The Seven Instruction Lineages Jo Nang Taranatha

Tran lar and Edit b) David Tempi man

TARANATHA'S

BKA'. BABS. BDUN. LOAN

THE SEVEN INSTRUCTION LINEAGES

BY JO.NANG. TARANATHA.

TRANSLATED AND EDITED BY

DAVID TEMPLEMAN.

LIBRARY OF TIBETAN WORKS & ARCHIVES

@ 1983 by Library of Tibetan Works & Archives, Dharamsala.

No part of this publication may be re-produced in any form without the written permission of the publisher.

Published by the Library of Tibetan Works & Archives, Dharamsala and printed at Indraprastha Press (CBT), Nehru House, New Delhi.

Contents

Publisher's Note v

Preface vii

Translator's Introduction ix

Abstract of contents xi

Translation of bKa. babs. bdun.ldan.gyi. brgyud. pa'i.mam. thar. ngo.mtshar.rmad.du. byung.ba.rin. po.che'i.lta. bu'i.rgyan. 1

Notes to the translation 102

Bibliography 123

Publisher's Note

The Seven Instruction Lineages which relates the mystic lives of 59 Indian Siddhas is the second work of Jo.nang Taranatha which the Library of Tibetan Works & Archives is publishing. The first was The Origin of Tara Tantra published in 1982. Both these works are translated by David Templeman. We are sure that readers will find both these important translations useful.

Gyatso Tsering Director 1983

Preface

Taranatha's bKa'.babs.bdun.ldan was first translated into German by Albert Griinwedel in 1914. at St. Petersburg as part of the Biblio­theca Buddhica series. 1 It was a pioneering work and has been quoted endlessly by Indian and European historians dealing with this period of Indian history. But, as with all such works, it had its limits. Errors of translation and mis-reading notwithstanding (and I make no claim that the present work is error free) it was largely inaccessible to the growing English-speaking audience for Tibetan and Indian Buddhist material. Even Bhupendranath Datta's precis and translation from the German of Grunwedel entitled Mystic Tales of Liimii Tiiraniithii2 was barely intelligible, partly due to mistranslation and partly due to the amount of material omitted, which made important lineages incomplete. In the light of this I felt that a new translation was merited. I hope that in some way this does not detract from Griinwedel's important work, but augments it, as it deserves.

I have been helped more than I can ever repay by the Ven. Traleg Rinpoche and Norbu Samphel, very gifted in their respective fields, and very dear friends,

1A. Grunwedel Taranatha's Edelsteinmine. Das Buch von de Vermittlern der Sieben Inspirationen. Bibliotheca Buddhica XVID. St. Petersburg, 1914.

1B. Datta M.vstic Tales of Lama Taraniitha (Sic I) A religio-sociologlcal history of Mahayana (Sic/) Buddhism Ramakrishna Vedanta Math, Calcutta, 1944.

Translator's Introduction

In the present work, Taranatha paints a miraculous picture of the great Siddhas of India-their lives and the lineages which sprang from their teachings. In all, the lives of some 59 Siddhas are related­some well known, others more obscure, but all linked by their various lineages and by the instructions handed down from Siddha to disciple. Taranatha's account of these remarkable lives is especially valuable as he had as his gurus, and as the sources of these accounts, three Indians from the very traditions about which he wrote with such conviction. Among them was the great Buddhaguptanatha, 1

disciple of Mahasiddha Santigupta, whose biography Taranatha records so eloquently in this work. Buddhaguptanatha's biography is recorded elsewhere in Taranatha's collected works. The lineage accounts were very important to a clear understanding of the Tanttic upadesas themselves, and although not actually containing the teachings, these sampradayas, or lineage accounts, were a guarantee of the purity and fidelity of the teachings passed down from master to pupil. In several places Taranatha makes quite sure that his own lineage is irrefutably established so that there is no doubt he is a participator in the upadesas themselves, not merely a hander-down of legends. Clearly then the accounts were orally passed on and, due to the special factors involved in the tantric oral tradition, we cannot but understand them as being other than accurate and reliable.

* * * Details of Taranatha's life and the social and historical back­

ground in which he worked may be seen in this author's translation of Taranatha's sGrol.ma'i.rgyud.kyi.byung.khung.gsal.bar.byed.pa'i. lo.rgyus.gser.gyi.phreng.ba. published as The Origin of the Tara Tantra by the Library of Tibetan Works and Archives, Dharamsala, and in the present author's article Tdranatha the Historian, published in the Tibet Journal, Vol. VI, No. 2, Summer 1981.

* * * Editions of the text used in the present translation may be seen

in the bibliography of Tibetan works quoted.

1See Tucci, Tibetan Painted Scrolls Vol2 p 552.

Tiranitha's

bka,. babs. bdon. ldan-gyi. brgyd. pa,i. man. thar. ngo. mtshar. mad. du. byung. ba. rin. po. che,i. khungs.

Abstract of Contents

Taranatha pays obeisances to his root and lineage gurus, and pays tribute to the special qualities of his own guru, Buddha­guptanatha and to his gu1 u Santigupta.

FIRST INSTRUCTION-MAHAMUDRA

- Story of Brahrrzana Riihula (Saraha). Taranatha's comment on old siddha lineages. Naming as Saraha. Saraha's doha to the Brah:q~.ins. Differentiation between Brah:qtana Rahula and Sthavira Rahula.

- Story of Ndgarjuna, Saraha's student. Nagarjuna's life secured, his nourishment of the Sangha, his meeting with the nagas, his extraction from the naga realms of the Prajiiapararnitii texts, his refutation of enemies of the Mahayana, his death due to fruition of previous karma and Taranatha's mention of his guru's testimony concerning Nagarjuna's cave.

- Story of Savari, known as Saraha the younger, student of Nagarjuna. Lineage mentioned-Savari, Luyipa, Dengipa, Tillipa, Naropa, younger Pombhipa, Kusalibhadra. Also a lineage from Tillipa-Luyipa, Darikapa, Antarapa.

- Story of Luyipa, student of Savari. His meeting with Savari, his practice on the banks of the river Ganges in Bengal, naming as Luyipa, his conversion of the king of Odivisa, his doha to the King, Siddhahood of the King who became Darikapa, and his minister who became Dengkipa.

- Story of Maitripli/Moitrigupta student of Savari. His eviction from Vikramalasila at the hands of Atisa, his meeting with the guru, Taranatha's criticism of Tibetan credulity, his final attain­ment of the highest Mahamudra state, rnying.ma.pa view of his

disciples. His four major disciples-Sahavajra, known as Nategana; Sunyatiisamiidhi, known as Deviikaracandra, Riimapiila; Vajrapii(1i, known as "Indian PaJJi."

- Story of Ramapdla His disciples Kusalabhadra the ymmger, Asitaghana and Prajiiiimitra.

SECOND INSTRUCTION-GODDESS CA~I;>IKA

- Story of Virupa. His miracle of stopping the sun's motion, his subjugation of the goddess CaQ<;lika, Tiiranatha's mention that others say it was Gorak~a who subjugated CaQ<;lika, his attempt to smash the Mahesvara image at Somaniitha, his conversion of the king of Jonaghata, his other name of Sridharmapiila.

- Story of Kalavirupa, student of Viriipa. His performance of the four cardinal sins out of the sixteen which hurt a brii~in, his naming as "black" Virupa, his meeting with Siddha iicarya Jii/andharipa, Vajrayogini's referral of Kalaviriipa to Virupa.

- Story of Vyiidali, student of Virupa. Vyadali the bird-hunter uses unusual means to attain Siddhi. His disciple Kusalibhadra.

- Story of J)ombhiheruka, student of Virupa. Taranatha's dis­cussion of his origins from the Tibetan tradition. Origins of his name, his life as an outcaste, his conversion of the kings of Tipura and Rii9ha, the death of a loser of faith in the iicarya, his miracle with the Tirthika stiipas, his disciples :-the four most prominent-J)ombhiyogini, A/alavajra, Hemalavajra and Ratavajra. Minor disciples were Nags.khrod.pa ("He of the dense forests"), Garvaripa, Jayasri, Durjayacandra, Rahulavajra. Lineage of J)ombhiyoginf, Ratavajra, Km.1iicari. Lineage of J)ombhiyogini, Caryiipa.

- Story of Durjayacandra, student of :pombhiyogini. Dorjaya­candra's gaQa-feast.

- Story of Riihulavajra, student of Gunaukara and Jniinasagar. His great austerities. Lineage-Riihulavajra, Danasrf. Suspect lineage of-Virupa the younger, K!$1Jiicari, J)ombhiheruka, Durjayacandra, Kusalibhadra.

THIRD INSTRUCTION-KARMA MUDRA

- Story of King Indrabhati, king of 099iyiina. His desire to meet the Buddha, his perfection through desire, his link with Srisukha

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the sahiijasiddhi dancing girl. - Story of the Sahiijasiddhi yogini. Born as daughter of king of

Urgyen (Oc;lc;liyana), met Bodhisattva Vajrapiit:~i residing as an ascetic in a forest and reached Sahaja.

- Story of Mahiipadmavajra, student of Sahajayogini. Lineage­Mahiipadmavajra, Anangavajra, "middle" Padmavajra, "middle" Indrabhuti, Jiilandhari, KniJiiCari, Kalyiinaniitha, Amitavajra, Kusalabhadra. Mahapadmavajra meets Sahajayogini, is instruc­ted in Anuttaratantra, attains rank of maha.vajradhara.

- Story of Anangaviijra After 12 years of meditation is told to work as swineherd, becomes known as Sri "Pigpen."

- Story of Saroruha, disciple of Anangavajra. Learns from an old woman through symbols, is given Anangavajra's daughter as his cons·ort, becomes priest to the king of Oc;lc;liyana, due to his consort he defiles the king, is burned but survives, king reaches Siddhi. In Maru Saroruha takes a king's wife as his consort, converts the king. His disciple was King Indrabhuti the middle one.

FOURTH INSTRUCTION-CLEAR LIGHT

- Story of Asvapada. Causes a plague of phantom horses, causes king of Urgyen to reach Siddhi.

- Story of Vinapa, disciple of Asvapada. - Story of Vilasyavajra, disciple of Vinapa. She was beer-seller to

Tirthika king of Urgyen. She and :pombhipa convert the king. She was empowered by both qombhipa and vinapa. Becomes known as Y ogini Cinto.

- Story of VajraghaiJtopa, disciple of Vilasyavajra. Ordained at Nalanda, meets Siddha Datikapa and Vilasyavajra, annoys king of Urgyen who plots to humiliate him. Vajragha:Q.\iipa humiliates the king, threatens the town with flood, and converts the citizens.

- Story of Lvavapa, disciple of Vajragha:Q.\iipa. Defeats c;Iakinis of the Tirthikas, sleeps for twelve years at king's facetious com­mand, recovers his blanket (lvava) from malicious mantrikas, gave empowerment and upadesas to King Indrabhilti, who thereby gained siddhi. Taranatha's comments on textual support for the account of Lvavapa and his criticism of Indian and Tibetan historiography.

- Story of Jalandharipa, disciple of lndrabhuti and Lvavapa.

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Jalandharipa beats guild leaders who insult his yogic meditation. Smashes ISvara linga in Nepal as it was interfering with Buddhist Doctrine, defies execution order of king of Camparna, converts king Bhartahari of Malava. Jalandharipa is known also as Balipada. Offends king Gobicandra of Bengal, is entombed, rescued by siddha Krg1acarya also known as Kanhapa. Jiilan­dharipa becomes guru of J1ianagupta and teaches six other yogins, one of whom was Vibhutidtisa, the guru of Bu.ston.rin.po.che. Lineage-Jalandharipa, Kr~!lacarya, Buddhajiianapada, Tantipa, Younger Viriipa, Raja Bhartahari, Gobicandra, etc.

- Story of Kmuicarya, student of Jalandharipa. Kr~9acarya also known as Kanhapa. Prophecy about his birth and name. Taranatha reters interested readers to a more extensive bio­graphy. Kf$:Q.iicarya's six pupils-Bhadrapada, Mahi/a, Bhadala, Tshem.bu.pa, Dhamapa, Dhumapa. Discussion on Bhadrapa/ Bhadala identity. Mention of Eyala, yoginis Mikhala, Kanakala, Pandhepa, minister Kusalantitha, king Lilacandra, Amitavajra, Lavayi/a, Sridhara, Antarapa, younger Kf$1Jticarya, Bhuvaripa, Bhuva.blo.ldan, younger Kusalibhadra.

- Story of Bhadraptida also known as Guhyapa, a disciple of Krgtacarya. Lineage-Bhadraptida, Antarpa, Tillipa. Lineage­Carytipa, Kusalantitha, Tillipa.

- Story of Tillipa. Expulsion from his monastery, his practice with the daughter of a sesame pounder, origin of his name, revelation of his miracles in Bengal, his death. Pupils Lalita­vajra and Ntiropa.

- Story of No.ropa, disciple of Tillipa. His gaining of faith in Buddhism, installation as northern gatekeeper of Nalanda and Vikramasila, his rejection of Tillipa, his acceptance of Tillipa as his Guru. Naropa's deeds oi penance and his gaining of Siddhi. Naropa's infraction of Tillipa's injunction not to debate, take pupils or preach, and his punishment. Pupils of Naropa­Stintipa, Atisa, Km;tibhayavajra, Pitohanu, Jaytikara, Kasmiri Akarasiddhi, Manakasri, Dharmamati, Pham.ting, Prajiiarak~ita Taraniitha discusses identity of Pi~ohanu and Dharmamati and possible inclusion of Jiitinagarbha. Other of Naropa's pupils -Sri Param J)ombhipa, Riripa, Kandhapa and Kasoripa.

- Story of Sri Param J:?ombhipa, disciple of Naropa. Tataniitha's

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discussion of :qombhipa as Guru of Atisa Lineage Sri Param J)ombhipa, younger Kusalibhadra.

- Story of Kusa/ibhadra. Studied under Vajrasanapa, perfected heterodox doctrines and thereby he subdued Tirthikas. Met J:?ombhipa, repented his previous follies and attained Siddhi. Meets Kr~Qiicarya, Virupa, Vyadapala, etc. Account of his meeting with Kr~Qiicarya.

- Story of Asitaghana, disciple of Kusalibhadra. Gained faith in Buddhism, received upadesas from Prabhavarma, Ratnarak~ita, Vibhuticandra, Devakara, etc. Meets and gets upaddas from younger Kusalibhadra, Luyipa, Vyadala. Taught Jfianamitra. Lineage-younger Kusalibhadra, Asitaghana, JiUinamitra.

- Story of Jiianamitra, disciple of Asitaghana. Belonged to the lineage of Dharmapa Meets with Asitaghana and Nandapala Defeats Tirthikas in Odisa His early students -Dharmakara, Yogini "Moon Ray", Yogini Bhajaruru. His late disciple was Sdntigupta the Mahasiddha, the Guru of Buddhaguptaniitha who was, in turn, Ttiraniitha's Guru. This important lineage gives much authority to Taranatha's oral accounts of the Siddhas and links him directly with the Indian Mahasiddhas.

FIFTH INSTRUCTION-UTPATTIKRAMA

- Story of Buddhasrljfztina. Ordained at Nalanda under acarya Haribhadra. Taught Gunamitra. Buddhasrijnana studies under Lilavajra, yogini Guneru, Balipada (a manifestation of Jalan­dharipa), Palitapada. He searches for Mafijusri and teaches the upadesas to Pii/itapada. Miracle of the Vajrasana offerings and the miracle of consecration of Vikramasila. The Nalanda con­versions and the destruction of Buddhasrijnana's heruka image by the Sravaka Sendhapas who are protected by Buddha­srijnana from the King's punishment. His four disciples­Dipa~r~karabhadra, Prasiintamitra, Mahiisukha-padmtikara and K~atriya Riihula.

- Story of Dipamkarabhadra, disciple of Buddhasrijnana. Story of his punishment of the king of Sindhu who persecuted Buddhists. Taranatha criticises view that Turu~kas were in Madhyadesa at that time. Defeats Tirthika acarya Sagarananda. Taught Vaidyapiida.

- Story of Vaidyapada, disciple of Dipatpkarabhadra. Vaidyapada also studied under Buddhasrijnana. Tiiranatha says that Vaidya­pada is the same person as the renowned Humkara. Lineage-

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Vaidyapada A vadhatipa, Ratnakarasantipa, Mahavajrasanapa, Kusali. Another lineage-Vaidyapada, Buddhasrisonti, Mahti­vajriisanapa. Elucidation of who exactly Vajrasanapa, middle Vajrasanapa and Mahavajrasanapa were. Ratniikarasgupta (middle Vajrasanapa) also studied under Vaidyapada. Buddha­jfifinapada (Buddhasrijnana) Taught Mahactirya Pad.ma. 'byung. gnas, known as the younger Padmavajra. Vaidyapada taught the Avadhuti yogi of Ktimaru known as Ratnasila who taught Kayasthavrddha.

- Story of Kayasthavrddha, the "Old Scribe". Scribe to king Dharmapala. King Mahipala insults him, he studies under Avadhuti yogi of Kamarii and makes king Mahipala his student. Dhamgadasa another name for Kayasthavrddha. Khyung.po. yogi begs Kayasthvrddha for his Hevajra commentary which was translated into Tibetan by gha.n.dar.ma.blo.gros. Kayas­thavrddha taught Bhavaskandha, who taught Durhari, who taught the Earlier Vajriisanapa, who taught the Middle Vajriisanapa.

- Story of Senior Vajriisanapa (Mahavajrasanapa). Taught Middle Vajrasanapa, also called Ratnakaragupta.

- Story of Ratntikaragupta, disciple of Mahavajrasanapa. Goes to Sauri in South India and becomes known as Sauripa, "The man from Sauri". Lineage Ratniikaragupta, Abhayiikara, Subhii­karagupta, Dasiibala, Vajrasri, Dharmabhadrasri, Buddhakirti, Ratnakirti, Riitigupta.

SIXTH INSTRUCTION-WORD TRADITION

Lineages-Nogiirjuna, Aryadeva, Rahu/a, Candrakirti, Prabhakara, Jnanakirti, Siintipa.

- Mafijusrimitra, Briihmin Jfiiinavajra. - Jniinapada, Priisiintamitra. Prasantamitra's four pupils were

Srisena, Cilupa, Kr$1Jajiita, Vaidyapada. All four taught Manjusrijiiiina who taught Maha Amoghavajra, who taught Siddhivira, who taught Atisa, who taught Mitraguhya, who taught Mahiivajrasanapa. Thereafter in this lineage come Cilupa, Thagana, Siintipa, Jiiiinasrimitra, AtiSa, Early and Later Vajrii­sanapa.

- Lalitavajra, Lilavajra, Manjusrijiiiina, Mahii Amoglzavajra, Caryiipa, .~ridhara.

- Story of Sridhara, also known as the "buffalo head acarya".

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Lineage Sridhara, Harikela, Bhirdipa, Maiijusrijiiiina. - Story of Kukuripa. Origin of his name. Lineage-Kukuripa,

Padmavajra, Tillipa, Naropa, Siintipa. - Story of Siintipa, disciple of Naropa. Heard Mahayana at

Vikramasila from Mahojetari. Teaches Ratnakirti, Kalasamii­yavajra, Thagana, etc. Tara's prophecy to Santipa. He hears some upadesas from Naropa, His meeting with his former stu­dent Kotalipa. His death.

- Story of middle King lndrabhiUi, also known as Kukuraja. Taught Padmasambhava.

- Story of Pitopa. His best Students-Avadhr:Uipa, Bodhisri and Niiropa. Avadhutipa taught Sauripa.

- Story of Abhayiikaragupta disciple of Sri Sauripa. His rejection of Vajrayogini, his studies under Sri Sauripa, his Bodhisattva­like abilities, the texts he composed, his commentaries, S!idhanas, etc. Lineage-Subhiikaragupta, Dasabala, Vikirtideva

- Story of Vikirtideva Breaks his Guru's command, Avalokites­vara and Hayagriva help him escape his fate. Lineage­Sakyasribhadra, Buddhasribhadra, Ratnaraksita, Munisribhadra, KarutJiisribhadra, Siikyaraksita, Sujiitavarman, Vimuktadeva, Janagupta, Ratigupta, Siintigupta. Santigupta was the Guru of Buddhaguptantitha who was Taraniitha's Guru. This, as in the fourth instruction, links Taranatha with the Indian Siddhas and shows the depth and completeness of his Guru.

SEVENTH INSTRUCTION-VARIOUS UPADESAS

Taranatha's dismissal of baseless stories of Gorak~a being a pupil of Minapa. Gorak~a's three disciples Tirthaniitha, Kalaniitha, Briihmaniitha. TaranAtha notes that their teachings are in agreement, this being confirmed by what his Guru Buddhaguptanatha said.

- Story of Vyiilipa. His search for the quicksilver Siddhi, his attain­ment of it, Nagarjuna's request for the elixir and its price exacted by Vyalipa, Arya Tara prevents Vyalipa from converting mount DhiQkota in Gandhara into gold, Vyadalipa understands his greed, takes teaching from Carpa\ipa, gives him elixir upadesas.

- Story of Carpafipa, gained immediate siddhi with the upadesa!> given by Vyalipa, takes a consort, king of Campa donates two

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cave temples to Carpa\ipa. Teaches Kakkufipa. - Story of Kakku{ipa, disciple of Carpa\ipa. Lineage-Kakku[ipa,

Luyipa, Minapa. - Story of Minapa, disciple of Kakku\ipa. His life as a fisherman,

his miraculous hearing of Mahesvara's Tantras while in a fish's belly. Lineage-Minapa, Halipa, Ma/ipa, Tibolipa. Lineage­Machendrapa, Caura{lgi, Gorak~anatha.

- Story of Caura{lgi. As a prince he was wrongly tortured by the king, rescued by Machendrapa, fed by Gorak~a.

- Story of G01·ak~a. Attained siddhi by the upadesas of Machendra.

- Story of Kar!Jaripa, disciple of Gorak?a. Gorak~a makes king of Mevara see the nature of grief, king becomes KarQaripa, offers his eyes to his Guru. He is also known as Veraganiitha. He taught Nagopa, the "Naked one".

- Story of Nogopa, disciple of KarQaripa. King of Kongkuna tortures Nagopa unsuccessfully.

- Story of Golennatha, pupil of Nagopa. His 12 year meditation in an earthenware pot.

- Story of Onkarnatha, pupil of Golenniitha. Expelled from home, studies under Goleniitha, meets Gorak~a and attains realization of Tattva.

- Story of Riitigupta, disciple of Onkarniitha. Begged Abhi~ekha from Jnanagupta in Rakang, gets empowetment from Dasa­balapingha, studies with Asitaghana and hears upadesas from Onkamiitha.

- Story of Mahtisidddvara Stintigupta, Guru of Buddhaguptantitha who was Guru of Ttiraniitha. Tiiraniitha describes him as "master of all the instructions". His birth, studies, his offer­ings before his Guru, his gradual rise to abbacy over his monas­tery, his outrageous actions while abbot, his gentle expulsion by the Sangha. His wanderings, his hearing of upadesas from six prostitutes who were, in reality, Vajra9akinis, his encounter with Vajrayogini and her injuction for Santigupta to search for his Guru, Jnanamitra. His long search for his Guru, his Guru's tests, his Guru's refusal after many years to give him even one upadesa, his attempts at suicide, his journeys to Nepal and Kiimari.i in search of his guru again, his work on behalf of his Guru, his imprisonment and release, his attainment of Siddhi instantaneously, his consort Menaka, Jfianamitra's

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death, his temptation by a Tajik King, his disciples Jana­madeva and Gambhiramati; his six special disciples, Vima­lasahya, Candrdkara, Ratniikara, Sugata, Yogini Umapati and Yogini Tararrzga, war caused between Patbans and Moghuls. His disciples-Vedatik$na, Sanghasila, Virabhandu, Asa'(lghabodhi, Anandamati, Vedlinanda, Dharmaksagho$a, Parahethgho$a, Sumegha. Santigupta defeats the Tirthika Mukundavarti, Taraniitha's criticism of various accounts of Santigupta's life. Taranatha's own link with Santigupta, via his three Indian Gurus who were all students of Siintigupta.

- Story of Gambhiramati, disciple of Santigupta. - Story of Yogini Dinakara, disciple of Santigupta. her life as a

princess, impression made on her by a mendicant monk, her marriage, her feigned madness and expulsion, her studies under Santigupta, her magical defeat of Jimghama Mahesvara, a scourge of Buddhists and her punishment ot a lapsed yogin. Taranatha's final summary ot the Siddha lineages and his eulogy of Santigupta. Taranatha tells of his sources for the work, his final benediction and the Colophon.

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Oxp Svasti. Homage to the Guru. This is an account of the lineage histories of the Seven

Instructions, 1 which can be likened to a marvellous vein of jewels. I pay homage to the feet of my Holy Teacher.2

Having paid my obeisances again and again with a worshipful mind to the assemblages of root and lineage gurus who point out clearly to all beings the path of Vajradhara, I will relate their deeds briefly.

Even the amazing activities of one Siddha cannot be related by one with a magic tongue even in a hundred aeons-nevertheless this book has been written, taken from the teachings of my Guru.

Our excellent Teacher Buddhaguptanatha said that by so doing one would instantly enter into the teachings of the Buddhas of the three eras, an ocean of melodious speech, and that it is impossible to point out the limits of the Buddha's holy words in the excellent Doctrine. However the Lord's (ie. Buddhaguptanatha's) root Guru, Santi(gupta) said, "I am renowned as one who has the Seven Instructions," and they were, without exception, fully absorbed by the Lord himself.

1

Instruction One

As to the first Instruction, it concerns the teachings of the Mahiimudra. 3

Now, Mahiicarya Brahm.ana Rahula, born in the land of 09i,visa,4 was by caste a Bra~ana. From his youth he became pro­ficient in the Vedas, the Vedangas, the eighteen sciences5 and the eight subsidiary sciences, 6 etc. When he had read some secret texts to five hundred Brah~in youths, Vajrayogini appeared before him in the guise of a barmaid and repeatedly offered the acarya nectar of the knowledge of the absolute wisdom in the form of a strong intoxicant. He partook of it without an instant's thought, and even though he had attained the very highest reaches of Samadhi inside, he lost his Brah~in caste. The Brahm.ins wished to dishonour him, and the acarya, by the power of inner yoga which he was able to summon up, made the Brah~ins themselves vomit up the beer. Hurling a huge rock onto the surface of a lake he said, "If I drank beer, may this stone sink. If you have drunk it and not I, may it float!" The rock floated on the water. Thus the Briihm.ins were defeated by his powers.

He went to Madhyadesa7 and became a monk in the doctrine of the Buddha, gradually becoming the most learned bhiqu in the Tripi\aka.

The upadyaya8 of this acarya was Sthavira Kala, and his upadyaya was the Noble Asvagho~a. His upadyaya was Upagupta but the Guru (Buddhaguptanatha) says it is hard to be certain of these old teacher lineages. It is said in the Tibetan precept collections that although he was known as the son, Rahula's true student, it is better if one does not examine further and just leaves it at that.

Then he became abbot of Nalanda.9 He practised the Doctrines and perfotmed them on vast scales-thus the Mahayana Siitra collection became widespread and this was in the era of this acarya. Then he thought of practising mental austerities, and, without wavering from his meditation on the essential characteristiclessness of mind, 10 he wandered through various lands, finally coming to the southern country of Marhata.

There he saw a yogini who was of the same sphere of liberation

2

as he, and she had the form of a fletcher's daughter. He straightened arrows etc. and made weapons as his livelihood and she also pointed out to him through signs the meaning of things as they are, and there­by he saw the Dharmata11 in its reality. Having taken the arrow­smith's daughter as his mudra (Consort), he wandered in various lands doing the work of an arrowsmith. As his wisdom increased he became known as Saraha, or "He who shoots with an arrow". Formerly he was a Sthavira or elder over all the monks, and now he had become quite a non-conformist. The King together with in­numerable beings came to see him and jeered at him but the acarya in his form of arrow straightener said,

"Oh ho! I am a Brahqtana and I live with a girl who works with bamboo.

I see neither caste nor no caste. I have taken the disciplines of the shaven headed monks

and yet I also wander with this wife of mine. There is no distinction between attachment and non­

attachment. These impurities are only thoughts. Others don't even

know this. They are just like poisonous snakes".

Having heard all this and having sung many Doha Vajra songs12

the King and five thousand of his retinue saw clearly the meaning of things as they are. His body was transformed into that of a Vidyadhara 13 and by magic he soared off into the heavens-it is said that he finally became invisible. Furthermore it happened that as a result of this there were many hundred thousand persons who manifested mental concentration and so his renown spread to all places. Having worked for the welfare of many sentient creatures it is said that he departed in his bodily form to other Buddha realms.

In this there is agreement with the Tibetans. In one of the frag­ments of the Indian book of Siddha lists by Buddhakapala, it appears that in the intervening period, as there is nothing mentioned about Rahula's ordination, then the Brahqtana Rahula and Sthavira Rahula are clearly to be seen as separate people. Even the Trans­lator of Mi.nyag14 evidently wants it as such and does not see any contradictions in it.

3

Rahula's student was acarya Nagarjuna, who was born in the South at Vidarbha 15 into the Brahiitin caste. At his birth the sooth­sayers said that if 100 monks, 100 Bra~ins and 100 ordinary folk were invited to the celebratjons, then in due course he would live for seven years, seven months and seven days. There was no other recourse, so they said. His parents therefore did as was suggested.

As the completion of the allotted time drew near he was sent, together with servants, on tour to another province. Eventually he arrived at Nalanda and there the abbot Rahula introduced him to the recitation of the Amitayus mantra to seal his life's strength. Having become ordained as a monk there was nothing he could not understand in the Tripitaka texts of Mahayana and Hinayana and in the subsidiary sciences. Then he practised the sadhanas of Mahamayuri, Kurukulla, the nine Yak~is and Mahakala and also attained the Pill siddhi, the Eye salve siddhi, the Sword siddhi, the Fleetfoot siddhi, the Elixir siddhi and the Treasure-trove siddhi, as well as many others. Finally he perfected all the powers to enable him to destroy life and to revive it again, and Yak~as, Nagas and .Asuras all became his servants. By perfecting the extraordinary Elixir siddhi he attained a Vajra body and it is said that he got great magical powers as well as the power of foreknowledge. Having perfected Mahakala's Mantra at Dhanyaka\aka, 16 he stayed there and meditated on Mahakala's Tantra and on the practice of coercing his presence. Supported in that place by Acala, he perfected the illusory form of Mahakala with c;lakiQ.iS surrounding his head and he conjured forth Mahakali, from each of the eight Mahakala Tantras, from a two-armed form ·right up to the Tantra dealing with the eighteen armed form Kurukulla's reflex form, etc. By summoning forth these forms he was able to win the counsel of the Vidyac;Jii­kinis. It is said that he summoned forth the 160 various kinds of Sadhana, perfected, all eight of the common siddhis, such as the Sword and Mercury siddhis etc., to an absolute degree of perfection.

This is an account of how he prepared nourishment and sus­tenance for the Sangha. The Abbot Rahulabhadra was staying in a certain place perfecting the sadhana of Arya Tara and when Nagarjuna came before him he was giving instruction to 500 monks. A state of famine had been in existence for twelve years and the areas around Magadha 17 had become deserted. Seeing in all this the Karmic actions of sentient creatures, the acarya made an infusion of gold, eradicated the famine over vast tracts of the country, and

4

changed the gold into grain, thereby making the lives of the Sangha flourish. When the acarya Rahula had completed the sadhana he saw that all the lands were again deserted and Nagarjuna asked for the cause of this. The acarya was unable to give a reason for he feared that some impediment would arise in the siidhana. After twelve years the famine had passed and Rahu1a finally said, "Un­fortunately, although I was able to let a shower offood descend, your compassion for sentient creatures was quite small. You had slid backwards on the path of Bodhisattva practice, and now, to atone for your sins, you must erect one hundred and eight monasteries, 1,000 temples and 10,000 shrines." Now as he (Niigarjuna.) saw that it would be most difficult for only one monk to do this, he begged for money from the wealthy yak~a Jambhala. 18 As it was necessary to employ Niigas19 as workmen, he also thought that he would have to make each and every one of them have faith, and by calling out Kurukullii's mantra, the daughters of the Kings of the Nagas, Tak~aka by name, and their retinue was summoned forth. At a gathering to hear the sermon, two women and their attendants ap­peared and the scent of the best quality sandalwood pervaded the air for a league around. Furthermore, when they departed the scent also went with them. This happened again and again. The ladies then answered whatever questions were put to them saying, "We are the daughters of the King of the Nagas Tak~aka. To protect ourselves against the corruptions of men we have anointed our bodies with the best sandalwood." Well, the aciirya wanted to erect an image of Tara made of that very sandalwood and had there­fore to receive a donation of it. He said, "As you must be my work­mates in building this monastery, as has already been discussed, go and ask your father and then come back here." The two Niiginis said, "If the iicarya himself comes to the land of the Nagas it will be in accord with the command of the King of the Nagas. There is no other way of accomplishing it." Then, having realised that he could br-ing back the Prajiiiiparamitii in 100,000 verses20 and it would therefore be for the great welfare of Nagas and men, he went briefly to the realm of the Niigas.

In some accounts it is said that he was a monk who had seen the faces of the previous Buddhas Kiisyapa and Kanakamuni. Some say that he had visions of yet other ones, and that they became quite prominent. At an offertory service of the Nagas, many arhats who practised the Teaching of the Bhagavan Siikyamuni said to him,

5

"We are arhats and you have come here as a man with the three poisons," and they asked, "why has no harm befallen you from the Naga's poison?" The acarya replied, "As for myself, I am one who has perfected the mantra of Mahiimiiyilri!"

Furthermore, in some accounts it is related that, in accord with the Laws of the Jina, he said that all phenomena are not truly existent at a time when the majority of monks on top of the earth thought the opposite. He asked, "How do you yourself think that things are? Is it your view that Dharmas are self-arising?" Then he spoke of the Buddha's prophecy in which it was said that at a later time the Sravakas who hold such views would indeed become iso­lated and would be purified by the Madhyamikas. Then he stayed there for a long time and preached the Dharma to the Nagas. He brought the Great Prajiiaparamita, DharaQis21 and Tarkas22 of several kinds away. Some say that a few of the additional verses of the Satasahasrika Prajiiaparamita were not offered to him by the Nagas in the first place and in the second place they were not offered because it was not yet an impure time when an enemy of the Dharma had arisen on three occasions. The latter reason is the more viable one. This is clearly set out in the three chapters of the Chinese padas, found in the text of 20,000 verses and extracted from the Satasahasarika-Prajnaparamita.

Thereafter he arrived back on the earth's surface. He prepared many sastras belonging to the "collected" classes of texts and he dis­puted and confounded all enemies of the Ma!layana-for example the bhik~u Sa.I!lkara23, etc. Moreover, when many texts composed by the Sendhapa Sravakas24 came to light, and which disagreed with the Mahayana, he collected all those texts together and hid them underground. In a later period, in the south at Jatasamghara, which means "Cutting of the long hair", he subdued theTirthikas.2s Having gathered together five hundred Tirthika disputants and engaged them in debate, he finally made them seek their refuge in the Dharma. At that time he founded temples and stupas.Z6 It is said that the stu pas erected by this acarya filled all the directions. He made the Mahayana doctrine shine like the &un. When he wished to change the Rock of the Bell and many of the mountains at Dhinkota27 into gold, Arya Tara said that in the future it would become a source of disputation and so he changed his mind. However it is said that many gold veins did arise there and it is said that the very stones changed to a golden hue. After that, while he was on a road once, he saw

6

many children and he prophesied to one in particular that he would become King. He (Nagarjuna) went to the land of Uttarakuru,28

to other lands and the abode of the Asuras92 for 12 years. When he again returned to Jambudvipa,30 that boy previously referred to had become a King known as Udayana.31 The King offered his obei­sances to the acarya and moreover the King, supported by the acarya's spiritual advice won the elixir of life and a Yak~a servant. He also erected 500 monasteries as residences for the order of monks. Later he spent about 200 years at Mr. Sriparvata32 in com­pany with a circle of yak~inis, practising the Mantra path. There he received the 32 auspicious signs.33 It is said that later, because he sent his head as an offering when he was six months short of his 671st year he never attained that age. The youngest son of the King Udayana, known as Su.Sakti, "the Fully Able One", was also known as Saktiman and he wanted the Kingdom. His mother said to him, ''Now your father and the acarya have been blessed so that their life spans are the same, and the acirya has the Vajra body and cannot die. Princes previous to you have not got hold of the reins of power and have died-those between son and grandson will also die." He became very downcast and she said further, "However, there is a way. As the acarya is a Bodhisattva, if you beg him for his head he will arrange it. At the instant the acarya dies so too will your father die and the power of the state will become yours." The prince went to Mt. Sriparvata and begged for the acarya's head, but it could not be cut off by a weapon. As the acarya saw the Karma from a previous time in which he had cut the throat of a creature with a shoot of green grass, he submitted to being beheaded by Ku.Sa grass. A voice arose saying, "I will depart for SukhavatP5 from this place. Later I will re-enter this body." The earth thereabouts quaked and it is said that a famine arose and lasted for twelve years. The prince, knowing that the acarya had perfected the "Elixir of Life" practice, feared a reunion of head and body, and carried the head to a place many leagues distant from the place of the be­heading. From there it was carried off by a yak~i. The head was put on a huge boulder which split and at that place the five stone images of the five gods of the Arya Avalokitesvara tantra came forth by themselves. The Yak~is who owned the head erected a temple for both bead and body. Previously between head and body there had been a distance of about four leagues and now it is said to be a little under one eighth of a league. Concerning that, my Guru, who

7

has seen it, says that the walls of that magical temple are joined together so that they resemble a great boulder, both parts very huge and without an entrance. It is said that when looking through a chink in the wall one can hope to see the two parts of the acarya resembling fragments of a stone image seated upon the throne. 36

That acarya's student was Mahasiddba Savari. While Nii.gii.rjuna was staying in the East in Bengal, three children of a dancing teacher offered him musical diversion. He summoned them inside and per­ceiving that they were fortunate beings, he showed them an image of the Bodhisattva Ratnamati.37 One of them said, "I too want to see it," and being shown a mirror he saw himself held fast in the fires of hell. Highly alarmed he begged for a means of freeing himself from his fate. By being consecrated into S~vara through meditation, his real nature became quite clear. He also saw the visage of the Bodhi­sattva Ratnamati who said, "Having perfected the practice of Yugannadah,38 go to the Southern mountains and act like a hunter for the welfare of sentient creatures." Later his two wives called Logi and Guni turned into the 9ii.kiQis39 Padmavati and Jnii.navati, his mahii.mudrii. attendants who were singers of Doha songs. This is borne out by the Tibetan tradition. He lived together with his two wives at the Southern mountain of Sriparvata, and they acted as if they were hunters and trappers. He attained the state of Vajradhara40

and became renowned as Mahasiddha Savari(pa). Now, as he had combined th\ hunting of wild beasts with his consecrated practices he was able to get high realisations by these unsuitable means. This acarya is known as Saraha the younger. His student was Luyipa. His student, in turn, was Dengipa whose was Tillipa, whose was Nii.ropa, whose was the younger I)ox:p.bhi, whose was Kusalibhadra. This is one version of the lineage. Another, stemming from Tilopa, the Siddhas Luyipa, Darikapa and Antarapa also form a lineage.

