"I know what is necessary in the obscurity ofsleep; relying on the Great Perfection, I
cultivate
the dream.
Tarthang-Tulku-Mother-of-Knowledge-The-Enlightenment-of-Yeshe-Tsogyal
Perception of this is Ratnasambhava.
Not being attached to concepts of openness is the cultivation of ap- pearance-in-itself.
My father is the fulfillment of all needs and desires; the wish-fulfilling gem is my father.
I myself am not attached to illusory jewels, but should you wish to have such a perfect old father, I will give you mine.
"You seven men who are linked to me by past karma! The mind full of lust and attachment is itself the All-investigating Pristine Awareness. The mind which desires what lies beyond itself and is attached to pleasant things does not arise from anything but clear understanding. Knowledge of that freshness is Amitabha. Not being attached to radiance is the cultivation of bliss-itself. My mother is the boundless light; the immeasurable Great Bliss is my mother. I myself
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am not attached to the flavor of pleasure or pain, but should you wish such a perfect mother, I will give you mine.
"You seven brought here today by past karma! Jealousy and divi- siveness are themselves the All-accomplishing Pristine Awareness. The envious mind, so jealous and dualistic, does not arise from any- thing but appropriate activity and realization. Contemplation of this is Amoghasiddhi. Not being attached to subtle or vivid experience is the cultivation of whatever arises. My teacher is complete realization; appropriate activity is my perfect teacher. I myself am not attached to the realm of action, but should you like such a perfect teacher, I will give you mine.
"You seven bandits linked to me by past karma! Bewilderment and unknowing are themselves the Pristine Awareness of the Expanse of All-that-is. Profound ignorance and the mind wrapped in dull confu- sion do not arise from anything but the holding quality of the Dharma. Contemplating this ignorance is Vairocana. Not being at- cached co keeping track of everything is the cultivation of what- ever arises. My friend is the natural appearance of phenomena; the only friend I desire is this limitless activity. I myself am not attached to the subjective or objective poles of experience, but should you like co learn such a perfect way, I will teach you. "
Listening to mTsho-rgyal, the bandits developed unshakable faith, and their minds never again turned coward samsara. They asked her for the Dharma teachings and were soon liberated. Then all seven pleaded with mTsho-rgyal co stay with them in their country and not to return co Tibet.
But mTsho-rgyal left to visit the great stiipa called Bya-rung kha- shor which had been built in ancient times by three Bhutani brothers. As she stood before the stiipa, mTsho-rgyal tossed offerings of gold dust into the air and prayed:
"oM: Al;l HOM:!
May the land of Nepal
be the Pure Realm of the Buddhas.
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May the offspring of the Dharmakaya
be the protectors of all sentient beings.
Throughout vast ages yet to come
may the Wheel of the highest Dharma continue to be turned, liberating all beings from the ocean of samsara.
May all sentient beings,
those with bodies and those without, become mature! And may you, Lord, who have the strength to guide them, lead those on the isle of bondage
to the wonderful land of liberation. "
As she spoke, myriad multicolored rays emanated from the stiipa. In the middle of the sky among douds and swirling mist appeared the Lotus Guru with the Great Abbot and the Dharma King on either side of him. And <Jakinis circled round him as he spoke:
"Listen well, daughter of mKhar-chen bza'!
You are disciplined and ethical, patient and free from anger.
With your discriminating wisdom, you have guided many beings; through your generosity, you have become totally free.
Your vigor is endless, and in your meditation,
you have travelled the five paths and the ten spiritual levels.
"Now remain here for a while and wander no more. Here you will find the Hero you need.
And then when you bring him into Tibet,
I will open again the gates of the profound Mantrayana. "
After making this prophecy, he disappeared. Ye-shes mTsho-rgyal, having no idea where the boy could be found, at once began a system- atic search. She looked everywhere. Finally, while in the city of Kho- khom-han, as she neared the marketplace by the south gate, she came upon a very handsome young man. His complexion was smooth and his cheeks rosy; his teeth were like rows of conch shells, and his four pearly-white canine teeth coiled to the right. His candid eyes were slightly bloodshot; his nose was sharp and his eyebrows dark blue. His curly hair also coiled to the right. His fingers were very slightly webbed, joined like the toes ofa bird. He came right up to mTsho-rgyal and said: "Mother, where have you come from? Have you come to ransom me? "
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She answered him (probably speaking in the language of Ma-zangs- gling):
"Listen closely, captivating boy, brave one!
This is wonderful!
I am from central Tibet,
and I am the consort ofJetsun Padmasambhava. What is your name? Where are you from?
And how did you get here? "
The boy replied:
"I come from the noble Golden Isle,
and my parents called me Arya Sa-le. Abducted from my family by a heretic,
I was sold as a slave to a man in this city.
For seven years, I have lived as a servant here. "
The crowd of merchants had by now noticed mTsho-rgyal. At first they were dumbfounded by her beauty, but after a moment, they spoke: "Wonderful lady, please speak again. It would give us great joy and delight! "
So mTsho-rgyal sang this song:
"NAMO GURU PADMA SIDDHI HRi!
In the great all-encompassing expanse of space, the All-good Lord Samantabhadra,
shines the sun of the Great Perfection.
In the six realms, helpless and in darkness,
live the beings who have all been our mothers. Is not Padmasambhava their father?
"In the Vajra realm, untouched by change,
dwells the most Compassionate One,
he who has attained Buddhahood,
untouched by karma good or bad, deathless and unborn: Is not Padmasambhava the father?
"In Ti-sgro cave he dwells, a goodly place, Akani$fha, most sublime ground of all.
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Urged on by the compassion of the father,
I, the Qikini, met this boy
who holds the conditions for bliss.
Am I not the mother, Ye-shes mTsho-rgyal?
"The great Dharma Mother has come
to Nepal, the land of rains,
compelled by a karmic connection to this boy. Does not Ye-shes mTsho-rgyal have good reason? "
Even though they could not understand all mTsho-rgyal said, the people gathered around were entranced with her song. They called her 'The I)akini Whose Voice is Like a Melody'.
That evening, mTsho-rgyal went to the house where Acarya Sa-le was living and stood before the outer door. The lady of the house came out to ask her: "Where have you come from? What do you want here? "
mTsho-rgyal explained in a few words: "Guru Padmasambhava sent me here to ransom . Acarya Sa-le, the boy who is living with you. It is most important that you let me have him. "
The mistress of the house replied: "Although this Acarya is a servant, he has come to be like a son to me. I also paid a great deal of money for him, and I don't want to give him up. But if you want him for yourself, you can live with him here, and then both of you can serve me. "
mTsho-rgyal answered her in song:
"When the circle of the sun arises, darkness is dispelled.
When the sun sets, the stars come out- yet tomorrow the sun will rise again.
"When a wish-fulfilling gem is at hand, gold is not needed.
When one is without such a gem,
gold must be counted.
And so tomorrow I will search for that gem. 61
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"Where a perfect Buddha exists,
other means are not necessary.
When the Buddha is gone,
one must rely on other means.
And so tomorrow I will unite wisdom and method.
"If the fruit were mature, I would not need Sa-le. But on the path to maturity,
I need Sa-le for my friend.
