The rGyu-bon tried to root out the Dharma, but the kings and ministers-of-state did not agree among
themselves
about how to go about this.
Tarthang-Tulku-Mother-of-Knowledge-The-Enlightenment-of-Yeshe-Tsogyal
There is no other like you.
Because of your kindness, great guide,
I have achieved the esoteric mantric power;
I have achieved the eight great siddhis;
I have mastered both the Siitra and Mantra paths. Though my birth is low, my qualities are great.
"My body has now become the deity,
and ordinary phenomena have no hold on me. The samadhi where all is illusory has arisen, and I hold sway over the five elements.
"My speech has now become Mantra,
and ordinary senseless talk has no hold on me. The Vajra-like Samadhi has arisen,
and I understand completely
both Siitra and Mantra Dharma.
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"My mind has now become Buddha,
and ordinary divisive thoughts
have passed into expansiveness.
The samadhi of Heroic Being has arisen, and I am one with the mind ofVajradhara.
"Lama, Lord, most kindly one, from this time forward for however long and in whatever guise I am to live, if your Lotus Being were ever to leave me,
how could I find another lord?
"Look upon me with compassion and never leave me. There is no way I can return your kindness.
I confess whatever wrong I may have done you through the power of unknowing in all times past, with regard to your body, speech, or mind,
your qualities, or your actions.
"I promise never to transgress in the future,
with even the slightest wrongdoing.
Now, Guru of great kindness,
I ask you to turn the wheel of the esoteric teachings for the benefit of all beings. "
After she had spoken, Padmasambhava asked her to explain how she had practiced the disciplines, what realizations she had attained, and what gods, demons, and men had appeared before her. He also wished especially to know how she had practiced the secret Mantrayana practices at sPa-gro Tiger Cave and in what manner she had seen the deities related to Amitayus.
Padmasambhava was very pleased with her explanations. He put his right hand upon mTsho-rgyal's head and said: "Now, girl, the time has come for you to practice the yoga of longevity. Your experiences while you were at sPa-gro were an indication that, with the teacher's com- passion, if you act as directed, specific results will occur. Now I will open for you the mandala of Amitayus and give you his empowerment. You will need to find another spiritual hero to support you in the longevity practices.
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"The girl Khyi-'dren from Bhutan has all the marks of a Vajrakarma qakini of Pristine Awareness. Send her to me, and she will be my assistant in the Vajrakila practices. I must give her many technical instructions of rDo-rje gzhon-nu. Otherwise, the secret teachings will not spread in this foolish land ofTibet. Yogis will be confused and they will not even be able to take care of themselves and their own lives. In border regions, hostile gods and demons will create obstacles to the Dharma. Without this teaching, though the esoteric Dharma may extend slightly, it will decline immediately. "
mTsho-rgyal bowed before the Lama and thanked him for his kindness. She offered him a mandala ofgold and turquoise, and the girl bKra-shis khye-'dren. Then she asked:
"Great Guru!
I, the woman mTsho-rgyal, am very grateful
for these instructions on the yoga of longevity. What kind of associate do I need for these practices? Is Acarya Sa-le not suitable?
"There could be no greater gift
than the mandala of the esoteric Kila teachings. As I have offered you the girl Khyi-'dren,
please, in your compassion,
open the gates of this secret teaching for me.
"I am a woman-1 have little power to resist danger. Because of my inferior birth, everyone attacks me. If I go as a beggar, dogs attack me.
Ifl have wealth and food, bandits attack me.
If I look beautiful, the lustful attack me.
If I do a great deal, the locals attack me.
If I do nothing, gossips attack me.
Ifanything goes wrong, they all attack me.
Whatever I do, I have no chance for happiness.
Because I am a woman, it is hard to follow the Dharma. It is hard even to stay alive!
Therefore, I beg you to be compassionate. Give the Vajrakila practices to me as well. "
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? ? ? Padmasambhava reflected a moment and then spoke again: "The yoga of longevity is like a ship captain; the Kila is like a protective escort. At first, whatever esoteric practices you do, you must remove obstacles. The Kila Sadhanas are very important-they are especially important for you as your personal deity is the Heruka Kila. But for the Kila and longevity practices, you must have an associate. You should go to dBus in central Tibet. There you will find a fourteen-year-old boy from the Rlangs dan. His father is lHa-dpal, his mother is Cog-ro-bza'. He will be your associate for these sadhana practices. "
As mTsho-rgyal later explained: "I proceeded to find the boy, as Padmasambhava instructed, and when I returned with him, Guru Rinpoche told him: 'You are the Knowledge-holder for the Kila practices. Once you have realized the Vajra of Longevity, others will find you very difficult to subdue. It was prophesied by the gods that you would be a heroic demon destroyer. This practice will give you the strength of a lion. I will call you lHa-lung dPal-gyi seng-ge, God-prophesied Lion Lord. ' And upon entering the mandala of the esoteric teachings, dPal-gyi seng-ge spiritually matured. "
Later lHa-lun~ dPal-gyi seng-ge, Nam-mkha'i snying-po of lHo- brag, rMa Rin-chen-mchog, the Lady mTsho-rgyal, and rDo-rje bdud-'joms, the five root offspring, along with the girl bDe-ba-mo, now called dPal-gyi mchog-gnas, and others gathered together for the Vajrakila Sadhanas.
bDe-ba-mo was appointed Vajra attendant. Acarya Sa-le and Acarya dPal-dbyangs were both appointed Vajra drummers, and renamed Karma don-grub and Karma mthar-byed. Mon-bu Sa-le, renamed Byams-pa dpal-bzang, was appointed Vajra performer. With mTsho- rgyal first as the principal attendant, and then bKra-shis khyi-'dren as the liberating attendant, the Guru and his two attendants practiced the forty-two E-khram mandalas associated with the Byi-to-ta-ma Tantra of the Vajrakila.
For seven days they practiced, opening the mandalas of the seventy- eight Kila, perfecting all the marks and signs, and beholding all the Kila deities. The daggers which had been used as accoutrements flew up into the air, gliding, floating, flame-encircled, emitting fine per-
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? ? ? fumes. And as evening came, more amazing signs such as these occurred. Padmasambhava himself rose up in the form of rDo-rje gro-lod. mTsho-rgyal appeared as Ekajati and Khyi-'dren became a tigress. Together, they established dominance over the gods and spirits ofTibet, the four continents, and the three thousand realms.
The Guru and his consort, mTsho-rgyal, mounted the back of the tigress who was Khyi-'dren, and entered the samadhi of Vajrakila. In his right hand, the Guru brandished a nine-pointed vajra, and in his left hand he spun a kila of bronze. From all parts of his splendid wrathful body came innumerable emanations. One of these, the blue-black rDo-rje khro-phur, went to sPa-gro Tiger Cave and established domi- nance over the gods and the eight classes of spirits throughout Bhu- tan, Nepal, India, and all the southern regions and border regions near and far, binding them by oath.
A dark brown rDo-rje khro-phur went to the region of the two Tiger Caves in Khams and achieved dominion over all the gods and the eight classes of spirits in Khams, Jang, China, Mongolia, and all the border regions near and far, binding their lives and hearts by oaths to serve the Dharma.
At this time there dwelt in the great lake of Manasarowar a very evil naga. Magically he transformed himself into a red bull and went be- fore the Dharma King, begging for refuge. His limbs were bound in chains, blood and brains dripped from between the cracks in his skull; his tongue lolled in and out, and his eyeballs protruded down onto his face.
The king asked him: "How did you come to such a state? " The bull replied: "This heathen son of barbarians, Padmasambhava, the one born from a lotus, is attempting to completely destroy both the men and gods of Tibet. Even now he is tormenting the innocent Tibetan gods and spirits, though they have done nothing wrong. And so, great Dharma King, I have come to you for refuge. "
Feeling great compassion for the bull, the Dharma King said: "Y ou can remain here for now. " But as soon as he said this, the bull dis- appeared. As the Dharma King was wondering what had happened, he heard the voice of Guru Rinpoche:
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"Great Dharma King, your compassion is misplaced. Now your future lives and your lineage will be mixed: Obstacles will mingle with achievements.
