No More Learning

"Gazing upon the mandala of the Mother,
you will dearly see the feeling of desire arising,
and gain confidence from the Vase Empowerment.
Explore the pure fact of your own desire-
merge inseparably with the deities of the Developing Stage. Turning all into deities and yidams,
contemplate your desire mind as the deities' manifestation, my sons.
"Join with the space of the Mother's mandala; Great Bliss arises from that root.
Pacify the angry mind; the loving mind replaces it, and power is gained from the Secret Empowerment.
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Explore the pure fact of joy-
merge joy with breath and let them circulate a little. There is no turning back from the Mahamudra. Explore the bliss of Mahamudra, my sons.
'Join with the expanse of the Mother's Great Bliss. Let your vigor take on a life of its own;
you and I will merge hearts and minds,
and gain blessing from the Wisdom Empowerment. Guard unwavering the pure fact ofbliss-
merge with the Great Bliss which is openness.
There is no turning back from indestructible bliss and openness. Explore the Bliss ofthe SupremeJoy, my sons.
'Join with the root of the Mother's Bliss-
make the 'two' of duality the 'one' of enlightened mind.
Stop the appearance of self and others,
and gain Pristine Awareness from the Creativity Empowerment. Guard its spontaneity within the world of appearance.
Merge masterful desire with openness,
and there is no turning back from the Great Perfection.
Then explore transcending the Joy of Spontaneity, my sons.
"These instructions are especially sublime.
Thus wondrous liberation comes from our meeting, and instantly, with lightning speed,
you receive the Four Empowerments,
and reach maturity by realizing the FourJoys. "
During this song, the seven bandits achieved maturation and liber- ation. They developed power over their patterning and energy, and became great masters of the Four Joys. Without abandoning their bodies, the seven bandit siddhas went to the land of Orgyan and gave great aid to innumerable sentient beings.
Having trained these seven masters, mTsho-rgyal returned to Nepal where the patrons from her previous visit as well as the Nepali king, Ji-la-ji-pa, again offered her their support. In return, she gave them
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many of the Guru's instructions on meditation. While she was there, she met a fourtc:c:n-year-old girl whose father was called Bha-da-na-na and whose mother was called Na-gi-ni. The child was a qakini in human form, and mTsho-rgyal took her with her. She called the girl Kalasiddhi, for in the future, this girl would gain great mantric attainment and become a great siddha of the Ming-du-sku'i qakini lineage.
After leaving Kho-shod, mTsho-rgyal travelled slowly through many lands. For one whole year, she opened the mandala of the Lama's secret teachings with Kalasiddhi, Blo-gros-skyid, bDe-chen-mo, gSal-bkra, and others of her students. She gave them many teachings, and they attained siddhi. She established the Dharma in far away borderlands where it had not yet spread, gathering as many as two hundred Dharma followers about her at one time and teaching them the nature of cause and effect.
Finally, the Dharma King Mu-khri btsan-po sent thrc:c: of his nobles to invite the lady mTsho-rgyal to return. So mTsho-rgyal appointed the lady Blo-gros-skyid to act as her regent while she was absent, and then returned to Tibet with thirty of her students, including Kalasiddhi. On the way, she visited Kha-rag, Jo-mo nang, and 'Ug- pa-lung, receiving offerings and homage from many people.
Upon her arrival at bSam-yas, the king held a great welcoming ceremony for her and presented her with many gifts. He led her to the topmost gallery of bSam-yas where the ministers-of-state, nobles, and lotsawas grc:c:ted her with joy as great as if she had returned from the dead.
But while mTsho-rgyal was away, the great and learned Santarak~ita had died. She at once went to his tomb and offered seven handfuls of gold, nine silken scarves, and many mandalas. There she expressed her loss, lamenting with this song:
"Kye Ma Kye Hud!
Great and Holy Teacher!
Though the sky is vast and filled with many stars,
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if the sun's seven fire horses are absent, who will light up the darkness?
"Who will brighten the dark land ofTibet
now that the stainless crystal mandala is gone? Without the protection of your compassionate rays, who will lead us, who are like the blind?
"Though we may possess a king's treasure of jewels, if the wish-fulfilling gem is gone,
who will give us what we need and desire?
Whose shining love will clear away the suffering
in this Tibetan land of hungry ghosts?
Precious Wish-granting Gem, where have you gone?
"Dear Treasure, who satisfied all our needs and desires,
if you do not continue to help us, who will?
