No More Learning

I am that ocean.
Now I think perhaps I can help others-
come, happy virtuous ones, and be my patrons! Perhaps a few fish and frogs in murky ponds have not the karma, but the eight nagas
and those residing deep in the naga palaces will find happiness, satisfaction, and bliss!
"You, Guru Rinpoche, have taught
inconceivable qualities to the powerful Munis
who have accumulated merit since time began.
I am one such powerful Muni.
Now I think perhaps I can help others-
come, lordly men and Dharma Kings, and be my patrons! Perhaps some beings in barbarous regions
have not the karma, but the Sravakas
and those residing in this realm
will find happiness, satisfaction, and bliss!
"You, Guru Rinpoche, transformed
all the fruits of virtue gathered since time began
into a wondrous human being!
I am that girl.
Now I think perhaps I can help others-
come, lucky children, and be my patrons!
Perhaps some with wrong views and evil ways
cannot follow the Dharma, but those with faith,
the Tibetan folk and all others in the world, will find bliss! "
Then mTsho-rgyal went on extracting medicinal nectar from the hundred and eight healing plants and herbs. Representatives of the
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four types of siddhas and the four medicine goddesses circled round her, one hundred and eight in all. Each of the medicine goddesses held a vase with healing nectar of singular power, and they offered them to mTsho-rgyal, praising her in this song:
"Wonderful!
Though a human girl, you bear the marks of excellence! You were our sister in a former life, in a time of gods. Your pure aspirations were a sufficient cause
to bring you great Pristine Awareness.
You led the gandharvas with sounds of lutes,
and so we praise you,
wondrous mTsho-rgyal, Sarasvati!
"Then when the Dharma Wheel of the Great Muni turned, your purity was sufficient cause
for you to become a Srivaka nun.
You led all beings with the eye of compassion-
and so we praise you, mTsho-rgyal, Goddess of the River Ganges.
"Now the great Vajradhara has arisen from a lotus,
and the Dharma Wheel turns by his methods,
opening the secret doors that combine all Mahayana teachings. You practiced the disciplines for the sake of all beings,
and so we praise you, mTsho-rgyal!
"All things come from the expanse of the mind.
Distilling the essence of poisons and herbs,
you drank deeply of the nectar;
and now you bear the marks ofeternal youth.
Praise to you, enlightened mother of all beings of the three times!
"Driving out disease and evil,
you cure beings with the best medicine,
the nectar of deathlessness.
Mother of all good qualities, goddess of healing, is that not you, mTsho-rgyal? "
Then they all rose up into the sky. Shortly afterwards, a young human girl, Khye-'dren, arrived and offered mTsho-rgyal a large
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amount of honey. Thus she was blessed with the power of both inner and outer good omens.
After eating the honey, mTsho-rgyal began the discipline of the body. First she did circumambulations, then she did prostrations. She practiced day and night, until her forehead, the palms of her hands, and the soles of her feet developed open sores and were worn to the bone. A great stream of blood and pus flowed from the sores, yet mTsho-rgyal continued to do these and countless other physical practices as indi- cated in the texts.
At first her body was painful and unresponsive; she felt completely exhausted. The joints of her hands became inflamed and swollen, twisted and painful as if diseased by arthritis. Her veins became distended and varicosed, and various symptoms spread and increased so that she was terribly weakened.
But eventually, mTsho-rgyal did cleanse her body; all conditions due to impurity dispersed, and she rejoiced. Her vitality supported the natural flow of Pristine Awareness. The knots in her veins and channels were untied, her joints became straight, her crookedness was cured, her sores healed and covered over. Every part of her body worked in an orderly and healthy fashion. She had established the foundation for realizing the esoteric teachings.
mTsho-rgyal continued to practice in isolated wilderness caves, such as the one at Seng-ge Ne-ring. Having made the commitment to meditate, without speaking, without moving, she sat erect in the full-lotus posture, her gaze never wandering, her posture never slouching.
