Are these the Indian
paQQitas?
Tarthang-Tulku-Mother-of-Knowledge-The-Enlightenment-of-Yeshe-Tsogyal
"
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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? Guru Sakya scng-gc
? A Summary of the Auspicious Signs Which Occurred as Ye-shes mTsho-rgyal Practiced and the Siddhis She Manifested After Achieving Realization
Ve-shes mTsho-rgyal summarized her experiences in verse, omit? . 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.
"My charismatic power destroyed demons and heretics, but this will be told in detail later.
By controlling the five elements,
I covered the earth with treasure.
By gaining the power of complete retention,
I became the receptacle of the Lotus Words.
By fearlessly spreading his teachings,
I preserved them, as was prophesied, for the future. I became the same as all the Buddhas,
and accomplished the charismatic deeds of the Tathagatas of the three times.
"Now I am adorned with all the ordinary siddhis:
I can control worldly phenomena and move by fast-running; I can heal with my gaze or with medicinal ril-bu;
I can transform my body
and travel in the sky or anywhere on earth.
"I possess the wonders of the three meditations, the realized mind of the expanse
of the All-good, Samantabhadra,
the adorned playfulness of the Dharmakaya, unhidden, unfearing, unstraying.
Yet I am no nihilist with restricted views,
for I have realized the profundity of total openness-
the fruit of the Great Perfection, free of incidental action. I spontaneously realized the encompassing Ati,
and merged with the openness of the enlightened mind.
"My compassion is more radiant than the sun;
my blessing more profoundly full than clouds heavy with water; my power swifter than the sudden shower.
"Thus, in the future, those with faith, those who ask, will receive the great key instructions,
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which come from having seen
how the links of Dependent Origination fit together. Even in places ofevil, I will be guide.
Ifl forsake this vow, I forsake all Buddhas-
! will hold &st to compassion,
knowing that suffering endures because ofwrong views. I shall continue to train myself
until karma comes to an end. "
This was the Promise Spoken in Verse by the Lady Ye-shes mTsho-rgyal, Concluding the Sixth Chapter on Her Realization and the Signs Thereof.
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? ? ? ? Seng-ge sgra-sgrogs
? The Manner in Which Ye-shes mTsho-rgyal Acted to Benefit Sentient Beings
Benefit to sentient beings is the only purpose of the Buddha's teaching, and so the Buddha's activities can only bring benefit. In Tibet these benefits manifested themselves in a threefold way. First,
a firm foundation for the precious teachings was established, and the demonic and human opposition was removed. Then, comprehensive teachings of both the Siitra and Mantra paths were spread, and the Buddhist community developed and increased. Finally, to ensure the successful growth of the Buddha's teachings, boundless Dharma trea- sures were concealed. These will last far into the future, until the world comes to an end, until samsara is emptied.
Long ago, when the Bon religion was widespread in the land, a descendent ofthe Indian Sakya clan by the name ofgNya'-khri became ruler of all Tibet. Generations passed, and finally, in the reign of lHa-tho-tho-ri, last of the elder kings, the Buddhadharma appeared. Indications of the Indian Sakyamuni spread to the four corners of Tibet, and many Tibetans heard and practiced the ten Buddhist virtues.
At this time; the Inner Bon teaching was also prevalent and existed harmoniously side by side with the Dharma. The Bon maintained that the Buddha Sakyamuni and the Bon spiritual forefather, sTon-pa gShen-rab, were really the same in essence, though different in aspect. According to descriptions, depictions ofgShen-rab, who was believed
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to have come from Zhang-zhung, were similar to depictions of the Buddha.
During the long life of the Dharma King Srong-btsan sgam-po (who was a manifestation of Avalokitdvara), two famous statues of the Lord Buddha were brought to Tibet and placed in special monas- teries which the king built for them at lHa-sa and Ra-mo-che. The king also constructed 108 temples throughout Tibet which served to teach and subdue the outlying regions. Depictions of all the Holy Ones in engravings and paintings, styled in both Nepalese and Chinese fashion, also multiplied. A statue ofTara spontaneously appeared at Khra-'brug, and the amazed and delighted king had a special temple built there for it. The names of the Three Jewels, the six-syllable mantra, OM MA~I PADME HOM, and the influence of Avalokitdvara filled Tibet, Khams, and even China.
The Dharma and the Bon had both spread, and no great distinction was made between them at that time. The Dharma practitioners walked clockwise when they circumambulated; the Bon practitioners walked counterclockwise. Both called prostrations 'dBu-ma chen-po', and each group did them the same way.
The king established laws based on the ten Buddhist virtues, and Thon-mi Sambhota, his minister, translated from Sanskrit many of the Avalokitdvara Tantras-long, medium, and short. The king and his queens, the ministers and the people, all engaged in pure and proper practices.
About twenty-five years after this godly king had passed away, a heretical sect, the rGyu-bon, began to spread in Tibet. They tried to destroy both the Inner Bon and the Dharma. Even today, the Inner Bon are unable to withstand them, and many Inner Bon have been banished, some to Khams, some to Kong-po, some to gTsang. Others have become inactive or left the country altogether.
The rGyu-bon tried to root out the Dharma, but the kings and ministers-of-state did not agree among themselves about how to go about this. So the Dharma was never completely suppressed. But the
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Dharma did cease to spread, and the Dharma's posmon in Tibet remained more or less as it had been before the rGyu-bon.
The rGyu-bon had very perverted views and followed evil practices which corrupted the country. Because of this, later, at the time of the Dharma King Khri-srong lde'u-btsan, many circumstances made it difficult for the Dharma to take hold.
These are some of the perverse customs and philosophies of the rGyu-bon: They had no conception of heaven realms or worlds other than this one. Their deities consisted of non-humans, 'kings', sorcerers, and the eight types of spirits; they worshipped local spirits, foundation lords, gods of action, gods of luck, and so forth. They believed that these spirits 'were' the world.
Their customs were such that they sent their daughters away and kept their daughters-in-law at home. They were malicious. They liked to tell ancient stories of their traditions, to sing and dance and rejoice in order to bring about good fortune.
In the fall, they killed the wild ass and used its flesh in bloody sacrifices. In the spring they carved up does for burnt offerings. They believed that one could ransom the dying by the killing of animals. In the winter, these Bon-pos made red offerings to their gods, and in the summertime they held fire ceremonies which also entailed sacrifice. Thus, they followed the ten non-virtuous ways and indulged in the inexpiable sins.
Their world view held that everything is insubstantial mind, and as the mind is nothing but the manifestation ofgods and spirits, the gods and spirits are mind. Their greatest hope was for birth in a place where nothing exists; next they wished for birth in an infinite place; follow- ing that, they wished to be born in the citadel of neither existence nor nonexistence.