We are as cripples, unable even to stand; who can help us? Though the three thousand worlds be filled with powerful lords, if there is no one to turn the Wheel of the Dharma,
who will protect us?
Where can we now go for refuge in barbarous Tibet?
"Wheel-turner, Most Victorious One, Lord, where have you gone? If you do not continue to protect us with the law of the Dharma, in whom can we take refuge, we who are stupid and mindless? Though this world has many siddhas and learned ones,
without you, Great Master,
how can we grasp the teachings?
Most excellent successor of the Buddhas, where have you gone? If you do not continue to protect us with Siitra and Mantra, who is left to help us,
we who are like corpses, without movement or understanding?
"Kye Ma Kye Hud!
The Most Excellent One, Master of Peace,
Lord of Bodhisattvas, Leader of Gods, Protector!
By your compassion, I and other beings in many places entered the door of the teachings.
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By the Dharma of both the Siitra and Mantra,
we obtained the maturation and liberation practices and bliss. By the four means of conversion, we are able to benefit beings.
"Father, when I have perfected all great acts of the Buddha-sons, may I become a leader of teachers and teachings!
May the victory banner of the teaching be raised
and never lowered!
May all embodied beings cross the ocean of samsara
on the ship of this teaching!
And may I attain realization and become the teacher of beings! "
When mTsho-rgyal had finished, a song was heard coming from the top of the stiipa, though no one could be seen:
"oM A HOM!
All your actions are the deeds
of the Buddhas of the three times;
your charismatic deeds increase boundlessly, like space. The Buddha's teaching, root and branch,
fills all the ten directions,
for you are the Great Mother of the Jinas,
the Protectress, filling the three times
with your auspicious deeds. "
All who had gathered with mTsho-rgyal at the tomb heard these words and rejoiced.
For a while, mTsho-rgyal stayed at the temple of the great Dharma King, and then she went to mChims-phu where she remained insep- arable from Guru Rinpoche for eleven years. Together they promul- gated the teachings, both philosophy and practice, and Guru Rinpoche revealed all his secret heart treasures, philosophy, and technical in- structions to his lady. It was truly as if the contents of one vessel had been completely emptied into another, leaving nothing behind.
At this time, Guru Rinpoche said to her: "Soon the time will come for me to go to rNga-yab :Oakini Island. Before I go, we must fill Tibet with great, profound, and inexhaustible Dharma treasures. For this, I
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need a girl named Siddhi, who is of the lineage of the Conch Shell l)akinis, to be my assistant in esoteric mantric practices. Thus I will spread many profound instructions not heard of in any other esoteric teaching and conceal many treasures for the future. "
As mTsho-rgyallater explained: "I did as instructed by the Guru and sent the <Jakini Siddhi to him. Together they opened the mandala of the Bla-ma dgongs-pa 'dus-pa. They gave maturing and liberating practices to the King Mu-khri btsan-po, who ever afterwards guarded and sup- ported the Dharma teachings in the tradition begun by his ancestors. "
Guru Rinpoche instructed his students in all the many teachings to be hidden as gter-ma, after first giving them instructions in the proper way of transcribing the treasures. He gave Nam-mkha'i snying-po instructions in rapid writing and gave Acarya dPal-dbyangs instruc- tions in beauty of style. To lDan-ma rtse-mang he gave instructions in three different types of rapid and stylish writing; he also gave instruc- tions on the flowing writing to sKa-ba dPal-brtsegs. To Cog-ro rGyal- mtshan, he taught cleanness of style. He taught grammar, logic, and philosophy to gYu-sgra snying-po; to the brilliant Vairotsana he taught everything. To mTsho-rgyal he taught the siddhi of Never Forgetting.
His twenty-five disciples and many apprentices acted as scribes, using many different languages and styles. Some used Sanskrit, some l)akini writing, some Nepali. Others wrote in fire, water, or wind letters. Some used Tibetan letters of various types: dBu-chen and dBu-med, lCags- kyu long and short style, Bon letters, 'Bru and 'Bru-tsha scripts; Khong-seng or Khyi-nyal, rKang-ring or rKang-thung; some wrote using different forms of shads, and so forth.