Though in the future
some of your descendents may live by the Dharma, their lives will be short and evil conditions will abound. Three generations from now,
the red bull will manifest as a king named Giang.
He will kill his brother
and establish evil laws and wrong behavior.
Both Siitra and Mantra vehicles will be nearly destroyed so that even their names will not be heard.
This will be due to karmic consequences;
and nothing can be done to prevent it. "
So he spoke. But dPal-gyi rdo-rje prayed: "May I be the one to sub- due this evil king. "
And the Guru said: "Good! You will be the one to subdue him! " He then gave dPal-gyi rdo-rje various empowerments as well as exact in- structions on the practice of the Kila Sadhanas. He also gave him the twenty Kilaya Sadhanas ofgreat power, and told him to practice them.
As the Lady mTsho-rgyallater explained: "The boy dPal-seng and I both practiced the Vajrakila Sadhanas, and in a short time, we looked upon the faces ofall the associated deities and achieved the siddhis. We also studied the original texts of the rDo-rje gzhon-nu and the other associated Kila practices, the empowerments, and the great sadhanas. From the first section, we did the Bodhicitta practices for the enlight- enment ofall sentient beings, the peaceful sadhanas associated with the deity Vajrasattva. From the later section, we learned the practices associated with killing and so forth, the means of cutting the karmic link which involve the black poison Kila Sadhanas for liberating the consciousness, connected with the Sras Kilaya practices.
"The Guru told us: 'I, Padmasambhava, have no teaching more profound than this Vajrakila cycle. You must do these practices and bring forth the powers connected with them. Transmit one part as an
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oral lineage, and hide one part as a gter-ma. ' Then he made various predictions.
"He gave us the teachings of the Tshe-dpag-med 'Chi-med 'od-kyi phreng-ba, the gSang-ba kun-'dus, the rGyal-ba kun-'dus, the lHa-cig bum-gcig, and the mandalas of the sixty-two gods of long life.
"dPal-gyi rdo-rje and I practiced together like brother and sister, never even for an instant giving in to laziness. As we practiced, we saw the faces of the associate deities and easily achieved the knowledge of immortality. "
At about this time, the heretical Bon-pos were brought under control, and mTsho-rgyal finished the final and ultimate disciplines, but these will be spoken of later on. mTsho-rgyal practiced meditation in various places on the borders of Tibet: at Ti-se-man and Byams- gling-yan, at the twenty-five snow mountains and the eighteen great fortresses, at the one hundred and eight gNas-phran and the twelve great hidden valleys, at the seven places of miracles and the five secret places, at the seventy million places were gter-ma were hidden, and so forth. Some of these will be described later on; but others will not be explained in detail for fear of making the text too long.
This Concludes the Fifth Chapter on How Ye-shes mTsho-rgyal Did the Sadhana Practices and the Disciplines.
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? Guru Sakya scng-gc
? A Summary of the Auspicious Signs Which Occurred as Ye-shes mTsho-rgyal Practiced and the Siddhis She Manifested After Achieving Realization
Ve-shes mTsho-rgyal summarized her experiences in verse, omit? . l ting the details which were explained previously:
"At Ti-sgro, spurred on by the <;lakinis' words, I practiced the eight disciplines
and developed the signs of siddhi.
"On icy peaks I kindled the burning gtum-mo heat and was freed from worldly needs.
"In meditation caves I gained
the warmth of the four empowerments
and ordinary phenomena became the Lama's pure appearance.
"In the land of Nepal, I raised a dead man, in order to ransom Acarya.
"I obtained the essential siddhis of the profound path, and my speech became as sweet as Brahma's,
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my body became the perfect Rainbow Body, unfettered in space, and my mind became the Enlightened Mind of the three times.
"At Seng-ge rdzong I gathered healing nectar, and the medicine gods surrounded me.
"At Ne-ring I conquered hordes of demons, and siddhis rose in the heat of inspiration.
I beheld the faces of the yidams
and developed the bliss of siddhi.
"At sPa-gro Tiger Cave I practiced the profound path- with my three friends, I performed
the Heruka S:idhanas of Great Bliss
and developed control over patterning, vitality, and energy. The five elements became the powerful lords;
body, speech, and mind became the Three K:iyas. Assured of boundless life, inseparable from Vajrav:ir:ihi, I became the mistress of all mandalas.
"At 'On-phu Tiger Cave I practiced the Kila- gods and spirits from three thousand realms pledged to me heart and life.
I gazed upon the deities associated with Amit:iyus, and held the knowledge of life without death-
1 became a Vidy:idhara,
a Vajra unconquerable and indestructible.
"In this land of Tibet,
in the highlands and lowlands of this world,
and in innumerable other places, I practiced.
Nowhere could you find two handfuls of earth not blessed by me.
"In the future, hidden treasures bearing the mark of truth will be revealed and brought forth.
In obscure places beyond imagining,
I have left the imprints of my hands and feet upon the rocks and carved images of mantras and letters.
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In the future these will represent my faith- a measure of the efficacy of merit and prayer.
"My charismatic power destroyed demons and heretics, but this will be told in detail later.
By controlling the five elements,
I covered the earth with treasure.
By gaining the power of complete retention,
I became the receptacle of the Lotus Words.
By fearlessly spreading his teachings,
I preserved them, as was prophesied, for the future. I became the same as all the Buddhas,
and accomplished the charismatic deeds of the Tathagatas of the three times.
"Now I am adorned with all the ordinary siddhis:
I can control worldly phenomena and move by fast-running; I can heal with my gaze or with medicinal ril-bu;
I can transform my body
and travel in the sky or anywhere on earth.
"I possess the wonders of the three meditations, the realized mind of the expanse
of the All-good, Samantabhadra,
the adorned playfulness of the Dharmakaya, unhidden, unfearing, unstraying.
Yet I am no nihilist with restricted views,
for I have realized the profundity of total openness-
the fruit of the Great Perfection, free of incidental action. I spontaneously realized the encompassing Ati,
and merged with the openness of the enlightened mind.
"My compassion is more radiant than the sun;
my blessing more profoundly full than clouds heavy with water; my power swifter than the sudden shower.
"Thus, in the future, those with faith, those who ask, will receive the great key instructions,
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which come from having seen
how the links of Dependent Origination fit together. Even in places ofevil, I will be guide.
Ifl forsake this vow, I forsake all Buddhas-
! will hold &st to compassion,
knowing that suffering endures because ofwrong views. I shall continue to train myself
until karma comes to an end. "
This was the Promise Spoken in Verse by the Lady Ye-shes mTsho-rgyal, Concluding the Sixth Chapter on Her Realization and the Signs Thereof.
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? ? ? ? Seng-ge sgra-sgrogs
? The Manner in Which Ye-shes mTsho-rgyal Acted to Benefit Sentient Beings
Benefit to sentient beings is the only purpose of the Buddha's teaching, and so the Buddha's activities can only bring benefit. In Tibet these benefits manifested themselves in a threefold way. First,
a firm foundation for the precious teachings was established, and the demonic and human opposition was removed. Then, comprehensive teachings of both the Siitra and Mantra paths were spread, and the Buddhist community developed and increased. Finally, to ensure the successful growth of the Buddha's teachings, boundless Dharma trea- sures were concealed. These will last far into the future, until the world comes to an end, until samsara is emptied.
Long ago, when the Bon religion was widespread in the land, a descendent ofthe Indian Sakya clan by the name ofgNya'-khri became ruler of all Tibet. Generations passed, and finally, in the reign of lHa-tho-tho-ri, last of the elder kings, the Buddhadharma appeared. Indications of the Indian Sakyamuni spread to the four corners of Tibet, and many Tibetans heard and practiced the ten Buddhist virtues.
At this time; the Inner Bon teaching was also prevalent and existed harmoniously side by side with the Dharma. The Bon maintained that the Buddha Sakyamuni and the Bon spiritual forefather, sTon-pa gShen-rab, were really the same in essence, though different in aspect. According to descriptions, depictions ofgShen-rab, who was believed
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to have come from Zhang-zhung, were similar to depictions of the Buddha.