As for Luyipa, he stayed in the Western regions as scribe to the King of 099iyana41 who went under the name ot Kun.du.dge.ba. Once he met Saraha the younger, or Savaripli and the latter sang Doha songs and gave him Abhi!?ekha42 and upadesas.43 He pondered on that, and even though he was still the King's scribe he once went to a charnel ground. On aniving there he placed himself among the rows of assembled Qiikil}.is. He distributed the sundered flesh of one who bad been reborn seven times,44 and he was initiated into the creative maQQala of Vajravarahi who advised him,

8

"Although you may have rejected the pose of outstretched legs and the emissaries of sa.IPsiira, you must repeatedly exhort Vajrasattva the mighty King." He knew that unwavering meditation was neces­sary and that if he had committed Karmic actions previously, he would have to bear the disruptions arising from them. Furthermore he knew that strenuous practice was necessary if he were to gain its fruits. Although he begged for alms, still the passions of love and bate arose and be thought, "How will I be able to gain my livelihood?" So he went East to the land of Bengal. Near the banks of the Ganges he saw a mound of fish entrails, like a mountain, and eating the fish guts as food, he meditated there for twelve years. He gained the highest Siddhi of the Mahiimudra practice. He knew that it was time to convert the King of Odivisa, his ministers and entourage. As the King was going to meet another King from the Southern regions, he (the King of Odivisa) prepared a throne in a grove and filled the laneways with various objects of worship. When the Brahm.ins who recited the auspicious texts came before the King, on the throne there appeared lying down, a bluish man with shaggy locks, looking as if he had been carried there by the wind. The Brahmins said to him "You there; get up! !" but there came no reply. Despite the 30 Bralupins who pulled at him he would not budge at all and he merely laughed at the powerless Bralupins. The acarya said,

"This place is just as big as the Triple World! If, in these worlds, one is a master in one and a servant in

the other, still people with good mind can rejoice at the holy deeds

of others. E.MA.HO !-Sa.IPsara is full of wonders­what need is there for many words?"45

When he had said that to the King the latter cried, "Beat him up ! !" and the acarya laughed aloud at the oncoming soldiers with the sound, "Ha, Ha, Hi, Hi!" and petrified them all. One of the soldiers realised that he was a Siddha and so he paid homage to the acarya and was released from his state of rigidity. He explained the powers to all the other soldiers and they also were freed. The King approa­ched in amazement and asked, "Who are you?" and the other replied, "Who are you, too?" "I am the King." "I too am a King." "You haven't got the Royal paraphernalia " The acarya replied,

9

"This earth is like a large bed and it is good to cover it with generosity. Thereby many people will trust you. The lamp of the moon sheds its cool light, The wind is most agreeable. The broad sky is my canopy, I embrace my consort who is attached to nothing.46

Oh! If that's being like a king Then I am the fearless and relaxed King of Yogins!"

The acarya empowered both the King and his Minister into the practice of Sax:p.vara, gave them instruction and also gave them the Abhisamaya47 teachings. He said to the King, "In the south at Kumaraksetra is a prostitute- perform servant's duties for her!" To the Minister, a Brahrpin, he said, "In the east, in the town of Pakrananagara is a barmaid who has a son-perform servant's duties for her! Both of you, if you act accordingly, will attain the highest Siddhi within twelve years." Both of them moreover, aban­doned Sax:p.sara and acted accordingly. The King became servant to the prostitute and while washing the feet of the men who came there, he meditated all the time. Once, at midnight, a man returned there and saw a blazing light in the servant's grass hut. On looking at it more closely he saw that it was light from the servant's own body and he knew that he had attained Siddhi. Both he and the prostitute prayed for perseverance. The acarya lectured widely in that land on the Vajrayana. Once while thus sounding the bell of the Teachings he made a Vajra Feast. While he was together with an entourage of 16,000 women, soaring in the sky, they all attained the highest Siddhi. The man who was mentioned previously addressed a prayer to the acarya and a prophecy was made to him. In the eastern section of the city there was a stone stele and above it was an elephant facing towards the east. It was prophesied that if every year a measure of mustard seed were to be rubbed into it, then if it turned to the west, Siddhi would be gained. He was known as Siddha Darikapa or Daripa which means "prostitute's servant". The Minister too was servant to the barmaid and by husking rice he saw the nature of his own mind directly. 49 Once while he was in meditation and was fully absorbed in it, the pigeons ate the rice and the barmaid yelled at him. At a different time he sang Vajra songs, and every­body realised Siddhi. He preached the Vajrayana widely and an

10

immeasurable number of people were liberated. Because he harnessed his mind to the rice pounder known as the Dengki, he became renowned as Dengkipa.

Later, Savaripa's pupil was the great Lord Maitripa or Maitri­gupta. He was a Bra~in Tirthika pal}.~ita, and later, having met Naropa, he became a Buddhist. He begged for empowerments and upadesas from Naropa. He took his ordination at Nalanda and having gone to Ratnakarasanti and other extremely learned Gurus, he became a great PaQ~ita. He finally abided at the monastery of Vikramalasila, known in Tibetan as rNam.gnon.tshul.49 While he performed the deeds of a pal}.~it and while his Siddha practices flourished, he saw the visage of Vajrayogini. When he realised that he should get acquainted with meditational practice, and while he was studying all the inner, secret studies, a novice monk saw him and a woman drinking beer together and disputes arose within the monastic community over it. The acarya spewed up milk, and as the novice drew near, he vomited up beer with no explanation for his actions. Furthermore, once when the proctors and the rest had heard of this and came for him, the beer turned into milk and the woman became invisible or, as it is said, changed into a ritual bell. Later on while the monks were lying in ambush for him the Siddha was unable to disguise himself with mantras, and so they expelled him. He spread out a hide by the River Ganges and sat down. At that time the proctor was said to have been A tis a. 50 In order to purify those unwholesome deeds the Eminence himself, Atisa, had to further hear the Dharma and it is said that he had to come to Tibet51 and that he also made indestructible votive figures52 there as purification. Although Maitrigupta found within himself limitless powers, he did not correctly perceive things as they really are and when a prophecy from his tutelary divinity arose, he went and stayed as Sriparvata to find Savaripa. On the road to the Southern regions he met Prince Sakara. They went to Sriparvata together and some local people said, "Formerly Savaripa was a Siddha here. Now where can one find him?" and they prayed to the acarya with a single purpose. In six months they met him. The long hair ofSavari's head was alive and dripping with louse eggs and both his consorts were supplicating him, and so Maitripa lost faith a little. The Prince prostrated at his feet. Savaripa said the mantra "Aya Jara Vala Hu" and dismissed them, turned into a rainbow body, 53 and in both great faith was born. Again, later on both of

11

them saw the consorts killing swine, deer and peacocks, and seeing this they became a little lacking in faith. Instantly all they had seen became invisible. However with the empowerments, upadesas and subsequent upadesas, wisdom was created enabling him to see the situation as it actually was. He became Lord over countless Viras54 and J:;>akas.55 He thought, "Now I have gained the eight Siddhis, 56 the sword siddhi and all the rest." When all the signs of perfection had arisen, he thought he should make his life last an aeon and that he would become a Vidyadhara. He obtained all the ritual necessities. Savari pointed his finger at them, reducing them to ashes. Maitripa asked, "What would you do with such an illusion? Explain the profound meaning of this situation!" and, accordingly, having uttered those words he went back to Madhyadesa. After that, the Tibetans, when recounting the story of the debate with Santipa, give the meaning quite incorrectly and in Aryadesa there are not even any oral accounts of it. The following is said about Tibet-"Bhota Svana Baktya Samaya Coteka Siddhi Sadhaka Kya," which means, "What the Tibetans say is like the sounds of dogs barking, or like the sound of a Siddha or Sadhaka who has abandoned his vows". One should know how the common lies of the silly Tibetans have been thus compiled. It is said that this liclirya, who lived in Madhyadesa, was in Samadhi, but there were some who did not believe in him. He explained to them extensively about the main sources on the essence of the practices. People would say, "These are not the thoughts of the tantras," and he would substantiate his upadesas with quotations, mainly from the Hevajra and Guhyasamaja tantras. He was asked from whom did he obtain these teachings, and the Tibetans claim he said, "I, the powerful one, invented this teaching. I teach out of my experiences in a hermitage." He manifested many revitalizations of the dead in the Sitavana Cemetery 57 and whatever he desired was all brought for him by Mahaklila58 in the sky from many hundreds of leagues around whether the things were moveable or fixed.

The daughter of the King of Malabar59 was brought to him from out of the heavens and later on she became renowned as the 9akh;ti Gighlidhara. Usually she stayed in the East at Gusula forest as its master. The 9iikiQi transformed herself into a wolf, received gTor.ma offorings,60 perfected the art of "gazes"61 and magically transformed her body into various amazing and innumerable forms.

Because of the two previous times when he had lost his faith in

12

Savaripa, he found no bodily changes. At 70 years of age he died and in the Bar.do62 period he attained the highest Mahamudra state. At the time when the Master Naropa died, he commenced his own acarya's work for the welfare of beings. Maitrigupta's good reputa­tion and his convocation of students was not by any means incon­siderable and was on a par with Naropa's. He was renowned as equal to the highest of men and of the greatest use to the others. At that time in Aryadesa63 there were many followers and thereafter they diminished. The teachings spread greatly in the Northern areas of Nepal and Tibet. As regards Maitripa's stu­dents, the early Tibetan sect, the rNying.ma.pa, says that there were four major, seven middling and ten minor ones. The exact number of middling and minor ones is not really ascertainable for they are not really renowned among the Indians. In general these were many of the Yogin's students who attained expertise and powers. The four major students were all famous-they were Saha­javajra, Sunyatasamadhi, RamapiUa and Vajrapal)i.64 The first of those was known as Nategana. He composed the Tattvadasaka­\ikii. and the Sthiti-samucchaya.65 The second one was called Devii.­karacandra. He composed the main treatise for clarifying insightful wisdom. The fourth was known as "Indian Pii.l)i" and he composed and collected Vajra texts. Those three did not attain the state of Vidyii.dhara.

Ramaplila was also known as Nandapala and belonged to that lineage. That powerful being was one who composed commentaries on the Teachings. He was also renowned as being equal in his wisdom to the consort yogini known as Rin.chen.lha.mo. which means "precious goddess." He was famed as one who had half the rank of Gangadhari. He was born in the South at Karnataka66 into the KSatriya caste. From his youngest days he knew many fields of learning and studied for twelve years with the Master Maitripa. When the Master Maitripa had died, Ramapala spent three years in profound mourning for his Guru at the stfipa known as dPal.yon. can and he did not utter a word during that time. He abided there in one-pointed practice of the sadhanas. Then, all the central mean­ings were made evident to him so he went and lived in the South practising for the welfare of creatures. When Mahakii.la gave him the sword siddhi, without leaving his bodily form he went via a miraculous gateway to the subterranean regions, and it is said that he has even been seen residing in the abode of thr. A.suras.67 The

13

acarya Kusalabhadra the younger and Asitaghana heard from him the Mahamudrii upadesas. Also the extraordinary disciple Praj­iHimitra also heard the exposition from him. Those who adhered to Mahacarya Santi(pa's) lineage praised Maitri greatly and Am.anasila separated and distinguished the highest practices from the lower ones.

14

The first chapter dealing with the Mahlimudrli Lineages, an account resembling a vein of precious stones is finished.

Instruction Two

As to the second Instruction it is about the Goddess Cao.cjikii. 68

Now as to the teachings of the Goddess Cao.cjikii, there was not a time when they did not exist. It is not certain thatVitupa had not heard them from other gurus. Nevertheless the iiciirya Virupa quite evidently went to Vajrayogini for this doctrine. The aciirya had been a monk and pao.cjita at Nalanda and there he drank beer and lived with women so the Sangha expelled him from that place. Then, on the banks of the Ganges he told the ferryman that he needed a ferry­boat. The ferryman told him that he had to pay for such a trip, but Virupa could not find any money and, pointing his forefinger at the River Ganges it reversed its flow uphill and thus he went across it. Then in Odisa he went to a batmaid to buy some beer. She told him that he had to pay. He drew a mark on the ground which showed the edge of the sun's shadow and said that as long as the shadow did not move away from that point he would not pa} the price of the beer. Having pointed at the sun with his forefinger, he held it in posi­tion and drank more beer. Then as he did not want to release it, the daytime and the nighttime both went haywire. The barmaid knew that the yogin was showing off his powers, and the King paid the price of the beer and begged the yogin to release the sun. The yogin departed three days later at daybreak, so it is said.

Then he became the King of Trilinga's69 household priest and the acarya ate the tops of the piled up offerings made by the Tirthikas and in his turn he did not pay his homages. The King and his en­tourage started to argue with him and so the iicarya prostrated himself but the Titthika gods burst into fragments. The principal god Visvanatha had an effigy (Linga) which had been erected by the worker's guild in the form of a phallus with four faces, and it is said that it too broke into four pieces. Then he arrived at :Oakini­pata,70 the place where the Tirthikas assembled. Whichever com­moner came there the trident struck them and the flesh-eating demonesses would offer that person's dead flesh as a feast. The acarya clapped his palms together and the Trisul shattered. When the self-manifested stone image of Cao.c;likli began to quake, he struck its head which slumped down onto the statue's

15

breast. It is said that right up to the present time the head is there and that the ears still stand erect. He instructed her that thereafter she should never harm living creatures. The Tibetans say that this place, known as :Oakinipata, was in the south, but it is most assured­ly in the East.71 Furthermore, it has even been said that the subduer of this goddess was Gorak~a. Then, he went to Saurasta and at Somanatha72 he found that there was a self-made stone image of Mahesvara, which could perform all manner of miracles. He pointed his forefinger at it to shatter it but it didn't, and he examined why this was so. It is said that there was an image of Avalokitesvara above it. Some say it was an image of Marici. The acarya remove~ it and showed the real form and made it act in accordance with his previous order. He said, "In your temple you should make offering to about 100 monks! Do not receive offering of slain creatures! By means of offerings which are the first fruits you should sacrifice to my image." Furthermore, he said, "As the Doctrine of the Buddha will soon be destroyed,73 those sacrifices should always come to me. However, for the period in which the Doctrine is still here, you should continue to make offerings to the order of monks." It is said that the acarya received into his hands the gold elixir from the statue and vanished. For some time he was invisible. Thereafter, every day he drew off from the hands of the stone image a tincture of gold essence and by his simply touching bits of iron and copper they turned into gold. Supported by this means the order of monks was thus given sustenance.

Once, some time later, a King of Jonaghata begged for 20,000 gold srang thinking, "I will beg for more," but the stone image clenched its fist. A poor Bralu:p.in persistently/4 begged for gold and was given the tincture, being told to return it in seven days. ·•In three days how can I make all the household goods which come my way into gold?" he thought. Two of the King's men who came there began to remove the things. The Brih~pin offered the goods into the hands of the stone image and it clenched them tight. One of the King's men waved a cudgel at the hands and found that his own hand was cut off and he died. The other one said, "Lift that hand!!" and was struck dumb. The King, who was renowned as being very sadistic, became mentally unbalanced and died. Even now there is no order of monks in that place. It is said that in the middle of an almost inaccessible forest there is a stone image, dark purple in colour with a lustrous face on open display. In the meantime, in the

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King Ramapala's75 time, lived a yogin who was given the name Siropa. In Madhyade5a he practiced whatever befitted the welfare of beings. Having poured out the statue's footbath water as a drink for King Ramapala's elephant, Bhanvadala, it engaged in battle and defeated about 100 Mleccha K.ings.76

At a later time, in the eastern land of Gora, a yogin was found at the head of a Tajik77 King's bed when he awoke. He was hurled into a river but time aftel' time he came back. He was incinerated but he did not burn. He was assailed by various weapons but was not overcome-indeed the weapons were shattered. He drank six measures of poison given him, and he was guarded by many men for one full day. Having seen that the acarya's strength and complexion became more splendid, they knew he had perfected the Siddhis and they begged to know who he was. "I am Virupa," he answered. Also at that place he gave instruction to several fortunate people. They gave respectful oaths to him and many of them attained the ordinary levels of Siddhi. He stayed in Bengal for four months living openly and meeting all, as was befitting.

Later on he disappeared. He got to China in person at about this time.78

Viriipa is renowned to have appeared in the world of men on three occasions and all three of them were in previous times. This aciirya is also known as Sridharmapala, but the Sthavira Dharmapala79 who was abbot of Nalanda is not the same person.

Viriipa's student was Kala Virupa who was born in 099iyana. Brought up in the Bra~in caste, it was prophesied by the Brahrpin seers that he would commit the four cardinal sins. Thus he was called "Black". Seven years passed in that place and he was then sent to travel in othet lands so that he might not become one who performs the four cardinal sins. After a long time had elapsed, his mother the Brahrpini Lak~mi, her husband and parents-in-law having died, wandered into other countries after she subsequently had lost her caste. In the East, in the land of Odivisa, she became a be.er seller. Later on, after a while her son also came to Odivisa and went to his mother's house. The mother and son did not know each other and they sinned by co-habiting. On one occasion he wanted water froin a herder. In his thirst he gulped it down but became quite intoxicated. In his wrath he flung the pot at the herder but it missed and hit a cow, which died. In a hiding place he pondered, and at night he flung the corpse of the cow to the jackals to eat. On a

17

road he hit a wandering Brahmin on the head and the Brahmin died. Then, assailed by doubts, he· questioned himself and realised that the beer seller was his mother. Furthermore, as to the four cardinal sins out of the sixteen which hurt a Bra~in able to expound the Vedas, and which had been previously prophecied-i.e. Bra~in murder, cow murder, co-habitation with one's mother and consump­tion of alcohol-he knew the meaning of how they had all arisen and had been performed by him in one night. He went to all pil­grimage spots both near and far and made enquiries about their purification but nobody believed him.

He met the acarya Jalandharapa. Being given the instmctions of Vajravarahi, by means of it is said that he purified all his sins. Then in the land of Kongkuna,811 having immersed himself in water up to his neck he practiced self perfection for six months, but no clear signs arose. His rosary snapped off and tumbled into the water. He went to ask questions of the acarya who said, "Practice yet a little more! Siddhi will come quite swiftly." So accordingly he practiced as he had done before. After seven days, one dawn, Vajra­yogini arose in the outward form of a girl and said, "Asta Saikate, Naba Saijalana, Kamayiputra, Tumhi Kpngkuna Marana", which means, "Son, where have you come from, spared from the 800 oceans and the 900 rivers? Do you want to die here in Kongkuna ?" The first two ~ords of this are similar. He replied, "Ayi Mata Vajrayogini, Teri Sarana," which means, "I came for my refuge to you, 0 mother Vajrayogini!" Then she placed her hands on the crown of his head and he attained the highest samadhi. Vajrayogini said, "You have a karmic link with Virupa over many lives. Go to Mahrata where he lives!" In that place was Virupa, who had donned the Vajrakapala81 and had attained the highest Mahamudrii Siddhi. He went to various cemeteries and in them he performed acts of asceticism. Even though he had the Vajrakapala he also had a small blue hat. It is renowned that even today he has not abandoned his bodily form and that he abides in Urgyen.82 It is also said that both senior and junior Virupa were supported and found Siddhi by means of the practice paths of Yamiintaka and Variihi..

Vyadali met the younger Virilpa and begged him for ~truction. Vyadali had previously come from the caste of bird hunters and once he had seen a parrot take fruit into its beak and fly off into the skies. When the parrot was asked, "What are you doing?" it replied, "In this direction lives the Siddha Virapa. I am going to make

18

offering to him." Vyadali pondered, "If even a creature such as this has a virtuous mind what must we who have become humans do to perform virtuous deeds?" He took some fruit to bestow and said, "Offer these to the Siddha." The parrot offered the hunter's fruit and yet Viriipa did not receive them. He said, "0 Parrot, hereafter do not come to me as carrier of such sinful things as that!" Then the parrot carried the fruit back to Vyadali who asked, "Why did you not offer them?" The parrot accordingly repeated that which the Siddha had said. Then having become greatly repentant he con­fessed his sins, and in that very forest he went ever around and around searching for Virupa. Later on he met the Siddha and was given empowerments and instructions. Vyadali performed one pointed meditation and his deeds of bird hunting agitated his mind. He supplicated the Guru who said, "Although those obstructive, discursive thoughts are really hard to block out, and although you can't produce meditation, you should make bird shapes out of clay, and while cutting their throats, then meditate on samadhi." Doing exactly that, he meditated and finally, after twelve years he attained the most perfect Mahamudra Siddhi. Then, in towns, he manifested the miracle of killing various types of birds and eating their flesh, and the people grabbed hold of the yogin. When they said with scorn, "In such and such a way have you injured living crea­tures," all the birds which he had previously killed were again revived. Having performed the functions of a bird hunter in such magic ways for twelve years, while at the same time practising mental asceticism, he got the name Siddha Vyadali, for Vyadali itself means "bird hunter."

He gave instruction to Kusalibhadra-this was one lineage of the goddess CaQ~ika. Also Virupa instructed J?ombiheruka and although it is well known in Tibet that the latter acarya was a leather worker, it is also said by my Guru that he was King of the Eastern land of Tipura. 83 The acarya VirUpa arrived there and the King with excessive faith begged to become a follower, and so the acarya gave him empowerment and instruction. When the King perfotmed meditation on those things, knowledge of the two degrees was born and multiplied within him. When he then realised that the time for practice had arrived he secretly performed some of the deeds. As had been predicted, a mudra arose and she trans­formed herself into a woman of the lowest caste. She was known as "Lotus possessor" and so she manifested herself to the world.

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The King's caste had been defiled, and so the ministers, subjects, etc., expelled the acarya from the country. Thereafter while practicing asceticism and while wandering in the forests and countryside, he became known as "King" Dombhipa. Moreover, Dombhi means an outcaste, living outside th~ city limits, killing fish, ·birds and deer and eating them. He did not sell their flesh but sang, danced and sold grass and fruit. It is not certain that he did any one specific bad deed but he was certainly one who did perform deeds befitting an outcaste. Although the acarya was not really a I;>ombhi his female consort was a J)ombini and he became thus tagged with the name :Oombhi. J)ombhi was known as one who possessed a woman of the lowest caste. This acarya was particularly powerful and intelli7

gent. Previously Viriipa had given abhi~ekha to him and six years had elapsed since that time, so it is said. Thereafter he practised in various lands. After a long while had passed an epidemic and a famine arose in that former land and various people were suffering. The astrologers calculated and realised that it was because the virtuous "King" J?ombhi had been exiled to other lands and once again they invited him to return. The acarya arrived together with his consort, riding on a tigress and a milking yak respectively and holding venomous snakes in their hands. All present knew that the King was a Siddha and paid homage at his feet. All the evils in the land were calmed and all the fortunate people in the land begged to become his followers. He instructed them with several upadesas and they all attained Siddhi, many of them becoming most perfect practitioners. Then, in the land known as Racjha, known in ordinaty language, as Rara,84 the King there was harming the Buddha's doctrine. However that King was mortally afraid of tigers and poiso­nous snakes. In order to subdue him, the acarya came and stayed in a grove near the palace, and when the King said, "You evil yogin­do not stay here!" then the acarya manifested his previous miracle. He wore snakes whose touch was poisonous, as ornaments; he wore snakes whose look was poisonous, as a whip, and the seven snakes whose breath is venomous, he wore on his head as a hood. He then went before the King who, together with all the townspeople, was terrified out of his wits and he scattered gold and silver flowers85

before him and begged the acarya to go elsewhere. The acarya changed into the form of the two-armed Heruka and together with a tigress it appeared to most people that he departed into the heavens without even touching the ground. He warned them, "If you do not

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enter into the Buddha's Doctrine, I will send these poisonous snakes down upon you!" All the people joined the Buddha's religion.

It is said that the Tirthika continuance in Rara was thus ended for a while. Then he went to the South at the land of Karnataka where, in a grove together with many of his attendants he abided in meditation.86 At one time in particular, in a cemetery in A\\ahasa, the King Samucchaya became patron to the assemblage of 500 yogis and yoginis for a six month long gaQa assembly. The Brahrpin monk Susiddhakara lost faith in the activities of the assemblage and, without seeking permission from the acarya, he left. Because he disobeyed the aciirya's orders, he died. It is said that of all the rest of the 500 there was not one who did not attain one or two Siddhis. Close by, a Tirthika King erected 108 stupas to the Tirthika doctrine. Ten thousand long-haired worshippers gathered for the consecration of the stupas. Several heaps of hearts from slain creatures, piled three times the height of a standing man were there as sacrifices. A maidservant of the acarya went to that place and was attacked by the Tirthikas. When the aciirya had pondered on this, that very night all the stu pas were turned upside down and all the sacrificial offerings etc. were strewn in the ten directions. Next morning the Tirthikas and the King were deeply afraid and they begged forgiveness before the acarya. They begged that the stupas might be restored to their former condition and at that the aciirya·said, "Hereafter all of you must not kill even so much as one creature for sacrifices to the gods. If you do engage in killing, all the stupas will be shattered." To demonstrate the power of the Buddha, all those stupas, save for one, resumed their usual position. When they all went back again to see they found that it had all happened accordingly. At a later time a King of that land offered life sacrifices and 107 stupas shat­tered into two or three fragments. Having been bound in iron, they exist to this very day. Although called "Tirthika stilpas", they are of the type known as "Linga".87

Having worked for a long time in that place for the welfare of beings, he departed into the heavens in his bodily form. His dis­ciples, the most prominent of those who gained Siddhi, were these four: (1) the yogini of the l;>ombhi caste (2) the acarya Alalavajra (3) Hemalavajra (known as gSer.'chang.rdo.rje in Tibetan) and (4) Ratavajrafrom Madhyadesa. There were m01eover, Nags.khrod.pa86

("He of the Dense Forests"), iicarya Garvaripa, Jayasri, Durjaya­candra, Riihulavajra 88 and the rest, who, by merely touching the

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acarya's feet, attained the finer levels of siddhi. Mahasiddha :qombhipa taught the low-caste yogini who, in turn, taught Rata­vajra who in his tum taught Kr~Qacari89-this became one lineage. Moreover, the yogini of the J:?ombhi caste instructed Caryapa and this made a single lineage. The middle one, Kr~Qacari was the foremost as regards the Instructions of the goddess CaQc;likii.

It is said that the low-caste yogini bestowed her four "gazes" on beings for their welfare. She practised the mantras of the four Tantric activities90 and many other practices, and they become supremely powerful in their actions, even down to these days. Receiving many Vajra songs and working for the welfare of sentient creatures, she departed .into the heavens.

She was the mudra whom Heruka had predicted to I?ombhipa. Durjayacandra begged her for a vision of Heruka. He was a parti­cularly wise paQc;lit and had heard expositions and studied under many of Dombhi's lineage of students. Later he asked one of the lineage of the Dombhi yogini for upadesas. In Urgyen he met both Dombhipa and his consort while he was practising one-pointed ~editation. He gave the upadesas. There, he erected a small hut in a charnel ground, making it of dried up skulls. A yogini acted as his servant in the practices and a disciple of his fetched and carried food while practicing. Finally, extraordinary realisation was born within him and he saw Heruka's vi:>age and attained the ordinary level of Siddhi. Then on one occasion he made a great Ga9acakra or Vajra Feast and all the c;liikinis and pisakas91 were summoned to gather. In Lahore9~ there was a certain woman who, having pulled up all the fruit bearing trees in her house garden by the roots carried them to the Vajra Feast. Her husband realised that she would be unable to stay there for even one night and stayed hidden in a grove under the branches of the mango trees. She ripped out the roots of that tree as well, and carried it to the GaQacakra. Now, the partici­pants at the feast had eaten the Mahamasi:Pa93 etc. and he knew that the yogins were going to perform the secret sexual practices. The husband was not at all happy with the GaQa. The aciirya said to him, "To this, our GaQa, has com' a secretive, malicious being from whom we must be saved." At daybreak she replanted the former trees which had been uprooted. Next day the wife said to her hus­band, "There is one command of Durjayacandra which you must perfect," and having done so, he died. The acarya had mighty abilities. His consort, Subhoga, asked him for instruction, Danasri

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asked her and Vajrasanapa the middle one sought instruction from him. Moreover Kusali also sought instruction from him. These were the great ones of that Oral tradition. Moreover Caryapa94

preached to the yogini of Singhala95 and Durjayacandra sought instruction from her. Also Rahulavajra begged instruction from him.

As for Riihulavajra, he was a K~atriya who, from childhood, saw the visage of his tutelary divinity. He was a monk and a pandita of Vikramasila. While he was meditating on the secret mantras a certain Guru commanded him saying, "Renounce everything!" but, be­cause of the power of his pride he did not even renounce one thing, thus bteaking the Guru's command. Later, as he was purifying his sins, even though he practised one-pointedly he was unable to perfect anything at all. Guru Gunaukara said, "Cut off your tongue and :your limbs!" and so, cutting off his tongue and his four limbs Avalo­kitesvara, Vajrayoginl, Mahiikiila and Tara showed forth their very faces to him and blessed him. Then Guru Jiiiinasagar said, "Immerse yourself in this river for seven days!" While he was doing that, many leeches started to suck his blood and he drew near to death. It is said that by these two penances the sins of disobeying the Guru's orders were purified. Then while meditating in the Southern regions he attained the highest Mahamudra Siddhis. It is said that he stayed in the secret cavern on the black mountain known as "Tree Mountain". This "Tree Mountain" is not on the border of the M6n96

country but is in the Southern regions. It is certain that Dana5ri asked him for instruction as mentioned above. It is said that this is only the caQc;likii of Hevajra. Although it is said that Ratavajra was a pandit of Nalanda, this is not mentioned in any extensive biography. Also certain caryapas intend that Virupa the younger, Kr~Qacari, J?ombhiheruka, burjayacandra and Kusalibhadra certainly go to make up the lineage. It is said that the list is not all that accurate.

The second instruction, which is an account which deals with the lineage of the Goddess CaQc;lika, and which is like a vein of precious stones is now finished.

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Instruction Three

Thirdly is the Instruction dealing with Karma Mudra. There was the great King Indrabhuti97 who had seen the very

face of the Enlightened One. He was by nature Vajrapiini, the Lord of Secrets. 98 One is unable to think about the antiquity or origins of such things. He was master of all the secret mantras of this particular doctrine. Furthermore as King of Urgyen, he rejoiced in his wealthy Kingdom. Once King Indrabhi:iti saw arhats who formed a retinue of the Buddha, flying to and fro to other lands and as it was seen over a long distance, confused, he asked the ministers, "What exactly is that flock of red birds?" The ministers replied, "Your majesty, these are not birds; they are Arhats of the Great Sage, the Fully Enlightened Victorious one." The King desired to see the Buddha but when the ministers told him that he would not come such a distance, the King prayed and at midday inside his palace he set out vast offerings for the 500 Arhat attendants of the Buddha and be begged them for various methods of attaining Enlightenment. The King was told, "Abandon the attributes of desire and uphold the Three Higher Trainings99 and the Six Perfections!"100

The King said, "Give me some method to gain Enlightenment while I enjoy the five sensual pleasures together with my gathering of women.

"It is easier for a sensualist In the forests of Jambudvipa To be reborn a fox; But, 0 Gaulama, I never wanted liberation By abandoning desire."

Then the hosts of Sriivakas became invisible and soared off and a voice came from the skies saying, "In this being the eight Pudgalas101 are no longer in existence and there remains not even a potential of his being a Sriivaka or Pratyekabuddha. The most magically potent Bodhisattvas have manifested themselves in this bodily form." Those voices which had arisen in the heavens became an immeasurable mal}cjala and the King was given empower-

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ment, the bodily perfection of Yugannadah and also the Tathagata .himself gave him all the Tantras. Furthermore he instructed all the people of Urgyen quite widely and gathered the Tantras together into book form. Finally, becoming invisible, together with his convocation of consorts, it is said that he became transformed into a Sambhogakaya.102 Practicing in one Buddha Realm and another, he acted in accordance with the injunctions contained in the Secret Tantra collection. At that time the King, together with his attendants, without any exceptions whatever, including all the people of Urgyen, bhutas, minor creatures, animals, insects-all the above, by means of the path of Great Bliss attained Siddhi, and attained their rainbow bodies. In fact a 9akini, who was around at the time and who saw the King in person, later on became a dancing girl known as Sri­sukha. Furthermore it is said that she was the Sahajasiddhi101 (or in Tibetan: Lhan.cig.skyes.grub) dancing girl.104 However, as for her lineage, it is said that it was quite separate from her blessing lineage, as also were her various different upadesa lineages. The yogini's story goes as follows-and it accords with the commentary on the Sahajasiddhi itself. She was the daughter of a King of a certain part of Urgyen and when she was born, even at that time she was full grown. One day she was wandering in various forest groves together withher500attendantmaidens, when,in that very part ofUdayiina106

the Bodhisattva VajrapiiQ.i was magically residing in the form of an ascetic known as "Giver of breath of beings". When the court ladies caught sight of the ascetic with his shaggy locks they were terrified and, imagining that he was an evil demon, they all ran away. The dancing girl said, "Don't be afraid! Just seeing this person has caused an extraordinary and blissful meditation to be born in my mind, and he is certainly a Great Being." Then all the 500 attendants paid homage to his feet. The ascetic too placed a blessing on the head of the joyous dancing girl and she recalled the know­ledge that in another, previous life he had empowered her. Realising quite clearly her mind was Sahaja, she preached to the members of her entourage a:nd they all became great yoginis. At that time, it was due to her, the dancing girl, that each of them attained whatever stage of the Dasabhumi 107 was fitting for them.

She, the dancing girl, gave instruction to Mahapadmavajra, 108 he to Anangavajra "the pigpen", he to the middle Padmavajra known as "Lotus", 109 he to the middle Indrabhuti, 110 he to Jalandhari, he to :K:r~J}.acari, 111 he to Kalyiinanatha, he toAmitavajra and he to Kusala-

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bhadra. As for Mahapadmavajra he was born in the West in the land of Marum into the Brahm. in caste. He was one who was most learned in the Tripi\aka and in all the sastras. Having gone to the land of Urgyen studying many secret outer Tantras, he became wise and learned. By meditating on them, although he gained the Ordi­nary Siddhi levels of the Yak~i, elixirs etc., he had not understood things as the} really are. Having gone off to another part of Urgyen, he engaged in deep thought only on this topic and he was empowered by an acarya who had clearly seen the visage of Vajrasattva. Having seen the natural disposition of things, he knew for sure that as for the wisdom of the Mahamudra empowerment, it symbolised things as they really are. However when he thought, "Would that I could see just one Pi~aka which taught this," there arrived and presented themselves before the acarya that abovementioned joyous dancing girl and many lakhs of attendant yoginis. The dancer instructed him in the upadesas of the four mudras113 and in several of the main Anuttaratantrall 4 collections, namely the Guhyasamaja and others and by realising their meanings directly, he immediately attained the highest Mahamudra Siddhi. Finally in twelve months it is said that he attained the very rank of Mahavajradh§.ra. Furthermore he set up innumerable beings from the land of Urgyen into the highest and the ordinary levels of Siddhi by means of his preaching the upade8as. He also wrote the commentary known as "The Secret Siddhi" (Guhyasiddhi).