Padmasambhava wrote down the cycle of the ten million Thugs- sgrub-skor practices, and the ten thousand cycles of the sNying-thig, root text, explanations, and technical instructions, extensive and pro- found. Though large in number, these teachings were pithy, concise, and easily understood, great blessings ofbliss. Even the short texts were profound, clear, and complete, providing whatever was needed and desired. Then, in order to establish confidence in his gter-ma, he es- tablished a system of sequential proofs of their validity. He set forth
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the kha-byang, yang-byang, snying-byang, lung-byang, and so forth, and sealed them for the future.
The Guru and his consort, having become of one heart and mind, benefitted beings by their great wisdom and means. Having become one in the charismatic communication of speech, they revealed the expanse of Siitra and Mantra teachings. Having become one in the magical manifestation of body, they demonstrated power over all the world of appearance. Having become one in enlightened wisdom qualities, they benefitted beings and the Doctrine. Having become one in enlightened activity, they manifested power over the four aspects of action. As the absolute, the All-good and the Lotus-born, the Yab and Yum of the essence of bliss, they filled the sky with the dance of their body, speech, heart, quality, and action.
Then, from mChims-phu they gradually passed through the outer reaches of Tibet, giving blessings and teachings. First they visited the three Tiger Caves. When they came to sPa-gro Tiger Cave of Bhutan, Guru Rinpoche prepared all his individual treasures and gave the lung-byang, predictions concerning their future discovery. He said: "Whoever practices here, because it is my heart place, will receive the Mahamudra siddhis. At the same time that I, the Guru, was abiding in the Akani~tha heaven, these representations of my body, speech, and mind appeared spontaneously-a statue of rDo-rje gro-lod, a stiipa, the six-syllable mantra, and other things. " He then recited prayers and gave blessings.
When they went to 'On-phu Tiger Cave of Tibet, Guru Rinpoche designated all the gter-ma masters, future gter-ma repositories, and gave the snying-byang, the predictions concerning the entrusting of the treasures. He said: "Whoever practices here, because it is my body place, will develop the siddhi of longevity. At the same time that I was born on the lake ofDhanako~a, these symbols of my body, speech, and mind appeared spontaneously-the three-syllable mantra, the Ra-lu-'bru-dpu, stiipas, and vajras. " He then recited prayers and gave blessings.
When they went to the Tiger Cave of Khams, Guru Rinpoche concealed many individual treasures and proclaimed the oaths, vows,
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and oral instructions to be used by future gter-ma masters, as well as the kha-byang, the predictions concerning their revelation. He said: "Whoever practices here, because it is my speech place, will be blessed with great renown. Even those who break their vows, if they practice here, can develop both the ordinary and great siddhis. At the same time that I sat upon the Vajra Throne and turned the Wheel of the Dharma, subduing demons and those with wrong views, there spontaneously appeared these representatives of the Three Kayas-the six-syllable man- tra, the three-letter mantra, the twelve, and so forth. " He then recited prayers and gave blessings.
In like manner, they visited many other places, the details of which can be found in such other texts as the Life Story of Padmasambhava.
Finally the Guru and his consort returned to the great temple of the king in the land of Tibet and stayed within its lofty citadel. The king, his ministers, the queens and the nobility, and all the lotsawas gathered before Padmasambhava, receiving instructions and prophecies. Soon, on the tenth day of the month of the monkey, in the year of the monkey, Guru Rinpoche would ride upon the sun's rays to the Isle of rNga-yab in the Southwest. But mTsho-rgyal was yet to remain in order to benefit beings-to give the teachings of the Dharma's six di- visions to the king and his people, and to conceal the Guru's treasures in all the designated places.
The Dharma King and his retinue accompanied Guru Rinpoche to Gung-thang la-thog. Then, after asking for and receiving many pre- dictions and instructions, they sadly turned back.
But not the Lady mTsho-rgyal, who later explained how she contin- ued on with Padmasambhava, riding upon the sun's rays to Tsha-shod rong on the border between Tibet and Nepal. There they descended into the secret cave of Tsha-shod where they remained for seventy- three days, opening the mandala of the all-extensive Great Perfection Ati teachings and giving initiation.
However, the ceremony proved inauspicious (due to an assistant who harbored various doubts), causing the Guru to declare: "For now,
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the esoteric teachings will spread in this land ofTibet, but eventually a time will come when the Mahayana . Ati teachings will be held in question, when only a few will be liberated by the oral transmission or by the hidden treasure transmission. The benefit of these teachings for beings will be limited. According to the way in which events are linked, though there will be the outer appearance of the esoteric teachings, their power will have little influence. Sometimes these teachings will spread, but at other times swiftly decline. Such is the unhappy effect of this ceremony.
