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Mahåsiddha Manifestations
Based on, 'The Golden Garland of the Drigung Kagyüpa Throne-Holders from 1143 to 1792','Bri-gung gdan-rabs gser-’phreng

Volume I Ratnaßr¥-Någårjuna of Tibet
Drigungpa Rinchenpel (1143-1217)

Trungpa Changlochen Tulku
Edited by Jeffery Beach

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This book is dedicated out of devotion to the Lords of the three families

His Holiness Drigung Kyabgön Chungtsang Rinpoche Konchok Tendzin Chökyi Nangwa. His Holiness Drigung Kyabgön Chetsang Rinpoche Konchok Tendzin Kunzang Thrinley Lhundrub. His Eminence Drigung Chöje Togdan Rinpoche Konchok Thubten Tenpe Gyaltsen.
It is also offered with reverence to the memory of

His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje, who was an expression of the qualities of all the Buddhas.
Out of profound love and deference it is offered to

His Holiness Tenzin Gyatso, the gone beyond rewards Fourteenth Dalai Lama, who is the manifested activity of all the Buddhas.

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Introduction
Ratnaßr¥-Någårjuna of Tibet is the first volume of a set of three entitled Mahåsiddha Manifestations, which would expose and comment in detail on the content of a chronicle called the Golden Garland of the Drigung Kagyüpa Throne-Holders and will give us a glimpse about some great enlightened Tibetans. Moreover as many of them are linked to Indian Siddhas, their achievements appear in an open perspective and reflection about the meanings of the oral whispered concealed Tantric practices as well as other blessed written Buddhist traditions. On the one hand, the parallel Indian monastic conventions that have led some to declare Buddhism as a part of Hinduism are also filled with meaningful parentheses in a way to elucidate their common points or differences as root, path, and fruit. Accordingly, this life story of Rinchenpel, otherwise known as Ratnaßr¥, and recognized as a reincarnation of Någårjuna, is at the heart of epic Indian literature as well as the Tibetan classical biographical schema. Gurus and High-Lamas are said to be the essence of the uninterrupted transmission consisting of listening to the revealed teachings, mentally tasting them with adequate meditation, and afterwards realizing the ultimate truth. Many levels of methods to approach the One-Pointed Mind are scrutinized herein as it is a crucial way to recognize the nature of mind, beyond mental concepts, and a cognitive luminous emptiness from which the phenomenal emerges. As life changes from one moment to another, this text is like the thinking mind, or at least the intellectual power that analyzes events on top of their causes and fruits, without losing the mingling confusion of the relativity and clarity of awakened reality always holding it. In order to awaken, one has to make a leap of faith into the river of no return, the Mercury of Mind aware of the Perfect Revelation of Knowledge that is capable to produce the hidden sacred energy of the seven subtlesubstances shared by excellent Practitioners of the Conjunction.

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It is called Step-by-Step, just, as when one starts to walk to a destination and makes it to his final goal, so then when this fortunate one understands that his first step was, in fact, his arrival at his destination. Therefore, the distinctions between different vehicles or modes of knowledge are not relevant as the Victorious One inspired all of them. Saµsåra is not a place of cyclic sufferings but is in fact the perfectly free nirvana or the propitiation of what Íåkyamuni Buddha showed and taught. This book underlines the idea that a monastic approach can obviously be analyzed, but in the end, it goes beyond logic and ungraspable, just as if one only looked at the banquet without sitting at the table enjoying the food.

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Short Biography of the Author
Marc J. C. François, the ninth Trungpa Changlochen tulku, was born in the Water Dragon year (1952). While growing up in his family house in Paris, there was a huge Buddha along with a bookshelf of dharma books, which he could look at every day. Consequently, he became a Buddhist by the age of fifteen and took monastic vows in the Zen tradition in 1970. Since then, he has spent more that eighteen years in fifty-two countries studying practices as well as the history of all religions. He received numerous secret yoga transmissions in all the traditions from almost fifty teachers. In 1978, his first meeting with rTogs-ldan sPrul-sku in Leh, Ladakh was quite remarkable. The next morning during their second meeting, there was a face-to-face Sacred Sprinkling Ritual of A–phyi and rDo-rje Phag-mo. Marc, with uncharacteristic behaviors, then, drank all the ambrosia from the skull-cup, so the smiling Chos-rje rTogs-ldan Rinpo-che told him that he had previously been the phyag-mdzod phur-bu. Marc could not figure out the meaning of the meeting at the time, as this rDur-'bug-pa phyag-mdzod dKon-mchog Phur-bu (18731950) was the treasurer for the preceding rTogs-ldan sPrul-sku, who looked after the three main Drigung monasteries, and their forty branches in Ladakh. Moreover, that Phur-bu founded in 1904 the important monastery called Sher-khrul Phun-tshogs Chos-gling dgon in Sharchukhul Valley, close to the Tibetan border. In 1987, Marc invited rTogs-ldan Rin-po-che to France and in 1990; he took him to Germany as well. Then, due to karmic ripening, and the awakening of the fury, Marc decided to dedicate his time to study and practice in different places in India. By doing so, he was able to recollect many more details about his own line of previous lives. While meditating at Phyang monastery, Marc understood in 1993 that Phur-bu happened to be the continuity of a boy born in 1868 in the house of Ga-ga Tshe-ring bKra-shis of sKul-bu-chen village. It was clear too that the young sKul-bu-chen-pa that had died from smallpox was indeed before

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that the renowned Mahåmudrå master Nang-so mKhan-po dKonmchog bsTan-pa (1781-1867) also known as Grub-dbang Rin-poche. Also, in 1993 and the succeeding years Marc recollected, while in retreat, numerous other events, and he could remember that the successor of the departed dKon-mchog bsTan-'dzin (1741-1780), the fifth Drung-pa Chang-lo-can sPrul-sku was the rDzong-gsar bKrashis stronghold-governor (rDzong-dpon) and, at that time, could not be recognised as such, due to some political infighting. Since his youth, Marc has had numerous luminous dreams, and auspicious signs. He could see, for example, an event about the life of Phun-tshogs Gras-pa (1587-1648) the second Drung-pa lCang-locan who was the son of the newly converted sovereign of the Chakhar Mongols (Sog-po Chog-thu). Yet, Marc remained silent about this for some years, before giving a list, in 1999, of what he had discerned to His Holiness Che-tshang Rin-po-che in Dehradun and after a month, he felt that his compassionate teacher knew this to be true. He was informally enthroned in 2000 as the ninth Drung-pa lCang-lo-can sPrul-sku (or Trungpa Changlochen Tulku) since Drung-pa Rin-chen-dpal (1519-1586) of the lCang-lo-can Bla-brang, which is a section of the Drigung Thil monastery; His Holiness Chetshang Rin-po-che renamed Marc, dKon-mchog sNang-ba Thubbstan Rin-chen. His next step, on September 7th, 2009, was to establish, close to Rabindranath Tagore’s Visvabharati University in Santiniketan, Bolpur (West-Bengal), the Alakavat¥ Research Trust (A.R.T.) in order to clarify countless unknown points of Indo-Tibetan Buddhist history, and sacred texts.

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Preface
Namo MËlaguru Mañjußr¥ Yamåntaka This book is based on the Golden Garland of the Drigung Kagyüpa Throne-Holders ('Bri-gung gdan-rabs gser-’phreng), covering a period starting from 1143 and ending in 1792. This root-transcription is divided into three volumes for the English version, so the original content of the twenty-eight biographies of the hierarchs, or more commonly known as ThroneHolders, has been greatly extended by the ninth Trungpa Changlochen Tulku in order to precisely detail untold points, as well as its discarded contents related to the development of Buddhist history. The first volume, in thirty chapters, called the 'Ratnaßr¥Någårjuna of Tibet', known as Rinchenpel (Rin-chen-dpal), the manifestation of Någårjuna born in Tibet. The volume ends with four chapters dedicated to his main disciples’ biographies, with the exception of two of the disciples, which will come in the second volume, as they were Throne-Holders of this lineage. This chronicle of enlightened beings starts as a family saga of the clan of Rinchenpel, the founder of the Drigung branch of the Kagyüpa, to which was added the biography of his ancestor, the Grandmother who goes beyond phenomenal. This volume came into my hands after a second trip to Drigung Thil, Tibet. Here is a hopeful attempt to share the deeds of this exceptional lineage with others. Yet, I had kept in mind the advice received from the late extraordinary Lady-Practitioner of the Conjunction, Chos kyi sGron-ma mKha'-'gro-ma, who told me from Guru Padmasaµbhava cave where she was staying, “Do not ever grasp [the sectarian idea of] the teaching lineage (Chos-lugs gi phyogs-rim byed).” These sacred original stories were collected by a Ladakhi secretary to the Throne-Holder, who would later be the throne-minister, Nangso mKhan-po dKon-mchog bsTan-pa (1781-1862), also known as No-no Rin-po-che, who was, for uncertain political concerns, the

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unrecognized sixth Drung-pa lCang-lo-can sPrul-sku. Subsequently, this preparatory collection of life-stories was finally amended by bsTan-'dzin Padma'i rGyal-mtshan (1770-1826 r. 17881810) the fourth sKyabs-mgon Che-tshang Rin-po-che, and twentyeighth Throne-Holder and recorded in his collection of his own works. Konchok Tamphel (dKon-mchog bsTan-'phel), a young Ladakhi student, since graduated and now a khenpo, was kind enough to come twice a day, when he had free time, to make an oral translation of the 349 pages found in the Tibetan edition during the month of July 1989. While the notes for this book were taking shape, the Golden Garland of the Drigung Kagyüpa Throne-Holders revealed itself as a compendium, of biographies written at different times by various authors, and became the framework of stimulating fruitful research into a variety of related topics. Fortunately, this also became an uninterrupted source of questions while spending several months with His Holiness bsTan'dzin Kun-bzang 'Phrin-las lHun-grub, the seventh 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che. Through his awakened compassion, His Holiness was able to discern ancient links, and by showing his thoughts on the factors of simultaneous return of what had been produced, it aroused in me a profound devotion. Of course, that was also the reason for meetings with various other wise gurus well aware of the different teachings that are the canvas for this succession of amazing accomplished Throne-Holders. The role of the gurus’ succession, as guarantors of the transmission of Íåkyamuni Buddha’s wisdom in Tibet, is presented here. Their connection with the transmission coming from India has been carefully scrutinized, eliminating distorted viewpoints. The little light shed here on the background and the events have been treated in detail whenever it was relevant to do so. The book examines the embarrassing questions left to modern researchers about the establishment of a chronology for distinguishing the lives of two Patañjalis, of four Någårjunas and others. Let us hope that, that this will initiate, in the coming years, a complete chronological revision of the original scriptures and their

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translations, as well as an elimination of fictitious and irrelevant tales. This controversial achievement should be taken as a challenge of the intellect and not as a foolish provocation to the natural conservatism of an establishment tied to the status quo refusing to see the color of the river changing when it rains. Buddhism developed from the advice left by its founder to exercise our capacity to analyze while viewing the relativity of phenomena and teachings, leaving untouched the emptiness beyond all concepts. Born in Paris, I have spent almost eight years in India since 1972, and a few more years in fifty-one other countries, so it has been interesting to note that most of my Indian friends believe that Buddhism is part of the Hindu religion. This text contributes to demonstrate the complexity of this supposition, as Íåkyamuni had formally rejected the caste system, as well as the existence of a self-as-such. Moreover, these two approaches are very contradictory to Hinduism’s own convictions. Moreover, Íåkyamuni remained silent about controversial questions, and his inspiring paradigm of tolerance had shown opinions or judgments to be label limitations of the experience of the truth beyond thought. In this way, the traditional polemic distinctions made, even by paˆ∂ita, between teachings as high and low, or relative and definitive, should not be grasped as such, and the different teachings of Íåkyamuni should not be rejected as contradictory, as we would see, in paragraph after paragraph. It is said that the more knowledge you acquire, the more you abandon the notion of knowing anything, and by adopting a daily practice of the contemplation of supreme mind, you would have the good fortune to taste the emptiness of pride. The twenty-eight biographies and other topics are, of course, an extensive an illustrative catalogue of the secret doctrines, and the astonishing accounts of the rise of deep spiritual experiences on all levels within the Path of Liberation. Buddhism’s teachers were usually practicing closely with Hindu masters and many of them had spiritual non-sectarian relationships that will also be demonstrated.

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These pages are an illustration of the difficulties encountered by high lamas to be respected and obeyed. Once, Íåkyamuni Buddha himself was so tired of the rivalries within the community that he ran away to the forest to be alone. The pages point to the fact that since last century, Indian philosophies as well as authors writing about Buddhism have been using Western dialectical terminology, which is tainted by the influence of the Judeo-Christian culture, as well as Existentialism, and even psychoanalytical considerations of the human mind. It is very inaccurate, and as a result, Sanskrit is chosen here as the oldest root of expression of Hindu and Buddhist topics while speaking on the topic of the enlightened path. In this fashion, all vocabulary has been rendered from Sanskrit with rare Tibetan exceptions, as Tibetans understand their language. The limitations of the adaptation from one language to another are underlined here by the fact that we must choose a meaning, when a word could have several meanings. Then a mistaken usage of a word can become an incorrect expression of meaning in many cases. To simplify the reading, notes have been included in the text and that opens some space in the original accounts, which is a traditional way to do this in sacred Indian scriptures. To ease the reading of the text and quotes, a bibliography, as well as annexed documents, and numerous dates with more details have been added to the index and to an extensive glossary. As Buddhism is an international religion or just a philosophy for some Westerners, its numerous texts have been translated into many languages. Therefore, in order to have coherence, the entries start in Sanskrit, followed by Pali, Chinese, Japanese, and Tibetan, when possible. Mongol, Arabic and others languages are included when appropriate. In order to simplify consulting the Glossary and Index, the English alphabet was adopted without attention to the Sanskrit order as in Í and ›, not considered as Sh, or for Tibetan with the ‘a’. This is written as (') in the Wylie system of transcription, such as at the beginning of a name like 'Brog-mi. Identically bSod-nams would be classified in B, and not in S.

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The Sanskrit used here is well known and was formalized in 1894 with 13 vowels and 35 consonants. That is why they would not be explained in detail here, and the same for Pali as it is known to be close to Sanskrit. For the Chinese the official Pinyin has been adopted, even if it does not do justice with Mandarin tones, and concerning the Japanese, the Hepburn transliteration was used. I want to give an all too short expression of profound thanks to the esteemed Saptarshi Roy who revised an earlier version of this text. He made valuable suggestions. My appreciation also goes to Ani-la Gedün Pema [Berenice Santiago-Lopez] for her corrections. Noëlle Morice, Vivien François, and Romain François succeeded in convincing me of the necessity to lighten the reading of this book by putting dates of people, details of locations, languages, names of deities, and other parentheses into an index. A fresh revision was written in this spirit from July to September 2009. In addition, my gratefulness goes to Manoj Mal who provided, out of loving-kindness, all the requirements for a calm environment in the Flower Deity Cave (Pu∑pa ÈhakËr guhå, Me-tog gi lHa-phug) at Prantik, West-Bengal. I feel very grateful to Frédérique Martin’s great generosity for she has sponsored me without interruption since 1998. Furthermore, my significant admiration goes to the butcher of linguistic French Rococo, the editor Jeffery Beach who has made this book more readable on a relative level, while leaving intact the essence; besides, our constant friendship during these last few months without a doubt has revived a previous link. Then of course, again I would like to express my appreciation to Khenpo Konchok Tamphel. Finally, my love goes to all the teachers who generously passed on teachings and whose energies remain at the Blue-Heart-Drop. May they remain long in this world, so they may benefit deluded beings unaware of their innate freedom. Oµ Ó˙ H˵ Written on the ∂åkin¥ day, the 25th of June 2008, the anniversary date of the Någårjuna born in Tibet, may it be auspicious to all. Trungpa Changlochen Tulku of Drigungthil Densa

Mahåsiddha Manifestations 18 .

That very first day. He was very pleased and gave me a copy of the book to start working on it. little knowing what it would entail. We introduced ourselves and over the next four days discovered a friendship and a link that goes back through time in ways that has given me great joy. I knew I was particularly suited for this book because of my background in French. at lunch. As far as I know. to which he agreed. This was the answer to a personal desire to edit important texts in English at the library. India. and learning experience this work would become in my life.Mahåsiddha Manifestations 19 Editor’s Note In September of 2009. and I became acquainted with each other and my personal doubts somehow dissipated. Over the next months. Rinpoche. . I told Rinpoche that he should give me a few pages to correct and if they were edited to his satisfaction. it presents a number of challenges. I was listening to a conversation this man was having with Professor Heather Stoddard about a book he had written. moreover. and I believe we have succeeded most of the time. I spoke up and offered my help. Little did I know what an honor. Regarding the text. I would like to comment and explain our approach in this edition of the first volume of ‘Måhasiddha Manifestations’ and subsequent volumes to come later. joy. then I would be glad to do the rest of the work. a work of this nature has never been attempted in English. They were talking about his need for an editor to review and make the final corrections to prepare the book for publication. Over the next few days. I worked on these pages overnight and read them to Rinpoche the next morning. Rinpoche and I stayed in constant touch discussing corrections and additions. as she was way too busy for such an additional undertaking. I was privately concerned by the size of the task and whether I had bitten off more than I could chew. I met a tall Frenchman in the dining room of the Songtsen Library in Dehradun. Professor Stoddard told Marc François that she could not help. Despite my pleasure at getting this opportunity.