The brilliance and power of mTsho-rgyal's meditation was unbear- able to the regional gods and malignant spirits. They flocked to her in peaceful and wrathful forms, with and without corporeal bodies, and taunted her with strange visions. At first, all kinds of food appeared before her, one thing after another; then clothing, horses, and even elephants appeared. All sorts of worldly goods manifested apparition- ally before her.
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But mTsho-rgyal subdued them all by the power of her meditation. Some of these things disappeared as soon as she saw their illusory nature, others disappeared merely because of her indifference to worldly things. Some she transformed by her meditation into earth and stones and the like. Some things, such as food and riches, she wished to be hidden away for the country's future use, and this was accomplished.
On another occasion, there appeared before her agroup ofattractive young men-youths with beautiful faces and smooth skin, sweet- smelling, wonderfully formed, quite tangible and thoroughly enticing. First, they respectfully addressed her as 'Mother' and 'Lady'. But soon they began to talk of sex and spoke to her by name, saying 'mTsho- rgyal, girl', as they tried to seduce her, sometimes being passionate, some~imes merry and playful.
Gradually they revealed themselves, saying: "Girl, wouldn't you like this for yourself? Wouldn't you like to milk it? " and that sort ofthing. "Wouldn't you like me to embrace you? Or stroke your breasts or between your legs? Wouldn't you like me to kiss you? " So they went on, suggesting various acts of passion, trying to excite her.
The brilliance of her meditation overcame some of them, and they disappeared. Some of them she meditated upon as illusory-and as they were deceptive creations, they disappeared when she told them to. Some of them she contemplated as hindrances to the Bodhisattva mind, and then they changed into black corpses. Some became old and crippled, while others became lepers. Some turned blind or lame or mute or fiercely ugly. Finally, they all vanished.
Then very wrathful forms appeared. The earth shook back and forth, and there was a noise greater than one thousand thunderclaps sounding at once. Lightning, flashing through the total darkness, sent bright streaks darting across the sky. Moving white lights blazed; red lights flickered on and off; yellow lights whirled about; smoky blue lights drew them all together, and iridescent lights zigzagged here and there. This dizzying display was hard to endure.
Next, mTsho-rgyal saw weapons-daggers and spears of many kinds, keen and shining. Sharp translucent blue blades stabbed and crossed
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and darted around in a most unbearable fashion. But all these mani- festations mTsho-rgyal controlled by the power of her meditation, thinking that though she be cut to pieces or killed, she would not be afraid. Finally, because of the power of her mind, they all disappeared.
A few days later, packs of tigers and leopards, bears and hyenas, and all sorts of other wild animals came prowling. Growling ferociously they stalked around the cave and blocked the entrance. Then, howling and screaming, they advanced into the cave-filling die pas- sageway, prowling to the left and right and in front of her. Some, driven by hunger, widened their mouths to show their fangs. Threat- ening mTsho-rgyal, they twitched their tails upon the ground and
clawed the dirt, their bodies trembling, their hair bristling and stand- ing on end. But she considered how terribly attached these animals were to their physical bodies and felt great compassion for them, and they all disappeared.
Then, like a great army converging upon that place, millions upon millions of worms and insects and other crawling things, such as spiders and scorpions and snakes, swarmed over everything. Some of them filled her sense organs; some bit and stung and scratched her as they crawled onto her. Some jumped upon her; others attacked each other, tossing bits of their bodies about as they ate. All sorts of strange and magical forms appeared. But mTsho-rgyal just trembled a little and felt compassion rise up in her mind. As the forms became more and more angry and frightful, raging around her, mTsho-rgyal thought:
"Many times I have vowed to be unattached to anything associated with body, speech, or mind. All these sentient beings, worms and other crawling things, arise continuously, increasingly, and abundantly from karmic forces. Why should I tremble with fear before such magical manifestations of the elements? I must remember that all activity is the result ofgood and bad thoughts. Therefore, whatever may arise, either good or bad, I will recognize as dualistic mental activity and be un- concerned. " Having come to this profound realization, she said:
"All phenomenal existence
is merely the magical manifestation of mind.