They sought power in strange ways: If a god manifested in physical form, they felt the most appropriate response would be to kill sentient beings and eat their flesh; failing that, one should drink blood; at the very least, one should inflict pain. This was their teaching.
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Ordinary, simple-minded people took such things as the truth and believed the rGyu-bon teaching; as a result, many became involved in all sorts ofevil practices. The malevolent rGyu-bon spread throughout Tibet, supported especially by the Zhang ministers.
They destroyed many holy paintings and statues, and none would listen to the Dharma teachings. The great monasteries at lHa-sa and Khra-'brug fell into ruin, and the many monasteries built throughout Tibet were destroyed. The country itself became divided.
But then Mafijusr'i himself manifested in Tibet in order to reestab- lish the system of the Buddhist teachings, taking birth as the great Dharma King, Khri-srong lde'u-btsan. This king welcomed many learned men from India and invited Santarak~ita, the Bodhisattva of Zahor , t o T ibet. H e repaired t h e holy temples o f Ra-mo-che, Khra-'brug, and lHa-sa (built by the Dharma King Srong-btsan) and had these temples reconsecrated. But when he began planning to construct bSam-yas, the gods and Bon-pos of Tibet began creating obstacles.
The learned One, Santarak~ita, predicted: "Both the men possess- ing form and the formless gods and demons are unsettled and restless. Unless you invite to Tibet the Indestructible One, the Lotus-born Teacher of Orgyan, he who has the Vajra Body, you can be sure of all kinds of obstacles for both of us, patron and teacher. "
So the king dispatched three lotsawas, Tibetans ofgreat wisdom and learning, ofgreat purity and faith in the Dharma, to invite the Orgyan Guru Rinpoche to come to Tibet from India.
The three lotsawas easily found Padmasambhava, who then travelled to Tibet upon their invitation. Feeling unhesitating faith in the Guru, the Tibetan king, as well as some of the queens and ministers, sent a delegation to gZhong-mdar to greet him. They also prepared great ceremonies for his arrival in lHa-sa. The king met Padmasambhava at 'Om-bu'i tshal, and he himself took the bridle of the Guru's horse. The devotee and the object of devotion met and mingled their hearts and minds. The king, queens, ministers, and people all felt great faith in
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the Guru, and so great was Padmasambhava's charisma that none could gainsay him or resist him in anything. Even the Learned One, Santara~ita, bowed before the Guru, and for a long time, these two discussed the Dharma together.
Later they all went to the future site of bSam-yas-the king, his ministers, and retinue in one group, and Padmasambhava, Santarak~ita, and the lotsawas in another. Padmasambhava examined the earth, searching for the most auspicious place to build, and made various predictions.
At this time, the king said: "My ancestor Srong-btsan sgam-po built 108 temples during his long life, but they were all widely dispersed, and it was not possible to maintain them. So they have all gone to ruin. I would like to built one great temple within a strong-walled compound. Is this possible? "
"Yes! " Padmasambhava replied. "That is indeed possible. We should build a temple like the cosmos. It should have four outer sections resembling the four continents, each with its two subcontinents, twelve in all. And in the center should be a temple like Mount Meru, with an outer wall surrounding and ornamenting it. " Padmasambhava went into meditation and manifested a vision of this temple complex for the king to see, saying: "Great King, ifa temple like this were built, would it please you? "
And the king replied: "It would give me great pleasure, though it is truly beyond my powers of conception. Can this really be done? If we could construct such a temple, I would call it bSam-yas, 'Beyond Conception'. "
"Great King, do not be small-minded! " the Guru replied. "There is no reason we cannot do this. You are the king of all Tibet! You have power over all who possess form, and I have power over all formless gods and spirits. What could be the problem? "
So they created bSam-yas, first completing the outer structure and then filling it with statues and texts and heart symbols, representing the body, speech, and mind of the Dharma. Next they brought
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together the practitioners who would make up the Sangha. At this time, Padmasambhava predicted that there would be 108 special lotsawas. From thirteen thousand Tibetans, three thousand would be selected, and from these three thousand, three hundred would be chosen to form the first Sangha. Santarak~ita would ordain them, Padmasambhava would teach them, and the lotsawas would translate.
But the Bon ministers resisted the Dharma. The rGyu-bon created obstacles so that a number oflotsawas had to be sent away several times, disrupting the continuity of their teaching three times.
Eventually, however, the Buddhists and Bon-pos each developed their own Sangha. The Bon decided to establish their seat at Yar-lung, and the king and ministers agreed to this.
The Buddhists invited twenty-one great Masters from India. The 108lotsawas who had dispersed to all comers ofTibet gathered again at bSam-yas. Now, three thousand of the thirteen thousand Tibetans sup- porting the Dharma were ordained as young monks. Even important Bon-pos were invited-seven learned scholars from Zhang-zhung and the surrounding area, and seven powerful Bon leaders from 'Om-bu.
At this time, Padmasambhava and his consort had been residing at 'On-phu Tiger Cave. The Dharma King sent the great lotsawa, Dran-pa nam-mkha', with three others to invite Padmasambhava to bSam-yas. They brought the Guru his great black nine-gaited garuda- horse, and leading pack horses and other animals, they all set out quickly for bSam-yas.
Padmasambhava predicted: "In a little while, I shall perform seven ceremonies for the foundation of the Mantrayana, which will center at lHa-sa. Sakyamuni himselfgave me this prediction. "
They travelled by stages, being welcomed first at the stone sepulchre at Zur-mkhar, and then at bSam-yas.
At bSam-yas, Padmasambhava sat upon a throne erected for him under the medicinal trees. The twenty-one scholars from India and the Tibetan lotsawas approached and bowed to him, and the great Master
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Vimalamitra, together with these learned ones, sang to him in one voice:
"Only now have we been able to meet the Orgyan Guru
in bodily form! Only now can we meet Padmasambhava! Merit accumulated through many ages has borne this fruit! "
Tears streaming down their faces, they gazed upon the wonderful face of the Guru.
Padmasambhava and Vimalamitra were especially pleased to meet one another; like long-lost father and son, they clasped each other's hands and sat together in the highest gallery.
The Dharma King, his nobles, and the scholars bowed to them from the middle level and sat down. Three times they repeated special consecratory blessings for the temple, praying for the propagation of the Dharma. Padmasambhava declared that three separate fire cere- monies were necessary to conquer the demonic forces, and he per- formed the first one, planning the others for later. But the king was distracted and did not ask for the others to be done, so Padmasambhava did no more. He predicted that though the Dharma would spread in the future, difficulties and demons would increase as well.