” This is why we have used italics. True experiential understanding comes from meditation. speech and mind leading to liberation. we decided to use more literal translations of terms normally left in Sanskrit or Tibetan as a way to give real meaning to words not understood in their totality in English and most likely other Western languages. originally a chanted language reserved for the expression of deep practices of prana and kundalini to open the channels and other aspects of the mystical body. More often than not. I had very little knowledge of the Wylie system of transcribing Tibetan into the Romanized alphabet. not only scholars. As a tantric practitioner progresses in practice. which is the direct experience and not the pondering of paradoxical words. this book is meant to provoke debate and demands that all interested parties continue this new research in ways that benefit all. in many cases. the literal translations make the relationship of tantric practice to the body much clearer in that they give meaning to specific corporeal places and experiences. out of laziness. which gives a definition of the word. incomplete or inaccurate. I never learned it and as a result my ignorance . subtler inner and secret meanings of body. Sanskrit. In addition. It became a way for the reader not to fall into the ignorance of convention but to approach this book as an instruction from a teacher. “This way we can approach the transmissions of the Mahasiddha. It is a skillful method. was. speech and mind. become apparent. the language of the rishis. Before working on this book. the book reveals the unappreciated importance of Sanskrit in the explanation on yogic practices in Buddhism and Hinduism. this definition is a convention used by many authors and these translations are. mandalas. This is why Rinpoche rightly insisted using the literal translations for deities. When words are used in an English text are left in Sanskrit. there is usually a glossary. of course. mingling the two into a well-woven union of spiritual and intellectual expression. From the spiritual point of view. They are cross-indexed too.Mahåsiddha Manifestations 20 Part history and part teaching of the highest order. however to approach it is made easier by the descriptions of the literal translations. and other aspects of tantric practice throughout the text. As Rinpoche told me. It makes it easier to see that the terms are explained in the glossary. In addition.

Buddhism has never existed in a vacuum separate from previous traditions that go back far in time and it is important. we decided to keep the terms placed in the index. It will also aid researchers wanting to look at the Tibetan to correlate more accurately those terms with their Sanskrit counterparts. Their full names are in the index. as I believe it was pronounced rDo-rje Pal-mo (Dorje Palmo). Rather. and a lack of a staff to work with. for the sake of readability. rDo-rje Phag-mo (Vajravaråhi) was a name that I was uncertain of. instead of ‘. if one wants to gain greater understanding into the meanings of deities. For this I apologize and if there are still some inaccuracies appearing in this printed version of the work. mandalas. . We did not add the page numbers to the index as some terms are mentioned too often to make it useful. italicized in the text as a referring method. which Rinpoche had to take considerable time to review and correct. I would like to state the importance of viewing the interdependent world historical threads (discussed in these volumes) leading to the development of Vajrayana Buddhism as a fundamental clarification and not a cynical deprecation and reduction. and methods. Vajrayåna is the culmination of these threads leading one on the path to full liberation. to shorten names of the most well known individuals. over the years. For this reason. We apologize for the inaccuracies this creates. that difference changes the meaning entirely. Finally.Mahåsiddha Manifestations 21 through mispronunciation and my ignorance of actual spellings led to much confusion on my part. Another example is the seeming usage of an apostrophe before a word: I now know that is the way to indicate the silent ‘a’ before a word. to dig deep and maintain an empirical mind about the interdependence of ancient cultures in the search for liberation is essential. about the names of deities and concepts. My ignorance also led to mistakes. Due the constraints of time. For example. Therefore we have made the differentiation by using '. Another challenge we faced is the lack of a font having all the pronunciation accents for Romanized Sanskrit. we used the Wylie system throughout. the fault is all mine. We have also taken the time.

Mahåsiddha Manifestations 22 I would also like to specifically thank Kyorpon Konchok Sherab for his invaluable corrections in the Wylie System spellings of Tibetan. .

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Step-Across-Space Female-Deity 9. The Orphan Ran Away (1075) 14. The Promise to Her Sons 18. The Astral Magic Ritual 19. The Grandmother’s Legitimate Heirs page 9 page 11 page 13 page 19 page 23 page 31 page 31 page 32 page 33 page 33 page 34 page 38 page 42 page 42 page 44 page 47 page 50 page 51 page 54 page 54 page 56 page 58 page 60 page 64 page 70 page 70 page 72 page 75 page 76 . A Blissful Mother (1141) 3. Last Whirlwind of Light 20. The Mother’s Lineage 11. The Kyura’s Ancestors 15. Rinchenpel at Birth (1143) 4. An Accomplished Father (1143) 2. Prodigious-wedding (1076) Chapter IV Renewed Commitment 17. Quintessence Illuminating Phenomena 8.Mahåsiddha Manifestations 24 Table of Contents Ratnaßr¥-Någårjuna of Tibet Introduction Short Author’s biography Preface Editor’s Note Table of Contents Chapter I Nobleness of Heart 1. Opening of the Eyes (1059) 13. Master of Simultaneous Return 5. Gone Beyond the Subconscious Chapter II Clearing Up the Nature of Phenomena 7. Remaining in the Center of Libations 10. The Father’s Lineage Chapter III Dazzling Fusion 12. The Young Man at the Door (1076) 16. The Eight Year Old Daughter 6.

Nagarjuna of Kaßm¥r page 101 Chapter VII Nagarjuna of Gujaråt 26.Mahåsiddha Manifestations 25 Chapter V Past Existences of Rinchenpel 21. Signs of the Guru's presence (1166) 38. The Appeasement of Suffering 42. The Kagyüpa Tradition (1167) 41. The Body of Illusory Appearance’s Lineage (1163) 36. Fabulous Emanations 22. Rinchenpel and Arya Nagarjuna 23. The Goat and the Footprint (1149) 33. Krishna-Nagarjuna Lineage 27. Comparison of the Oral Lineage (1169) page 107 page 107 page 116 page 121 page 125 page 125 page 126 page 127 page 128 page 129 page 131 page 134 page 138 page 140 page 140 page 140 page 143 page 144 page 145 page 152 page 157 page 157 page 160 page 162 . Kadampa Lineage of Kham (1149) 32. Opening of the Heart 28. Apparition of the Emptiness Deity (1151) 34. Nagarjuna of Tamil Nadu page 93 25. Named the Dazzling Jewel (1167) 40. Pure-Diamond Ambrosia Chapter VIII Awakening Premises 29. Extraordinary Visions (1151) 35. The Reciprocal-Choice (1168) 44. Nagarjuna of Madhya Pradeßa page 81 page 81 page 82 page 84 Chapter VI Two More Accomplished Någårjunas page 93 24. Fruit of the Path (1168) 45. Encounter with the Predestined Guru (1167) 39. Renunciant's Spirit (1165) Chapter IX The Naked Mind of One’s Guru 37. First Teachings and the Father’s Death (1148) 31. The Step-by-Step Path (1168) Chapter X On the Guru’s Trail 43. Three Prophecies Concerning Rin-chen-dpal 30.

Departures for Holy Places (1181) 69. The Founding of Drigungthil Monastery (1179) 64. A Journey to Three Peaks Mountain (1181) 67. Nothing but for the Eyes (1179) 61. Disciplinary Compassion (1179) 65. Rendezvous with Four Killers (1174) Chapter XIV Illusory Leprosy of the Emotions 54. Scraps of Brocades (1179) 59. Water Genie (1179) 63. Echung Cave (1171-3) 53. Lingje Comes Across the Diamond (1181) 68.Mahåsiddha Manifestations 26 Chapter XI Luck and Splendor 46. The Logical Stop (1179) 60. The Presaging of the Three Hats (1169) 49. The Shaking that Unties the Secret 51. Solar Crystal Successors Chapter XIII The Marvelous Cavity 52. Immaculate Imagination (1179) 62. Mendicant of Peace (1178) Chapter XV Island of the Perfect Knowledge 58. The Paˆ∂ita of the Middle Way (1169) 47. The Song of Good Augurs (1169) 48. Inner Gaze Beyond the Last Limits (1181) page 169 page 169 page 169 page 176 page 177 page 179 page 179 page 189 page 194 page 194 page 209 page 217 page 217 page 226 page 229 page 231 page 235 page 235 page 236 page 238 page 238 page 242 page 244 page 246 page 250 page 252 page 252 page 255 page 257 page 261 page 262 . Lingje the Poet of the Conjunction (1175) 56. Shugseb Kagyüpa (1179) Chapter XVI Impartial Mind 66. Lady Space Ornament (1177) 57. Festival of Erroneous Views (1181) 70. Mercurial Flowing River Chapter XII Unity with the Guru 50. Blessing of Reality (1174) 55.

Favorable Omen Bird (1197) page 330 97. Luck Secret Warbling (1189) 77. Action without a Mundane-Foundation (1154) Chapter XXI Peaceful and Wrathful Appearances page 326 93. Uncontaminated Innate-Wisdom (1135) 88. Domination of the Five Aggregates 79. Four Joyful Unthinkable Processes Chapter XIX Life Duration 80. The One Hundred Forty Traveling Sons (1192) 84. Accumulation of Wisdom (1131) 86. The Karmapa's Visit with Rinchenpel (1185) Chapter XVIII Innate-Wisdom Space 74. Fantastic Signs of Realization (1192) Chapter XX Great Man Mad Hilarity 85. Magnified Jewel Point (1145) 90. Luminous One Emitting Hidden Noises (1149) 91. Treasure of Spatial Emptiness (1188) 75. Thinking About Taking the Vows (1192) 83. Mongol Wrathful Sovereign (1189) 76.Mahåsiddha Manifestations 27 page 265 page 265 page 269 page 273 page 277 page 277 page 281 page 282 page 285 page 287 page 289 page 295 page 295 page 299 page 303 page 304 page 305 page 308 page 308 page 310 page 312 page 315 page 316 page 318 page 322 page 324 Chapter XVII Odd-Feeling Subtle Body 71. Very Pure Perfecting (1154) 92. Double Putting to the Test (1131) 87. Lady Messenger of Birth (1185) 73. Drigungpa Mediator in Ningxia (1194) page 328 96. The Three Domains of the Innate 78. One Hundred Deities with Foreign Appearances (1194) page 327 95. Ash-Image of the Guru (1199) page 330 98. Palaces of the Vital Energies (1190) 81. The Magician Conversion (1143) 89. Eyesight at Lion's Shoulder (1194) page 326 94. Discipline Protector (1199) page 332 . What a Frog Source (1181) 72. Step-by-Step that Determines Existence 82.

Twenty-Nine Past Existences (1187) page 406 121. Transmission of the Eight Approaches (1214) 115. Gates of Good Augurs (1217) page 414 124. Path of Hermitages (1207) 106. Sources of the Eight Approaches (1214) 116. Very Popular One (1207) page 413 123. Stay Thus Here (1209) 109. Twenty-One Treasures of the Guru (1210) 111. I Shall Come Back (1217) 118. Mongol Invasion of Manchuria (1210) 112. Chosen One of Three Peaks Mountain (1214) 117. Taking Hold Over Whatever is Revealed as Existing (1201) 101. Tibetans Rally to the Mongol Conqueror (1209) 110. Drigung Lingpa Family (1187) page 406 120. Royal Disciple in the Ecstasy Hair Kingdom (1219) page 415 125. Right on the Path of No Rule (1219) page 418 .Mahåsiddha Manifestations 28 page 335 page 342 page 342 page 349 page 356 page 356 page 361 page 364 page 364 page 370 page 378 page 378 page 379 page 380 page 382 page 385 page 386 page 387 page 389 page 389 page 398 page 402 page 403 page 404 99. The Emigrated Khampa Family (1207) 105. Nobody Knows Who He Is (1207) page 412 122. Sublime in the Middle Way (1217) Chapter XXVI The Gifted Attendant page 406 119. Resulting of a Creation (1199) Chapter XXII Bodhisattva Instructions 100. Mongol Invasion in Central Asia (1212) Chapter XXV Five Bodies of a Buddha 114. Disruption in Central Asia 1211 113. The Sign of Satisfaction (1208) Chapter XXIV Irresistible Phenomenal Wind 107. Guru Throne-Holder (1209) 108. Four Lotus Flowers in Tibet (1205) Chapter XXIII Masters of Dissolution 102. Tibetan-Mongol Negotiations (1206-7) 104. Scattering the Royal Father's Ashes (1219) page 416 126. Flight of the Two Sovereigns (1206) 103.

Glittering Lake (1241) Chapter XXVIII Victorious Demigod of Inner Space 134. Gling-pa Returns to mThil (1225) Chapter XXVII The Guru Champion 128. Elemental Dissolution Master (1203) 153. Sublime Discursive Appeasement (1211) Chapter XXX Unsurpassed Attractiveness 149. Bearded One Prank (1219) 154. Innate-Wisdom Metal (1222) . Lingpa and Sakya Paˆ∂ita (1226) 129. Teacher of the Illusory (1220) 142. Drigungpa settlement in Bhutan 1222 Chapter XXIX With Skillful-Means 143. Other Figures of Changchub Ling 152. The Two Attendants Conference (1235) 132. The Monk Who Wanted to Go to India (1186) 136. The Mongol Capture of Beijing (1215) 141. Charismatic Transfer (1240) 146. The Cotton-Dressed Lord (1208) 150. Glorious Hermit (1192) 155. Inheritor of the Encounter’s Lineage (1169) 135. Demons of the Cave (1224) 145. Intentional Mental Purification Siddha (1208) 151. Clouds of Phenomena (1207) 138. Innate-Wisdom Image (1211) 148. Guruyoga Shortcut (1193) 147. Political Mediation (1235) 133. Only Thought Repercussions 131.Mahåsiddha Manifestations 29 page 421 page 423 page 423 page 424 page 426 page 432 page 433 page 434 page 437 page 437 page 439 page 441 page 442 page 443 page 444 page 445 page 446 page 448 page 450 page 450 page 455 page 456 page 458 page 461 page 463 page 467 page 467 page 468 page 470 page 471 page 473 page 478 page 479 page 480 127. The Fire-Raiser (1220) 144. The One Hundred Karchu Documents (1226) 130. Fruit of the Body of Illusory Appearance (1197) 137. Solitude Mirror (1208) 139. Benefiting the Hermits (1214) 140. Accomplished One of the Undulating Circle (1198) 156.

Nature of Mind-Bridge 158.Mahåsiddha Manifestations 30 page 481 page 481 157. Sooner or Later Index and Explanations List of the Spiritual Leaders' 28 biographies given In the Golden Garland Tibetan Calendar from 1227 to 2117 Cited Bibliography Index of Quoted Books Index of Deities Index of Places Index of Names Index of Non-Translated Terms Explanations page 483 page 485 page 491 page 497 page 508 page 549 page 596 page 650 page 658 .

Mahåsiddha Manifestations 31 .

the completion of the Magnified Dreadful Pure-Diamond Splendor. inner. a tradition very well known as the Approach of the Unshakeable Conjunction. a common oral tradition is clearly revealed. ‘Oµ Ó˙ H˵’ make the resounding emptiness that provokes the lightning radiance of the awakened five winds. later on. One morning in the year 1141. His family received this teaching. An Accomplished Father (1143) Rin-chen-dpal’s father. These syllables. Graceful-Splendor is one of the Eight Sublime Heroes Lucid of the Mercurial Awakening. and his wrathful appearance springs to light at the Heart-Wheel of the Phenomenal. The Worshippers of the Benevolent One own a sacred tradition. Thus rNal-'byor-pa rDo- . If we substitute the Hindu Dreadful Awareness for Dreadful Graceful-Splendor for accuracy. the official poet. and secret). from the empire of the Indo-Greeks. Asa∫ga of Puru∑apura was already active. which came to light in Kaßm¥ra as the Dreadful Awareness. and historian of the Gupta conqueror. sKyu-ra rNal-'byor-pa rDo-rje received naturally. The author was a contemporary of the renowned Harisena. after he completing the four stages of encountering.Mahåsiddha Manifestations 32 Chapter I Nobleness of Heart 1. during the late period of Samudragupta of På†aliputra. This text was written around 360. as well as of the consciousness of creative intelligence itself. From then on. named sKyu-ra rNal-'byor-pa rDo-rje or Pure-Diamond Practitioner of the Conjunction was the worshipper of the Magnified Dreadful Pure-Diamond Splendor. where he vibrates the garland of phonemes. At that time. mainly situated in Uttara Pradeßa and Madhyå Pradeßa. but had not yet established the School of Those Who Set Out Awareness. He is the embodiment of sound. from Rwa Lo-tså-ba rDo-rjegrags. he would be able to subjugate all evil spirits that create obstacles (outer. as we will see. but it may be a creation coming from an exiled citizen of the four tribal republics of the Bharaßiva Någa.