During the long life of the Dharma King Srong-btsan sgam-po (who was a manifestation of Avalokitdvara), two famous statues of the Lord Buddha were brought to Tibet and placed in special monas- teries which the king built for them at lHa-sa and Ra-mo-che. The king also constructed 108 temples throughout Tibet which served to teach and subdue the outlying regions. Depictions of all the Holy Ones in engravings and paintings, styled in both Nepalese and Chinese fashion, also multiplied. A statue ofTara spontaneously appeared at Khra-'brug, and the amazed and delighted king had a special temple built there for it. The names of the Three Jewels, the six-syllable mantra, OM MA~I PADME HOM, and the influence of Avalokitdvara filled Tibet, Khams, and even China.
The Dharma and the Bon had both spread, and no great distinction was made between them at that time. The Dharma practitioners walked clockwise when they circumambulated; the Bon practitioners walked counterclockwise. Both called prostrations 'dBu-ma chen-po', and each group did them the same way.
The king established laws based on the ten Buddhist virtues, and Thon-mi Sambhota, his minister, translated from Sanskrit many of the Avalokitdvara Tantras-long, medium, and short. The king and his queens, the ministers and the people, all engaged in pure and proper practices.
About twenty-five years after this godly king had passed away, a heretical sect, the rGyu-bon, began to spread in Tibet. They tried to destroy both the Inner Bon and the Dharma. Even today, the Inner Bon are unable to withstand them, and many Inner Bon have been banished, some to Khams, some to Kong-po, some to gTsang. Others have become inactive or left the country altogether.
The rGyu-bon tried to root out the Dharma, but the kings and ministers-of-state did not agree among themselves about how to go about this. So the Dharma was never completely suppressed. But the
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Dharma did cease to spread, and the Dharma's posmon in Tibet remained more or less as it had been before the rGyu-bon.
The rGyu-bon had very perverted views and followed evil practices which corrupted the country. Because of this, later, at the time of the Dharma King Khri-srong lde'u-btsan, many circumstances made it difficult for the Dharma to take hold.
These are some of the perverse customs and philosophies of the rGyu-bon: They had no conception of heaven realms or worlds other than this one. Their deities consisted of non-humans, 'kings', sorcerers, and the eight types of spirits; they worshipped local spirits, foundation lords, gods of action, gods of luck, and so forth. They believed that these spirits 'were' the world.
Their customs were such that they sent their daughters away and kept their daughters-in-law at home. They were malicious. They liked to tell ancient stories of their traditions, to sing and dance and rejoice in order to bring about good fortune.
In the fall, they killed the wild ass and used its flesh in bloody sacrifices. In the spring they carved up does for burnt offerings. They believed that one could ransom the dying by the killing of animals. In the winter, these Bon-pos made red offerings to their gods, and in the summertime they held fire ceremonies which also entailed sacrifice. Thus, they followed the ten non-virtuous ways and indulged in the inexpiable sins.
Their world view held that everything is insubstantial mind, and as the mind is nothing but the manifestation ofgods and spirits, the gods and spirits are mind. Their greatest hope was for birth in a place where nothing exists; next they wished for birth in an infinite place; follow- ing that, they wished to be born in the citadel of neither existence nor nonexistence.
They sought power in strange ways: If a god manifested in physical form, they felt the most appropriate response would be to kill sentient beings and eat their flesh; failing that, one should drink blood; at the very least, one should inflict pain. This was their teaching.
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Ordinary, simple-minded people took such things as the truth and believed the rGyu-bon teaching; as a result, many became involved in all sorts ofevil practices. The malevolent rGyu-bon spread throughout Tibet, supported especially by the Zhang ministers.
They destroyed many holy paintings and statues, and none would listen to the Dharma teachings. The great monasteries at lHa-sa and Khra-'brug fell into ruin, and the many monasteries built throughout Tibet were destroyed. The country itself became divided.
But then Mafijusr'i himself manifested in Tibet in order to reestab- lish the system of the Buddhist teachings, taking birth as the great Dharma King, Khri-srong lde'u-btsan. This king welcomed many learned men from India and invited Santarak~ita, the Bodhisattva of Zahor , t o T ibet. H e repaired t h e holy temples o f Ra-mo-che, Khra-'brug, and lHa-sa (built by the Dharma King Srong-btsan) and had these temples reconsecrated. But when he began planning to construct bSam-yas, the gods and Bon-pos of Tibet began creating obstacles.
The learned One, Santarak~ita, predicted: "Both the men possess- ing form and the formless gods and demons are unsettled and restless. Unless you invite to Tibet the Indestructible One, the Lotus-born Teacher of Orgyan, he who has the Vajra Body, you can be sure of all kinds of obstacles for both of us, patron and teacher. "
So the king dispatched three lotsawas, Tibetans ofgreat wisdom and learning, ofgreat purity and faith in the Dharma, to invite the Orgyan Guru Rinpoche to come to Tibet from India.
The three lotsawas easily found Padmasambhava, who then travelled to Tibet upon their invitation. Feeling unhesitating faith in the Guru, the Tibetan king, as well as some of the queens and ministers, sent a delegation to gZhong-mdar to greet him. They also prepared great ceremonies for his arrival in lHa-sa. The king met Padmasambhava at 'Om-bu'i tshal, and he himself took the bridle of the Guru's horse. The devotee and the object of devotion met and mingled their hearts and minds. The king, queens, ministers, and people all felt great faith in
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the Guru, and so great was Padmasambhava's charisma that none could gainsay him or resist him in anything. Even the Learned One, Santara~ita, bowed before the Guru, and for a long time, these two discussed the Dharma together.
Later they all went to the future site of bSam-yas-the king, his ministers, and retinue in one group, and Padmasambhava, Santarak~ita, and the lotsawas in another. Padmasambhava examined the earth, searching for the most auspicious place to build, and made various predictions.
At this time, the king said: "My ancestor Srong-btsan sgam-po built 108 temples during his long life, but they were all widely dispersed, and it was not possible to maintain them. So they have all gone to ruin. I would like to built one great temple within a strong-walled compound. Is this possible? "
"Yes! " Padmasambhava replied. "That is indeed possible. We should build a temple like the cosmos. It should have four outer sections resembling the four continents, each with its two subcontinents, twelve in all. And in the center should be a temple like Mount Meru, with an outer wall surrounding and ornamenting it. " Padmasambhava went into meditation and manifested a vision of this temple complex for the king to see, saying: "Great King, ifa temple like this were built, would it please you? "
And the king replied: "It would give me great pleasure, though it is truly beyond my powers of conception. Can this really be done? If we could construct such a temple, I would call it bSam-yas, 'Beyond Conception'. "
"Great King, do not be small-minded! " the Guru replied. "There is no reason we cannot do this. You are the king of all Tibet! You have power over all who possess form, and I have power over all formless gods and spirits. What could be the problem? "
So they created bSam-yas, first completing the outer structure and then filling it with statues and texts and heart symbols, representing the body, speech, and mind of the Dharma. Next they brought
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together the practitioners who would make up the Sangha. At this time, Padmasambhava predicted that there would be 108 special lotsawas. From thirteen thousand Tibetans, three thousand would be selected, and from these three thousand, three hundred would be chosen to form the first Sangha. Santarak~ita would ordain them, Padmasambhava would teach them, and the lotsawas would translate.
But the Bon ministers resisted the Dharma. The rGyu-bon created obstacles so that a number oflotsawas had to be sent away several times, disrupting the continuity of their teaching three times.
Eventually, however, the Buddhists and Bon-pos each developed their own Sangha. The Bon decided to establish their seat at Yar-lung, and the king and ministers agreed to this.
The Buddhists invited twenty-one great Masters from India. The 108lotsawas who had dispersed to all comers ofTibet gathered again at bSam-yas. Now, three thousand of the thirteen thousand Tibetans sup- porting the Dharma were ordained as young monks. Even important Bon-pos were invited-seven learned scholars from Zhang-zhung and the surrounding area, and seven powerful Bon leaders from 'Om-bu.