The king invited both Buddhists and Bon-pos to bSam-yas for the ceremonies at the last month of the year. Five learned Bon-pos came to participate in the ceremonies, but they did not understand the forms, sounds, or symbols of the Dharma. The images, texts, and religious implements meant nothing to them; nor did they comprehend the ten virtues. They did not join in the salutations or the circumambulations, but rather stood in a row at the back, leaning against the images of deities. They did not rejoice with the common people, the ministers, and the king.
The next day, the king and the Bon-pos met in front of the statue of Vairocana. The Bon-pos asked: "0 Lord, God-like One, here at the center of the topmost gallery is the figure of a completely naked lord surrounded by eight other naked men. What are they for? Where did they come from?
Are these the Indian paQQitas? "
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The great Dharma King answered: "This master in the center is a representation of Vairocana. Surrounding him are eight Bodhisattvas. These are statues of the Buddha, and we pay homage to them. If you make offerings to them, you accumulate merit and counteract previous bad karma. "
The Bon-pos asked again: "Over there by the door are two very fierce and wrathful beings. What are they? Are they man-killers? Why were they made? Why do you need them? "
The Dharma King answered: "Those two by the door, like all wrathful forms, are beneficial-powerful and splendid and good. They are destroyers of evil and obstacles, and they aid all followers of the Dharma. They represent Mahakala and were made from many precious substances by great Indian artists. Padmasambhava and the learned Indian masters have blessed them. Their purpose is to spread and increase the Buddha's teaching and cleanse the obscurations ofsentient beings. That is why we need them. "
But the Bon-pos replied: "They are just made of day-some clever men have tricked you with fakes. They are nothing special. King, you have been cheated. Tomorrow we will show you some truly marvelous things! Our worship is indeed wonderful and complete; we Bon-pos have incredible power. We will delight you with our miracles, which are beyond belief. "
Then they all strolled outside to see the stiipa. "What is this-this sheath over the top, these wrinkles in the center, this bottom that looks like a pile of dog shit? What is this? " the Bon-pos asked.
The Dharma King responded: "The top is a symbol of the Tathagata lineage, representing the Dharmakaya. Should you want to know what it does not represent, it does not represent the Sambhogakaya. It is called a 'mchod-rten', support of worship, because it supports the worship of beings of the NirmaQakaya realm. The umbrella and ornaments around the pinnacle represent the thirteen parts of the Dharma wheel. The central part resembling a vase stands for the expanse of the Dharmakaya and represents the Four Immeasurables.
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The base is a richly decorated lion-throne holding a treasury of wealth-whatever one desires. "
"Ifyou practice the disciplines, what do you need with such images and structures? " the Bon-pos asked. "This is unbelievable! The brave cannot use them for fighting, the cowardly cannot use them for hiding. These Indians have very evil hearts-they are cheating our king. "
The king, ministers, and the rest did not believe a word of this. So the Bon-pos went to stay at Island Eight near the Third Continent of the Lady and prepared for the sacrificial ceremonies for the king. The paQqitas went to stay at the Continent ofHayagriva.
After a while, the Bon-pos sent a message to the king that they needed one thousand full-grown stags and does for their sacrificial ritual, as well as hinds in halters of turquoise, yaks, sheep, and goats. They requested a thousand of each, male and female, and also some of the king's clothing. The king quickly gave them whatever they asked for and whatever types of material substances they needed: clothing and the eight types of alcoholic beverages, the nine types of grain, and all else they wanted.
The Bon-pos then called the king and his retinue to come and meet with them. So the king and queens and lords and the rest of the retinue all went to see the Bon-pos.
Nine learned Bon-pos stood in a line in the center, flanked on the left and right by rows of nine strong men. Many men called 'Oblation Helpers' carried sharp knives. Those called 'Bathers' carried water in great golden ladles to wash the beings awaiting sacrifice. Those called 'Black Bon-pos' scattered all types of grain about the animals. Those known as 'Questioners' asked questions of the gods and spirits who surrounded them and received their answers.
Next, the 'Oblation Helpers' cut the throats of the stags and wild asses and offered the remains as sacrifices. They did the same with the yaks, sheep, goats, and other animals-three thousand were sacrificed at one time. They seized the does and cut off their legs as offerings. They took another three thousand female animals, yaks, sheep, and
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goats, and, after first cutting off their legs, skinned them alive for the sacrifice. They killed horses, oxen, cows, mules, dogs, birds, and swine, all in different ways. When they had finished, all bSam-yas was filled with the stench of burning flesh.
Then those called 'Separators' separated flesh from bone. The 'Dividers' divided up the remaining parts and spread them all over the place, and the 'Numbering Bon-pos' counted it all. Many kettles were filled with blood and covered with skins which were then heaped high with piles of flesh. At this point they chanted the Bon rites. Such was the Bon practice.
The king and queens and the ministers were not pleased at having to watch all this. Steam rose from the blood, and in the waves of steam they could see strange rainbows and hear noises unconnected with any form-evil sounds, sad sounds, screeches, and mad cries of HU SHU! and HA HA!
"These are the sounds of the svastika Bon gods, sounds of luck, sounds of prosperity! Wonderful sounds! " the Bon-pos cried. And they offered all the dripping red flesh and blood to the king, and asked him if he were happy with this evil ceremony. "Your Majesty, isn't this fine? Aren't you just a little pleased with the Bon? Great King, do you not feel faith rising up in your heart? Isn't this wonderful? "
But the king was not at all pleased in his heart. The others did not know what to think, and so, full of indecision, they went back inside.
The paQqitas and lotsawas had seen it all, and they said to the king: "You cannot have two doctrines where there should be one. If the East is low, then the West must be higher. To mix the Buddhadharma with the teachings of heretics makes no sense. Fire and water can never meet as friends-you must send these allies of evil far away! Not even for a moment can we associate ourselves with such misguided ones. This malicious teaching contaminates everything; we will not drink ofsuch impurity. If they stay, we will arrange to practice far from here, in bliss and peace. Should the king so desire, the Dharma can remain in the
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land of Tibet. But only if the Bon-pos are not allowed, even for a moment, an equal footing with us. "
Nine times they sent this strong message to the king. The last time, the king called together all his ministers and lords and said: "Lords and ministers of Tibet, hear me. The Bon-pos have one system of doing things-the Buddhists have another. They are like the palm of the hand and the back of the hand; like accepting and rejecting; like giving and receiving. Who could believe both at once? The learned Indians, the Tibetan lotsiwas, and the three thousand young lamas have made known to me their position. What is to be done? "
In reply, the Bon-po Zhang ministers said: "Lord, our god! It is best that the river and its bank be separate but equal. In the past, many lotsawas had to be sent away. But if the Bon-pos stay in their place, and the Buddhists keep to theirs, there will be peace. "
'Gos-rgan disagreed: "If the Bon spreads, the king will be very upset and disturbed. If the Dharma spreads, the ministers will not be happy. The king and ministers are being pulled in two different directions. If the Dharma and the Bon remain in one place on equal footing, they will be like fire and water, natural enemies. Therefore, the time has come to end this disruption. Let us disentangle truth from falsehood: Let us cast the die to resolve which is the truth. We need to distinguish the true teaching from the false. The one shall succeed, and the other shall end.