The fourth well-known member of the clan was the layman sBasgom Ye-shes Byang-chub. 2. her nickname was sBas-pa 'i rNal-'byor-ma. sBa. sBa-sgom Ye-shes Byang-chub made a light-body on the side of a pitcher. near the rNying-mapa monastery of Zur-chen Shes-rab Grags-pa. A Blissful Mother (1141) In the year 1141. He was also the founder of the two monasteries of 'Tshal-pa. and 'Bring Khams-gsum. joined the bKa'-brgyud-pa lineage of Mar-pa when they became disciples of his spiritual son . It is said that. which passes beyond the duality of a subject and an object. who taught in gTsang province. whose mission was to found the first and foremost monastery of bSam-yas. and Inner Mongolia to the East. also known as sBa-rje Embryo of Innate-Wisdom. brought to Tibet by Íåntirak∑ita. known in Tibetan Zhi-ba-'tsho of Za-hor. in the name of his master. He was the lineage heir to the twelve Continuous-Mystical-Processes of the Sure Path of the Fearless. the renowned Íåntirak∑ita of Maˆ∂ir. The first famous member of the clan had been sBa Lo-tså-ba gSal-snang Ye-shes bZang-po. named sBa dGe-mthong. went to India to invite. Yung-drung who happened to be one of the heirs of the Good Conduct. The second famous figure of the clan was sBa-gong Ye-shes G.Mahåsiddha Manifestations 33 rje could make all negative occult forces ineffective. at the age of twenty-two. who was a virtuous admirer of the Buddha. Two other members of the clan. This tradition was the first division of What Excites the Acquaintance of the Moment Towards Transition. which is commonly known as the Great Perfection. The third famous person of the clan was a layman. or Endangerment. He was the one who had initially brought back to the Emperor Khri-srong lDe'u-btsan a bronze statue from the kingdom of Mi-nyag. They all had to surrender to the authority of his realization of the Compassionate Unborn Presence within Innate-wisdom. and that it streamed forth forever into space. rNal-'byor-pa rDo-rje married Rakshi bZa' bTsun-ma. also known as the Path without Confusion. an area situated between the prefecture of Gansu to the West. The translator. or LadyPractitioner of the Conjunction of the sBa clan.

the compassionate one Phag-mo Gru-pa rDo-rje rGyal-po would name him Rin-chen-dpal. 4. concerning Rin-chen-dpal’s mother. rNog had a disciple known as Lady sBa-mo Chos-brtson along with her brother sBa Wa-ba-can. Regarding the Hero Lucid of the Mercurial Awakening for him. during unusual atmospheric conditions that were believed to be very special signs. whose nickname means the ‘one with an exopthalmic goiter’. Rin-chen-dpal is identified among Tibetans as the Dazzling Jewel Gifted of Joy. or due to his natural nobility. As we will see. Its secret meaning is that she was recognized as an expert of the blazing bliss.Mahåsiddha Manifestations 34 rNog gZhung-pa Chos kyi rDo-rje. Their number changed from nine to twelve and from one Aphorism to another. as it was philosophically necessary to demonstrate the absence of a self-as-such in all phenomena for the One Who Has Been Awakened Separately who does not preach. later. especially the twelve factors of simultaneous return of what had been produced. because he realized all aspects of the unity of appearances. his mother decided to name him as bTsum-pa-skyab (Noble Lord of Refuge). 3. meaning Dazzling Jewel. Rinchenpel’s Birth in 1143 Lady sBas-pa 'i rNal-'byor-ma soon became pregnant with a predestined boy. the convention would remind us. along with emptiness. starts by showing their long lineage and the nobility of spirit of Rin-chen-dpal’s ancestors. The baby was born in the Water Sow year. Master of Simultaneous Return The biography of Rin-chen-dpal. From their extraordinary union a precious fruit was soon destined for birth. all phenomena are . Now. she was also considered a Lady-Corporeal-Devouring Awakened-Energy. which translates into Sanskrit as Ratnaßr¥. Perhaps because of the obvious virtue of the newborn child. founder of the 'Bri-gung-pa bKa'-brgyud-pa School. Protector of the Three Domains. In fact. that as a Lady-Practitioner of the Conjunction. and which can be translated as the Protector of Monks too.

which appears as the conceptualizing or putting a label on. a dualistic speculation. and emotions. Sixth. appearing as the veil of duality. Third.Mahåsiddha Manifestations 35 empty. The list of the twelve factors is as follows. which appears as a mental formation. 5. the arising of the impregnation of the mental-image-of-acts. or grasping phenomena as subject and object. For example. or the coming to life. which turns into continual births. tongue to taste. and ears to hear sound. nose. which creates emotional torments (physical. the consciousness of existence appearing as the consciousness (of eyes. body to feel. ears. Hokke kyØ)’. which Magnifies the Emptiness Known as the White Lotus Sacrificial Seat of the Determining Phenomenal Element (Saddharma Puˆ∂ar¥ka nåma mahåyåna sËtra. C. or mental sufferings). and are beyond all reasoning. the six sources of perception. Second. and volition that gives rise to thoughts. this is the settling of name-and-form. or eyes to look at the form. and the mental sense object. Tenth. Seventh. the sensation takes place. body. It is in the Tangyur of Beijing No. is the ensuing birth. known as insatiable desire. thirst. is existence. or the Five Sense Objects. Twelfth. is feeling old age and death. and [five] sensorial faculties. [five] senses. Fourth. Eleventh. or eagerness. nose to smell. which is the attachment to existence. manifesting the ignorance of one’s self. Fifth. is grasping. tongue. in other words. or Fahua jing. Ninth. Miafa lianhua jing. she is mentioned in the ‘Aphorism of the Mode of Knowledge. First. or Buddha’s Discourses. Eighth. begins the contact of the subject-object perception. The Eight Year Old Daughter It is possible to find allusions to the precedence of the Grandmother Who Goes Beyond the Phenomenal (A-phyi Chos kyi sGrol-ma) in the Basket of Aphorisms. J. . and volition).

the Sovereign of Caring has only thoughts of friendship and compassion in her mind. which is under the ground of the Pure Buddhafield of the Living Jewel. without ever losing patience. the Gone This Way. she is capable of obtaining perfect awakening. speech and mind. Graceful-Splendor who became the Juvenile Heir was sitting on a lotus of one hundred-petals in width. In this collection of texts. and she rules knowledge. oh son of righteous lineage. like a cartwheel. She has been skillful in making all the roots of virtue blossom. it is stated that the (Bodhisattva) Sublime one Shown to Imagination. in disguised wording. named the Living Jewel appeared before the Buddha. and living beings. which were written down in the years 80-90. Íåkyamuni Buddha invited him to speak to the Bodhisattva Mañjußr¥. who is eight years old. and she sang. which made her feel the fundamental equality of phenomena. “Pure as the immaculate depth. There. Having conceived the thought of awakening. She experienced for all sentient beings the very same attachment as for herself. the daughter of the Sovereign of the Undulating-Energies of Ocean stood in front of the One Who Possesses the Qualities [or the Buddha]. of very sharp senses. Dam-pa’i Chos Pad-ma dKar-po zhes-bya-ba theg-pa chen-po’i mdo). This means he crossed space from the nadir to the zenith. At the same time. He emerged from his palace situated in the Profound Sea.” Appearing immediately at the end of this evocation. and a cenacle of Heroes Lucid of the Mercurial Awakening.Mahåsiddha Manifestations 36 781. With a smile on her lips. She has obtained the letter as well as the spirit of the discourses of those Gone This Way. “There is. of the triple activity of body. In her way. surrounded by his retinue. the Bodhisattva named Pinnacle of Cognitive-Wisdom arrived from the part of space. She embraced instantaneously a thousand contemplations. he landed on the Mountain of the Peak of the Vultures. the daughter of Sågara. The Pinnacle of Cognitive-Wisdom then questioned Graceful-Splendor. this Body in Union with Bliss shines . we find the eleventh chapter regarding the Perfect Vision of the Presence of the Reliquary Tumulus. which is 3 km to the North of Råjag®ha. she cannot regress. she is gifted with magnified Innate-wisdom. named the One Who Illuminates the Phenomenal. namely the Sovereign of the Undulating-Energies of Ocean. and flying through the air. and gifted with perfect beauty.

“You have a glimpse. until today. which all sentient beings honor. and unthinkable] and offered it to the Blissful One [or the Buddha] who accepted it compassionately. There in the area of the . My sister. oh my sister of Mercury Mind Lucid of the Perfect Revelation of Knowledge. He [or She] then appeared with male attributes. or the nonsigns of her femininity. and of the Dean Upatißya Íåriputra. since this body is easily approachable by all beings like a fellow countryman. It is also bedecked with the secondary marks of a Body Resulting of a Creation. imaginable. Because (of these questions). I acquired the state of awakening. you did not actualize the Buddha state. In this way. in detail.” At the sight of her. I would therefore show. you have actualized the five perfections. What is the reason? Is it because feminine wisdom is not able to access one of the five seats? Is she not capable of taking rebirth as the Creator of the Supreme Principle (in the first of the Eighteen Heavens of the Conceivable)? Is she not capable of taking rebirth as the Powerful One (also called the Best One). embellished by the thirty-two signs of beauty. the phenomenology. the daughter of the Sovereign of the Undulating-Energies of Ocean. this is my testimony.Mahåsiddha Manifestations 37 forth everywhere. at the sight of all these of the [Three] Domains. or signs in the aspect of the Bodhisattva who flew away to the zenith point of the ten directions. Since I had the aspiration. You have become the ‘One Who Cannot Lose Ground’. as the Gone This Way. suppressed the invisible signs [of emptiness]. You have consecrated a restless strength to execute virtuous acts since immeasurable time. you are a woman. which is liberated from suffering. and yet. sensorial. in the (second of the six sensorial heavens)? Is she not capable of accessing one of the Mahåråja in the (First heaven of the Sovereigns of the Four Directions)? Is she not capable of taking rebirth as the One Who Stays in the Circle [of Existences] (in the Sixth of the Six Sensorial Heavens)? Is she not capable of accessing the stage of a Hero Lucid of the Mercurial Awakening without regressing?” Then the daughter of the Sovereign of the Undulating-Energies of Ocean who had a jewel of the value of three thousand universes [or equal to the totality of the Three Domains. and you have gained limitless Innate-wisdom. Upatißya Íåriputra of Mahetta addressed the daughter of the Sovereign of the Undulating-Energies of Ocean.

and non-humans. he sat close to the trunk of the Tree of the Mercurial Awakening. or of the determining elements. would have countless past existences. Not Fully Divine Breath. with the thirtytwo signs. who appears to be the Bodhisattva of the Immaculate realm. as well as that of the Unborn Presence. and this extraordinary emanation succession includes the Grandmother Who Goes Beyond the Phenomenal [A-phyi Chos kyi sGrol-ma]. This Lady-Deity’s Radiant-Appearance Who Illuminates Phenomena. beings. the Bodhisattva Pinnacle of Cognitive-Wisdom and Upatißya Íåriputra remained silent. In particular. the daughter of Sågara Någaråja. were incapable of diverting from Mercurial Awakening. was shaken in six different ways [and that one for each of the six moving existences]. Majestic Chimera Strength. Moreover. The (sixty-four) secondary marks of a Sublime Hero of the Vital Principle lighting up the ten directions of space. the three thousand [or all beings in the Three Times. Then. humans. Why-How fabulous-being. Undulating-Energy. of a Spontaneously a Fully Awakened One. spreading the teaching of the phenomenal. Three thousand living beings [or all the beings of the Three Domains of existence] feel the joy to hear the prediction saying that they would reach the perfect realized state of a Buddha. The universe of the Immaculate. that is gained from the knots of the subtle channels of imagination. . past present. which could hear the Gone This Way. which have been untied. to the emptiness of ultimate truth. Smoke-Eater. At that moment. all of us] acquired extraordinary patience regarding phenomena [and their relativity]. Mythical Phoenix Firebird. There. Speaking-Radiating Awakened-Energy. this Hero Lucid of the Mercurial Awakening displayed the perfect accomplishment of a Buddha. or the nature of things.Mahåsiddha Manifestations 38 space known as Immaculate. future] that were issued from Íåkyamuni’s retinue [in other words. which is made of the Seven SubtleSubstances Nature. the Unborn Presence gaze at this One Who Possesses the Qualities. Then all the beings of the universe. she reveals herself as all the feminine emanations of mKhar-chen Ye-shes mTsho-rgyal of sGrags. He was seen from then on as an object of respect for the Deity’s Radiant-Appearance.

or where to have a pleasant time. The slow process which had begun as early as the very first Gupta kings. . as well as the patron benefactor of Buddhist monasteries. Sixteen Ones. Subandhu was born a subject of Balåditya Megha. Subandhu was one of the observers of this changing society when he wrote his comedy. and Kaßm¥ra. who is the son of the Deity’s RadiantAppearance with the Benign Glow. where around 925. Lady of the Creation of Humanity. his heroine was recalling the One Who Makes You Go Beyond to whom the Full Beggar Monk Woman gave a practice with [Daily] Assiduity. and LadyDeity’s Radiant-Appearance White Lotus.Mahåsiddha Manifestations 39 6. Beheaded One that has severed the knots. As was pointed out by Western paˆ∂ita. Lady-Deity’s Radiant-Appearance Cow Elephant in Heat. but she is generally named as follows: BlackBlue One. the Lady-Undulating-Energy Given by the Subconscious. In any case. Hindu syncretism would lead to the cultural assimilation of One Who Goes Makes You Beyond. The list may vary. the Worshippers of the Benevolent One would regard her as one of the Ten Magnified Ladies of Knowledge. known as Prosperous Beauty. historically speaking. who happened to be his Chief General of the Army. or the one offered by the Perfumed One. He married his daughter Ananga¬eka Madraka to Durlabhåvavardhana Kårtoga of Kårko†anagar a condottiere. She is a form of the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. Lady-Deity’s Radiant-Appearance Crane Face. was made easier by the gradual fading of the social influence of the Buddhist minority. or the personified subconscious. in particular in Kaßm¥ra. Gone Beyond the Subconscious The dignified A-phyi Chos kyi sGrol-ma is connected to Tibet in the introduction of the worship of the One Who Goes Makes You Beyond. which were literally called in Sanskrit as a place where to go for a walk. Beauty of the Three Cities. One Who Goes Makes You Beyond. Lady-Deity’s Radiant-Appearance Who Lives in Ethereal Smoke. and of their principalmonasteries. Dreadful-Lady who destroys the unreality of time. who was the sixth and last ruler of Megha Dynasty of the Pañcanada.

mental. and prince of Vikramapura in Ba∫galadeßa would become the Guru of Mah¥påla I. because they are the Lady Keepers of the Cemetery. The intermediate practitioner is the one who abides in . inner. sensorial. during the second period of diffusion of Buddhism in Tibet. of one that believes whatever there is. and impenetrable dimensions or space. present. They intervene in cemeteries (physical.Mahåsiddha Manifestations 40 Durlabhåvavardhana moved his capital city to Praveßapura. The thought here. These Innate-wisdom female-deities. inconceivable. Meaning they are active in (the illusion of) the relativity of the Three Times (past. which are the spots of cremation of the decaying carcass. Officially. or in common sense. We can make out three classes of the cemetery practitioners. compares to the Cemetery Flower. and of the cemetery enclosure. It corresponds to the Three Domains of activities of The Twelve Ones that Go Beyond the Subconscious Scene. imaginary. the monk. or awakened energies are the personifications of place and time. these Kårtoga sovereigns would even contribute to Buddhism’s early propagation into Tibet as a way to establish peaceful relations. or Cemetery’s Phantom that brings back a corpse to life. They know self-illusion. moon. to be the gravedigger of dualistic grasping. In the ordinary field. they would be regarded simply as Lady-Protectors of The Nature of Things of the ten directions within the outer. and central fire. The Twelve Ones that Go Beyond the Subconscious Scene have three eyes for the three channels of sun. At¥ßa. the tenth Mahåråja of Gau∂a. they are the different parts or places of one’s body that appear with the silent deepening of the Extraordinary Vision. where he became the founder of the Kårtoga Dynasty. Two hundred fifty years later. They make us understand what we were previously deprived of consciousness. secret. or in a figurative meaning. thus it is too a Place of Ghosts’ Apparitions. and the ungraspable experiences). The beginning practitioner is the one who abides in a charnel ground as the essence of the intermediate stage between sensorial life and death. and the union of the three. Moreover. At¥ßa became the one who would spread the worship of The Twelve Ones that Go Beyond the Subconscious Scene. and future). a dynasty that will have thirteen sovereigns who were patrons of Buddhists. in other words.

they set all phenomena free. in the inner dimension as the direct experience of the twelve luminous phases of the continuous mercurial movements. In the most secret field. It is a sort of spatial thing. The list of The Twelve Ones that Go Beyond the Subconscious Scene. secondary constellations. adopted by the bKa'-gdams-pa Tibetans disciples of At¥ßa are as follows. or One Who Knows What Is Dissimulated. and the practitioner is the One Who Knows What Is Hidden. is becoming a transformed presence. or not visible. Lady-Deity’s Radiant-Appearance Who Has the Sign [of Awakened Mercury] Seventh. showing the root of ignorance as non-recognition. Lady-Deity’s Radiant-Appearance with Four-Arms Sixth. the moon. and impromptu comets.Mahåsiddha Manifestations 41 the cemetery. Only Mother Pure-Diamond Approaching Brightness Fourth. more specifically. the opening. Therefore the inner is a synonym in Sanskrit of. makes impurities fall away. which by shaking continuously. and disclose the unthinkable reality of the intrinsic nature of mind. They are commonly called the six intermediates states. The advanced practitioner is the one who abides permanently in the cemetery of inconceivable space as the essence of the mind recognizing the ultimate truth of the union of emptiness and all phenomena. Lady-Deity’s Radiant-Appearance Who Lives in Ethereal Smoke of the white and black thoughts Fifth. the Channel. intermediate space. imaginable as the essence of the sixth of the six intimated transformations. and particularity. or as it can also be translated as the sixth that gave access to the presence. Only Mother Divine’s Splendor Third. or existence as the (intimated) nature that determines the existence. comparable to the ascending and descending movement. as this name also means. weak point. becoming manifest when the Channel Always Moving Restlessly is awakened. First. The Twelve Ones that Go Beyond the Subconscious Scene appear. nearest. of the sun. It is the dimension of what is situated inside. Glorious Intelligence of the Central Sovereign Mountain Second. Lady-Deity’s Radiant-Appearance That Has Power Over Existential Becoming .

also known as Violent Heat Twelfth.Mahåsiddha Manifestations 42 Eighth. where the duality between phenomena and emptiness [of any fanciful self-grasping] disappears like a cloud in the sky. Lady-Deity’s Radiant-Appearance with the Unique Braid. Lady-Deity’s Radiant-Appearance Making Violent-Jumps Eleventh. A-phyi can be clearly viewed as the last secret revolution of the Tenth BhËmi that liberates from the ignorance of the ultimate truth. otherwise known as the Flame Holder As a result. Lady-Deity’s Radiant-Appearance Who Illuminates Phenomena [Grandmother from Lato]. Lady-Deity’s Radiant-Appearance of Sparkling Residence Tenth. . Lady-Deity’s Radiant-Appearance of Space-Time Ninth.