As for Anangavajra, he was a fortunate being who came from a low caste and according to the acarya Padmavajra's good teachings he meditated for twelve years on the Kotampa Mountain. Knowing that he still had to ask his acarya what to do, even though he had impressed on his mind the highest Mahamudra Siddhis he therefore asked him. Back came the reply, "By relying on a certain woman swineherd and by doing a swineherder's work you will gradually become one with Vajrasattva." Then in a town in the North of Urgyen he herded swine for the welfare of sentient creatures~ and having empowered the fortunate ones he gave teachings on the Upadesas of the four mudras, which, in fruition, led to Liberation for them. He was renowned as Sri Pigpen. His student was a cary a Saroruha which in Tibetan means "Lotus". He was of the K~atriya caste and was a learned pao9ita who knew all the fields of science. He also know many of the secret Tantras. He also was the King's priest. While be was preaching Dharma to vast numbers of people

26

he saw an old lady wood-gatherer came to that spot collecting wood and she was alternately laughing and weeping. Later on, the acarya went to the home of tho old woman and she said, "The laughter was because you preached the Dharma in the style of Vajradbara himself and as for the ctying, that was because you did not express the very thoughts of Vajradhara." Then Saroruha asked the old lady, "Well then, please dispel my doubts!" and she replied, "I can't dispel them myself-ask the Sri Pigpen." Saroruha asked, "Where may he be found?" and the old lady replied, "In a miserable village in the North." Then the acarya Saroruha departed to those areas to search for him. Once the Sri Pigpen was leading a large herd of pigs out of a tumbl~down Northern town together with the low born woman who was lugging a great load of wood and the acarya met up with them. He knew her by her symbolic gestures and saw the bundle of wood as a symbol which represented the purification of one's state while not abandoning the wrath m which he himself had. The lowborn woman be recognised as a pure symbol of passion and he understood that dismissing the herd of pigs was a symbol of the fundamental purity of ignorance.l 16 He begged to be a disciple and she replied, "I am from a low caste and don't even know how to read. You are simply trying to humiliate me by asking for the Teachings," and angrily struck him. She then entered into the vile and filthy village pigsty in a fit of wrath. In the dead of night, he put his head on the doorstep of the pig pen quite single-mindedly. During the night the pigs fought and ruined the aciirya's possessions, so he beat them. The noble old woman of low caste asked him not to and sent him packing saying, "Purifying those really despicable deeds of yours will be a very difficult affair!!" He stayed there for many days and one day at dawn the acarya said, "This man before the door-why is he there?" The noble lady replied, "He is there, as he himself said, to be led to things as they really are." The acarya said, "As all paJJ9its' deeds are done out of pride, they are not really fit receptacles for knowledge of things as they really are!" Thinking that he could in fact accomplish his aims, Saroruha repeatedly prayed and was granted Abb4ekha and also all manner of instruction as well as the follow-up Commentaries on them. The acarya's daughter was manifested to him in a squalid form and the acarya gave her to Saroruha saying, "act as his Consort! Meditate!" Then the acarya performed the services of Priest to the

27

King as he had done previously and, without allowing his mind to wander he meditated one-pointedly, putting the highest Mahiimudrii Siddhis under his mental control within twelve years. At first he performed all the requisite practices in secret as before, but there­after his deeds became open and clear to the world. All the people said, "As he is served by a low-caste woman the aciirya is impure; if the iicarya is impure then the King will become impure. As then .all the regions of the Country will become sullied, they will be imperfect. As he is the root of all this impurity, if the iicarya and his outcaste woman are consigned to the flames then things will become pure again." Time and time again they begged the King to be allowed to do this. Once while looking down from the roof of his private apartments he saw the iiciirya and the outcaste woman leave the house. The King commenced punishing them and had a huge heap of wood erected and put the acarya, together with his consort on top of it. When the wood was heaped up, it• was set on fire and the flames blazed continually for seven days. On the eighth day when it had all been reduced to a pile of ashes the people cleared them away and in the midst was a small lake in the centre of which was a vast lotus and on it were seen the acarya and his consort who had become Heruka and his consort, both of them gloriously effulgent. Everybody was amazed, and all the people of Oc;Jc;Jiyana were inaugurated into the Vajrayiina, and the King together with 500 attendants attained Siddhi so it is said.

At another time the iiciirya arrived in a certain area of the land of Maru. There, a certain ,man ,noticed that at noon the sandy plain was hot and yet the wild animals were dangerously cold in the . daytime. Realising that a piece of best quality sandalwood must be there, he took it and offered the huge piece of the trunk to the iiciirya who saw that it would be good if an image of Heruka were made and so he started carving and shaping it. He realised that there had to be present with him a woman of the Lotus caste, possessed of the 32 Virtues, but there was no one around like that except that there was indeed such a person among the vast number of wives belonging to the Tirthika King of that country. He summoned her forth each night by his meditations and set to work carving the sandalwood. Once the King caught sight of her arms, which were quite cracked, and said, "As you are quite happy here, why do you have such a thin body and why are your arms so cracked?" She replied, "0 King, don't you know why? Each night a certain iirya summons me

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to a mountain cave to make sandalwood paste? At dawn he again brings me back here." The King asked, "In which direction was that?" Confused, she said, "As for the direction; l don't know it.'' When the King thought about that he became quite furious and quite confused himself. He saw the queen going up into the skies with arms outstretched and palms raised. Where she went no-one knew 'and much later she arrived home. 'Late at night she took in her hand a bag of Siildhura (Red Lead) and by moving it to and fro she spread it on the path, and in the morning the King, spc>tting the Sindhura trail, came into the acarya's presence: The King· being furious came forth with hisattendantsto punish him and at that, the acarya drew forth his flaying knife and, having deseribed a circle around the neck of a clay libation pot, the King and his attendants' faces were seen to be reversed. Sorely afraid, the King paid homage at the acarya's feet who said, "Abide by the Teachings of the Enlightened One!" If you don't enter the doctrine, however, your heads will be struck off!" So the King abided in the Enlightened One's doctrine. A Heruka temple was erected and· it was famed for its blessings. If someone with degenerated vow~ saw the face of this Heruka image, he would die vomiting blood. Later on; when the· Tajik army started destroying the temple twelve Tajik cavalry died au· at the same instant. It is said tbat even today that image is.very stern. That acarya worked for the welfare of innumerable sentient beings and is is said that he reached the very attainments -of Hevajra himself:

His disciple was King Indrabhuti, the middle one, the one who burned the acarya in the story related'above; but his story will.not be told in full. There will be a passing reference to him in the section on Lva.ba.pa. Moreover, ·in one of the lineal successions that same Indrabhuti, showing his face· to Padmakara, taught him. The acarya Kusala begged him for instruction and Kusalabhadra the younger begged him for them. However, the account of those lineage holders are made known below ..

The third chapter, the account.of the lineage of the 100 Karma mudras, which is like a vein of gems is now finished.

29.

Instruction Four

As for the fourth Instruction it is the Upadesa of the Clear Light. The acarya Vajragha:v.ta, while in Urgyen begged the Vajra~kinis for the upade8as. Furthermore let us treat the lineage at length. It was the Mahacirya rTa.mchog who attained the highest Siddhi levels of the Mahamudra. Contemplating the meditation of the inconceivable clear light, he built a straw hut close to, in fact in front of, the city gate of a certain town in Urgyen, and there he lived. Often the King's subjects despised and reviled him. Once, the great land of Urgyen, including the mountains and valleys, was completely filled with horses and they devoured all the fields and groves. The King's subjects were to lead the horses away, but when they were almost ready to be taken they could not grab any at all. Eventually, when several more horses arrived and were seen entering the acarya's grass hut, the King's men went to inspect, but not even a single horse was found there. They knew that it had been a magical illusion and realised too that the acarya had certainly attained Siddhi. However, the acarya had, with his magical powers, gone soaring away to the abode of the asuras and the King and his subjects begged upadesas at the feet of the acarya's pupil, who was known as Vi9apa, or in Tibetan Pi. wam. 117

Now as to that particular acii.rya, firstly he was of the Royal lineage. When the acarya rTa.mchog gave him empowerment and the upade8as, he asked, "If I can give up the activities of Royalty, I cannot give up the sound of the Lute! What should I do?" The acarya gave him the upade8a known as "The Teaching which enables the mind to grasp hold of the sound of the Lute". As a result it is said that he attained inconceivable Siddhis. His student was the beer seller known as Vilasyavajra, which in Tibetan is sGeg. mo.rdo.rje. She was beer seller to the King of Ur.gyen and when she was sixteen years old :Qombhiheruka came to that place and preached the Dharma. The King was quite happy with the Tirthikas and as l_!e could not be converted, the acarya came to the place where the beer seller was and asked her about it. She replied, "If you threaten him with snakes he will convert." The acarya manifested his psychic powers in the form of venomous snakes, poisonous even to touch,

30

and they circled the King's chambers. The King, absolutely terrified and bereft of any protection, was told by the beer seller, "As these Tirthika acaryas are unable to protect you, direct a prayer to :r;>ombhipa!" As the King was earnestly praying to :r;>ombhipa, the acarya arrived there and the venomous snakes went underground. The King and his retinue were made to have faith in the Buddha. It is said that for a long time offerings were made to the acarya. Seeing that the beer seller had become a fit vessel for teachings, both :r;>ombhipa and ViQapa empowered her and bestowed on her the upadesas. When she had become an able yogini, the Noble Lady Lak~mikara118 taught her the Mahasukha upadesas. The acarya ViQapa taught her an inconceivable number of upadesas and she became chief of the yoginis who were blessed with a clear light Vajra mind. Working for the welfare of innumerable sentient creatures she became famous as the yogini Cinto. She gave instruction to Vajra­ghaQtapa.

That particular acarya was of Royal lineage from near Odivisa. He was ordained at Nalanda and received the name of Srimati­garbha.119 Later he became extremely learned and after defeating Tirthikas in debates he became renowned as "The god who is completely victorious over his enemies". It is said that on one occa­sion he was installed as abbot of Nalanda. There he met the Siddha Diirikapa. He requested empowerments and direct contact with things as they are, and while meditating a prophecy arose in his mind that by going to Urgyen he would attain Siddhi. Going to Urgyen, he met the yogini Vilasyavajra there, and she had adopted the ways of a swineherd. She instructed him in the method of pro­ducing the Mahamudra in the mode of inconceivable desire. Having mastered all the Tattvas, while meditating in a forest in the East at Odivisa, the two most superior degrees of realisation (Karma Mudra) were aroused in him. The King of that country came to that parti­cular forest while hunting wild animals. Seeing him there he felt sorry for the provisionless monk and he begged him to come to the city. Darikapa said,

"You should not mock a scholar who has seen things as they are.

If you try and bind such a one with a few possessions, which are less than tiny grass tips, you will be unable to.

If one stands near a ceaseless flow of beer one becomes

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tainted black at the edges. You cannot bind elephants with fine ropes made of lotus

flowers! ! "

Thus, as the acarya spoke, the King thought, "This monk despises me," and having plotted the monk's degradation he made it known about town that whoever could cause the forest-dwelling recluse's downfall would be given a great gift. The beer-seller accepted and she always brought food to the acarya thereafter. At another time he took the beer-seller's daughter, who was born with all the requisite signs of a Padmini, as his mudra and meditated with her. After twelve years the acarya attained the state of the highest Mahamudra Siddhi. In order to erase the faithlessness of the city folk he set up a self-wrought stone image of sPyan.ras.gzigs (Avalokitisvara) for the sphere of merit of future sentient creatures. In order that the teach­ings of the secret Tantras might spread widely, on one occasion he magically created a son and a daughter. When the King heard that story, he told the beer seller: "Call the acarya to the city!" Many people gathered at the eastern portal of the city and when the acarya came there from the forest, many beer pots were strung to­gether and put on the road. When his consort summoned him forth by means of a horn sound, the magic boy ran by his right side and the girl by his left. Then when they arrived at the east gatt. of the city the people of that land sang songs derogatory to the King, saying, "The King invited the acarya to come forth but he did not come. When the beer-seller called him he came. What then, is all this?" And they clapped their palms together. The aciirya turned the mouth of the horn toward the ground and seven fissures opened up .with mighty rivers flowing out of them. The aciirya and his consort were transformed into Heruka and his consort, the boy and girl were changed into Vajra and Gha:t~\ii and, with the aciirya clasping them in his hands, they soared off into the heavens. The people, when the waters had almost drowned them, beseeched the aciirya who said to them, "Address your prayers to sPyan.ras.gzigs !" When all the creatures intoned the mantra "Namo LokeSwaraya" a self­created stone image of sPyauas.gzigs arose in the midst of tho waters. The waters swirled around it seven times and ran back underground. The aciirya preached the Vajrayana widely to many citizens of that country and there also arose many students who attained Siddhi.

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He preached to Lva.va.pa. As for that acacya, he was the son of a King. This country was a part of Urgyen, so it is said. However, some say it was Odivisa. When he was older he took holy orders in a temple and became most learned in the Tripi\aka. Later on he came eastwards and met the acarya VajraghaQtii who empowered him into the maQ-;lalas of Cakras~vara, etc. So, he meditated on the upadesas as instructed and attained the highest discriminating wisdom. When be went westwards to Urgyen, the abode of the -;lakinis, the Tirthika -:Jakinis presented him with a floral rosary. When he took it, Buddhist -;lakinis came and said to him, "Son, taking these flowers was not a good thing to do. They are Tirthika yoginis and you will have to follow those who gave the flowers." He replied, "Oh well then, you will have to protect me!" Now, in this place it is said that non-Buddhist and Buddhist -:Jakinis had made a pact that whoever was touched first by their flowers had to become their follower. The acacya stayed in that very spot in deep meditation and at midnight a mighty noise arose. When he looked, the Tirthika -;lakinis had hurled a great shower of boulders. By meditating on the Utpattikrama 120 protection wheel, there was no damage to the meditation site. If this was the power of the Utpatti­krama he thought, then he would manifest the powers of the Sa:q1pannakrama, 120 so he remained in the equanimity in the medita­tion on non-conceptual mind. 121 As a result all the boulders shattered in the sky. One boulder was left unsupported in the sky. Another boulder with a smooth surface, like a mirror, had many stone frag­ments attached to it. It is still there today. Thus the assaults of the -:Jakin is did not hinder him at all.

Then, when he stopped while on alms collection, if he met the King from time to time in front of the city gate, then on each occa­sion the King would ask him questions. The acarya gave no reply at all. Once the King said, "You foolish, ignorant monk! Why do you continually wander about? It would be better if you had a long sleep instead!" Then the acacya felt it proper to revert to a long session of sleep, and so he slept for twelve years before the King's gate. If all the people who went there did not salute the acacya they were frozen into Iigidity-the King and all his retinue saluted too, while passing on their way. Twelve years passed and he awoke. The King said, "Why did the acacya sleep?" and the acacya replied, "The King himself ordered me to!" Then the King became vecy full of faith and established many of his countrymen into the Vajra-

33

yAna. The particular King is said to have been the middle Indrabhuti. Then. at a time when the acarya was performing his ritual prac­

tices in chamel grounds, 500 of the chief mantrika ladies from the land of Urgyen went wandering around them searching for him. Among those mantrikas was one called Mandrapadi who was known as Sahaja, and she was blessed with the power of mantras. She was also a flesh-eating c;lakini most skilled in uttering curses. The mantri­kas wanted to harm the acarya and when they had sought him out, in the acarya's empty place they saw nothing but a Lva.va, that is, a blanket. She said, "Oh look at this monk's magical illusion. He has transformed his body into a woollen blanket. Cut it up and everyone must eat a fragment!" The blanket was divided into 500 bits and each one was gulped down. At that, the acarya who had manifested his body cursed them and scattered them, and the 500 mantrikas became 500 sheep. Those 500 sheep went before the King and said, "A monk who resides in the charnel ground did this to us! 0 King, give us a means of escape!" At that the King summoned the acarya who arose before him naked, and said, "King, mantrikas of your country have eaten the one possession of a monk-his Lva.va, his blanket. So, summon those mantrikas !" They were all summoned and came, except for three, and the acarya brandished before each of them a threatening finger gesture. Their heads were transformed and they vomited up bits of the Lva.va. When they sewed them together a little bit did not fit. The acarya said, "There are three more bits­bring them forth!" Among the retinue of the Queen were those three c;lakinis and they came forward. He made them vomit the Lva.va bits as the others had done previously. Those bits they vomited up he placed on his body and he became widely known as Arya Lva.va.pa. He gave King Indrabhuti the empowerments and by meditating on their upadesas the King attained Siddhi. Then the acarya spent twelve years in a rocky cavern pondering on the medita­tion on non-conceptual mind. By means of the path of Clear Light he worked for the welfare of beings who chided him, saying, "You speak on the Dharma as Ignorance!"122 Now the King Indrabhuti spent each day sporting with his 500 women and the people reviled him. Once the King handed one of his ladies a full serve of vegetable broth. "Offer this to the acarya Lva. va. pa so that it won't get cold!" As she would be for many days on the path with the vegetables she asked why the vegetables would not get cold. The King said, "The acarya has a spell. Say these words with eyes closed: 'If it is true that

34

the iicarya Lva.va.pa practices the ascetic act of not sleeping, then may I go right now directly to the rocky covern of Kotambha,'" She acted accordingly and it is said that when she opened her eyes she had arrived in front of the acarya. The acarya gave upadesa instructions to several disciples but as he was totally absorbed in it she could not think of offering it for a long time. Having eaten most of what was brought he handed over the rest, which was minute and was only slightly warm, and said, "Do take this to the King by hand, 123 so it might not lose its warmth." "The road measures twelve dPag. tshad. 124 in length", said the girl, "why is it that the vegetables do not get cold?" "If you want to get there quickly, just say, 'If it is true that King Indrabhuti is a perfect Bra~acarya, then may I go before him right now!' " She thought, "This acarya speaks lies. Whoever from the world of sentient creatures would believe in such words which contradict the manifest truth?" How­ever, acting as she had been instructed, she found that in a trice she was whisked along the roads-a sign that this statement was true. She arrived, carrying the bowl, before the King who was amidst 100,000 beings. She offered him the remains of the vegetables. In previous accounts it continues thus-she also brought forth ochre from the rock-cavern in Kotambham mountain, ankle bracelets full of reddish-yellow waters from the river known as the "Perfect river", various efficacious medicines from the I-Loi mountain, three fruits from the Gajakhajura forest, three types of grain from the Skyu.ru.ra. 125 forest and variegated lotuses from the "Perfect lake" as signs of the truth of her story. She showed them to the people who were amazed and knew from the start that the King had Siddhi. Later on, both the King and the acarya taught upadesas to the people of Urgyen and very many of the people became Siddhas and yogins, and it is said that in that land their nurnbets grew near to 1000. This oral account disagrees somewhat from the Sahajasiddhi Commentary as it occurs in Tibet. Just as there are many disimilar accounts of certain people gaining liberation in the Sutras, there is another account in which Indrabhuti's and Lva.va.pa's126

spheres of activity seem to resemble each other. This is inconsis­tent. Furthermore, in Tibet itself, in several of the commentaries on the Sahajasiddhi, it seems that that particular account does not appear and it does not even rate a mention in some Indian commentaries. Moreover, there are even suspect Indian sastras and accounts of different lengths which are refuted by

35

the.Blue'AmialS'etc. -and a-re·showrito~be without substance: This account of the ·lineage of the Clear Light, the Fourth,

chapter, which is like a vein of gems is now finished.

The Siddha Jalandharipa recei\'ed from acaryas IndrabhUti 127

and Lva.va.pa the: upadesas on the Clear Light as well as the Mahasukha 128• As for the country where the acarya Jalandharipa was born, it was in th~ We-stern land of Sindhu129 in the town of Nagarathatha. He was born into the Sudra caste. However, by means of his. merits he had a lot of wealth. Later, after a while he became a monk in a temple. He received the upadesas from acarya Lva.va.pa and once when he was meditating, a noise was heard in the heavens; It said, "Go to Urgyen and meditate there! You will accomplish the siddhis you desire." He went to Urgyen and he heard all the upadesas of the .Tantras from King Indrabhuti, the Lady Lak~mikara and the acarya Kacapada. Once when he was meditat­ing, on the lOth day of the month he went to a cemetery. There he encountered the Mat;~Qala of Sri Heruka quite clearly and, being em­powered by many-vajra Qiikinis, he attained the realms of the very highest Mahii.mudra siddhi. Then, while he was in that land for a long time. he worked fully and variously for the welfare of beings. Once while he was in a. town called Kotambha, the inhabitants often rebuked him. For a long while the acarya displayed no anger. Later, some three or four members of the city's leading caste went to a road junction. When they saw the acarya there seated in medi­tlition, one of them said, "This yogin is blind." Another one said, "This is not a yogin, it is a dumb thing." Yet another said, "It is a dead corpse." The acarya said, "You lot .........change!" and cursed them. One became sightless, another dumb and the other died. At that, everybody became quite terrified and put it about he had .reached Siddhi. When their relatives came they begged the acarya, who restored them. Then the acarya stayed in the land of Jalandhara at the place where fire blazes from between rock and water. 130

After a long time. had passed, he was crowned with the name of the country and was known as.the Siddha Jalandharipa. At a place in Nepal near a st.lf-created stUpa131 was a miraculous Linga of ISvara and there he prayed persistently for seven days. He saw with

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his acute spiritual vision, powers, subtle activities of causing increase and especially his powerful capabilities which were immediately perfected after seven days meditation, that the aforementioned ISvara Linga was going to interfere with the Buddhist Doctrine. It was in order to.subdue it that he came to that place. Once while the King had come thrice to make offerings to the Linga, the acarya too went there in the midst of a crowd of many hundreds of thou­sands of people. By means of a threatening gesture made at the Linga with his little finger, its head tumbled to its base and when he blew at it, it shattered into many fragments. Furthermore, all the people knew that he had attained Siddhi and they paid homage at his feet. Then, on one occasion he departed for the land of Samparna 132 and there an evil King had commenced the destruction of many viharas. A certain gifted lute player had come before the King's gate. The King heard that the master lute player wanted him and was calling out for him, so he summoned him forth. The Master played many songs and melodies and while the King and his entourage were enjoying then the player changed into a yogin and departed. At that, the King said, "These Buddhists fool us with their magical tricks." The acarya praised the Buddhists and rebuked Tirthika&, even the King himself. The King said to his attendants, "Cut off this man's head," but though they attacked him with various kinds of weapons they could not wound the acarya's body, even once. Although 500 men started to tie him up they could not even move his body. The acarya clapped his palms together and the King's palace split into two pieces. He caused the King's entourage to become terrified by fixing them with a ritual gaze and petrified them into rigidity. The King himself paid homage to the acarya's feet and asked, "What shall I do?" The acarya replied, "To expiate your former unwholesome Karmic deeds you must erect viharas twice the number of the previous ones! You must double the number of monks living in them! Offer provisions to the Sangha as long as you live! For seven generations of your children make them offer provisions to the Sangha! Make a copper plate to that effect." Accordingly, the King did so.

At another time. in the land of Malava the King Legs.sbyar or Bhartahari133, known in present-day colloquial language as Bharthari, had amassed 1,800,000 horses and 1,000 women and lived amidst vast wealth. Knowing it was time for the King's conver­sion, the acarya settled in a place not far from the town. One night,

37

many brigands came there and encircling the acarya they then went off to plunder the town. They got a lot of wealth and they did no injury in the various places they got it. They thought that this was due to the power of that previous yogin and all of them thus made him offerings. They offered him openly pearl necklaces, each pearl worth many 100,000 srang, 134 and other things too. Then they departed. The people told the King who sent investigators who saw that. the acarya had lots of wealth. They considered the acarya to be the thief and submitted him to the King. Without investigating the matter, the King impaled the acarya on a stake. In the daytime the acarya's body remained thrur.t through with the impaling stake and at night, getting down from it, he remained in meditation. 135 And so when seven days had passed the King went before him. The stake appeared to be piercing him and yet the acarya broke the stake and went to the river bank to wash. The King was amazed and having begged for pardon he asked to become a follower. The acarya said to him, "Abandon your state and perform Avadhoti. 136 Then I will give you upadesas." The King completely abandoned his realm and accordingly, later on, followed the acarya. At a different time the acarya gave him the upadesas and after meditating for a long time with no hindrances he became a powerful yogin. Even later, with a retinue of 500 he soared off into the heavens.

As far the previous emanations-the acarya Jalandharipa performed most of his deeds as if he was a child and he was re­nowned as Balipada137, or "Child's Foot". Then, at a later time, when he wanted to convert the people of the Eastern regions, he adopted the likeness of a street sweeper from a village of Satigrama in Bengal. Not a long time had passed since Gobicandra138, the young King of that country, had acceded to the throne. As his body was beautiful he was a sensualist and he looked in mirrors and was generally dissolute. Once at dawn, when the King's mother was looking, the acarya had gone over the fence into the King's orchard and, having gone to the base of the trees there, he intoned, "Narikela Bhik~avo". The fruit of the trees came down before the acarya. When he had drunk their juices he intoned, "Narikela Uparajahi," and the fruit onct again hung from the tree as it had been before. When she saw him going about so often the King's mother knew he had attained Siddhi and she thought, "This person will convert the King." She went before the King with tears welling

38

in her eyes and the King asked, "Is anything the matter?" She replied, "Although you have surpassed your father's body strength, and intellect by more than ten times, it is still taught that phenomena are impermanent. Even you are not beyond the rule of death!" The King replied, "Well, are there no means of avoiding death?" His mother teplied, "Your own street sweeper has such a means." The King went before the sweeper and ~id, "You must give me the upadesas to avoid death!" The acarya replied, "There is such an upadesa. If you do not renounce yout state you will not accomplish it." At that the King replied, "Well now, first of all gi-ve me the upadesas and later on I will relinquish the State." Both the King and the acarya went alone to an isolated forest where the acarya gave the King an empty earthenware vessel and said, "Put your hand in it!" When the King had put his hand inside the iicarya said, "What is in there? Tell me quickly, quickly!" When the King said that there was nothing whatever in it the acarya replied that in it there was indeed the Path to the Deathless State. Although the King asked three times, the acarya answered as before each time and the King did not believe him, thinking he was being fooled. Then he put the acarya into a deep hole in the ground. It was surroun­ded by thorny branches and filled with the dung of elephants and horses, and ii was closed off in secret139• The acarya had manifested two bodily displays-in the land of Jalandhara he worked by means of complete renunciation for the welfare of sentient creatures and he also manifested himself in Bengal and taught there.

Then after a while when the acarya l(r~Qacarya arrived in the South at Katalik~etra, or in Tibetan Chu.shing.gi.zbing or plantain field, which in the colloquial tongue is called Katsali, his disciples said to the many yogins who were on the road, "Wake up! Get up! The Siddha l{r~Qiicarya is coming!" The others roused themselves but the Siddha Gora~a did not arise. At that the acarya himself arrived and when be conversed with Gorak~a, the latter asked, after a while, "Who is your Guru?" The acarya replied, "It is Jalandharipa," and Gorak~a replied, "Well, twelve years have passed since Jalandharipa was buried in an earthen hole by King Gobicandra." The yogin together with 1,400 practicers in his retinue went to the East and set himself down in a fury before the gate of King Gobicandra. No sound rose from musical instruments. Horses and elephants ate no grass. Even young children drank no milk. The King, knowing it was due to the acarya's powers and

39

that he was beaten, went outside and begged that the aciirya together with his attendants come inside for a banquet. The acarya said, "As I have with me a retinue of 1,400 you will be unable to fill them," and the King replied, "If I am able to satisfy my many 100,000 soldiers at all times, then why should I be unable to feed the acarya and his attendants?" The acarya answered, "Oh well, first of all fill my two disciples Mahila and Bhadala. If they are satisfied then later on we too will come." When the King had 500 K.hal140 weight of rice made, both Mahila and Bhadala came there. All that food simply disappeared and even though they poured it into their gourd-bowls, they were not filled. The King was amazed and having gone before the aciirya he begged for the means of attaining the Deathless State. At that the acarya gathered up the requisites, which measured twelve elephant loads, for the creation of the mal)<;lala, and later gave the King the empowerments. Teaching him the very teachings and upadesas that the sweeper had done previously the King realised, "I have heard all this before," and he related the previous story. Then the acarya said, "Well, is it really possible that the Siddhi of the Deathless State could come to you now? That was my Guru, Jalandharipa!" The King was terrified that he would be cursed by the Siddha and the acarya said he would find him a means of avoiding it. Three statues of the King were made out of copper mixed with the eight precious substances. Then the pupils of Kr~Qacarya had the earth and all the impurity cleared away and having carried the King's likenesses to the edge of the hole, the King was made to prostate himself before the sweeper's feet. From the Guru's mouth came the words, "Who is this?" and the King said, "It is I, King Gobicandra." The Guru said, "Phi Tu Ma Ro-change into dust!" and his image was reduced to dust. Although the second image was put into a reverential position the same thing happened as mentioned above-and so too with the third one. Then the King was even more afraid and it is said that he and his retinue nearly split open their hearts. Again the acarya, leading the King forth, begged him to be calm. The Siddha Jalandharipa said, "My son Kahnipa. How many pupils have you got?" "I already have 1,400," replied Kahnipa. Then the Siddha .Talandharipa replied, "Well, I have lots of nephews. For twelve years I did not eat or drink and now I am hungry and parched. Come, we two will bathe and then we will eat." That morning about 70 new pupils prepared the bath and the others

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left the bathing area. Dharmapa and Dhumapa both remained and being brought before Jalandharipa they were made to sit in front of him. He was about to cut flesh from their limbs with a small, curved knife when they asked, "Where does the Guru want to eat it?" The Siddha Jalandharipa gave a great laugh and said "Ha ! Ha! Why do, I, the ascetic, eat human flesh? Vanish like a phantom!' Then putting both his hands on the heads of Dhama and Dhuma, they too attained the highest Siddhi. Then the King relied on the acarya who stayed together with the acarya as his pupil a for a long time and the impurities in the King's mind were gradually purified. Finally, after setting up a six month Vajra Feast, the Siddha Jalan­dharipa taught the King the Vajra songs known as Dohiis. The King, together with 1,000 attendants abided in a state of great tranquillity and with all of them practising complete renunciation of SaJ:!lsara they all became great yogins.

The King Bharthari was the maternal uncle of King Gobicandra. A short while afterwards, in one of Jalandharipa's caves, the acarya failed to manifest himself to his students. All at one time many foolish students came and jammed inside the cave. When they did this the acarya said the syllable, "Hum" and another cave was formed above the original one, became invisible and disappeated. A sound came forth from the heavens, saying, "You will be born in the world of men six times more." Even today that cave is said to be great in its blessings. Furthermore, later on in a forest grove in the South near Rasrnisvara141 there arose a self-made shrine to the Ma-mo 142 goddesses, and many <;iakin\s and pisacas convened three. All the people on the road to that place were slain. Once when 500 traders and one yogin were travelling to that place, several woman and Bra~ins came and said, "You won't get anywhere else tonight. You can cut and use these forest tree and grass and there are no dangers from wild beasts and snakes." This being so each man sat himself down on the roots of a tree. While they were there another two woman came and said, "You stay here but don't you know what is about to manifest itself itself?" "No, we don't know," they replied. The women said, "~akinis and Rak~asas will bind you. After that, this very night, they will devour you. Think of a means of escape!" So saying they became invisible and departed. As the yogin was of the lineage of Jalandharipa. he addressed the acarya in his prayers and early in the night a wandering monk arrived there. While he was there the travellers told him the story

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which had been previously related and all the while he said not a word. In the second watch of the night the pisacas, c;Hikinis and Rak~asas showed themselves and each of them bound one of the men and took them away. When they placed them in the Ma-mo abode, and the latter were preparing to eat them, the wandering monk said the syllable "Pha\'' and the dakinis and pisacas all fain­ed down. The Ma-mo's shrine too split into three pieces and the acarya commanded that in future they should not harm living beings. It appears he was a manifestation of Jalandharipa, and all 500 traders bceame yogis and engaged in meditation, finally attaining Siddhi, so it is said.

Then the acarya is renowned to have gone to a country in the South for three years to work for the welfare of sentient beings. At that time it is said that he gave many oral upadesas.

Furthermore, later on in the Western land of Maru, 143 when the acarya Jnagupta was preaching Dharma to a vast crowd, a mira­culous yogin came there. The acarya Jiiiinagupta asked, "Who are you?" and the reply came, "I am Jiilandharipa!" Jniinagupta men­tally asked many questions which were swiftly answered. Believing him, Jiianagupta begged to be his follower. Jalandharipa gave him a skull cup completely filled with effulgent light. Without concep­tualising he drank from it and became invisible. As a result of the Sangha repeatedly begging him, he stayed with them for three months and taught them the follow up teachings. Then, when he had en­couraged about 1,000 superior male and female upasakas into Holy Orders, all at one time they became believers in the Vajrayana Pitaka. He said to them, "For three years practise secretly, during which time vou will easily obtain life's necessities. All of you will attain Siddhi!" Having thus spoken he became invisible.

Then, from the East came six yogins who had heard that the acarya Jalandharipa was in fact residing there and preaching the Dharma. When they came to the temple the acarya had gone away and was not there. They persistently prayed to him. After six months he showed his visage to them and gave them the teachings and the follow up instructions. When a week had passed, a sravaka of the Sendhapa sect114 came there and the acarya said to the six yogins, "Do not preach this to anyone who indulges in dialectics, to anyone who is a fully ordained monk or to whoever is old!" Having said this it is said that he became invisible. Now, many Sravaka Sendhapa came to that particular temple and stayed there and when those

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aforementioned monks went for three years to practise the Tantras in other places, the sravakas severely castigated them. However, as they all quickly grasped one of the Siddhis, it is said that their bad reputation was cleared up. The six yogins attained the deathless Siddhi. The oldest of them was said to have been Vibhutidasa. 145

He came to Tibet and Bu.ston.rin.po.che received the Dharma from him. Moreover, it is said that this acarya would appear in the world of men on four occasions. Of this acarya's pupils who gained Siddhi the foremost of all these was K.r~Qiicarya's who was like the sun and moon, and the second was Buddhajiianapada who came later on. Again, there was Tantipa, the younger Virupa, the Raja Bharthari, Gobicandra and all the rest, each of whom was infinitely famous. During this period, the most perfect disciple of that acarya, according to the later Kalacakra Tantra, would be known as Kr~t].a and he would hold aloft a khawanga, a bone ornament, a beer vessel and a small double headed drum.

As for the prophecied account of Kr~Qacarya, 146 the early Tibetans say that he was born in the land of Kama and nowadays, according to the oral tradition of the Five Indian Yogis, it seems that he was born in Vidyanagar. Furthermore, as Vidyanagar is quite close to Karna, the early Tibetan accounts appear to be quite similar to the Indian oral accounts. 147 In those early accounts it is said that he was of the Bra~in caste, and the Indian oral tradition also says so. The old Tibetan ttadition says he was of the arya caste and the acarya himself says in a Doha song, "Going onreaching out is the Brahqlin's son!" Thus it is clear that he was of the Brahx:pin caste. Although there is an inner meaning to be applied to the song, this is what the outer meaning indicates. There was a prophecy made by the Buddha himself about the land of Uruvisa and my Gur-u has said that the land of Uruvisa is very close to the land of Bengal. As to the prophecy concerning the manifestations of the Natha. which are without contention and are in the Mahakala Tantra, according to the translation of Rva the Dharma elder,l 48 it says, "It is clear and evident that it is one and the same place as UruviSa. The person born there will have great industry and will accord with the commands of Ramana. (As to his name-)To the first letter of the first group, (add) the first of the vowels as an ornament. Then comef> the fourth letter of the seventh group-together they ride somewhat on the letter 'na'. This is the name of the sole mighty

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yogin-he who will attain the eight siddhis. His like has not appeared in Jambudivpa before, nor will it again. His six pupils will attain the state of fully relinquishing their bodily forms and will gain the Mahamudra."149 Thus it was mentioned in great detail concerning his country of birth, his name, his siddhis and his pupils. As for an account of this great liclirya it can be seen elsewhere in another biography. 150 As for the pupils of the aclirya, they were six in number according to the Buddha's prophecy-Bhadrapada, Mahila, Bhadala, the novice Tshem. bu.pa, Dhamapa and Dhumapa. Certain people say that Bhadala and Bhadrapa, or bZang.po.pa, are one and the same, but elsewhere this has not been decided on. Certain others would wish to put Eyala in between them. It is said that the yoginis Mikhala, Kanakala and Pandhepa, etc., attained the highest siddhi at the time when the aclirya was actually alive. The minister Kusalanatha, the King Llliicandra, Amitavajra and the prince Lavayila, etc., became inconceivably powerful yogins. At·a later date they met the Brahqtin called Sridhara and some others, and found siddhi. The aclirya Bhadrapa taught Antarapa and he taught the aciirya famous as the younger KWJ.iicarya. This liciirya taught Bhuvatipa and he taught the Tibetan born Bhuva.blo.ldan. He taught the younger Kusalibhadra, so the tradition goes. Further­more Kr~Qliclirya taught Bhadrapiida who was known as Guhyapa. This aciirya could not find the cJakini known as Biihuri, who was hindering his Guru, even though he searched all the spheres with his superknowledge. A while later he saw her at Devikota, 151 inside the trunk of a shimpila tree, where she had transformed herself into a grain of dust. He grabbed her by the hair and, dragging her out of the tree trunk, he attacked her with his siddhi sword and utterly destroyed her. It is said that he taught the iiciirya Tillipa. In Tibet it is said that the above mentioned, renowned Guhyapa taught Antarpa152 who taught Tillipa. Although this period is not much discussed, in general the dates agree as do the lineages as they are given. Furthermore Caryapa pxeached to Kusalaniitha. While he performed some ·of the outer deeds of a minister he practised meditation and attained a little clairvoyance. When he· was with the King in his temple, a pot of curds was set down. By his clair~ voyance he saw that a rat had licked it with its tongue. When he made a gesture of expulsion, the King asked, "What is this?" and· as the aciirya told him directly, the King knew that the aclirya had attained siddhi, ai:J.d reverenced him as his private chaplain. Shortly

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thereafter the King too attained the five clairvoyances and as for his minister, he became a powerful yogin. He also preached to Tillipa.