At this time, Padmasambhava and his consort had been residing at 'On-phu Tiger Cave. The Dharma King sent the great lotsawa, Dran-pa nam-mkha', with three others to invite Padmasambhava to bSam-yas. They brought the Guru his great black nine-gaited garuda- horse, and leading pack horses and other animals, they all set out quickly for bSam-yas.
Padmasambhava predicted: "In a little while, I shall perform seven ceremonies for the foundation of the Mantrayana, which will center at lHa-sa. Sakyamuni himselfgave me this prediction. "
They travelled by stages, being welcomed first at the stone sepulchre at Zur-mkhar, and then at bSam-yas.
At bSam-yas, Padmasambhava sat upon a throne erected for him under the medicinal trees. The twenty-one scholars from India and the Tibetan lotsawas approached and bowed to him, and the great Master
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Vimalamitra, together with these learned ones, sang to him in one voice:
"Only now have we been able to meet the Orgyan Guru
in bodily form! Only now can we meet Padmasambhava! Merit accumulated through many ages has borne this fruit! "
Tears streaming down their faces, they gazed upon the wonderful face of the Guru.
Padmasambhava and Vimalamitra were especially pleased to meet one another; like long-lost father and son, they clasped each other's hands and sat together in the highest gallery.
The Dharma King, his nobles, and the scholars bowed to them from the middle level and sat down. Three times they repeated special consecratory blessings for the temple, praying for the propagation of the Dharma. Padmasambhava declared that three separate fire cere- monies were necessary to conquer the demonic forces, and he per- formed the first one, planning the others for later. But the king was distracted and did not ask for the others to be done, so Padmasambhava did no more. He predicted that though the Dharma would spread in the future, difficulties and demons would increase as well.
The king invited both Buddhists and Bon-pos to bSam-yas for the ceremonies at the last month of the year. Five learned Bon-pos came to participate in the ceremonies, but they did not understand the forms, sounds, or symbols of the Dharma. The images, texts, and religious implements meant nothing to them; nor did they comprehend the ten virtues. They did not join in the salutations or the circumambulations, but rather stood in a row at the back, leaning against the images of deities. They did not rejoice with the common people, the ministers, and the king.
The next day, the king and the Bon-pos met in front of the statue of Vairocana. The Bon-pos asked: "0 Lord, God-like One, here at the center of the topmost gallery is the figure of a completely naked lord surrounded by eight other naked men. What are they for? Where did they come from? Are these the Indian paQQitas? "
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The great Dharma King answered: "This master in the center is a representation of Vairocana. Surrounding him are eight Bodhisattvas. These are statues of the Buddha, and we pay homage to them. If you make offerings to them, you accumulate merit and counteract previous bad karma. "
The Bon-pos asked again: "Over there by the door are two very fierce and wrathful beings. What are they? Are they man-killers? Why were they made? Why do you need them? "
The Dharma King answered: "Those two by the door, like all wrathful forms, are beneficial-powerful and splendid and good. They are destroyers of evil and obstacles, and they aid all followers of the Dharma. They represent Mahakala and were made from many precious substances by great Indian artists. Padmasambhava and the learned Indian masters have blessed them. Their purpose is to spread and increase the Buddha's teaching and cleanse the obscurations ofsentient beings. That is why we need them. "
But the Bon-pos replied: "They are just made of day-some clever men have tricked you with fakes. They are nothing special. King, you have been cheated. Tomorrow we will show you some truly marvelous things! Our worship is indeed wonderful and complete; we Bon-pos have incredible power. We will delight you with our miracles, which are beyond belief. "
Then they all strolled outside to see the stiipa. "What is this-this sheath over the top, these wrinkles in the center, this bottom that looks like a pile of dog shit? What is this? " the Bon-pos asked.
The Dharma King responded: "The top is a symbol of the Tathagata lineage, representing the Dharmakaya. Should you want to know what it does not represent, it does not represent the Sambhogakaya. It is called a 'mchod-rten', support of worship, because it supports the worship of beings of the NirmaQakaya realm. The umbrella and ornaments around the pinnacle represent the thirteen parts of the Dharma wheel. The central part resembling a vase stands for the expanse of the Dharmakaya and represents the Four Immeasurables.
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The base is a richly decorated lion-throne holding a treasury of wealth-whatever one desires. "
"Ifyou practice the disciplines, what do you need with such images and structures? " the Bon-pos asked. "This is unbelievable! The brave cannot use them for fighting, the cowardly cannot use them for hiding. These Indians have very evil hearts-they are cheating our king. "
The king, ministers, and the rest did not believe a word of this. So the Bon-pos went to stay at Island Eight near the Third Continent of the Lady and prepared for the sacrificial ceremonies for the king. The paQqitas went to stay at the Continent ofHayagriva.
After a while, the Bon-pos sent a message to the king that they needed one thousand full-grown stags and does for their sacrificial ritual, as well as hinds in halters of turquoise, yaks, sheep, and goats. They requested a thousand of each, male and female, and also some of the king's clothing. The king quickly gave them whatever they asked for and whatever types of material substances they needed: clothing and the eight types of alcoholic beverages, the nine types of grain, and all else they wanted.
The Bon-pos then called the king and his retinue to come and meet with them. So the king and queens and lords and the rest of the retinue all went to see the Bon-pos.
Nine learned Bon-pos stood in a line in the center, flanked on the left and right by rows of nine strong men. Many men called 'Oblation Helpers' carried sharp knives. Those called 'Bathers' carried water in great golden ladles to wash the beings awaiting sacrifice. Those called 'Black Bon-pos' scattered all types of grain about the animals. Those known as 'Questioners' asked questions of the gods and spirits who surrounded them and received their answers.
Next, the 'Oblation Helpers' cut the throats of the stags and wild asses and offered the remains as sacrifices. They did the same with the yaks, sheep, goats, and other animals-three thousand were sacrificed at one time. They seized the does and cut off their legs as offerings. They took another three thousand female animals, yaks, sheep, and
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goats, and, after first cutting off their legs, skinned them alive for the sacrifice. They killed horses, oxen, cows, mules, dogs, birds, and swine, all in different ways. When they had finished, all bSam-yas was filled with the stench of burning flesh.
Then those called 'Separators' separated flesh from bone. The 'Dividers' divided up the remaining parts and spread them all over the place, and the 'Numbering Bon-pos' counted it all. Many kettles were filled with blood and covered with skins which were then heaped high with piles of flesh. At this point they chanted the Bon rites. Such was the Bon practice.
The king and queens and the ministers were not pleased at having to watch all this. Steam rose from the blood, and in the waves of steam they could see strange rainbows and hear noises unconnected with any form-evil sounds, sad sounds, screeches, and mad cries of HU SHU! and HA HA!
"These are the sounds of the svastika Bon gods, sounds of luck, sounds of prosperity! Wonderful sounds! " the Bon-pos cried. And they offered all the dripping red flesh and blood to the king, and asked him if he were happy with this evil ceremony. "Your Majesty, isn't this fine? Aren't you just a little pleased with the Bon? Great King, do you not feel faith rising up in your heart? Isn't this wonderful? "
But the king was not at all pleased in his heart. The others did not know what to think, and so, full of indecision, they went back inside.
The paQqitas and lotsawas had seen it all, and they said to the king: "You cannot have two doctrines where there should be one. If the East is low, then the West must be higher. To mix the Buddhadharma with the teachings of heretics makes no sense. Fire and water can never meet as friends-you must send these allies of evil far away! Not even for a moment can we associate ourselves with such misguided ones. This malicious teaching contaminates everything; we will not drink ofsuch impurity. If they stay, we will arrange to practice far from here, in bliss and peace. Should the king so desire, the Dharma can remain in the
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land of Tibet. But only if the Bon-pos are not allowed, even for a moment, an equal footing with us. "
Nine times they sent this strong message to the king. The last time, the king called together all his ministers and lords and said: "Lords and ministers of Tibet, hear me. The Bon-pos have one system of doing things-the Buddhists have another. They are like the palm of the hand and the back of the hand; like accepting and rejecting; like giving and receiving. Who could believe both at once? The learned Indians, the Tibetan lotsiwas, and the three thousand young lamas have made known to me their position. What is to be done? "
In reply, the Bon-po Zhang ministers said: "Lord, our god! It is best that the river and its bank be separate but equal.