as such from the very beginning. She is also the one who arises with the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. she is said to be the Supernatural Sonorous Breathing that Appears to be Radiant that occurs whenever the winds that hold up the dualistic thoughts are dissolving. because it means the juice that is obtained by pressure. which is a word. simultaneously. innate. First. This is compared to the non-artificial luminosity of one hundred suns. or Soma. which the Greeks used to call Asclepiad. in Sanskrit. It is also sometimes poetically compared with the shining of the full moon. or congenital. as well for the moon. who is as such since its birth. together. that. that which is produced at same time as. the bibliographic Tibetan schema puts the life of the Grandmother (Aphyi) in its introduction to the history of her heir. in accordance. This term is generally translated as. The word ‘sahaja’ here has two broad meanings. It is a very secretive word. Soma is also the synonym of the Lady-Deity’s Radiant-Appearance Rising . In her inner form. gathered. the one who does exist. but being innate. Quintessence Illuminating Phenomena In the original text of the Golden Garland of the Drigung Kagyüpa Throne-Holders ('Bri-gung gDan-rabs gser-’phreng). This sublime external dimension is the Body Resulting From a Creation that takes form occasionally in front of human eyes in the great primordial purity. Second. going with. or without any relative conditioned birth. She is then. she is as a Pure-Diamond that is no other than stainless fundamental emptiness.Mahåsiddha Manifestations 43 Chapter II Clearing Up the Nature of Phenomena 7. by the awakening mind that is inherent to the nature of all beings. assisted by. that which exists. and provided with. The splendid Grandmother Who Goes Beyond the Phenomenal is considered an emanation of the Spontaneously Coming Together at One’s Innate LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence. common sense. when the body is in union with bliss. In Sanskrit. as such from the start.

so the Channel Always Moving Restlessly then compares to a tavern. and by the absorption based upon the unthinkable. enjoyable teachers who know it well would tell you “Just relax and be happy. This Deities’ Radiant-Appearances of Peaceable Shining is the essence of the twelve vowels gathering in one’s heart. Yet. and soon after diffusing everywhere. It is also. which manifests at the very instant of life’s end. she is the One Who Makes One Run.” Clear Light translates the natural luminosity of the nature of mind. and at last by the absorption tied up by nothing else. fire. as well of the Five Fundamental Wheels. water. While the adept feign drunkenness. as an analogy for the untied knots of the imagination. the intimate transformation of contemplation. It is the fundamental state of continuousness. the nectar of sugarcane prompts a sacred intoxication. It was described around 140 by Órya-Någårjuna from Vidißå in the thirteenth chapter of his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. it opens new spots all over. yet at the same time hot. or the one that makes one melt. nectar is continually poured in countless blissful waves. and its cavities are reminiscent of goblets. always in motion but stable. this luminosity would be described as similar to the transformation occurring at the time of death accompanied by the ten different stages of dissolution.Mahåsiddha Manifestations 44 Mother one among the myriad of names of the Benevolent One’s wife. Thus. standing as the essence of the Channel Always Moving Restlessly. It is also the occurrence of the mercurial nectar. with the Dark One as the Guru. and space. when provoked by a Tantric adept as a Skillful-Means to . she is also the sole wife of the Five Påˆ∂ava brothers who are the metaphorical expression of the Five Sense Objects. In the secret life of an Accomplished One. volatile. While in the Bhagavad G¥ta. air. this term was reserved for the Deities’ Radiant-Appearances of Peaceable Shining encountered on the second mental contemplation of mind of the fourth level of Attentive Absorption Into Reality. He explains. It grows constantly because it is fluid and cool. initially. She has untied hair. the one that makes one flee. It begins suddenly by the mingling of the Five Existing Elements earth. Later on. that it starts by the absorption based upon the sensorial followed by the absorption based upon the imaginable. directed to this same state.

here as elsewhere. or in a disorderly way. She does this from a Proto-Tibetan tradition viewpoint. the Subtle Mind accepting emptiness. is a male deity in Sanskrit. She is qualified here as the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant. It is the illusory experience of the path. It is the luminosity of a child. Moreover. by the way. It was an ancient habit. This is caused by the contact. known as Clear Light’s Son. This subjective brilliance of the son. at the beginning of the process. the audition of maxims. creating a mythological pantheon of meteorological Deities’ Radiant-Appearances. she gets to stimulate our reflection that arises as the intension to act. in a manner so evanescent. that they could even be unnoticed. (aka the Path Mercury) is serving to reach the decisive nature of mind. Grandmother Who Goes Beyond the Phenomenal is the final stage of this uninterrupted mercurial process in the Three Domains. It is for this reason that two stages are distinguished. a word usually written as ‘meditation’. in one lifetime. which. 8.Mahåsiddha Manifestations 45 realize. or Son of the Moon Sovereign. or of an Ancestral Mother LadyDeity’s Radiant-Appearance. which should be considered as before the introduction of Bön as well as Buddhism. and the clarification of the ten signs of the dissolution. or the approach with cognitivewisdom as the father. a Genealogical Lady-Deity’s Radiant-Appearance. A metaphorical moon is considered as the source from the outset. For the reason that. The first one is well known as the Son of the Supernatural Sonorous Breathing that Appears to be Radiant. or as the Moon Sovereign. which is a Latin Christian . or anthropomorphic figures of celestial phenomena. or in other words. so after hearing. Step-Across-Space Female-Deity The Grandmother (A-phyi) manifests as multi-faceted. they occurred sometimes unexpectedly. and Innate-wisdom as the mother. the Grandmother may also adopt in a worldly stage the liability of a Clan Lady-Deity’s Radiant-Appearance. or of the one who becomes a son with the progression. and helps us to cultivate the imagination that makes existence appear. They were being put to work on the enlightened path.

This is mentioned It is in the Kangyur of Beijing vol. Lotus Splendor of the Lord Who Takes Beings Beyond the Shore. because she is allowing the contact to occur. mKha'-'gro-ma Me-lce 'Bar-ba'i rgyud)’. 466. No. and realizations. She is also one’s own Personal-Deity Who Supervises Favorable Presages. she bestows all accomplishments. She is the One Who Knows Presages. She is also manifested sometimes in the secret occurrence as the Undulating-Energy That Gives Presages. which is mental consciousness gifted with awakened qualities. The translator was Padma. she would be called. He also translated the next two texts. “At the end of an immeasurable time that was named the Lady Who Lives in the Lotus. See.” Here. the Step-Across-Space Female-Deity respects the usual general schema applied to Upper Tantra. the Lady-Deity’s Radiant-Appearance Who Offers Her Blazing Tongue Glimmer (∂åkin¥ Agnijihvå Jvalå tantra. which is one of the twenty-two ‘Continuous-Mystical-Processes of the Excellent Conjunction’ of the Old-Tradition. also known as Not Fully Divine Breath of Presage. As a result. she could as well have been regarded as the Effigy-Loved-Divinity. and here it is coincides with what Hindus have entitled the personified Divine Energies. What follows was written about her. So. and was linked to the Undulating-Energy of the Navel-Lotus. 10. or 440 lines. folio 228a4 to 256a4. or the actuality of constant remembering of the situation within the thinking mind. the Thus Gone This Way. From the first stage arises cognitive-wisdom. or a Tutelary Protecting Deity. also the dPal 'Bar-khro-ma rgyud. rGyud section XXII (Sha). Her daily practice goes through achievement in the succession of the creative and dissolution stages of (the deity known as) the possessor of the couple. gifted of vision in the Three Times. which generates practical Continuous-Remembrance. or the silent relaxed awareness of one’s thoughts that does not grasp anything. as she is Spontaneously a Fully Awakened One. the One Who Deserves to Receive Homage. known as Padmasaµbhava of La∫kåpura.Mahåsiddha Manifestations 46 expression meaning to cogitate. She may become visible suddenly as a ‘Bird of Prey Holding Right Omen’. She appears in the ‘ContinuousMystical-Process of the Step-Across-Space. She would become visible as the One Who Possesses the Qualities. . less than 56 pages.

It is the Domain of Relative-Conceptual Truth. which is profoundly pertinent. I have adopted his translation of the term Extraordinary Vision. showed me. . but it would turn to a sensorial faculty of continuous-remembrance. U-rgyan sPrul-sku. a Danish translator who is one of his closest disciples and heart son. The second stage is Innate-wisdom. as the son of my late Guru. I used to joke about it with Erik. 2008. the teacher would explain that. and from our private conversation came out that he had completely rebuilt 'Brong-ngur dgon (Drongurgön) where seventy monks live. or even to a strength continuous-remembrance. Rinpoche. his skill in secret doctrines. Chökyi Nyima was born in 1951 in lHa-sa. Consequently. or the gone beyond concepts to the emptiness. a 'Bri-gung-pa monastery of Nag-shod.Mahåsiddha Manifestations 47 This concept is usually rendered by the word vigilance. As he gets older. This is why she is called the steps of the creative birth. There it would be taken over by the continuous-remembrance close up. He is also renowned for his ability to sharply answer questions as soon as they arise in the minds of the circle of his listeners even before they ask them. if at the moment of the fruit. as well as the clarity of his teachings. attracting a great number of Westerners. alone. his sense of humor has become well known. as the dissolution surpassing astral time. and would produce the pure continuous-remembrance. As Chökyi Nyima Rinpoche pointed out. I had the link to visit him many times since he attended his father in 1974 to build up the Ka-Nying Shedrub Ling Monastery in Kåthmåndu Valley. Hinduism explains this last stage. He was recognized as the seventh sGar Grub-chen sPrul-sku of 'Brong-ngur dgon Thub-bstan rNam-rgyalgling. In 1976. Rinpoche also reminded me that the kind of research contained in this book may be misunderstood by non-Buddhists giving rise to erroneous views about the teaching and its past. which manifests at the instant of dissolution. or literally the Step [of the vanishing] of Whatever Has Been Produced. I met Chos kyi Nyi-ma Rin-po-che again on the sixth of August. then the [One Hundred] Deities’ Radiant-Appearances would appear spontaneously on the path until the extinction of the conceptual duality. It is the Domain of the Ultimate Truth. there were no loved deity. to stimulate my devotion concerned with liberation. Because of his influence.

who is an interjection that destroys all illusions. This last word also means to please. furthermore this is defined as an act ineluctable of ritual libations. He was also known as the Not Fully Divine Breath with a Luminous Weapon reminiscent of a thunderbolt. also wrote a ritual libation text dedicated to A-phyi and to the other main protectors. which is the most arduous to cross. . but that will silence the move toward the two truths of the relative and the absolute that cannot be grasped by mind as a object. as well as to make oneself loved by. That is to say. inner. because. who happened to be the author of the Golden Garland of the Drigung Kagyüpa Throne-Holders. or awaken yearning.Mahåsiddha Manifestations 48 Someone could deduce that the historical aspects of this work can only be analyzed from a materialistic point of view. and at last. or the like about India’s Sacred Hindu Texts. 'Bri-gung-pa Padma'i rGyal-mtshan the fourth sKyabs-mgon Che-tshang Rin-poche. The Grandmother Who Goes Beyond the Phenomenal then is also the essence of the Step-Across-Space FemaleDeity. It also invokes the mountain called Rucaka. that the Prophet’s Koran was written down in a chronological disorder long after his death. or Hairuca that is the original abode of the Luminous He that Emits the Hidden Noises. has to offer what satisfies. Later on. Remaining in the Center of Libations The worship elements of the Lady Ancestor who embodies Innate-wisdom are rooted in the 'Bri-gung-pa tradition. in the Three Domains. one should give a bright libation to please. he would become the EffigyLoved-Divinity known as the Pure-Diamond He. we cannot prove that Íåkyamuni Buddha taught this or that. It would be like saying that the Christ had no part in the elaboration of the New Testament. and ultimate secrecy. which was accompanied by the favored exclamation shining. Since ancient times Hindus used to indulge in ritual libations to Manes. The essence of the Loved Deity goes beyond the meaning of the training of the cognitive. 9. or outer. or vision of relative and absolute truth. It is also never far from the continuity of the view.

whereas. 950. which brings us beyond concepts into emptiness. De-bzhin gShegs-pa Sor-lnga)’. as well as China. the most secret inner bliss manifesting spontaneously. They are our causal emotions and imaginations too. They are terms to group together. the essence of Venus. and Japan. Libation. guests of honor at ritual sacrifices. and can be regarded as the meeting of Worldly Deities’ Radiant-Appearances of Pure Land concerned with conceptual merits. the essence of the death of breaths. this accumulation of conceptual merits is regarded as an antidote to miserliness. They come with us up to the ultimate truth of the moment of the fruit. C. are devoted to gather the two accumulations.Mahåsiddha Manifestations 49 This libation was principally offered to the Libation Deities’ Radiant-Appearances. with the ‘Aphorism of the Mode of Knowledge That Magnified. as is the case with the Shining Whiteness. The objective of the offering is to produce for oneself. under the title of ‘The Thirty-five Gone This Way in Liberation (Pañcatriµßat Pråtimok∑a Tathågata. Named Triple Joint of the Trunk of the Aggregates on the Wind Path in Noble Man (Órya Triskandhaka nåma mahåyåna sËtra. The offering is the second of the Seven Branches of Worship. The second gathering is regarded as the one of the Supra Mundane Deities’ Radiant-Appearances that are only concerned with an accumulation of the merits of Innate-wisdom. They are our arousing unthinkable undisclosed experiences on the path. mentioned previously. and the one better known as the One Who Holds Back [Vital Breaths]. It displays the reality of the conjunction of cognitive-wisdom embracing the essence of emptiness of Innate-wisdom. or beverage that brings good augurs could also be given to former Deities’ Radiant-Appearances. like other offerings. one of the countless names of the Deity’s Radiant-Appearance of Fire. It is in the Tangyur of Beijing No. better identified as . The rituals of libation. Moreover. where the reality of subject and object are not existent. This Aphorism was popularized in Tibet. Agni has a marked preference for the oblation set on fire or an action of oblation that is performed in Tibet. 'Phags-pa Phung-po gSum-pa shes-bya-ba theg-pa chen-po'i mdo)’. in ordinary life. arising in the years 20-40 CE. which make us move nearer to causal time of the final awakening without contretemps. as for others. Sanbing jing.

and in the Órthamagadhi of the late Maurya Dynasty. The essence of the Buddha’s teaching is based upon the selfless. Någårjuna-Ír¥manta of Kåñc¥puram developed this practice around 660. An extensive commentary. That allowed for additions. in addition to intensive reworking to answer the polemics of the day. real. It explains that the Bodhisattva practices offering.Mahåsiddha Manifestations 50 ‘Killing Whatever is Produced’. or solidified. this gift corresponds to rejoicing in meritorious acts. The mingling of the adept and his illusory deity of the path. the fourth sKyabs-mgon Che-tshang Rin-po-che wrote a praise libation textbook where the Grandmother (A-phyi) is designated as dByings-phyug-ma. and grasps the illusion of a self-as-such. He is the holder of the Buddha family. almost five hundred years later. this text was assimilated for the avowal of one misdeed. as the master of the spatial element. This treatise was composed in the Pråk®t Mahårå∑†r¥ of the Såtavåhana Dynasty after have been written in Pråk®t Påli. which does not recognize true reality. or transgression. around 200 BCE. were mentioned by Órya-Någårjuna of Vidißå in the thirteenth chapter of his ‘Treatise of Instructions of the Magnified CognitiveWisdom that Goes Beyond the Last Limits’. who put into evidence. It would be transcribed into Sanskrit during the Early Gupta Dynasty. Accurately Luminous One is the leader of the five clans. The designation is a translation of her Sanskrit name ‘Lady-Deity of Primordial Nature. written around 135. which is also the name. and did not reach Tibet. Shes-rab kyi Pha-rol-tu Phyin-pa stong-phrag nyi-shu lnga-pa)’. the Lady-Deity Who Safeguards Ethereal-Space and is the wisdom wife of the Accurately Luminous One. This illusory deity is also Innate-wisdom itself and she is the only one who could bestow upon us the relative and absolute . Then. The seven branches. or imaginary as an antidote to miserliness. 'Bri-gung-pa Padma'i rGyal-mtshan. which on a subtle level embraces emptiness. the very absence of self-as-such. To summarize. but the Chinese version was translated into Korean as well as Japanese. Moreover. the Sanskrit original was lost. on the ‘Aphorism of Cognitive-Wisdom that Goes Beyond the Last Limits in Twenty-five Thousand [Verses] in an Noble Man (Órya pañcaviµßatisåhasrikå Prajñåpåramitå sËtra. he is also ignorance in its unrefined aspect.

and in 1073 rNog would found the monastery of sNe'u-thog in gSang-phu that was linked to the creation of the Adviser Tradition. Later. and Rag-shi Tshul-khrims 'Byung-gnas born in 944. The Grandmother (A-phyi) is additionally called the Lady of Primordial Nature of the Pure-Diamond. 'Bring-bza' Dar-'jam’s younger brother. a lady of the Dring clan. 'Bring Ye-shes Yon-tan. which had dedicated the strength of several generations to Buddhism. who was an advanced practitioner on the Path of Liberation. was the queen 'Bring-bza' Thoddkar (the Lady of Dring’s clan with the White-Skull) who had given birth to the emperor Srong-btsan sGam-po. Dar-'jam ordained rNog Lo-tså-ba Legs-pa'i Shes-rab. born in 993. known as the Hero Lucid About the Pure-Diamond. it by ourselves by comparing dates. 'Bring-ston was the third rGyal-lha- . because she accumulated sufficient merits to hold an emanation of wisdom. which was propagated by Zha-lu Bu-ston Lo-chen Rin-chen-grub to edify people was partly wrong. The Ten Men of Central Tibet propagated the Good Conduct in the Central and Eastern Provinces based on the tradition introduced into Tibet by Íåntirak∑ita the Holder of Good Conduct. 10. She is then understood as the wisdom counterpart of the being of pure reality. is not from the same generation as 'Tshur-phu-pa Klu-mes Shes-rab Tshul-khrims. The great-great-uncle of 'Bring-bza' Dar-'jam founded the lHalung dgon in Khams-gsum Zangs-khang. born in 943. 'Gos Lo-tså-ba gZhon-nudpal had correctly remarked that the tradition of the Ten Men of Central Tibet. He is the essence of the lucid consciousness of the awakened energies of the Body in Union with Bliss. as the three. The Mother’s Lineage On this earth. Here we can see.Mahåsiddha Manifestations 51 Accomplishments. four or five bodies of a Buddha. who would become in 1045 a disciple of the Ba∫gal¥ master At¥ßa. and furthermore. the Grandmother Lady of the Nanam Clan. 'Bring-bza' Dar-'jam came from a great lineage. in her family tree. Then the true essence of the deity would happen at the moment of the fruit. of the sPu-rgyal Dynasty. had as a mother a woman known as 'Bring-bza' Dar-'jam.