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I see nothing to fear in all the expanse of space. Therefore, all of this must be self-arising luminance. How could there ever be anything other than this?
All these activities are only ornaments of my own being. Better that I rest in meditative silence. "
After saying this, she entered a meditative state that was completely quiet, without any discrimination of good or evil. And all the appari- tions disappeared.
But later, more strange forms appeared, ugly, vague, and fearful visions, moving here and there. Disembodied arms and hands whirled about. A great bodiless head appeared, its upper jaw in the sky, its lower jaw resting on the ground. Its tongue curled and darted in the space between, and its sharp, white, tusk-like teeth advanced closer and closer.
Within a palace as small as a mustard seed, she saw many men arguing and fighting. A great fire was raging, water was rushing forth, rocks were avalanching, and trees were falling in a hurricane wind. But mTsho-rgyal entered the Vajra-like Sam:idhi and remained unmoved, and all these forms disappeared.
Next, from E in lower Nepal up to Ja' in upper Bhutan, a great army of gods and demons of the border tribes of Klo-yul, Kha-khra, and rKang-khra raged. Some wept, and others howled. Some were wailing, others screaming. Above mTsho-rgyal's head, thunder roared, and below her feet, fires burned. In between, a great flood of water rushed forth, and sharp weapons swirled about like a strange blizzard. All sorts of hindrances and obstacles arose.
But mTsh\}-rgyal meditated intensely, expanded her awareness, and sharpened her wisdom. Again, she felt imperishable faith arise and sang:
"How wonderful!
I have reached the stage of realization- realization of the Dharmak:iya,
the Enlightened Mind of the Great Mother,
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Essence of the Ten Perfections.
Acting within the deepest discriminating wisdom,
I have no fear of phenomenal appearances.
Whatever arises is the magic play of Dharmakaya,
and these manifestations are the compassion of the Lama. So stir up some more of these creations!
"How wonderful!
I have reached the stage of realization-
realization of the All-good, the Lama,
Essence of vision, meditation, and fruit.
Acting spontaneously with whatever arises,
I have no fear of divisive concepts.
Whatever arises is the magical play of cognition,
and discursive thoughts are the compassion of the Lama. So stir up some more of these creations!
"How wonderful!
I have reached the stage of realization-
realization of the Lotus Lama,
Essence of the profound, far-reaching Ati.
With the unblemished activity of my own mind,
I do not dwell on defilements.
Stains and such are the magical play of reality itself, and all ways of seeing are the compassion of the Lama. So stir up some more of these creations!
"How wonderful!
I have reached the perfect place-
the practice of the girl mTsho-rgyal,
the essence of the supreme Mantrayana vehicle. Pleasure and pain have the same taste,
so why should I choose good or bad,
rejecting this or that experience?
All appearances are the compassion of the Lama, so stir up some more of these creations! "
As she finished her song, great armies ofgods and demons gathered from Tibet, China, and Nepal. Their generals took the fore-black, red,
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and blue they were. Again and again, using many different means, they manipulated the environment, creating all kinds of obstacles. They incited the human inhabitants, insulting and sneering at them. The smoke created by these gods and demons darkened all of Bhutan so that no one could tell day from night. Disorder reigned, and chaos prevailed-lightning, hail, and rain descended, disease and pestilence spread, confusion ruled, and great misery pervaded the land. Every- one was asking what could be the cause of such disaster.
"Why is this happening? " the people asked. One Bhutani who had seen mTsho-rgyal spoke up: "In a distant cave on a rocky site sits a Tibetan woman as if deaf and dumb. Perhaps she has been doing improper practices, and that has caused all this trouble. "
After some discussion, they decided that she must be killed and set off in a group. Upon arriving at the cave, they called out to mTsho- rgyal: "You corpse-like Tibetan demoness! Thanks to your evil man- tras, chaos and gloom hang over Bhutan! Thick darkness covers the country, lightning and hail descend upon us, sickness and misery ofall kinds prevail. It is because of your evil practices that all this has happened. If you don't do something about these conditions right now, we will kill you! "
mTsho-rgyal considered: "The wrath of the gods and demons has struck these people, but there is nothing I can do to help. Therefore I will carry on. Whatever happens, I will concentrate my mind on the practices. Whatever occurs, I will not break my commitments. " So she gave no answer and remained as before, sitting still, her gaze steady.