"Yet to you, mTsho-rgyal, I will give my complete teachings, com- prehensively and withholding nothing. This is not the ordinary path -this is the doctrine which causes the dualistic mind to disappear. Now this teaching will come to you in full measure.
"If you had received these teachings before, you would not have sown the seeds of your previous acts, and as a result, there could have been no harvest of their good fruits. For a great length of time, the world would not have seen these teachings.
"With this teaching there are no good or evil actions. There are no higher or lower births. There is no lifetime, no youth or old age. There are no sharp or dull senses-for this teaching gives passage into an expanse where all entities have ceased. If I had given this teaching to you as you were before, certain benefits would not have ensued for embodied beings. It would have been difficult to teach them the most profound treasures of the Buddha's doctrine. And why is this? Because this teaching instantly transforms the transitory physical body.
"Now meditate continuously until you are not for an instant sep- arate from the Chos-nyid mngon-sum, the first of the Ati realiza- tions. Though you will remain in possession of a physical body, you will quickly become a Buddha.
"From here, you will go to Zab-bu and Ti-sgro and other places, continuing to practice for three years. After three years, you will obtain the next higher Ati realization, the: Nyams-snang-gong. After six years, you will achieve the: Rig-pa-tshad, the: third of the: . Ati realizations.
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"At this time, you will prepare all the gter and work to benefit others by giving specific and technical teachings. You will go to lHo-brag in mKhar-chu to practice, where you will manifest extraordinary feats and miraculous physical transformations, such as making parts of your body invisible. For approximately two hundred years, you will retain a physical body and benefit beings. Then you will meet me at rNga-yab l)akini Island in the Great Pristine Awareness. You will benefit beings without discrimination and become a Buddha. "
After making this prediction, Padmasambhava rose upon a ray of light and prepared to leave. mTsho-rgyal, weeping, bowed before her teacher and cried desperately:
"Kye Ma Kyi Hud! Orgyan Lord! Now you're here, now you're gone. Must there be this birth and death? How can birth and death be changed?
"Kye Ma Kyi Hud! Orgyan Lord!
For a time we were inseparable:
Now, suddenly we part.
Must there be this meeting and parting?
Is there no way for friends to remain together?
"Kye Ma Kyi Hud! Orgyan Lord!
For a time all Tibet was filled with your blessings; now only your footprints remain.
Must there be this impermanence?
Is there no way to reverse the winds of karma?
"Kye Ma Kyi Hud! Orgyan Lord!
For a time Tibet was protected by your teachings; now they are but a story once told.
Must there be this change?
Is there no way for you to stay?
"Kye Ma Kyi Hud! Orgyan Lord!
Until now, you and I have been inseparable; now you leave me for the sky.
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This woman is stricken with evil karma;
who will give me empowerments and blessings?
"Kye Ma Kyi Hud! Orgyan Lord!
Though you have given me many profound teachings, now you go into deathless space.
This lady is wretched;
who will clear away obstacles now?
"Kye Ma Kyi Hud! Orgyan Lord!
Now, please-give me your promise:
Forever gaze upon me with compassion, forever look upon Tibet with eyes of blessing. "
Then mTsho-rgyal threw thirteen handfuls of gold over the Guru and recited his mantra. Mounted on the ray of light not far away, Padmasambhava answered her:
"Kye Ma! Listen, lady, Lake of Good Qualities, Padmasambhava is leaving to overcome the cannibals. The activity of the Three Kayas
is perfect, powerful, and creative,
not at all the scattered froth of ordinary beings.
If you fear birth and death, hold tight to the Dharma; practice the Developing and Perfecting Stages,
bring patterning and energy under your control-
this is the means to reverse birth and death.
"Kye Ma! Listen, faithful and virtuous lady,
Padmasambhava is departing to benefit beings.
Undiscriminating compassion pervades everything,
not at all like the bewildered confusion of ordinary beings.
Make the meditation on the Guru Yoga your inseparable friend- everything that arises is the pure manifestation of the Teacher. This is the best teaching:
that meeting and parting do not exist.
"Kye Ma! Listen and look closely, irresistible lady! Padmasambhava is departing to teach and train others.
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? This supreme and indestructible body destroys destruction, not at all like the evil karma that pursues ordinary people. All ofTibet is filled with my children, my siddha disciples. Meditate on the Mahamudra as you watch impermanence, for samsara and nirvana are inherently free-
there is no better way to reverse the winds of karma.