Because of your kindness, great guide,
I have achieved the esoteric mantric power;
I have achieved the eight great siddhis;
I have mastered both the Siitra and Mantra paths. Though my birth is low, my qualities are great.
"My body has now become the deity,
and ordinary phenomena have no hold on me. The samadhi where all is illusory has arisen, and I hold sway over the five elements.
"My speech has now become Mantra,
and ordinary senseless talk has no hold on me. The Vajra-like Samadhi has arisen,
and I understand completely
both Siitra and Mantra Dharma.
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"My mind has now become Buddha,
and ordinary divisive thoughts
have passed into expansiveness.
The samadhi of Heroic Being has arisen, and I am one with the mind ofVajradhara.
"Lama, Lord, most kindly one, from this time forward for however long and in whatever guise I am to live, if your Lotus Being were ever to leave me,
how could I find another lord?
"Look upon me with compassion and never leave me. There is no way I can return your kindness.
I confess whatever wrong I may have done you through the power of unknowing in all times past, with regard to your body, speech, or mind,
your qualities, or your actions.
"I promise never to transgress in the future,
with even the slightest wrongdoing.
Now, Guru of great kindness,
I ask you to turn the wheel of the esoteric teachings for the benefit of all beings. "
After she had spoken, Padmasambhava asked her to explain how she had practiced the disciplines, what realizations she had attained, and what gods, demons, and men had appeared before her. He also wished especially to know how she had practiced the secret Mantrayana practices at sPa-gro Tiger Cave and in what manner she had seen the deities related to Amitayus.
Padmasambhava was very pleased with her explanations. He put his right hand upon mTsho-rgyal's head and said: "Now, girl, the time has come for you to practice the yoga of longevity. Your experiences while you were at sPa-gro were an indication that, with the teacher's com- passion, if you act as directed, specific results will occur. Now I will open for you the mandala of Amitayus and give you his empowerment. You will need to find another spiritual hero to support you in the longevity practices.
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"The girl Khyi-'dren from Bhutan has all the marks of a Vajrakarma qakini of Pristine Awareness. Send her to me, and she will be my assistant in the Vajrakila practices. I must give her many technical instructions of rDo-rje gzhon-nu. Otherwise, the secret teachings will not spread in this foolish land ofTibet. Yogis will be confused and they will not even be able to take care of themselves and their own lives. In border regions, hostile gods and demons will create obstacles to the Dharma. Without this teaching, though the esoteric Dharma may extend slightly, it will decline immediately. "
mTsho-rgyal bowed before the Lama and thanked him for his kindness. She offered him a mandala ofgold and turquoise, and the girl bKra-shis khye-'dren. Then she asked:
"Great Guru!
I, the woman mTsho-rgyal, am very grateful
for these instructions on the yoga of longevity. What kind of associate do I need for these practices? Is Acarya Sa-le not suitable?
"There could be no greater gift
than the mandala of the esoteric Kila teachings. As I have offered you the girl Khyi-'dren,
please, in your compassion,
open the gates of this secret teaching for me.
"I am a woman-1 have little power to resist danger. Because of my inferior birth, everyone attacks me. If I go as a beggar, dogs attack me.
Ifl have wealth and food, bandits attack me.
If I look beautiful, the lustful attack me.
If I do a great deal, the locals attack me.
If I do nothing, gossips attack me.
Ifanything goes wrong, they all attack me.
Whatever I do, I have no chance for happiness.
Because I am a woman, it is hard to follow the Dharma. It is hard even to stay alive!
Therefore, I beg you to be compassionate. Give the Vajrakila practices to me as well. "
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? ? ? Padmasambhava reflected a moment and then spoke again: "The yoga of longevity is like a ship captain; the Kila is like a protective escort. At first, whatever esoteric practices you do, you must remove obstacles. The Kila Sadhanas are very important-they are especially important for you as your personal deity is the Heruka Kila. But for the Kila and longevity practices, you must have an associate. You should go to dBus in central Tibet. There you will find a fourteen-year-old boy from the Rlangs dan. His father is lHa-dpal, his mother is Cog-ro-bza'. He will be your associate for these sadhana practices. "
As mTsho-rgyal later explained: "I proceeded to find the boy, as Padmasambhava instructed, and when I returned with him, Guru Rinpoche told him: 'You are the Knowledge-holder for the Kila practices. Once you have realized the Vajra of Longevity, others will find you very difficult to subdue. It was prophesied by the gods that you would be a heroic demon destroyer. This practice will give you the strength of a lion. I will call you lHa-lung dPal-gyi seng-ge, God-prophesied Lion Lord. ' And upon entering the mandala of the esoteric teachings, dPal-gyi seng-ge spiritually matured. "
Later lHa-lun~ dPal-gyi seng-ge, Nam-mkha'i snying-po of lHo- brag, rMa Rin-chen-mchog, the Lady mTsho-rgyal, and rDo-rje bdud-'joms, the five root offspring, along with the girl bDe-ba-mo, now called dPal-gyi mchog-gnas, and others gathered together for the Vajrakila Sadhanas.
bDe-ba-mo was appointed Vajra attendant. Acarya Sa-le and Acarya dPal-dbyangs were both appointed Vajra drummers, and renamed Karma don-grub and Karma mthar-byed. Mon-bu Sa-le, renamed Byams-pa dpal-bzang, was appointed Vajra performer. With mTsho- rgyal first as the principal attendant, and then bKra-shis khyi-'dren as the liberating attendant, the Guru and his two attendants practiced the forty-two E-khram mandalas associated with the Byi-to-ta-ma Tantra of the Vajrakila.
For seven days they practiced, opening the mandalas of the seventy- eight Kila, perfecting all the marks and signs, and beholding all the Kila deities. The daggers which had been used as accoutrements flew up into the air, gliding, floating, flame-encircled, emitting fine per-
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? ? ? fumes. And as evening came, more amazing signs such as these occurred. Padmasambhava himself rose up in the form of rDo-rje gro-lod. mTsho-rgyal appeared as Ekajati and Khyi-'dren became a tigress. Together, they established dominance over the gods and spirits ofTibet, the four continents, and the three thousand realms.
The Guru and his consort, mTsho-rgyal, mounted the back of the tigress who was Khyi-'dren, and entered the samadhi of Vajrakila. In his right hand, the Guru brandished a nine-pointed vajra, and in his left hand he spun a kila of bronze. From all parts of his splendid wrathful body came innumerable emanations. One of these, the blue-black rDo-rje khro-phur, went to sPa-gro Tiger Cave and established domi- nance over the gods and the eight classes of spirits throughout Bhu- tan, Nepal, India, and all the southern regions and border regions near and far, binding them by oath.
A dark brown rDo-rje khro-phur went to the region of the two Tiger Caves in Khams and achieved dominion over all the gods and the eight classes of spirits in Khams, Jang, China, Mongolia, and all the border regions near and far, binding their lives and hearts by oaths to serve the Dharma.
At this time there dwelt in the great lake of Manasarowar a very evil naga. Magically he transformed himself into a red bull and went be- fore the Dharma King, begging for refuge. His limbs were bound in chains, blood and brains dripped from between the cracks in his skull; his tongue lolled in and out, and his eyeballs protruded down onto his face.
The king asked him: "How did you come to such a state? " The bull replied: "This heathen son of barbarians, Padmasambhava, the one born from a lotus, is attempting to completely destroy both the men and gods of Tibet. Even now he is tormenting the innocent Tibetan gods and spirits, though they have done nothing wrong. And so, great Dharma King, I have come to you for refuge. "
Feeling great compassion for the bull, the Dharma King said: "Y ou can remain here for now. " But as soon as he said this, the bull dis- appeared. As the Dharma King was wondering what had happened, he heard the voice of Guru Rinpoche:
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"Great Dharma King, your compassion is misplaced. Now your future lives and your lineage will be mixed: Obstacles will mingle with achievements.
Though in the future
some of your descendents may live by the Dharma, their lives will be short and evil conditions will abound. Three generations from now,
the red bull will manifest as a king named Giang.