So I ask you to sell him to me. "
Mother, father, son, and all the rest of the household gathered round to enjoy her song, and lost their hearts to her. They invited her in and offered her food and drink. The lady of the house then asked: "Do you want this Acarya for your husband? Is that why you wish to buy him? You are a most fascinating and attractive woman. Ifa hus- band is what you want, I will give you this son of mine to marry. "
But mTsho-rgyal replied: "The Lotus Guru foretold my meeting Acarya. I need him as an accoutrement to practice-! have gold, so please sell him to me. How much do you want? "
"How much gold do you have? " asked the mistress. "I paid five hundred ounces of gold when I bought him. You need to give me more than that. "
"I will give you whatever gold is necessary," mTsho-rgyal told her. "But you must sell him to me. Let's count how much gold dust I have. "
But of course there were not the five hundred ounces. There were not even so much as one hundred ounces. So the lady of the house asked her: "Now what can you do? To buy him you must pay, and to pay you must have gold. There is not even enough here to buy his hand! Unless you have gold, you cannot have him. "
Now, at this time the country was in great turmoil. In the very same city where mTsho-rgyal was staying, there lived an extremely rich family headed by a man called Nga-nya-na A-yu, who had a son called
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Naga. This son, only twenty years old, had just been killed in the fighting. The body had been brought to his parents' house, and offerings were being prepared for the funeral. The mother and father were suffering terribly as they sat with their dead child; they wished to die also.
When mTsho-rgyal heard about this family's hardship, a profound compassion arose in her heart. She went to visit them and said: "It is not necessary that you two suffer like this. There is a boy in this city named Acarya Sa-le. Ifyou give me enough gold to ransom him, I will bring your son back to life. "
The parents were overcome with joy and answered: "If you can truly revive our son as you say, you needn't be content with this Acarya. We will give you enough money to ransom even a prince! If you revive our son, we promise to give you whatever gold you need. "
mTsho-rgyal approached the body of their son and placed upon it a cloth of fine white silk which she had folded into four parts. She then sang these words:
"OM A~ HOM GURU SARVA HRI!
The ground of everything is the All-good,
pure from the beginning and free from going astray.
But the embodied beings of the six realms
wander on this path and that,
behaving in ways that produce the karma of pleasure and pain. They create the cause and reap the fruit.
Knowing this, why do likewise?
"I am a yogini skilled in the secret teachings.
My father is the most compassionate Padmasambhava who fears neither birth nor death.
He can instantly dispel all evil obstacles-
! ask him now to help me and send his good blessing. "
Saying this, she pointed her finger at the boy's heart, and little by little color returned to the corpse. She poured a bit of water into his mouth and spoke AYUR JNANA BHROM! into his ear. Applying a little
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salve to the great knife wounds in his abdomen, she healed them. Gradually, the boy's awareness returned, and he completely revived.
There was great rejoicing at this wondrous event, and everyone bowed low to mTsho-rgyal with respect and admiration. The boy's father and mother were beside themselves with joy at their son's recovery; the three of them cried and clung to one another.
So it was that they gave many great gifts to the Lady mTsho-rgyal, including one thousand ounces of gold to pay for Acarya Sa-le. And mTsho-rgyal's fame spread throughout the realm; the king even in- vited her to visit him and showed her great respect.
Although everyone asked her to remain with them, she did not ac- cept their invitations. Rather, Ye-shes mTsho-rgyal and Acarya Sa-le travelled to the great Nepali temple E-yi gTsug-lag-khang where they met another disciple of the Lotus Guru, a Nepali named Vasudhara. They offered him gifts of gold dust and gold coins, and asked him to share his Dharma teachings with them. Vasudhara understood that mTsho-rgyal was the consort of Guru Rinpoche and treated her with great respect. And so they exchanged various kinds ofspecial practices and Dharma teachings.
mTsho-rgyal and Acarya Sa-le next went to Asura and Yang-le-shod where Sakya De-rna and Ji-la-ji-pha and other practitioners lived. Ye-shes mTsho-rgyal gave the customary offerings of gold to Sakya De-rna when they met, and said to her:
" 0 wonderful sister!
We share the same esoteric lineage- as I am the Tibetan Lady mTsho-rgyal, please listen to me.
"All we might need or desire
arises unceasingly from Mind-as-Such.
Impartially it provides whatever is wished.
Such is the generosity of the Tibetan Lady mTsho-rgyal.
"The mind itself is stainless, free from broken promises, its methods and manners always appropriate and correct.
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Such is the ethical behavior
of the Tibetan Lady mTsho-rgyal.
"The mind itself is impartial,
not leaning toward pleasure, pain, or indifference. Whatever happens, good or bad, it carries on and endures. Such is the patience of the Tibetan Lady mTsho-rgyal.
"The mind itself is like a flowing river,
neither accumulating nor discarding-
vigorous and pure, inseparable from bliss and emptiness. Such is the vigor of the Tibetan Lady mTsho-rgyal.
"Whatever arises in the mind
is the unity of the Developing and Perfecting Stages, steady and concentrated as Mah:imudra.
Such is the meditation of the Tibetan Lady mTsho-rgyal.
"Mind itself is the movement
of natural Pristine Awareness, Great Bliss. Depending on skillful means,
one travels in transcendent wisdom.
Such is the discriminating awareness
of the Tibetan Lady mTsho-rgyal.
"Sister of this good lineage,
what special teachings have you received?
Sister, dear friend,
won't you please offer me equally what you know? "
S:ikya De-ma was very pleased and answered:
"E Ma Ho! Wonderful!
Welcome, Dharma sister of one teacher!
I do not have so many special teachings,
but through the compassion ofJetsun Orgyan Sambha, I know what is necessary for birth and death.
The Developing and Perfecting Stages,
their union, the Mah:imudra,
? -=--------------~~-------------~
the Radiant Light and the Illusory Body- I have all these teachings. Talk of the bardo or rebirth in a womb is meaningless to me.
These are the special teachings of the Nepali Sakya De-rna.
"I know what is necessary to die and return.
I can channel the energy of the heart cakra through the central channel. I have teachings for the gtum-mo practices
for igniting the A-shad within;
I have no fear of death or the disruptions of consciousness.
These are the special teachings of the Nepali Sakya De-rna.
"I know how to take emotions as the path;
relying on the essence of skillful means and discriminating wisdom, I practice openness and bliss.
I have the teachings that produce
Pristine Awareness and the FourJoys;
though a whole army of hostile emotions arise,
I am free from fear.
These are the teachings of the Nepali Sakya De-ma.
"I know what is necessary in the obscurity ofsleep; relying on the Great Perfection, I cultivate the dream. I have the teachings for entering the Clear Light; though the whole universe collapse in darkness,
I am free from fear.
These are the teachings of the Nepali Sakya De-ma.
"I know what is necessary of the nature of reality itself; relying on the six lamps of the teachings,
I cultivate the Radiant Light.
I have the teachings for reaching the four deep states; though the Buddhas themselves
should rise up as enemies, I have no fear.
These are the teachings of the Nepali Sakya De-ma.
"Now I need not, by cause and effect, pursue the stages of the path;
instantly I can achieve perfect Buddhahood. How incredible is the most sublime fruit!
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"You show all the signs ofaccomplishment;
what kinds of teachings do you have?
You are an appropriate vessel;
won't you give me equally what you have received? "
So Ye-shes mTsho-rgyal and Sakya De-rna exchanged their many Dharma teachings and special instructions, becoming of one mind, one heart. After this, Ye-shes mTsho-rgyal and Acarya Sa-le went to Tibet. When the two of them arrived in gTsang province, they went at once to the meditation caves of Ti-sgro where they stayed at the place of 4akinis. The patrons of that region gave them offerings and showed them respect, but some thought: "This lady must have been taken over by demons. She has not been serving her lotus-like Guru as she should; instead she has gone off and picked up a wandering acarya. " And so there was a great deal ofgossip.
On the tenth day of the month, mTsho-rgyal made the appropriate offerings and opened the mandala of the Bla-ma gsang-'dus, the Guru Guhyasamaja. She invited Padmasambhava to come to her, and he appeared riding upon the sun's rays. She cried out joyfully and with great fervor: "How long I have sought to prostrate myself before my Guru! " And she sang:
"Kye Ma! Guru! Compas;ionate One!
I, a woman, am ignorant, erring, caught in samsara, wandering in a world of evil actions.
Hold fast to me with compassion!
"Now whatever difficulties I must endure, may I never part from you, Lord.
Look upon me with compassion!