As for the acarya Tillipa, he was born in the town of Chativavo, 153

into the Briihrpin caste. When he grew up he knew all the Brah.rpini­cal doctrinal sastras. While he was in various countries supplicating alms he finally came to a temple and saw that the monks lived a life of renunciation-he believed, became a monk and learned the way of the Tripitaka. He was empowered into the mat;~9alas by the two previously mentioned acaryas and having pondered and meditated on them, after only a short time had passed a unique, discriminating wisdom was born within him. He also saw the visages of an infinite number of perfected beings. He asked them questions and got the subsequent teachings. He saw the visages of Sri Heruka and the assemblage of 9akinis perpetually and also as a result of their blessings, his discriminating wisdom increased more and more. He practised in conjunction with a ksetra yogini, the daughter of a sesame pounder, and the monks expelled him from his place in the monastery. He pursued the work of a sesame pounder in the town, and as he, a converted former Brahrpin Pandita and monk, had lost all opportunity for wealth and fame, he became known as "Tillipa the sesame pounder, the husband of the sesame pounding woman." Then he abided in various spheres performing this function, and in the land of U rgyen and in other countries he received teachings from the 9akinis. Then in Urgyen he performed the function of a sesame pounder until the sesame became like a butter broth and by means of his Guru's religious advice his body was also pounded at its psychic points and he realised the co-emergence of discrimi­nating wi~dom, etc. Because of all his activities all this was manifest­ed to him and he finally attained the consummate siddhi. He simul­taneously saw the visages of all the Buddhas of the ten directions. Wishing to teach his realisation to other people there he gave them forth in song form to a gathering in the town. Everyone became full of doubt. On one occassion, in a town in Bengal, many hundreds of thousands of people came to see the acarya and he, together with his consort appeared before all of them, in the sky, pounding sesame. As each man questioned him the acarya, putting his ex­periences into song form, replied. It is said that most of the people in the crowd realised the songs' meanings and attained siddhi. He became renowned as the Siddha Tillipa. Having worked for the welfare of sentient beings for a long time he departed for the heavenly

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realms in his bodily form. His two pupils were Lalitavajra and Naropa. The account dealing with the former one is not mentioned here. It is clear that he is in the text "The Dharma Assemblage of Mitra yogi". In the legends concerning Samvara in the tradition of the junior translators of Mar.do. 154 and Pu.rangs. 155 and in the accounts of Hevajra by dPyal.ba., 156 he is spoken of as being a foremost disciple, a Gautamasisya.

As for Naropa, he was born in Kasmir157 into the Bra~in caste. As, in his youth he became a Tirthika Pa.Q9ita, he practised the Tirthika tantras and as he rejected practice of the Bra~in caste rituals he therefore performed the Avadhuti ritual. Once he went to the house of a woman who sold beer and found a junior Buddhist paoQita there. The latter could not withstand the brilliance of Naro and fled. Naro saw a volume of the Siitras abandoned in the empty place and becoming filled with devotion to the Dharma, he went to Madhyadesa where he became a monk in the Buddha's teachings. When the great PaJ;~,Qita had become even greater he was made the Northern gatekeeper158 of Nalanda and Vikramasila monasteries. When, in order to annihilate the Tirthikas, he was giving vast num­bers of sermons, his own spirit became like that of a cowherd, who, for extended periods has no abode of his own. Each evening he al­ways meditated on Cakra~am..vara, and many 9akinis showed their visages to rum. They encouraged him saying, "In the east is Tillipa­go before him! You will attain siddhi !" Having gone to the eastern regions he searched everywhere for Tillipa but did not find him. Once in a certain monastery the monks had gathered together inside for their food and had the door locked from the inside. At that time Naropa was in the kitchen and a vile, filthy old man came in and roasted many live fish in the glowing embers. Naropa was unable to stop him. Then the monks arose and hurled abuse at the old man who said, "If you don't like it, you can throw the fish into water!" It is said that when the roasted fish were put into water they swam off in all directions. Naropa then knew that the old man was a siddha and, going after him, he prostrated himself at his feet and begged him. The old man became wrathful. and struck him, without even a word to him. When Naropa thought, "Is it Tillipa ?" the man said "Yes! Yes!" When Naropa thought "Is it not Tillipa ?" the man said "No! No!" At that he realised that it was the former which was true, and he knew that it was Tillipa. Again Tillipa sometimes manifested himself by performing a yogin's

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deeds and similarly he sometimes magically transformed himself into a madman. At those manifestations no conceptual thoughts arose in Naropa. Once while in a town, he teceived a lot of vegetables from a place where a wedding was taking place and when he took them to the acarya, the latter craved for more. So, Naropa thought that it would gladden the Guru and he went again to the previously mentioned wedding place. Now, in India it is not the accepted cus­tom to go to a banquet twice in one day, and so Naropa stole the whole pot of vegetables and carried it off. The people followed him and although they beat his body with cudgels and stones, he did not lose his hold on the vessel and brought the vegetables to his Guru.

Again at another time, near the banks of a narrow stretch of water in which there were many leeches, known in Tibetan as pad. pa, the Guru went back and forth between the far and near banks. Naropa offered himself saying, "By sitting in the middle of the river I can make myself into a bridge," and he did just that. Putting his feet on Naropa's head, Tillipa leaped to the other side and said, "Stay right there! I will return quite quickly." For a long time the Guru did not appear and when he did return on the path he did exactly the same as before. The leeches had sucked Naropa's life­blood and he had arrived at death's door. However he gradually recovered and later, when he was following his Guru, they met a princess sitting in a palanquin on the road. Tillipa said, "Capture the princess!" Naropa transformed himself into a Brahrpin and uttering auspicious words he put flowers on the girl's head. Then he grabbed her by force and fled. Her servants beat Naropa until he was unable to get up and he lay on the ground like a corpse. By skillful means of the acarya, N aropa recovered and once again they set out on the road where they met a minister's wife. As Tillipa wanted her as his wife he told Naropa to do as he had done pre­viously, even as far as his recovery. Thinking that the Guru desired a girl, Naropa gave the price for a high caste girl to her parents and took her off with him, and thought that he would offer her to his Guru in the morning. That night he stayed with her. In the morning the Guru crushed Naropa's genitals between two stones. While Naropa lay very ill for many days and nights, the Guru recited mantras and Naropa recovered. Naropa offered the girl to the acarya but she made love-glances to Naropa. The Guru said, "You don't like me but you like him," and he beat both Naropa and the

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girl. Those things were all to see the signs of whether Naropa's faith was firm or not-there was not even the slightest reversion in it, nor was it diminished and on account of this his sphere of faith expanded.

Once when the two, master and pupil, were on the pinnacle of a mansion, the Guru said, "If someone were able to jump down from here I would be so happy!" Naropa thought, "By means of the Guru I will be swiftly cured," and he jumped, breaking all his limbs. Then for many days and nights the Guru did not show up, but at last, thinking it was not befitting to let him die in such a way, he came, uttered some mantras and cured him. Thus Naropa served the Guru for twelve years and although he underwent innumerable hardships it is said that the Guru never even spoke a single good word to him.

Once in an empty plain the Guru said, "Now I am going to offer a maQ9ala so I can give you the upadesa teachings," but Naropa said, "There are no flowers, nor is there any water here." The Guru replied, "Does your body not have blood and fingers?" and so Naropa bled himself and sprinkled the blood about and, cutting off his fingers, he arrayed them as a bunch of flowers. Then Tillipa gathered up Naropa's fingers and struck him across the face with a muddy boot and he became unconscious. Upon waking up he was able to see quite clearly the reality of things as they are. His fingers were healed and Naropa was given all the upadesas and all the follow up teachings. Then Naropa became a mighty yogin and Tillipa said to him, "Now, don't debate, don't teach any pupils, don't preach-if you act thus you will swiftly attain the highest state." Then, when Naropa was abiding at Phullahari, 159 engaged in non-conceptual meditation, it happened that he was forced into debate with a Tirthika. Now, a particularly learned Tirthika had come to debate and nobody came forward who could engage him. An old woman said to the monks: "The most renowned and best debater is quite near here." The monks searched for him and found him. They begged him to engage in debate and he thought that it would be of benefit to the teachings of the Lord Buddha so he started to debate on the Buddhist side. However, he was being beaten by a slight margin and he thought, "How is it that I, mighty in speech, am beaten?" Recalling his Guru's in junction be prayed to him and immediately won the debate. Then Tillipa became clearly visible, looking like a fearful beggar, holding a man's skull dripping blood.

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N!ropa paid homage to his feet and the Tirthika said, "Although you are said to be a compassionate Buddhist, yet you pay homage to this compassionless demon. You certainly are defeated!!" Tillipa pointed his finger at the Tirthika temple and said, "Subdue! Subdue!" and flailed at it wildly The temple was ruined. Then both the dispute and the display ot magical acumen were won for the Buddhists. The Guru's injunction had been slightly damaged by Naropa and so he did not attain the highest siddhi in that lifetime. As soon as he had forsaken his bodily form they say that he became a Buddha. As for this acarya he stayed for the most part in Phulla­hari itself. At times he wandered around various lands giving empowerments, preaching Tantras and upadesas, engaging Tirthikas in debate and complete!)' destroying them and also performing many other wise deeds. Principally he worked for the welfare of sentient creatures, mostly by means of perfecting the twelve great deeds, 160

without an)' hindrance at all. He constantly saw before him the visages of all the tutelaty gods. Having pondered on and brought under his mental con~rol the ordinary siddhis, he became a Mah.asiddha.

As for the pupils of this acarya-there were the omniscient ones of this dark aeon-Santipa and the others, namely the door-keeper pandita, Jo.bo.je. Atisa, and many other masters of the teachings. Moreover as to his other extraordinary pupils there were four who were holders of the Oral Tantric teachings and who were also learned in the Father Tantras and four who were learned in the Mother Tantras161-that totals eight in all. As for the first four they were-Kgoabhayavajra, Pi\ohan.u, Jayakara and the Kasmiri A~arasiddhi. The later four were Manakasri, Dharmamati, the great Pham.ting162 and Prajiiark~ita. They were very powerful and able p_eople. Some say that Pi~ohan.u and Dharmamati were one and the same and they that J.iianagarbha should be among the first four pupils. As for another group. of four pupils who attained perfection, they were Sri Param :r;>ombipa, Riripa, Kandhapa and Kasoripa-all of them attained siddhi. These four groups of pupils taken three times makes twelve pupils in all. This was known pre­viously in Tibet and was set out in this very fashion.

As for Sri Param :r;>ombipa, he was at first a herder of the King's cattle, and he could not even read. When Naropa was staying in a certain monastery deep faith was born within I:;>ombipa, and from time to time he brought milk and butter to Naropa. Then acarya

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Naropa taught him the Cittotpada, 163 and having given him the empowerments for the Hevajra mal}c;lala he also taught him the means of meditating on it. Once when I;>ombipa was meditating he was carried off by floodwaters and a fish gulped him down. Seeing Heruka's ma]jc;Jala inside the fish's belly he came to no harm and was vomited up. Then he practised a life of complete relinquishment at the acarya's feet, and performing one-pointed meditations he entered the thought realms of the highest siddhis and his under­standing of all dharmas and of all aspects of the unique Vajrayana became vast. He taught many pupils and they attained Siddhi. Having had to compose many commentaries, he learned to write and he defeated all the Tirthika and Buddhist paQc;litas who re­proached him, by means of teachings taken from the Dharma. His fame pervaded all dhections. He was the Guru of Atisa.164

Although Tibetans say that Jo.bo. (Atisa) did not meet him, yet Atisa did hear the Mi.gyo.ba.dam.pa.sgrub.pa. which he composed, hearing it spoken by I;>ombipa. Those sastras are four in number165•

As for those commentaries written by the Jo.bo., they indeed agree that he did receive those dharmas directly and they are in agreement with those compiled by learned Indians. I myself have even seen those commentary volumes in Indian format166 in the hands of the acarya Nirva:Q.asri. The younger Kusalibhadra received instruction from the acarya, the younger I;>ombi.

That particular acarya was born in the western regions of India in a place pnown as Mevar. From his youth he knew many areas of learning. He begged a great Tirthika Guru for ordination but he would not instruct him, and so he thought he must defect all those Tirthikas.

He took Buddhist ordination from Vajrasanapa167 and studied, becoming very leamed in all the Pi\akas. Moreover, he returned to the land of Kamaru 168 disguised as a Bra~n and, together with six Tirthika and Brah.qlin paoc;Jitas he studied and became learned in the Tirthika doctrine. He also studied and perfected the magical practices of Kamaru, many mantras of the Vijegiripa doctrinal system, many of the cursing mantras of the c;Jakinis and many of the mantra class belonging to the Shyang.nga.ri sect. Then he went off to the west where those previously mentioned Tirthika pa:Q.c;litas were. There was there a King called Karta who was set up as adjudicator. About two thousand Buddhist yogins and pa:Q.9itas and eight thousand Tirthikas assembled there and the debate began.

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As the acarya was of fine intellect and knew the Tirthika system he defeated each and every one of them. They therefore made a magic contest and one of the Tirthika yogins manifested the vision of bringing to earth two stars out of the heavens. It is said that these were houses shaped like human heads and were black in colour. Then the acacya saw that it was all only an illusion, and reciting mantras of destruction both stars were transformed into lumps of coal. Everybody saw that this too was an illusion. Some Tirthika!. manifested themselves with blazing bodies and he brought water down on them and they were drenched. He defeated each of their magical tricks with his own magic and they were subdued, so it is said. Finally the four chief Tirthikas were transformed into cats by the acarya who intoned mantras. By means of the Shyang.nga.ri mantra all the household goods of the assembled Tirthikas were changed into stone. Thus the Tirthikas were defeated and in a short time the Buddhists spread widely in that land. Even today it is said that there are many Buddhists there. Then the acarya thought, "All these magical deed& which I have done are not magic and with those various mantras I have indeed deceived many people, and have committed many grave offences. All my previous deeds of hearing and thinking were committed by the power of passion and aggression," and he pondered about this. He thought, "Now I will fully renounce all of them!" and he became a caryapa yogin. 169

He met Sri Param I;>ombipa while he was meditating and begged that he might be given empowerment into the mandalas of Sa~vara and Hevajra .• As a result of his entreaty he got all the necessary upadesas. He went before all the various Gurus of the above men­tioned lineage. and as before he delighted all of them. He received the upadesas and meditated on them for a long time and he met many of the Mahasiddhas who have been mentioned above, namely the MaMsiddhas Kr~Qacarya, Virupa, Vyadapala, etc. They also gave him upadesas and he spent twelve years in the eastern regions, in a forest at Sarabhanga. Having cut off his attachment to food, and drinking only water and meditating, his experiences became as wide as the skies. He leaped from precipices like a bird, he could travel a month's journey in an hour, wild animals paid him ho.mage, demons became his bondsmen, he saw the faces of many of his tutelary divinities and he knew the very thoughts of creatures. In harmony with them he preached the dharma to them. At about that period he is regarded as being the greatest in India as far as

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upadesas go and he was famed as a Siddha. Once having met the iiciirya K.r~9iicarya in the flesh, Kr~1;1iicarya said to him, "Perform your actions with conceptualisation! You will become chief of all the caryiipas who are my disciples. I bless you!" This was the prophecy that he made. For thirteen years, together with twenty attendant consorts, the younger :Qombi practised his con­ceptualised deeds widely in various lands. All the other caryiipa yogins touched his feet in reverence. Finally he resided for seventy two years in the monastery at Devikota. It is said that this acarya lived for one hundred and fifty-seven years. He was one who adopted the tenets of the later caryapas and set them out in order. His pupils were many-acarya Asitaghana being just one among them.

Asitaghana was at first a Tirthika yogin, and was born in the land of Prayaga. 170 He was learned in Sanskrit and dialectics, and having practiced the sadhana of Mahesvara, 171 he was given the quicksilver siddhi. He went to the realms of the Asuras many times and as long as he lived his body did not age at all. He perfected both fierce and violent rituals by means of many mantras which belonged to the Matrka and Bhuta 172 demons. Once when he became somewhat proud of himself he vied with a caryapa yogin and his quicksilver siddhi vanished. Not even one of his fierce ritual practices remained and so he gained faith in Buddhists. He begged upadesas from the PaQ~it Prabhavarma, the Mahacarya Ratnarak~ita, Vibhuti­candra, Devakara and many others too. Having requested the follow­ing five things he mastered them all. As well as Tantras they were, treatises on Sa:q1vara, Hevajra, Vajrabhairava, the Four Brab:qla Viharas and Guhyasamiija. Moreover he met the younger Kusali­bhadra who gave him all the upadesas of all the Instructions. As he was meditating in a state of one-pointedness, his mind came under the malignant influence of the sensual pleasures and for seven years he meditated in a forest while he was beset with these difficulties. There he met in person Luyipa, Vyadala and many of the above mentioned siddhas and he received their upaddas. They said to him. "Go to the city! There you will find success in your desires!" In the morning he went to the city and there he saw many singers and dancers who were performing their songs and dances. Taking all this as a cause, his mental continuum became completely liberated and he attained siddhi. Then by magical means he departed and taught the Dharma widely to sentient creatures. Then in various countries he demonstrated a few miraculous visions to a few for-

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tunate people and clarified their essential meanings to the people. As a result inconceivable173 numbers had their mental continuums liberated. For two-hundred years he remained in that self same bodily form. This iicarya put his ideas into song form and it appears that he wrote many small sastras on Tantras and taught them widely. He taught Jfianamitra, and although he certainly formed a vast lineage of pa;;t<;litas, not much of detail is mentioned concern­ing them. Acarya Kusali the younger, Asitaghana and Jniinamitra were, according to this blessing lineage, a paQ<;Iit iineage. If this paJJ.<;Iit lineage is adhered to, then it appears that this particular Guru's lineage was some fift'een or twenty in all.

As for the acarya Jiianamrita, 174 he was from the land ofTripura 175

and belonged to the s udra caste. He was ordained in the east at the temple of Jagaddala. 176 As for his sect, it was the Sammitiya. He learned their doctrinal speciality which was the Vinaya and he also learned the Abhidharmapi\aka. He also knew the main Mahayana doctrine extensively. He also met many learned and well established iiciiryas in the secret Tantras, and he became particularly expert in the colections of Yamantaka, S~vara, Hevajra, Guhyacandra­bindu, Mahiimudrabindu and Kalacakra. He was of the lineage of students of Dharmapa. He begged the Mahiimaya and the four Bralu:pa Vihiiras from a certain caryapa. At a time when he was meditating on them randomly, he met the siddha Asitaghana who gave him the complete upadesas for the three Instructions. As Jiiiinamitra found the experience of the Sampannakriima arising in himself, he told his Guru who said, "From now, after a period of twelve years has passed, a perfected and wise aciirya will arise on the island of Candradvipa. 177 Act using my upade5as as primary cause­act using his upadesas as secondary cause, and you will attain Mahii­mudra Siddhi." The acarya also said, "Go to Urgyen!" and with these words he wended his was upwards into the heavens. In the meantime, Jiiiinmitra spent twelve years meditating and the highest experiences were born within him. He thought, "I must practise now! IfTirthikas see the idle chatter of people it will only be injurious and impede the Doctrine." Once when Jniinamitra went to Candra­dvipa the iiciirya Nandapiila emerged from an underground door there, known as the "Perfect Portal", and came out to meet him. Jiianamitra begged for the upadesas dealing with the Four Mudras. As for the other three mudra chapters he thought, "I am great in these upadesas!" Then on being taught the Mahamudra he

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saw the Guru in the bodily form of discriminating wisdom and clearly saw the nature of the mind is meaning of "The co-emergent bliss." Cutting adrift all doubts he arrived at the profound understanding of all Dharmas. He departed through Nandapala's "Perfect Portal" and in one hundred and fifty years he emerged again in the East where he met Asitaghana who was approaching two hundred years old when he met this acarya. Then Jfianamitra adopted the caryii practices and he did not stay any more at the monastery of those aforementioned monks. Even though he practised in various caryapa abodes he did not change the outward signs of his monks ordination. He practised the caryapa rites with concep­tualisation for three years and he practised non-conceptualisation in the various lands he travelled in. He practised absolute non­conceptualisation also, mixing all of these up together, and in six years he attained the level of the highest Mahamudra siddhi. Once in Odisa, at the Tirthika temple known as Jagadnatha, 178 there was a stone image of the god Visnu which was self-made and very miraculous. The acarya together with four yoginis sat before the temple door and asked the sacristan to show them the temple. The sacristan however went and asked the proprietor of the temple, a Tirthika Guru, who said, "As these Buddhists certainly do not believe in our gods, and as they appear to be ordinary monks, per­haps they will encounter the powers of the local guardian divinity. Let them come in!" When the acarya came into the temple he gazed for a long time at the pictures and so the sacristan struck him with a cudgel. At that the acatya blew on an animal horn and all the stone images lost their limbs and sense organ and all their previous mira­culous powers waned. Those who had previously been members of the Sangha again became prosperous, as is befitting. In the intervening one hundred year period in which three Kings arose, the Buddha's teachings spread greatly in Odivisa. It is said that there are vestiges left there even today. The acarya perfected the four gazes without hindrance and worked them for the welfare of sentient beings. He saw quite clearly the natural existence of pheno­mena and he preached widely up to the end of the age of disputation. It is also said that thousands of people gained experiences as vast as the heavens. There also were many people who attained many of of the ordinary level siddhis. It is clear that those who attained the the highest siddhi were acarya Dharmakara who attained the rain­bow body state in the copper country, 179 the yogini known as

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"Moon Ray" and the yogini Bhajaruru. These were the three early students of this acatya. The later student, the fourth one, was none other than the Mahasiddha Santigupta. 180

The fourth Instruction comprising four sections and combined into one chapter, telling of the Clear Light, and which it like a vein of precious stones, is now finished.

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Instruction Five

As for Instruction Five it deals with the Utpattikrama and related activities.

In the centre of the land of K.habi was Taxila. 181 In that place there was an extremely wise Bra~in acarya who, gaining great faith in the Buddha's doctrine, was ordained at Nalanda into the school of the Mahasarpghika 182 and was given the name Buddha­srijiiana, or in Tibetan Sangs.rgyas.dpal.ye.shes. Other sources say that this acarya was of the ksatriya caste and was a reader and scribe. There, he learned both the Mahayana and Hinayana Dharmas fully and thoroughly with the acarya Haribhadra. Gunamitra begged him for the teachings and so Buddhasrijii.ana composed commenta­ries, etc., on the abbreviated Prajiiaparamita as well as on many sastras. This Gunamitrii enters the Tibetan Prajiiaparamitii tradi­tion. It is said in the commentary known as "zhal.lung" that he was not a monk. Then Buddhasrijnana went to the land of Urgyen in the west. There he begged many secret Tantras, both inner and outer, from the acarya Liliivajra and the yogini Guneru, and he attained profound samiidhi. In the north of Urgyen lived a low caste woman known as Jatijiila. He took her as his perfect consort and for eight months they practiced the Tantra together. As he had received the precepts of Jambhala he was able to perfect the Tantra practice. In the land of Jalandhara he begged the Prajiia Tantras from the aciirya Byis.pa'i.zhabs, or as he is known in Sanskrit, Balipiida. This person is renowned as being a manifestation form of the siddha Jiilandharipa. There, in Jiilandhara, he perfected the meditation known as "Ever Flowing River" on the Prajii.a Tantras. Then in the south at Kongkuna, 183 Vasundhara brought forth from a heavenly tree all the life supports for the aciirya Piilitapada, known in Tibetan as bSrung.pa'i.zhabs, and his eighteen mira­culous yogins and yogini's who were his students. Buddhasrijiiana went to him and begged for the Guhyasamiija initiation and practi­ced it for nine years. He heard eighteen complete Tantras. However be had not fully realised things as they really are and so, going before him, he begged the Guru for it saying "I have not experienced it." The Guru himself said the very same thing and fixed a volume of

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collected mudrii texts, in translation, known as the Miilamodi, to Buddhasriji'iana's neck and the latter went and practiced the sadhana three times in eighteen months behind Vajrasana in the grove known as Kuva. He also practised the fierce rituals for six months and as a result a prophecy arose. It said, "Destroy your doubts· about Arya­mai'ijusri!" However, Manjusri was abiding in China at the Five Holy Peaks 184 and so Buddhasrijnana thought he would go there. When he had gone but ten leagues to the north-east, after not even half a day had passed, he saw in front of a white house an aged ordinary monk wearing a monk's undervestments, with his robe on his bead and ploughing the fields together with a low-caste woman. His faith waned somewhat. Nearby slept an evil-looking white bitch. As be alighted there before noon, at the alms-giving time of day, he duly begged for food and the householder gave the bitch a single fish which had been caught in the irrigation channel. The bitch vomited it up and it was then brought before the acarya who, having reservations about it, did not eat it. The old monk said to him, "Worldling, you have grave doubts! Bring forth some good quality food then!" and he went off elsewhere. The woman then brought cooked rice and some good yoghurt, but when he had eaten and was just about on his way, he was told, "You won't get to a town today. Go tomorrow morning," so be stayed. He intoned the Tantra of Guhyasamaja and at whatever place in the text he had doubts the woman became very upset. Thinking that she knew the minds of others he begged her saying, "Cut away my doubts!" She replied, "I know nothing about it. The noble monk himself is most learned in the Guhyasamaja. In a half day he will anive back here. Then you should tell him to cut off your doubts." In half a day the house­holder staggered in, glowing from beer. Buddhasrijnana, knowing him to be a mantraciirya, m lost his lack of faith and throwing him­self at his feet, told him of his earlier doubts. The monk said, "You need empowerment." Buddhasrijnana said, "I got those em­powerments before." And the old monk replied, "In order to preach my doctrine you must have my empowerment," and he set down a maQc;lala iri a certain bouse. In the early hours of the night he called the iicarya inside. He sat there before the maQI}ala in which quite clearly were the 19 Maiijuvajra gods including the monk in his previous form, the woman and the bitch, all magically produced and all radiant. "Who shall you receive this empowerment from?" they asked, and Buddhasrijnana realised that they were one in

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essence and with great faith in the maQ.~ala he begged the empower­ment from it. "Well then, get it!" the iirya old monk said, and the three of them went off to another small cottage. The maQ.~ala be­came invisible. The iiciirya, saddened, prayed at dawn, "You are the father o( all sentient creatures etc.," and he was empowered by that magically manifested maQ~ala and MafijuSri gave him the teachings. At that, the iiciirya's thoughts became as all-encompassing as the heavens and he arrived at the profound meaning of all Dharmas. Firstly, as a result of the meal of fish flesh which the bitch had vomited up and the practices of the arya monk and also as a result of his loss of faith in the iirya monk, Buddhasriji'iana was unable to attain the rainbow body. While in the intermediate (after­death) state he did attain the highest siddhi. Then, having wished that his experiences should expand greatly to encompass the two unique stages of upiiya, he stayed in the place where previously bodhisattvas had stayed, a place known as "Dharma (Bamboo) Sprout". This place was eminently suitable for many people to gather together and, by its nature, lent itself to contemplation, and was a place where the previous Bodhisattvas had preached. In that place Jambhala gave gifts and Buddhasrijniina preached Dharma to many people who were able to receive it and who were suitable receptacles. Many of the wisest paQ.~it& of the four quarters gathered there and became his pupils. Buddhasrijniina taught the ideas of Manjusri widely, ideas which by their great renown spread all over the earth. He also composed the fourteen texts which are harmonious with the oral teachings. The iiciirya Piilitapada also begged for the upadesas of the Maiijusri teachings and he attained the highest siddhi.

As for the account of the offerings at Vajrasana ...... once when the acarya Buddhasrijiiana was near Vajrasana and settled in a grass hut which he had made, King Dharmapala came to Vajrasana to make his offerings. All the other Buddhist acaryas came there to make offerings too. Having seen that this particular acii.rya made no offerings the King thought that he would punish him, and on going into the iicarya's hut found that he was not there. Instead he saw the corporeal form of A.rya Maiijusri. He returned home and asked his attendants about it but they replied, "He really is in there". When the King entered again the acarya became visible. The King asked, "Why is it that you have made no offerings?", and the acarya replied, "I have made offerings from this very spot!" The King asked, "How have you made such offerings?" and the acarya entered

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meditative absorption and it appeared as if the entire body of images at Vajrasana clearly came before the acarya as if they had been summoned. The King saw the acarya make vast offerings before them. Then the King believed and begged for empowerment and, having no more gifts to offer, he offered himself and his Queen as servants. In the meantime gold from all his palaces was gathered until it was as high as his body and those of his attendants and it was offered as a ransom.

As for the account of the consecration of Vikramasila ...... the four monasteries of Vikramasila, Otantapuri, Sri Nalanda and Somapuri were each of them cut off from the other by many days travel. Vikrama.Sila was newly built and Somapuri was damaged and was newly restored, so it is said. The other two as well as many other temples; were restored by the King who begged for their con­secration. Tht. · icarya Buddhasrijanana magically set up four bodily forms of himself and performed the consecration of all four monas­teries at the same time. At that time at Vikramasila, when there was a great consecation fea~t being held, a Tirthika yogini and her servant came there and some disorderly novices beat them up At this the servant girl kept on begging her mistress to manifest her power and so the yogini began to intone her mantras. From beneath the con­secration maJJ.c;Jala there, a spring appeared. At that the acarya elevated the maJJ.c;lala, which was made of coloured powders, into the sky. Then the Tirthika yogini made a mighty rain storm fall and the acarya covered the maQc;Jala with his hands and no harm befell it. The consecration was an excelle-nt one. In each year on that same day Tirthika damage is wreaked but the attacks come to nothing.

As for the account of the Nalanda conversions186 •••••• The Mahacarya Buddhasrijiiana who was at that place, acted as master of both Nalanda and Vikramalasila. 167 At that time at Otantapuri there were resident Sravaka Sendhapas and monks who, by their delusions, had become waverers and who acted badly. Once while the acarya was staying at Nalanda these abovementioned monks frequently said derisively that Buddhajiiana no longer abided with the confines of the Vinaya, 188 and that it was not proper that, being such a person, he should still be in charge of the Sangha. They also abused and vilified the very Tantras themselves. Many of the Sendhapa and Singhala monks of Vajrasana, finding a silver image of Heruka, reviled and destroyed it. The King Dharmapala slew many of the Vajrasana Singhalapas, and when he started to punish

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some of the other Sendhapas, Buddhasrijnana, with his great com­passion, protected them well from the King's punishment. In order to dispel the monks lack of belief in himself, he went underground by magic and many asuras made offerings to him. He also demon­strated many miracles, no two being the same. He also wrote many most excellent treatises on the mantra practices and they were so perfect that they did not even disagree with the Sravaka Pi~aka. They never lacked faith that he was a magically created emanation of Mafijugho~a who performed the Avadhiiti practices. But instead of transforming into a rainbow-hued vajra body, he only found the state of Yugannadah when he fled his over-ripe body at nearly eighty-one years of age because of the little instances where he had lacked faith. As for his students ...... there were four in number who attained the state of nirvana in their very bodily forms. Only one being reached the stage of lineal successor anu.1 m the interim period there were eighteen students of the Enlightened lineage. The learned paQ«;}its and yogis of the Kusali lineage arose in considera­ble number. dPal.'bras.rdo.rje said, "Those who have become pupils of this acarya's vajra brothers, are Dharmakara of Kongkana and U$Qi$avajra of Mount Sahyam." As for the four most excellent disciples they were .... Dip~arabhadra, Prasantamitra, Mahasukhapadmakara and Ksatriya Rahula. The direct disciples of this Mahacarya and their pupils too, received their necessities by means of Jambhala's magical powers and also directly from Vasundh­ara. As is mentioned in the Tantras, the maQ.«;}ala to bestow prajna on men and women can be a drawing or made of coloured powders. One could also produce the actual maQ.«;}ala. By the mere power of truthful words all the coloured powders needed would multiply themselves.. Some time after that one of King Mahapala's 189

servants, who was a monk in robes and who had the appropriate monkish qualities, forbade the Tantric practices and thereafter such magical phenomena did not happen much any more.

DipaJ:!lkarabhadra was born in the western part of India. Un­hindered, he attained mastery over all areas of knowledge. It is said that, supported as a monk, he joined theMahasamghika school. Furthermore, at Sri Nalanda he was worshipped by all the learned ones there. Having met the Mahacarya Buddhajnana he begged for all the maQ.«;lalas in the yogin and yogini Tantras. He listened to an infinite number of Tantra collections but it was hard for him to grasp their upadesas. Having come to a certain southern land, he

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spent two or three years practising mantra and tantra for the welfare of sentient creatures. While he was there he greatly enjoyed himself and his wealth. All his wealth was amassed and offered to Buddhasri­ji'ilina-sixty dwellings to provide servants for the temple, one hundred golden srang, three hundred pearl necklaces, etc., as well as limitless quantities of necessities. Offering these things he promised himself as servant to the unique aclirya, and for as long as three years he supplied the ritual offerings, namely meat and beer, bringing them from the city and laying them at his feet. Aclirya Buddhasri­jnlina gave him all the upadesas. Having departed for another area and having meditated, some remarkable experiences were crea­ted within him, and coming before his liclirya Buddhasrijiiana, he was empowered by him. Instantly he attained the highest siddhi. It is said that the knowledge be gained at the feet of the liclirya Buddhlijnana was higher than his Guru's. This particular liclirya Diparpkarabhadra, deteated a Tirthika King by means of certain wrathful actions, and this story still exists. At a tim.e when he lived in Sindhu, a border area of India, the King of that country conti­nually persecuted the licarya's students. The King also greatly in­jured the Buddha's Doctrine. Once the King met the acli.rya on the road and he flung his short spear at the licarya, but it did not harm his body. The aclirya pointed his finger in a threatening gesture and the King and all his possessions were instantly reduced to ashes. At that, the King's people who rejoiced in the Tirthika belief all became terrified and as a result of the deeds of this shaven-headed all-accomplishing monk, the populace did no further harm to the Buddhist temples. In several accounts we are told that the King was the Turu$ka King Bh~ana, but at that time in Madhyadesa there were no Turu$kas. It is said that by calling all those of perverted views, "Tirthikas", the King was consequently referred to under that general name. Also in the west, in the land of Malawa, the Tirthika King there had taken Mahlivisnu as his god and he des­troyed many Buddhist temples. The monks were exiled to Madhya­de5a. Even the upasakas bore many a sufferings. Once when the acarya came to that land he stayed in a temple which had been blessed by the acarya Jiianapada. The King falsely accused the acli.rya of misconduct and the li.clirya contemplated deeply for a full day and then sent down on the King and his wives a contagious sickness. Now, a certain minister who rejoiced in the Tirthika reli­gion, met the acarya on the road and said, "For having wreaked

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harm on the King, I will punish you!" The acarya drew forth from his armpit a picture of a lingam, painted on fine cotton, and said, while tearing the cotton, "Has that evil person still not died?" When the lingam was shattered into two halves the King's body also shattered into fragments and he died. By reciting mantras the acarya froze the minister rigid. Now, the Tirthika aciirya Sagara­nanda 191 had perfected the mantras belonging to many types of flesh eating c;takinis. He caused great harm to many Buddhists. Once he met the iiciirya on a narrow path and DipaJllkarabhadra would not give way. The Tirthika said, "If you do not die by morning then our religion is untrue!" Having thus sown his curse he then depar­ted. When the first watch of the night had passed a great noise arose in the iicarya's rooms. The acacya set himself up in an equanimitous state of meditation and all the temples and huts belonging to the Tirthikas were destroyed. At that, Sagara together with all his attendants died at the same instant. At that particular time Sagara was the most renowned of the Tirthika mantrikas.

