No More Learning

Padmasambhava was very pleased, and gave mTsho-rgyal special initiations as the consort of the teacher. Then the two of them went to mChims-phu dGe'u and engaged in secret practices.
This Concludes the Third Chapter on How Ye-shes mTsho-rgyal Saw the Nature of Impermanence and Relied Upon a Teacher
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? Ye-shes mTsho-rgyal Asks Her Teacher for Instruction in the Dharma
nadmasambhava and mTsho-rgyal went first to mChim-phu dGe, as r was explained before; later they moved on to the retreat at gYa'-ma- lung. During this time, Padmasambhava advised mTsho-rgyal always to behave in a virtuous manner and to follow the teachings of the Buddha, particularly the Four Noble Truths. He taught her the Siitras, the Vinaya, the Abhidharma, all the teachings of provisional meaning, including the meaning of cause and effect and karma. Teaching her properly, he explained what must be accepted and what rejected, and ordained her as a novice in the pure Sangha. mTsho-rgyallistened to his instructions in all the six higher Dharma vehicles and took them to heart. Soon she stabilized her meditations,? assimilated the explana-
tions, and achieved a high degree of spiritual understanding.
At this time the goddess Sarasvati spontaneously appeared to her in a vision, and mTsho-rgyal found she possessed complete retention of everything she had been taught. She could perceive the entire world through her ordinary eyes, and could keenly distinguish all that deteriorates and all that does not. She also became able to exhibit certain miraculous bodily transformations.
A complete listing of the teachings mTsho-rgyal was given is not set down here because of its great length. But, in short, all the Buddha's teachings were present in Guru Rinpoche as if he were a vessel
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completely filled. The lady Ye-shes mTsho-rgyallater explained: "After I had served him sufficiently long with material offerings and the delights of body, speech, and mind, thus creating a foundation, I received all these teachings as if the contents of one vessel were being transferred to another.
"I entered a state that was both tranquil and completely wholesome. I clearly distinguished all the nine Dharma vehicles and knew at once what was Dharma and what was not Dharma. I understood the un- derlying harm implicit in cause and effect. I then felt a desire for the highest, most sublime Dharma which transcends cause and effect and which transcends karma. " So she asked Guru Rinpoche in a song:
"KyeMa!
Jetsun, Incarnate One!
Born in the land of Orgyan,
you surpass all the learned ones of India.
You are the Buddha's successor in the land of Tibet. As for me, I am young in years, but I have experience: I have suffered much since the age of twelve.
My father and mother did not follow the Teachings, but gave me as bride to a man not of the Dharma. Having no interest in worldly things,
I escaped to the valley of the 'On-phu Tiger Cave. There, a suitor driven by lust and desire
captured and imprisoned me.
Powerless, I learned about suffering.
"Guru, Lord, by your compassion,
the great Dharma King took me under his protection- he made me his queen and brought me to bSam-yas. When I was sixteen, the king offered me to you
as a fit foundation for the three initiations.
Now that I have some understanding
of the harm implicit within cause and effect,
I ask you to teach me the supreme Dharma
that goes beyond cause and effect. "
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Padmasambhava smiled radiantly when he heard her request. In a rich and beautiful voice, he sang to her:
"Very good, daughter of mKhar-chen bza'.
You are a young woman of sixteen years,
yet you have seen the suffering of eighty.
You realize all this was due to your past karma.
From now on, your karma will have a pure and fine flavor, from now on, you will always have joy.
Never again will you be burdened
with a bad body due to bad karma.
Now you completely understand
the harm implicit in cause and effect;
it is good that you want the highest teachings of the Great Vehicle. "
Then he brought her to the brink of the Mantrayana practices by giving her the commitments of the root and branch precepts, and he told her:
"listen, daughter of mKhar-chen bza'!
Hear me, do not be inattentive, All-good Queen.
These commitments are the root of the great Mantrayana Vehicle. If you break them, both of us will suffer.
You must take these solemn vows. "
Padmasambhava first taught mTsho-rgyal the fundamental precepts, the root precepts of body, of speech, and of mind, and the twenty-five branch precepts-altogether four areas of instruction.
In this way, mTsho-rgyal studied the fundamental commitments of the enlightened mind, which included a whole series of instructions beginning with the relative enlightened mind and leading up to the ultimate enlightened mind. She learned that from the beginningless beginning of time, one's body is of the nature of a deity, one's speech is the sound of mantras, and one's mind is Being itself, because one can never pass from reality itself.