"I have travelled far across the borders of Nepal to find the true Acarya Sa-le.
Now I ask you to permit me
to enter the door of the secret teachings.
Dispel all obstacles on the path. Look upon me with compassion! "
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Padmasambhava was very happy to hear this. Smiling, he said:
"Listen, daughter of mKhar-chen bza':
Be faithful and unwavering.
This ocean of samsara is limitless.
If you want to be freed from this body's restrictions, you must rely upon the captain, the right teacher.
"You must board the ship
of the oral teaching lineage,
and raise the great sail of profound instructions.
"You must send forth the explorer ravens of advice and counsel,
and scare off the crocodiles of hindrance with the sound of the conch.
"You must manage the winds of undesirable action
using weights oflead,
inspire a favorable breeze by the power of your faith,
and fill the pontoons with the purity of your commitment.
"In an instant you will cross
on the waves of maturation and liberation,
and reach the island of the wish-fulfilling gem. There, all desires for enjoyment are satisfied.
There, all appearance is rich and precious.
There, no dirt, gravel, or decay will tarnish your joy. Now be happy, for endless bliss will come. "
. After this song, he asked mTsho-rgyal:
"Daughter, how many difficulties did you undergo? Was your journey pleasant? Were there obstacles? How long has it been since you arrived? "
Ye-shes mTsho-rgyal explained all the many difficulties she had en- countered on her journey, and how hard it had been to obtain gold in Nepal. She told how she had raised up a dead man and thus obtained the necessary thousand ounces of gold. . After she had clearly and ex-
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tensively described her experiences, the Guru said: "Very good! Such difficulties are really very good things; they purify immeasurable kar- mic obscurations. Although the cost was high, you have done well; you have accomplished a great deal. But reviving those who have been killed and other such practices are just ordinary powers. Do not harbor pride because of such things.
"Your commitment is not due to attachment and desire, nor is it just a woman's desire for a man; moreover, this boy is more noble than any husband you could ever find. Since he cost so much gold, let him be called 'Golden Light'. "
Padmasambhava gave Acarya Sa-le his blessing and opened the mandala of the lama for him. He set him on the course of maturation and gave him initiations similar to those mTsho-rgyal had received. Acarya Sa-le developed and became mature in his practice. Setting out on the path of liberation, he came to understand the Dharma both in its ordinary significance and in its ultimate sense. Thus he became liberated.
Padmasambhava designated him the trusted friend of mTsho-rgyal and told them both: "Now you must practice until you fully realize the secret teachings. " Then the Guru went off to lHo-brag.
So the lady who was Padmasambhava's consort and the boy who was his heart-son went together to an isolated meditation cave, later known as the Secret Cave of mTsho-rgyal. There, where none could find them, they practiced for seven months cultivating the FourJoys. mTsho-rgyal developed the ability to penetrate any kind of barrier; her body became immune to ordinary weakness, disease, old age, and the like. In short, she learned to control the five elements and bring them under her power. The Four Joys manifested in their complete- ness, and mTsho-rgyal obtained the Four Kayas. Padmasambhava re- turned at this time, and the three of them went to a great cave where they stayed while he turned the Wheel of the Dharma.
Now, Guru Rinpoche had previously given the Tibetan king, that great Dharma protector, a number of Mantrayana practices, including
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the mandalas of gShin-rje-E, rTa-mgrin dpa'-bo, of Yang-dag mar-me and Phrin-las phur-pa, bDud-rtsi thod and Ma-mo khram, and so on. The king did these practices in an appropriate manner and had certain significant experiences. He felt a profound faith arise in his heart, to- gether with an intense desire for more of the deep esoteric teachings. So he dispatched three o f his messengers, Shud-bu dPal-seng, rGya-tsha lHa-nang, and rMa Rin-chen, to invite Padmasambhava and his con- sort to visit him. Upon arrival at the meditation cave at Ti-sgro, the envoys presented Guru Rinpoche with gold and the message:
"Great Guru and Consort!
We who are skilled in fast-running
are the messengers of the King of Tibet.
The god-like ruler of Tibet, Khri-srong,
yearns for the more profound esoteric teachings of the supreme vehicle.
He invites you to visit him.
Please, Compassionate One, come quickly! "
So saying, they offered Padmasambhava their presents of gold, and he answered them:
"Attend! You three faithful Fast-runners!
You three worthy and fortunate sons, welcome! Though I, Padmasambhava, reside in this land of men, I am one with the Mind of all Buddhas;
Vajradhara is not different from me,
and my manifestations fill the world.
"I am glad that the great Dharma King has been successful in his practice;
I will now go with you
and give him the secret teachings. "
And so all six of them-the Guru, his consort and son, and the three royal messengers-set out for bSam-yas. When they reached gZho- grod, Padmasambhava suggested that the three lotsawas go on ahead to alert the king to prepare a welcome. The others would follow. So the three scholars hurried off to tell the king how they had seen
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Guru Rinpoche, and that he would soon be arriving. They suggested that a great reception be arranged.
When the Tibetan ministers heard this, they thought:
"It would seem this one called Lotus-born
is never-ending like the sky.
Like a river, sharp knives cannot harm him.
Like fire, his brilliance sets things aflame.
Like the wind, he cannot be held down.
Though he appears to be real, it is as if he were not. Whatever harm we attempt will do no good.
So we will go along with whatever the king says.
The Lady mTsho-rgyal, however, is another matter;
she is hopeless-she won't stay where she belongs.
She flaunts the king's laws and degrades the whole country. "
Guru Rinpoche understood their attitude and thought: "I must use the secret teachings, which are so-called because they include many methods and present no difficulties. It is better that the Lady mTsho- rgyal appear in another form; I will transform her into my three-sided staffas I travel in Tibet. "
The Dharma King's representatives, sTag-ra and Gung-btsan, along with one hundred other important ministers, went on horseback to meet Padmasambhava at gZho-mdar. Then they proceeded by stages to bSam-yas.
As they came to the gate of the Great Stiipa, they were welcomed by the king, his ministers, and retinue. The Dharma King greeted his teacher; he draped a white silk scarf of welcome over his arm, and offered it to his guru along with a gold vase filled with fresh rice wine.
Guru Rinpoche told him: "Right now, the esoteric doctrine is very fresh and has great power. But in the future, as it spreads, there will be many people practicing it who have not sufficiently matured. " As he spoke these words, he touched the vase to the top of his head.
The Tibetan people noticed that mTsho-rgyal was not present, and that Acarya Sa-le was Guru Rinpoche's sole attendant. The king also
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noticed this and thought: "I cannot ask for the esoteric teachings without mTsho-rgyal; the way is barred if she is not here. I must inquire of Guru Rinpoche where she might be staying. Moreover, I did invite her and would like to see her again. " So he asked: ''Great Guru, where is mTsho-rgyal? Why didn't she come with you? Is this Acarya your disciple? What teachings has he received? "
The great Guru answered him with a smile:
"E Ma Ho! Bodhisattva Dharma King!
This pattern is of the nature of space;
whatever appears is the magical display of the master of space. The girl mTsho-rgyal has entered the expanse of space,
and now she resides between samsara and nirvana.
"This pattern arose from the Dharma;
there is nothing that cannot occur in the Dharma.
The girl mTsho-rgyal has entered the Dharmakaya realm, and now she resides in the place ofSamantabhadra.
"This pattern is the bliss of openness;
the magic of openness achieves all desires.
The girl mTsho-rgyal has gone to the realm of bliss and openness, and now she resides in the palace of bliss, the Three Kayas. "
After he had spoken, Padmasambhava touched his staff with his hand, and it became mTsho-rgyal. The king was astonished. When the others noticed that the queen had arrived, they commented to the ministers: "See what wonderful things this Master can do-he con- cealed mTsho-rgyal within his three-pronged staff! " While some of the ministers were delighted and amazed, many of the ministers con- cluded: "mTsho-rgyal could not have done what they say-and be- sides, the girl in the staff was not necessarily mTsho-rgyal. In fact, there is not enough room in the staff for even mTsho-rgyal's hand. Though you say a great wonder occurred, it was merely an illusion. "
So in spite of mTsho-rgyal's miraculous transformation, the minis- ters plotted against her. But most of the Tibetans continued to honor and love their queen.