"Tomorrow we will hold a debate. The king will sit on the highest level; the ministers and lords will sit in front. The Buddhist monks will sit on the right and the Bon-pos on the left. There will then be a debate which will examine the distinguishing features of their philosophies. The king, ministers, lords, queens, and the rest must stand behind their own teaching. Each must support the teaching they feel is true.
"We will cut down what is false and accept the truth-which will show itself by miraculous signs. We will summon forth each other's skill. If the Dharma is true, we will support the Dharma and destroy the Bon down to its roots. If the Bon is true, we will destroy the Dharma and follow the ways of Bon. "
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The king and his retinue agreed to this, promising to comply with the final decision. Even the Bon-pos agreed to the debate, for they were convinced that the Dharma was no equal to the Bon in power and magic. The Dharma King then consulted the Indian paQqitas:
"EMaHo!
0 learned and Accomplished Ones,
God-like Lords, Enlightened Beings!
When the Buddhists and Bon-pos face each other they are like killers-neither will accept the other.
The king is distressed, as are the ministers and queens.
"Buddhists and Bon-pos alike
find this situation unacceptable.
Therefore, tomorrow they will engage in debate-
they shall vie with each other,
using philosophy, signs of true realization, magic powers.
The king and ministers will then decide which teaching is true. We will know which one to follow-
we will have confidence and faith.
The teaching which is untrue will be wiped out,
its supporters banished to the wild borderlands.
The king and ministers will know what laws to follow.
They will see what path to promote. "
The paQqitas were quite delighted and answered the king:
"Excellent, Formidable One, Lord of the Gods! This is indeed the proper way to proceed,
truly the way of a Dharma King.
Dharma will surely conquer non-Dharma,
and the demons and misguided ones will surely be subdued. Gathered here are all the learned and accomplished Buddhists- even in Bodh Gaya there were none higher.
Many times we have conquered heretics with the truth.
What have we to fear from these ones called Bon-pos? They shall be defeated and banished to other lands, and good laws will then be instituted. "
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This answer pleased the king enormously. He went immediately to explain the arrangement to the Bon-pos. They also agreed, saying: "If our nine learned leaders debate, we will surely win. They have great ability and power, and we will be victorious! " And so they gathered together to make preparations.
And so the New Year arrived. On the fifteenth day of the lunar month, on the plain surrounding the great hill of bSam-yas, a great throne was prepared for the king. A platform for the Buddhists had been built on the right where the lotsawas, pa~qitas, and Buddhist followers would sit, and a platform for the Bon-pos and their followers was constructed on the left. The ministers and lords sat in the front rows, surrounded by a large and diverse crowd of people from all parts of Tibet.
First the Dharma King spoke: "Listen well! I am lord over all the land of Tibet! I am lord over gods and men, Buddhists and Bon-pos. All are under my dominion. Ministers, queens, and nobles, listen to me.
"The previous kings of Tibet supported both the Buddhists and the Bon-pos. But since then, the Bon have spread. I myself, like my ancestor Srong-btsan sgam-po, would like the Bon and the Dharma to coexist. But they face each other like murderers. I have tried to be equitable, and so have the ministers, but our attempts have been frustrated. Now, we must decide between the tenets of these two systems.
"Whatever the outcome of this debate, all must accept it-he who does not will feel my wrath. I decree that whichever doctrine is deemed false, be it Buddhism or Bon, must be banished; even the sound of its name shall not be heard in the land of Tibet. The losers must accept defeat. The winners will be greatly praised, and all will follow them. "
Nine times the king made this proclamation, and also had it written down to be distributed far and wide. As the crowds of people settled down, waiting for the debate to begin, the Great One from Orgyan, Padmasambhava himself appeared, sitting in space at the height of a palm tree above the ground. "Listen well! " he said. "This is a great op- portunity to distinguish between the tenets of Buddhism and Bon.
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"First, there should be a light debate to begin the event; next, for edification and enjoyment, an explanation of religious customs and beliefs. We will turn them inside out! Finally, we will distinguish the systems by debate, examining basic philosophies and purported results. We will clarify what is true and what is false. Skill, wisdom, and psychic power will be tested until the king and ministers are convinced, and signs show themselves. "
When Padmasambhava once again seated himself, his body was the image of Sakyamuni, and the king and ministers were overcome by his majesty and beauty. His speech remained that of Padmasambhava, Lord of PaQqitas, and all the lotsawas and paQqitas took courage. His mind manifested as rDo-rje gro-lod, subduer of the erroneous and heretical, and even the Bon-pos who felt his remarkable power developed impenetrable faith and praised the one from Orgyan.
First, Acarya dPal-dbyangs and the Bon-pos engaged in a contest of wit as a prelude to debate. The Bon-pos won the play; they waved their flags and shouted praise to their gods. They received many great prizes, and when they were given drink by the king himself, the Bon-po min- isters rejoiced.
In his heart the king was not happy, but Santarak~ita said to him: "He who eats first is first to suffer-although the Bon-pos won the game, the Dharma is not lost. Now the nine learned Bon-pos will de- bate the teachings with the great paQqitas. "
The great and wise Vimalamitra rose and spoke:
"All things proceed from a cause.
The Tathagata has explained the cause, and he has explained its cessation also. These were the words of the great ascetic: 'Cease to do evil; perfect what is good. Completely train your own mind. ' "
As Vimalamitra spoke, he rose in space and sat cross-legged in a halo of light. Three times he snapped his fingers, and the nine learned Bon-pos were struck dumb and could give no answer.
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In a like manner, the twenty-five scholars from India and the 108 lotsawas each explained their understanding of the scriptures with acute perception. They held their ground in debate and manifested their realizations and the truth of their teachings. Again, the Bon-pos were tongue-tied. They could not manifest any signs of truth. They just sat there, dull and befuddled.
The Bon ministers countered: "Yes, you have won the debate, but the contest of magic is still to come. The Bon-pos will make such magic that all Tibetans, gods and men alike, will be filled with wonder! We will present sweet and wonderful discourses-we will amaze you all! We will manifest gifts to delight you! We will transfix you all! We will show such signs of realization, such power, such dark mantric abilities, that you will quickly withdraw! "
The Bon-pos burned inside and spoke harsh words born of their wrath: "These Indian barbarians are so ignorant that they create a dense obscuring cloud which hurt our Bon svastika gods. We will not debate the paQQitas now.