First mTsho-rgyal studied the commitments concerning the body. These can be divided into three parts: the section on the teacher, the
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section on the student, and the section on the means of keeping the commitments.
Concerning the teacher, first there is the general lama; second, the guiding lama; third, the lama of the commitments; fourth, the lama as expiator of broken vows; fifth, the lama who liberates the understand- ing; and sixth, the lama who gives religious instructions and precepts.
Second, mTsho-rgyal learned of the four types of students, or Dharma brothers and sisters: the general Dharma brothers and sisters, all sentient beings; the distant Dharma brothers and sisters, all who follow the teachings of the Buddha; the close Dharma brothers and sisters of one's own lineage; and the interconnected Dharma brothers and sisters of the same mandala.
Third, mTsho-rgyal learned how she should guard the commit- ments. Externally, one should look upon the commitments of the body as one looks upon one's lord, one's parents, and one's best friend. Internally, one should look upon the commitments as one's eyes, one's heart, one's life itself. Secretly, one should look upon the commitments as one's tutelary deities. Therefore, one must never be dishonest, de- ceitful, or cunning through the gates of body, speech, or mind.
In short, one should respect all lamas and Dharma friends by all the gates of the body. One should circumambulate them, and spread cushions for them, treating them with the honor a servant shows his master. One should offer them whatever they desire in the way of food, wealth, pleasure, and enjoyment.
In particular, one should respect and honor and make offerings to those close to the lama-his wife, sons, daughters, father, mother, brothers, sisters, other relatives, and even his servants. One should treat them all with the greatest respect, as if they were not different from the lama. This is the way the commitments must be guarded.
Likewise, one must listen well to the words of the lama and never despise those who serve him, his students, disciples, patrons, and so on. In short, one must always honor and make offerings to those whom the
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lama holds dear to his heart, treating them as if they were not different from the lama. One should treat the lama's horses, watchdogs, and servants in the same way.
Without permission from the lama or from one's Dharma brothers and sisters, one should never use their food, wealth, or possessions, even down to the least seed of sesame. Nor should one even allow such self-indulgent ideas to enter the mind.
Moreover, one should never step over the hat, clothes, belongings, pillows, bed, sitting places, or even the shadow of the lama. It is said that to step over these things is not different from breaking a holy statue or destroying a stiipa. O f course, one should never strike anyone, kill, steal, and so on. Certainly one should never do such things in the lama's presence, but even apart from him, one should not even jokingly suggest inappropriate behavior.
One should never find fault with the teacher, or criticize him to other people. One should not make things up or spread gossip. It is said that one who argues with, or talks back to, or turns against the teacher will surely be born in the Vajra hell. Even should such a one pray to the Tathagatas of the three thousand realms, he would not be saved.
In summary, the commitments ofthe body forbid deceit, dishonesty, bad thoughts, abusiveness, wrong views, harmful attitudes, hopeless- ness, and so on in relation to the lama and Dharma brothers and sisters. If one breaks these commitments for even an instant by just a hair's breadth, one cannot escape retribution.
Next, mTsho-rgyal studied the commitments relating to speech, which concern practices involving tutelary deities. These practices can be discussed in two ways: according to the types of practice, and according to the means of guarding them. The types of practice are as follows:
First, there are three types of mantras: the root mantras which are the infallible cause; the mantras which are the conditions for visual- ization; and the mantras of activity which are repeatedly recited. The
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types of mudras consist of the Samayamudra, the Karmamudra and Jiianamudra, the Dharmamudra, and the Mahamudra.
Second, there are the mandalas of teachers, tutelary deities, and qakinis, which bear a special relationship to the gates of the body, speech, and mind. The yogic practices involved can be classified as high, medium, and low.
As Ye-shes mTsho-rgyal later explained, Guru Rinpoche gave her 700,000 mandalas of the unexcelled Mantrayana, and she practiced them as was appropriate, according to the high, medium, and low levels. On the most powerful high level, she practiced the samadhi of Great Bliss which is totally non-conceptual. In the manner of the middle high-level practices, she performed the samadhi which realizes all the appearances of existence to be gods and goddesses. In the manner of the lower high-level practices, she entered the Unbroken River Flow Samadhi.
Also, in the manner of the highest of the high-level practices, she held the mandala of the tutelary deities Hayagriva and Vajravarahi firmly in her mind like a continuously flowing river. According to the middle high level, she did the Vajrakila practices three times each day and three times each night, according to her promise to do them six times each day.