He will kill his brother
and establish evil laws and wrong behavior.
Both Siitra and Mantra vehicles will be nearly destroyed so that even their names will not be heard.
This will be due to karmic consequences;
and nothing can be done to prevent it. "
So he spoke. But dPal-gyi rdo-rje prayed: "May I be the one to sub- due this evil king. "
And the Guru said: "Good! You will be the one to subdue him! " He then gave dPal-gyi rdo-rje various empowerments as well as exact in- structions on the practice of the Kila Sadhanas. He also gave him the twenty Kilaya Sadhanas ofgreat power, and told him to practice them.
As the Lady mTsho-rgyallater explained: "The boy dPal-seng and I both practiced the Vajrakila Sadhanas, and in a short time, we looked upon the faces ofall the associated deities and achieved the siddhis. We also studied the original texts of the rDo-rje gzhon-nu and the other associated Kila practices, the empowerments, and the great sadhanas. From the first section, we did the Bodhicitta practices for the enlight- enment ofall sentient beings, the peaceful sadhanas associated with the deity Vajrasattva. From the later section, we learned the practices associated with killing and so forth, the means of cutting the karmic link which involve the black poison Kila Sadhanas for liberating the consciousness, connected with the Sras Kilaya practices.
"The Guru told us: 'I, Padmasambhava, have no teaching more profound than this Vajrakila cycle. You must do these practices and bring forth the powers connected with them. Transmit one part as an
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oral lineage, and hide one part as a gter-ma. ' Then he made various predictions.
"He gave us the teachings of the Tshe-dpag-med 'Chi-med 'od-kyi phreng-ba, the gSang-ba kun-'dus, the rGyal-ba kun-'dus, the lHa-cig bum-gcig, and the mandalas of the sixty-two gods of long life.
"dPal-gyi rdo-rje and I practiced together like brother and sister, never even for an instant giving in to laziness. As we practiced, we saw the faces of the associate deities and easily achieved the knowledge of immortality. "
At about this time, the heretical Bon-pos were brought under control, and mTsho-rgyal finished the final and ultimate disciplines, but these will be spoken of later on. mTsho-rgyal practiced meditation in various places on the borders of Tibet: at Ti-se-man and Byams- gling-yan, at the twenty-five snow mountains and the eighteen great fortresses, at the one hundred and eight gNas-phran and the twelve great hidden valleys, at the seven places of miracles and the five secret places, at the seventy million places were gter-ma were hidden, and so forth. Some of these will be described later on; but others will not be explained in detail for fear of making the text too long.
This Concludes the Fifth Chapter on How Ye-shes mTsho-rgyal Did the Sadhana Practices and the Disciplines.
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? Guru Sakya scng-gc
? A Summary of the Auspicious Signs Which Occurred as Ye-shes mTsho-rgyal Practiced and the Siddhis She Manifested After Achieving Realization
Ve-shes mTsho-rgyal summarized her experiences in verse, omit? . l ting the details which were explained previously:
"At Ti-sgro, spurred on by the <;lakinis' words, I practiced the eight disciplines
and developed the signs of siddhi.
"On icy peaks I kindled the burning gtum-mo heat and was freed from worldly needs.
"In meditation caves I gained
the warmth of the four empowerments
and ordinary phenomena became the Lama's pure appearance.
"In the land of Nepal, I raised a dead man, in order to ransom Acarya.
"I obtained the essential siddhis of the profound path, and my speech became as sweet as Brahma's,
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my body became the perfect Rainbow Body, unfettered in space, and my mind became the Enlightened Mind of the three times.
"At Seng-ge rdzong I gathered healing nectar, and the medicine gods surrounded me.
"At Ne-ring I conquered hordes of demons, and siddhis rose in the heat of inspiration.
I beheld the faces of the yidams
and developed the bliss of siddhi.
"At sPa-gro Tiger Cave I practiced the profound path- with my three friends, I performed
the Heruka S:idhanas of Great Bliss
and developed control over patterning, vitality, and energy. The five elements became the powerful lords;
body, speech, and mind became the Three K:iyas. Assured of boundless life, inseparable from Vajrav:ir:ihi, I became the mistress of all mandalas.
"At 'On-phu Tiger Cave I practiced the Kila- gods and spirits from three thousand realms pledged to me heart and life.
I gazed upon the deities associated with Amit:iyus, and held the knowledge of life without death-
1 became a Vidy:idhara,
a Vajra unconquerable and indestructible.
"In this land of Tibet,
in the highlands and lowlands of this world,
and in innumerable other places, I practiced.
Nowhere could you find two handfuls of earth not blessed by me.
"In the future, hidden treasures bearing the mark of truth will be revealed and brought forth.
In obscure places beyond imagining,
I have left the imprints of my hands and feet upon the rocks and carved images of mantras and letters.
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In the future these will represent my faith- a measure of the efficacy of merit and prayer.
"My charismatic power destroyed demons and heretics, but this will be told in detail later.
By controlling the five elements,
I covered the earth with treasure.
By gaining the power of complete retention,
I became the receptacle of the Lotus Words.
By fearlessly spreading his teachings,
I preserved them, as was prophesied, for the future. I became the same as all the Buddhas,
and accomplished the charismatic deeds of the Tathagatas of the three times.
"Now I am adorned with all the ordinary siddhis:
I can control worldly phenomena and move by fast-running; I can heal with my gaze or with medicinal ril-bu;
I can transform my body
and travel in the sky or anywhere on earth.
"I possess the wonders of the three meditations, the realized mind of the expanse
of the All-good, Samantabhadra,
the adorned playfulness of the Dharmakaya, unhidden, unfearing, unstraying.
Yet I am no nihilist with restricted views,
for I have realized the profundity of total openness-
the fruit of the Great Perfection, free of incidental action. I spontaneously realized the encompassing Ati,
and merged with the openness of the enlightened mind.
"My compassion is more radiant than the sun;
my blessing more profoundly full than clouds heavy with water; my power swifter than the sudden shower.
"Thus, in the future, those with faith, those who ask, will receive the great key instructions,
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which come from having seen
how the links of Dependent Origination fit together. Even in places ofevil, I will be guide.
Ifl forsake this vow, I forsake all Buddhas-
! will hold &st to compassion,
knowing that suffering endures because ofwrong views. I shall continue to train myself
until karma comes to an end. "
This was the Promise Spoken in Verse by the Lady Ye-shes mTsho-rgyal, Concluding the Sixth Chapter on Her Realization and the Signs Thereof.
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? ? ? ? Seng-ge sgra-sgrogs
? The Manner in Which Ye-shes mTsho-rgyal Acted to Benefit Sentient Beings
Benefit to sentient beings is the only purpose of the Buddha's teaching, and so the Buddha's activities can only bring benefit. In Tibet these benefits manifested themselves in a threefold way. First,
a firm foundation for the precious teachings was established, and the demonic and human opposition was removed. Then, comprehensive teachings of both the Siitra and Mantra paths were spread, and the Buddhist community developed and increased. Finally, to ensure the successful growth of the Buddha's teachings, boundless Dharma trea- sures were concealed. These will last far into the future, until the world comes to an end, until samsara is emptied.
Long ago, when the Bon religion was widespread in the land, a descendent ofthe Indian Sakya clan by the name ofgNya'-khri became ruler of all Tibet. Generations passed, and finally, in the reign of lHa-tho-tho-ri, last of the elder kings, the Buddhadharma appeared. Indications of the Indian Sakyamuni spread to the four corners of Tibet, and many Tibetans heard and practiced the ten Buddhist virtues.
At this time; the Inner Bon teaching was also prevalent and existed harmoniously side by side with the Dharma. The Bon maintained that the Buddha Sakyamuni and the Bon spiritual forefather, sTon-pa gShen-rab, were really the same in essence, though different in aspect. According to descriptions, depictions ofgShen-rab, who was believed
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to have come from Zhang-zhung, were similar to depictions of the Buddha.