At that, some of them said: "She is ashamed! " Others said: "She is deafand can't hear us. " They threw dust in her eyes and pricked her ears with a knife. But mTsho-rgyal remained in a state of concentration, not engaging in discursive thoughts.
"Demoness! " they cried, and then began to shoot arrows at her. Some beat her with sticks, some tried to run her through with their spears. Others stabbed at her with knives. But wherever they attacked her, however they tried, they were unable to harm her. The Tibetan lady sat fearless and unharmed.
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returned home.
At this time, the girl Khye-'dren, who had previously given mTsho-rgyal the offering of honey, was staying in the area. She was the daughter of the king of Bhutan and thus was very influential. Because ofhergreat faith, she came often to pay her respects to mTsho-rgyal and to offer her buffalo milk and honey. Delighted with her young patron, mTsho-rgyal remained to meditate in that area quite a long time.
Not long afterward, the gods and demons, local spirits, and nagas called upon mTsho-rgyal, offering her their hearts and lives. In partic- ular, the demons, local spirits, and nagas who had magically tormented her before promised to support her teachings and drive off all her enemies. They sang to her:
"EHoHo!
This is the lady who pleases Padma Thod-phreng! Who can conquer this heroine, this Heruka?
We who came first to insult you, now make amends. Now we will be your subjects-we offer heart and life. We promise never to break our vows
and from now on to follow all of your teachings. "
Likewise, all the great and wild Tibetan gods and demons became mTsho-rgyal's defenders and guardians. They offered her their hearts and lives, promised to uphold and guard the teachings, and then they departed. Finally, all those in that land, both male and female, who had thought to harm her, came together and made atonement for their actions.
Ham-ra, the king of Bhutan, developed particularly great faith in mTsho-rgyal and her attainments. mTsho-rgyal spoke to him of his daughter Khyi-'dren, the beautiful young girl of thirteen who pos- sessed all the marks of a <Jakini. So great was the power of the king's faith that he presented his young daughter to mTsho-rgyal, and mTsho-rgyal accepted her. She gave Khyi-'dren the name bKra-shis spyi'-dren and took her with her to sPa-gro Tiger Cave.
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There mTsho-rgyal practiced the final discipline for her own devel- opment, the discipline of the essence of vitality, the unity of bliss and emptiness. Together with her friends Acarya Sa-le, Mon-bu Sa-le, and Acarya dPal-dbyangs, she practiced healing techniques using medicine and nectar. Night and day they practiced without interruption, clari- fying their creative awareness.
At first, their bodies were disturbed and upset, their minds shaken. Pus streamed from both upper and lower extremities, and they were sick and feverish, aching and trembling to the point of death.
But finally the unhealthy conditions were transformed into the essence of vitality, and their bodies were filled with bliss. Although at first this bliss was mixed with emotional instability, it gradually acquired the flavor of Pristine Awareness, until this joyful awareness became a steady state.
Then, little by little, the white and red energy intermingled; as a result, the dichotomy of subject and object vanished, for its cause had been destroyed. mTsho-rgyal's body became a presentation of the Buddha mandala. By the offering of bliss, her body became great bliss, and the world partook of great bliss.
Lovely she was then, radiant with the vitality of youth, her com- plexion like roses and cream. Her body, now that of a confident and heroic Heruka, looked much like a beautiful sixteen-year-old girl. At that time, she looked upon the mandala of Amitayus and achieved the Vajra Body, as well as the power of long life without decline. It was prophesied that she would live two hundred and twenty-five years in this world.