"Kye Ma! listen, faithful young lady,
Padmasambhava is departing to turn the Dharma Wheel in the land of savages.
This is an unchanging, supreme Vajra Body,
not at all like the sick, suffering body of ordinary beings. The Dharma fills Tibet from top to bottom:
If you study and practice,
you will never lack the wealth of the Dharma.
By listening, examining, and meditating,
you protect the Buddha's teachings;
both you and others become perfectly realized. There is no more profound way to reverse change.
"Kye Ma! listen, faithful daughter of mKhar-chen bza', Padmasambhava is departing for the Lotus Light.
The Tathagatas of the three times have asked me to do so. This is not at all like ordinary beings
driven on by the Lord of Death.
Lady, you have a wondrous body, a siddha's body;
ask the Lord, your own mind, for blessings and empowerment. There is no other regent of the Lotus Guru.
"Kye Ma! listen, Ye-shes mTsho-rgyal-ma, Padmasambhava is going to the place of Great Bliss.
I will reside in the Dharmakaya, the deathless divine state. This is not at all like the parting of mind and body
which afflicts ordinary beings.
Already, mTsho-rgyal, you have been liberated
by the profound teachings.
Meditate on the Great Perfection of the Ati
which destroys corporeality;
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The compassion of the Lama clears away all hindrances.
"Kye Ma! Listen, auspiciously marked Radiant Blue Light- many times I have given you oral instructions.
Practice the Guru Yoga and understand the meaning
of collection and cessation.
Let your head be anointed with rainbow light-
visualize there the moon and lotus,
and Padmasambhava himself, teacher of beings:
having one face and two hands, holding a vajra and skull cup, wearing layers of multicolored robes, religious garments
that symbolize the complete perfection of the vehicles. His hat is a snyan-shu with an eagle feather on top; earrings and necklace are his ornaments.
He is seated in the lotus posture.
Endowed with radiant light, the auspicious signs and marks, qakinis of the five rainbow colors surround him,
and brilliant lights flash back and forth.
Continue to meditate
until the radiance of this image pervades your mind.
When that clarity comes, absorb its power with equanimity, and until that radiance appears, practice with great effort. Repeat the Vajra Guru Mantra:
the essence of the essence of the Guru.
Finally, merge your own three gates with mine,
and receive the Lama's blessing and dedication.
Rest within the actionless creativity of the Great Perfection. mTsho-rgyal-ma, there is nothing more sublime.
"Padmasambhava's compassion does not rise and fall;
the light of my compassion will never cease to brighten Tibet. One need only ask, and Padmasambhava will appear before him. I am never far from those with faith;
or even far from those without it,
though they do not see me.
My children will always be protected by my compassion.
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"Thus, in the future, on the tenth day of the month, Padmasambhava will appear on the sun's rays.
As the four seasons change, so shall I,
from peaceful to wrathful forms,
and I will give my children the siddhis they desire. It is especially important to practice
on the tenth day of the month
when all the siddhis of the wrathful deities
and empowerment can be attained.
"On the fifteenth day, I will come on moon rays,
with blessings and compassion, shaking the world;
I will empty all the lower realms,
benefitting all beings with my perfect charismatic action.
"On the eighth day, night and daybreak, dawn and dusk, mounted on the magical horse Cang-shes,
I will wander the world giving aid and strength to beings. In the country of demons, I will turn the Dharma Wheel. In twenty-one distant lands across the sea,
and in thirty even more distant,
I will manifest without distinction
in peaceful and wrathful forms,
as fire, water, air, space, and rainbows- my vibrations passing everywhere,
my many manifestations leading to bliss.
"For the same reason, girl, to benefit countless beings, you must remain in the land of Tibet
for more than a hundred years yet to come,
to lead beings to bliss.
In one hundred and one years, come to rNga-yab Island,
and together we will protect and educate, as one.
You will be called Knowledge-holder, Radiant Blue Light.
Until then, you will remain one with my body, speech, and mind. You have cut the stream of birth and death,
you have stopped the winds of karma.
In the future you will manifest only to benefit beings.
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"We two will continue to manifest in Tibet-
without weariness or restraint we will help beings.
W e are now the same, mTsho-rgyal,
not for an instant will we ever really part-
only for a little while, only in a relative sense,
so be happy!