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The whole procession, which included the king and Vairotsana, twenty-one principal disciples, thirty-two novices, seven ladies of noble birth, and others numbering three hundred and twenty-five, proceeded to the retreat center at mChims-phu dGe-ba. There Guru Rinpoche opened one hundred and twenty mandalas of the highest Mantrayana teachings, and all were matured and liberated.
In particular, he taught the eight great sadhanas, the Ma-gshin phur-pa, the bDud-rtsi yang-dag, the Bla-ma dgongs-'dus, the Yi-dam dgongs-'dus, the sGyu-'phrul zhi-khro, the Yang-dag zhi-khro, the Padma zhi-khro, and others. He taught the sixty-one practices of the sNying-thig and the seven different dGongs-'dus, the eleven collec- tions of the bKa'-brgyad-rgyas, and the one hundred and twenty-two Thugs-sgrub, the seventy-six special techniques, the one hundred and thirty rGyud-kyi dgongs-pa, and more.
To the king he gave the seven root practices of the bDud-rtsi yon-tan, together with twenty special techniques, and told him to practice them.
To Nam-mkha'i snying-po ofgNubs-yul, he gave the nine practices of the Yang-dag mar-me and the twenty special instructions of the bGegs-'dul phur-nag, and so on, telling him to practice them at IH~brag.
To Sangs-rgyas ye-shes and rD~rje bdud-'joms, he gave the root practices of the :Jam-dpal gshin-rje-gshed, the means of realizing the Phyag-rgya zil-snon and the six subsidiary deities. He gave them twenty special root and branch techniques and directed them to practice at Brag Yang rdzong.
To rGyal-ba mchog-dbyangs of Khung-lung and rGyal-ba bl~gros of 'Bre, he gave the rTa-mgrin yang gsang rol-pa, the means of per- fecting the three root yogas, the twenty-five special branch techniques, the twelve Tantras, and the Phra-men-ma sadhanas, directing them to practice at mChims-phu.
To Vairotsana and lDan-ma rtse-mang, he gave the means of realiz- ing the dMod-pa drag-sngags and the eight classes of root instructions
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on the dPal stob-ldan nag-po, and the eighteen mighty branch teach- ings. He told them to practice at gYa'-ma-lung.
To sKa-ba dPal-brtsegs and '0-bran dbang-phyug, he gave the inner, outer, and secret root teachings of the Ma-mo, the gNang-dbab-las- 'gyed, and so on. He told them to practice at Yer-pa'i-brag.
To both Jiianakumaravajra and Sog-po lHa-dpal gzhon-nu, he gave special instructions concerning the esoteric Yang-phur teachings and the practice of longevity and the Mahamudra. He exhorted them to practice at sNye-mo Bye-ma'i-brag.
To dPal-gyi seng-ge and Cog-ro Klu'i rgyal-mtshan, he gave the Dregs-pa rtsa-ba'i sgrub-thabs, the Khro-bo bcus-brgyan-pa, the thirty branch practices, and the Dregs-dpon sum-cu'i bskang-thabs. He gave them special practice techniques, the Las-kyi man-ngag, and told them to practice at dPal Chu-bo-ri meditation center.
To the translators Rin-chen bzang-po and Ting-'dzin bzang-po, he gave the esoteric teachings of the Great Compassion, the means of realizing the Rig-'dzin bla-ma, and the siddha practices of the supreme
Mahamudra of enlightened awareness. He told them to practice at a meditation center of dBu-ru.
To Lang-gro dKon-mchog 'byung-gnas and rGyal-ba byang-chub, he gave the teachings of the Byin-rlabs bla-ma'i sgrub, the collected esoteric teachings of Hayagriva, and the means of realizing the power- ful sadhanas of rTa-nag dregs-pa. He told them to practice at gYas-ru Shang-gi-brag.
To Dran-pa Nam-mkha' dbang-phyug and Khye'u-chung mKha'- lding, he gave the means of realizing the Padma zhi khro gsang-ba'i sgrub-thabs, the sadhana in which Vajrasattva is the main figure and is surrounded by six subsidiary deities, the practice of dPa'-gcig bsgom- pa, and the oral instructions of the thirty-six Heruka sadhanas. He told them to practice at Byang-gi gnam-mtsho-do.
To both rMa Rin-chen-mchog and rGyal-mo gYu-sgra snying-po, he gave the collected esoteric teachings of VajrapaQi, twenty further
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instructions, one hundred special techniques, and especially the prac- tices involving the yoga of longevity. He told them to meditate at mChims-phu.
As mTsho-rgyal explained: "To me, mTsho-rgyal, Padmasambhava gave the inner, outer, and secret heart practices of the Guru himself, as well as the means of realizing the Root Lotus initiations. He taught
me the seven different sadhanas connected with the mandala of the Guru and the means of realizing the three roots, lama, yidam, and qakini, within one mandala. He advised me to practice first at the Tiger Cave of 'On-phu, then at the Tiger Cave of Nepal and the Tiger Cave of Khams, and so forth, and in any place where the image ofGuru Rinpoche spontaneously manifested. Especially, I was to practice at Ti-sgro. And he said: 'If you have any difficulties or bad experiences, just call on me, and I will come to you and teach you. But be sure you stay with your companion Acarya Sa-le. ' "
The great Dharma King showed his joy and immense gratitude to Padmasambhava by offering him a great variety ofgifts, equal in num- ber to the sadhanas he had received. He heaped mountains ofgold, bolts of fine silk, and many kinds of precious worldly substances before the teacher and asked:
" 0 Great Guru!
This mandala of the highest secret teachings
is difficult to obtain though one search for ages,
but now I possess it!
There is no way to repay your great kindness.
From now until I am fully enlightened,
may your lordly compassion keep me from turning back. A king such as myself
is subject to infinite diversions and distractions-
always wandering here and there, encountering obstacles. May you look upon me always with compassion. "
Then the king tossed seven handfuls ofgold upward over the body of the Guru.
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As the assembled lotsawas who had received instructions from the Guru prepared to go to their various destinations, the king gave them presents to help them on their way. Each received a measure of gold dust and a golden bowl, some fine embroidered silk and fabrics of red, white, and indigo blue, various articles of apparel, and a horse laden with supplies. And they, in turn, vowed to practice until they had perfected their realization.
Padmasambhava was very pleased and said to the king:
"Kye Ma! Wonderful!
You are a great king indeed, a god-like ruler!
And these are the deeds of a king.
I, myself, the Lotus-born One,
have no need of garments and such-like.
But so that the king may accumulate merit,
and the commitments of the secret teaching may be furthered,
I accept them.
These twenty-four disciples of mine,
thus freed from obstacles, will accomplish their purpose.
How good that the Dharma King supports their continued practice- this is indeed the behavior of a Bodhisattva and most excellent.
With these three things-
persevering faith which produces the heart-bone,
the special instructions of Padmasambhava,
and the support and patronage of the great Dharma King-
endless good qualities will increase.
By the coming together of pure deeds and an altruistic mind,
the ocean of Buddha qualities will be perfected. "
To the king and Vairotsana, Padmasambhava gave individual oral teachings which are not included here. Each one received clear and lengthy instructions, and then all of the disciples went to the places where Guru Rinpoche had instructed them to do their practices.