This acarya gave upadesas to Vaidyapada. As for that particular acarya he was born into the Bra~in caste in a certain border state. He was learned in the Tirthika doctrines and he brought them to perfection. Later on he gained faith in the teachings of the Buddha. In Madhyadesa, at Nalandii, he studied and perfected, under both iiciitya Dipaq1karabhadra and even his Guru, Sri Buddhajnana, teachings ranging from Prajiiiipiiramitii to the inner and outer Tantras. Getting empowerment, he was consequently given all the upadesas. When he was being empowered specifically into the Saxpvara and Heruka maJJ.c;lalas, the flower fell on Krodha Humka.ra.192 For a long time he engaged in meditation and finally both the special stages of meditation were roused in him. He per­fected this over six months and eventually he realised that he had attained siddhi. As a siddhi support he had to have a woman of the caJJ.c;liila caste, 193 of the bluish colour of the utpala lotus, belonging to the vajra famil}' of c;lakinis and having on her all the marks of a mudra. He searched in one particular area and found her. On asking her parents, they said, "You are a Briihq1in aciirya-are you crazy? We are of the caQc;lala caste. Will no punishment come if you and we should be bound together in that way." The iiciirya replied, "I must have her as a support for my siddhi-no punishment will come if I should take an impure person of an ordinary caste.," The parents said, "Well then, we want gold and silver equal in

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height to her!" Then the acarya instantly drew it out of a subterra­nean treasury and gave it to them. The acarya and his mudra practi­ced secretly together for six months in a mountain cavern and at dawn on the eighth day of the waxing moon a mighty sound of "HOM" arose in the heavens and they saw there, quite clearly, Sri Heruka and the complete mat;tc;lala. They had attained the very highest levels of the Mahiimudrii. He was of service to many sentient beings mainly through the path of Guhyasamaja. Having composed many sastras, finally in this very body he flew to the realms of the Buddha Ak~obhya, as if he were the King of GaruQas. 194 It is said that this acarya is the same as the acarya HUmkiira 195 who is renow­ned among the Nyingmapa sect. If this is so then his birthplace was in Nepal and it is known that he came to Tibet in the time of King Sad.na.legs. 196 Acarya Avadhutipa begged him for instruction and Ratniikarasantipa also asked him for teachings. Mahiivajrasanapa asked him. Kusali asked him and it is said that this also made up a lineage. However, as regards the Chief of Instruction Holders, Vaidyapada, the acarya from Udayana, Buddhasrisanti asked him and Mahiivajrasanapa asked him. It is said that Vajrasanapa, also known as Sauripa, 197 asked him. Ratnakaragupta who is also known as the middle Vajrasanapa also asked'him. Buddhajnanapada taught the Mahiicarya Padmasambhava and he was known as the younger or later Padmavajra. This is well known and is detailed in the large biography which you should consult. These are called the Lesser and Greater Padma because one came earlier than the other. That particular iicarya Vaidyapada gave instruction to the Avadhati yogi of Kamaru who was known as Ratna5Ila. The so-called Kayasthavriddha198 or "aged scribe" begged instruction from him.

As for the acarya "Aged Kayastha", he was scribe to the King Dharmapiila and after be was eighty years old he became;. ordained at Nalanda. Having studied the sermons, the King Mahipiila, who lived near Nalanda, saw him on the road. He showed the acarya a dried up branch and scathingly said, "When you know the Pi\akas this branch will blossom." The iicarya pondered and realised that he must practice and so he begged from the Avadhutipa of Kamaru the initiations into the mal}.Qalas of the Maiijuvajra Guhyasamaja and he began to meditate on it. In three years he had completely perfected the Utpattikrama path. When he had constructed a maQ­Qala he practiced siidhanas on an island in a river. At dawn on the seventh day, Manjuvajra with a peacock as a steed became clear to

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him, manifested himself and blessed the aciirya. In an instant he understood all Dbarmas and and he also attained Siddhi. Going before the King the old Kayastha said, "If I know the Tripi\aka you, 0 King, have said that tht: former branch will have to blossom into flower." The King was absolutely astounded (at the branches transformation) and took him as his Guru and the acarya erected many Tantric temples. He chiefly taught the Utpattikrama and the Sadhanas. It was he who wrote the commentary on the Hevajra Tantra known as the kha.sbyor.dri.med. The early (rNying.ma.pa) Khyung.po. yogin199 begged him for this commentary, gLan.dar.ma. blo.gros. translated it and, according to the Colophon, the old Kayastha was the actual author of it. In the translation of Shong. blo. rtan. it says that Dhamgadasa200 wrote it. It is generally believed that this is a synonym for the old scribe. As for the commentary it is thought that that acarya's lineal disciple wrote it. It is said that this person was identical to Bhavaskandha. That particular acarya taught Durhari who taught the earlier Vajrasanapa who was begged for the teachings by the middle Vajrasanapa.

As for the senior Vajrasanapa, he was born in the land of Malabar. He was a Bra~in and was very learned in all the areas of study. Later he joined the order of monks at Nalanda. Being particularly learned in all the inner and outer Tantras he also be­came great as regards the upadesas. He was purified with his bodhi mind and, as he was of great fortune to the people of Magadha, great welfare arose for those beings. At about the same time as Atisa he was installed as abbot of Vajrasana. Later on he was also abbot of Vikramasila. His pupils were the middle Vajrasanapa or Ratnakaragupta as he is known.

As for Ratnakaragupta (or the middle Vajrasanapa), he was born in the eastern regions in the land of Gaura.201 He was from the Bra~in caste and from his youth he was learned in all the sUtras and tantras and had even perfected all the mystic practices, the sevasadhana. Practicing as a Vajracarya he was however only an upasaka. Many monks surrounded him when he came to Madhyadesa preaching Dharma and a faithful minister of the King said to the acarya, "Become a monk! Fully ordained Tripi\aka monks paying homage to an upasaka will only be injurious to the doctrine." The upasaka replied, "I can't become a monk. I have an old mother who I must support." The minister gave him sixty golden srang for the support of his mother and then the

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acarya did indeed become a fully ordained monk at Vikrama.Sila. There he met with both paQ.9itas and yogins who had reached their upadesa zenith. They pondered on all of acarya Vajrasanapa's empowerments, his tantras and also his upadesas. Later he was abbot of Vajrasana for quite a long time. The-n he wanted to go to the south. Finally the master and his thirty disciples arrived at Sauri. In a dream the King of Sauri heard these words directly from the mouth of the Mababodhi image at Vajrasana-"My doctrine should not be given in the south." These were the words spoken in the dream. In the morning the acarya together with his retinue arrived in the south together with volumes of books, images, etc., and they needed enforced labour to get there. Having understood the meaning of the dream, the King repeatedly begged them to stay there and the acarya who was very compassionate stayed there in Sauri and even got the name "The Man from Sa uri". The acarya had perfected the utpattikrama and had seen the visages of many tutelary divinities. He made the upadesas pros­per and increase in the land of India. He taught the acarya Abhaya­kara. He in his turn taught Subhakaragupta, he taught Dasabiila, he taught the yogin Vajrasri, he taught the most renowned and omni­scient acarya in this age ot disputation, Dharmabhadrasri, he taught Buddhakirti, he taught Ratnakirti and, he taught Ratigupta. A more lengthy account of this period between the acaryas is not dealt with elsewhere.

The sixth chapter, an account of the Utpattikrama lineage, which may be likened to a vein of precious stones, is now ended.

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Instruction Six

As for the sixth Instruction, it deals with the Word Tradition. It is said that those who are of the Word Tradition are also of

the Lineage of Tantra exposition. Naropa and Maitripa are in the tradition of Tantra exposition.

Nagarjuna taught several Tantras to Aryadeva. Aryadeva taught R.ahula; he in his tum taught Candrakirti, he taught Prabhakara, he taught Jnanakirti and he taught Santipa. Furthermore Manjusri­mitra preached many Tantric sermons to the Brahmin Jiianavajra and from him arose a lineage. Also a lineage arose from Bodhivajra. Sri Jiianapada taught Prasantamitra who taught four pupils, namely Srlsena, Cilupa, Kr~1;,1ajata and Vaidyapada. Maiijusrijii.ana begged all of those four mentioned above for instruction. He in turn was asked for the teachings by Maha Amoghavajra and he in his turn was asked by Siddhivira. Atisa asked him, and Mitraguhya asked him for instruction. Mahavajrasana asked him for instruction and there were many others who followed, namely Cilupa, Thagana, Santipa, Jiianasrimitra, Atisa and the early and later Vajrasanapa. They were in themselves a lineage. Furttermore the acarya Lalita­vajra or Rol.pa'i.rdo.rje. brought many tantric texts from the land of Urgyen and taught them to the acli.rya Lilavajra. He taught Manjusrijnana and this li.carya, according to the legend, crushed a Tajik King and his elephants to dust by means of the yoga of Vajrabhairava and by adopting the gesture of pounding. He taught Maha Amoghavajra. Furthermore, Caryli.pa and the acarya Brah­~ana Sridhara attained the highest Mahiimudra siddhi.

In the south at Vaidharbha, a Tripi~akabhik~u who preached the dharma was about to have his head cut off by a Tirthika King. The acarya Sridhara came before the King and said, "Don't cut off this man's head!" The King replied, "Well then give your own head as a ransom!" So the acli.rya cut off his head and offered it. Then he manifested the vision of getting hold of a buffalo head and fixed it to himself. He became renowned as the "Buffalo Head .Acarya." He taught Harikela who changed his consort into a cat. She became known as Bhirdipa. He gave upadesas to Mafijusrijnana.

Furthermore some Tantras were brought forth by acarya

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Kukuripa. He was. born in the eastern areas in Bengal and he was a pa9~it and fully ordained monk of Nalanda. In a lonely forest grove he engaged in one-pointed meditation and he attained many of the more ordinary level siddhis and he firmly established the Utpatti­krama within himself. One day a puppy bitch appeared at his cave. For- several days he fed and nourished it. Then the gods invited the acarya and took him off to the Heaven of the Thirty-three gods.202 While he was there he recalled that .former puppy and said to the gods, "Let us all go to Jambudvipa!" They asked why and he replied: "The puppy, as it was starving, has died." The gods replied: "Even though you meditated for a long time, your attach­ment to the idea of puppy has not diminished!" The acarya realised that this was true and for a further twelve years he lived in the abode of the gods. Then when he came back to his own house, it is said that the puppy had not grown at all and that inside the rock cavern the puppy had uncovered and revealed a spring. It is said that when he picked up the puppy in his hands it turned into a woman, deco­rated with all kinds of ornaments. She was Vajrayogini herself. He practised the caryas with her as his consort and to mortals she appeared in a magic form, as a bitch. The acarya was renowned as Kukuripa. He brought back many tantras from the abode of the ~iikinis and he gave teaching to Padrnavajra who taught Tillipa who taught Naropa. He in his tum taught Santipa.

Now the acarya Santipa was born into the Brah:qtin caste in Madhyade5a. From his youth he studied and became learned in the Vedas, the Vedangas and the eight associated areas of learning. Some people say that he was a member of the K~atriya caste. He was ordained into the Sarvastavadin203 sect at Otantapuri. He memo­rised the complete Sravaka Tripi~aka. Arriving at Vikramasila he heard most of the Mahayana Sutras and Sastras from many wise men such as Maha Jetari. Being a Sthavira he became a great acarya and he was appointed as abbot of Somapuri. For several years he acted as Sthavira of that particular temple. Then he cultivated Ratnakirti and Kalasamayavajra and Thagana and the rest as gurus. He heard approximately one hundred tantras, and they all remained in his mind, so it is said. Then he went off to Malabar, where, observ­ing a holy vow for seven years, he saw the visages of Maiijugho~a. Tara and Ajitanatha and he drank in the nectar of the holy Dharma. It is said that as all the doctrines he taught were in complete accord with those of Asanga an:d that the acarya in fact completed the

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doctrines of Aryasanga to their fullest limits. At that time in the acarya's dreams, Arya Tara prophesied that he should go to Singhala. Also in the dreams of the King of Singhala she predicted that, "In the land of Jambudvipa is the acarya Ratnakarasanti. Invite him here! The Mahayana will greatly prosper in your land." The acarya had gone to Bengal and the King's envoys arrived there at the same time. He brought with him two hundred Mahayana SOtras and spent seven years preaching in Singhala. Five hundred Mahayana monks were ordained and those pat ticular Mahayana sutras spread far and wide. Previously it is certain that many siddhas prospered in Singhala but now all the monks there are Sravakas. Then, on his way to Jambudvipa the ocean waves turned rough and pirates came on board the vessel. By intoning manttas and hurling sand at them, the acarya overcame the pirates and the waves. became calm again. Then he wandered in different lands in South India and in stages he travelled to Vajrasana. Later he thought he would go to the Five Sacred Peaks in China to praclise his siidhanas but the King dreamed that he met the Buddha in person. The acarya arrived in the morning and the King begged him to stay at Vikrama, where he was installed as gatekeeper of the eastern gate of Vikramasila. In some accounts this King is said to have been Mahipala204 and in others he is said to have been his uncle King CaQaka. Of the two views it is quite clear that the latter is the correct one. Both before and after this he engaged in dispute with about two hundred Tirthika pav.gitas and was victorious. over them all. His renown spread into all areas. As he was without peers in his learning, even amongst the Buddhists, he was paid homage as Guru to the King. He was renow­ned as "The Omniscient One of this Dark Aeon." It is said that in fact arhats descended from the land of the gods and listened to the Dharma from him, and that he spent both day and night practising and preaching the holy Dharma. At one time the great Naropa reached siddhi, and he heared a few upadesas from Naropa. At a time when he was approaching one hundred years old he became unable to listen or to preach and he renounced all coarse foods. As he sat in a lonely spot, one of his former pupils, a farmer, had at that time attained siddhi and by magic had come to that very spot from the heavens and paid homage to him. The Guru did not recognise him and the acarya showed both his form and begged to be allowed to pay him homage. The Guru asked, "Who are you?" and the student replied, "I am the farmer Ko\alipa." The Guru said,

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"As I can no longer recall things and am unable to remember any­thing at all, please give me your upadesas." Kotalipa gave him the upadesas and he meditated on their meaning. As a result Vajravarahi manifested herself to him and he attained siddhi. Then, as his body had become once again strong, he stayed there preaching dharma, mostly to his pupils. Once at dusk four women came and, lifting up the four corners of his seat, took him in an instant to the land of Urgyen. He stayed there for many days among the viras and 9akinis, made a vast vajra-feast and performed many vajra songs. The chief of the feast, namely Vajravarahi, explained the meanings of the sutras and tantras, thus giving him complete inspiration.205 At that time both the pupils from Magadha and the hordes of ordinary mortals were left alone without knowing where he was. "Is he invisible?" they thought a& they made ready to prepare funeral rites. Then the acarya appeared along on his throne again without them knowing where he had come from. He told his pupils an ac­count of what had happened and, as he preached, there was general amazement and some did not even believe him. Once a group of many men came from the land of Urgyen to Vajrasana to make offerings and to do some trading. The people of Magadha asked them about the story and the Urgyen people said, "He certainly went to Dumasthira in Urgyen and stayed there for a long time preaching the doctrine extensively. We ourselves in fact have heard the doctrine preached by him." So the dispute was ended. Then he worked for· the most part for the welfare of beings. At an age of more than one hundred and eight years he passed away from his bodily existence. When his pupils were starting to cremate his remains in the "Cool Grove" it is said that when the fire had burned just a little the body became invisible. This acarya, by his own power, wrote commentaries on many tantra pi\akas, but when he started to write the commentary on Cakrasaq1.vara, Vajtaviirahi did not give him the authority to do so. When he went to the Vajra feast in Urgyen, there were fifty-three other siddhas gathered there together and he is said to have had dharma discussions with them.

Also there was the King lndrabhuti, the middle one, who as the iiciirya Kukuraja206 used to preach dharma to one thousand dogs each and every day and at night he acted in accord with all his holy vows. The aciirya Padmasa~bhava and others asked him for in­struction, and indeed many lineages of oral elucidations of the tantras resulted. Those are said to be only available these days

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on paper. Furthermore, since the accounts of Atisa are quite renowned I will not set out more on him here. As regards the Tantra collections of the Kalacakra and the others .... once while on a mendicant's begging round, the acarya Pitopa had VajrapiiQi prophecy to him that he would go by magic to Sambhala. He brought back many tantras and taught them to many pupils at Ratnagiri.207 Pitopa finally attained the siddhi of invisibility. He had six students in all. Three of them perfected the vajra body and became invisible. The monk Avadhiitipa, Bodhisri and Niiropa travelled far and wide. Also Avadhiitipa taught Sauripa. Although Pitopa was there in the time of King Mahebala,208 those lineages are according to the Abhiyuktas. Accordingly all the teach­ings from the lineages of the various gurus were mastered by the Mahacarya, the Buddha of this Dark Age (the Kaliyuga), namely Abhayakaragupta. 209

As for the acarya Abhayakaragupta, he was born in south India in Jarikanta near Odivisa. His father was of the warrior caste and his mother was a Bra~in. From his youth he was very learned in the Vedas, the Vedangas, Sanskrit and dialectics. When he was older he knew all the Tirthika Tantras and their central tenets. When he was in a grove intoning mantras a beautiful woman appeared directly in front of him. She said. "I am a caQ<;liila woman. I wish to practise with you." He retorted, "How could that be fitting? I come from a higher caste and a bad reputation will attach itself to me. Do not stay here!" When he thought about the means of her departure, which was via doors which were fastened from the inside and which were not damaged in any way at all, he wondered which goddess or yak~i she might be. He asked one of his religious brethren who was a Buddhist yogin and he said, "As that was Vajrayogini, your refusal to take siddhi from her was not good. As you are of the karmic lineage of the Buddha, go to the east and become a Buddhist." So, he did just that. He studied in the land of Bengal and applied him­self to all the sutras and tantras. He begged various. acaryas for empowerment on many occasions. As he had become a monk who was expert in the Tripi\aka he was appointed as acarya to all the vinayadharas.210 Once when he was in a courtyard in the temple a young maiden came into sight carrying the flesh of a cow, dripping blood. Motioning towards the acarya she said, "I am a caQ<;liila woman. As this has been slain specifically for you, you must eat it!" He replied, "I am a monk of pure caste. How can I eat even half of

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that leprous cow's meat?" After that she returned to a lower court­yard, invisible in form. That too was Vajrayogini, and he did nottake the siddhi she offered to him. Then, although the acarya was a master of the Tripi\aka, his mind was not satisfied by these teachings, and hearing all the various teachings from all the most famous masters of those consummate doctrines, he wandered about in all the lands. He stayed at Nalanda for a long time. He became widely learned in the vinayas of the four schools, in most of the pi~akas of the sravakas, the slltras of both Mahayana schools, the sastras of various kinds, the ocean comprising all ordinary knowledge and dialectics, and he became greatly learned in the special fields such as the secret tantras. He got the upadesas on them. Then he went to Sri Sauripa and begged him for all the Tantras which the Guru himself possessed. The root Guru did this. It is said that the licarya Sauripa was the ordaining abbot of Abhayakaragupta. Once in that monastery in Sauri, while he was pondering on the Guru's teachings, in the dark of the night of the 8th day, there arose a girl, an upasaki exactly similar to the servant who brought the liclirya Sauri his water. She arose right there in the liclirya's gloomy cell and she drew forth many requisites for a Vajra feast from a small vessel saying, "The acarya sent me. He told me to make a vajra feast with you." The aclirya said, ·•I have nevt.r made a Vajra feast before," and she said, "Then do it now!" The acarya had preconceived doubts and did not do it and she said, "You know three hundred Tantras and having obtained the quintessential teachings, how is it that you have second thoughts against Caryli practices?" Carrying off the requisites for the feast she vanished. Everything went dark and when he went to look at the three doors of his meditation cell they were indeed still locked from the inside by his own hand. Doubts were born within him and he asked his Guru if he had sent that servant girl to him yesterday in order to set up a feast. The Guru replied, "You had great doubts­! did not send her. What exactly did you see?", and asked him for an account of it. The Guru said, "Ah well. Vajrayogini offered you siddhi and you did not accept it." At that the aciirya became dis­consolate for seven days, went without food and prayed. On the !.eventh night an old woman arose in a dream. Knowing her as Vajraviirahi211 he made his confessions to her and he prayed to her. When Vajravarahi had fully revealed herself she said, "In your mani­fold births you have intoned mantras to me and made me offerings. Although I have offered you siddhi on three occasions you have not

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accepted it. You will not attain the highest siddhi in this life. You must write many sastras, preach dharma to many people and in the after-death state you will attain perfect siddhi." Then he stayed in many cemeteries in meditation. One of the wives of King Ramapala erected the temple of Edapura212 and made an offering of it to him and the acarya stayed there abiding in meditation. He stayed there for a single session of meditation lasting six months. While he w:as staying at the cemetery known as the "Cool Grove", the corpse of a boy who was an only child and dearly loved was taken there. When the boy's relatives were in a state of great anguish the acarya summoned forth the boy's after-death consciousness and made it re-enter the boy's body. Thus it was again revived. Having become renowned as one who possessed a bodhisattva's abilities he was invited to become abbot of Vajrasana. There he taught dharma to his pupils who came from the four points of the compass. Knowing how to divine signs, he unearthed a treasure trove under the hearth of a poor BrahJ11in and gave it to him as a gift. He protected from brigands neutralized poisons, averted wars, and worked these per­fections in accord with the dictates of the Tantras. In a large town known as Saptanagar13 he extinguished an outbreak of fire by the power of speaking the truth. Then he was invited to become abbot of Nalanda and Vikramalasila. The King also worshipped him as Guru. In a dream Vajravarahi again exhorted him to compose sastras. He said, "Sastras of my views won't be of any use at all." Vajravarahi replied, "When you write I will enter your very body." Then at the entreaty of his pupils he composed a commentary on the eight thou­sand verse PrajiUiparamita. All the Buddhas of the ten directions congratulated him and, while he was composing a commentary on the three Mala sections of the Sri Cakravajramala, a rain of flowers fell down. When he was composing the text known as the Upade­samaiijari,214 throughout it from beginning to end the three gods SUJ11vara, Hevajra and Kalacakra continually congratulated him and his fame pervaded all the quarters. Moreover he wrote the following texts:-

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The MunialaJ11kara on the Prajiiaparamita,215

The Lokasa~pgraha on the Abhidharma, The Bhik~uveda commentary on the Vinaya, The Vinaya Aloka, The MadhyamaD.juri on the Madhyamika.

He also wrote commentaries on the Yoga Tantras which had none. He wrote commentaries on:­The four Famous Sadhaaas, The Buddhakapala\ik~, Answers to Questions on the Mother Tantras, The Abhayamargakrama He wrote in brief format on:-Commentaries on the Five Stages-the Paiicakrama\ika,217

Supplement on the Art of Calculation-the Ga:oavatara,218

Answers to questions on the K.alacakra,219

Clarifications on· the K.alacakra/ 19

Miscellaneous .Agamas, Many detailed Sadhana!>.

He also compiled and composed various other Siidhanas. In a country in the west when a certain monastery was being built, he held out his alms bowl to the skies and Jambhala gave him his fill of food, drink and all necessities. Moreover he liberated one hundred thousand people who had been imprisoned As a result of all this, he gained an inconceivable number of disciples, both Indian and Tibetan savants. Thereafter the later Indian Mahayanists regarded the works of this iicii.rya as the accepted, standard ones.

He taught Subhakaragupta, known in Tibetan as dGe.ba'i. 'byung.gnas.sbas.pa. and he in his turn taught Da.Sabala. He taught Vikirtideva.

This acarya, Vikirtideva, was a very learned Bengali Pa:o9it who came to Nalanda. He was very well versed in the Dharmas and in all upade5as. When he left his country although his root Guru had said that he should become ordained, he did not do so mainly due to the sin of desire. He took a wife and three children: two boys and a girl were born to them. Once in a dream A valokitesvara said to him, "You have broken your Guru's command and in three years you will die to plague and will go to hell." At that he became terrified and cut himself off from all society. Then he meditated. The prophecy descended on him from above, and after three years had passed he was struck by plague and died. The acarya saw in his mind's eye that when the minions of the Lord of the Dead came to lead him far off, the five gods of the Arya Avalokitesvara tantra arrived in the heavens and Hayagriva trounced the executioners of the Lord of the

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Dead soundly. It is said that Arya Avalokitesvara wept to over­flowing and said, "Restore his body!" The retinue of the A.rya brought Vikirtideva back and he again existed in his previous bodily form. Thereafter he constantly saw the visage of Avalokitesvara, his powers became great and he had good mental attainments. He reached siddbi and became renowned. He taught the Kasmiri PaQ<;lit Sakyasribhadra, Buddhasribhadra and Ratnarak~ita. Munisribhadra asked them for instruction and he in his turn instructed KaruQasri­bhadra. He taught Siikyarak~ita and he taught Sujatavarma. He taught the Kimpila pat;tQita Vimuktadeva, known in Tibetan as rNam.grol.lha. He taught Janagupta who instructed Ratigupta He taught the Mahasiddha Santigupta who is incomparable in this world-age, even in the heavenly realms.

Here ends the seventh chapter, an account of the Tantra commen­tary lineage, which may be likened to a vein of precious gems.

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Instruction Seven

As for the seventh Instruction, it deals with the various individual upadesas, the upadesas of the Mahasiddha Gorak~a being such an instruction.

It is said by the twelve groups of yogins that "Minapa, supported by Mahesvara, gained the ordinary siddhi levels. Gorak~a begged him for the upadesas of psychic breath and he meditated on it. The insight wisdom of the Mahamudra waf> born spontaneously within him." As there are various such baseless stories extant, some of them can be omitted here. This has all been mentioned in the accounts drawn from the life of the Mabasiddha Santigupta and other pat;uJits and also by my Guru Buddhagupta who has seen many Siddhas in the flesh, Siddhas who are like a treasury of the complete upadesas of Gorak~a.

The siddhas 1lrthanatha, Kalanatha and Brahf!1anatha were all immeasurably great in their powers, abilities and prayers, and the teachings of those three disciples of Gorak~a are all in agreement. My Guru Buddhaguptanatha says that only their versions are consistent.

In the east of India a bra~in, known as acarya Vyalipa, spent twelve years gathering together many requisites for perfecting the quicksilver elixier siddhi, but he did not even get a sign of success. His ingredients ran out and he flung the volume on the method of perfecting the quicksilver elixir into the river Ganges. Then he went off as a mendicant. After a while he arrived in the country of Odivisa and he went to bathe in a certain river and found in it that afore­mentioned volume, quite undamaged. Realising it to be an omen that he would attain siddhi, he returned to his own country. The quick­silver circled to the right, a sweet sound arose from it and a shower of flowers fell down. He asked his relatives, "What can it be?" and there was nobody who knew. His daughter was a simpleton and said, "In this house, I have become covered with dust. I will wash it off!" She followed this by saying, "No one bas any idea what this is all about!" When the acarya thought about what she had said, he realised that the dust came from a red fruit, the myrobalan, which he had not known about before, and that it had made the dust which coated the young girl. He also realised that it had done this of its

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own accord so he threw in some of that red coloured fruit. It too did not work. When the time came to wash it all out, a drop of blood emerg€.d from the potion-he had perfected the quicksilver siddhi! In six months time he had a surplus of quicksilver for his rituals and so he ate it. It is said that Vyalipa together with his wife, son and daughter and his brother's wife, five in all together with his house, which made six, became vidyadharas in the fields of those parti­cular substances. As he coveted his siddhi it is said that he stayed on an island in the southern ocean on a great rocky mountain in the midst of a bog which extended in the four directions. Concerned that others might beg for the quicksilver-an elixer for making gold-he fled to a place where people could not go. As for his sadhanas, it is said that he practised them while supported by the Mahakala Tantra. The acarya Nagarjuna came to hear of this. Now Nagarjuna, supported by a <Jakini tantra, had discovered that when he had on two boots made of leaves he could travel into the heavens. One boot he hid and one he wore and, soaring through the heavens, he came before Vyalipa. The acarya Nagarjuna said that he must be given the gold-transforming elixir and Vyalipa said, "Give me just your boot. It is fitting as payment for the gold transforming elixir!" So he gave him many upadesas which were related to quicksilver, many myriads of millions of pieces ot infor­mation related to the elixir and also some of the very gold-trans­forming elixir he had perfected. Nagarjuna gave Vyalipa one of the boots and, putting on the hidden boot, he came back via the sky paths to Jambudvipa. There the upadesas of the elixir spread widely. Then in the district known as Munindra in the northern regions of India, in the land of Gandhara, was a mountain known a~ Dhinkota. As the acarya wanted to convert that mountain into gold and silver, A.rya Tara saw that such a thing would cause strife among sentient creatures in the future and she prevented its conversion. It is said that it was converted into salt by her pra)'ers. Nowada)'S in Gandhara that mountain is called Tila. Vyalipa had been very greedy and he realised that greed was essentially meaningless and so be came to Jambudvipa. Although he attained the state of Vidyadh.iira in that bodily form, his inner vision was a little short on clarity and Vyalipa begged the upadesas on the very highest Mahamudra Siddhis from acarya Carpa~ipa who had attained those states. Vyalipa then went off and meditated on those upadesas.

After a short time there was born within him an absolutely

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unique wisdom about hi~ own being and he started to sing songs which contained the essential meaning. It is said that he worked mainly for the welfare of sentient creatures. He gave all the upadesas of the elixir to the acarya Carpa\ipa out of gratitude.

Now that particular Guru, after he had done only a small part of the quicksilver ritual, gained immediate siddhi. Desiring to be of use to many sentient creatures, he went to an area of Camparna where there wete very many nomadic tribes. Now, among those nomads was one in particular who was very wealthy, with many thousands of buffalo, oxen, cattle, horses and sheep, A boy had been born to a wife who the rich nomad had procured for his son. Now once, in that very land while a great festival was in progress, it hap­pened that the wife and her small son stayed back. When all the others had left, the siddha Carpa,ipa arrived thexe to beg and all manner of food was brought forth for the acarya by that very woman. The acarya said, "If your faxnil:, does not get angry about it, stay here and bring me a lot of food in the morning. If they are upset I will make a fire in that forest grove over there and will stay there. Come, flee to me!" Her relatives formed a cordon when they saw all the food vessels leaving the house. All of them started to fight with the wife ·,:_1-1o, holding her child in her arms, fled. She came before the acarya who·-~~ttered elixir over mother and son, who both attained Vidyadhara bodies. The relatives who followed them there were also thus sprinkled by the acarya with the elixir itself, and it is said that about three hundred persons were changed into vidyadharas and that they all met with great benefit as a result. The King of Campa heard this account and went before the acarya in company with many people. The King saluted him and the acarya became furious, hurling food containers to the ground. From under the ground emer­ged the daughter of the Naga King and she set forth many items before the King of Campa who knew that the acarya had indeed reached siddhi and so the King created two temples in rocky caverns. In one cave lived the acarya as well as the mother and child, making three in all, and in the other cave lived the three hundred converts. Even the child was one who could bestow siddhi on many people­from his eyes came the eye ointment siddhi, from his ears the pill siddhi, from his mouth the sword siddhi, from his nose the fleetfoot siddhi, from his penis220 the gold transforming siddhi, and from his anus came the life elixir siddhi. Those three, acarya, mother and child, stayed in one spot and as long as Maitreya has not arrived,

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they will work for the welfare of beings in that same spot known as Campa Carpa\i. Even to this day it is said that if one prays to them one will attain siddhi.

As for his pupil it was the siddha Kakku~ipa. Although it is said that he taught all the Anu-Abhi~ekhas to Mahacarya Luyipa, it is uncertain whether it really was Luyipa or not. Having received all the upadesas and the Anu-upadesas from the siddha Carpa\ipa, Kakku\ipa stayed in cemeteries, practising the caryas. He had twelve consorts and when they all went into the city he became like a rooster and became known as Kakku\ipa. Moreover, it is said that Kakku\ipa was not just one person but two. His pupil was Minapa.

As for Minapa he was a fisherman from Kamaru in eatem India and he had meditated a little on the psychic winds as performed by fishermen. Once he set his fishing hooks, a fish dragged him into its throat and swallowed him. Because of the power of his Karma, when be meditated on psychic winds the fisherman found that he had not died. This river, which is known as the Rohita or nowadays in Tibetan as the gTsang.po.221 flowed into Kii.maru. There, on a small rocky hill known as Umagiri, the god Mahesvara was preaching the upadesas on the yoga of the psychic wind to Uma.222 The fish in which he was, swam into that very river. The fishermanJ'~ll. the fish's belly heard this teaching, meditated on it and atta~ued some ex­cellent realisation. Then some fishermen caught that fish and killed it and the man emerged from it. Now in that very spot previously a certain King had died and thirteen years had passed since the man's son had been bom, and moreover the fisherman had spent twelve years in the fish's belly. Both father and son went before the acarya Carpa\ipa, begged him for the upadesas and meditated on them. Both of them attained siddhi. The father became known as the siddha Minapa and the son was known as the siddha Machendrapa. Siddha Minapa's pupil Halipa was a ploughman, Malipa was a gardner, and Tibolipa was a betel merchant. These three became siddhas. As for the pupils of Machendra, they were Caurangi and Gorak­~anatha. The first of these was a prince. Once when the King was going to another country, the king's junior consort became enamoured of the prince who had great physical beauty. Although she went before him time and time again, the prince did not accept her passion. In a fury, when the King returned she ripped her clothes, covered her head with dust and made the blood flow from her limbs. The King asked

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her, "What is this crime that has been committed upon you?" She replied, "This was done by the prince. When he came before me to seek his own lusts I did not want to receive them and so he did this to me!" Then the King, without further investigation, cut off the feet and hands of his innocent son and hurled him into a very deep pit in front of a tree, on a road where many people would pass over him. Acarya Machendrapa came there and when he was told the stoty he said to the Prince, "If I can get sustenance for you, will you be able to undertake a twelve year meditation?" The Prince promised that he would do that. Then the acarya Machendrapa, who had as a pupil a very wealthy cattle herder, said to that pupil, "There will be a limbless man over there by that tree. Fetch food for him for twelve years!" The herder did just that. Finally after twelve years had passed, on one particular night many merchants were travelling on that road: Caurangipa asked them, "Who are you." and, fearing that he was the King's tax collector they said, "We are coal merchants." Caurangipa then said, "Well then, let all your goods become coal!" When the merchants arrived at the market and had spread their goods around they found that all their wares had ~-:.:.rued into coal. They investigated here and there to discover what evil hitd. hefallen them and having learned that the miracle was accomplished merely by the power of Caurangi's words, the traders returned there. They begged his pardon and offered up prayers to him. Caurangi said, "Well then let things be as they were before!" and the traders saw that all the things changed, all their wares had become as they were before and were sound. They realised that this was due solely to the mercy of the acarya and made offerings of their profit to him, but the acarya did not want them and returned them to the merchants. Then he said, "May my limbs be as they were before!" and just like that it came true. He worked in every way for the welfare of sentient beings and it is said that he departed into the heavens. As for the Siddha Gorak$a, he was that cattle herder who brought the food. He attained a yogic state by means of the upadesas of Machendra, and having renounced all outer or worldly deeds, by meditation he attained all the transcendent powers and siddhis. He thought, "I will transfer my realisation to others." By teaching the upadesas to many people in all lands, all of them gained release. He vowed, "I will therefore not go into the heavenly realms until ten million sentient creatures are released by me!" And so he gave liberation to innumerable sentient beings. I will not write a

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more detailed account of this. It is certain that he had twelve major disciples.

The siddha Kar~aripa is linked to this Instruction. He was King of the land of Mevara and he had a Queen called Pingala. After a few years had passed, even though Pingala was very dear to him, to make absolutt:.ly certain of her the King went off to a forest grove and spread the lie that he had been eaten by a tiger and had died. The Queen Pingala, died of grief immediately and her body was consigned to the charnel ground. The King did not return to the city but instead went to the charnel ground, before the body of the dead Queen and cried, "Oh! Oh! Pingala !" In this way eight years passed -even twelve years. The siddha Gorak~a came there and used a certain skilful means on the King. He let an earthenware vessel known as a c;Jipi fall from his hands and shatter on the ground. Grieving over it he cried, "Oh! Oh! :Qipi!" and he remained there in that spot. The King said to him, "0, crazy yogin, why grieve over a broken pot? You can surely go out and make another!" The acarya replied, "Well then you yourself are crazy! Just as my broken pot has left only traces, so too is Pingala who has now become ashes and who can't be seen anywhere. You actually grieve for her stUJ.W Then the King knew him to be the acarya siddha Gorak~a)JnJ asked to be his disciple. "You must renounce your kingdom!" said Gorak~a, and the King did so and followed him. Once the acarya acted as if he would enjoy some meat and beer and when the dis­ciple Karl}aripa went to town to buy some a certain woman showed him six lumps of pork and six jars of beer. She said, "As to the price, if you give me your right eye then nothing else will be necessary." In order to be able to give the offering to the aciirya, he plucked out his eye without hesitation and gave it to her. Then he offered the meat and beer before the iiciirya who said, "Where has your right eye gone?" Kan.J,aripa replied, "In order to make these offerings to the acarya, I sold it." The aciirya Gorak~a said, "If that which you have done is really true then give me your left eye also." Kafl}aripa plucked out his left eye and offered it to the acarya. The acarya was gladdened and blessed him and in three years' time both eyes grew as they had been before. After that in three years' time he became a Mahasiddha. This person is also known as Veragan~tha. As for his disciple he was Nagopa or, in Tibetan, gCer.bu.pa. which means "the Naked One".

Many present day )'ogis wish to say that the Kings Karl}aripa

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and Bhanari are one and the same, but it is said by my Guru that they are quite mistaken. As for the siddha Nagopa, he was called that because he did not wear one thread on his body. When he was in the South he once came into the retinue of the Queen of the King of Kongkuna and began preaching upadesas. The King was furious and cut off the five limbs of the aciirya, flinging them into the four directions. Even though they had been severed they rearranged them­selves on the iiciirya. This happened seven times and finally the iiciirya hurled forth a curse-the King's limbs were spontaneously severed and he died. Mter entreaties by all present the King revived and in that way the iiciirya manifested his power. Then he went to the mountain called Bhindapa, and even today he is said to live there without having departed from his body.

As for his pupil Golenniitha, or rDza.mi'i.mgon.po, he was of the lineage of the younger VirUpa. As at first he was agitated by the great multitudes, he became quite disgusted and seating himself in a large earthenware pot; he vowed he would not get out if he did not attain siddhi. With one-pointed meditation he attained siddhi in twelve years. He then preached all manner of upadesas to the lucky ones who came to hear him. He went off before the Guru Niigopa and li.,.is said that he became invisible.