Following the methods of the lower of the high practices, each day she carefully did the eight Heruka sadhanas, making offerings, chant- ing mantras, and performing the necessary practices. She did numerous other practices relating to the mandalas of other deities, each for an appropriate time and in an appropriate manner, never forgetting to do any of them, not even for a day.
She performed the highest-level practices in their entirety each month, never failing to perform the proper adjunctive practices and making all the offerings at the right times. The middle practices she performed eighty times or more at the time of the new moon and full moon. The lower-level practices she also performed without fail each month. Even the very least of the practices she did once a year, com- pletely and perfectly, without neglecting anything.
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Then mTsho-rgyal studied the commitments concerning mind. These can be looked upon in three ways: according to vision, medi- tation, and action. They can also be discussed according to types of practices and means of guarding them.
First she studied the profound vision; meditation as it operates through the gates of experience; and action as it leads to liberation via the Developing and Perfecting Stages, which can be treated on an outer, inner, or esoteric level.
Second, mTsho-rgyal studied the four outer secrets, the four condi- tional secrets, the appropriately-held secrets, and the secrets which must not be divulged to anyone.
The four outer secrets are the yidam, the characteristics ofdeities, the heart mantra, and the signs of realization which may arise.
The conditional secrets are the location of the practices, the time of the practices, the associates with whom one practices, and the sub- stances used in practices.
The appropriately-kept secrets include substances given as offer- ings: ritual offerings and secret offerings-medicines, tormas, skulls, daggers, staffs, vajras, bells, beads, and other symbolic instruments held in the hand during meditation. They also concern special substances for mandalas, the eight types o f cemetery ornaments, bone garlands, and so on, aQd also any substances used in more advanced Mantrayana prac- tices. In particular, this includes skull drums, skulls, and thighbone trumpets.
The things one must not divulge to anyone include the private practices of Dharma brothers and sisters, and the purification practices one does to expiate unwholesome behavior. Nor should one gossip concerning the unusual behavior of teachers, Dharma brothers and sisters, or for that matter, about the behavior of any sentient being whatsoever. And one should not discuss with other people any other kind of behavior which is appropriately kept secret.
Thus, there are ten secret commitments relating to body, speech, and mind. The four relating to body concern teachers and Dharma brothers
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and sisters. The two relating to speech include the three types of mantras and the four types of mudras. The four relating to mind include the four outer secrets and the four conditional secrets, the four appropriately-kept secrets, and the secrets not to be divulged to anyone.
Once she had received these precepts from her teacher, mTsho-rgyal kept them all without even considering deviating from them, not even in the slightest way for the shortest period of time.
Finally, Padmasambhava taught her the twenty-five branch com- mitments. The five acts to be symbolically performed: ordinary unity (sexual practices), liberation (killing), stealing, lying, and abusive talk. These are the five practices.
The five substances to be accepted readily by practitioners: human waste, the bodhi mind (semen or other substances), flesh (maril. sa), blood (rakta), and urine.
The five things to meditate upon: the five Buddha families, the five types of Pristine Awareness, the five masculine aspects, the five femi- nine aspects, and the Five Kayas, aspects of Being.
The five things not to be rejected out of hand: desire, hatred, igno- rance, pride, and jealousy.
The five things to know: the five aggregates, the five elements, the five sense organs, the five sense objects, and the five colors.
Padmasambhava expanded upon these precepts and also gave mTsho-rgyal further teachings so that she would receive the most complete and thorough instructions in their purest form.
mTsho-rgyal never came dose to breaking any of these commit- ments, not even in the least way for even a single moment. She was continually sustained by the compassion emanating from the Orgyan Guru, and therefore entered the mandala of the highest secret teach- ings, the gSang-ngags bla-na-med-pa.
This thorough description of mTsho-rgyal's training has been included because the door by which one enters the secret teachings is initiation, and the roots of initiation are these commitments.
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In the valley of gYa'-ma-lung near bSam-yas, Padmasambhava and mTsho-rgyal opened the mandalas of the secret teaching. In this way, Padmasambhava gave to Ye-shes mTsho-rgyal the Ocean of Accumu- lated Dharma Teachings.