"As for me," mTsho-rgyal said later, "first I went to Ti-sgro and entered the mandala of the unity of the three spiritual roots. I received
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so many different esoteric teachings, both written and oral, dealing both with overall view and specifics, that it is difficult to describe them all. By merely hearing these teachings, one can be liberated. But there are so many that I fear to put them all down in Tibetan. "
This Concludes the Fourth Chapter on How
Ye-shes mTsho-rgyal Listened to the Teachings of the Dharma
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"You seven men who are linked to me by past karma! The mind full of lust and attachment is itself the All-investigating Pristine Awareness. The mind which desires what lies beyond itself and is attached to pleasant things does not arise from anything but clear understanding. Knowledge of that freshness is Amitabha. Not being attached to radiance is the cultivation of bliss-itself. My mother is the boundless light; the immeasurable Great Bliss is my mother. I myself
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am not attached to the flavor of pleasure or pain, but should you wish such a perfect mother, I will give you mine.
"You seven brought here today by past karma! Jealousy and divi- siveness are themselves the All-accomplishing Pristine Awareness. The envious mind, so jealous and dualistic, does not arise from any- thing but appropriate activity and realization. Contemplation of this is Amoghasiddhi. Not being attached to subtle or vivid experience is the cultivation of whatever arises. My teacher is complete realization; appropriate activity is my perfect teacher. I myself am not attached to the realm of action, but should you like such a perfect teacher, I will give you mine.
"You seven bandits linked to me by past karma! Bewilderment and unknowing are themselves the Pristine Awareness of the Expanse of All-that-is. Profound ignorance and the mind wrapped in dull confu- sion do not arise from anything but the holding quality of the Dharma. Contemplating this ignorance is Vairocana. Not being at- cached co keeping track of everything is the cultivation of what- ever arises. My friend is the natural appearance of phenomena; the only friend I desire is this limitless activity. I myself am not attached to the subjective or objective poles of experience, but should you like co learn such a perfect way, I will teach you. "
Listening to mTsho-rgyal, the bandits developed unshakable faith, and their minds never again turned coward samsara. They asked her for the Dharma teachings and were soon liberated. Then all seven pleaded with mTsho-rgyal co stay with them in their country and not to return co Tibet.
But mTsho-rgyal left to visit the great stiipa called Bya-rung kha- shor which had been built in ancient times by three Bhutani brothers. As she stood before the stiipa, mTsho-rgyal tossed offerings of gold dust into the air and prayed:
"oM: Al;l HOM:!
May the land of Nepal
be the Pure Realm of the Buddhas.
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May the offspring of the Dharmakaya
be the protectors of all sentient beings.
Throughout vast ages yet to come
may the Wheel of the highest Dharma continue to be turned, liberating all beings from the ocean of samsara.
May all sentient beings,
those with bodies and those without, become mature! And may you, Lord, who have the strength to guide them, lead those on the isle of bondage
to the wonderful land of liberation. "
As she spoke, myriad multicolored rays emanated from the stiipa. In the middle of the sky among douds and swirling mist appeared the Lotus Guru with the Great Abbot and the Dharma King on either side of him. And <Jakinis circled round him as he spoke:
"Listen well, daughter of mKhar-chen bza'!
You are disciplined and ethical, patient and free from anger.
With your discriminating wisdom, you have guided many beings; through your generosity, you have become totally free.
Your vigor is endless, and in your meditation,
you have travelled the five paths and the ten spiritual levels.
"Now remain here for a while and wander no more. Here you will find the Hero you need.
And then when you bring him into Tibet,
I will open again the gates of the profound Mantrayana. "
After making this prophecy, he disappeared. Ye-shes mTsho-rgyal, having no idea where the boy could be found, at once began a system- atic search. She looked everywhere. Finally, while in the city of Kho- khom-han, as she neared the marketplace by the south gate, she came upon a very handsome young man. His complexion was smooth and his cheeks rosy; his teeth were like rows of conch shells, and his four pearly-white canine teeth coiled to the right. His candid eyes were slightly bloodshot; his nose was sharp and his eyebrows dark blue. His curly hair also coiled to the right. His fingers were very slightly webbed, joined like the toes ofa bird. He came right up to mTsho-rgyal and said: "Mother, where have you come from? Have you come to ransom me? "
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She answered him (probably speaking in the language of Ma-zangs- gling):
"Listen closely, captivating boy, brave one!
This is wonderful!
I am from central Tibet,
and I am the consort ofJetsun Padmasambhava. What is your name? Where are you from?
And how did you get here? "
The boy replied:
"I come from the noble Golden Isle,
and my parents called me Arya Sa-le. Abducted from my family by a heretic,
I was sold as a slave to a man in this city.
For seven years, I have lived as a servant here. "
The crowd of merchants had by now noticed mTsho-rgyal. At first they were dumbfounded by her beauty, but after a moment, they spoke: "Wonderful lady, please speak again. It would give us great joy and delight! "
So mTsho-rgyal sang this song:
"NAMO GURU PADMA SIDDHI HRi!
In the great all-encompassing expanse of space, the All-good Lord Samantabhadra,
shines the sun of the Great Perfection.
In the six realms, helpless and in darkness,
live the beings who have all been our mothers. Is not Padmasambhava their father?
"In the Vajra realm, untouched by change,
dwells the most Compassionate One,
he who has attained Buddhahood,
untouched by karma good or bad, deathless and unborn: Is not Padmasambhava the father?
"In Ti-sgro cave he dwells, a goodly place, Akani$fha, most sublime ground of all.
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Urged on by the compassion of the father,
I, the Qikini, met this boy
who holds the conditions for bliss.
Am I not the mother, Ye-shes mTsho-rgyal?
"The great Dharma Mother has come
to Nepal, the land of rains,
compelled by a karmic connection to this boy. Does not Ye-shes mTsho-rgyal have good reason? "
Even though they could not understand all mTsho-rgyal said, the people gathered around were entranced with her song. They called her 'The I)akini Whose Voice is Like a Melody'.
That evening, mTsho-rgyal went to the house where Acarya Sa-le was living and stood before the outer door. The lady of the house came out to ask her: "Where have you come from? What do you want here? "
mTsho-rgyal explained in a few words: "Guru Padmasambhava sent me here to ransom . Acarya Sa-le, the boy who is living with you. It is most important that you let me have him. "
The mistress of the house replied: "Although this Acarya is a servant, he has come to be like a son to me. I also paid a great deal of money for him, and I don't want to give him up. But if you want him for yourself, you can live with him here, and then both of you can serve me. "
mTsho-rgyal answered her in song:
"When the circle of the sun arises, darkness is dispelled.
When the sun sets, the stars come out- yet tomorrow the sun will rise again.
"When a wish-fulfilling gem is at hand, gold is not needed.
When one is without such a gem,
gold must be counted.
And so tomorrow I will search for that gem. 61
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"Where a perfect Buddha exists,
other means are not necessary.
When the Buddha is gone,
one must rely on other means.
And so tomorrow I will unite wisdom and method.
"If the fruit were mature, I would not need Sa-le. But on the path to maturity,
I need Sa-le for my friend.
So I ask you to sell him to me. "
Mother, father, son, and all the rest of the household gathered round to enjoy her song, and lost their hearts to her. They invited her in and offered her food and drink. The lady of the house then asked: "Do you want this Acarya for your husband? Is that why you wish to buy him? You are a most fascinating and attractive woman. Ifa hus- band is what you want, I will give you this son of mine to marry. "
But mTsho-rgyal replied: "The Lotus Guru foretold my meeting Acarya. I need him as an accoutrement to practice-! have gold, so please sell him to me. How much do you want? "
"How much gold do you have? " asked the mistress. "I paid five hundred ounces of gold when I bought him. You need to give me more than that. "
"I will give you whatever gold is necessary," mTsho-rgyal told her. "But you must sell him to me. Let's count how much gold dust I have. "
But of course there were not the five hundred ounces. There were not even so much as one hundred ounces. So the lady of the house asked her: "Now what can you do? To buy him you must pay, and to pay you must have gold. There is not even enough here to buy his hand! Unless you have gold, you cannot have him. "
Now, at this time the country was in great turmoil. In the very same city where mTsho-rgyal was staying, there lived an extremely rich family headed by a man called Nga-nya-na A-yu, who had a son called
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Naga. This son, only twenty years old, had just been killed in the fighting. The body had been brought to his parents' house, and offerings were being prepared for the funeral. The mother and father were suffering terribly as they sat with their dead child; they wished to die also.