May my blessings and compassion rain upon all Tibet! "
As he finished, the sky was filled with light, and with hosts of qakas and qakin'is; music poured forth, unimaginably wonderful sounds from shells and drums and damarus, from horns and harps and violins, from gongs and cymbals and drums, and more.
Flags and banners appeared, streamers and ribbons, parasols, victory banners, standards, colored powders, medicinal powders, musical in- struments, fans of all kinds, canopies, curtains, cymbals, conch shells, thigh bone trumpets, hand drums, large drums, lutes, wind bells, and more, all in the midst of great, truly inconceivable clouds of offerings. Brilliant lights flashed back and forth, passing overhead. Gradually, the Guru and his retinue disappeared into the southwest.
As Ye-shes mTsho-rgyallater explained, she was utterly desolate and called out:
"Guru Rinpoche!
You are the one Buddha-teacher;
you are the one father of beings;
you are Tibet's only eyes;
you are my only heart . . .
0 what little compassion you have!
0 what a terrible thing you have done! Kye Hud, Kye Hud! "
Thus she cried and fell down in full prostration. Once more Guru Rinpoche looked back and gave his first testament. And again, music played and lights blazed and darted. In the midst of this light, mTsho-rgyal could faintly see the host in the distance, disappearing into the southwest, and then they were gone.
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Again she threw herself down and pulled at her hair, scratching her face, beating her body, and cried:
"Kye Ma Ho! Kye Ma Hud! Orgyan Lord!
Has the land of Tibet been left empty?
Has the light of compassion gone out?
Are the Buddha's teachings abandoned?
Have the Tibetans been left with no conscience? Has mTsho-rgyal been left with no refuge?
Look upon us with compassion. Look now! "
Loudly she cried, and in reply, a clear, sonorous, and majestic voice gave a last call, though no one could be seen. And so he gave his second testament. Suddenly, the sky blazed forth with light which spread to all four corners of the world; briefly, qakinis could be seen darting back and forth through a radiant net of light. Then darkness fell again, and
all disappeared.
Again, she collapsed onto the stones. Bleeding and aching all over, she called out to the Guru in her terrible pain:
"Kye Hud! Sphere of Compassion!
Your charismatic deeds are equal to all space-
but today your life in Tibet has ended.
Though each of the black-headed ones has his own destiny, today the fate of Tibet has been sealed.
All beings experience both pleasure and pain-
now is my turn to feel pain.
Alas! Look quickly upon me with compassion! "
And as she called out, an invisible voice spoke: "mTsho-rgyal, look here! " As she looked up, there appeared before her in space a ball of light the size of her head, inside of which was the first of Padma's bequests. Lights filled all Tibet and then coming together, rushed into the southwest and disappeared.
mTsho-rgyal was inconsolable. She cried out: "Orgyan Lord, Com- passionate One, don't leave me! Look at me. How can we part? " There came the same sounds as before, and in front of her appeared a ball of
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light the size ofher hand. Within it was a box containing the second of the Guru's bequests. A light bright as the sun blazed briefly, and then closing into itself, dissolved into the southwest, leaving a darkness deep as midnight. The Guru and his retinue of qakinis had completely disappeared. It seemed as if she had awakened from last night's dream.
mTsho-rgyal was greatly distressed and sat crying as she thought upon her Guru. Through her tears, she sang this song:
"Kye Ma! Jetsun Orgyan Rinpoche!
You are the one father who protects Tibet. Now you have gone to the Isle ofl)akinis, and Tibet has become a lost and empty place. Where has the finest of treasures gone?
Even though nothing ultimately goes or stays, today you have gone to the realm of Orgyan.
"That sun which warmed the land ofTibet, shining over both gods and men, has set.
Now who will warm us, who are totally naked? The luckless Tibetans have lost their eyes.
Now who will lead us, who are blind and alone? Our hearts have been torn from our breasts. Now who will guide these mindless corpses? You came here to benefit beings.
Why couldn't you stay just a little while longer?
"Kye Hud! Orgyan Rinpoche!
A time of thick darkness has come to Tibet:
a time when hermitages are empty;
a time when the Dharma throne is vacant;
a time when vase initiations are no more.
Now we can only guess as to the nature of things; now we must look to books for teachings;
now we can only visualize the lama;
now we must use images as his substitute;
now we must rely on dreams and visions;
now a grievous time has come!
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Alas! Jetsun Orgyan Lord!