the Musl¥ms were still on the warpath. also known as the Illustrious Lord Mi-la Ras-pa who achieved final Liberation at his Chu-dbar cave. and she would disappear one day in the sky without leaving any remains. sNa-nam rDo-rje bDud-'joms was a distinguished worship minister. and was one of his main disciples too. In addition. he received the two kinds of Accomplishments.Mahåsiddha Manifestations 52 khang’s Throne-Holder. known as Mesag-tshoms. he received the teaching of the Iron-Point of Pure-Diamond. Lo-tså-ba sNa-nam rDo-rje bDud-'joms left there at the beginning of the reign of Khri-lde gSug-btsan. 'Bring mTshan-ma would comprehend the real meaning of the Succession of the Instructions. As stated by historians. the young emperor of the Yar-klungs Dynasty. 'Bring-bza' Dar-'jam’s niece. the mother of Khri-srong lDe'u-btsan. to whom we listen to with joy). Yet. Since. as was the case with Lo-tså-ba sNa-nam rDo-rje bDud-'joms who happened to be the issue of a high dignitary of the large city of the Bulb of Pleasant Love in the ancient satrapy of Transoxiana. after having been subjugated in 642 by the Sassanid Dynasty. 'Bring mTshan-ma. as we will find out. Afterwards. the tenth 'Umayyad Kahalifa. when Bilgä the fifteenth Türk Türgesh Qaghan of the hordes of the East answered a call from the princes of the Sugu∂a Tribes of the ancient satrapy of Sogdian to assist them in repelling Musl¥m invaders. A line of emanations . emperor of the sPu-rgyal Dynasty. and others. it happened. he would justify the exciting relationship with the family of 'Bring-bza' Dar-'jam’s husband. He belonged to a family illuminated by great teachers during the imperial period. a first cousin to A-phyi would stand out as a great disciple of Thos-pa-dga' (Írutinanda. 11. The Father’s Lineage The Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza') was the daughter of the aristocrat sNa-nam Jo-bo-dpal. Afterwards. or Body Resulting From a Creation of the Mind of Padmasaµbhava. in 728. For the rNying-ma-pa. making an Body of Rainbow of Pearl-Atom. under Hishåm Ibn ‘Abd-al-Målik. and sNa-nam rDo-rje bDud-'joms’ mother were sisters. sNa-nam rDo-rje bDud'joms was an incarnation. Subsequently.

at a place situated beyond bSam-yas. or cavity of the sacred cordon. The Sanskrit version of Iron-Point of Pure-Diamond would later be found in Nepåla. there is the leading of the Vase. who is an emanation of the Extraordinary Vision wrathful aspect of Favorable on All Sides. Fourth. is the vase empowerment. Third. who ruled over the Kiråta Tribes of Karati in Pañcanada. received the initiation from the One Who Teaches How to Approach. Padmasaµbhava of U∂∂iyåna. With regard to the Iron-Point of Pure-Diamond. Who Calls the Vivid Excellence. As a consequence. and the Five Existing Elements. Secret. sNa-nam rDo-rje bDud-'joms would go beyond the Iron-Point of Pure-Diamond and the most Sacred Sprinkling Ritual that is usually translated as the word empowerment in Tibetan. It is. or transmutes. first imperial sanctuary. First. sNa-nam rDo-rje bDud-'joms was initiated into the Eight Luminous He Emitting the Hidden Noises in mChims-phu Cave. or Prahasti Råja. is the secret empowerment of the inner hidden blissful treasure of mystical secret energy. which churns. in his youth. His successive reincarnations would hold the Wealth Deposit of the Northern Tradition’s line settling their seat in rDo-rje-brag. there is the manifesting of cognitive-wisdom in union with the Effigy-Loved-Divinity. a text from the tradition of the Wealth Deposit that will be initiated in Tibet by Padmasaµbhava. Thus. he included it in the general cycle of Luminous One Who Emits the Hidden Noises. sNa-nam rDo-rje bDud-'joms was able to propagate the Oral Tradition that will eventually reach Rong-zom Lo-tså-ba Chos kyi bZang-po. The Eight Luminous He Emitting the Hidden Noises is also known as the Eight Approaches were incorporated into the class of ContinuousMystical-Processes of Sublime Conjunction. who happened to be born in the same year as Mi-la Ras-pa. . and Song of Innate-Wisdom. The peaceful emanation is the being of pure reality. the Five Fundamental Winds that support the five poisons. A Skillful-Means transfers the anointed luminous lineage to the four accesses. Prabhahasti. a reality belonging to the Continuous-Mystical-Processes of the Sublime Conjunction. Cognitive Wisdom.Mahåsiddha Manifestations 53 of his body would manifest in Tibet starting with gTer-chen Rig'dzin rGod-ldem. Second. Moreover.

this virtuous son received the Good Conduct. who was considered an emanation of the Possessor of Loving Kindness. Zhang sNa-nam rDo-rje dBang-phyug founded the sanctuary of Chag gi gTsug-lag-khang. he had established the rGyal-lha-khang monastery. In 978. and by 1012.Mahåsiddha Manifestations 54 known as the Hero Lucid About the Pure-Diamond. was enthroned in 1103 as rGyal-lha-khang’s ThroneHolder. an emanation of 'Brog-mi Lo-tså-ba dPal gyi Ye-shes. The maternal uncle of the Grandmother Who Goes Beyond the Phenomenal. from his illustrious teacher mTshur-phu-pa Klu-mes Shes-rab Tshul-khrims. His disciple Glang Tshul-khrims 'Byung-gnas succeeded him. a member of the royal family of the vanished Zhang-zhung kingdom that ruled over the Gangs-ri mtsho gsum in Western sPu-hrang. and of Lady Zhang-lcam sGrol-ma. or Good Behaviors lineage. and was ordained in 1060. He was the son of Zhang sNanam rDo-rje dBang-phyug. who would be the fourth Rvasgreng-pa Throne-Holder. Our sNa-nam Jo-bo-dpal was born the son of sNa-nam Jo-sras. by dGebshes Po-to-ba Rin-chen-gsal the great disciple of 'Brom sTon-pa Lo-tså-ba rGyal-ba'i 'Byung-gnas. the paˆ∂ita 'Bring-ston succeeded Glang Tshul-khrims 'Byung-gnas. who transmitted it to me. . The Iron-Point of Pure-Diamond’s lineage would spread in the West with His Holiness bDud-'joms sPrul-sku 'Jigs-bral Ye-shes rDo-rje.

He was a Guru of the lineage of Asa∫ga-Asa∫gapåda. with Nag-tsho Lo-tså-ba Tshul-khrims rGyal-ba. and she is famous as the [Grandmother] Who Goes Beyond the Phenomenal. that event took place just before the confluence of the sKyid-chu river. This is a short book of 43 lines written by the Ba∫gal¥ Candragomin-Någaputramitra of Vårandra. and the other going north to a place. started to become popular as the essences of the twelve transits. who was a main teacher in the Vast Sanctuary Tumulus of the Tree of the Mercurial Awakening teaching at Bodh Gayå. in a place that corresponds to a road junction. and sNa-nam Jo-bo-dpal were walking along the road. Opening of the Eyes (in 1059) The Grandmother Who Goes Beyond the Phenomenal was born in 1059. the One Who Makes You Go Beyond. Aßoka of Gayå. In 639. Candragomin-Någaputramitra received many transmissions from the Holder of Knowledge Who Teaches How to Approach. Thus when childbirth occurred. the Lord Who is Able to See.Mahåsiddha Manifestations 55 Chapter III Dazzling Fusion 12. the Hymn to the Lady-Deity’s RadiantAppearance Who Makes Go Beyond the Noble Man (Óryå Tårå Dev¥ stotra mauktika målå nåma. and the . that the worship of these called The Twelve Ones Who Go Beyond the Subconscious. near the river down-stream from 'Bri-gung. There. a text in the Mahåvihåra of Vikramaßila. The bKa'-gdams-pa regarded the graceful Grandmother (A-phyi). 'Phags-pa lHa-mo sGrol-ma bstod-pa mu-tig phreng-ba zhes-bya-ba)’. the pseudonym of The Accomplished One Asa∫gapåda (Lightning-Pillar of Non-Attachment). the 'Bri-gung-mthil monastery would be built. during the Earth Sow year. 'Bring-bza' Dar-'jam. as the Twelfth One Who Makes You Go Beyond. as her parents were traveling. He bestowed upon Candragomin-Någaputramitra several lineages including. the couple. one branch leads towards the west up to the gTer-sgrom Thrilling Caves. It was in fact with the coming to Tibet of At¥ßa of Vikramapura. At¥ßa translated in 1039. the second celebrated Asa∫ga. It is called ‘Named Garland of Pearls. where in 1179.

from whom he attained Accomplishments. These StepAcross-Space Female-Deities are the essence. his beloved deity. The Grandmother (A-phyi) sits among the heroines. They cover the relative time interval of innate energy during its daily revolution. When she was born. as they are embodiments of the activities of all the Buddhas in the human world. of the moving energies in the seventy-two thousand channels.Mahåsiddha Manifestations 56 Encounter With the Secret. they are the awakened wisdoms. On the secret level. similar to the Grandmother (A-phyi). This space can be understood as the foundation from which emerges the illusory appearance of phenomena. She had an image of a red lotus with three sources in the navel from where a garland (rosary) ascends. reported on in 402 when he arrived in Mathurå. These Deities’ Radiant-Appearances Above Worldly Ones emerge naturally from space where they continuously display the fundamental dance. the fortunate sentient beings around her were able to see. He entitled it ‘Method that Manifests [the Deity’s Radiant-Appearance] Illustrious Lady Who Makes You Go Beyond (Tårå Bha††arikå sådhana. the subtle breaths. they are the expressions of the Five Innate-Wisdoms within the Body in Union with Bliss. because only the dualistic grasping of it generates cyclic existence. They are the three refined ones. She . On the inner level. 'Gos Lo-tså-ba gZhon-nu-dpal described the specific signs of Magcig Zha-ma who was an emanation of the One Who Makes You Go Beyond. These Deities’ Radiant-Appearances have the faculty to manifest themselves in a Body Resulting From a Creation acting as the many reminders of the Buddha Nature to all sentient beings. the channels. as well as in the rest of the Three Domains. or five consorts. The One Who Makes You Go Beyond is worshipped in India as a lady emanation of the compassionate Lord Who is Able to See. The body of Ma-gcig Zha-ma had all the marks of a Lady-Deity’s Radiant-Appearance of the Lotus. rJe-btsun sGrol-ma'i sgrubthabs)’. for a tantric practitioner. which the Chinese pilgrim Faxian. At¥ßa wrote and translated in Tibet with 'Gar Lo-tså-ba dGe-ba'i Blo-gros a text of 51 lines. that the baby’s body had all the secret signs of an emanation of Step-Across-Space Female-Deity of Innate-Wisdom. and the retinue of the Five Victorious Ones. Candragomin-Någaputramitra then became a propagator of the One Who Makes You Go Beyond. and the drops.

in Sanskrit. In the hawker’s company. Moreover. so she ran away with the help of an itinerant hawker. or comparable to a lotus. Her uncle did not succeed in his pressures. At the back of her two ears. The Orphan Ran Away (1075) The Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza') became fatherless and motherless before she was eight years old. Stuck between Ma-gcig Zha-ma’s two eyebrows was a banner. With the passing of time. or. we could have found the image of a sword reminiscent of a Blue Water Lily marked of the Tåm letter. the Wood Rabbit year. She anticipated any opposition from her uncle that could go against her wishes. that she had been asked to marry with insistence. She discovered her future dearly loved Khams-pa. which perhaps is an allusion to the Eastern Pure Land That One Finds at the Pleasure of the Heart-Wheel of the Phenomenal. A-phyi Chos kyi sGrol-ma was sixteen. here also. and the maturity of the eight-year-old Blue-Heart-Drop should be considered. who was born into the sKyu-ra . under her tongue. the secret significance takes us right to her experience of the uninterrupted moving of bliss. which burns to ash. the links of her earlobes was reminiscent of a White Conch. one that acts upon the fruits in the Channel Always Moving Restlessly. which was stamped by a sun and a moon with a wheel. and her persistent refusals began to worry him a bit. the secret significance of the exhaustion of the white-drops and red-drops. as she had seen in her pure visions. which happened to be the seed syllable of the One Who Makes You Go Beyond. Again. However. she developed such a reputation. the Grandmother Who Goes Beyond the Phenomenal (A-phyi Chos kyi sGrol-ma) rejected all candidates that anyone but her would have looked on as advantageous. However. the One Who Shouts Loudly. Her uncle took care of her with great fondness. Then in 1075. she took the road east.Mahåsiddha Manifestations 57 had a rosary of precious stones between her two breasts and two diagrams of good fortune at her shoulders. because she was the image of seduction. according to her visions. 13. she stated to her disconcerted godfather that her future husband lived in far-away Eastern Khams and his name was as sKyu-ra A-mes Tshul-khrims rGya-mtsho.

sKyu-ra A-mes was five-years older. Bh®ku†¥ Èhakur¥ known as Khri-btsun Bal-mo-bza' Khro-gnyer-can married in 623 the emperor Srong-btsan sGam-po. the fourth ruler of the Tu∑åra Ku∑åˆa Såhi. Some other Hˈa would later migrate to Nepåla. Her father was the warrior and viceroy Aµßuvarˆa Èhakur¥ founder of the Kailåßakˆa Bhåvanå of Devapa†ån. which was in decline by then. and he lived as a simple practitioner of the conjunction of the Old-Tradition. married him. who happened to be the sun worship religion’s great pontiff. Thus. in Northern Hindustån. more precisely. the sovereign of Parthia.Mahåsiddha Manifestations 58 clan. by 162. was a great sponsor of Nålandå. before him. with Vologes V. Prince of the Hˈa Hayåthelit Dynasty was a worshipper of the Sun God. as a religion. Roman Emperor Marcus Aurelius Antoninus already had relations. and came to Rome under Sextus Varius Avitus Bassianus Elagabal of Amasia. happened to be widespread during the Arsacid Dynasties. The Hˈa then settled in Råjputåna where the kings also asserted that they had a solar ancestor. and had kept garrisons in Dunhuang from 781 to 848. The Tibetan rulers dominated this area then. Mihirakula Shåha Jaüvla of Såkala who was. and in 620. At the same time. He was more likely a merchant of Parthian origin. He partly dominated the Silk Road. reached the Roman province of Syria. The first sKyu-ra clan hero took advantage of the deep sleep of a pleasant young woman to have his way with her as if in a dream. Worship of the sun. the Prince of the Hˈa or. which then launched an attack on the First Gupta Empire. was imitating Roman coinage. and he was completely devoted to . whose members claimed that their mythic ancestor was a man coming from the sun. Arsacid. Even so. The last king of the Ku∑åˆa Dynasty in Afghanistån was eliminated by the Hˈa hordes. and gave him progeny. thereby suggesting that sun worship arrived earlier in Rome. However. born in the oasis of Kuståna. in 502. the belle was apparently delighted. He moved away from worldly concerns. his contemporary Kaˆi∑ka I Såhi Ku∑åˆa. one of their princesses should be Bh®kuti Èhakur¥ who was an elder sister of the king Dharmadeva Licchavi. traveling the Silk Road by way of the southern oasis of Tarim.

3. the ‘One Who Prepares for Death as the Fading of Breaths Hold Back the Black-Blue-One’ from the lineage of Guru Bharo Phyag-rdum of På-ro. 3. who. That is to say. 3. 2. Rva Lo-tså-ba rDo-rje-grags’ biography written by rJe-btsun Jo-nang-pa Tåranåtha.sKyu-ra Ya-gad. who had been ordained in the great center of Vikramaßila. Two disciples of Rva Lo-tså-ba rDo-rje-grags were quoted by 'Gos Lo-tså-ba gZhon-nu-dpal as saying that sKyu-ra A-mes Mi-nyag and sKyu-ra A-skyab received many transmissions that will eventually come to the 'Bri-gung-pa.1.sKyu-ra dPa'-bo So-gad. She gave him three sons. they are two wrathful forms of the Bodhisattva of Wisdom as manifestations of the deepening experience of Extraordinary Vision.1. He was the one who had introduced Mar-pa Lo-tså-ba Chos kyi Blogros to his root Guru Ír¥ Samantabhadra-Nå∂apåda. in his peaceful form is the Charming Resounding Phoneme. as recorded by members of the sKyu-ra clan mentioned as its originator. 2. the younger brother of sKyu-ra sTag-sgom namely 'Gru had seven sons. . without seeking any sumptuous spiritual state of mind.2. For more details. is sKyu-ra sTag-sgom who married Rongs-bza' in 973. which is a clinging of self-illusion. The first-born sKyu-ra Nyi-ma dKar-po was the father of three sons.sKyu-ra 'Gru Nyi-ma dKar-po. In addition. Rva Lo-tså-ba was among the greatest transmitters of this period. The Kyura’s Ancestors The family tradition.sKyu-ra 'Gru Nyi-ma-khra.2. Rva Lo-tså-ba’s root Guru had been of Bal-po who was a pupil of the Kaßm¥rai Prajñarak∑ita. 2. These two Khams-pa disciples of Rva Lo-tså-ba received the cycle of the essence called. They were named. and the cycle of the Magnified Dreadful PureDiamond Splendor. and it is impossible to sum up his work and translations. 14. see.Mahåsiddha Manifestations 59 assiduous practices.sKyu-ra 'Gru Nyi-ma Nag-po.