When mTsho-rgyal heard about this family's hardship, a profound compassion arose in her heart. She went to visit them and said: "It is not necessary that you two suffer like this. There is a boy in this city named Acarya Sa-le. Ifyou give me enough gold to ransom him, I will bring your son back to life. "
The parents were overcome with joy and answered: "If you can truly revive our son as you say, you needn't be content with this Acarya. We will give you enough money to ransom even a prince! If you revive our son, we promise to give you whatever gold you need. "
mTsho-rgyal approached the body of their son and placed upon it a cloth of fine white silk which she had folded into four parts. She then sang these words:
"OM A~ HOM GURU SARVA HRI!
The ground of everything is the All-good,
pure from the beginning and free from going astray.
But the embodied beings of the six realms
wander on this path and that,
behaving in ways that produce the karma of pleasure and pain. They create the cause and reap the fruit.
Knowing this, why do likewise?
"I am a yogini skilled in the secret teachings.
My father is the most compassionate Padmasambhava who fears neither birth nor death.
He can instantly dispel all evil obstacles-
! ask him now to help me and send his good blessing. "
Saying this, she pointed her finger at the boy's heart, and little by little color returned to the corpse. She poured a bit of water into his mouth and spoke AYUR JNANA BHROM! into his ear. Applying a little
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salve to the great knife wounds in his abdomen, she healed them. Gradually, the boy's awareness returned, and he completely revived.
There was great rejoicing at this wondrous event, and everyone bowed low to mTsho-rgyal with respect and admiration. The boy's father and mother were beside themselves with joy at their son's recovery; the three of them cried and clung to one another.
So it was that they gave many great gifts to the Lady mTsho-rgyal, including one thousand ounces of gold to pay for Acarya Sa-le. And mTsho-rgyal's fame spread throughout the realm; the king even in- vited her to visit him and showed her great respect.
Although everyone asked her to remain with them, she did not ac- cept their invitations. Rather, Ye-shes mTsho-rgyal and Acarya Sa-le travelled to the great Nepali temple E-yi gTsug-lag-khang where they met another disciple of the Lotus Guru, a Nepali named Vasudhara. They offered him gifts of gold dust and gold coins, and asked him to share his Dharma teachings with them. Vasudhara understood that mTsho-rgyal was the consort of Guru Rinpoche and treated her with great respect. And so they exchanged various kinds ofspecial practices and Dharma teachings.
mTsho-rgyal and Acarya Sa-le next went to Asura and Yang-le-shod where Sakya De-rna and Ji-la-ji-pha and other practitioners lived. Ye-shes mTsho-rgyal gave the customary offerings of gold to Sakya De-rna when they met, and said to her:
" 0 wonderful sister!
We share the same esoteric lineage- as I am the Tibetan Lady mTsho-rgyal, please listen to me.
"All we might need or desire
arises unceasingly from Mind-as-Such.
Impartially it provides whatever is wished.
Such is the generosity of the Tibetan Lady mTsho-rgyal.
"The mind itself is stainless, free from broken promises, its methods and manners always appropriate and correct.
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Such is the ethical behavior
of the Tibetan Lady mTsho-rgyal.
"The mind itself is impartial,
not leaning toward pleasure, pain, or indifference. Whatever happens, good or bad, it carries on and endures. Such is the patience of the Tibetan Lady mTsho-rgyal.
"The mind itself is like a flowing river,
neither accumulating nor discarding-
vigorous and pure, inseparable from bliss and emptiness. Such is the vigor of the Tibetan Lady mTsho-rgyal.
"Whatever arises in the mind
is the unity of the Developing and Perfecting Stages, steady and concentrated as Mah:imudra.
Such is the meditation of the Tibetan Lady mTsho-rgyal.
"Mind itself is the movement
of natural Pristine Awareness, Great Bliss. Depending on skillful means,
one travels in transcendent wisdom.
Such is the discriminating awareness
of the Tibetan Lady mTsho-rgyal.
"Sister of this good lineage,
what special teachings have you received?
Sister, dear friend,
won't you please offer me equally what you know? "
S:ikya De-ma was very pleased and answered:
"E Ma Ho! Wonderful!
Welcome, Dharma sister of one teacher!
I do not have so many special teachings,
but through the compassion ofJetsun Orgyan Sambha, I know what is necessary for birth and death.
The Developing and Perfecting Stages,
their union, the Mah:imudra,
? -=--------------~~-------------~
the Radiant Light and the Illusory Body- I have all these teachings. Talk of the bardo or rebirth in a womb is meaningless to me.
These are the special teachings of the Nepali Sakya De-rna.
"I know what is necessary to die and return.
I can channel the energy of the heart cakra through the central channel. I have teachings for the gtum-mo practices
for igniting the A-shad within;
I have no fear of death or the disruptions of consciousness.
These are the special teachings of the Nepali Sakya De-rna.
"I know how to take emotions as the path;
relying on the essence of skillful means and discriminating wisdom, I practice openness and bliss.
I have the teachings that produce
Pristine Awareness and the FourJoys;
though a whole army of hostile emotions arise,
I am free from fear.
These are the teachings of the Nepali Sakya De-ma.
"I know what is necessary in the obscurity ofsleep; relying on the Great Perfection, I cultivate the dream. I have the teachings for entering the Clear Light; though the whole universe collapse in darkness,
I am free from fear.
These are the teachings of the Nepali Sakya De-ma.
"I know what is necessary of the nature of reality itself; relying on the six lamps of the teachings,
I cultivate the Radiant Light.
I have the teachings for reaching the four deep states; though the Buddhas themselves
should rise up as enemies, I have no fear.
These are the teachings of the Nepali Sakya De-ma.
"Now I need not, by cause and effect, pursue the stages of the path;
instantly I can achieve perfect Buddhahood. How incredible is the most sublime fruit!
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"You show all the signs ofaccomplishment;
what kinds of teachings do you have?
You are an appropriate vessel;
won't you give me equally what you have received? "
So Ye-shes mTsho-rgyal and Sakya De-rna exchanged their many Dharma teachings and special instructions, becoming of one mind, one heart. After this, Ye-shes mTsho-rgyal and Acarya Sa-le went to Tibet. When the two of them arrived in gTsang province, they went at once to the meditation caves of Ti-sgro where they stayed at the place of 4akinis. The patrons of that region gave them offerings and showed them respect, but some thought: "This lady must have been taken over by demons. She has not been serving her lotus-like Guru as she should; instead she has gone off and picked up a wandering acarya. " And so there was a great deal ofgossip.
On the tenth day of the month, mTsho-rgyal made the appropriate offerings and opened the mandala of the Bla-ma gsang-'dus, the Guru Guhyasamaja. She invited Padmasambhava to come to her, and he appeared riding upon the sun's rays. She cried out joyfully and with great fervor: "How long I have sought to prostrate myself before my Guru! " And she sang:
"Kye Ma! Guru! Compas;ionate One!
I, a woman, am ignorant, erring, caught in samsara, wandering in a world of evil actions.
Hold fast to me with compassion!
"Now whatever difficulties I must endure, may I never part from you, Lord.
Look upon me with compassion!
"I have travelled far across the borders of Nepal to find the true Acarya Sa-le.
Now I ask you to permit me
to enter the door of the secret teachings.
Dispel all obstacles on the path. Look upon me with compassion! "
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Padmasambhava was very happy to hear this. Smiling, he said:
"Listen, daughter of mKhar-chen bza':
Be faithful and unwavering.