Look upon me with compassion! "
And as she prayed, from the southwest a light radiated forth and halted right before her. Within the tip of the light ray was a box about an inch long. This was the third bequest of the Guru. Its arrival created a profound confidence in her heart-all inner insecurities and emo- tional instability were cleared away. She realized how meaningless is the concept of being together with or apart from the Teacher. W ith great respect, she opened the mandala of the Bla-ma gsang-ba 'dus-pa and practiced for three months. Six times during the days and nights of this period, Guru Rinpoche appeared before her, giving advice, teachings, and predictions.
Feeling filled with the Guru's blessings, mTsho-rgyal then went on to practice the Yang phur Sadhanas, together with their related prayers and expiations. She cleared away all the obstacles which plague the advanced teachings, and practiced the rDo-rje gzhon-nu Sadhanas Padmasambhava had given her. When she was done, she gave these teachings to bDe-ba-mo and to others blessed with faith. mTsho-rgyal left both the oral and treasure lineages at that place.
After this, mTsho-rgyal went to Mang-yul, to the great joy of all those with faith, especially those who had previously been her students there. They presented her with many offerings and asked her to remain with them always. But she stayed only one month, clearing away her students' obstacles, developing their potential to the utmost, and spreading many instructions on reaching enlightenment. Then she took the road to gTsang.
For a time, mTsho-rgyal wandered through the borderlands between gTsang and Mang-yul and all the people there welcomed her, saying: "The Guru has gone to the Demon Land, but the Lady is with us! " They were confident mTsho-rgyal was one with Guru Rinpoche and crowded about her so thickly that she could scarcely walk. She gave them all instructions and benefitted them greatly.
Then she went to the region of Zur and remained for one year, teaching gNyan dPal-dbyangs, sBe Ye-shes snying-po, La-gsum rGyal-
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ba byang-chub, '0-bran dPal-gyi gzhon-nu (the later one), Lang-lab Byang-chub rdo-rje, and 'Da' Cha-ru-pa rdo-rje, a seven-year-old boy who showed great promise. Seeing them to be worthy vessels, she gave them the maturation and liberation teachings.
mTsho-rgyal went on to Shang and stayed in the caves of sPa-rna gang for three years, doing much to benefit beings. After that she visited Zab-bu, where she remained one year in a meditation of the effortless Ati vehicle, experiencing the ever-growing compassion and extreme joy which comes with higher realization. She hid thirty great gter-kha there.
She went on to gZho-yi Ti-sgro, remaining there for six years; she experienced the Rig-pa-tshad, the third realization of the Ati, impress- ing the Great Perfection on her mind. She benefitted many qakinis and visited sixty-two heaven realms. This account, however, is found in other texts.
At this time, mTsho-rgyal took upon herselfthe sufferings ofothers. For example, the evil minister Santi-pa, who had caused mTsho-rgyal such great suffering earlier in her life, had been reborn in one of the hot hells. By great effort and the power of her compassion, she drew him out of hell. Without making distinctions, she freed many other hell- beings as well. But you must look elsewhere for that story.
She gave her body to wild animals, clothing to those who were cold, and food to the hungry. To the sick she gave medicine; to the poor, riches. To the powerless, she gave protection, and to those with great desire, she gave her own body. She gave of her body and life in whatever manner would be of use to other beings. Without regard for herself, she even gave her own sense organs where they could be of use. Sakra and the naga king Nanda both kept watch over her.
Once, when she was at Ti-sgro, three men approached her carrying a cripple. She asked them what had happened, and they explained: "We have come from 'On-phu in Tibet. The king ordered this man pun- ished by having his kneecaps removed. A great and learned Tibetan told us that only the kneecaps of a woman could help him, otherwise there is no hope. Lady, it is said that you will give anything to those
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who have need. Thus, we have come to you. Could you possibly give us what we ask for? "
Looking at the cripple, mTsho-rgyal saw the long oblong scars on his legs and felt great compassion arise within her heart. "You may take from me whatever you need," she told them, "for I promised my teacher always to act for the benefit of beings by my body, speech, and mind. "
So they took up a knife. "We need to make great incisions in your body. It will be very painful . . . can you stand it? " "Whatever must happen, let it happen," she replied.
First, they cut across the top of the knees and then pulled out the knee caps with a loud popping noise. When they set the red objects down in front of mTsho-rgyal, for a moment she lost her breath.