His pupil was Onkamatha, a k~atriya of Miidhyadesa whose father died while he was still young. Onkamiitha was brought up in his elder brother's household. Golennatha gave him a yogini siidhana. Besides that siidhana he did not study any other areas of knowledge in eighteen years and both his elder brother and the mistress of the house scolded him saying, "You fool, what are you fit for?" and they expelled him. Dispirited he went off to another land, supporting himself by begging and continually practising the sadhanas of Vajrayogini. Later after sixteen years had passed and when excellent meditation had been born within him, he went to Himgalaci in the west, the abode of Uma Devi. There, above a stone image of the goddess he meditated for six months in one unbroken session, on the clear light of sleep. The goddess in great fear said to him: "Yogi, riddhide hikinidhi," or in Tibetan, "rNal.'byor.pas. rdzu. 'phrul.dang.gter.gyis.ci.byed." This means, "Yogi what will you do with your powers and treasures?" He replied: "If you were to give me the Jfiiinasiddhi I would most certainly accept it," but the goddess said, "I have not got siddhi to give you. Go and beg for it from Gorak~a !" and so he went off to find the siddha. In the land of

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Godavati,223 innumerable yogins had gathered together in rows. One of the lowest yogis, who had a particularly ugly face with blood and pus dripping from his limbs, entered and Onkamatha knew it was the acarya and prostrated before him. He prayed to him and the acarya offered him some blessed vegetable soup and he drank whatever was offered to him. He discovered that he had mas­tery over a whole sphere of knowledge. Seeing" directly the suchness of things as they were he became a siddha and preached the Dharma. He gave upadesas to the Mahapao9ita Ratigupta.

Ratigupta was born in the southern regions of India. As for his caste, he was the son of a merchant. As he grew older he was ordained into the community of Buddhists and it is said that his order was that of the Sarvastivadins. He was very quickwitted, grasping the Vinaya in one hundred thousand injunctions and the Prajiiaparamita in one hundred thousand verses. He was very learned in areas of knowledge including other spiritual disciplines. He desired to find the Tantric Vajrayana Dharma and went to many places: to the east, to the islands in the ocean, and also to the west. He begged the Mahacarya Ratnakirti to erect thirteen mav9alas and to bestow on him their abhlsekhas. Moreover he also went to the Mahacarya Jfianagupta in the land known as Rakang,224 and begged ):1:-.n for abhi~ekha into the sixty mao9alas. He also begged mau:y empower­ments and upadesas from the Nepalese Pav9ita known as Dasabala­pingha. He begged mainly from these three acaryas who were Tantra teachers. Once in the east of India, there was a scruffy yogin who looked like a long haired Tirthika. This yogin had gone to a certain festival. He held discussions with him and thought that he knew the minds of others. He asked him "Who are you?" and directly came the reply, "I am the siddha Asitaghana." It is said that Ratigupta relied on him for a month and heard many upadesas. He also heard an endless number of upadesas from the siddha Onkarnatha. Then he lived in about thirty temples as elder, mainly in the land of Rulurati and in other countries in the South. He achieved firmness in Utpattikrama and he knew the tantras of about fifty collections.

Here ends the eighth chapter which deals with the lineages of the individual upadesas and which may be likened to a vein of precious gems.

As for the Mahasiddesvara Santigupta, he was the master of all the instructions.

This particular acarya was born in the south in the town of Jala-

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maQ~ala, which in Tibetan is known as Chu'i.dkyil.'khor. He was of the warrior caste. From his youth he studied many areas of learn­ing in considerable depth: Sanskrit, dialectics and the related subjects. His father was a mantra-reciter who had seen the visage of Aryii. Tara, and the son listened to his father and learned the abhi~ekhas and sadhanas for Tara. When he was twenty two years old he went to a place near the sea in the land of Kongkuna. The place was known as "Golden Banner of Victory" or Suvar:t;tadvaja.225 At that time it was a noble well-proportioned place. Its monastic Colleges flouri­shed. There were about fifty fully ordained monks there and at most, ,.about one thousand upasakas. He was ordained there by the abbot Ratigupta. Firstly Santigupta studied the Sravaka Pi\akas and then all the fundamental doctrines of the Madhyamika and the Yogii.­cara.226 He preached from memory many sermons on the eight thousand verse Prajfiaparamita and also the four famous Y ogii.cara Sotras. Then he wished to honour his abbot and to give him some gifts. He instantly went to Singhaladvipa and there he perfected, in part, the Tantra of Mahii.kala. He gained immeasurable gifts and services due to his preaching prowess. He came before the Guru holding the seven precious things227 and offered them to him, erecting a great mound of them. He begged from him the empowerments and the upadesas and the Guru bestowed on him all the ordinary abJ14ekhas and teachings on the fifty tantras. However, as for the extraordinary empowerments and upadesas, he did not attain them. Then for many years he performed a servant's work as sweeper for his Guru and offered to the Guru all his possessions save for three monk's robes. As for his food he went for alms around the town. Accordingly, after six years had passed the Guru finally offered him the extraordinary superior empowerments, various blessings and all the upadesas. While he was meditating on all these things some excellent sensations were created within him. It was at that very time that the abbot passed from his bodily existence, and the acarya was made master of all those viharas. He was elder of the monks for nine years. He spent the night wholly absorbed in meditation. In the day, while performing the requisite deeds of a monk, he realised that they were not at all conducive to the spread of wisdom. Although he continually asked the monks to give him exemption, they would not, even though he begged them for it. So he drank beer, sang songs in various tongues in the narrow city lanes and he performed various dances from door to door. The monks said to him: "As

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the abbot is learned in so many aspects of the dharma we will not punish you. You may go elsewhere, wherever you will be happy!" He thought, "Well, now I have attained my goals!" and so he wan­dered into various countries. In the land of Cibala, in a grass hut near a city, he practiced his sadhanas for three years. Then h{. went to the west to the land of Urgyen. There too he spent three years. Once on a river bank, six prostitutes were washing themselves and after a while they went quite furtively behind a wall. "What can they be saying?" pondered the acarya. On listening he heard them exchanging stories which had been drawn from the six Nirvritya upadesas. He saw that and many other most amazing things. Later those Vajrac;Iiikinis befriended him. As a result his wisdom increased ever higher. Not having thought much about things as they really are, his mind was pining after an acarya who could point it out to him, and so he arrived at the door of a certain liquor merchant. She completely transformed herself into Vajrayogini and said to him: "In a country in the east lives an acarya known as Jnanamitra. He will give you the desired siddhis." Then the acarya went by stages to the east and arrived there finally. He went to all the towns­people and to all the places, both in and out of the town, asking for Jiianamitra but nobody would answer him. Even when he arrived among a group of Cary a pas and asked them, they would not tell him; While he was there an old yogin said to him, "He is our Caryapa A.carya, great in power and abilities. Many years have passed since he left us, going off alone." Then he searched for him again and again. Once while near a town in a forest there was a man lying in the shade of a stiipa, a man who was a mendicant in appearance and who was clothed in a less than respectable fashion. Santigupta asked the reclining man, "Have you seen Jiianamitra ?", and the other man replied, "I know him, and I too am going before him. He is definitely to the east of here in the city of Tipura. " 228 Santigupta asked the other man to show him and the latter replied, "If you can carry all these possessions of mine which are here in the forest, I will show you." He picked up the heavy load and came along with the mendi­cant going ahead. While on the way Santigupta was seized by brigands. As they were dividing up the load, it turned into a boulder. The robbers seethed with anger and they beat him mightily again and again. When he fell to the ground like a corpse, that foreign acarya appeared again and by washing him with water and by inton­ing mantras he caused Santigupta to revive immediately and he was

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able to follow on once more. When he arrived at Tipura he begged the foreign acarya to point out the Guru to him. He was led to the banks of a small lake and there shone forth the reflection of the Guru, and said to Santigupta, "This is Jiianamitra!" After the Guru had revealed his identity, immediately an excellent meditation was born within Santigupta. He begged him, saying "Let me be your follower," and Jiianamitra replied, "You are impudent! ! You wish to be my disciple and yet you come before me without bringing riches or honour!" The Guru got very angry and beat Santigupta many times. Santigupta went to a rich householder and asked him, "If I become your servant, how much will I get paid?" The house­holder replied, "Each day I will give you one golden dinar." Santi­gupta worked as their servant for one year. It is said that the life of an Indian peasant is very wretched............... When alms donors came there to give him things he would offer up all their gifts to the acarya and he followed the Guru. Once when he was in a forest following the Guru they saw a female buffalo with a nose rope. The Guru said, "Go and lead it!" and went on ahead. Santigupta went on leading the animal until its master came in hot pursuit, grabbed Sa::-tigupta and beat him up. He fell to the ground like a corpse. The Guru art:ivt;d on the scene, and by performing a certain ritual method he fully revived him. At another tiine Santigupta made a grass hut and, being entrusted with the Guru's ritual items, he put them in the hut. When both master and student returned home from the town they saw that the grass hut was blazing and crackl­ing away. Jiianamitra appeared downcaste at the destruction of his things and so Santigupta begged him saying, "Can I go and get them?" The Guru replied that he could and without any hesita­tion Silntigupta went into the midst of the inferno to rescue the Guru's things. His feet and hands were completely burned to the bone. His whole body became a water blister. He thought: "Even though I am dying, it is for the sake of my Guru's things," and not even for an instant did regret arise in him. The things were unimpor­tant and were said to have been a water pot, a coconut bowl, a wooden ma:Qc;lala and a skull bowl. While Santigupta was certain that he would die, the Guru gave him mantras and medicines and after a short time he recovered without any hindrance. Then Santi­gupta thought: "It is not good that the Guru should use up his medicines in order to cure my unworthy body. Now, I have perfor­med many penances for the acarya's welfare and for my own good

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and it is quite unbecoming that I have taken from him his mantras and medicines. I do not wish to use the acarya as my servant." This he vowed solemnly.

At another time the acarya wanted to go to the land of Rakang and when he was seated in the boat a huge fish arose in the middle of the river. Fearing that it would harm the acarya, Santigupta hurled a short spear at it. The creature bit his feet and dragged him back into the middle of the river. He merely recalled the Guru and the creature released him from its mouth and swam off into the river. Although he suffered greatly from his wounds he would not waver in his Guru's service. After seven days had passed, one dawn, without knowing how, he found that all his bodily pains had ceased.

The acarya was staying in the east in the land of Rakang in a certain rocky cavern. Santigupta had been instructed to go and seek some trade goods and to do a lot of business in various towns. Now, in that particular country there were many river valleys and he often had to cross them by swimming. A creature known as the Sisarate, belonging to the crocodile family and known as "Water Demon" in Tibetan, grabbed hold of him three times. The aci\rya gained his own abilities and mentally recalled his Guru. The creature always let go of him. A:nother time a creature called the Kimkara, which eats fish and water snakes, etc., stung him and it is said that the wounds were innumerable. He did not accept even one of the Guru's mantras or medicines for them, getting beneficial properties from others. The acarya spent three years in that country with a retinue of five supreme yogis and with twelve consorts, practising the Vajra feast many times. As for Siintigupta he had to do many trading journeys and he suffered greatly the ravages of other water creatures. During the three years he spent thus purifying his body, which had become very weak, his mind had not a trace of sadness or tiredness in it. It is said that all of his retinue at that time most assuredly reached siddhi later on. Then both master and student went to Bengal by ship. From their first meeting the Guru had not given Siintigupta so much as one word of the upadesas and the latter begged the Guru to bestow them on him. The Guru said:

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"A man who says, 'Make me your disciple,' When he has made no offerings, Who straight away contends

He is his acarya's equal or his better, Would terrify even Sri Mahavajrasattva!"

So saying he grew wrathful, manifested an unhappy face and fled. Although the acarya ran after the Guru he could not catch him. Although he sought him for seven days in all the regions of that land, he did not find him. Then although he was alone and bereft he asked people in all the various towns and kept searching fruitlessly for another two months. In a town called Ghoratamda he spent seven days praying to the Guru but it too was fruitless. He thought: "As I am unlucky in this life, I will kill myself!" Although he leaped from the top of a huge boulder, he did not harm even his limbs­in fact no injury at all befell him. While he was hanging about morosely, a consort who he recognised came to that very place. "What is this excellent student doing?" she thought, and Santi­gupta, realising that the acarya's consort is a Guru in her own right touched her feet with the crown of his head. "I am luckless. My Guru has fled and I think of death," he said. She replied, "You are certainly going to be a true follower of the acarya." A little bit of cheer arose in him and he asked her where the acarya was staying. She repi:i~, "The Guru came to my abode, stayed there for a few days and has just now departed for Nepal." Then the woman became invisible. When Santigupta was on the road some men who had seen him jump off the top of the boulder asked him many questions as to why he had done so but he gave them no answer. He said, "I have not yet found my Guru and I am suffering. If I delay in all this I will become angry!" He departed for Nepal, enquiring in towns and houses on the way, but nobody who could tell him anything came forth. The sacristan of the Mahakala temple of Yambu229 said: "He came here some days ago, talked some gibberish and then left for Kamaru." Santigupta immediately went off in the direction of Kamaru. Although he was terrified by brigands, tigers, buffalo and rhinos, all of which he met on the forest trails, he merely recalled his Guru and no harm came to him. He arrived in the town of Garudaghata in Kamaru in which place the acarya was staying, and there he met him. With great joy he threw himself to the ground and performed many thousands of prostrations before him. The Guru said to him: "If you want the upadesas then go to the place where my Guru, Asitaghana ascended into the heavens at the peak of the rock known as Heramba. There you must erect a brick stuj;>a five

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times as tall as a man." Then Santigupta went off to that land, possessing only one piece of clothing. He gave this as payment for a measure of bricks and he alone did the foundation digging and the laying of the bricks. Then a faithful householder assisted him for a while. When he had erected the stupa on the Heramba peak he came before the Guru who said to him that to entrust some of the work to the householder was improper and so he did not give him the upadesas for a whole year. After that, when they were staying in the town of Katakabhanarasi in Odisa the Guru said: "I will point out a house to you. In this house is a lot of gold which I want you to steal and offer to me." Now that particular house belonged to a particularly greedy blacksmith who became quite angry whenever he saw a monk, either Buddhist or non-Buddhist. When Santigupta first went to the house the doorkeeper beat him with many blows. As the acarya had a strong constitution, he held back the doorman with one hand and simply went inside. The blacksmith was working on some iron and became quite furious. He hurled the red hot chunk of iron at Santigupta whose clothes were not even signed-nor was his body harmed in any way at all. Then, many poison-fanged dogs were set on him and although they bit him no harm befell him. When the blacksmith saw that Siintigupta's spirit had not--wavered, he gained a little faith and said, "Stay here and I will fetch food." He brought in some vile food and Siintigupta joyfully devoured it. The blacksmith was a little nonplussed and said, "If you are satisfied with it then come from tomorrow on." Santigupta kept on returning again and again and as he asked various questions the iicarya came to know all about the house, its contents and their location. Once when the household was inattentive be was able to steal the one thousand ill-gotten srang which the greedy blacksmith had found himself unable to give away to anyone. Santigupta offered them to the Guru who said: "Child, that is good! This wealth accumulated solely due to avarice must be given away to others. Give it to the monks of the land of Rakang." The acarya went off to donate it just as he had been told. Later on, when things had died down a little, he went back to that aforementioned town. The blacksmith grabbed Siintigupta and handed him over to the King of the country who was called Mukundadeva. The blacksmith told the whole story to the King, and as chance would have it, there were many people gathered there at the time. The King asked the acarya about it and the acarya replied: "I have indeed stolen that ill-gotten wealth and have

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fled with it. I gave it to others and this in itself has brought about an increase in merits." At that all the people laughed and said: "Oh, this is a mighty thief! Just look at his shamelessness! Having stolen he now figures it to be a good thing!" The King said: "For now, fling him into prison. Later on it will be decided by thorough investigation just what his punishment should be." The King and the people dispersed. Now, in the meantime the acarya J.iianamitra pondered on this situation. Various birds gathered on the prison roof and all around it, dogs and jackals circled around the prison day and night howling all the while. Doubts arose among all the people when all this happened daily at the palace also, and the astro­longers said that it was due to the powers of the yogin who had been flung into prison. Then after several days had passed, Jiianarnitra arrived at the prison gate, threw sand at all of the guards and all of them were petrified into rigidity. The door bolts opened of their own accord and Santigupta, together with more than five thousand other prisoners, was freed. Santigupta had spent half a month in prison and as he had recalled nothing else except the Guru's delight at his taking the gold, no unhappiness or gloom touched him. Then he followed Jiianamitra to a town in th(; land of Trilinga.230

When· ~hey got there the Guru taught him many upadesas. Then two years passed anct-tlle Guru said: "Now you must have the empower­ments. In that house over there on the other bank of the river is the consort who has the secret knowledge and the mantras. Go and bring her here!" When Santigupta asked whether he should go in the morn­ing he was told: "Go and bring her here this very night!" He went, swimming across the great river, and when the sun was about to set he arrived at the house. As for the house it was the place where the elephant of a certain warrior king lived. It is said that the name of the town was Laiijakara. Santigupta said: "I am a traveller. Rent me a room in the house just for a short while." They bade him enter, which he did. The acarya investigated all the places in the house both upstairs and downstairs. According to the prophecy of his Guru, the girl was the houseowner's daughter and she was extremely well protected. He pondered on the methods he could employ to gain her. Then at dusk when the people had stopped their wanderings, the acarya bound the girl with mantras and she did not speak a single word, even for an instant. By means of his great strength he hoisted her onto his shoulders and, having forced the gates open, they fled. When the pair were outside the town, the towns-

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people pursued them but they could not catch them. That very night, having swum the river, they arrived back and midnight they went before the Guru. The Guru said, "Your timing is good," and at dawn he gave Siintigupta his empowerments and for seven days gave him blessings and all the extraordinary oral upadesas. Their residence was on a boulder and it is said that previously it was the cave where the acarya Nagarjuna stayed. The people of the elephant house thought that the pair had been carried off by the river and so they did not come to that place. Then, when the Guru was performing a fire ceremony, the acarya acted as his karmavajra (vajra assistant) and made a few errors. The Guru became furious and hurled a lot of coal ashes at Siintigupta who realised that by means of that cause he mani­fested the state of the inconceivable wisdom, a wisdom as boundless and centreless as space, an all-pervasive widsom-he had reached the profoundest of dharma. He became a Mahayogesvara. The woman also became a yogini of the Caryapa school. She was re­nowned as the yogini Menaka. Her realisation was as vast as the sky. She perfected the four ritual gazes and even attained the common siddhi of not sinking in water. The Guru Jnanamitra said, "Santigupta, I have finished showing you all the upadesas. My great goal is accomplished. Go now to Saurastha.231 First of all perform tta non­conceptual deeds. Then perform the secret acts. Then you will be encouraged by someone to perform the deeds which are with con­ceptualisation-perform them at that time. In this life you will attain the rank of Mahiivajradhara." Siintigupta said, "Although I have thus arrived at the profundity of all the dharmas by the very kind­ness of the Guru in this lifetime, I beg instead to be allowed to follow the Guru himself because it will be easier to attain the highest siddhi which I have not yet gained." The Guru said, "For your sake alone I stayed so long in this land of men. Anyway, you should disseminate my insights to all those fortunate beings." Then he became invisible. The Guru's mind was wisdom itself, and all Siintigupta's doubts had been certainly resolved. When the Guru's bodily form became invisible, Santigupta's mind became downcast and he composed religious songs of spontaneity. It is said that he relied on acarya Jiianamitra for about ten years. By means of the sad songs he had composed he taught their profound meanings and gradually he came to Saurastha in the west of India. Not far away, in the town known as Jonagha\a, he desisted from all speech. It happened that even when he was asleep or woken up

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be would seat himself exclusively in meditative absorption. Once while the Tajik Mongols232 burnt his hands and feet the acarya remained seated there devoid of any feelings like a stone or wooden image being burnt. Although a Hindu cavalryman who had faith in the acarya scattered a full measure of silver and gold "flowers", or coins, on his body, he remained there without any feeling just as he had done before. My own Guru said that it was not that he was forever without feelings: he had seen Sunyata. Even though some say that two years thus passed, others say that it was one and a half years. You should believe those who subtract the six months. It is said (by my Guru) that it is difficult to practice in this day and age. and that Santigupta tried three times repeatedly. This was the most non-conceptual of practices. After he finished, he wandered in town and forest giving a few of his secret practices. For a while he acted like an Avadhuti, but to the world for 6 months his actions were those of a mad penitent. Now and then he taught the Dharma to people and the highest wisdom arose in many of them. Many of the towns­people knew that the acarya possessed wisdom and they offered him all manner of gifts. The King of that country, who was of the Tajik lineage, had previously attacked the Buddhists. Then many monks wF::'"' in that land and after that, the King gained faith in their noble demeanou. ~~G- made many offerings to the Buddhists. Because the acarya performed the mantra path of practice the King did not be­lieve in him, and came before him and said, "Hey! You liar! Tell the truth! Can you really confound the monks?" The acii.rya replied, "We make use of our desires and leisure and similarly we can't change our minds!" The King said, "You will have to prove that!" and escorted the acarya inside the fortress, putting him in a very isolated top-most chamber. He had no clothes for his body, no place to hide his things and attendants stayed with him both day and night. Although he took no food or drink for seven days his body remained as it had been previously. At that the King gathered one thousand beautiful women from various parts of the country-other people say it was only five hundred-and said to the acarya: "If you are an adherent of the mantra practices then can you practise on all these women in just one day?" Having said this be committed them all to the acarya. This encouragement of Santigupta toward the prac­tices of conceptualisation, he realised was indeed the very prophecy of the Guru. He practised together with them, using the practices of the learned ascetic. In order to manifest his power, he trans-

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formed their bodies into corpses with no vestige of moisture left, and he himself became glorious and effulgent like the sun shining. On the second day he departed from the top-most root ot the fortress, travelling in the sky for a distance of on':: eighth of a league where he set himself down in a grove. The whole country in all its areas be­came the most perfect field for Dharma and many celestial messengers gathered in a special assembly there. For six months he gave them the unique practices of conceptualisation.

Once when he was staying at the mountain known as Ghirnari, the highest Mahiimudra siddhis came under his powers. It was dawn and a great noisy earthquake arose. There was an all pervading perfume, a shower of flowers fell down and a sound of music spread from the heavens. This was quite clear to all beings. Instantly he saw visages of the Buddhas of the ten directions. Various tutelary divinities and all the siddhas became clear and they recited benedictions. For seven days asuras of the three abodes, viras and 9akinis made him inconceivable offerings without break. He stayed on that mountain for a further six months abiding in signless meditation. Then later on while he was staying in the south at a mountain known as Khagendra, the King of Bhamda, who was called Ramacanda, came there while hunting wild animaJs •. Tn a corner of the mountain he spotted a beast known ·!:;$ ~b.l! harina or lion. While he pursued its spoor, the harina changed itself into a tiger. After he had briefly inspected it, it changed itself into red fire and settled down in a grass hut. The King went off to see it and saw the monk's body, gloriously glowing, and he asked him: "Who are you?" Twice the acarya said nothing. On being asked a third time he said, "What are you saying, evil King? I am a yogin!" By means of ritual gaze and light emissions he overcame the King, who, reaching an excess of faith, paid homage at the yogin's feet. While the acarya was describing some factual stories the King's attendants also came forward and paid homage at his feet. He gladdened them too with his dharma stories. He showed the essential meaning of reality to a certain Braht:pin youth who performed many songs and dances and also became invisible so it is said. The Braht:pin's name was Janama­deva and it is said that he was the first siddha disciple or this acarya. There was a paJ}.9ita novice known as PaJ}.9ita Gambhiramati who came before the acarya and, having a great deal of faith, he pro­mised himself to the acarya. He performed all the requisite services and stayed there. The acarya saw that he was a fit receptable

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and gave him all the empowerments and upadesas. By meditating for a long time he attained, without obstruction, the siddhi of fl.eetfoot. By these transcendental powers, this acarya was able to be present to serve the Guru's wherever he went. Then the acarya came to the land of Maru and with his ritual gaze he petrified into rigidity the Tirthikas, the T~kas and the Mleccha Tajiks.233

He also subdued the people and the nobles of that land by giving them the "subduing" gaze. When he had preached the dharma to many beings, a lot of them had unique wisdom which arose in them and the number of Buddhists in this land increased many times, and generally speaking the Sangha paid homage at his feet. There were six of his pupils who were given the extraordinary upadesas. They were the pa1J.9ita Vimalasahya, Candrakara, Ratnakara, who were monk pao9itas, and the upasaka paJJ9ita Sugata, the yogini Umapati and the yogini Tara'qlga. The first three of these gained realization of the unique level of the utpattikrama and that of the sampannakrama. They had perfected the techniques of cursing and the power of truthful wotds. These three saw the visage of Vajrayogini quite clearly. The upasaka Sugata perrected the four Tantric activities and seeing into the future, without any hindrance. When the acarya together with those four (Vimalasahya, Candrakara, Ratnakara and Sugata) came to see the eastern areas, the Eastern Mleccha Pa\hii.ns234 were causing great suffering to the lands there­abouts and they saw that all the temples, both Buddhist and non­Buddhist, had been destroyed. At the mountain known as Devagiri, quite near the ocean, there were many temples dedicated to the Buddha and they were burned to ashes at that time. Indeed the temple of KhasarpaQi was set alight but it did not bum. When the acarya and his Vajra brothers came there the King said to them: "Previously in my country there were no shaven-headed, red-robed people like this. It is not good that they have come here now," and he flung the four acaryas into a dungeon. When the executioner was planning on killing them, they hurled mustard seed at him and at the prison guards, and while these people were acting crazily without any memory at all, the acaryas fled and went elsewhere. They made a vow to the Mah.iibodhi and a prophecy told them that it was time to perfect their ferocious activities. Then Jarikandhara met the four acaryas face to face and together they revolved the wheel of Yaman­taka,235 and within six months the Pa\hans and the Moghuls were fighting among themselves and all those of the Turu~ka race in the

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east were beaten in battle. The Hindu King Manasingh236 was taken and held captive.

Umapati perfected the siddhi of the rainbow body. The yogini Tara111ga perfected the four ritual gazes with no problems. The followers of the acarya, both yogins and yoginis, numbered about twenty. Then while he was staying in the south at Karnata, the acarya came to the palace of the King of that land. He came to convert him, as the King was a Tirthika. Inside the palace was a most horrific linga which had been set up previously by Arjuna himself. The acarya climbed up on top of it and danced there, leaving footprints on it. The King set six mad elephants onto him and the acarya subdued them with his hands until they were unable to move. There was a magic stone image of the goddess CaQ~ika to which he made a threatening finger gesture and it became like a mass of butter when the sun has struck it, and melted. Even today that image is said by my Guru to have grown larger. At that the King knew he was a siddha and so he paid homage to him. The renown of the acarya who had found siddhi spread into all areas. The monks of Maharata and Kongkuna invited him and he went to all their temples giving empowerments, upadesas, alms, sermons on the tantras, etc., and he clearly explained the Vajrayana teachings. Many people gained fine levels of siddhi-some thirty pandits, and beside this four other groups, which made sixty paQ.~its in all, as well as eleven men from the city, making a not inconsiderable number. Moreover, many were able to attain the highest levels of meditation. Having attained the highest siddhi level, they became invisible. Then the King of Bhamdvam invited the acarya into his presence and made him offerings for a long time. Monks and paQ~its from SuvarQ.advipa Dhanasridvipa237, Pegu, Rakang, Pukang and other far off places, even Jambudvipa, gathered together and the King made offerings of gifts to them for three years. There were about three thousand people who were ordained and many upasakas as well as many upasikas requested the sadhanas together with many hundred thousand yogins from the four directions. Some begged for upadesas, and some begged for empowerments and blessings. Some of them paid homage at his feet and encircled him and set up a karmic bond. MahapaJJ.~itas Vedatik~na and Sanghasila from the southern land of Kalinka,238 the Mahacaryas Virabhandu and Asanghabodhi of Malyara239, the acaryas A.nandamati and Veda­nanda from the land of Paiicadharavali, the great and learned

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men Dha.rmak~agho~a and Parahetagho~a from Pukang240 and Sumegha and the others from Vajrasana, begged all the profound tantra collection f1om the Mahacarya himself, from the yogini: Dinakara, the Mahacarya Gamhiramati and others who were the acarya's spiritual sons. Due to the great kindness of the acarya the Indian monks and all the Buddhists were instructed in the Vajra Path. In the land of Barley,241 the land of Gold242 and the land of Copper,243 as the monks there were Sendhapa Sravakas, the acarya's words did not pervade at all. When the Guru was staying near to the "Man from the East", known as NirvaJ;tasri, the Mahacarya was staying in the great market town of Trilinga. While many hundred thousand people were prostrating themselves before him, many monks from the land of Barley who were going on a visit to the Mahabodhi, started to say evil things about the Secret Mantras. It is also said that they would not prostrate themselves before the acarya.

Then in the land of Trilinga, the King known as Bikata, in order to perform an exorcism ceremony for his illness decreed that many men, five thousand buffalo, many hundred thousand birds, goats and sheep were to be slain and given as food offerings. Many Tirthikas and Bra~ins numbering a hundred thousand were gathered together there to perf01m the ritual. When all the living creatures had been bound the acarya came alone from out of nowhere and arrived at the building where they were about to be sacrificed. He gave a ritual gaze to all the Brab~pins and Tirthikas and they were petrified into rigidity. The King came forth amazed The acarya said, "If you slay so many animals as this, you will swiftly die and, having done so, you will be reborn in hell. Let the creatures go free!" When they were released, immediately the acarya put his hands on the King's head and freed him from all debility. Those people who had gathered there for the sacrifice also attained the states of yogis and many beings reached a unique, discriminating wisdom.

A certain Turu~ka King of the land of Cafica, while travelling on a road close to where the acarya was staying, said many wicked things about him. A pupil of the acarya heard them and cursed them saying, "Become dumb!" and the King and his retinue became speechless. Being horribly afraid, they begged the acarya who, in order to manifest the power of the Buddhists, said, "Let each of you, except one, become able to speak again!" and so it happened that they could indeed speak again.

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Also when he came to VaraJ}.asi in Madhyadesa, there was there a certain Tirthika paQQita known as Madasudana Sarasvati who wished to be renowned as one who possessed discriminating wisdom. He sat on a high throne in the midst of his retinue, and by merely pointing his finger at him the acarya made him tumble down from it.

In the land of Mathura244 there there was a certain man who had been somewhat of a Buddhist yogin previously and who later practised as a Tirthika yogin. He was called Mukundavarti and having practised the Autha~ndali, he was renowne9 as being a siddha who could bring many beings under this power. By the means of a ritual gaze the acarya finished him off. In the town of Mathura, or in Tibetan, bCom.brlag, when the acarya and his disciples, three in all, got there they met Mukundavarti and his retinue who had also come there. Innumerable townspeople also congregated there, saying: "We would like to see the proof of the magical powers of these two!" Mukunda, who had perfected the mantras which cause people to see illusions, even made faithful the former great Tajik King Hamehubaca and his son Akbar.245 At that time due to the power of Santigupta's meditations he ~as unable to perform even one phantom illusion. With just one of his ritual gazes he caused Mukunda to go mad, cry out "Ha!Ha!" and to run all over the place. He was in the grip of this for seven days and as his pupils begged the acarya to release him from this power he did so.

The King of Bhamdvam had died some time before that and his son, called Balabhadra, erected and offered to the acarya a great temple near the mouth of a cave where his father had previously met the acarya when he stayed there from time to time. He also offered five hundred houses for those who were to be servants in the temple. Once, five thousand yogis and yoginis who had attained exalted position gathered together there and he offered them the makings for a vajra feast to last three months and they made a truly vast one. At this time there were many indead who, as disciples, were freed from their rnindstreams. By means of his prayers the King wa~ lord over one hundred thousand people initially, and later on became lord over four and a half million. It is said by the Southern Guru that this was the fifth and final meeting.

Then he stayed for the most part in that very spot. Having brought immeasurable numbers of beings to fruition and liberation,

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he met no one further for about seven years except for his most perfected and oldest students. His fully ripened body dissolved into a rainbow body and his Jiianakaya pervaded the ten areas of the heavens.

His like did not occur again in India or Tibet. ln Tibet those who have wise minds or who have realised the final view are quite good indeed. Those who have meditated well on the Utpattikarama and the Sampannakrama, whose minds have gra­dually shone forth, who have seen various of the tutelary divinities and protectors of the doctrine, whose various magical abilities have shone forth, and who have gained the karma-ga1,1as little by little, are clearly graced with the title of Siddha. There are also those foolish ones who, abandoning all modesty and propriety, and using all manner of deceit with delight, say that there are those who merely by the great power of almsgiving and its fruit of riches grasp the signs of Siddhahood and are therefore to be known as such. In India it is said to be clear that those who have gained knowledge of the levels of the perfect path directly ftam the tantras themselves, or whose bodies have also become rainbow bodies etc., have attained one of the signs of being an ordinary level Vidyadhara, and they are to be regarded as Siddhas. As for the othets although what they did was good, they are to be known as sadhakas, not siddhas.

As for the Mahasiddha Santigupta, he could perfect the four services246 using his ritual gazes. He put into practice whatever he taught, every word he said. In the midst of some of the pure gathering some wondrous and illusory signs continuously arose. He summoned forth in the flesh, so to speak, whole vajra feasts, embryonic matter, liquids, beer, blood, wild forest fruits, etc. He became the sole lord on the earth and his name was Srisattvanatha, or in Tibetan dPhal.sems.can.gyi.mgon.po., as he was called by mortals. There were my three Indian Gurus who all heard the dharma from that Guru and it is certain that the Guru tram the South, NirvaJJasri, became his best disciple. The three Gurus themselves heard vast numbers of teachings at feet of the Guru and both the acarya Gambhiramati and the Mahadeva yogini Dinakara were given by empowerments, blessings and instructions. It is certain that the doubt-destroying clarifications were given to the ten chief disciples. I will now relate in abbreviated form the accounts of the two chief disciples.

Firstly-in the land of Gujarat247 a boy known as Ghagha

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from the warrior caste had a very lively intelligence and became extremely learned in the discipline areas of Sanskrit and dialectics. He was ordained in the temple of Abhu and was garlanded with the name of Gambhiramati. He knew the Tripi\aka in full, but as he had not attained the correct age for full ordination he became a novice. At nineteen years of age he went before the acarya. For three years the acarya did not give him empowerments or upadesas. Gambhiramati relied on the Guru in accord with the dictates of the Tantras. Then the Guru, empowering him, gave him the teachings. After two years he firmly attained the Utpattikrama levels and various of the Sampannakrama wisdoms were also born :firmly within him. In order to win for the acarya all the wealth and honour which was his due, he quickly perfected the siddhi of fieetfoot. Rely­ing fully upon his Guru with wisdom he attained all the acarya's empowerments, the tantras and the upadesas. Firstly he saw the visages of Avalokitesvara, and Hayagrjva, then those of Maiijusri and Yamantaka, then those of Hevajra and Kurukulla. He got Mahakala as his perpetual servant and the six lokadevi& performed all his commands. All his sleep was suffused with the clear light. Although he was master over vast superknowledge yet he still performed the functions of a servant in all the rituals for his Guru.

As for the yogini Dinakara, she was from a southern town known as Shambhadatta where there was a prince of the Pisila family who was called 'Phrog.byed.'od. He had a sister younger than him and she was very sharp witted and delighted in virtue. When she was nine years old, a monk, radiant and beautiful, came before her door begging for alms. She said, "It is suffering indeed that a good man such as this has to beg!" The monk replied, "As for me, if I don't really suffer a lot, you certainly will have to, you who wander about in sarpsara. The miseries of sarpsiira are manifold." Then she begged him for a means of liberation and a method for settling her mind and he taught her the unique essentials of the Bodhisattvacarya which she learned well. When she was ten years old, she was sent away as the bride of a feudal ptince of the warrior ca&te from the land of Caivala. When she was thirteen years old she decided to renounce sarpsara and so she said to her husband and parents-in-law every so often, "Would it really matter that I spent my life sitting in forests in meditation'? Please allow me to do this!" In order to thwart her she was installed as mistress of the house but in this capacity she gave liberally to all the beggars

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who came there. Her family and relatives scolded her and yet she was praised by the beggars and all the other people. Then she feigned madness and performing various crazy deeds she was sent off with a lady's maid into an isolated, lonely place. Deceiving everybody with even greater acts of madness than before, she finally left her husband. When she was born, she had on her hands and feet the signs of half lotuses and wheels, and it was prophesied that if she dwelt in forests she would become a Mahatma. It is said that this prophecy came upon her. She heard that Mahacharya Santigupta was living in the town of Maharata near Caivala and as soon as she heard his name, meditation was roused in her mind. Directly on seeing him a unique meditation was born within her. At that time it is said that she was about twenty years old. Although she was a woman, her mind was extremely sharp and, using it, she leamed fully and thoroughly the text known as the Candravyakarat;ta. She knew the sciences of elucidation, medicine and various dia­lectics fully. Due to her previous vasanas248 she could retain in her mind all the metrical texts of the Prajnaparamitii in seven hundred verses, three hundred verses and also the compendium version, merely by reading them once. When asked about the life of a nun and of an upasika, she knew their purpose fully. Then in the presence of Mahaciirya Santi she firstly asked for instruction in the Bodhi­sattva Cittotpada, etc., and, being aware of her good qualities, Santigupta gave her in due order all the empowerments and upadesas. She spent seven years before the Guru hearing and ponder­ing on the Vajrayana, and she came to know the full meaning of all the Tantras.

