamant. Her father reproached her: "In this 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 to China or Mongolia-but I have told these two most eligible men that one of them would have you, and I have given my word. Now you refuse to go with either one. If I give you to one of them, 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 other must promise not to provoke any conflict. If he breaks his word, I will inform the King of the Realm that his laws against interprovincial war have been broken. "
Thus, powerless, mTsho-rgyal was forced to leave home. Dressed in fine silks, she was led away in a caravan of one hundred laden horses and yaks to face whatever disasters lay ahead.
The Lord of mKhar-chu was the quickest of the two rivals to respond. As soon as he heard dPal-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 to make her submit. "Girl, you are a demoness! " he cried. "Your father and mother could not control you. But you will yield to 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?
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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 t o 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:
"Kye Ma Hud!