During the long life of the Dharma King Srong-btsan sgam-po (who was a manifestation of Avalokitdvara), two famous statues of the Lord Buddha were brought to Tibet and placed in special monas- teries which the king built for them at lHa-sa and Ra-mo-che. The king also constructed 108 temples throughout Tibet which served to teach and subdue the outlying regions. Depictions of all the Holy Ones in engravings and paintings, styled in both Nepalese and Chinese fashion, also multiplied. A statue ofTara spontaneously appeared at Khra-'brug, and the amazed and delighted king had a special temple built there for it. The names of the Three Jewels, the six-syllable mantra, OM MA~I PADME HOM, and the influence of Avalokitdvara filled Tibet, Khams, and even China.
The Dharma and the Bon had both spread, and no great distinction was made between them at that time. The Dharma practitioners walked clockwise when they circumambulated; the Bon practitioners walked counterclockwise. Both called prostrations 'dBu-ma chen-po', and each group did them the same way.
The king established laws based on the ten Buddhist virtues, and Thon-mi Sambhota, his minister, translated from Sanskrit many of the Avalokitdvara Tantras-long, medium, and short. The king and his queens, the ministers and the people, all engaged in pure and proper practices.
About twenty-five years after this godly king had passed away, a heretical sect, the rGyu-bon, began to spread in Tibet. They tried to destroy both the Inner Bon and the Dharma. Even today, the Inner Bon are unable to withstand them, and many Inner Bon have been banished, some to Khams, some to Kong-po, some to gTsang. Others have become inactive or left the country altogether.
The rGyu-bon tried to root out the Dharma, but the kings and ministers-of-state did not agree among themselves about how to go about this. So the Dharma was never completely suppressed. But the
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Dharma did cease to spread, and the Dharma's posmon in Tibet remained more or less as it had been before the rGyu-bon.
The rGyu-bon had very perverted views and followed evil practices which corrupted the country. Because of this, later, at the time of the Dharma King Khri-srong lde'u-btsan, many circumstances made it difficult for the Dharma to take hold.
These are some of the perverse customs and philosophies of the rGyu-bon: They had no conception of heaven realms or worlds other than this one. Their deities consisted of non-humans, 'kings', sorcerers, and the eight types of spirits; they worshipped local spirits, foundation lords, gods of action, gods of luck, and so forth. They believed that these spirits 'were' the world.
Their customs were such that they sent their daughters away and kept their daughters-in-law at home. They were malicious. They liked to tell ancient stories of their traditions, to sing and dance and rejoice in order to bring about good fortune.
In the fall, they killed the wild ass and used its flesh in bloody sacrifices. In the spring they carved up does for burnt offerings. They believed that one could ransom the dying by the killing of animals. In the winter, these Bon-pos made red offerings to their gods, and in the summertime they held fire ceremonies which also entailed sacrifice. Thus, they followed the ten non-virtuous ways and indulged in the inexpiable sins.
Their world view held that everything is insubstantial mind, and as the mind is nothing but the manifestation ofgods and spirits, the gods and spirits are mind. Their greatest hope was for birth in a place where nothing exists; next they wished for birth in an infinite place; follow- ing that, they wished to be born in the citadel of neither existence nor nonexistence.
They sought power in strange ways: If a god manifested in physical form, they felt the most appropriate response would be to kill sentient beings and eat their flesh; failing that, one should drink blood; at the very least, one should inflict pain. This was their teaching.
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Ordinary, simple-minded people took such things as the truth and believed the rGyu-bon teaching; as a result, many became involved in all sorts ofevil practices. The malevolent rGyu-bon spread throughout Tibet, supported especially by the Zhang ministers.
They destroyed many holy paintings and statues, and none would listen to the Dharma teachings. The great monasteries at lHa-sa and Khra-'brug fell into ruin, and the many monasteries built throughout Tibet were destroyed. The country itself became divided.
But then Mafijusr'i himself manifested in Tibet in order to reestab- lish the system of the Buddhist teachings, taking birth as the great Dharma King, Khri-srong lde'u-btsan. This king welcomed many learned men from India and invited Santarak~ita, the Bodhisattva of Zahor , t o T ibet. H e repaired t h e holy temples o f Ra-mo-che, Khra-'brug, and lHa-sa (built by the Dharma King Srong-btsan) and had these temples reconsecrated. But when he began planning to construct bSam-yas, the gods and Bon-pos of Tibet began creating obstacles.
The learned One, Santarak~ita, predicted: "Both the men possess- ing form and the formless gods and demons are unsettled and restless. Unless you invite to Tibet the Indestructible One, the Lotus-born Teacher of Orgyan, he who has the Vajra Body, you can be sure of all kinds of obstacles for both of us, patron and teacher. "
So the king dispatched three lotsawas, Tibetans ofgreat wisdom and learning, ofgreat purity and faith in the Dharma, to invite the Orgyan Guru Rinpoche to come to Tibet from India.
The three lotsawas easily found Padmasambhava, who then travelled to Tibet upon their invitation. Feeling unhesitating faith in the Guru, the Tibetan king, as well as some of the queens and ministers, sent a delegation to gZhong-mdar to greet him. They also prepared great ceremonies for his arrival in lHa-sa. The king met Padmasambhava at 'Om-bu'i tshal, and he himself took the bridle of the Guru's horse. The devotee and the object of devotion met and mingled their hearts and minds. The king, queens, ministers, and people all felt great faith in
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the Guru, and so great was Padmasambhava's charisma that none could gainsay him or resist him in anything. Even the Learned One, Santara~ita, bowed before the Guru, and for a long time, these two discussed the Dharma together.
Later they all went to the future site of bSam-yas-the king, his ministers, and retinue in one group, and Padmasambhava, Santarak~ita, and the lotsawas in another. Padmasambhava examined the earth, searching for the most auspicious place to build, and made various predictions.
At this time, the king said: "My ancestor Srong-btsan sgam-po built 108 temples during his long life, but they were all widely dispersed, and it was not possible to maintain them. So they have all gone to ruin. I would like to built one great temple within a strong-walled compound. Is this possible? "
"Yes! " Padmasambhava replied. "That is indeed possible. We should build a temple like the cosmos. It should have four outer sections resembling the four continents, each with its two subcontinents, twelve in all. And in the center should be a temple like Mount Meru, with an outer wall surrounding and ornamenting it. " Padmasambhava went into meditation and manifested a vision of this temple complex for the king to see, saying: "Great King, ifa temple like this were built, would it please you? "
And the king replied: "It would give me great pleasure, though it is truly beyond my powers of conception. Can this really be done? If we could construct such a temple, I would call it bSam-yas, 'Beyond Conception'. "
"Great King, do not be small-minded! " the Guru replied. "There is no reason we cannot do this. You are the king of all Tibet! You have power over all who possess form, and I have power over all formless gods and spirits. What could be the problem? "
So they created bSam-yas, first completing the outer structure and then filling it with statues and texts and heart symbols, representing the body, speech, and mind of the Dharma. Next they brought
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together the practitioners who would make up the Sangha. At this time, Padmasambhava predicted that there would be 108 special lotsawas. From thirteen thousand Tibetans, three thousand would be selected, and from these three thousand, three hundred would be chosen to form the first Sangha. Santarak~ita would ordain them, Padmasambhava would teach them, and the lotsawas would translate.
But the Bon ministers resisted the Dharma. The rGyu-bon created obstacles so that a number oflotsawas had to be sent away several times, disrupting the continuity of their teaching three times.
Eventually, however, the Buddhists and Bon-pos each developed their own Sangha. The Bon decided to establish their seat at Yar-lung, and the king and ministers agreed to this.
The Buddhists invited twenty-one great Masters from India. The 108lotsawas who had dispersed to all comers ofTibet gathered again at bSam-yas. Now, three thousand of the thirteen thousand Tibetans sup- porting the Dharma were ordained as young monks. Even important Bon-pos were invited-seven learned scholars from Zhang-zhung and the surrounding area, and seven powerful Bon leaders from 'Om-bu.
At this time, Padmasambhava and his consort had been residing at 'On-phu Tiger Cave. The Dharma King sent the great lotsawa, Dran-pa nam-mkha', with three others to invite Padmasambhava to bSam-yas. They brought the Guru his great black nine-gaited garuda- horse, and leading pack horses and other animals, they all set out quickly for bSam-yas.