When the time of the Tibetan New Year drew near, and the populace gathered together to celebrate the holidays, the Tibetan ministers noticed that the Lady mTsho-rgyal was absent. They all wondered where she might be; some thought that perhaps she had come to some harm, but no one seemed to know. So they asked the king. Unable to keep the secret any longer, he told them the details of how he had sent mTsho-rgyal to Guru Rinpoche as the Guru's consort.
Many of these ministers, including such important leaders as Glu Gung-btsan-po and sTag-ra Klu-btsan, Zhang sTong-dbon and rGyud rGyud-ring-mo, Ma Ma-zhang, Bya Rog-rgyung, and Shan Khra-mgo, disliked and resented the Dharma. So with one voice, they said to the king:
"Hail, Great King of Tibet, Lord of all the black-haired peoples! Are you possessed by demons? The royal code is like the cream on milk- don't skim it off! Don't bleed the Tibetans dry! Don't pass wind at your people! Don't treat your ministers like so many dogs! Don't spoil the wealth of our victorious Tibet!
"The traditions and customs are a golden yoke formed by the revered lineage of your god-like ancestors. Now this yokel from the border regions, this 'lotus-born one', this roving doctor, this master of black magic has run away with your wife! If he accomplishes such thievery with no trouble at all, surely terrible things lie ahead for the Tibetan people.
"As for this daughter of mKhar-chen bza': First she brought disgrace to her father's name; then she stirred up trouble all over the place; now she is bringing the whole country to ruin! What kind of behavior is this?
"You must listen! It is said that even if the king's heart were torn from his breast, the ministers have means to put it back. Yet we
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ministers are suffocating as though we had no air for our lungs! You must consider our advice. "
Angered and upset by these words, the king and all his ministers- of-state stood speechless for a time. Then mGos-rgan spoke: "Hail, Lord. We have given you our advice. Since our counsel is now before the king, I suggest we let things be for a while. We will go outside and continue our discussion, and meet with you later. "
All agreed to this proposal, so the ministers rose and left the king's presence, intending to continue their discussion elsewhere.
The king himself, upset and disheartened, sent a secret letter to Guru Rinpoche at Red Rock in gYa'-ma-lung. And the Guru replied to him in this way:
"Alas, Lord of Gods, Ruler of Men,
even now obstacles continue to arise!
I myself, the Lotus-born One,
have no fear of birth or death.
My supreme body is like a vajra-
what are the eight fearful things to me?
Even ifall the enemies in the world rose up against me, what would the Lotus-born One have to fear?
"Ifa few old men make strange faces at me,
am I to be frightened like a small child?
I am the refuge of all sentient beings-
if I could be frightened, whom could I protect? If I don't protect those who look to me for aid, how could I impartially guide sentient beings? So I tell you, Great King,
remove these fears from your mind. "
After receiving this message, the king grew calmer and again met with the Tibetan nobles. The statement he gave to them he also transmitted to the country at large:
"Hail! Listen to me, people of Tibet, black, white, and mixed. I practice the Dharma and I propagate the Dharma.
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I am planting the Buddha's Teachings.
You who follow the Bon tradition
had best not try to obstruct the Dharma.
Listen to the words of your King, the Protector of the Dharma. In this land ofTibet, in this realm under the sun,
I wish to create many retreat centers and Buddhist monasteries, which will unite the Siitra and Mantra paths.
If you do not heed me,
if you break the lawful commandments of your King,
you must accept the consequences.
So I suggest you welcome the Lord of Orgyan and confess your misdeeds to him. "
Then sTag-ra and Klu-gong both responded to the king:
"One Lord, Ruler of Men, Son of Gods, examine all things well.
Look carefully and give counsel carefully- you are our only Lord.
Don't destroy the customs of your revered forefathers. Don't destroy the traditional Tibetan government.
Don't destroy the minds of your people.
Tibet is happy and prosperous under the Bon;
without the gods of the svastika, who will safeguard Tibet?
"We hear your queen is unsurpassed-
truly like a daughter of Brahma.
But where is mTsho-rgyal now?
Perhaps that foreigner, that spiritual charlatan, has carried her off to kill her!
Your Majesty, are you insane or crazed?
Are you completely out of your mind?
If this is your way of ruling us,
no doubt we will quickly be destroyed.
Please bring mTsho-rgyal back where she belongs, and punish that heathen!