The Lord Hayagriva and Vajravarahi exorcised all negativity. The five qakas and qakinis became her shadows and aided her in charismatic activities. Bodhisattvas wished her good fortune. mTsho-rgyal became a Knowledge-holder, capable of controlling the duration of her life,
and was given the name 'Radiant Blue Light Master of Longevity'.
Then mTsho-rgyal and her five students went back to 'On-phu Tiger Cave where Guru Rinpoche was staying. mTsho-rgyal bowed before
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him, and Guru Rinpoche asked: "Has a splendid Heruka arrived? How are you? Aren't you a bit tired?
"Wonderful yogini, practitioner of the secret teachings! The basis for realizing enlightenment is a human body. Male or female-there is no great difference.
But if she develops the mind bent on enlightenment, the woman's body is better.
"From beginningless time,
you have accumulated merit and wisdom.
Now your good qualities are flawless-
what an excellent woman you have become, a true Bodhisattma! Are you not the embodiment of bliss?
Now that you have achieved what you wanted for yourself, strive for the benefit of others.
"Lady, could any other as wonderful as you exist in this world of men? In the past there were none; there are none at this time;
and I have not heard of one to come later.
Ah! Are you not Ye-shes mTsho-rgyal?
"From now until the end of future time,
you will have five incarnations-
thirty times you will prolong the Buddhadharma. In particular, in the land of Dvags-yul,
you will be known as Lab and appear as a woman bearing the signs of Tara.
"Great Lady, listen to the essence of my instructions:
You will spread the profound teachings of the gCod,
a teaching most beneficial to beings.
At that time, Acarya Sa-le will be Thod-pa, the priest,
and with him as your consort you will open the esoteric gates. The Bhutani girl, bKra-shis khyi-'dren, will be your daughter, and Mon-bu Sa-le will be your son, a crazy yogi.
The Acarya dPal-dbyangs
will be the monk Grva-pa mNgon-shes, your secret consort, and you will practice for the supreme benefit of self and others.
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"At that time, I, Padmasambhava,
will be an Indian by the name of Dam-pa.
I will spread the zhi-byed teachings
through the border areas of I. . a-stod.
Lady, you and I will meet then.
Wonderful omens will herald the esoteric doctrine.
Because of the skillful means of that profound path of zhi-byed, for a while humanity will find joy.
But we will not stay for long.
You and I will return to the wonderful Lotus Light,
and not part again.
We will benefit beings through the Sambhogakaya. "
After singing this, Padmasambhava gave various other predictions, creating comfort and ease. mTsho-rgyal was very grateful for Guru Rinpoche's kindness and answered him thus:
"Wonderful!
Tree of the Secret Teachings, Vajradhara,
Deathless Amitayus, free from causal circumstances; able, vigorous, and mighty Lord Heruka,
you are the unique and unequalled Lotus-born One! There is no other like you.
Because of your kindness, great guide,
I have achieved the esoteric mantric power;
I have achieved the eight great siddhis;
I have mastered both the Siitra and Mantra paths. Though my birth is low, my qualities are great.
"My body has now become the deity,
and ordinary phenomena have no hold on me. The samadhi where all is illusory has arisen, and I hold sway over the five elements.
"My speech has now become Mantra,
and ordinary senseless talk has no hold on me. The Vajra-like Samadhi has arisen,
and I understand completely
both Siitra and Mantra Dharma.
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"My mind has now become Buddha,
and ordinary divisive thoughts
have passed into expansiveness.
The samadhi of Heroic Being has arisen, and I am one with the mind ofVajradhara.
"Lama, Lord, most kindly one, from this time forward for however long and in whatever guise I am to live, if your Lotus Being were ever to leave me,
how could I find another lord?
"Look upon me with compassion and never leave me. There is no way I can return your kindness.
I confess whatever wrong I may have done you through the power of unknowing in all times past, with regard to your body, speech, or mind,
your qualities, or your actions.
"I promise never to transgress in the future,
with even the slightest wrongdoing.