Padmasambhava predicted: "In a little while, I shall perform seven ceremonies for the foundation of the Mantrayana, which will center at lHa-sa. Sakyamuni himselfgave me this prediction. "
They travelled by stages, being welcomed first at the stone sepulchre at Zur-mkhar, and then at bSam-yas.
At bSam-yas, Padmasambhava sat upon a throne erected for him under the medicinal trees. The twenty-one scholars from India and the Tibetan lotsawas approached and bowed to him, and the great Master
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Vimalamitra, together with these learned ones, sang to him in one voice:
"Only now have we been able to meet the Orgyan Guru
in bodily form! Only now can we meet Padmasambhava! Merit accumulated through many ages has borne this fruit! "
Tears streaming down their faces, they gazed upon the wonderful face of the Guru.
Padmasambhava and Vimalamitra were especially pleased to meet one another; like long-lost father and son, they clasped each other's hands and sat together in the highest gallery.
The Dharma King, his nobles, and the scholars bowed to them from the middle level and sat down. Three times they repeated special consecratory blessings for the temple, praying for the propagation of the Dharma. Padmasambhava declared that three separate fire cere- monies were necessary to conquer the demonic forces, and he per- formed the first one, planning the others for later. But the king was distracted and did not ask for the others to be done, so Padmasambhava did no more. He predicted that though the Dharma would spread in the future, difficulties and demons would increase as well.
The king invited both Buddhists and Bon-pos to bSam-yas for the ceremonies at the last month of the year. Five learned Bon-pos came to participate in the ceremonies, but they did not understand the forms, sounds, or symbols of the Dharma. The images, texts, and religious implements meant nothing to them; nor did they comprehend the ten virtues. They did not join in the salutations or the circumambulations, but rather stood in a row at the back, leaning against the images of deities. They did not rejoice with the common people, the ministers, and the king.
The next day, the king and the Bon-pos met in front of the statue of Vairocana. The Bon-pos asked: "0 Lord, God-like One, here at the center of the topmost gallery is the figure of a completely naked lord surrounded by eight other naked men. What are they for? Where did they come from? Are these the Indian paQQitas? "
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The great Dharma King answered: "This master in the center is a representation of Vairocana. Surrounding him are eight Bodhisattvas. These are statues of the Buddha, and we pay homage to them. If you make offerings to them, you accumulate merit and counteract previous bad karma. "
The Bon-pos asked again: "Over there by the door are two very fierce and wrathful beings. What are they? Are they man-killers? Why were they made? Why do you need them? "
The Dharma King answered: "Those two by the door, like all wrathful forms, are beneficial-powerful and splendid and good. They are destroyers of evil and obstacles, and they aid all followers of the Dharma. They represent Mahakala and were made from many precious substances by great Indian artists. Padmasambhava and the learned Indian masters have blessed them. Their purpose is to spread and increase the Buddha's teaching and cleanse the obscurations ofsentient beings. That is why we need them. "
But the Bon-pos replied: "They are just made of day-some clever men have tricked you with fakes. They are nothing special. King, you have been cheated. Tomorrow we will show you some truly marvelous things! Our worship is indeed wonderful and complete; we Bon-pos have incredible power. We will delight you with our miracles, which are beyond belief. "
Then they all strolled outside to see the stiipa. "What is this-this sheath over the top, these wrinkles in the center, this bottom that looks like a pile of dog shit? What is this? " the Bon-pos asked.
The Dharma King responded: "The top is a symbol of the Tathagata lineage, representing the Dharmakaya. Should you want to know what it does not represent, it does not represent the Sambhogakaya. It is called a 'mchod-rten', support of worship, because it supports the worship of beings of the NirmaQakaya realm. The umbrella and ornaments around the pinnacle represent the thirteen parts of the Dharma wheel. The central part resembling a vase stands for the expanse of the Dharmakaya and represents the Four Immeasurables.
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The base is a richly decorated lion-throne holding a treasury of wealth-whatever one desires. "
"Ifyou practice the disciplines, what do you need with such images and structures? " the Bon-pos asked. "This is unbelievable! The brave cannot use them for fighting, the cowardly cannot use them for hiding. These Indians have very evil hearts-they are cheating our king. "
The king, ministers, and the rest did not believe a word of this. So the Bon-pos went to stay at Island Eight near the Third Continent of the Lady and prepared for the sacrificial ceremonies for the king. The paQqitas went to stay at the Continent ofHayagriva.
After a while, the Bon-pos sent a message to the king that they needed one thousand full-grown stags and does for their sacrificial ritual, as well as hinds in halters of turquoise, yaks, sheep, and goats. They requested a thousand of each, male and female, and also some of the king's clothing. The king quickly gave them whatever they asked for and whatever types of material substances they needed: clothing and the eight types of alcoholic beverages, the nine types of grain, and all else they wanted.
The Bon-pos then called the king and his retinue to come and meet with them. So the king and queens and lords and the rest of the retinue all went to see the Bon-pos.
Nine learned Bon-pos stood in a line in the center, flanked on the left and right by rows of nine strong men. Many men called 'Oblation Helpers' carried sharp knives. Those called 'Bathers' carried water in great golden ladles to wash the beings awaiting sacrifice. Those called 'Black Bon-pos' scattered all types of grain about the animals. Those known as 'Questioners' asked questions of the gods and spirits who surrounded them and received their answers.
Next, the 'Oblation Helpers' cut the throats of the stags and wild asses and offered the remains as sacrifices. They did the same with the yaks, sheep, goats, and other animals-three thousand were sacrificed at one time. They seized the does and cut off their legs as offerings. They took another three thousand female animals, yaks, sheep, and
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goats, and, after first cutting off their legs, skinned them alive for the sacrifice. They killed horses, oxen, cows, mules, dogs, birds, and swine, all in different ways. When they had finished, all bSam-yas was filled with the stench of burning flesh.
Then those called 'Separators' separated flesh from bone. The 'Dividers' divided up the remaining parts and spread them all over the place, and the 'Numbering Bon-pos' counted it all. Many kettles were filled with blood and covered with skins which were then heaped high with piles of flesh. At this point they chanted the Bon rites. Such was the Bon practice.
The king and queens and the ministers were not pleased at having to watch all this. Steam rose from the blood, and in the waves of steam they could see strange rainbows and hear noises unconnected with any form-evil sounds, sad sounds, screeches, and mad cries of HU SHU! and HA HA!
"These are the sounds of the svastika Bon gods, sounds of luck, sounds of prosperity! Wonderful sounds! " the Bon-pos cried. And they offered all the dripping red flesh and blood to the king, and asked him if he were happy with this evil ceremony. "Your Majesty, isn't this fine? Aren't you just a little pleased with the Bon? Great King, do you not feel faith rising up in your heart? Isn't this wonderful? "
But the king was not at all pleased in his heart. The others did not know what to think, and so, full of indecision, they went back inside.
The paQqitas and lotsawas had seen it all, and they said to the king: "You cannot have two doctrines where there should be one. If the East is low, then the West must be higher. To mix the Buddhadharma with the teachings of heretics makes no sense. Fire and water can never meet as friends-you must send these allies of evil far away! Not even for a moment can we associate ourselves with such misguided ones. This malicious teaching contaminates everything; we will not drink ofsuch impurity. If they stay, we will arrange to practice far from here, in bliss and peace. Should the king so desire, the Dharma can remain in the
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land of Tibet. But only if the Bon-pos are not allowed, even for a moment, an equal footing with us. "
Nine times they sent this strong message to the king. The last time, the king called together all his ministers and lords and said: "Lords and ministers of Tibet, hear me. The Bon-pos have one system of doing things-the Buddhists have another. They are like the palm of the hand and the back of the hand; like accepting and rejecting; like giving and receiving. Who could believe both at once? The learned Indians, the Tibetan lotsiwas, and the three thousand young lamas have made known to me their position. What is to be done? "
In reply, the Bon-po Zhang ministers said: "Lord, our god! It is best that the river and its bank be separate but equal.