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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? Guru Sakya scng-gc
? A Summary of the Auspicious Signs Which Occurred as Ye-shes mTsho-rgyal Practiced and the Siddhis She Manifested After Achieving Realization
Ve-shes mTsho-rgyal summarized her experiences in verse, omit? . 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.
"My charismatic power destroyed demons and heretics, but this will be told in detail later.
By controlling the five elements,
I covered the earth with treasure.
By gaining the power of complete retention,
I became the receptacle of the Lotus Words.
By fearlessly spreading his teachings,
I preserved them, as was prophesied, for the future. I became the same as all the Buddhas,
and accomplished the charismatic deeds of the Tathagatas of the three times.
"Now I am adorned with all the ordinary siddhis:
I can control worldly phenomena and move by fast-running; I can heal with my gaze or with medicinal ril-bu;
I can transform my body
and travel in the sky or anywhere on earth.
"I possess the wonders of the three meditations, the realized mind of the expanse
of the All-good, Samantabhadra,
the adorned playfulness of the Dharmakaya, unhidden, unfearing, unstraying.
Yet I am no nihilist with restricted views,
for I have realized the profundity of total openness-
the fruit of the Great Perfection, free of incidental action. I spontaneously realized the encompassing Ati,
and merged with the openness of the enlightened mind.
"My compassion is more radiant than the sun;
my blessing more profoundly full than clouds heavy with water; my power swifter than the sudden shower.
"Thus, in the future, those with faith, those who ask, will receive the great key instructions,
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which come from having seen
how the links of Dependent Origination fit together. Even in places ofevil, I will be guide.
Ifl forsake this vow, I forsake all Buddhas-
! will hold &st to compassion,
knowing that suffering endures because ofwrong views. I shall continue to train myself
until karma comes to an end. "
This was the Promise Spoken in Verse by the Lady Ye-shes mTsho-rgyal, Concluding the Sixth Chapter on Her Realization and the Signs Thereof.
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? ? ? ? Seng-ge sgra-sgrogs
? The Manner in Which Ye-shes mTsho-rgyal Acted to Benefit Sentient Beings
Benefit to sentient beings is the only purpose of the Buddha's teaching, and so the Buddha's activities can only bring benefit. In Tibet these benefits manifested themselves in a threefold way. First,
a firm foundation for the precious teachings was established, and the demonic and human opposition was removed. Then, comprehensive teachings of both the Siitra and Mantra paths were spread, and the Buddhist community developed and increased. Finally, to ensure the successful growth of the Buddha's teachings, boundless Dharma trea- sures were concealed. These will last far into the future, until the world comes to an end, until samsara is emptied.
Long ago, when the Bon religion was widespread in the land, a descendent ofthe Indian Sakya clan by the name ofgNya'-khri became ruler of all Tibet. Generations passed, and finally, in the reign of lHa-tho-tho-ri, last of the elder kings, the Buddhadharma appeared. Indications of the Indian Sakyamuni spread to the four corners of Tibet, and many Tibetans heard and practiced the ten Buddhist virtues.
At this time; the Inner Bon teaching was also prevalent and existed harmoniously side by side with the Dharma. The Bon maintained that the Buddha Sakyamuni and the Bon spiritual forefather, sTon-pa gShen-rab, were really the same in essence, though different in aspect. According to descriptions, depictions ofgShen-rab, who was believed
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to have come from Zhang-zhung, were similar to depictions of the Buddha.
During the long life of the Dharma King Srong-btsan sgam-po (who was a manifestation of Avalokitdvara), two famous statues of the Lord Buddha were brought to Tibet and placed in special monas- teries which the king built for them at lHa-sa and Ra-mo-che. The king also constructed 108 temples throughout Tibet which served to teach and subdue the outlying regions. Depictions of all the Holy Ones in engravings and paintings, styled in both Nepalese and Chinese fashion, also multiplied. A statue ofTara spontaneously appeared at Khra-'brug, and the amazed and delighted king had a special temple built there for it. The names of the Three Jewels, the six-syllable mantra, OM MA~I PADME HOM, and the influence of Avalokitdvara filled Tibet, Khams, and even China.
The Dharma and the Bon had both spread, and no great distinction was made between them at that time. The Dharma practitioners walked clockwise when they circumambulated; the Bon practitioners walked counterclockwise. Both called prostrations 'dBu-ma chen-po', and each group did them the same way.
The king established laws based on the ten Buddhist virtues, and Thon-mi Sambhota, his minister, translated from Sanskrit many of the Avalokitdvara Tantras-long, medium, and short. The king and his queens, the ministers and the people, all engaged in pure and proper practices.
About twenty-five years after this godly king had passed away, a heretical sect, the rGyu-bon, began to spread in Tibet. They tried to destroy both the Inner Bon and the Dharma. Even today, the Inner Bon are unable to withstand them, and many Inner Bon have been banished, some to Khams, some to Kong-po, some to gTsang. Others have become inactive or left the country altogether.
The rGyu-bon tried to root out the Dharma, but the kings and ministers-of-state did not agree among themselves about how to go about this. So the Dharma was never completely suppressed. But the
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Dharma did cease to spread, and the Dharma's posmon in Tibet remained more or less as it had been before the rGyu-bon.
The rGyu-bon had very perverted views and followed evil practices which corrupted the country. Because of this, later, at the time of the Dharma King Khri-srong lde'u-btsan, many circumstances made it difficult for the Dharma to take hold.
These are some of the perverse customs and philosophies of the rGyu-bon: They had no conception of heaven realms or worlds other than this one. Their deities consisted of non-humans, 'kings', sorcerers, and the eight types of spirits; they worshipped local spirits, foundation lords, gods of action, gods of luck, and so forth. They believed that these spirits 'were' the world.
Their customs were such that they sent their daughters away and kept their daughters-in-law at home. They were malicious. They liked to tell ancient stories of their traditions, to sing and dance and rejoice in order to bring about good fortune.
In the fall, they killed the wild ass and used its flesh in bloody sacrifices. In the spring they carved up does for burnt offerings. They believed that one could ransom the dying by the killing of animals. In the winter, these Bon-pos made red offerings to their gods, and in the summertime they held fire ceremonies which also entailed sacrifice. Thus, they followed the ten non-virtuous ways and indulged in the inexpiable sins.
Their world view held that everything is insubstantial mind, and as the mind is nothing but the manifestation ofgods and spirits, the gods and spirits are mind. Their greatest hope was for birth in a place where nothing exists; next they wished for birth in an infinite place; follow- ing that, they wished to be born in the citadel of neither existence nor nonexistence.