Now, Guru of great kindness,
I ask you to turn the wheel of the esoteric teachings for the benefit of all beings. "
After she had spoken, Padmasambhava asked her to explain how she had practiced the disciplines, what realizations she had attained, and what gods, demons, and men had appeared before her. He also wished especially to know how she had practiced the secret Mantrayana practices at sPa-gro Tiger Cave and in what manner she had seen the deities related to Amitayus.
Padmasambhava was very pleased with her explanations. He put his right hand upon mTsho-rgyal's head and said: "Now, girl, the time has come for you to practice the yoga of longevity. Your experiences while you were at sPa-gro were an indication that, with the teacher's com- passion, if you act as directed, specific results will occur. Now I will open for you the mandala of Amitayus and give you his empowerment. You will need to find another spiritual hero to support you in the longevity practices.
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"The girl Khyi-'dren from Bhutan has all the marks of a Vajrakarma qakini of Pristine Awareness. Send her to me, and she will be my assistant in the Vajrakila practices. I must give her many technical instructions of rDo-rje gzhon-nu. Otherwise, the secret teachings will not spread in this foolish land ofTibet. Yogis will be confused and they will not even be able to take care of themselves and their own lives. In border regions, hostile gods and demons will create obstacles to the Dharma. Without this teaching, though the esoteric Dharma may extend slightly, it will decline immediately. "
mTsho-rgyal bowed before the Lama and thanked him for his kindness. She offered him a mandala ofgold and turquoise, and the girl bKra-shis khye-'dren. Then she asked:
"Great Guru!
I, the woman mTsho-rgyal, am very grateful
for these instructions on the yoga of longevity. What kind of associate do I need for these practices? Is Acarya Sa-le not suitable?
"There could be no greater gift
than the mandala of the esoteric Kila teachings. As I have offered you the girl Khyi-'dren,
please, in your compassion,
open the gates of this secret teaching for me.
"I am a woman-1 have little power to resist danger. Because of my inferior birth, everyone attacks me. If I go as a beggar, dogs attack me.
Ifl have wealth and food, bandits attack me.
If I look beautiful, the lustful attack me.
If I do a great deal, the locals attack me.
If I do nothing, gossips attack me.
Ifanything goes wrong, they all attack me.
Whatever I do, I have no chance for happiness.
Because I am a woman, it is hard to follow the Dharma. It is hard even to stay alive!
Therefore, I beg you to be compassionate. Give the Vajrakila practices to me as well. "
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? ? ? Padmasambhava reflected a moment and then spoke again: "The yoga of longevity is like a ship captain; the Kila is like a protective escort. At first, whatever esoteric practices you do, you must remove obstacles. The Kila Sadhanas are very important-they are especially important for you as your personal deity is the Heruka Kila. But for the Kila and longevity practices, you must have an associate. You should go to dBus in central Tibet. There you will find a fourteen-year-old boy from the Rlangs dan. His father is lHa-dpal, his mother is Cog-ro-bza'. He will be your associate for these sadhana practices. "
As mTsho-rgyal later explained: "I proceeded to find the boy, as Padmasambhava instructed, and when I returned with him, Guru Rinpoche told him: 'You are the Knowledge-holder for the Kila practices. Once you have realized the Vajra of Longevity, others will find you very difficult to subdue. It was prophesied by the gods that you would be a heroic demon destroyer. This practice will give you the strength of a lion. I will call you lHa-lung dPal-gyi seng-ge, God-prophesied Lion Lord. ' And upon entering the mandala of the esoteric teachings, dPal-gyi seng-ge spiritually matured. "
Later lHa-lun~ dPal-gyi seng-ge, Nam-mkha'i snying-po of lHo- brag, rMa Rin-chen-mchog, the Lady mTsho-rgyal, and rDo-rje bdud-'joms, the five root offspring, along with the girl bDe-ba-mo, now called dPal-gyi mchog-gnas, and others gathered together for the Vajrakila Sadhanas.
bDe-ba-mo was appointed Vajra attendant. Acarya Sa-le and Acarya dPal-dbyangs were both appointed Vajra drummers, and renamed Karma don-grub and Karma mthar-byed. Mon-bu Sa-le, renamed Byams-pa dpal-bzang, was appointed Vajra performer. With mTsho- rgyal first as the principal attendant, and then bKra-shis khyi-'dren as the liberating attendant, the Guru and his two attendants practiced the forty-two E-khram mandalas associated with the Byi-to-ta-ma Tantra of the Vajrakila.