"It is said that if you let a magician meddle in your affairs, there will be no end of grief. There will be incessant trouble and debilitating
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disease. Arrest this foreigner and charge him with breaking the law! If he tries to escape, kill him. All you other ministers, take heed of our words, and reach a decision quickly. If we do not assert ourselves in this matter, henceforth we shall be cast aside. If the king destroys his loyal ministers, his pride of lions, he himself will be nothing more than a castrated pig.
"Of course, the king has the right to speak his mind; whatever he wishes to say, let him say. But the ministers have a duty to advise him, and the proper counsel has been determined. " All the Bon ministers cried out: "Exactly! This is our advice! "
But the Dharma ministers, Shud-bu dPal-seng and Gru-gu U-be, sKa-ba dPal-brtsegs and Cog-ro Klu'i rgyal-mtshan, Nam-mkha'i snying-po, Lang-gro, 'Bre, gYung, sNubs, as well as others, considered the situation, saying: "Terrible times are upon us. The teachings are in danger of being destroyed. The Bon-pos are promoting evil coun- sel, encouraging an atrocious attitude toward the teacher who is a second Buddha.
"Even our great Dharma King, our heavenly jewel, cannot remedy this situation, for he cannot possibly follow their advice. By doing so he would prevent the spread of the Dharma. Moreover, it would cause such abominable evil as the five inexpiable sins to come to pass. We ourselves are not afraid to die-why should we be? Even if all Tibet were tom asunder, we would defend what is right. We must support the teacher and his consort in whatever way we can. "
Everyone quieted down as the king again spoke: "Those ministers who have no faith or respect, who have not the slightest desire to serve the teacher who is like the actual Vajradhara, propose committing what would be an inexpiable sin. But whatever these ministers plan to do, retribution nine times worse than their deeds shall certainly befall them! The real power in this land resides in me-let no one for- get this! " And then he paused.
The reactionary ministers were somewhat subdued; even the Lady Tshe-spong-bza', one of the king's wives who sided with the Bon, had
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nothing more to say. Yet there was no agreement either, and the situation was becoming increasingly tense.
mGos-rgan pleaded with the great Dharma King:
"Alas! You who are our god,
see how the land ofTibet is breaking apart!
How can it be wrong to accept the counsel of your ministers? "
The king agreed to listen to his ministers, but he also warned them:
"Listen, friends, great ministers of Tibet.
In this world, I am king.
If the king is great, the ministers share his greatness. If there is no king, what can the ministers do?
So do not try to shame the king;
let us discuss this in a friendly manner. "
The ministers agreed. The king then spoke to the Buddhist ministers:
"Even though we are great adherents of the Dharma, let us stop this fighting.
We cannot justify the accumulation of wrong
on account of the Dharma.
In any case, no one can harm
the diamond-like body of the Teacher.
Better that we all be reconciled,
that the king and all the ministers work together. "
Everyone agreed with him, and the ministers gathered about the king to continue the discussion in a more reasonable manner.
"Well," someone said, "up until now this teacher has not actually harmed the king, either by body or speech. Why don't we just give him some gold and tell him to go back to India? "
The consensus was that Padmasambhava should be dismissed, and that mTsho-rgyal should be banished to lHo-brag. Most of the minis- ters were quite delighted with this decision.
While the ministers were conferring, Padmasambhava and Ye-shes mTsho-rgyal were engaging in secret practices in the cave of gZho-
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stong near Ti-sgro Rock, a gathering place of <Jakinis in the district of mThar-byed Dril-bu. There no one could reach them or do them harm.
The great Dharma King sent them both three measures ofgold dust and seven bowls of gold and other gifts, asking for blessings and predictions. And so Padmasambhava and mTsho-rgyal set out for gYa'-ma-lung. As they neared the Black Bird Rock, on the side of the mountain, Padmasambhava hid some gter-ma, secret treasure texts, which included many predictions concerning the future.
As soon as he had finished, twelve earth goddesses appeared carrying a white sedan chair that radiated a shimmering light. Guru Rinpoche and his lady seated themselves within it and were carried through the sky. The Tibetan king and ministers, and all those who saw this wonder developed great faith. (Forever after, the mountain was called White Rock or White Light Rock. ) The journey took only an instant, and when the Guru and his consort returned to earth, they went at once to the holy cave ofTi-sgro.
mTsho-rgyal prepared an ordinary mandala and, bowing before Padmasambhava nine times, asked for further instruction:
"Kye Ma! Jetsun Lord ofOrgyan!
Having obtained a body like a vajra,
you never need fear the demon lord of death.
Having obtained a body like an illusion,
you subdued the army of Mara's demons.