Then for five years she performed the Guru's services and one-pointed meditation and a unique wisdom was roused within her. Her insights became vast like the sky. By the power of wind yoga even one hundred elephants could not vie with her for strength and she could travel in the skies for about a league. She also perfected the system of ritual gazes and also the truth power of speech. The Guru said: "Now, perform the practice of bringing the mind under subjugation! Meditate on suchness and manifest it forth to sentient beings. When you are twenty two you will be on an equal level with me." Thus he prophesied, so it is said. She practised for six months and impressed on her mind the eight ordinary siddhis, etc., and she taught the upadesas to all who came before her. Together with five hundred yoginis and yogins who had exceptional knowledge, together

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with their retinue, they practised in various countries for the welfare of beings. It is said by my Guru that she repeatedly returned to her Guru in order to make offerings to him and to offer her realizations for checking. Once, by the power of transcendence, she left K.hagendra and came to Ranganatha. As there were two places there, one Buddhist and one non Buddhist, she used to frequently wander about the non Buddhist sites, so it appeared. A certain Jimghama Mahesvara who was renowned for his mental realizations of Bhairava, his ritual gazes and his perfection of the clenched fist siddhi, had in the meantime hindered the Buddhist yogins there­abouts. His name was Bhimgadeva, and when he exerted his gazes on the yogini it did not harm.her at all. When the yogini put her gazes on him, he fell to the ground and could not breathe. He was left there for a long time and the Tirthikas thereabouts came to her continually and prayed to her. He was eventually revived by means of her gaze and he came to have faith in the Buddha's teachings. He begged to become a follower and he was sent off to go before the acarya.

Also in Odivisa she came across a yogin named Ghamalavarma who had broken his vows. Previously he had attained some small abilities but he was a liar who claimed to be a siddha. She performed her ritual gazes on him and his body bloated and outflows of blood poured from it and from his skull. Thus she destroyed a vow breaker.

Whenever she wanted to see Sri Heruka, the ten fierce gods and Vajrayogini in her thirty-seven levels, she was able to. However, as regards the highest siddhi, it is said that she did not attain it.

So Siintigupta taught his two best disciples most excellently and my own three Gurus were taught by them. I myself have, through my Guru's kindness, heard the basic upadesas of the Vajrayana path.

Generally speaking in India at first there were about one hundred thousand vidyadharas on the Secret Manila path. Then came Sri Saraha. Between that time and the era of King Dharmapala there was an endless, ever-flowing stream of siddhas and many of them were contemporaries. Then, up to the death of Abhayakara, the flow of siddhas was not completely cut off but thereafter, in some places, there were only one or two siddhas. Later on when no other siddhas had arisen for a long time, even though JD.anamitra and Onkarniitha had come on the scene, not much of benefit to the Buddha'' s Doctrine arose. Eighty years after the death of Onkara, the Mahasiddha Santigupta IOund siddhi and, due to the times, the concensus among

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Buddhists was that in his usefulness to others, in things great and small, without any exceptions, he was similar to Jo.Bo, Mahii Naropa, but that Santigupta attained a higher rank of attainment than Niiropa.

Here ends the ninth chapter in which all the instructions are fused into one account which may be likened to a vein of gems.

As for the seven Instructions, they are in fact the sole direct blessing lineage, and six of them contain the real lineage meaning. One can know this from the writings of the various Guru lineages and their detailed upade5as. Even though there are an infinite number of biographies from which to choose and write, I have not found it possible to do so, nor have I heard being spoken of, even briefly, by my Guru several biographies of the lineage Gurus. Those renow­ned accounts ot those people which can be heard in India nowa­days, I have narrated and joined with the Tibetan accounts of those early iiciiryas where they arc reliable. However the great proponents of Buddhism who came to India, and the various biographies of their lineage members are spoken of elsewhere.

By thus speaking of the biographies of the Gurus, may whatever little metit I have thereby attained, be given to all beings without exception, and thus, may they all become Buddhas. May I, in all my births, be born as a lineage-holding servant and may I grasp the secrets of the Guru's spirits. '

Then seven marvellous Instructions, which are the very path of Vajradhara, is garlanded in all directions with the vast offerings made by beings. By means of the propounders of these precious upadesas may my spirit be liberated and may the triple-world be freed from all want.

The account known as the seven Instructions, the accounts of the lineages, marvellous like a vein of precious gems, was written by the so-called Taraniitha when he was nearly twenty-six years old at a time when he was the junior servant to his Holy Gurus. It was written at rNam.rgyal.rab.brtan near the monastery of dPal.stag. lung.thang.249 The scribe was bLo.ldan.kun.dga'. rnam.rgyal.

Finally a few corrections were made. MAY JOY COME! ! ! (This has been thoroughly checked.)

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Notes 1. Tib. bka'.babs Griinwedel translates this as "Inspiration" which I feel is

better translated as "Instruction" or "Divine Instruction". 2. Tii.ranatha's Guru was Tib. Sangs.rgyas.sbas.pa'i.mgon.po. Skt. Buddha­

guptanatha's, a siddha who received his teachings from Tib. Zhi.ba.sbas.pa Skt. Santigupta. Buddhaguptanatha travelled widely all over the Buddhist world and even went in search of Skt. Potalaka, the abode of Tib. sPyan.ras. gzigs. Skt. Avalokitesvara. Tucci, Tibetan Painted Scrolls Vo1.2, p552.

3. Tib. phyag.rgya.chen.mo. Skt Mahamudrii Name of a system of meditation in which the practicer brings to a stasis point the tendency to treat phenomena as dualities, revealing as a result of the practice, Tib. stong.pa.nyid. Skt. Sunyata as Ultimate reality, void of everything including Tib. stong.pa.nyid. The indivisible unity is known as Tib. zung.'jug. Skt. Yugannadah.

4. Oqivisa. This place, which is the same place as the modern Orissa, appears in Taranatha's works spelled variously as Odivisa, Odisa, Odivisa, etc.

5. See Dass, A Tibetan-English Dictionary, P 11·78, under the heading Tib. rig. pa'i.gnas. bcu. brgyad.

6. Tib. brtag.brgyad. 7. Madhyade§a. An area of ancient central India extending in a swathe

approximately from present-day Jaipur to Allahabad. 8. Tib. mkhan.po. Skt. Upadyaya. Generally translated as "Abbot" or

"Professor", which in this case does not fit well, although the title "Sthavira" suggests strongly a monastic background and the dignity of age.

9. Nalanda. A Buddhist university in ancient Magadha, approximately 170 miles East of Varaoasi. Nalandii was founded about 425 A.D. by Kumara­gupta the first, a Saivite King of the Gupta Dynasty who was converted to Buddhism somewhere between 415 A.D. and 449 A.D. Sankalia, The Nalanda University pp 48-59.

10. Tib. thugs.mtshan.ma.med.pa'i.ting.nge.'dzin. 11. Tib. chos.nyid. Skt. Dharmata. "The suchness of things as they are.'' see

Guenther, The Royal Song of Saraha p. 31, f/n. 12. Tib. do.ha. Skt. Doha. A term used to refer to a collection of mystic songs

sung by siddhas in which they express their inner realizations. Saraha sang three Doh as: the King Doha, the Queen Doha and the People Doha. The King Doha and several commentaries on it have been translated and given a philosophic commentary by Guenther, (see bibliography).

13. Tih. rig.'dzin. Skt. Vidyadhara. Literally "Knowledge-holder". One who by Tantric practice has fully mastered all techniques of mantra, meditation practice, etc. Most often used to refer to celestial knowledge-bestowers.

14. Mi.nyag.lo.tsa.ba. The translator of Mi.nyag lived from the early-mid 11th. century to the early 12th. century A.D. His family came from the Mi.nyag area of Khams, near present-day Dar.rtse~mdo, as his name suggests.

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15. Vidarbha. This is Berar, a state in the Deccan area of India. 16. Dhinyakataka is the site South India where Sikyamuni Buddha is said

to have preached the Kalacakra Tantra. According to the 'Brug.pa'i.chos 'byung. (full title Chos. 'byung. bstan.pa'i.pad.ma.rgyas.pa'i.nyin.byed.) of Kun.mkhyen.Padma.dkar.po, (1527-1592 A.D.) edited by Prof. Dr. Lokesh Chandra as Tibetan Chronicles of Padma-dkar-po, Satapitaka Series, Vol. 75, "As for the means by which it (i.e. the Kalacakra) spread in Shambhala, the King Suchandra heard the Tantra preached at the great stiipa of the Jina at Sri Dhanyakataka and returned there (to Shambhala) in that year ... " (F. 103 A, lines 1-2).

17. Magadha. The area known as present-day Bihar state. 18. see Tucci, op.cit. Vol. 2, pp 572-573.

see also Nebesky-Wojkowitz, Oracles and Demons of Tibet pp 68-81. 19. Tib. klu. Skt. Naga. A class of being, half human and half snake, whose

abode is subterranean and who control rain, river flow, soil productivity. The Niga also bring certain infections as retribution for impurity introduced into their realms. In the Tibetan classification of sentient creatures they are counted as being in the animal realm. see Rock, The Na-Khi Naga Cult and R.~lated Ceremonies. Vols. 1 and 2. Bloss, The Buddha and the Naga: A Study in Buddhist Folk Religiosity. in History of Religions Vol. 13, pp 36-53.

20. On this class of literature see Conze, The Prajfiiipiiramita Literature. 21. Tib. gzungs. Skt. Dhiiral)i. A class of magically potent spell which may,

if uttered with correct preparations, overcome certain impediments. Their efficacy ranges from subjugation of inclement astral forces to mastery over enemies and evil-doers. see Bannerjee, Narayana Pariprccha. The Gm:zapati Hrdaya Dhiira~;~i (Tib. 'Phags.pa.tshogs.kyi.bdag.po'i.gzungs.) mentions benefits accruing to whoever recites the text daily-joy, wealth, ease, free­dom from the misery of poverty, comeliness, ability to accomplish all manner of works, and ease in this life and the next. By certain recitation one may be freed from the malign influence of Tib. sha.za. Skt. Pisaca and also Tib. mkha.'gro.ma. Skt. l;>akini, etc.

22. Tib. rtog.ge. Skt. Tarka. Refers to works on logic and dialectics. see the dictionary of 'Jam.mgon.'ju.mi.pham.rgya.mtsho. The work is entitled sKad.gnyis.shan-.sbyar.rab.gsal nor.bu'i.me.long (F. 97B, line 4)

23. For the Bhik~u Saf!lkara and his refutation of the Mahayana s~ Chatto­padhyaya, Taranatha's History of Buddhism in India, p 108.

24. See note 144. 25. Tib. mu.stegs.fmu.stegs.can. Skt. Tirthika. Understood by Buddhists as

heretics. According to Edgerton, Buddhist Hydrid Sanskrit Dictionary, p 254, the term is used as a perjorative. See also the dictionary of 'Jam. mgon.'ju.mi.pham.rgya.mtsho. Op.cit. F 978, line 4.

26. Tib. mchod.rten. Skt. Stiipa. A physical representation of the c.osrnic order, incorporating the basic structural shapes of square, circle, triangle and sun/moon finials. Stiipas are often used as repositaries for holy objects of no further use, as reliquaries and as objects for circumambulation and merit accrual.

27. Later in this text we are given more information on this legend by Tara-

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natha, who says that Dhiiikota is a mountain in Munindra district in the land of Gandhara. Could this possibly be the Mt. Dantaloka referred to by Hiuen Tsang as being. "to the North East of Po-Ju-sha city" the capital of the country of Gandhara? This mountain also had the ability to assume various hues. Hiuen Tsang refers to this mountain as adopting the colour of the blood shed by tht> children of the Buddha when, as Prince Sud ana, he gave them to a Brahqlin. Beal. Buddhist Records of the Western World, Vol. 1, pp. 112-113.

28. Tib. byang.sgra.mi.snyan. Skt. Uttarakura. A land generally regarded as pre-eminent for the extraordinary longevity of its inhabitants. Tibetans regard it as a mystic land which has its reality in the meditative creation of the offering maQqala of the whole universe:. On earth it was located to the North of the land of the Kurus who were centered 200 miles north of Delhi. This puts Uttarakuru perhaps even on the borders of Kashmir. The great King of Kashmir Lalitaditya Muktapiqa is said to have conquer<:d Uttara­kuru about 740 A.D. Pandit Kalhana's Rajataraligi~;~i, (4th. Taranga, verse 175).

29. Tib. mi.ma.yin. Skt. A.sura. see note 67. 30. Tib. 'dzam.bu.gling. Skt. Jambudvipa. The ancient name for India. 31. Tib. bde.spyod. Skt. Udayana. I follow Schiefner in his Taranatha's

Geschichte Des Buddhismus In Indien, p 2, f/n 2, although more correctly, the Sanskrit equivalent appears to be "Udayi." Chattopadhyaya, Op.cit. p9,f/n 22.

32. A mountain in South India on the River K!$Qii. Law, Historical Geography of Ancient India, p189. See also Watters, On Yuan Chwang's Travels In India, Vol. 2, p208.

33. Tib. mtshan.bzang.po.so.gnyis. Skt. Dvatriqtsadvaralak~aQa. The thirty two auspicious marks found on the body of the Buddha. See Conzt. Abhisamayiilankiira, pp. 98-99. Nagarjuna, The Precious Garland and The Song of the FourMindfulnesses(trans. Hopkins and Lati Rinpoche), pp 43-46.

34. Compare this with Obermiller, Bu.ston's History of Buddhism in India and Tibet, p. 127.

35. Tib. bde.ba.can. Skt. Sukhavati. The Western Land of Bliss where Amitabha resides. In Tibet ceremonies are performed which minutely recreate this paradise in gesture, word and meditation with a view to allowing the supplicant c:ntry to it.

36. Taranatha's Guru, Buddhaguptanatha, whoso: biography Taranatha wrote, was a Siddha who roamed the world in search of holy pilgrimage spots and Taranatha relies heavily on such eye-witness accounts. Tucci notes that Buddhaguptanatha, "had gone to look for Potalaka (the abode of Avalo­kitesvara-D.T.) overseas, very probably in some island between India and the African coast." Tucci follows this with Buddhaguptanatha's description of Potalaka as recorded by Taranatha. Tucci, Op.cit. Vol. 2, p. 552ff.

37. Tib. Blo.gros.rin.chen. Skt. Ratnamati. In his History of Buddhism in India, the Dam.pa'i.chos.rin.po.che. 'phags.pa'i.yul.du.ji.ltar. dar.ba'i.tshul.gsal.bar. ston.pa.dgos.'dod.kun.'byung. (hereafter referred to as dGos 'dod.kun.

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'byung.), Sarnath edition, p. 139, Taranatha transliterates Ratnamati's name rather than translating it.

38. Tib. zung. 'jug. Skt. Yuganaddha. The unity of opposites. Guenther in translating Advayavajra's Yuganaddhaprakasa says, "The Void and its Manifestation are by nature coupled tog~ther (Yuganaddhata)." Guenther, Yuganaddha-The Tantric View of Life, p. 135. He goes on to say (p. 207-208) that the path "finds its culmination in the unity of our utter op•mness (stong.nyid) and compassion (snying.rje), because the less we think of what surrounds us and with what we deal as objects and things and the more we become aware of their stimulating openness which is as nothing (stong. pa), the less we are inclined to violate, subjugate and destroy and the more we tend to infuse our dealings with the world with tenderness (snying.rje) which comes naturally.

''The goal is not a static absorption into a lifeless and spiritual absolute but an ever-present unity of rest and action."

39. Tib. mkha'. 'gro.ma. Skt. :Oakini. A class of spiritually realized celestial beings who may assist in performing Tantric practic:. ])akinis may also be understood in Tantric literature as "Divine Consort", "Bestower of Mystic Power" or "Personification of the Tantric Mystery".

40. Tib. rDo.rje.'chang. Skt. Vajradhara. The divine personification of the unity of Wisdom and Means, two core concepts in Tantric practice. Attain­ment of the rank of Vajradhara also implies attainment of his spiritual abilities.

41. Tib. U.rgyan. Skt. O<J<Jiyana/Udayana. An area renowned as fertile, tantric soil, corresponding to the modern Swat valley in Pakistan. see Tucci Travels of Tibetan Pilgrims in the Swat Valley. However for a recent and very well argued interpretation of its location at Kanci in South India see Lokesh Chandra's paper titled O(#iyana: a new interpretation, in Aris and Aung San Suu Kyi, Tibetan Studies in Honour of High Richardson.

42. Tib. dbang.bskur.ba. Skt. Abhi-;ekha. This is loosely translated as "initiation". It entails submeanings of purification, preparation of the ground (the aspirant), and as Snellgrove notes the "bestowal of power", which is the literal meaning of the Tibetan term. see Snellgrove, The Hevajra Tantra, Vol. 1, pp. 131-133; Wayman, The Buddhist Tantras, pp. 54-70.

43. Tib. gdams.ngag. Skt. Upade§a. Textual explanations given by the Guru to the aspirant after the dbang.bskur. (see note 42). They are often orally presented.

44. Tib. skye.ba.bdun.pa. Skt. Saptavarta. Literally "one born seven times" as a Brahf!lal)a-i.e. one who has reached a high spiritual and physica state. "Should anyone partake of the flesh of a 'seven born' briihf11al)a, he would attain miraculous powers/siddhi." Roerich The Blue Annals, p. 858.

45. This is an example of a doha. Its profound meaning may be partly inferred by the general reader but it becomes a spiritually moving verse to an initiate.

46. This is an allusion to the Sunyata principle manifested by Liiyipa. 47. Tib. mngon.rtogs. Skt. Abhisamaya. This refers to the teachings of the

eight Abhisamayas, (Tib. mngon.rtogs.brgyad. Skt. A~~au Padarthiih), subsections of the Prajiiaparamita text the Paiicavirp.satisahasrika-prajiia­paramita. The eight sub-sections are, to use Conze's reconstruction, "from

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the revised version of the Paiicavirpsatisahasrika, and in a few cases from Haribhadra's commentary." Conze, Abhisamayalankara, p. 3.

(1) The knowledge of all modes. (2) The knowledge of the paths. (3) All knowledge. (4) The full understanding of all modes. (5) The full understanding at its summit. (6) Gradual re-union. (7) The single-Instantaneous re-union. (8) The Dharma body.

48. A crucial idea in the Vajrayiina is that of the work of the aspirant. Via the Guru's prescience, the work performed becomes a teacher.

49. Tib. rNam. gnon. tshul. Skt. VikramaSila. (Note Tiiranatha's spelling.) A monastic university in North-East India, the exact site of which has not yet been clearly located. Chattopadhyaya, Ama and Tibet, pp. 102-112.

50. AtiSa (982-1054 A.D.) held the post of chief doctrinal instructor at VikramaSila during which time it was he who expelled the Siddha mNga'. bdag.Maitri.pa. (Advayavajra) for non-observance of the monastic rules. Hadano, A Historical Study in the Problems Concerning the Diffusion of Tantric Buddhism in India-Advayavajra alias M!la!J-bdag Maitri-pa.

51. Atisa left for Tibet in 1040 A.D. For the problems of dating this beyond doubt see Chattopadhyaya Ati!a and Tibet, pp. 307-311.

52. Tib. tsa.tsa. Clay figures often impressed with the shape of a divinity or a stupa, often also found with benedictions. Sometimes they are modelled in three dimensional form. They are made at the worshippers request and are deposited by him at a monastery, in a stiipa or at a holy spot as an act of piety. Tucci, The Ancient Civilization of Transhimalaya, pp. 116-118 and photos 89-108. Tucci mChod-rten e Tsha-tsha nel Tibet indiana ed occidentale. (lndo-Tibetica Vol. I)

53. Tib. 'ja'.lus. In the higher realms of practice the mundane body is transfor­med into a body of light, a Nirmiil)akaya form.

54. Tib. dpa'.bo. Skt. Vira. A class of minor gods formed from the radiant aspects of the meditator's physical form. Tucci, The Religions of Tibet, p. 266, note 42. Also dpa' .bo. are a class of mediums who transmit the injunctions of various protective divinities.

55. A male <}akioi. (see not 39) 56. Tib. dngos. grub. Skt. Siddhi. The perfection of practice leads not only

towards Enlightenment but to the power to work certain "transformations". The Siddha, one who has Siddhi, attains mastery over normal states of existence and can work, what to the outsider appears to be miracles. To the Siddha such "miracles" are part of normal reality itself.

57. Tib. bSil.ba.tshal. Skt. Sitavana. A charnel ground to the North-west of Nalanda. Chag.lo.tsa.ba. visited Sitavana in 1234 A.D. He graphically describes the place thus: "The great cemetery Sitavana is situated in a tree-

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less clearing inside a large forest to the North-West of Nalanda. In this forest there were numerous venemous snakes with spotted bodies and black heads, of the size of a man's thigh. The tops of thickets (in the forest) used to shake and emit a cracking noise when the snakes moved about." Roerich, Biography of Dharmasvamin (Chag-Lo-tsa-ba Chos-rje-dpal) a Tibetan Monk Pilgrim, p. 85. see also Law, Op. cit. p. 260.

58. Tib. Nag.po.chen.po. Skt. Mahakala. A Tantric protective divinity who can assume 72 or 75 forms (Nebesky-Wojkowitz, Op. cit. p. 38). See also refe­rences in Grtinwedel, Mythologie du Buddhisme au Tibet et en Mongolie, especially illustration on p. 59 of gYung.ston.rdo.rje.dpal. who conjured Mahiikala's appearance. A description of this illustration appears on p. 68 of Grunwedel's work. A colour illustration of the same incident is to be found in Hackin, Asiatic Mythology, after p. 192.

59. Tib. Ma.la.ba. Skt. Malava. Taranatha in his dGos.'dod.kun.'byung (Sarnath ed'n) refers to Malava as being in the Western region of the present­day Madhya Pradesh. On p. 25 of the above-mentioned work he says, " 'Phags.pa.Nag.po.la.bstan.pa.gtad.de.ma.la.wa'i. yul.gyi.khyad.par.'phags. gyi.yul.du.mya.ngan.las.'das.so." "(Dhitika), entrusting A.rya K~l)a with the Teachings, passed into Nirval)a in. the land of Ujjain in the land of Malava." see also Watters, Op. cit. p. 242ff.

60. Tib. gtor.ma. Skt. Bali A sacrificial or offering cake usually made of par­ched barley flour, butter and dyestuffs. For some of the variety of gtor. ma see Beyer, The Cult of Tara.

61. Tib. lta.stangs. Skt. :O~~ti. For reference to the practice of the Four Gazes in the tradition of Hevajra practice, see Snellgrove Op.cit. Vol. 1, pp. 84-86.

62. Tib. bar.do. Skt. Antarabhava. The period between death and rebirth of consciousness. For literature concerning rituals and liturgy of the bar.do. period see, Rinbochay and Hopkins Death, Intermediate State and Rebirth in Tibetan Buddhism. Tucci, ll Libro Tibetano Dei Morti. Lauf, Secret Doctrines of the Tibetan Book of the Dead. Fremantle and Trungpa, The Tibetan Book of the Dead-The Great Liberation Through Hearing in the Bardo. Evans-Wentz, The Tibetan Books of the Dead. For a study of the art of the bar.do. period see Tucci, Tibetan Painted Scrolls, Vol. 2, pp. 548-551.

63. Tib. 'phags.yul. Skt. A.ryadeSa. This refers to India, the "sublime land", which is, in effect a translation of the Tibetan phrase.

64. see Roerich, Blue Annals, p. 866. 65. Tib. de.kho.na.nyid.bcu.pa'i.'grel. Skt. Tattvadasakatika. Written by

Sahajavajra and found in the Peking Edition of the bstan.'gyur,rgyud.xlvi, 40, F176A, line-2- F195A, line 3. Tib. gnas.pa.bsdus.pa. Skt. Stithi-samucchaya. Written by Sahajavajra and found in the Peking Edition of the bstan.'gyur, rgyud xlvi, 12, F99A, line 5-F107A, line 8.

66. Skt. Karnataka. This refers to the area of South India where Kanarese is

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spoken, i.e. the modern state of Karnataka. 67. Tib. mi.ma.yin. Skt. A.sura. Inhabitants of one of the six realms of rebirth

and suffering. A.suras are marked by lust for and possession of power and also by their headstrong nature. see Jams. Pal, et. al. Nagdjara's Letter to King Gautamiputra, p. 53.

68. Tib. gtum.rrto. Skt. Candikii. In Hinduism, Candiki is considered to be one of the Divine Moth~r~ of the Universe. see Si~car, The Sakti Cult and Tarii, p. 89 and Apte, The Student's Sanskrit-English Dictionary, p. 434, under the heading "Matr." In the Hevajra Tantra (Trans. Snellgrove), Caoc:Jika appears as one of the 32 "veins" which bear bodhicitta. In the Samvarodaya Tantra (selected chapters translated by Tsuda) Chap. xiii, Verse 38, Cai:J.c:Jika is seen as one of the "Armour Spell" divinities along with Yamini, Mohani. Saf!lcalini and Saf!ltrasini. In Vajrayana, the practice of gtum.mo. leads, via rigorous meditation, to the body being pervaded by an intense heat which drives off or consumes the hindering agents.

69. According to the etymology of the word "Telugu", it is partly derived from the word "Trilinga", the country containing three Lingas at Srisailam in the East, Draksharama in the district of Godavari (Law, Op. cit. p. 150) and at Kalesvara. Majumdar, The History and Culture of the Indian People, (hereafter referred to as H.C.I.P.), Vol 5, p. 373.

70. Although Taranatha certainly writes :Oiikinipata, perhaps this refers to the Southern area known as Dakshinpatha. Law, Op. cit. p. 14. See also Bajpai, The Geographical Encyclopaedia of Ancient and Medieval India, Vol. 1, p. 100 for mention of Dakshiniipatha. In possibly the same area is :Oakini. one of the twelve celebrated sites of pilgrimage for the great Jyotirlingas, at the temple of Bhimasankara, North-West of Poona.

71. See note 70. 72. For a description of Somanatha temple in Saurashtra and its destruction

by Mahmud of Gha7ni in 1025 A.D. see Majumdar, Op. cit. Vol. 5, pp. 19-21.

73. Does this refer to the Buddha's own predictions concerning the duration of his doctrine or to the forth-coming Ghaznavid invasion?

74. Tib. sa. the.gtsugs.nas. I have chosen to translate this word by "persistently". 75. King Ramapala of Bengal acceded to the throne 1077 A.D. and died 1120

A.D. 76. Tib. kla.klo. Skt. Mleccha. A term used in reference to the Muslims. Also

used to express the idea of a person or group without law or any restraining influences.

77. Tib. stag.gzigs. Refers especially to the Iranian Empire, held in special reverence by certain groups, including the Sakyas·. Often used in reference to the Muslim world in general.

78. Virupa is the earthly transmitter of the teachings in a direct line from Tib. rDo.rje.'chang, Skt. Vajradhara, and Tib. bDag.med.ma, Skt. Nairatma. He spent some time at the Five Holy Peaks in Western China, Tib. ri.bo. rtse.lnga. These peaks are the earthly seat of Maiijusri and a very popular pilgrimage spot for Tibetans, Mongols and Chinese. It is also believed to be the site where astrology originated. In the bShad.mdzod.yid.bzhin.nor.bu. written by Don.dam.smra.ba'i.senge. published by Prof. L. Chandra as

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A Fifteellffz Century Tibetan Compendium of Knowledge, Satapitaka Series, Vol. 78, the author, in an answer to the question, "Firstly, where did astro­logy originate?" answers, "rtsis.byung.rgya.nag.yul.nas.byungj rtsis.bshad. 'phags.pa.'jam.dpal.bshad/ bshad.gnas.ri.bo.rtse.Inga.yin/ " which I trans­late as, "Astrology originated in China and was expounded by Mafijusri at the Five Holy Peaks." (F 220B, line 6-F221A, line 1)

79. Died approximately 600 A.D. Watters, Op. cit. Vol. 2, p. 169. 80. If this is the same place as Kongkuna, then see references in Majumdar,

Op.cit. Vol. 5. See also reference in note 183 hereunder. 81. Tib. rdo.rje.thod.pa. Skt. Vajrakapala. A skull cup, either real or made of

precious metals and used iu Tantric practice for the ritual drinking of the nectar of gnosis. It appears to non-initiates frequently as a simple skull cup.

82. This whole sentence is missing in the translation of this work by Griinwedel. 83. Could this be the same as the present-day Tripura, a State of India to the

east of Bangladesh? 84. Raqha. "The province of Raqha seems to have comprised tl1e modern

districts of Hooghly, Howrah, Burdwan, Bankura and major portions of Midnapore.'' Law Op.cit. p. 254. Also according to Law (Loc. sit.) the people t~ere were rude and "hostile to the ascetics. The dogs were set upon them by the Rliqha people .... The mischief makers whom the lonely ascetics had to reckon with were the cowherds (gopalaka) who made practical jokes on them.''

85. Pre5umably this refers to coins, perhaps containing a floral motif. 86. Griinwedel has "with his disciples looking at him" and has evidently

omitted "seated in meditation". 87. The common representation of Siva as a phallus. see Singh, Himalayan

Art, p. 132. Rawson, The Art of Tantra, illustrations 172 and 173.

88. Grunwedel appears to misread two of these names. He reads: Nag.po. spyod.pa. for Nags.khrod.pa. and he also reads: sGra.gcan.'dzin.bzang.po. for sGra.gcan.'dzin.rdo.rje.

89. Tib. Nag.po.spyod.pa. Skt. K~Qacari. This Siddha is identical with Kan­hapa. ~ee Five Historical Works of Taraniitlza, (ed. Tseten Dorje), Text 2, which ir the two part biography of KHI;~licliri/Kanhapa called in Tibetan sLop.djJon.chen.po.spyod.'chang.dbang.po'i.rnam.thar.ngo.mtshar.snyan. pa'i. sgra.dbyangs. See especially ·F133A; line 3, for oblique references to his names, and F133B, line 4, for the various names he is referred to by.

90. The activities of appeasing, increasing, prospering, mastering and destroy­ing. Lessing and Wayman, mKhas.grub.rje's Fundamentals of the Buddhist Tantras, p. 137. See note 246.

91. Tib. phra.men.ma. Skt. Pisaka. A flesh-eating demon belonging to the Rak~asa class.

92. Presumably the city of the same name in Pakistan. 93. Tib. sha.chen. Skt. Mahamarpsa. One of the five types of "Great Flesh,"

(Tib. sba.chen.lnga.) which the Tantric yogini or yogini is supposed to eat ritually. However as in many texts, the sha.chen.lnga. and other things Taranatha discusses in this work are put in a hidden language and must

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under no circumstances be seen to be literal.

see, Elder, Problem of Language in Buddhist Tantra in History of Religion, Vol. 15, pp. 231-250.

Wayman, The Buddhist Tantras, pp. 128-135. Bharati, The Tantric Tradition, pp. 164-184. Majumdar, The CarytJpadas, pp. 93-102.

94. Tib. sPyod.pa.pa. Skt. Caryapa. 95. Refers to Ceylon (Sri Lanka). 96. Tib. mon. "Mon is the region marked Mon Yul on Bell's map, which lies

due south of the Yar Lung Valley and south-east of Lho-brag, and centers around the Tsona Dzong of the maps." Wylie, The Geography of Tibet According to the 'Dzam-gling-rgyas-bshad, p. 103. This work is a translation of the 'Dzam.gling.chen.po'i.rgyas.bshad.snod.bcud.kun.gsal.me.long.zhes. bya.ba. by Bla.ma.bTsan.po./sMin.grol.No.mon.han. The area on the Indian side of the border due South of Mon.yul is the Kameng Frontier Division of Arunachal Pradesh.

97. Indrabhiiti was a King of Tib. U.rgyan, Skt. oq.q.iyana, (see note 41), and he lived in the second half of the 8th. cent. A.D. He was a renowned Tantric adept as was his sister Lak~minkara who commented on Tantric texts widely. On the problem of ascribing exact dates to lndrabhiiti see Tucci, Tibetan Painted Scrolls, Vol. 1, p. 232. For a brief biography of King Indrabhiiti see Robinson, Buddha's Lions: The Lives of the 84 Siddhas, pp. 150-152. This work is a translation of Abhayadatta's Grub.thob.brgyad. bcu.rtsa.bzhi'i.rnam.thar. On the problem of multiple Indrabhiitis see Snellgrove, Op.cit. pp. 11-14.

98. Tib. gSang.ba'i.bdag.po. Skt. Guhyapatti. "The Master of Secrets". Vajrapiil}.i adopts this form when dealing with certain texts of which he becomes the protector. In Taranatha's text dealing with the origins of the Tara Tantra, the sGrol.ma'i.rgyud.kyi.byung.khung.gsal.bar.byed.pa'i.lo. rgyus.gser.gyi.phreng.ba, p. 13-14, Vajraparyi is said to have "secreted (the Tantras) in the abodes of Vaisravana and the Vidyadharas, so that there­after all the Tantras would not disappear from the world of humans. To further ensure this VajrapaQ.i transformed himself into King Indrabhiiti, and having written all the Tantras up into book form, hid them in the so­called 'Dharma Treasury', so it is said."

99. Tib. bslab.pa.gsurn. Skt. Trisik~. The Three Trainings are: 1. Training in Morality, 2. Training in Meditation, 3. Training in Wisdom.

100. Tib. pha.rol.tu.phyin.pa.drug. Skt. Sad Paramita. 1. Tib. sbyin.pa. 2. Tib. tshul.khrims. 3. Tib. bzod.pa. 4. Tib. brtson.'grus.

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Skt. Dana. Skt. Sila. Skt. K~anti. Skt. Virya.

Generosity. Morality. Forebearance. Energy.

S. Tib. bsam.gtan. Skt. Dhyana. Meditation/ Concentration.

6. Tib. shes.rab. Skt. Prajiia. Penetrating Wisdom.

101. Tib. gang.zag.brgyad. Skt. Astapudgala. The Eight aspects of the Individual. 102. Tib. longs.spyod.rdzogs.pa'i.sku. Skt. Sambhogakaya. "The Body of

Enjoyment". It is interesting to compare the insights of Dasgupta, An Introduction to Tantric Buddhism, pp. 10-13, with those of Guenther, The Royal Song of Saraha, p. 76, where he says, "Ultimate noeticness or, more precisely, noetic being (chos-sku, Dharmakiiya) is of the three existential norms and of primary importance. It functions and expresses itself through the more 'concrete' and sensuous norms of communication with its rich­ness of possible meanings (longs-sku, sambhogakaya) and of existing in a world of various phenomena as the outward form of pure reality (sprul-sku, nirmiil)akiiya)."

103. Tib. lhan.cig.skyes.(grub). Skt. Sahaja(siddhi). The t::rm lhan.cig.skyes. is used in reference to non-discrimination between phenomena which to the worlding appears as individual entities. The text Sahajasiddhi (rgyud. xlvii, 1) was written by King Indrabhiiti.

104. Dasgupta, Op.cit. pp. 101-102. lOS. This commentary is the Sahajasiddhi Paddhati, (rgyud.xlvii, 2) by Lak~min­

kara, the sister of King Indrabhiiti. 106. see note 41. 107. Tib. sa.bcu. Skt. Dasabhiimi. The ten stages of a Bodhisattva's career.

Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, chap.vi especially pp. 283-291.

108. Mahapadmavajra, according to Snellgrove Op.cit. Vol I p. 14, may be "identified with Padmasambhava, adopted son of Indrabhiiti, who goes to Tibet in the second half of the 8th. century".

109. Tib. mTsho.skyes. Skt. Saroruha. 110. The middle IndrabhUti corresponds with Indrabhiiti 2 on Snellgrove's

list, Op.cit. Vol. 1, p. 13. 111. See note 89. 112. According to Apte, Op.cit. p. 426, Maru is a "desert, sandy desert, a wilder­

ness", perhaps linking Taranatha's information in this work with an accont from his text dealing with the origins of the Tara Tantra, the sGrol.ma'i. rgyud.kyi.byung.kung.gsal.bar.byed.pa'i.lo.rgyus.gser.gyi.phreng.ba, p. 21. There Taranatha says that a Gujarati trader on his way to Maru had to travel through "the territory of a bandit gang which was situated in the midst of a veritable wilderness". We could reasonably guess that Maru was the region around the present-day Marusthali desert area of Rajasthan.

113. Tib. phyag.rgya.bzhi'i.man.ngag. Skt. Caturmudraupade§a. This text is found in rgyud.xivii, 37. It was composed by Advayavajra. See index entries under "mudra" and "seal" in Lessing and Wayman, Op.cit, especially pp. 229-249.

114. On Anuttara Yoga Tantra see Lessing and Wayman, Op.cit. pp. 251-269. 115. and 116. This fundamental ideas of Tantric practice, the non-abandonment

of negativity, has been elegantly explained by Trungpa, The Myth of Freedom,

Ill

pp. 73-80. 117. Grunwedel misreads this sentence and refers to Vinapa as Vinapada.

(Tib. Pi.wam.zhabs.) 118. Possibly the same Laksminkarii referred to in Note 97. 119. Tib. Blo.gros.snying.p~'i.dpal. Skt. Srimatigarbha. 120. Tib. bskyed.rim. Skt. Utpattikrama. Tib. rdzogs.rim. Skt. Sa~.pannakrama.