This ocean of samsara is limitless.
If you want to be freed from this body's restrictions, you must rely upon the captain, the right teacher.
"You must board the ship
of the oral teaching lineage,
and raise the great sail of profound instructions.
"You must send forth the explorer ravens of advice and counsel,
and scare off the crocodiles of hindrance with the sound of the conch.
"You must manage the winds of undesirable action
using weights oflead,
inspire a favorable breeze by the power of your faith,
and fill the pontoons with the purity of your commitment.
"In an instant you will cross
on the waves of maturation and liberation,
and reach the island of the wish-fulfilling gem. There, all desires for enjoyment are satisfied.
There, all appearance is rich and precious.
There, no dirt, gravel, or decay will tarnish your joy. Now be happy, for endless bliss will come. "
. After this song, he asked mTsho-rgyal:
"Daughter, how many difficulties did you undergo? Was your journey pleasant? Were there obstacles? How long has it been since you arrived? "
Ye-shes mTsho-rgyal explained all the many difficulties she had en- countered on her journey, and how hard it had been to obtain gold in Nepal. She told how she had raised up a dead man and thus obtained the necessary thousand ounces of gold. . After she had clearly and ex-
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tensively described her experiences, the Guru said: "Very good! Such difficulties are really very good things; they purify immeasurable kar- mic obscurations. Although the cost was high, you have done well; you have accomplished a great deal. But reviving those who have been killed and other such practices are just ordinary powers. Do not harbor pride because of such things.
"Your commitment is not due to attachment and desire, nor is it just a woman's desire for a man; moreover, this boy is more noble than any husband you could ever find. Since he cost so much gold, let him be called 'Golden Light'. "
Padmasambhava gave Acarya Sa-le his blessing and opened the mandala of the lama for him. He set him on the course of maturation and gave him initiations similar to those mTsho-rgyal had received. Acarya Sa-le developed and became mature in his practice. Setting out on the path of liberation, he came to understand the Dharma both in its ordinary significance and in its ultimate sense. Thus he became liberated.
Padmasambhava designated him the trusted friend of mTsho-rgyal and told them both: "Now you must practice until you fully realize the secret teachings. " Then the Guru went off to lHo-brag.
So the lady who was Padmasambhava's consort and the boy who was his heart-son went together to an isolated meditation cave, later known as the Secret Cave of mTsho-rgyal. There, where none could find them, they practiced for seven months cultivating the FourJoys. mTsho-rgyal developed the ability to penetrate any kind of barrier; her body became immune to ordinary weakness, disease, old age, and the like. In short, she learned to control the five elements and bring them under her power. The Four Joys manifested in their complete- ness, and mTsho-rgyal obtained the Four Kayas. Padmasambhava re- turned at this time, and the three of them went to a great cave where they stayed while he turned the Wheel of the Dharma.
Now, Guru Rinpoche had previously given the Tibetan king, that great Dharma protector, a number of Mantrayana practices, including
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the mandalas of gShin-rje-E, rTa-mgrin dpa'-bo, of Yang-dag mar-me and Phrin-las phur-pa, bDud-rtsi thod and Ma-mo khram, and so on. The king did these practices in an appropriate manner and had certain significant experiences. He felt a profound faith arise in his heart, to- gether with an intense desire for more of the deep esoteric teachings. So he dispatched three o f his messengers, Shud-bu dPal-seng, rGya-tsha lHa-nang, and rMa Rin-chen, to invite Padmasambhava and his con- sort to visit him. Upon arrival at the meditation cave at Ti-sgro, the envoys presented Guru Rinpoche with gold and the message:
"Great Guru and Consort!
We who are skilled in fast-running
are the messengers of the King of Tibet.
The god-like ruler of Tibet, Khri-srong,
yearns for the more profound esoteric teachings of the supreme vehicle.
He invites you to visit him.
Please, Compassionate One, come quickly! "
So saying, they offered Padmasambhava their presents of gold, and he answered them:
"Attend! You three faithful Fast-runners!
You three worthy and fortunate sons, welcome! Though I, Padmasambhava, reside in this land of men, I am one with the Mind of all Buddhas;
Vajradhara is not different from me,
and my manifestations fill the world.
"I am glad that the great Dharma King has been successful in his practice;
I will now go with you
and give him the secret teachings. "
And so all six of them-the Guru, his consort and son, and the three royal messengers-set out for bSam-yas. When they reached gZho- grod, Padmasambhava suggested that the three lotsawas go on ahead to alert the king to prepare a welcome. The others would follow. So the three scholars hurried off to tell the king how they had seen
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Guru Rinpoche, and that he would soon be arriving. They suggested that a great reception be arranged.
When the Tibetan ministers heard this, they thought:
"It would seem this one called Lotus-born
is never-ending like the sky.
Like a river, sharp knives cannot harm him.
Like fire, his brilliance sets things aflame.
Like the wind, he cannot be held down.
Though he appears to be real, it is as if he were not. Whatever harm we attempt will do no good.
So we will go along with whatever the king says.
The Lady mTsho-rgyal, however, is another matter;
she is hopeless-she won't stay where she belongs.
She flaunts the king's laws and degrades the whole country. "
Guru Rinpoche understood their attitude and thought: "I must use the secret teachings, which are so-called because they include many methods and present no difficulties. It is better that the Lady mTsho- rgyal appear in another form; I will transform her into my three-sided staffas I travel in Tibet. "
The Dharma King's representatives, sTag-ra and Gung-btsan, along with one hundred other important ministers, went on horseback to meet Padmasambhava at gZho-mdar. Then they proceeded by stages to bSam-yas.
As they came to the gate of the Great Stiipa, they were welcomed by the king, his ministers, and retinue. The Dharma King greeted his teacher; he draped a white silk scarf of welcome over his arm, and offered it to his guru along with a gold vase filled with fresh rice wine.
Guru Rinpoche told him: "Right now, the esoteric doctrine is very fresh and has great power. But in the future, as it spreads, there will be many people practicing it who have not sufficiently matured. " As he spoke these words, he touched the vase to the top of his head.
The Tibetan people noticed that mTsho-rgyal was not present, and that Acarya Sa-le was Guru Rinpoche's sole attendant. The king also
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noticed this and thought: "I cannot ask for the esoteric teachings without mTsho-rgyal; the way is barred if she is not here. I must inquire of Guru Rinpoche where she might be staying. Moreover, I did invite her and would like to see her again. " So he asked: ''Great Guru, where is mTsho-rgyal? Why didn't she come with you? Is this Acarya your disciple? What teachings has he received? "
The great Guru answered him with a smile:
"E Ma Ho! Bodhisattva Dharma King!
This pattern is of the nature of space;
whatever appears is the magical display of the master of space. The girl mTsho-rgyal has entered the expanse of space,
and now she resides between samsara and nirvana.
"This pattern arose from the Dharma;
there is nothing that cannot occur in the Dharma.
The girl mTsho-rgyal has entered the Dharmakaya realm, and now she resides in the place ofSamantabhadra.
"This pattern is the bliss of openness;
the magic of openness achieves all desires.
The girl mTsho-rgyal has gone to the realm of bliss and openness, and now she resides in the palace of bliss, the Three Kayas. "
After he had spoken, Padmasambhava touched his staff with his hand, and it became mTsho-rgyal. The king was astonished. When the others noticed that the queen had arrived, they commented to the ministers: "See what wonderful things this Master can do-he con- cealed mTsho-rgyal within his three-pronged staff! " While some of the ministers were delighted and amazed, many of the ministers con- cluded: "mTsho-rgyal could not have done what they say-and be- sides, the girl in the staff was not necessarily mTsho-rgyal. In fact, there is not enough room in the staff for even mTsho-rgyal's hand. Though you say a great wonder occurred, it was merely an illusion. "
So in spite of mTsho-rgyal's miraculous transformation, the minis- ters plotted against her. But most of the Tibetans continued to honor and love their queen.