Thus, having the Vajra Body and Rainbow Body,
in one sweep you have conquered
all the demon aggregates of the body.
As you have obtained a body of creative meditation,
the demons of emotionality have become your liberated friends.
"Deathless Guru, Lotus-born One, now I, mTsho-rgyal, have felt unchanging faith rise in my heart.
May I ask for the highest Mantrayana teachings?
"In gYa'-ma-lung when the demons attacked, through your compassion, Lord, we rose to the sky and came to this place.
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Now look upon me with wisdom and compassion,
and please open the mandala that matures and liberates. Until I too achieve enlightenment,
I ask for your kindness that removes all obstacles. "
The great Guru replied:
"Well said, daughter of mKhar-chen bza'! The mandala of the highest Mantrayana is like the uqumbara flower
that blossoms only once in an age.
It is very rare and does not last for long. Only the very fortunate can meet
with what is so difficult to find.
But I will give you the secret mandala. May you delight in the wonder of it! "
And mTsho-rgyal replied: "With joy and respect, with no worldly taint or hint ofshame, I have prepared the secret mandala, and I offer it to you. "
The Guru smiled compassionately, and five rays of light emanated from his radiant face. All the three thousand worlds were filled by this light which reflected back and shone upon the Guru's face. After he called out "DZA! " and "HOM! " his body was transformed: He rose up in his secret wrathful form as rDo-rje khro-bo, and entered the peaceful lotus-womb of tranquillity.
The male and female aspects moved together in the perfect play of the dance of bliss. Gradually, the mandala of the sun and moon blazed forth in each of their eight root cakras.
Groups ofdeities appeared as well, circling and making offerings. In each of the eight cakras four deities arose, providing elixir. Sixteen pairs were seen, male and female, facing each other.
Within the expanse of all-pervasive awareness, they experienced the attainment of blissful clarity so difficult to endure. In this way, Padmasambhava opened for Ye-shes mTsho-rgyal the mandala called the mKha'-'gro sNying-gi-thig, Heart Drop of:Qakinis.
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Within the mandala of the Guru's body arose the male and female aspects of the five Buddha families, ten figures in all, with the great Vajradhara in the center, representing the initiation of the Guru's body. The five male deities represented the five perfectly purified aggregates; the five female aspects symbolized the five elements in their pristine state.
Together with this initiation, Padmasambhava gave mTsho-rgyal various sadhanas involving the Buddha families. "Through the outer vase initiation and the sadhanas of the five peaceful Buddha families in their outer aspect," he told her, "you must realize that the outer world vessel, the external environment, is a heavenly palace, and the inner contents, the beings of the world, are gods and goddesses. You must practice in this way for seven days. "
As Ye-shes mTsho-rgyal herselfexplained: "I did as I was instructed by the Guru, and for seven days I contemplated the outer world as a palace of the gods, and the beings within it as gods and goddesses. Quite naturally and spontaneously, the entire world shone like a heavenly palace. And, indeed, within that palace, I clearly saw all beings who possess form to be the male and female aspects of the five Buddha families, glimmering in many colors before me. " Within the field of the five families, there was no awareness of day or night.
Then again, Padmasambhava spoke: "That was the outer initiation. Now the time has come for the inner initiation. Offer a mandala seven times, as you did before. "
So once again, mTsho-rgyal, feeling deep respect and great joy, prepared and offered a mandala to Guru Rinpoche seven times, saying:
"EMaHo!
The physical body with its head and four limbs
corresponds to Mount Meru and the four continents.
The lotus of Great Bliss is the ground of both samsara and nirvana.
Please accept this mandala, the supreme mandala of Great Bliss,
and bring forth your compassion for the sake of all sentient beings. "
The Guru laughed joyously with a deep, rhythmic, resonant voice, making all the three realms shake and tremble, tremble strongly up and
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down, and back and forth. Arising in the form of the mighty and wrathful Padma Heruka, he cried out in a great voice: "HA HA! " and "HI HI! " The Heruka of the secret symbol entered into the lotus consort.
As mTsho-rgyal recounted: "I was transformed into Vajravarahi, and Guru Rinpoche into the central deity, a lord of immeasurable wrath-and we manifested within the Mandala of the Heruka Hayagriva. The empowerment bestowed by the opening of this man- dala was called the rTa-mgrin-gi thig-le. "
At each of the five cakras of the Guru-Hayagriva, a pair of qaka- qakinis appeared, yab-yum, facing one another, inseparable and multidimensional. This mandala, so sharp and clear, vivid and alive, represented the initiation of the Guru's speech.