212 lines. This set was presented for the first time during the First International C. The translators were Bharo Phyag-rdum of På-ro. 5.B. vol.sKyu-ra Ma-gad The first-born sKyu-ra dPa'-bo So-gad married rMa-chen sPom-ra lHa-mo who gave him three sons. folio 134b2 to 147b5. became the disciples of Rwa Lo-tså-ba rDo-rje-grags. .sKyu-ra Ames Mi-nyag. like their uncles.1. the first dGe-lugs-pa monastery in 1408.sKyu-ra Ames Tshul-khrims rGya-mtsho. dPal rDo-rje 'Jigsbyed Chen-po rgyud ces-bya-ba)’.3. I was lucky to see. or less than 27 pages.sKyu-ra A-skyab The first-born sKyu-ra Sor-dgu-pa had two sons in turn. together with the method of Arata known as the ‘ContinuousMystical-Process. This process to approach would be spread by rMa Lo-tså-ba Chos-'bar.1. and founder of the International University of Íantiniketan. No.2. He bestowed on them the Sacred Sprinkling Ritual of the One Who Prepares for Death as the Fading of Breaths Hold Back. Bya-dkar. the 1913 Nobel Prize winner for literature. 4. It is in the Kangyur of Beijing.S.Mahåsiddha Manifestations 60 3. Conference on the 25th September 2007 in Íantiniketan. 4. From the 'Bri-gung-pa it would be transmitted to Tsong-kha-pa who was the founder of dGa'-ldan Monastery.sKyu-ra g. It can be seen in the exhibition of unknown rolls of paintings in the collection of Rabindranåth ÈhakËr (Tagore). and Rwa Lo-tsåba rDo-rje-grags of sNye-nam sNang-yul. 4 section rGyud VIII (Ja). Later on. who would take it as his sublimation Effigy-Loved-Divinity. who would later give it to his nephew. The author’s name is not mentioned. He passes the transmission on to mKhas-grub rJe dPal-bzang. it among thirteen paintings I was able to identify for the exhibition. and gSerthog at Mal-'gro. rMa Lotså-ba Chos-'bar would found two monasteries. Named Magnified Dreadful Pure-Diamond Splendor (Ír¥ Vajra Mahåbhairava nåma tantra. 105.3. 4. They were named.Yung-drung rGya-mtsho Ames and A-skyab. 5.sKyu-ra Sor-dgu-pa lTag-po-che gNam-sbyin dKar-po.2. before passing the torch to his nephew Mon-ston 'Byung-gnas Shes-rab.

sKyu-ra A-mes Tshul-khrims rGya-mtsho was not interested at all in her evident innocence and. far from dropping the matter. A-phyi .Mahåsiddha Manifestations 61 After that. her sixteen years are an allusion to the male longing for. an allusion to the bull and a thousand [cows]. increase. and as an Accomplished One. She was awakened. which is also a mystical-incantation that is known as an act of the virile drench that calls to mind the mystic bull.Yung-drung rGyamtsho. In other versions. it is known as the bull and the sixteen [cows]. which could threaten to disturb the quiet continuity of his contemplative observances. as well as the New Continuous-Mystical-Processes of the second diffusion. it is. working for the benefit of sentient beings. the sKyu-ra clan members would also hold the Ancient Continuous-Mystical-Processes of the Initial Propagation. Yet. Gently. Here it is clear that A-phyi already attained the eight accomplishments together with the Six Supra-Sensorial Perceptions. and it is the knowledge-activity sacred sprinkling of the Nature of Things. which is setting ablaze Innate-wisdom. the youthful A-phyi Chos kyi sGrol-ma arrived in the village of sKyu-ra A-mes Tshul-khrims rGya-mtsho. He was the still living with his father sKyu-ra Sor-dgu-pa lTag-poche gNam-sbyin dKar-po and his brother g. his disinclination for such an impromptu wedding. or the One-Pointed Mind. at first. Yet. or a woman in love. The bull is associated with sixteen secret phases. 15. The young looking man opened the door. and in the secret language. It means the luminous sprinkling of the Channel Always Moving Restlessly that is compared to a spraying. and the juvenile Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza') advised him without hesitation that she was an emanation of Innatewisdom. and gave. From their joining together a glorious family lineage would flourish. she was gifted with the Four Kinds of Spontaneous Awakened Activities peace. They are an allegory of the sixteen phases of the Mystic Cow that Fulfills All Our Wishes. as an excuse. and the One Who Is Born From Love. he was somehow appalled at the idea of conjugal chains. The Young Man at the Door 1076 After a long journey. he challenged her. which stood out purposely just for him. domination. and destruction.

Here are the explanations given. Bit by bit. Soon after. sKyu-ra A-mes Tshul-khrims rGya-mtsho’s defenses were breaking down. and with her arrival in the mDo-khams district. real and imaginary. Slowly. his residence was meager. by Abhinavagupta. This time. her meetings with men. he pretended that. Still. Abhinavagupta wrote in his ‘Luminous Continuous-MysticalProcesses (Tantråloka). and streams. others deciding your future without consulting you. in other words. In subtle ways. the vivacious sKyu-ra A-mes Tshul-khrims rGya-mtsho (Tremendous Ocean of Morality) resisted a bit more. However. her crossing tracks. Her voice was lyrical. it is sometimes annoying to see. in caves. the Illustrious One Who Knows [the Inner Revolutions] Worshipper of the Benevolent Guru of the Branch. Since.’ about the ascending. she fascinated her interlocutor with the images of her progress while on the journey. She awakened her shimmering UndulatingEnergy. her natural wealth. nothing would stop her. spread out in thirty . She began the account of her most recent journey from the Central province. who became a persecutor of Buddhists. who happened to be Lak∑maˆa Deßikendra’s pupil. which would not allow him to assume married life. precipices. He was almost being affectionate. She was revealing her ingenuous charms. No doubt. He was also the spiritual guide of K∑emagupta the sovereign of Kaßm¥ra. which is connected to one of her Four Kinds of Spontaneous Awakened Activities (peace. and destruction). he found himself under the spell of her exquisite charms. she captured the youth’s attention by her description of perilous experiences. ravines. A-phyi was vigilantly following the contemplative gaze of this twenty-one year old man. The young girl had foreseen his repartee. domination. sKyu-ra A-mes objected with the fact of his obvious poverty. increase. She told him about her nights under the stars.Mahåsiddha Manifestations 62 started to apply a slowly developing magnetic influence on him. as well as the imperceptible crumbling of his defenses. spirits. when she decided to disclose to him her most surprising pure vision and the mental images of her mind that announced to her how they would be brought together. in plain language. around 955. in a figure of speech he showed that his Channel Always Moving Restlessly was not completely awakened. the Ones Who Felt the Inner Revolutions. just because. and wisdom protectors.

That is why in Buddhism it is called the Body of Illusory Appearance. The foundation consists of opening the conscious to the magic illusory reality of the Channel Always Moving Restlessly. That is one of the secrets of the Assiduous contact with the Effigy-Loved-Divinity. medicine of immortality. synonyms of the Supernatural Sonorous Breathing that Appears to be Radiant. as it consists in the play of Subtle Breaths of the Ineluctable Acts. The . Thus the nature of respirations appears to be. Around 945. Abhinavagupta explained in details the three levels of emissions. in fact. but concerned with the Domain of the Unthinkable. It is the level where the Four Mental Contemplations of Mind begins. K∑emendra caught a glimpse of Íåkyamuni Buddha in a dream.Mahåsiddha Manifestations 63 stages of the Curl. am®ta not only means ambrosia. but also signifies immortal deity. Clearly there was a link between Hindus and Buddhists going beyond sectarianism. The third level. he explained the nature of the underground breaths. the harvest would not be identical. The second level is intermediate as well as lucid. These are from the tantric view. but as the view differs. and his retinue. founded around 170. called lower. as well as light rays. It is the Domain of the Imaginable. The experience of the wheels is very similar. is the Consciousness of the NonDissolution. This shows us something about the community of esoteric practices of Hindus and Buddhists known as Accomplished Possessors. which Buddhists qualify as not mundane. during the Pu∑yamitra Íu∫ga era. manifesting as the radiating lights of the sublimation Effigy-Loved-Divinity. The works of these two masters would be included in the Tibetan collection. Then one should pacify all by the ire (wrath) of the heart syllables to savor the ambrosia of the Throat-PleasureWheel. He was a Worshipper of the [Solar] One Who is Always Active of the branch of the Disciples of the Fortunate One. the supreme level. resembling numerous delightful fountains of luck. and blazing it from the Curl beyond the navel by the conjunction of mind and cognitive-wisdom. It is still the Domain of Desire to which one may feel attracted. The first level. In Sanskrit. or inferior. and elucidated on how awareness or realization generates life energy. Innate-wisdom.

around 820. would turn out to be Abhinavagupta’s spiritual leader around the year 940. which was made by A-phyi for her future husband by way of the Four Sacred Sprinkling Rituals through the contact with her own The RotationSpace-of-Energies of Subtle Breaths that are locations of Innate-Wisdom Unborn Presence display. and Abhinavagupta. the Guru Vasugupta wrote. Somånanda. which in defense of Hinduism’s values. widow of K∑emgupta. and traditions of Hindustån. all kinds of material wealth as well as immaterial ones. were all inspired by the Buddhist path. Vasugupta. who. they had to censor. In conclusion. a disciple of Vasugupta lineage. and announced that she would give him evidence of her capability before long. The Persian historian Al-BirËni asserted that K∑emendra was a grandson of Sindhu the finance minister. and K∑emendra had related that in his grandfather’s time. and did his best to re-establish harmony between Hindus and Buddhists. mentioned around 1020 that specific process in his ‘Research of What Could Be Discovered in Hindustån (T˙aqiq må li 'l-Hind)’. Thus. joy. the establishing of a full going-all-over ascending and descending. sleep. K∑emendra followed the model the queen Di∂∂å Lohara.Mahåsiddha Manifestations 64 emergence of it provokes draining from the Sublime Bliss-Wheel. scientific knowledge. his ‘Discourse of the Benevolent (Íiva sËtra)’ to challenge his compatriot. Rin-chen bZang-po would be among them during his first trip from 965 to 987. Somånanda. A-phyi explained to sKyu-ra A-mes Tshul-khrims rGyamtsho that she was able to bring out at will. similarly with paths. the third Någårjuna. or shake all. before initiating the second stream of translations in Tibet. shaking. built new monasteries from 952 to 1003 to accommodate Buddhist foreigners. Then the piercing of the wheels started. AbË Rayhån al-BirËni lived under the reign of the conqueror Ma˙mËd Sultån of Ghazn¥. and draining of the white-drops that are compared with essential pearls. the Accomplished Possessor NågårjunaNågårjunagarbha of Sadarhadvana. some being reminiscent of the One Hundred and Eight Parables (A∑†aßata Avadåna). whirling. during the period of her regency. . Here. K∑emendra used several Buddhist scriptures. This text is also a critical history of religions. These three great pious intelligent beings.

sKyu-ra A-mes Tshulkhrims rGya-mtsho was convinced of A-phyi’s capabilities by means of an intimate blazing luck early on his nuptial night. directly related to the eight petals of the . Finally. the upshot is the burning out of the Seed of the acts. the starting spot of the Channel Always Moving Restlessly. This is when somebody stirs energies within the Channel Always Moving Restlessly. additionally these eight petals are similar to the eight ones at the vagina solar entrance. the four seals. as well of the Continuous-Mystical-Processes of the Conjunction of the Magnified Secret of the Pure-Diamond Diadem. The tradition requires a special freedom to go beyond taboos. tongue-taste and fingers are among the twenty-four exclusive blissful spots. or in beat. This intimate area is obviously connected to the usually unnoticed testicles’ subtle breaths. It was an introduction by a Lady Imaged-Gesture that Closes the Ineluctable Acts to the Effigy-Loved-Divinity. The Prodigious Wedding (1076) When the first light of sunrise appeared. the muting of speech. and the cutting down of the presence of the predictable that was brought into play. This is known as an Imaged-Gesture that Closes the Attendance of Conventional Use. the fact of closing the mind is known as an Imaged-Gesture that Closes the Determining Elements.Mahåsiddha Manifestations 65 16. or at the reverse lunar door. one should set him on the four locks. has to perform a fellatio in order to employ the oral void. tongue. one must be put into contact with the (eight petals of the) Jewel-Wheel. the lips. It is also in the spirit of the ContinuousMystical-Processes of the Conjunction of Melding with the True Nature of Reality. or cutting through the nature of things. The three last ones are said to evaporate the three poisons. which houses the organ of voice and mutters mystical-incantations. Furthermore. This is one of the four seals similar to a padlock for the body. as to make him an integral part of it. It is also known as cutting down miserliness. Since it is a teaching that penetrates the space-time continuum of the Heroes Lucid of Innate-Wisdom. These four stages of attendance to the Effigy-Loved-Divinity are described in the Continuous-Mystical-Processes of Conjunction with the Effusive Primordial Splendor. or Twenty-Four Sacred Places. since if the mouth.

perception. and trunk as a tree. All through this training it brings you beyond the limits up to the end of pleasure as the mystical experience begins and the feeling brings the conjunction adept to actualize the mental body intensive bliss. and feelings. and consciousness. but its massive shape. The disciple is the one having an Assiduous contact.Mahåsiddha Manifestations 66 Heart-Wheel of the Phenomenal where abide the inescapable emotions. and that suggests the secret fact of these esoteric doctrines linked to a mythic arm that includes the face. It happens with calm abiding. and mind are refined. or Undulating Awakened Energies. which spreads in abundance. sensation. speech. and of its masculine attribute compares to the mythical weapon of the voice. through the knowledge of the parts of body. or is the One Who Is Satisfied. which are combined with emotions. or the voice. . until the very moment where. Intervening here is the sixth aggregate of the pure mental nature of the real. he would fall asleep after the outcome of his satisfaction into the state of Intimate Transformation of Dreams. It is from this development of the stages of experience of the Four Attentive Absorptions into Reality that everything is uprooted. This stage corresponds to the development of the concentration of One-Pointed Mind. or the pacification to commit (oneself) into the deepening contemplative process. the perfect flexibility of the triple continuum stands up as self-expressed. At that stage. impregnation of the mental-image-of-acts. within the space-time. It is the revelation of the sensations. which embraces Innate-wisdom. without discursive thoughts. which confronts you with the delicate gulp of air movements. who would take part in a genuine rejoicing of pleasure. This uncommon bringing into play of the oral hollow space. They are those of the five aggregates or form. and imagination manifesting as the spontaneous arising Deities’ Radiant-Appearances. They are symbolically figured as a garland of [fifty] skull-heads. a Sanskrit term which not only means the spiritual body. It is even more evident when the triple continuum of body. which is the essence of the place and time. namely the Hero Lucid of the Pure-Diamond. which are the cemeteries of imagination.

Yet. The conjunction adept is the One Who Enjoys an Uninterrupted Bliss. in India. this fine swelling gives rise to the bona fide intermediate space Incandescent oblation in the Channel Always Moving Restlessly of a Lady-Practitioner of the Conjunction. which depends on the appreciation of the clitoris. as the source of great joy. the very Subtle Breaths the couple could remain in coitus. fireflies. They are the Knowledge Holder with Corporal Residue. eclipse. which can release until the outpouring of laughter when it is approached by the Savor of voluptuous pleasure. who is the daughter of a Knowledge Holder gifted with magical powers. mirages. This is why the tradition speaks of the Lady-Holder of Knowledge Bouquet of Pleasures. also known as Ratna (Parasvåmin). lamp flame. from the Middle Way of the eleventh century to the early twelfth century. The pleasure experienced with a woman. will allow him to incorporate his EffigyLoved-Divinity. moon. about the atmosphere of the plays of love.Mahåsiddha Manifestations 67 The conjunction adept should experiment with bodily sensations because what the body realizes. or penetrated limitlessly. and to look at it is to recognize the empty harmless essence of the mirror of mind. or primordial drop. It compares with a lamp of sensual delight. implies the bliss of her. Moreover. the Knowledge Holder is a deity who manifests to the practitioner of the conjunction as an expression of the inner spiritual strength of Buddha Nature. on the secret level. fire tongue. and the emergence of the ten signs. the bicephalous source of clitoral orgasm. the Knowledge Holder of LifeUnction. These confidential teachings have been transmitted in Tibet by few Accomplished Ones such as Buddhaßr¥jñåna who came over and over again. from the Vast Sanctuary Tumulus of Vetålagiri. Jewel Fruit . sun. The Old-Tradition acknowledges four kinds of human knowledge holders corresponding to the Ten BhËmis. even without emission. flash of lightning. Here once more. By riding. It arises as an exquisite delight like a space emission. which takes the conjunction adept beyond love tiredness. It provokes the dissolution of the breaths. the secret tradition speaks. the Knowledge Holder of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. and the Knowledge Holder of the Unborn Presence. devoid of hypocrisy. They are the ten dissolved breaths manifested as smoke.