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The whole procession, which included the king and Vairotsana, twenty-one principal disciples, thirty-two novices, seven ladies of noble birth, and others numbering three hundred and twenty-five, proceeded to the retreat center at mChims-phu dGe-ba. There Guru Rinpoche opened one hundred and twenty mandalas of the highest Mantrayana teachings, and all were matured and liberated.
In particular, he taught the eight great sadhanas, the Ma-gshin phur-pa, the bDud-rtsi yang-dag, the Bla-ma dgongs-'dus, the Yi-dam dgongs-'dus, the sGyu-'phrul zhi-khro, the Yang-dag zhi-khro, the Padma zhi-khro, and others. He taught the sixty-one practices of the sNying-thig and the seven different dGongs-'dus, the eleven collec- tions of the bKa'-brgyad-rgyas, and the one hundred and twenty-two Thugs-sgrub, the seventy-six special techniques, the one hundred and thirty rGyud-kyi dgongs-pa, and more.
To the king he gave the seven root practices of the bDud-rtsi yon-tan, together with twenty special techniques, and told him to practice them.
To Nam-mkha'i snying-po ofgNubs-yul, he gave the nine practices of the Yang-dag mar-me and the twenty special instructions of the bGegs-'dul phur-nag, and so on, telling him to practice them at IH~brag.
To Sangs-rgyas ye-shes and rD~rje bdud-'joms, he gave the root practices of the :Jam-dpal gshin-rje-gshed, the means of realizing the Phyag-rgya zil-snon and the six subsidiary deities. He gave them twenty special root and branch techniques and directed them to practice at Brag Yang rdzong.
To rGyal-ba mchog-dbyangs of Khung-lung and rGyal-ba bl~gros of 'Bre, he gave the rTa-mgrin yang gsang rol-pa, the means of per- fecting the three root yogas, the twenty-five special branch techniques, the twelve Tantras, and the Phra-men-ma sadhanas, directing them to practice at mChims-phu.
To Vairotsana and lDan-ma rtse-mang, he gave the means of realiz- ing the dMod-pa drag-sngags and the eight classes of root instructions
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on the dPal stob-ldan nag-po, and the eighteen mighty branch teach- ings. He told them to practice at gYa'-ma-lung.
To sKa-ba dPal-brtsegs and '0-bran dbang-phyug, he gave the inner, outer, and secret root teachings of the Ma-mo, the gNang-dbab-las- 'gyed, and so on. He told them to practice at Yer-pa'i-brag.
To both Jiianakumaravajra and Sog-po lHa-dpal gzhon-nu, he gave special instructions concerning the esoteric Yang-phur teachings and the practice of longevity and the Mahamudra. He exhorted them to practice at sNye-mo Bye-ma'i-brag.
To dPal-gyi seng-ge and Cog-ro Klu'i rgyal-mtshan, he gave the Dregs-pa rtsa-ba'i sgrub-thabs, the Khro-bo bcus-brgyan-pa, the thirty branch practices, and the Dregs-dpon sum-cu'i bskang-thabs. He gave them special practice techniques, the Las-kyi man-ngag, and told them to practice at dPal Chu-bo-ri meditation center.
To the translators Rin-chen bzang-po and Ting-'dzin bzang-po, he gave the esoteric teachings of the Great Compassion, the means of realizing the Rig-'dzin bla-ma, and the siddha practices of the supreme
Mahamudra of enlightened awareness. He told them to practice at a meditation center of dBu-ru.
To Lang-gro dKon-mchog 'byung-gnas and rGyal-ba byang-chub, he gave the teachings of the Byin-rlabs bla-ma'i sgrub, the collected esoteric teachings of Hayagriva, and the means of realizing the power- ful sadhanas of rTa-nag dregs-pa. He told them to practice at gYas-ru Shang-gi-brag.
To Dran-pa Nam-mkha' dbang-phyug and Khye'u-chung mKha'- lding, he gave the means of realizing the Padma zhi khro gsang-ba'i sgrub-thabs, the sadhana in which Vajrasattva is the main figure and is surrounded by six subsidiary deities, the practice of dPa'-gcig bsgom- pa, and the oral instructions of the thirty-six Heruka sadhanas. He told them to practice at Byang-gi gnam-mtsho-do.
To both rMa Rin-chen-mchog and rGyal-mo gYu-sgra snying-po, he gave the collected esoteric teachings of VajrapaQi, twenty further
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instructions, one hundred special techniques, and especially the prac- tices involving the yoga of longevity. He told them to meditate at mChims-phu.
As mTsho-rgyal explained: "To me, mTsho-rgyal, Padmasambhava gave the inner, outer, and secret heart practices of the Guru himself, as well as the means of realizing the Root Lotus initiations. He taught
me the seven different sadhanas connected with the mandala of the Guru and the means of realizing the three roots, lama, yidam, and qakini, within one mandala. He advised me to practice first at the Tiger Cave of 'On-phu, then at the Tiger Cave of Nepal and the Tiger Cave of Khams, and so forth, and in any place where the image ofGuru Rinpoche spontaneously manifested. Especially, I was to practice at Ti-sgro. And he said: 'If you have any difficulties or bad experiences, just call on me, and I will come to you and teach you. But be sure you stay with your companion Acarya Sa-le. ' "
The great Dharma King showed his joy and immense gratitude to Padmasambhava by offering him a great variety ofgifts, equal in num- ber to the sadhanas he had received. He heaped mountains ofgold, bolts of fine silk, and many kinds of precious worldly substances before the teacher and asked:
" 0 Great Guru!
This mandala of the highest secret teachings
is difficult to obtain though one search for ages,
but now I possess it!
There is no way to repay your great kindness.
From now until I am fully enlightened,
may your lordly compassion keep me from turning back. A king such as myself
is subject to infinite diversions and distractions-
always wandering here and there, encountering obstacles. May you look upon me always with compassion. "
Then the king tossed seven handfuls ofgold upward over the body of the Guru.
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As the assembled lotsawas who had received instructions from the Guru prepared to go to their various destinations, the king gave them presents to help them on their way. Each received a measure of gold dust and a golden bowl, some fine embroidered silk and fabrics of red, white, and indigo blue, various articles of apparel, and a horse laden with supplies. And they, in turn, vowed to practice until they had perfected their realization.
Padmasambhava was very pleased and said to the king:
"Kye Ma! Wonderful!
You are a great king indeed, a god-like ruler!
And these are the deeds of a king.
I, myself, the Lotus-born One,
have no need of garments and such-like.
But so that the king may accumulate merit,
and the commitments of the secret teaching may be furthered,
I accept them.
These twenty-four disciples of mine,
thus freed from obstacles, will accomplish their purpose.
How good that the Dharma King supports their continued practice- this is indeed the behavior of a Bodhisattva and most excellent.
With these three things-
persevering faith which produces the heart-bone,
the special instructions of Padmasambhava,
and the support and patronage of the great Dharma King-
endless good qualities will increase.
By the coming together of pure deeds and an altruistic mind,
the ocean of Buddha qualities will be perfected. "
To the king and Vairotsana, Padmasambhava gave individual oral teachings which are not included here. Each one received clear and lengthy instructions, and then all of the disciples went to the places where Guru Rinpoche had instructed them to do their practices.
"As for me," mTsho-rgyal said later, "first I went to Ti-sgro and entered the mandala of the unity of the three spiritual roots. I received
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so many different esoteric teachings, both written and oral, dealing both with overall view and specifics, that it is difficult to describe them all. By merely hearing these teachings, one can be liberated. But there are so many that I fear to put them all down in Tibetan. "
This Concludes the Fourth Chapter on How
Ye-shes mTsho-rgyal Listened to the Teachings of the Dharma
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