When Ye-shes mTsho-rgyal's own body, now that of Vajravarahi, became inseparable from Hayagriva, she understood reality in terms of its essential patterning, its primordial dynamic energy, and its mani- fested vitality.
As the five emotions were transmuted into the five aspects of Pristine Awareness, mTsho-rgyal entered the Indestructible Samadhi of Openness and Bliss, receiving the esoteric initiation and reaching the eighth spiritual level.
Thus, Guru Rinpoche gave to mTsho-rgyal the wrathful means of quickly and certainly realizing the Guru as Hayagriva and consort, the means of realizing the inner Guru as tutelary deity, and the esoteric inner initiation. When she had opened the mandala of realizing one's own body as deity, and the nature of patterning, energy, and vitality in terms of deities, mantras, and the Mahamudra, she was told to practice for three times seven days.
The experience burned within mTsho-rgyal's body like a flaming butter lamp, and she continued to practice until she stabilized the Pristine Awareness which comes from empowerment.
At first, she was overcome by misery, but later she heard within herself the sound which resonates with patterning. mTsho-rgyal's
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energy flowed naturally and without obstructions, and she completely comprehended the intrinsic vitality whose manifestation is the Mahamudra brought to total completion, the perfect creativity of indestructible warmth and bliss.
Thus, mTsho-rgyal brought karmic energy to an end, and the en- ergy of Pristine Awareness entered into the central channel. Many signs of realization occurred.
Then the Guru told her: "Do not harvest barley while it is still green! There are still initiations that you have not completed. "
As Ye-shes mTsho-rgyal later recounted, she felt toward the great Guru Rinpoche faith greater than toward the Buddha, and requested ofhim:
'Jetsun Orgyan Rinpoche,
greater than all the Buddhas of the three times! Please give this most wonderful initiation
to all of us who are deprived. "
The Guru then arose within the mandala of the Red Heruka. Immense light rays, indications of his wrath, radiated from the mantra HOM in his heart. After the rays returned to gather within the Guru's mandala, the Ultimate Heruka formed a mudra and cried:
"RAHAM!
Listen with unswerving attention,
l)akini mTsho-rgyal-ma, benign lady, All-good Queen! Would you rejoice to enter the mandala of inner clarity? Then offer the mandala of secret bliss.
If you reveal this teaching,
you will have violated your vows. "
She responded: "I, the woman mTsho-rgyal, have caused all worldly appearance to subside-I will set myself free in the nakedness of Great Bliss. " Then she cast about her the five precious substances as an offering in the mandala of secret bliss. Again, she asked:
"Hero of Great Bliss, Incarnate Buddha-mind, Guru, Lord of Great Bliss,
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confident and happy I wish to enter
the mandala of Inner Clarity.
I will keep my vows as if my life depended upon them. "
Then with nine fingers she formed a lotus with its swirling anther, and performing the dance of the palanquin, offered the mandala to the mandala of the Guru's body. Within the great mandala of the expanse ofall that is, thegreat Lotus Heruka made thegestures ofthe hook and wheel mudras with his hands. The radiant Vajra Heruka of the Ultimate, by the waves of his laughter and intense power, by his extraordinary and forceful aspect and fierce facial expression, by his wondrous stance, right foot raised and arms extended, crying out in a loud voice, overwhelmed mTsho-rgyal with the brilliant appearance of Great Bliss and opened the mandala like a blazing sun in the radi- ant expanse ofbeing. This was the initiation.
As Ye-shes mTsho-rgyal herself explained: "I felt myself caught up in the mandala of the Guru's discriminating wisdom and skillful means, and my four root cakras were transformed into the great realms of the four Herukas. I received the initiation of the Four Joys in the universal mandala which radiated hundreds, thousands, and millions of mystical phenomena, light, and seed syllables.
"When the Lama and I were inseparably joined by powerful waves of blessing from the root cakras of our foreheads, I saw thirty-two realms, gleaming white, and within them radiated the Joy of Pristine Aware- ness. In each of the thirty-two realms were thirty-two white Herukas in male and female aspect, and within each of them many hundreds of thousands like themselves. The lord and master of all the Herukas, in male and female aspect, revealed to me the Awakened Joy of the Yab-Yum. Theemotion ofanger was purified, and the taints ofhabitual patterns of the body were cleansed. Seeing the branches of the path of application, I was able to benefit seven worlds in the ten directions. And I received the secret name, 'White mTsho-rgyal ofGreat Bliss'.