Bringing to mind. who would all be distinguished Practitioners of the Conjunction. the guests can be understood as the one hundred self-arising principal Deities’ Radiant-Appearances of the Rotation-Space-of-Energies of the Mystic Process of the Body. around 1075. the space empty of the senses. First. yet. still incredulous about the evocation of festivities to come. It was the eleventh poem included in the ‘Named as the Commentary of the Treasure of [fifty] Mystical Movement Songs (Caryåg¥tiko∑a v®tti nåma)’ compiled by Munidatta. A-phyi asked him then to give her any kind of food. which made a skull-cup appear in her left hand. his dwelling home contained hardly any reserves of ordinary food and this would be unsuitable for such an event. which could fill her prodigious cup to bring favorable circumstances upon their union. Speech. the energies in the Channel Always Moving Restlessly [by the bliss occurring at the cessation of activity of the two subsidiaries channels] as such. Besides the evident meaning of this event. Having solicited the innate vibration in the Three Times she made a cloud of exquisite victuals appear. Thus. which was made of a twoheaded skull cut at the forehead. “[By the Guru’s blessing] firmly squeezing [at the center the root jewel under navel]. she predicted that they would have four sons. which made a damaru appear with two cords terminated by bowls in her right hand. A-phyi told to her fiancé to send invitations to his parents. She pronounced another Pha†. a . exclaimed that. sKyu-ra A-mes made a gesture and his mother brought her a sheep’s right shoulder. and Mind. these skillful-means had to remain secret. the mystical poem of K®∑ˆåcårya-Kånhapå of Vidyånagara. She started to twirl her damaru between her thumb and her forefinger giving a rhythmic resonance as soon as the bowls struck the skin. as well as delicate nectars that will satisfy the appetites of a multitude of guests just by looking at them. A-phyi was delighted and gazing at the four edges. Rin-chen 'Bras-bu). let us have a look at the hidden one.Mahåsiddha Manifestations 68 (Phalaratna. A-phyi with a half-smiling face then eructated a resonant Pha†. sKyu-ra A-mes. and neighbors for the wedding-party because she refused to wait any longer for the arrival of some members of her clan.

As for the announced delivery of four sons. the non-respiring damaru sends back the echo of the Step-across-space Heroes [with the leonine roughing of emptiness]. she offered each a welcome gift consisting of an onyx whose preciousness was proportional to the rarity of its twelve eyes. or energies emanating from the eight petals of the HeartWheel of the Phenomenal related to the subsidiary channels are becoming like ornaments. Taking the ashes of loving passion. This beautiful history should be considered in its esoteric meaning in regards to the sheep bone given by the mother-in-law. the ankle-rings. which arose from it. a substitute for the Magnified Illusion and the general inner bliss. it can be understood as the Four Attentive Absorptions into Reality. the hatred. Killing still the mother [of all illusions]. later. They were stirred by the intense radiating wisdom blazing forth from such a young married Lady. Kånha stands out as a Holder of the skull-cup. the empty bell of the vowels. he obtains the pearl-necklace of definitive liberation. the aunt [of the Five Sense Objects. with an equal disposition toward all. The guests were surprised by this new prosperity. Killing [all the invalid concepts of a self-as-such) the mother-in-law [of Five Fundamental Winds). and the ignorance [that are all consummated by the blazing bliss]. in order to bring good luck on them. and the mental] the sister-in-law in her house [of the great bliss lotus]. manifested bliss and moves in space. Kånha. Ali-kali. which reigned over the house from then on. the seat of all bliss who takes us beyond the imagination to the emptiness within the Channel Always Moving Restlessly”. Coming back to the biography. or methods of the Supernatural Sonorous Breathing that Appears to be Radiant. the earrings of sun and moon.Mahåsiddha Manifestations 69 particular experience. churning the spontaneous. which is able to annihilate all obstacles]. and consonants [of the Heart-Wheel of the Phenomenal whitened by the diamond-like incantation]. known as the Son of the Supernatural Sonorous Breathing that Appears to be Radiant of the confrontation with the Mother of the Supernatural . By means of the Supernatural Sonorous Breathing that Appears to be Radiant. abiding in the method of a practitioner of the conjunction with a skull-cup. having no settled home in the corporeal city. when the visitors arrived. for the twelve zodiac houses. [immersed in the Attentive Absorption Into Reality.

or the twelve daily or yearly transits in the Channel Always Moving Restlessly. and translated into common understanding by the Great Seal. the onyx with twelve eyes can be appreciated as the twelve stellar inner revolutions. It is also known as the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. Similarly. .Mahåsiddha Manifestations 70 Sonorous Breathing that Appears to be Radiant of ultimate truth.

and 2. which takes us beyond original goal for this volume.4. A-phyi explained to her children that she had been born because of a previous commitment that she had . who was one of the sTag-lung bKa'-brgyud-pa ThroneHolders. 2. 2. This rDo-rje.sKyu-ra dPe-ka dBang-rgyal. They received the names of 2. One should not confuse Rwa Lo-tså-ba rDo-rje-grags with his nephew Rwa Lo-tså-ba Chos-rab-bdag.1. That aspect deserves particular study. as well a New Continuous-Mystical-Processes of the second diffusion given by their parents. She had a deep realization.sKyu-ra Nam-mkha' dBang-phyug. who was an adept of the Continuous-Mystical-Process of the Wheel-Point of Determinate Time. these four boys would appear particularly gifted with mental contemplation of mind.sKyu-ra Na-'gags-pa bSod-nams. With whom as I said before. bsTan-'dzin Kun-bzang 'Jigs-med.sKyu-ra dKar-gdung 'Gru Within the coming years. The teachings of Rwa Lo-tså-ba rDo-rje-grags would be spread by sKyu-ra A-mes Tshul-khrims rGya-mtsho’s family line.grags would have a colorful emanation in nature the wonderful eighth sTag-lung rMa-sprul.2. The Promise to Her Sons In the following years. I had the karma to partly receive the sTag-lung-pa transmissions from His Holiness 'Bri-gung sKyabs-mgon Che-tshang. as well as the correctness of her view combined with an infinite compassion for sentient beings. A-phyi was a witness to the interrupted manifestation of Four Kinds of Spontaneous Awakened Activities.3. and they all would realize the Fruit of the Ancient Continuous-Mystical-Processes of the Initial Propagation.Mahåsiddha Manifestations 71 Chapter IV Renewed Commitment 17. A-phyi Chos kyi sGrol-ma and sKyu-ra Ames Tshul-khrims rGya-mtsho had the four self-sacrificing heroes they were expecting.

For the domain of the Body in Union with Bliss. consisting of searching the phenomenal mud at the foundation from which an immaculate lotus arises within the Extraordinary Vision. Aphyi and her contemporary Ma-gcig Lab-sgron should be considered as two emanations of the Sow of Pure-Diamond. she swore at the feet of her Guru Padmasaµbhava to protect the teachings of Íåkyamuni Buddha in the Three Domains. and the Domain of the Unthinkable. she is sometimes the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. she is the Magnified Mother of Innate-Wisdom. It is a variation of the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence abiding in the Blue-Heart-Drop. the enlightened bliss of CognitiveWisdom that Goes Beyond the Last Limits. . or the Domain of Desire.Mahåsiddha Manifestations 72 sworn in the Cave of the Submission of Eros. she has a sow-snout-face that induces a second entry-point. seats of the countless red-drops and white-drops. known as gZho Ti-sgro. she engaged herself in favoring the propagation of teachings. In the view of the New Continuous-Mystical-Processes of the second diffusion. the hidden Wealth Deposits to be rediscovered again for reasons that should not be disclosed to the profane. That is to say. She did it when she was the princess mKhar-chen Ye-shes mTsho-rgyal. Buddha. or the fundamental element of the (unthinkable) entity and the Favorable Lady at All Sides. At that moment. who embraces the (virile or virtuous) cognitive-wisdom. which is situated above the gTer-sgrom nunnery. A-phyi is also reputed as the essence of the Innate-Wisdom Unborn Presence that is the embodiment of Buddha Nature. She is figured at the midpoint of two inverted triangles symbolizing the point under the Navel-Wheel Resulting of a Creation and the Sublime Bliss-Wheel. known as the Embryo of the Gone This Way of Innate-Wisdom Drop. This is why she appeared with the red-fire wisdom color that destroys illusions with the emptiness of the inner innate nature. because behind her rightear. the universal sovereign of natural sensual forces. She appears as a succession of emanations working for the benefit of all in the domain of the Body Resulting of a Creation. the Domain of the Imaginable. She is the metaphorical name of the Two-Faced One. or better yet. She is the domain of the so-called Body of the Nature of Things. which is the one of all.

A-phyi renewed her commitment to protect the dissemination of the teachings in front of her four sons. the second being without concept. these Supreme Accomplishments are the outgrowths of the Supra Mundane the Nature of Things. she would also act as a protector of the Tenth BhËmi. On many occasions. They teach. At this level. she offers the realization of the Body in Union with Bliss. and her Innatewisdom to all the Practitioners of the Conjunction when they indulge constantly in the Method that manifests the Divinity. They appear as the spontaneous luminescence ablaze of the magic sphere of the unthinkable Deities’ Radiant-Appearances who remain immersed in the two first of the Four Mental Contemplations of Mind. in particular. They support the sphere of the Desire Deities’ Radiant-Appearances on the inner level. in the tantric view. These cemeteries. belong to the Upper and Mother Tantras. While. or unthinkable. In this way. The Eight Great Cemeteries. They are the eight Physical and Mental Ordinary Accomplishments and they are the Supreme Accomplishments of the realization of the nature of mind as emptiness. she teaches without obstacles. A-phyi publicly used the two kinds of Accomplishments. the Supernatural Sonorous . they stay clear of dualistic thought. or charnel grounds. she perceived the starting process of the dissolution of her RotationSpace-of-Energies. The ordinary Accomplishments are the advantages of the worldly or mundane the Nature of Things. She declared that from now on. The Astral Magic Ritual When A-phyi felt her departure from this world imminent. the perfect realization of definitive awakening. are on the outer level the respirations initial abode. which is the tenth stage on the path of the Hero Lucid of the Mercurial Awakening in Noble Man. Thus. 18. The Buddha’s Aphorisms describe by phenomenology or Basket of determining Elements as well as the domain of the Supra Mundane Deities RadiantAppearances of the next two upper mental contemplations of mind. on the secret level.Mahåsiddha Manifestations 73 On a particular occasion. A-phyi gathered family members and disciples in a cemetery to perform a Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities’ RadiantAppearances. However.

and Extraordinary Vision. that gives direct access to emptiness. into the Channel Always Moving Restlessly. That is the blessing of the awakened activities given by the spatial opening up of the formless female-deities of Innate-wisdom. Third.Mahåsiddha Manifestations 74 Breathing that Appears to be Radiant. as they believe that by eating human flesh. are the Five Existing Elements with their transmuted awakened energies. Macabre rituals still exist today in famous impure cremation spots in Ba∫gala. and that the self-as-such has no ultimate truth. and the five ambrosia nectars. In A-phyi’s biography. Each one of these cemeteries has a bond with a particular tree that corresponds with the setting ablaze of the eight petals of the HeartWheel of the Phenomenal in the center of which is the fundamental crystalline Blue-Heart-Drop. Fourth. speech and mind of the Practitioners of the Conjunction so that it may obtain the Fundament of the Place of Strength Control of absolute truth. allows for the requiring of the oral secret prescriptions. which symbolizes solidification inherent to the earth element. which causes actualization of the altruistic selfless. their wrong view ignores the fact that trying to eat pieces of a Brahman cadaver is actually a figure of speech expressing the refinement of the Seven Subtle-Substances Nature. With her. prepares for the direct transmission of the vision of reality by the method of the Four Sacred Sprinkling Rituals. some Hindu Practitioners of the Conjunction are occasionally secretly necrophagous. that which calls upon the body. they wish for the ability to fly. it creates the capacity for teaching the deepest methods of the Continuous-Mystical-Processes. Second. otherwise celebrated as the intrinsically absence of a self-as-such. which impart the initiatory authority of realization. together with the experience of the appeasement. First. the five fleshes. known as Clear Light. Yet. There. It consists of. which can help one realize that all phenomena are unadulterated. despite the legal prohibitions. . one should consider her capacity to pierce the Heart-Wheel of the Phenomenal of her disciples to insufflate them with her own compassionate empty bliss. The Magic Astral Circle that Sustained the Cohorts of Minor Deities’ Radiant-Appearances is a practice devoted to a quadruple absolute object.

and the next step is to provoke the draining at the root of the head Sublime Bliss-Wheel. It compares with an image of loving kindness without boundaries. and proper psychological dispositions. and secret merits. After that. or the Tantra of the spontaneous arising of the experience that culminates with the inner secret blazing of the Curl. from Íåntibhadra-Kukkuripåda of Råjag®ha. Innate-Wisdom Tantra. and then he will possibly renounce the grasping an ego. and which makes us able to produce the appropriate outer. in 1035. it is an accumulation of Innatewisdom. there is an accumulation of conceptual merits that permits the generation of a continuum of favorable positive acts. The nectar is also compared to a prickly apple. By this celebration of phenomenal existence. desires. which are necessary to complete the awakened path. or of any sentient beings. or Veils of Mental Torments.” It is skillful-means. which can transmute neurotic emotions. then. It introduces us to the experience of the Mother Tantra. and a glimpse of the intrinsic emptiness of phenomena. “The offering that gives access to the intimacy of the Magic Astral Circle that Sustained the Cohorts of Minor Deities’ RadiantAppearances should be accomplished after tasting ambrosia. The father of the Ka'-brgyud-pa. The special nature of this blazing elixir discloses the deepness of the expedient transmitted by tantra. or else in the simple fitting of physical conditions. which dives into illusion.Mahåsiddha Manifestations 75 Mar-pa Lo-tså-ba Chos kyi Blo-gros said about this. the adept broadens his appreciation of the sacred nature. and thoughts become an integral part of the path. which manifests spontaneously by the sudden appearance of the inner vision of the non-existence of a self-as-such. That is understood as well as draining the existent element. . Then. inner. the translator Mar-pa Lo-tså-ba Chos kyi Blo-gros received. symbolized by an Aquatic Chimera. which Sustains the Cohorts of Minor Deities. He declared on the subject. known as the Fury. the cycle of Secret Prescriptions of the Continuous-Mystical-Process Sovereign of the Magnified Illusion.” That manifests when the ascending bliss arrives at the Throat-PleasureWheel. suitable energies. allowing the gathering of the two accumulations. which is often drawn on the Iron-Point. an oblation of energies to be given. known as the second illustrious Accomplished One Kukkuripåda. sensorial perceptions. “By making the Ritual of Homage to the Magical Astral Circle.

Mahåsiddha Manifestations 76 That is why. it is a subtler phase of the Supernatural . like the melting of a cloud in the sky. Then she prophesized on the future of the sKyu-ra clan and in sibylline words. It is also known as the body of dream wind. which led to an automatic revulsion of the tongue against the palate when the Subtle Breaths rush into the Channel Always Moving Restlessly. She said to her four sons that they were all under her protection. No self-grasping remains there. and to receive or appreciate some of the illusory substance obtained in the two kinds of accomplishments. She carefully cut a corpse from which she made strips of flesh. since they actualized the essential emptiness from where arise all phenomena. It is the space or natural cognitive sheen of the Body in Union with Bliss that is revealed as the essence of fundamental emptiness. In the spatiality of tantra. Last Whirlwind of Light Following that. In the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl of Ír¥ Samantabhadra-Nå∂apåda. A-phyi went to the Sphere of the Pure Land of the Prodigious Power to Move Within Space. and her body disappeared in a whirlwind of light leaving no trace. she announced the foundation of 'Bri-gung-mthil monastery by her great-grandson Rin-chen-dpal. It is said that all these who had accepted with devotion concerned with liberation to go beyond ordinary prohibitions. it is the emptiness of the self-as-such. It is called the fruit of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. 19. In that case. A-phyi brought all to a space without mask. It is why this place qualifies as the Sphere of the Unthinkable Celestial Deities’ Radiant-Appearances. with descendants for the next fifteen generations. Here the Prodigious Power to Move Within Space is the fundamental space of the messenger of the Innatewisdom that is beyond of all phenomenal location. as it is told. the Prodigious Power to Move Within Space coincides with the generation of the body of the conjunction of dreams. or the selfless nature of a Buddha. the Imaged-Gesture that Closes the Prodigious Power to Move Within Space] is an allusion to surprising movements.