They sought power in strange ways: If a god manifested in physical form, they felt the most appropriate response would be to kill sentient beings and eat their flesh; failing that, one should drink blood; at the very least, one should inflict pain. This was their teaching.
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Ordinary, simple-minded people took such things as the truth and believed the rGyu-bon teaching; as a result, many became involved in all sorts ofevil practices. The malevolent rGyu-bon spread throughout Tibet, supported especially by the Zhang ministers.
They destroyed many holy paintings and statues, and none would listen to the Dharma teachings. The great monasteries at lHa-sa and Khra-'brug fell into ruin, and the many monasteries built throughout Tibet were destroyed. The country itself became divided.
But then Mafijusr'i himself manifested in Tibet in order to reestab- lish the system of the Buddhist teachings, taking birth as the great Dharma King, Khri-srong lde'u-btsan. This king welcomed many learned men from India and invited Santarak~ita, the Bodhisattva of Zahor , t o T ibet. H e repaired t h e holy temples o f Ra-mo-che, Khra-'brug, and lHa-sa (built by the Dharma King Srong-btsan) and had these temples reconsecrated. But when he began planning to construct bSam-yas, the gods and Bon-pos of Tibet began creating obstacles.
The learned One, Santarak~ita, predicted: "Both the men possess- ing form and the formless gods and demons are unsettled and restless. Unless you invite to Tibet the Indestructible One, the Lotus-born Teacher of Orgyan, he who has the Vajra Body, you can be sure of all kinds of obstacles for both of us, patron and teacher. "
So the king dispatched three lotsawas, Tibetans ofgreat wisdom and learning, ofgreat purity and faith in the Dharma, to invite the Orgyan Guru Rinpoche to come to Tibet from India.
The three lotsawas easily found Padmasambhava, who then travelled to Tibet upon their invitation. Feeling unhesitating faith in the Guru, the Tibetan king, as well as some of the queens and ministers, sent a delegation to gZhong-mdar to greet him. They also prepared great ceremonies for his arrival in lHa-sa. The king met Padmasambhava at 'Om-bu'i tshal, and he himself took the bridle of the Guru's horse. The devotee and the object of devotion met and mingled their hearts and minds. The king, queens, ministers, and people all felt great faith in
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the Guru, and so great was Padmasambhava's charisma that none could gainsay him or resist him in anything. Even the Learned One, Santara~ita, bowed before the Guru, and for a long time, these two discussed the Dharma together.
Later they all went to the future site of bSam-yas-the king, his ministers, and retinue in one group, and Padmasambhava, Santarak~ita, and the lotsawas in another. Padmasambhava examined the earth, searching for the most auspicious place to build, and made various predictions.
At this time, the king said: "My ancestor Srong-btsan sgam-po built 108 temples during his long life, but they were all widely dispersed, and it was not possible to maintain them. So they have all gone to ruin. I would like to built one great temple within a strong-walled compound. Is this possible? "
"Yes! " Padmasambhava replied. "That is indeed possible. We should build a temple like the cosmos. It should have four outer sections resembling the four continents, each with its two subcontinents, twelve in all. And in the center should be a temple like Mount Meru, with an outer wall surrounding and ornamenting it. " Padmasambhava went into meditation and manifested a vision of this temple complex for the king to see, saying: "Great King, ifa temple like this were built, would it please you? "
And the king replied: "It would give me great pleasure, though it is truly beyond my powers of conception. Can this really be done? If we could construct such a temple, I would call it bSam-yas, 'Beyond Conception'. "
"Great King, do not be small-minded! " the Guru replied. "There is no reason we cannot do this. You are the king of all Tibet! You have power over all who possess form, and I have power over all formless gods and spirits. What could be the problem? "
So they created bSam-yas, first completing the outer structure and then filling it with statues and texts and heart symbols, representing the body, speech, and mind of the Dharma. Next they brought
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together the practitioners who would make up the Sangha. At this time, Padmasambhava predicted that there would be 108 special lotsawas. From thirteen thousand Tibetans, three thousand would be selected, and from these three thousand, three hundred would be chosen to form the first Sangha. Santarak~ita would ordain them, Padmasambhava would teach them, and the lotsawas would translate.
But the Bon ministers resisted the Dharma. The rGyu-bon created obstacles so that a number oflotsawas had to be sent away several times, disrupting the continuity of their teaching three times.
Eventually, however, the Buddhists and Bon-pos each developed their own Sangha. The Bon decided to establish their seat at Yar-lung, and the king and ministers agreed to this.
The Buddhists invited twenty-one great Masters from India. The 108lotsawas who had dispersed to all comers ofTibet gathered again at bSam-yas. Now, three thousand of the thirteen thousand Tibetans sup- porting the Dharma were ordained as young monks. Even important Bon-pos were invited-seven learned scholars from Zhang-zhung and the surrounding area, and seven powerful Bon leaders from 'Om-bu.
At this time, Padmasambhava and his consort had been residing at 'On-phu Tiger Cave. The Dharma King sent the great lotsawa, Dran-pa nam-mkha', with three others to invite Padmasambhava to bSam-yas. They brought the Guru his great black nine-gaited garuda- horse, and leading pack horses and other animals, they all set out quickly for bSam-yas.
Padmasambhava predicted: "In a little while, I shall perform seven ceremonies for the foundation of the Mantrayana, which will center at lHa-sa. Sakyamuni himselfgave me this prediction. "
They travelled by stages, being welcomed first at the stone sepulchre at Zur-mkhar, and then at bSam-yas.
At bSam-yas, Padmasambhava sat upon a throne erected for him under the medicinal trees. The twenty-one scholars from India and the Tibetan lotsawas approached and bowed to him, and the great Master
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Vimalamitra, together with these learned ones, sang to him in one voice:
"Only now have we been able to meet the Orgyan Guru
in bodily form! Only now can we meet Padmasambhava! Merit accumulated through many ages has borne this fruit! "
Tears streaming down their faces, they gazed upon the wonderful face of the Guru.
Padmasambhava and Vimalamitra were especially pleased to meet one another; like long-lost father and son, they clasped each other's hands and sat together in the highest gallery.
The Dharma King, his nobles, and the scholars bowed to them from the middle level and sat down. Three times they repeated special consecratory blessings for the temple, praying for the propagation of the Dharma. Padmasambhava declared that three separate fire cere- monies were necessary to conquer the demonic forces, and he per- formed the first one, planning the others for later. But the king was distracted and did not ask for the others to be done, so Padmasambhava did no more. He predicted that though the Dharma would spread in the future, difficulties and demons would increase as well.