The first process (Tib. bskyed.rim.) is one of evocation or emanation, wherein the practicer creates a "reality". Then by means of the second process this "reality" is is seen and experienced as being void and insub­stantial. The Hevajra Tantra (Snellgrove Op.cit.), p. 91 (Part 2, chap. 1, sloka 29) says, "The yogin conceives of the diversity of existence as the process of Emanation, and realizing the dream-like nature of this diversity, he renders it undiversifi-::d by means of its diversity."

121. Tib. mtshan.ma.med.pa'i.ting.nge.'dzin. Skt. Animittasamadhi. 122. See notes 115 and 116. 123. The word (Tib.)"thengs" can have the meaning (Tib.) phyag. tu., according

to the dictionary, Bod.u.ru.su.ming.mdzod. by Semichov, Parfinovich and Dandaron, p. 236.

124. Tib. dpag.tshad. Skt. Yojana. One of these linear measurements is equi­valent to a distance of about 9 miles. Soothill and Hodous, A Dictionary of Chinese Buddhist Terms, p. 197. A pte, Op.cit. p. 460.

125. Tib. skyu.ru.ra. Skt. Amrika. The Tamarisk, a bitter medicinal and culinary fruit.

126. See note 97 for the problem of multiple Indrabhiitis. In the commentary on the Sahajasiddhi, Zhon.nu.dpal. notes the words, "she taught it to King Indrabhiiti or La.ba.pa." Zhon.nu.dpal. the11 says (Roerich, Blue Annals, p. 363), "Some who had expressed the view that King Indrabhiiti and La.ba.pa. had been different personalities would be unable to explain the passage in the commentary in the Sahajasiddhi."

127. lndrabhiHi, the Guru of Jiilandharipa, is of course the same perso11 Tara­natha refers to elsewhere as "Indrabhiiti, the midclle one".

128. Tib. bde.ba.chen.po. Skt. Mahasukha. see references in Snellgrove, Op.cit. 129. Sindhu is probably the area known as Sind on present-day maps. The

ancient Chinese referred to India as Sindhu, which is another name for the River Indus. see Law, Op.cit. p. 8, and Law, Geography of Early Buddhism, p. xvi.

130. "Jalandhara included the State of Chamba on the North, Mandi and Sukhet on the East and Satadru on the South-East." Law, Historical Geo­graphy of Ancie11t India, p. 86. See also the same page for reference to Jawalamukhi, site of the temple of the same name. The temple is renowned for its natural gas jets which flame from a boulder below which are, "little reservoirs of water which has oozed from the rock". Vigne, Travels in Kashmir, Ladak and Jskardoo, qouted in Charak, History and Culture of the Himalayan States, Vol. I, pp. Bl-133. For the Devi cult at Jawalamukhi and in Kangra State, sec Charak, Op. cit. Vol. 3, p 117.

131. Possibly a reference to Svayambhu in Kathmandu. Svayambhu is usually called Tib. 'phags.pa.shing.kun. by Tibetans.

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132. Camparua was in fact not a country as Tarauatha)efers to it here and in his History of Buddhism (the chos. 'byung), but was the capital of the land of Anga in Eastern India. Camparna "is situated at a short distance from modern Bhagalpur". Law, ibid. pp. 204-209.

Compare various editions of the chos. 'byung. for spelling variations: Camparna, Scheifner, Tarantithae Doctrinae Buddhicae in India Propagatione, p. 20. Camparna, Tseten Dorje, Five Historical Works of Ttiranatha, F. 13, A. Cambiirna, Mongolian Lama Guru Deva editon, p. 25.

133. See Dasgupta, Obscure Religious Cults, pp. 207-208 and pp. 391-392. 134. A Tibetan silver coin weighing some 5 grammes. 135. Buddhism has many stories where miraculous events are performed by

those impaled on stakes (Tib. gsal.shing.). See especially Roerich, Ibid, pp. 6-7, on the founding of the Sakya race by the monk Gautama who, while impaled on a stake without any progency, managed to create two sons by the recollection of his previous sexual experiences.

136. Tib. dbu.ma. Skt. Avadhuti. The rites referred to are purifications to make the mind ready for the advent of the psychic forces which, when aroused by the yogin, pass up the central channel to the mind and fully awaken it. On the nature of these channels, it is important to understand that they are not in any way part of the "real" human body. Rather they refer to specific mental processes and their fruition. Reference to "channels", etc., in the human body is simply used as a means of explaining the movement of the forces as they are aroused in the yogic process.

137. Dasgupta, Ibid, pp 391-392. 138. Majumdar, History of Ancient Bengal, pp. 197-198, and f/n 292. See also

Dasgupta Ibid, pp. 394-397. 139. Dasgupta Ibid, states that Jalandharipa was buried at the ins.tigation of

King Gopicandra's Queen and his minister, and that he was buried under the stable floor. (p. 392-393.)

140. Tib. khal. A weight of approximately 30 lbs. 141. Possibly this is the same place as Rame5varam, an island in the Bay of

Bengal. Law, Op.cit. p. 185. 142. Tib. ma.mo. Skt. Mat:ka. "A class of Ancient Tibetan goddesses are the

ma.mo, who show a close similarity to the Miitrka of India. dPal.ldan.lha. mo, the most prominent protectress of religion is.their mistress ... most of the ma.mo. are depicted as ugly and ferocious female figures of a black colour, half-naked, with emaciated breasts and clotted hair. Their typical weapons are the sack full of diseases (nad.kyi.rkyal.pa), the magic notched stick (khram.shing), a black snare (zhags.pa.nag.po), and a magic ball of thread (gru.gu)." Nebesky-Wojkowitz, Op.cit. pp. 269-270.

143. Maru, an ancient Kingdom in what is nowadays known as the Marusthali area of Rajasthan. See note 112.

144. Saindhava/Sendhapa. Sriivaka Scndhapas (Saindhavas). As late as the time of the visit of Dharmasvamin, Chag.lo. tsa.ba.chos.rje.dpal, to the Holy places of India (1234-1236), Vajrasana was under the control of the Srii­vakas of Ceylon, who alone had the right to admit people to the site. Roerich, Biography of Dharmasvamin, pp. 73-74. In fact the Dharmasvamin

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was denied acctss to the site until he hid a copy of the ~ta~lihasrika Prajiia­paramitii he was carrying and had listened to a diatribe against A.rya Niigar­juna. Who were these "Sravakas", and from where did they come? Tariinatha consistently refers to them as "Singhala Sravakas" or "Sravaka Sendhapas (Saindhavas) of Singhala". (sGol.ma'i. rgyud.kyi.byung.khung. gsal.bar.byed.pa'i.lo.rgyus.gser.gyi.phreng.ba, p. 39, line 14. See also the dGos.'dod.kun.'byung, p. 204 line 18-19.) Their activities some 400 years before the arrival of Dharmasvamin are n:corded vividly by Taranatha in text sGrol.ma'i rgyud.kyi.byung.khung ......... p. 39. "In the time of King Dharmapiila there was a stone statue of Tara situated beside the spring from which the Northern and Eastern monks of Bodhgaya fetched their water. At that time the Sravaka Sendhapas of Singhala burned many Tantric scriptures of the Mantrayana and, finding a large silver image of Heruka, they destroyed that too. They also did a great deal of damage to the man gala of Buddhasrijnana." Nalinaksha Dutt in Vol. 4 of Majumdar, H.C.I.P. suggests that these Saindhavas came from Ceylon and Sindhu (Sindh). There were certainly Hinayanists in Sindh in the 7-8th. centuries A.D. (Elliot and Dowson, The History of India as Told by its Own Historians, Vol. 1, p. 136) but there is also evidence in the Chach Ncima that Tantrikas were also there. During Muhammad ibn-Kasim's invasion of Sindh in the early 8th. cent. A.D. there was a samani (srlimanera) named Buddh-Raku (Buddha Rak~ita) who by his "enchantments and magical powers prolonged the resistance of the city for one year" (Op.cit. p. 147). This monk was "so skilled in magic and enchantments that he had made a (sic.) world obedient and submissive to him" (Op.cit. p. 148). Such practices seem hardly the norm for a Hinayanist. Chach, the mighty conqueror, was unable to slay this monk because, as he says, (Op.cit. p. 150) "I saw something which was no magic or charm, for when I looked at him, something came before my vision and as I went before him, I beheld a dreadful and horrible phantom standing at his head. Its eyes blazed like fire, and were full of anger, and its lips were long and thick and its teeth resembled pikes. He had a spear in his hand, which shone like diamonds and it appeared as if he were going to strike someone with it." It would appear that Chach had been in some confrontation with Buddha Rak$ita's tutolary divinity or one of the Dharma­palas coerced by the monk. Whether the Sravakas who held Vajrasana in Dharmasvamin's time were in fact all Ceylonese, or whether they were in part Sindhis is unknown. Some other questions also arise. If Hinayanists and Tantrikas were both present in 8th. Cent. Sindh, surely the former would have learned the risks involved in reviling and attacking the latter whose magical practices terrified even Chach. How did such a group main­tain executive control over the holiest Buddhist site for so long (at least 400 years) in the midst of a land where the Buddhists remaining were overwhel­mingly Mahayanist in character? To attempt answers is beyond the scope of a note but the questions deserve some further research.

145. Vibhutidasa, possibly for Vibhutipada or Vibhuticandra, was a teachtr of Bu.ston.rin.po.che. Ruegg, The Life of Bu.ston.rin.po.che, p. 89.

146. See note 89. 147. In Taranatha's work on the life of KHoacarya (see note 89) his birthplace

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is said to be in Eastern India, in the Kingdom of Gaura in an area called OruvHa, near Bengal. The quotation from one of his dohas some lines below in this translation is also used in his more extensive biography, so there' is no doubt that Tiranitha refers to the same person. Some lines below in this translation, in accord with the prophecy of K~Qacarya's birth made by the Buddha, it is said that he will be born in Uruvisa, (see Note 89. The Biography of Kr~f.ldcarya F. 133B, line 6 says "Oruvisa"). which accor­ding to Taranatha's Guru Buddhaguptanatha is very close to Bengal. This accords with the view of another eminent Tibetan savant, Rva.chos.rab. (see next note).

148. Rva.chos.rab, or as he is otherwise known, Rva.lo.tsa.ba.rdo.rje.grags. was a great practicer of the Yamintaka cycle. Roerich, Blue Annals, pp. 374-379.

149. See Tiranatha's Biography of Kuf.lilcarya referred to in note 89, F. 135B, lines 3-6.

150. See note 89. 151. Possibly the Devikota referred to in Majumdar, History of Ancient Bengal,

p. 320. "The ruins of the city are found about eighteen miles south of Dinaj­pur town in the village of Bangarh."

152. Tashi Dzong (Tib. bKra. shis.rdzong.) edition F60B, line 6 reads Antarpa. 'Tibetan Nyingma (Tib. rNying.ma.) Monastery edition F211A, line 5 reads Antarga.

153. Chattopadhyaya in her translation of Taranatha's rGya.gar.chos.'byung. entitled Tarantitha's History of Buddhism in India, suggests (p. 255) that perhaps Chatighavo is the "modern Chittagong".

154. Perhaps the Junior Translator of Mar.do. is the same person as rMa.lo. tsa.ba, born 1044 A.D. See Roerich, Blue Annals, p. 220.ff.

155. Taranatha spells the name as Pu.rangs. Its more usual spellings are: sPu. rangs; sPu.rang; Pu.hrangs. These refer to the area of Western Tibet directly to the South of Mt. Kallas (Tib. Gangs.ri.ti.se.) and Lake Manasarovar, (Tib. Ma.pham.gyu.mtsho.). For references to the Junior translator of Pu.rangs. see Roerich, Blue Annals.

156. This is possibly the same person as dPyal.lo.tsa.ba. 157. Compare this with two other Biographies ofNaropa. The mKhas.grub.kun.

gyi.gtsug.rgyan.pan.chen.Nti.ro.pa'i.rnam.thar.ngo.mtshar.rmad.byung, trans­lated by Guenther as The Life and Teaching of Naropa, says on page 7 that he was a prince born in "the midst of some hundred thousand towns, in the city (Tib.) 'dzam.bu. in Srinagara, a district of Bengal". The short Biography in Robinson Op.cit. says on p. 93 that Niiropa was "from a family of wine sellers, but he himself gave up this family profession. In Saliputra, in eastern India, he earned his living by gathering wood." It is of interest to note that Sum.pa.mkhan.po. agrees with Taranitha as to Naropa's birthplace and caste.

158. The gatekeeping tradition in Indian monastic universities is of importance. These great centres, the most prominent being Nalanda, Vikram!ISila, Odantapuri and J agaddala were primarily centres of learning, although other activities were certainly pursued there. Entry was restricted to those who could "debate their way in", Such debates were possibly entered into with

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gatekeepers, all of whom appear to have been great scholars. During Atisa's (982-1054 A.D.) incumbency as dge.bskos. or provost at Vikrami!Sila, he was enjoined to expel Maitrigupta/Advayavajra for an infraction of the monastic rules. The expulsion was accomplished by sending the offender "over the wall", presumably a deep humiliation considering the arduous method of entry via debate with a gatekeeper. See Sankalia, Op.cit.

Dutt, Buddhist Monks and Monasteries of India. Chattopadhyaya, Atiia and Tibet., (esp. chapters 12-15)

159. Phullahari. A hillock near the ancient monastic university of Odantapur dGe.'dun.chos.'phel's reference to Phullahari, quoted in Chattopadhyaya, Ibid, pp. 119-120, may be found in extenso in the reprint of that great scho­lar's guide to the pilgrimage spots in India on pp. 13 and 14. It is entitled the rGya.gar.gyi.gnas.chen.kluig.la.bgrod.pa'i.lam.yig. by A.mdo.dGe.'dun. chos. phel. For a description of Niropa's hermitage as it was in 1234-1236 A.D. see Roerich, Biography of Dlzarmasvamin, p. 85.

160. Tib. mdzad.pa.bcu.gnyis. This refers to the twelve deeds of the Buddha into which major headings his life may be summarized. But as Tucci notes, " ... Siikyamuni's life appeared so eventful that it could not be reduced to these twelve essential moments", and Tibetan tradition knows of more extensive lists of events, for example Taranatha's summary in one hundred and twenty five episodes, the bCom.ldan.'das.tlmb.pa'i.dbang.po'i.mdzad. pa.mdo.tsam.brjod.pa.mthong.bas.don.ldan.rab.tu.dga'.ba.dang.bcas.pas.dad. pa'i.nyin.byed.phyogs.brgyar.'char.ba. and the summary in one hundred episodes, "with the well-defined aim of furnishing a guide to artists", the sTon.pa.sha.kya. dbang.po'i.mdzad.pa.brgya.pa'i.bris.yig.rje.btsun.kzm.dga'. snying.gis.mdzad.pa. Tucci, Tibetan Painted Scrolls, Vol. 2, pp. 354-357. As for Naropa's twelve deeds of self-denial see Guenther, The Life and Teaching of Ntiropa, pp. 42-86. See also Poppe, The Twelve Deeds of Buddha. a Mongolian Veasio11 of the Lalitavistara.

161. The division of Tib. rnal.'byor.bla.med.kyi.rgyud. Skt. Anuttarayoga­tantra into two groups, Mother and Father, depends on several factors­nature of the mal)qala, the instructions which accompany the Tantra, etc. The reader should consult Lessing and Wayman, Op.cit. pp. 251-267.

162. Pham.mthing. (Tiranitha spells the name Pam.thing.) was Naropa's pupil for nine years. He had three brothers. Roerich, Blue An11als, p. 380 says four brothers, but the Tibetan says "four brothers in all", Blue Annals, Tibetan text, ed. Chandra, Vol. ja, F.13B, line 6. One of the brothers, Dharmamati, spent twelve years as N~ropa's pupil.

163. Tib. sems.bskyed. Skt. Cittotpada. 164. Sum.pa.mkhan.po. (1704-1776 A.D.), a later historian, does not consider

I;>ombhipa to have been a Guru of Ati§a. see Chattopadhyaya, Op.cit. p. 378. 'Gos.lo.tsa.ba. the author of the Blue Annals also disagrees with Taranatha. see Chattopadhyaya, Op.cit. p. 68.

165. I have only been able to find three such texts in Chattopadhyaya, Cata­logue of Kanjur and Tanjur, Vol. 1. Indian Titles in Tanjur.

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(1) Ekavira-Siidhana-Niima. rgyud. xit' 11. F41B, line 1-F42A, line 8. (2) DaJa-Tattva. rgyud. xxi, 11. F41B, line 6-F46B, line 3. (3) Catuh-Tattva. rgyud.lxxiv, 39. F206B, llne 7-F210A, line 6. This was

actually translated by Tiiranatha under guidance from a commentary by Ati5a. Chattopadhyaya, Atifa and Tibet, p. 494.

166. I have translated Tib. rgya.dpe. as "in Indian format". 167. Tib. rDo.rje.gdan. Skt. Vajrasana. The site of the Enlightenment of the

Buddha under the Bodhi tree there. It is situated about five miles south of the town of Gaya in Bihar State and is still a major site for Buddhist pilgrims. Presumably Vajrasanapa comes from this area.

168. Kamariipa. Tiiranatha seldom uses any other name for this place which is more or less identical with the present-day Assam. I am not aware of any indigenous Tibetan name for Kamariipa. It has been renowned, at least since the 5-6th. Centuries A.D. as one of the Tantrie pi~has, (practice places) par excellence.

169. The Caryiipas were siddhas who sang Caryli or Doha songs in which were expressed their inwardly profound yet externally simple religious practices and realizations. See Majumdar, The Ciiryiipadas.

170. The land of Prayaga is the area around the modern town of Allahabad, which lies at the confluence of the Ganges and Jamna rivers. For Hiuen Tsang's description of the land from 635 to 643 A.D., see Beal, Op.cit. Vo1-1, pp. 230-234.

171. An epithet for the Lord of all Creatures, known otherwise in Sanskrit as Pasupati.

172. Tib. 'byung.po. Skt. Bhiita. 173. Grunwedel, in error, translates Tib. bsam.gyis.mi.khyab. as "not many". 174. Is this the same person as Jfianasrimitra, whose biography may be found

in Chattopadhyaya, Taraniitha's History of Buddhism in India, pp. 302-303. 175. The present-day Indian state of Tripura in the far east of India. 176. "Jagaddala was founded by King Ramapiila in the eleventh century, in

the new capital of the Palas, Ramavati, on the banks of the river Ganges and Karatoya in the country of Varendra i.e. Northern Bengal. Its actual site however has not yet been located." Sankalia, Op.cit. pp. 217-218.

177. Candradvipa. In his rGya.gar.clzos.'byung, Taranatha records the follow­ing story about Candragomi. Chattopadhyaya, Op. cit. p. 201. "He next married Princess Tara and received a province from the King. He once heard a female attendant addressing her as Tara and thought that it was not proper to live (the conjugal life) with anybody bearing the same name as as that of the tutelary divinity. So the acarya was about to leave for some other place. · The King came to know of this and said, 'If he does not live with my daughter, put him in a box and throw him in the Ganga.' This was done as ordered by the King. The acii.rya prayed to bhanarika aryii Tara and was drifted to an island at the confluence of the Ganga and the sea.

According to some, this island was miraculously created by the i\.rya and it was called Candradvipa because Candragomi lived there. It is said that the island still exists and is large enough to have seven thousand villages.''

178. This is possibly the temple of Jagannatha at Puri, founded by King Anantavarman (1076-1147 A.D.).

179. Tib. Zangs. gling. Skt. Tamradvipa. Edgerton, Buddhist Hybrid Sanskrit Dictionary, p. 251, says that it is an early name for Ceylon, "later replaced

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by Si111haladvipa". 180. Santigupta was the Guru of Buddhaguptanatha who in turn was Guru to

Taranatha. For the extensive biography of Santigupta see the supplement to the seventh Instruction of this work.

181. Tib. rDo.'jog. Skt. Taxila. Taxila at the time of Hiuen Tsang's visit in 630 A.D. was almost deserted. The monastery for which it was renowned, was in ruins and the place appears to have been subject to massive and unpredictable subterranean forces. Taxila is situated in the Kingdom of Kapisa which extends from present-day Bamiyan in the west, to Taxila, its eastern limit. For Hiuen Tsang's description see Beal, Op.cit. Vol. 1, pp. 54-68 and pp. 136-143.

182. Tib. phal.chen.sde.pa. Skt. Mahasamghika. One of the old sects of Indian Buddhism. The other three sects were the Miilasarvastivadins (Tib. gzhi. thams.cad.yod.par.smra.ba'i.sde.pa.), the Sammatiya (Tib. mang.pos. bkur.ba'i.sde.pa.) and the Sthavira (Tib. gnas.brtan.pa'i.sde.pa.). See also notes 203. Tibetan Vinaya (monastic discipline) is based on the Miilasar­vastivadin Vinaya. Hinayanists base their Vinaya on that of the Sthavira.

183. This is probably the ancient Konkadesa around the area of present-day Coimbatore. See note 80.

184. See note 78. 185. Eva Dhargyay notes that the house-keeping A.rya "was not Maiijusri

himself but 'Jam.dpal.bses.gnyen. who was an incarnation (Tib. sprupa.) of Maiijusri." Dhargyay, The Rise of Esoteric Buddhism in Tibet, p. 21 .

See also Roerich, The Blue Annals, p. 369. 186. The account of the Sendhapa's/Saindhava's attack on the silver Heruka

imag.! is recorded by Taranatha. See reference in note 144. In that work the goddess Tara is said to have extended her mercy to one of the miscreants who had faith in her.

187. Spelling is often Vikramasila or VikramalaSila. 188. Tib. 'dul.ba. Skt. Vinaya. The basic rules of conduct applying to fully

ordained monks and comprising one of the three sections making up the Tripitaka, or Three Collections of the Doctrine. The three sections are Siitra (Discourses), Vinaya (Rules) and Abhidharma (Metaphysics).

18.9. If "sometime after" can be considered a great length of time, then this possibly refers to either Mahipala I (approximate year of accession 988 A.D.-died 1038 A.D.) or Mahipala II (approximate year of accession 1072 A.D.-died 1075 A.D.). Majumdar, History of Ancient Bengal, p. 162. The spelling of the name in both editions of Taranatha's text I have consulted read Mahlipalli, a name which does not appear in any work I have looked at dealing with the Pala dynasty. Buddhasrijnana was a con­temporary of King Dharmapala, 770 A.D.-810 A.D.

190. I am unable to identify this King. It is interesting that Taranatha starts by locating the story in "Sindhu, a border area of India", but says that, "at that time in Madhyadesa there were no Turuskas". Of the two state­ments, the latter seems to be used to date the events. I think that the episode happened in Sindh where at the time in question the Muslim conquest of Muhammad ibn-Kasim had already passed. Turkish officers thereafter were employed to keep the area pacified and were given great powers but I

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doubt that they were set up as "Kings". 191. Gri.inwedel has this as "Sagaracandra". 192. On the selection of the tutelary divinity of the maiJQ.ala by the aspirant

casting a flower, see Snellgrove, Buddhist Himalaya, pp. 79-80. Hiimkara ("He whose sound is H11~") is a manifestation of the wrathful divinity Heruka.

193. The CaiJQ.alas belonged to an extremely low caste which was forbidden to live within the precincts of a city. Their duties according to Basham, The Wonder that was India, p. 145, includ~d execution and corpse carrying; the latter duty reminds one of the Tibetan ro.rgyab.pa, the corpse disposal agents who were also considered as outcastes.

194. Tib. khyung. Skt. Garuq.a. A mythic bird whose role in Tibetan Buddhism appears to be as a vehicle for the defenders of the faith (Tib. chos.skyong. Skt. Dharmapala), and as a decorative motif on aureoles around images. The "fusion of the Indian Garuq.a with the mythical khyung bird of the pre-Buddhist Tibetan pantheon", may be studied in Nebesky-Wojkowitz, Op.cit. pp. 256-258. Illustrations of such ancient khyung birds may be seen in Tucci, The Ancient Civilization of Transhimalaya, plate 11.

195. Tib. Hum.mdzad. Skt. Hiimkara. On this siddha see Dhargyay, Op.cit. pp. 40-42.

196. Dates for King Sad.na.legs, or as he is otherwise known, King Khri.lde. srong.btsan (or King Khri.lde.btsan) are 797-817 A.D. On dating in this difficult period see: Tucci, Tombs of the Tibetan Kings, pp. 14-24; Aoki, Study on Early Tibetan Chronicles, esp. Table A and pp. 48-60.

197. It is possible that Sauri, a term that Taranatha also uses in his rGya.gar. chos. 'byung, refers to Saurashtra, the modern area of Kathiawar, although a few lines later the information appears to contradict this. Sauripa then would seem to be a man from Sauri.

198. Kayastavrddha was also known as Tankadasa. (see note 200). 199. For a biography of Khyung.po.rnal.'byor, see Roerich, Blue Annals,

pp. 728ff. 200. Dhamgada§a-Tankadasa, (see note 198). The text referred to is the

Suvi§uddhasal"!lputa, rgyud. xviii, F1-F272A, line 5. It was written by Kayasthavrddha or as he is also known, Tailkadasa.

201. Gaura-Gauq.a. The ancient ruins are "ten miles south-west of the modern of Maida". Law, Historical Geography of Ancient India, pp. 217-218.

202. Tib. sum.cu.rtsa.gsum. Skt. Trayastrimsadevii. 203. Tib. thams.cad.yod.par.smra.ba. Skt. Sarvastivada. An early sect of

Buddhist realists. The name suggests as much: "Those who say that every­thing exists." see note 182.

204. For approximate dates of accession of Mahipala I and Mahipala II see note 189. The Mahipala referred to here is most likely Mahipiila I. Tara­natha has many problems with the chronology of the Piila dynasty and although the accounts are of great historical interest, the succession lists are to be mistrusted. The reader should consult pp. 94-108 of Majumdar, History of Ancient Bengal.

205. Tib. dbugs.dbyung. Skt. A.sviisa. One of the doctrines contained in the Tantra of Heruka. Of note is that Vajravarahi, here chief of the GaiJacakra

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feast, gives the inspiration, and her reflex form is Heruka, whose doctrine it is. On the relationship between inspiration and breath see Edgerton, Op.cit. p. 110.

206. See note 97. This appears to be the same Indrabhiiti being referred to but the statement is not borne out by other works of Tibetan historians, e.g. Blue Annals, etc.

207. Ratnagiri, (Tib. Rin.chen.ri.bo.) is in South India and is described as, "A hill four miles N.E. of Gopalpur ... it contains the ruins of a big st[ipa". Law, Ibid, p. 185. •

208. This refers to Mahipala I. See note 189. 209. Tib. 'jigs.med.'byung.gnas.sbas.pa. Skt. Abhayakaragupta. Lived late 11th.

to early 12th. centuries A.D. 210. Tib. 'dul.ba.'dzin.pa. Skt. Vinayadhara. One who is a master of the

monastic rules. In this context it probably refers to fully ordained monks. 211. Both Vajrayogini and Vajravarahi are consorts of Heruka and so the

transposition of names is less unusual than at first might appear. 212. I have been unable to locate this temple. 213. Could this be the Saptagrama referred to by Law, Historical Geography of

Ancient India, p. 258, of which he notes the ruins are at Adisaptagrama, 27 miles from Calcutta, and that the town was "part of Radha situated on the Ganges"?

214. Of the works quoted by Taranatha, only about half have been found in the works available to me. The work mentioned is the Upadeia-Mafijari­Nc.nw-Sarva-Tantra-Utpanna-Upapanna-Samanya-Bhii$ya. rgyud. 1xxxiv, 12, F 188B, line 5-F 210 A, line 3.

215. lvfwzimata Alamkara. mdo. xxix, 10, F71B, line 3-F398, line 3. Chatto­padhyaya noteS that this was "composed in the thirtieth year of the reign of King Ramapala". Chattopadhyaya, Catalogue of the Kanjur and Tanjur, Vol. 1, p. 339. This then refers to the year 1107 A.D.

216. Buddha-Kapala-Mahatantra-Raja-Tika-Abhaya-Paddhati. rgyud, xxiv, 6, F186B, line 5-F251B, line 4.

217. Patica-Krama-Mata-Tika Candraprabha. rgyud., xxxiv, 5, F225B, line 1-F282A, line 5.

218. Gar:za-Cakra-Vidhi. rgyud. xlviii, 149, F302A, line 6-F304B, line 5. 219. Kalacakra-Avatara. rgyud. iv, 29, F306A, line 3-F315, B, line 1.

Kalacakra-Uddana. rgyud. iv, 26, F297A, line 7-F299A line 3. 220. In this case the word used for "penis" is Tib. rdo.rje. Skt. Vajra. 221. Tib. gTsang.po. Skt. Brahmaputra. The major river of Southern Tibet

which runs from West to East through Tibet's most fertile area, turning south at Gyala and then passing through Assam, becoming known as the Brahmaputra.

222. Uma, or Parvati the "daughter of the mountain", is the wife of the Hindu god Siva, who is also known as Mahe~vara. The dialogues between Uma and Siva on Tantra are highly regarded by Hindu Tantrikas and form some of the basic Tantric texts for Hindus.

223. The land of Godavri is the area around the river Godavri in the Deccan of India.

224. In his rGya.gar.chos. 'byung. Taranatha describes Eastern India thus:

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"Eastern India consists of three parts. Of these, Bharpgala and OcJivi5a belong to Aparantaka and are hence called the eastern Aparnataka. In the north-east Kamarii(pa), Tripurii, Hasama are called Girivarta, i.e. surrounded by mountains. Proceeding further east from this region, (one reaches) Nam-ga-ta on the slopes of the northern mountains. Bordering on the sea are Pukhan, Balaku etc., the country of Rakha1i and Hamsiivati, Mar-ko etc., the country of Muiian(s). Further Cak-ma, Kam-bo-ja etc. All of these are collectively called Ko-ki." Chattopadhyaya, Tiirantitha's History of Buddhism in India. p. 330.

225. See note 183. Suvaroadvaja possibly refers to a monastery or temple, being referred to as "a noble, well proportioned place".

226. The Yogiiciira school (Tib. rna!. 'byor.spyod.pa) was pioneered by Asanga (Tib. Thogs.med.). On the texts developed and used by this school, see rGyan.drug.mchog.gnyis. p. 31.

227. The Seven Precious Things (Tib. rin.po.che.sna.bdun. Skt. Saptaratna) are usually represented as those indispensable for a world ruler, namely: I. The Wheel of Dharma, 2. The Wish-granting Jewel, 3. The Perfect Queen, 4. The Perfect Minister, 5. The Perfect Elephant, 6. The Perfect Horse, 7. The Perfect General. Symbolising these seven precious things arc Seven Jewels, often depicted in scroll paintings at the feet of the central, worshipful being. The Seven Jewels are: 1. Royal Insignia, 2. Rings, symbolising the Wish-granting Jewel, 3. Precious Coral, symbolising the Queen, 4. Insignia of the Minister, symbolising the Minister, 5. Tusks, symbolising the Elephant, 6. Unicorn's Horn, symbolising the Royal Steed, 7. Swords, symbolising the General. See, Govind rgyal.srid.rin. chen.sna.bdun. in Bulletin of Tibetology, Vol. vi, No. 3, Nov. 1969.

228. This could refer either to Tripura. (see note 83), or to the area of Tippera centered around the town of Chindpur in Bangladesh, just to the West of Tripurii State.

229. Tib. Yam.bu. Newari. Kathmandu. There are many temples dedicated to Mahiikala in Kathmandu and any positive identification is difllcult. An excellent contender might be the relatively recent temple housing an ancient image near the Tundi Khel. Bernier, Tlze Temples of Nepal. An Illtroductory Survey, pp. 158-161, and plates 24 and 25. Wylie, A Tibetan Religious Geography of Nepal, p. 15, f.n.

230. Trilinga is mentioned by Tiranatha in the rGya.gar.clzos. 'byung (Trans Chattopadhyaya, p. 333). "In Kalinga, which is included in Trilitiga, there lived a famous paQcJita called Narasiirya." This clearly places Trililiga on the Eastern Ghats of India.

231. See note 197. 232. See note 77. 233. See notes 76 and 77. 234. The Muslim invaders from India's North-West regions. 235. Yamari~Yantravali. rgyud. xliii, 102, F 382 A, line 6-F387, B, line 2. Written

by Viriipa and translated by Danasila. 236. There are several Miin Singhs in this period who could be referred to

here. I can find none who were captured-only one who in 1466 stoutly

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defied Hussain Shah and purchased his freedom. 1466 appears a little early to fit in with Santigupta's possible dates anyway.

237. Taranatha notes Dhanasridvipa in his rGya.gar.chos.'byung. (Trans. Chattopadhyaya, p. 332). "In the smaller countries (lit. islands) like Singaladvipa, Yavadvipa, Tarnradvipa, Suvarl)advipa, Dhanasridvipa and Pa.Yi.Gu, the Law was spread is an early period and remains widely prevalent till now ... In Dhanasri and Pa.yi.gu the Mahayiinis are only a few in number."

238. Law, Op.cit. refers the reader to Epigraphica Indica, pp. 8,17,35,123, etc., for references to Kalinka. It is possibly an area on the East coast of India named Kalinka, near Orissa.

239. An area of South India. 240. See note 224. 241. Tib. nas. gling. Skt. Yavadvipa "Land of Barley". See note 237. 242. Tib. gser. gling. Skt. Suvaroadvipa. "Land of Gold." See note 237. 243. Tib. zangs.gling. Skt. Tamradvipa. "Land of Copper." See notes 179 and

237. 244. A Kingdom centered about 75 miles South of the city of Delhi. For a

description of Mathura by Hiuen Tsang, see Beal, Op.cit. Vol. 1, pp. 179-183. Law, Op.cit. pp. 106-110.

245. Although it is not true to say that Akbar (1556-1605) was altogether moti­vated by deep religious feelings in founding his eclectic religious movement, the Din-i-Ilahi, he did display a consistent interest in discoursing with people of other religions at his special hall in Fatehpur Sikri. Possibly the greatest hope Akbar had in his new movement was to unify India's reli­gious diversity, a diversity which clearly had political ramifications, espe­cially because Akbar was regarded by many Indians as an "imposed" leader.

246. Tib. 'phrin.Ias.rnam.bzhi. The Four Kinds of Religious Worship. (See Dass, A Tibetan-English Dictionary, p. 854). l. Mild Worship, 2. Abundant Service, 3. Service to Obtain Power, 4. Terrific Meditation for Coercing a Deity. See note 90.

247. The same area as the modern Indian State of Gujarat in Western India. 248. Tib. bag.chags. Skt. Vasana. The actions of the past besides producing a

Karmic result also produce a tendency or latent predisposition (Tib. bag. chags.) to similar actions in the future , which arise when the situation is conducive to them.

249. dPal.stag.lung.thang. was a monastery famed for its talking statue and some hairs of 'Brom.ston which, "continue to grow". Ferrari, mK'yen. brtse's Guide to the Holy Places of Central Tibet, pp. 38-39. It is situated about 70 km. North of Lhasa.

122

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Dharamsala 1968 sGrol.ma'i.rgyud.kyi.byung.khung.gsal.bar.byed.pa'i.lo.rgyus. gser.gyi.phreng.ba. Edition 1. Shes.rig.par.khang. Dharamsala N.D. Edition 2. Gaden Sungrab Minyam Gyunphel Series. Vol. XX.

Ngawang Gelek Demo New Delhi 1972 Taranatha. bCom.ldan. 'das.thub.pa'i.dbang.po'i.mdzad.pa.mdo.tsam.

brjod.pa.mthong.bas.don.ldan.rab.tu.dga.ba.dang.bcas.pas. dad. pa 'i.nyin.byed. phyogs.brgyar .' char.ba. Gad en S ungra b Minyam Gyunphel Series. Vol. XX

Ngawang Gelek Demo New Delhi 1971 Kun.mkhyen.Padma.dkar.po.

Chos. 'byung.bstan.pa'i.padma.rgyas.pa'i.nyin.byed. See. Chandra, L. Prof. Dr. Tibetan Chronicle ........ .

Taranatha. sTon.pa,Shti.kya'i.dbang.po'i.mdzad.pa.brgya.pa'i.bris.yig.

Taranatha.

rje.btsun.kun.dga'.snying.gis.mdzad.pa. Complete Works Vol. Na. Dam.pa'i.chos.rin.po.che. 'phags.pa'i.yul.du.ji.ltar.dar.ba'i. tshul.gsal.bar.ston.pa.dgos. 'dod.kun. 'byung. Edition 1. Mongolian Lama Guru Deva.

Sarnath 1964 Edition 2. See Schiefner, A. Taranathae .... .... . Edition 3. In Five Historical Works of Tiiranatha.

Ed. Tseten Dorje. Tibetan Nyingmapa Monastery.

Arunachal Pradesh 1974 'Phags. pa.tshogs.kyi.bdag. po 'i.gzungs.

Hand Written Manuscript N.D. Don.dam.smra.ba'i.seilge.

bSad.mdzod.yid.bzhin.nor.bu. See. Chandra, L. Prof. Dr. A 15th. Century ........ .

Taranatha. Slob.dpon.chen.po.spyod. 'chang.dbang.po'i.rnam.thar.ngo. mtshar.snyan.po'i.sgra.dbyangs. In Five Historical Works of Taraniitha. Ed. Tseten Dorje.

Tibetan Nyingmapa Monastery Arunchal Pradesh 1975

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