For seven days they practiced, opening the mandalas of the seventy- eight Kila, perfecting all the marks and signs, and beholding all the Kila deities. The daggers which had been used as accoutrements flew up into the air, gliding, floating, flame-encircled, emitting fine per-
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? ? ? fumes. And as evening came, more amazing signs such as these occurred. Padmasambhava himself rose up in the form of rDo-rje gro-lod. mTsho-rgyal appeared as Ekajati and Khyi-'dren became a tigress. Together, they established dominance over the gods and spirits ofTibet, the four continents, and the three thousand realms.
The Guru and his consort, mTsho-rgyal, mounted the back of the tigress who was Khyi-'dren, and entered the samadhi of Vajrakila. In his right hand, the Guru brandished a nine-pointed vajra, and in his left hand he spun a kila of bronze. From all parts of his splendid wrathful body came innumerable emanations. One of these, the blue-black rDo-rje khro-phur, went to sPa-gro Tiger Cave and established domi- nance over the gods and the eight classes of spirits throughout Bhu- tan, Nepal, India, and all the southern regions and border regions near and far, binding them by oath.
A dark brown rDo-rje khro-phur went to the region of the two Tiger Caves in Khams and achieved dominion over all the gods and the eight classes of spirits in Khams, Jang, China, Mongolia, and all the border regions near and far, binding their lives and hearts by oaths to serve the Dharma.
At this time there dwelt in the great lake of Manasarowar a very evil naga. Magically he transformed himself into a red bull and went be- fore the Dharma King, begging for refuge. His limbs were bound in chains, blood and brains dripped from between the cracks in his skull; his tongue lolled in and out, and his eyeballs protruded down onto his face.
The king asked him: "How did you come to such a state? " The bull replied: "This heathen son of barbarians, Padmasambhava, the one born from a lotus, is attempting to completely destroy both the men and gods of Tibet. Even now he is tormenting the innocent Tibetan gods and spirits, though they have done nothing wrong. And so, great Dharma King, I have come to you for refuge. "
Feeling great compassion for the bull, the Dharma King said: "Y ou can remain here for now. " But as soon as he said this, the bull dis- appeared. As the Dharma King was wondering what had happened, he heard the voice of Guru Rinpoche:
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"Great Dharma King, your compassion is misplaced. Now your future lives and your lineage will be mixed: Obstacles will mingle with achievements.
Though in the future
some of your descendents may live by the Dharma, their lives will be short and evil conditions will abound. Three generations from now,
the red bull will manifest as a king named Giang.
He will kill his brother
and establish evil laws and wrong behavior.
Both Siitra and Mantra vehicles will be nearly destroyed so that even their names will not be heard.
This will be due to karmic consequences;
and nothing can be done to prevent it. "
So he spoke. But dPal-gyi rdo-rje prayed: "May I be the one to sub- due this evil king. "
And the Guru said: "Good! You will be the one to subdue him! " He then gave dPal-gyi rdo-rje various empowerments as well as exact in- structions on the practice of the Kila Sadhanas. He also gave him the twenty Kilaya Sadhanas ofgreat power, and told him to practice them.