The king invited both Buddhists and Bon-pos to bSam-yas for the ceremonies at the last month of the year. Five learned Bon-pos came to participate in the ceremonies, but they did not understand the forms, sounds, or symbols of the Dharma. The images, texts, and religious implements meant nothing to them; nor did they comprehend the ten virtues. They did not join in the salutations or the circumambulations, but rather stood in a row at the back, leaning against the images of deities. They did not rejoice with the common people, the ministers, and the king.
The next day, the king and the Bon-pos met in front of the statue of Vairocana. The Bon-pos asked: "0 Lord, God-like One, here at the center of the topmost gallery is the figure of a completely naked lord surrounded by eight other naked men. What are they for? Where did they come from?
Are these the Indian paQQitas? "
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The great Dharma King answered: "This master in the center is a representation of Vairocana. Surrounding him are eight Bodhisattvas. These are statues of the Buddha, and we pay homage to them. If you make offerings to them, you accumulate merit and counteract previous bad karma. "
The Bon-pos asked again: "Over there by the door are two very fierce and wrathful beings. What are they? Are they man-killers? Why were they made? Why do you need them? "
The Dharma King answered: "Those two by the door, like all wrathful forms, are beneficial-powerful and splendid and good. They are destroyers of evil and obstacles, and they aid all followers of the Dharma. They represent Mahakala and were made from many precious substances by great Indian artists. Padmasambhava and the learned Indian masters have blessed them. Their purpose is to spread and increase the Buddha's teaching and cleanse the obscurations ofsentient beings. That is why we need them. "
But the Bon-pos replied: "They are just made of day-some clever men have tricked you with fakes. They are nothing special. King, you have been cheated. Tomorrow we will show you some truly marvelous things! Our worship is indeed wonderful and complete; we Bon-pos have incredible power. We will delight you with our miracles, which are beyond belief. "
Then they all strolled outside to see the stiipa. "What is this-this sheath over the top, these wrinkles in the center, this bottom that looks like a pile of dog shit? What is this? " the Bon-pos asked.
The Dharma King responded: "The top is a symbol of the Tathagata lineage, representing the Dharmakaya. Should you want to know what it does not represent, it does not represent the Sambhogakaya. It is called a 'mchod-rten', support of worship, because it supports the worship of beings of the NirmaQakaya realm. The umbrella and ornaments around the pinnacle represent the thirteen parts of the Dharma wheel. The central part resembling a vase stands for the expanse of the Dharmakaya and represents the Four Immeasurables.
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The base is a richly decorated lion-throne holding a treasury of wealth-whatever one desires. "
"Ifyou practice the disciplines, what do you need with such images and structures? " the Bon-pos asked. "This is unbelievable! The brave cannot use them for fighting, the cowardly cannot use them for hiding. These Indians have very evil hearts-they are cheating our king. "
The king, ministers, and the rest did not believe a word of this. So the Bon-pos went to stay at Island Eight near the Third Continent of the Lady and prepared for the sacrificial ceremonies for the king. The paQqitas went to stay at the Continent ofHayagriva.
After a while, the Bon-pos sent a message to the king that they needed one thousand full-grown stags and does for their sacrificial ritual, as well as hinds in halters of turquoise, yaks, sheep, and goats. They requested a thousand of each, male and female, and also some of the king's clothing. The king quickly gave them whatever they asked for and whatever types of material substances they needed: clothing and the eight types of alcoholic beverages, the nine types of grain, and all else they wanted.
The Bon-pos then called the king and his retinue to come and meet with them. So the king and queens and lords and the rest of the retinue all went to see the Bon-pos.
Nine learned Bon-pos stood in a line in the center, flanked on the left and right by rows of nine strong men. Many men called 'Oblation Helpers' carried sharp knives. Those called 'Bathers' carried water in great golden ladles to wash the beings awaiting sacrifice. Those called 'Black Bon-pos' scattered all types of grain about the animals. Those known as 'Questioners' asked questions of the gods and spirits who surrounded them and received their answers.
Next, the 'Oblation Helpers' cut the throats of the stags and wild asses and offered the remains as sacrifices. They did the same with the yaks, sheep, goats, and other animals-three thousand were sacrificed at one time. They seized the does and cut off their legs as offerings. They took another three thousand female animals, yaks, sheep, and
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goats, and, after first cutting off their legs, skinned them alive for the sacrifice. They killed horses, oxen, cows, mules, dogs, birds, and swine, all in different ways. When they had finished, all bSam-yas was filled with the stench of burning flesh.
Then those called 'Separators' separated flesh from bone. The 'Dividers' divided up the remaining parts and spread them all over the place, and the 'Numbering Bon-pos' counted it all. Many kettles were filled with blood and covered with skins which were then heaped high with piles of flesh. At this point they chanted the Bon rites. Such was the Bon practice.
The king and queens and the ministers were not pleased at having to watch all this. Steam rose from the blood, and in the waves of steam they could see strange rainbows and hear noises unconnected with any form-evil sounds, sad sounds, screeches, and mad cries of HU SHU! and HA HA!
"These are the sounds of the svastika Bon gods, sounds of luck, sounds of prosperity! Wonderful sounds! " the Bon-pos cried. And they offered all the dripping red flesh and blood to the king, and asked him if he were happy with this evil ceremony. "Your Majesty, isn't this fine? Aren't you just a little pleased with the Bon? Great King, do you not feel faith rising up in your heart? Isn't this wonderful? "
But the king was not at all pleased in his heart. The others did not know what to think, and so, full of indecision, they went back inside.
The paQqitas and lotsawas had seen it all, and they said to the king: "You cannot have two doctrines where there should be one. If the East is low, then the West must be higher. To mix the Buddhadharma with the teachings of heretics makes no sense. Fire and water can never meet as friends-you must send these allies of evil far away! Not even for a moment can we associate ourselves with such misguided ones. This malicious teaching contaminates everything; we will not drink ofsuch impurity. If they stay, we will arrange to practice far from here, in bliss and peace. Should the king so desire, the Dharma can remain in the
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land of Tibet. But only if the Bon-pos are not allowed, even for a moment, an equal footing with us. "
Nine times they sent this strong message to the king. The last time, the king called together all his ministers and lords and said: "Lords and ministers of Tibet, hear me. The Bon-pos have one system of doing things-the Buddhists have another. They are like the palm of the hand and the back of the hand; like accepting and rejecting; like giving and receiving. Who could believe both at once? The learned Indians, the Tibetan lotsiwas, and the three thousand young lamas have made known to me their position. What is to be done? "
In reply, the Bon-po Zhang ministers said: "Lord, our god! It is best that the river and its bank be separate but equal. In the past, many lotsawas had to be sent away. But if the Bon-pos stay in their place, and the Buddhists keep to theirs, there will be peace. "
'Gos-rgan disagreed: "If the Bon spreads, the king will be very upset and disturbed. If the Dharma spreads, the ministers will not be happy. The king and ministers are being pulled in two different directions. If the Dharma and the Bon remain in one place on equal footing, they will be like fire and water, natural enemies. Therefore, the time has come to end this disruption. Let us disentangle truth from falsehood: Let us cast the die to resolve which is the truth. We need to distinguish the true teaching from the false. The one shall succeed, and the other shall end.