"Similarly, within the throat cakra, I gradually saw sixteen realms yellow in color, and in them, sixteen yellow Herukas, in male and female aspect. Within these circled, as before, hundreds of thousands
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"Likewise, in the heart cakra, I gradually saw eight realms blue-black in color, and within these realms were eight blue-black Herukas in male and female aspect. In these circled as before hundreds of thousands like themselves. In the center, the Lord of all the Herukas, the Buddha Hero, in male and female aspect, revealed to me the SupremeJoy ofthe Mahamudra. The habitual patterns of mind were purified. Seeing the branches ofthe path ofliberation, I was able to benefit thirty-six worlds in the ten directions. I received the secret name 'mTsho-rgyal Whose Commitment Liberates'.
"In the same way, in the navel cakra, I gradually saw sixty-one realms red in color. Within these realms were sixty-one Herukas, in male and female aspect. In the center was the Lord of all these, the Red Heruka, in male and female aspect, who revealed to me the Spontaneous Trans- cendent Awakened Joy. The emotions flavored by grasping were pu- rified and with them the habitual patterns tainting the three gates. Seeing the branches ofthe path ofcomplete purity, I was able to benefit unbounded and limitless worlds in the ten directions. I received the secret name 'mTsho-rgyal of Limitless Pristine Awareness'. "
The initiation lasted for seven days, during which time Ye-shes mTsho-rgyal practiced the four empowerments and the four aspects of Pristine Awareness in the Mandala of the FourJoys. An experience of ecstasy followed, and Padmasambhava advised her: "You must now involve yourself in Pristine Awareness in the opposite sequence. But when you assimilate the Pristine Awareness born of empowerment, do not let yourself be distracted by ecstasy or the FourJoys that accom- pany it. Rather, let the experience little by little rise up within your being. If you lose the impulse toward enlightenment, it is worse than
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killing the Buddha Amitabha. In no world could you find exonera- tion; you would fall to the lowest hell. "
Padmasambhava taught her how to reverse the energy and cause it to ascend. mTsho-rgyal held the energy as if in a vase, bringing it up- ward and producing ecstasy. The bliss of continuing awareness was not adulterated by passion; not for an instant did she succumb to lazi- ness while her continuous concentration was maintained.
As mTsho-rgyal concentrated the impulse toward enlightenment in the lotus of the female organs, she purified all ignorance, the first link ofdependent origination. Halting the one thousand and eighty motile currents associated with the first link of dependent origination, she achieved the Pristine Awareness of the two comprehensions and reached the Path of Vision. Thus she reached the first spiritual level and de- veloped various kinds of prescience.
As she concentrated the impulse toward enlightenment in the secret cakra and transmuted it, she purified the motivating forces, the sec- ond link of dependent origination. Halting the motile currents of the second link, she reached the second spiritual level.
By concentrating the impulse toward enlightenment in the area be- tween the secret and navel cakras, she purified consciousness, the third link of dependent origination. Halting the motile currents of the third link, she reached the third spiritual level.
In the same way, by concentrating the impulse toward enlighten- ment in the navel cakra, she purified the tendency to distinguish and fixate on name and form, the fourth link of dependent origination. Halting the motile currents of the fourth link, she reached the fourth spiritual level. She purified the mind concerned with samsara and nirvana, Pristine Awareness, and Spontaneously Arising Joy, and she became the Svabhavikakaya.
By concentrating the impulse toward enlightenment in the area be- tween the navel and the heart cakras, she purified the six sense fields, the fifth link of dependent origination. Halting the motile currents of the fifth link, she reached the fifth spiritual level.
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By concentrating the impulse toward enlightenment in the heart cakra, she purified sensation, the sixth link of dependent origination. Halting the motile currents of the sixth link, she reached the sixth spiritual level. Having purified the ordinary, sleeping mind and the SpecialJoy, she obtained the fruit, the Dharmakaya.
By concentrating the impulse toward enlightenment in the area between the heart and throat cakras, she purified feeling tones, the seventh link of dependent origination. Halting the motile currents of the seventh link, she reached the seventh spiritual level.
By concentrating the impulse toward enlightenment in the throat cakra, she purified craving, the eighth link of dependent origination.