As the Lady mTsho-rgyallater explained: "The boy dPal-seng and I both practiced the Vajrakila Sadhanas, and in a short time, we looked upon the faces ofall the associated deities and achieved the siddhis. We also studied the original texts of the rDo-rje gzhon-nu and the other associated Kila practices, the empowerments, and the great sadhanas. From the first section, we did the Bodhicitta practices for the enlight- enment ofall sentient beings, the peaceful sadhanas associated with the deity Vajrasattva. From the later section, we learned the practices associated with killing and so forth, the means of cutting the karmic link which involve the black poison Kila Sadhanas for liberating the consciousness, connected with the Sras Kilaya practices.
"The Guru told us: 'I, Padmasambhava, have no teaching more profound than this Vajrakila cycle. You must do these practices and bring forth the powers connected with them. Transmit one part as an
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oral lineage, and hide one part as a gter-ma. ' Then he made various predictions.
"He gave us the teachings of the Tshe-dpag-med 'Chi-med 'od-kyi phreng-ba, the gSang-ba kun-'dus, the rGyal-ba kun-'dus, the lHa-cig bum-gcig, and the mandalas of the sixty-two gods of long life.
"dPal-gyi rdo-rje and I practiced together like brother and sister, never even for an instant giving in to laziness. As we practiced, we saw the faces of the associate deities and easily achieved the knowledge of immortality. "
At about this time, the heretical Bon-pos were brought under control, and mTsho-rgyal finished the final and ultimate disciplines, but these will be spoken of later on. mTsho-rgyal practiced meditation in various places on the borders of Tibet: at Ti-se-man and Byams- gling-yan, at the twenty-five snow mountains and the eighteen great fortresses, at the one hundred and eight gNas-phran and the twelve great hidden valleys, at the seven places of miracles and the five secret places, at the seventy million places were gter-ma were hidden, and so forth. Some of these will be described later on; but others will not be explained in detail for fear of making the text too long.
This Concludes the Fifth Chapter on How Ye-shes mTsho-rgyal Did the Sadhana Practices and the Disciplines.
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? A Summary of the Auspicious Signs Which Occurred as Ye-shes mTsho-rgyal Practiced and the Siddhis She Manifested After Achieving Realization
Ve-shes mTsho-rgyal summarized her experiences in verse, omit? . l ting the details which were explained previously:
"At Ti-sgro, spurred on by the <;lakinis' words, I practiced the eight disciplines
and developed the signs of siddhi.
"On icy peaks I kindled the burning gtum-mo heat and was freed from worldly needs.
"In meditation caves I gained
the warmth of the four empowerments
and ordinary phenomena became the Lama's pure appearance.
"In the land of Nepal, I raised a dead man, in order to ransom Acarya.
"I obtained the essential siddhis of the profound path, and my speech became as sweet as Brahma's,
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my body became the perfect Rainbow Body, unfettered in space, and my mind became the Enlightened Mind of the three times.
"At Seng-ge rdzong I gathered healing nectar, and the medicine gods surrounded me.
"At Ne-ring I conquered hordes of demons, and siddhis rose in the heat of inspiration.
I beheld the faces of the yidams
and developed the bliss of siddhi.
"At sPa-gro Tiger Cave I practiced the profound path- with my three friends, I performed
the Heruka S:idhanas of Great Bliss
and developed control over patterning, vitality, and energy. The five elements became the powerful lords;
body, speech, and mind became the Three K:iyas. Assured of boundless life, inseparable from Vajrav:ir:ihi, I became the mistress of all mandalas.
"At 'On-phu Tiger Cave I practiced the Kila- gods and spirits from three thousand realms pledged to me heart and life.
I gazed upon the deities associated with Amit:iyus, and held the knowledge of life without death-
1 became a Vidy:idhara,
a Vajra unconquerable and indestructible.
"In this land of Tibet,
in the highlands and lowlands of this world,
and in innumerable other places, I practiced.
Nowhere could you find two handfuls of earth not blessed by me.
"In the future, hidden treasures bearing the mark of truth will be revealed and brought forth.
In obscure places beyond imagining,
I have left the imprints of my hands and feet upon the rocks and carved images of mantras and letters.
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In the future these will represent my faith- a measure of the efficacy of merit and prayer.