"Tomorrow we will hold a debate. The king will sit on the highest level; the ministers and lords will sit in front. The Buddhist monks will sit on the right and the Bon-pos on the left. There will then be a debate which will examine the distinguishing features of their philosophies. The king, ministers, lords, queens, and the rest must stand behind their own teaching. Each must support the teaching they feel is true.
"We will cut down what is false and accept the truth-which will show itself by miraculous signs. We will summon forth each other's skill. If the Dharma is true, we will support the Dharma and destroy the Bon down to its roots. If the Bon is true, we will destroy the Dharma and follow the ways of Bon. "
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The king and his retinue agreed to this, promising to comply with the final decision. Even the Bon-pos agreed to the debate, for they were convinced that the Dharma was no equal to the Bon in power and magic. The Dharma King then consulted the Indian paQqitas:
"EMaHo!
0 learned and Accomplished Ones,
God-like Lords, Enlightened Beings!
When the Buddhists and Bon-pos face each other they are like killers-neither will accept the other.
The king is distressed, as are the ministers and queens.
"Buddhists and Bon-pos alike
find this situation unacceptable.
Therefore, tomorrow they will engage in debate-
they shall vie with each other,
using philosophy, signs of true realization, magic powers.
The king and ministers will then decide which teaching is true. We will know which one to follow-
we will have confidence and faith.
The teaching which is untrue will be wiped out,
its supporters banished to the wild borderlands.
The king and ministers will know what laws to follow.
They will see what path to promote. "
The paQqitas were quite delighted and answered the king:
"Excellent, Formidable One, Lord of the Gods! This is indeed the proper way to proceed,
truly the way of a Dharma King.
Dharma will surely conquer non-Dharma,
and the demons and misguided ones will surely be subdued. Gathered here are all the learned and accomplished Buddhists- even in Bodh Gaya there were none higher.
Many times we have conquered heretics with the truth.
What have we to fear from these ones called Bon-pos? They shall be defeated and banished to other lands, and good laws will then be instituted. "
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This answer pleased the king enormously. He went immediately to explain the arrangement to the Bon-pos. They also agreed, saying: "If our nine learned leaders debate, we will surely win. They have great ability and power, and we will be victorious! " And so they gathered together to make preparations.
And so the New Year arrived. On the fifteenth day of the lunar month, on the plain surrounding the great hill of bSam-yas, a great throne was prepared for the king. A platform for the Buddhists had been built on the right where the lotsawas, pa~qitas, and Buddhist followers would sit, and a platform for the Bon-pos and their followers was constructed on the left. The ministers and lords sat in the front rows, surrounded by a large and diverse crowd of people from all parts of Tibet.
First the Dharma King spoke: "Listen well! I am lord over all the land of Tibet! I am lord over gods and men, Buddhists and Bon-pos. All are under my dominion. Ministers, queens, and nobles, listen to me.
"The previous kings of Tibet supported both the Buddhists and the Bon-pos. But since then, the Bon have spread. I myself, like my ancestor Srong-btsan sgam-po, would like the Bon and the Dharma to coexist. But they face each other like murderers. I have tried to be equitable, and so have the ministers, but our attempts have been frustrated. Now, we must decide between the tenets of these two systems.
"Whatever the outcome of this debate, all must accept it-he who does not will feel my wrath. I decree that whichever doctrine is deemed false, be it Buddhism or Bon, must be banished; even the sound of its name shall not be heard in the land of Tibet. The losers must accept defeat. The winners will be greatly praised, and all will follow them. "
Nine times the king made this proclamation, and also had it written down to be distributed far and wide. As the crowds of people settled down, waiting for the debate to begin, the Great One from Orgyan, Padmasambhava himself appeared, sitting in space at the height of a palm tree above the ground. "Listen well! " he said. "This is a great op- portunity to distinguish between the tenets of Buddhism and Bon.
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"First, there should be a light debate to begin the event; next, for edification and enjoyment, an explanation of religious customs and beliefs. We will turn them inside out! Finally, we will distinguish the systems by debate, examining basic philosophies and purported results. We will clarify what is true and what is false. Skill, wisdom, and psychic power will be tested until the king and ministers are convinced, and signs show themselves. "
When Padmasambhava once again seated himself, his body was the image of Sakyamuni, and the king and ministers were overcome by his majesty and beauty. His speech remained that of Padmasambhava, Lord of PaQqitas, and all the lotsawas and paQqitas took courage. His mind manifested as rDo-rje gro-lod, subduer of the erroneous and heretical, and even the Bon-pos who felt his remarkable power developed impenetrable faith and praised the one from Orgyan.
First, Acarya dPal-dbyangs and the Bon-pos engaged in a contest of wit as a prelude to debate. The Bon-pos won the play; they waved their flags and shouted praise to their gods. They received many great prizes, and when they were given drink by the king himself, the Bon-po min- isters rejoiced.
In his heart the king was not happy, but Santarak~ita said to him: "He who eats first is first to suffer-although the Bon-pos won the game, the Dharma is not lost. Now the nine learned Bon-pos will de- bate the teachings with the great paQqitas. "
The great and wise Vimalamitra rose and spoke:
"All things proceed from a cause.
The Tathagata has explained the cause, and he has explained its cessation also. These were the words of the great ascetic: 'Cease to do evil; perfect what is good. Completely train your own mind. ' "
As Vimalamitra spoke, he rose in space and sat cross-legged in a halo of light. Three times he snapped his fingers, and the nine learned Bon-pos were struck dumb and could give no answer.
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In a like manner, the twenty-five scholars from India and the 108 lotsawas each explained their understanding of the scriptures with acute perception. They held their ground in debate and manifested their realizations and the truth of their teachings. Again, the Bon-pos were tongue-tied. They could not manifest any signs of truth. They just sat there, dull and befuddled.
The Bon ministers countered: "Yes, you have won the debate, but the contest of magic is still to come. The Bon-pos will make such magic that all Tibetans, gods and men alike, will be filled with wonder! We will present sweet and wonderful discourses-we will amaze you all! We will manifest gifts to delight you! We will transfix you all! We will show such signs of realization, such power, such dark mantric abilities, that you will quickly withdraw! "
The Bon-pos burned inside and spoke harsh words born of their wrath: "These Indian barbarians are so ignorant that they create a dense obscuring cloud which hurt our Bon svastika gods. We will not debate the paQQitas now.