1 sKyu-ra gCung A-dpal.1 sKyu-ra A-nu-rgyal. it is not enough. the so-called Clear Light. see. Innate-Wisdom of Equality or normal stage of mental balance. “To teach one hundred beings. there is a path and fruit to discover.2 sLob-dpon sKyu-ra Se-chen rDo-rje-dpal Ye-shes-dpal’s only son was 8. it is far too much. the “Members of sKyu-ra Lineage”. for they might even despise it out of ignorance. which manifest as Innate-Wisdom as a Mirror. or feel some aggressiveness against it. It is why the mystery is preserved. The line from sKyu-ra dPe-ka dBang-rgyal. Yet. look at the Index of names. That is why. and in the stream of the true Guru of the Three Domains. gCung A-dpal had two sons. 3. 4. had one son. concerning the alchemy that speaks of matter fundament. mentioned by E. Innate-Wisdom of Discernment. For one entering into the experience of the practice.1 sKyu-ra sGom-pa Khu Kun-dga' Rin-chen. understood as the Body of Innate-Wisdom.2 sLob-dpon sKyu-ra Tshul-khrims rDo-rje Next. Sperling in some notes on the early 'Brin-gung-pa sgom-pa.1 sKyu-ra sGom-pa Shåkya Rin-chen.” 20. because these that do not practice should pay no attention to the subject. he became the adversary of .1 sLob-dpon sKyu-ra Ye-shes-dpal. and Innate-Wisdom of the Sphere of Phenomenal Reality. furthermore.1 The elder. and he had four sons in his turn. The Grandmother’s Legitimate Heirs A few components came from a communication by Professor Heather Stoddard. At that stage the Five Sense Objects are the Five Innate-Wisdoms’ Consciousness of the Five Victorious Ones. became the political ruler of 'Bri-gung-pa territories. and with him this branch died out in 1359. He was a contemporary of sGam-po-pa. For all the dates. 6. 5. He had two sons. 7. the second son of Aphyi became the main line of the legitimate heirs. Innate-Wisdom of Accomplishment. mKhan-po sKyu-ra Dar-ma had one son. 7. 6. to teach someone who is not interested. it is said.Mahåsiddha Manifestations 77 Sonorous Breathing that Appears to be Radiant.

sKyu-ra gCung rDo-rje Grags-pa would become the fifth 'Bri-gung-pa Throne-Holder The second son. 7-3a sKyu-ra dKon-mchog-brtseg. sKyu-ra rNal-'byor-pa rDo-rje was the father of the first sKyu-ra 'Bri-gung-pa Rin-chen-dpal Then follows the three sons of sKyu-ra A-nye A-grags. 8-3c2 sKyu-ra Kun-dga' rGyal-mtshan was the second son and he would continue the line.1 The eldest son.2 The second son. .Mahåsiddha Manifestations 78 Phag-gru Byang-chub rGyal-mtshan the founder of Phag-gru-pa Dynasty.2 The third son. 3.1 sKyu-ra sTag-ma rDo-rje Seng-ge was the elder one 6. sPyan-snga sKyu-ra mTshams-Bcad-pa Grags-pa bSod-nams became the seventh 'Bri-gung-pa Throne-Holder.3 The third son. and he continued this line of the clan 6. sKyu-ra bTsum-pa 'Bar-ba had no known heir 3. DPon-rgyus sKyu-ra rDo-rje Seng-ge would continue the line 5.3 sKyu-ra bCung A-nu-rgyal was the third. as the second son continued the clan’s line.4 The fourth son. 5. sKyu-ra bCung A-nu-rgyal was the father of the seventh generation. and power. had three sons.2 sKyu-ra A-nye A-grags who becomes the father of the third 'Bri-gung-pa Throne-Holder. Next.5 The last son. 7-3b sKyu-ra bSod-nams rGyal-mtshan. 7-3c sKyu-ra rDo-rje rGyal-mtshan that will be the father of the eighth generation with his four sons 8-3c1 the elder son would be sKyu-ra bCu-gnyis-pa rDo-rje Rinchen that became the ninth 'Bri-gung-pa Throne-Holder.2 sKyu-ra dKon-mchog-tshes was the second son 6.4 sKyu-ra Thog-kha-ba Rin-chen Seng-ge was the sixth 'Brigung-pa Throne-Holder 6. rDo-rje Seng-ge had five sons 6. or dKon-mchog Rin-chen was the father of 4. The second son of dPe-ka dBang-rgyal was 3. sKyu-ra dBon-chen bSod-nams Grags-pa was the third 'Bri-gung-pa Throne-Holder 5.2 sKyu-ra dKon-mchog Na-chen.

but having no heir this branch died out.2.2 the second son.3c3 the third sKyu-ra Nyer-brgyad-pa rDo-rje rGyal-po became the tenth 'Bri-gung-pa Throne-Holder.3c2b1 His son. 16.1a. which would also marry a Phag-gru-pa princess.1a.2. 8. and have in his turn three sons. sKyu-ra Kun-dga' rGyal-mtshan father of the ninth generation had two sons.2.3c4 and sKyu-ra rDo-rje-dpal would be the youngest. would be the father of the thirteenth generation with two sons. 9.3c2b1-1-1 His son sKyu-ra Chos-rgyal Rin-chen dPal-bzang-po would be the fourteenth 'Bri-gung-pa Throne-Holder. sKyu-ra Rin-chen Chos kyi rGyal-mtshan became the fifteenth 'Bri-gung-pa Throne-Holder.1 the eldest. sKyu-ra sGom-pa Rin-chen rNam-rgyal. 14. he would have a single son. 12. He had one son. 13.2 the second son. Moreover.Mahåsiddha Manifestations 79 8. sKyu-ra Ko-shir rDo-rje rGyal-mtshan Dongrub rGyal-po would turn into the twelfth 'Bri-gung-pa ThroneHolder. and with his second wife. 15.3c2a the elder one sPyan-snga sKyu-ra Nyer-gnyis Chos kyi rGyal-po would become the eleventh 'Bri-gung-pa Throne-Holder.1 the eldest son was sKyu-ra Rin-chen Chos kyi rGyal-po. and have one son. sKyu-ra sGom-pa Rin-chen rNam-rgyal 14.1a sKyu-ra Byams-pa Chos kyi rGyal-po Legs-ldan dPalbzang-po had three sons.1a sKyu-ra Chos kyi Bar-le-ba.2.3c2b1-1 His only son sKyu-ra Dag-po-wam Rin-chen dBangrgyal would become the thirteenth 'Bri-gung-pa Throne-Holder and again. 13.3 the youngest son was sKyu-ra Chos kyi rGyal-po bsTanpa'i rGyal-mtshan. 10. 14. married a Phag-gru-pa princess and she gave birth to one child. 9. The eldest son. the Mongol Hor-bzang 'Bum-skyid gave birth to a third one. 11.1 the eldest son sKyu-ra Rin-chen rNam-rgyal was the eighteenth 'Bri-gung-pa Throne-Holder. His first wife bSod-nams sGrol-ma of sKyid-shod Brag-dkar gave birth to two sons. rGyal-ba sKyu-ra Kun-dga' Rin-chen dPalbzang-po was the sixteenth 'Bri-gung-pa Throne-Holder. 17. . Next.2.3c2b the second sKyu-ra dKon-mchog rDo-rje rGyal-mtshan would be the father of the tenth generation with a single son.

17.1a3.2 Chos-rgyal Phun-tshogs bKra-shis.3a. 17.1 was sKyu-ra bsTan-pa'i Nor-bu and who passed away before him 17.1a.1a sKyu-ra dGa'-ba'i dBang-po. He was the originator of a second branch of sKyu-ra.2. This branch also died out.2.1a. passed away before his fifth year. in turn.3 sKyu-ra Chos kyi rGyal-po bsTan-pa'i rGyal-mtshan.2-1a. 16.1.1 but he passed away in 1578.3 sKyu-ra Chos kyi dBang-phyug.2. He had 5 sons.2. He had one son. Chos-rgyal Phuntshogs bKra-shis had a son in 1568. 16.1a. he was only eleven years old.1a.3a Phag-mo-rtsi zhabs-drung sKyu-ra Mi-pham Rin-chen Chos-rgyal who. From his first wife Nor-bu sGrol-ma in 1567.3a.2. the third son of Chos-rgyal Phun-tshogs bKra-shis.1. 15-2-3-1 sKyu-ra Rin-chen Phun-tshogs Chos kyi rGyal-po would become the seventeenth 'Bri-gung-pa Throne-Holder.3 their half-brother sKyu-ra Phyogs-las rNam-rgyal was the twentieth 'Bri-gung-pa Throne-Holder.2 His brother Paˆ-chen sKyu-ra bSod-nams dPal gyi rGyal-mtshan succeeded him as the nineteenth 'Bri-gung-pa Throne-Holder. sKyu-ra sKyid-phug-pa gDung-rgyudpa had one son. 18.Mahåsiddha Manifestations 80 16.2. . who passed away before being recognized as an emanation of the first Chung-tshang Rin-po-che 14.2a the second son of sKyu-ra Mi-pham Rin-chen Chosrgyal was sKyu-ra gCung Chung-ngu.1 the eldest son.2. 17. with his only son. 18.2. the second son sKyu-ra Nå-ro bKra-shis Phun-tshogs was the twenty-second 'Bri-gung-pa Throne-Holder. With his second wife dPon-sa Phun-tshogs of lHun-grub rdzong in 'Phan-yul he had a son. had two sons 18. the third son of sKyu-ra Rin-chen Chos kyi rGyal-mtshan would have only one son. 19. 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKrashis became the twenty-first 'Bri-gung-pa Throne-Holder. was sixth Zhwa-dmar sPrul-sku and Throne-Holder of bDe-chen Yangs-pa-can.3.

and they would continue the spiritual link. . the fifth son of Chosrgyal Phun-tshogs bKra-shis. became the Refuge Protector Che-tshang.4 rGyal-dbang sKyu-ra dKon-mchog Rin-chen. and the twenty-third 'Bri-gung-pa Throne-Holder. After that. The incarnations of the Elder brother (Che-tshang) Rin-po-che. 17. the fourth son of Chos-rgyal Phun-tshogs bKra-shis. the sKyu-ra clan was extinguished. was the first of the Refuge Protector Chung-tshang.5 Rig-'dzin sKyu-ra Chos kyi Grags-pa. and the twenty-fourth 'Bri-gung-pa Throne-Holder.Mahåsiddha Manifestations 81 17. and the Younger brother (Chung-tshang) Rin-po-che would be recognized instead.

who is even able to feel all the pleasures of the five earlier skies. Then. the future Rin-chen-dpal manifested as the sovereign of one of the continents. Next. which are like the Benevolent One as the Sublime Lord. . he incarnated as his disciple.Mahåsiddha Manifestations 82 Chapter V Past Existences of Rinchenpel 21. the awakening as the Lamp of Victorious Undulating-Energy. who was described in a parable as a simple potter. After that. or a personified highest level of the Domain of Desire. the sixth sky that is beyond emanations. At the time of a previous birth of duration of one existence of the world. known as the Sovereign Who Remains in the Circle [of existences]. the second Buddha of this cosmic cycle that will count one thousand Buddhas. Later he incarnated again as the famous Licchavi of Vaißål¥ who happened to be a disciple of Íåkyamuni Buddha. Rin-chen-dpal was then known as Daily-time Circumference. That is to say. he sat among the Sublime Deities’ RadiantAppearances. and a form of eulogy. That took him to realize next. the Warden of the Sky of Contentment. he fathered a thousand sons [or awakening of all the subtle thousand channels] this self-sacrificing Universal Lord experienced a deep mind for abandonment. in other words. Fabulous Emanations The biography of Rin-chen-dpal suggests some of his previous past existences. immeasurable time. He then manifested himself as the Sovereign of the Sacred Sparkling Auspiciousness on Every Side. the future Rin-chen-dpal reappeared in the time of the Luminescent Protector. known as the Killer Primordial-Lord of Sensual Desire. It is a large parenthesis. as the Luminescent Protector was teaching. There. That is a way to say that all sentient beings will appear as Buddhas.

it is in the Kangyur of Beijing No. of 36 chapters and 508 pages.Mahåsiddha Manifestations 83 22. and 'Khon Lo-tså-ba Íåkya Blo-gros. leaving his body. Rin-chen-dpal and Arya Nagarjuna Rin-chen-dpal then took birth. “Four hundred years after the Buddha. The prophecy went something like this. However. Lenqie jing.’ It is a verse referring to the ‘Aphorism of the Mode of Knowledge that Magnified Named the Distribution of the Pleasing Place in . a monk called Någa would reach the state of the One Who Has the Capacity to Partake His Joy with All. The Tibetan historian 'Gos Lo-tså-ba gZhon-nu-dpal would quote in his Blue Annals a prediction found in the ‘Aphorism of the Sacred Root Prescriptions of Graceful-Splendor (Mañjußr¥ mËlakalpa sËtra. He would be awakened by the realization of the Excited Sublime Pea Hen. 'Phags-pa 'Jam-dpal gyi rtsa-ba'i rgyud)’. he would be reborn in the ‘Pure Land of the Distribution of the Pleasing Place. Then. which is one of the eight emptinesses showing the essence of phenomena. J. around the year 790. Which Magnified of the Manifestation of the Jewel in Noble Man (Órya La∫kåvatåra mahåyåna sËtra. would be classified later under the new title of ‘Órya Mañjußr¥ MËlatantra’ in the Tibetan Canon. It was done around 1045 by the paˆ∂ita Kumårakalaßa of Ír¥nagara. 162. This text. 'Phags-pa Lang-kar gShegs-pa'i theg-pa chenpo'i mdo)’. 775. The translators who worked. NyËryØga kyØ)’. with sKa-ba dPal-brtsegs are not mentioned. He would understand the (concealed) meaning of the Commentaries of the Exegesis. This text in the Tibetan collection is titled. a revision was patronized by Bla-chen Byang-chub-'od who was the regent of the Gu-ge Kingdom from 1035 to 1057. as Órya-Någårjuna of Vidißå as it was announced in a Íåkyamuni Buddha’s prediction recorded in the ‘Aphorism of the Appearance that Surpasses the Determining Elements of Phenomena that are Reduced to Nothingness (Saddharma La∫kåvatåra sËtra. and he would live six hundred years. and the Emptiness of the Non-Existence of phenomena. it is in the Tangyur of Beijing No. C. ‘String of the Mode of Knowledge. in 94.

MuryØju kyØ. As G. if we follow the Aphorisms. as Íåkyamuni of Kapilavåstu would take us to the year 80. it is in the Kangyur of Beijing No. It is in the Kangyur of Beijing No. and was. Concerning the text of the ‘Incantation Kept in Memory the Queen’s Knowledge of the Excited Sublime Peahen (MahåmåyËr¥ Vidyåråjñ¥ [dhåraˆ¥]. the actual 'Brigung Owner of the Nature of Things told me that if Órya-Någårjuna had not lived for six hundred years. he would have passed away around 520. and his vassal Liata Kusulåta K∑ahårata. the sovereign of Northeast Ba∫gala. short descriptions of the four Någårjuna lives. This thought leads me to include here. Vainiyagupta of the first Ba∫galo-Bihåri branch. It was the era of Íaka Moga. a more complete endeavor should be taken on later with full research done on the . C. the Excited Sublime Peahen is a ritual of protection of the Mode of Knowledge of the Pure-Diamond. Then. During a private talk at his residence of Sa-bu in La-dwags in August 2007.Mahåsiddha Manifestations 84 Noble Man (Órya Sukhåvat¥vyËha nåma mahåyåna sËtra. the second great Íåkyaprabha. rTogs-ldan Rin-po-che took as an example the Eight Tokens (Hidden in the Heart) of the Revered One that are the essences of the eight petals Heart-Wheel of the Phenomenal of Padmasaµbhava. J. and Zhang Lo-tså-ba. which was compiled in Pråk®t between 20 and 90. Thus. between 220 and 270. 178. Yet.’ It is a text of 64 pages translated around 790. the Mahåk∑atrapa Indo Scythe Íaka of Pu∑karåvat¥. Wuliangshu jing. 'Phags-pa bDe-ba-can bKod-pa zhes-bya-ba theg-pa chen-po'i mdo)’. by Íilendrabodhi of the Saµghåråma in ›a∂arhadvaˆa. Rigsngags kyi rGyal-mo rMa-bya Chen-mo). 783. known. This old text belongs to the Basket of Magic Spells Knowledge. should be regarded as the continuity of one single consciousness. then. the four individuals emerging from the Tibetan Corpuses. four hundred years after the Appeasement of the Dissolution of the Matter of Siddhårtha Gautåma. a Vinayadhåra MËlasarvåstivådin of the Saµghåråma in ›a∂arhadvaˆa. during the Later Gupta Dynasty. Jñånagarbha of the Skandha Vihåra of Ír¥nagara. which contains a catalogue of two hundred essences of the Speaking-Radiating AwakenedEnergies in the Channel Always Moving Restlessly. the Satrap of Chuk∑a. Samuel has shown. His Eminence rTogs-ldan sPrul-sku. and was reorganized in Bharaßiva Någa Sanskrit.

Órya-Någårjuna was a member of the Sanakanika. more than eleven. and the divisions of the schools coming from the Disciples of the Luminous Teaching also further complicated the traditionally shortened description. Kathåvatthu)’. the seven branches of the Sublime Assembly were. such as the ‘Controversial Points (Kathavastu. known as 'Phags-pa Klu-sgrub in Tibetan. and in Chinese in different versions: Tree of the Dragons (Lung Zhu). as well as an expert of the Eighteen Expansions of the Body of the Congregations of the Hearers belonging to the Mode of Knowledge that Makes One Abandon (the passions). which was then the capital city of Dak∑iˆakosala. Xuanzang. or Triumphant of the Dragons (Lung Zhen). giving to the area its modern name of Beßnagar in Målavadeßa. in fact. Órya-Någårjuna soon became a adept of the Three Baskets. together with their historical context. this work needs to be accomplished with adequate research of the different doctrines. the Chinese pilgrim recorded that. Some authors knew it. compiled around 251 by a branch of ‘Those Announcing the Deans’ Tradition'. while visiting India. in fact. This number of eighteen schools.Mahåsiddha Manifestations 85 more than one hundred texts translated under the name of the fourth illustrious Någårjuna. should be revised as it has been arbitrarily fixed in some texts. Obviously. Fearful Dragon (Lung Mong). he wrote his work about the Buddhist schools. Nagarjuna of Madhya Pradeßa Rin-chen-dpal appeared then as Órya-Någårjuna. as in the case of rJe-btsun Jonang-pa Tåranåtha. RyËju in Japanese. who had a close relationship with the Kåka Tribes of Kåkakåya. Órya-Någårjuna was born into the Brahman caste in the city of Vidißå. at the confluence of the Beß and Betwå rivers. or Íånakanika Tribes of Northern Dekkan. In 1608. P. For example. 23. some two thousand monasteries housing one hundred thirty-four thousand monks related to the socalled Eighteen Expansions of the Body of the Congregations of the Hearers. these eighteen expansions were a vast monastic establishment comprising five different locations in the Kåkakåya region. . between 631 and 643.

known as the ‘Treatise in Mnemonic [Verses] of the Middle Way Fundament named Cognitive-Wisdom (Prajñå nåma MËla Madhyamaka kårikå)’. Órya-Någårjuna wrote. (No. or fundament. dBuma rTsa-ba'i tshig-le'ur byas-pa shes-rab ces-bya-ba)’. It is a text that strips the View in the Middle Way. which are easily memorized. It illustrates his ascendancy over the awakened energies. His second treatise is the ‘Named Chain of the Reasoning Trick in Sixty Mnemonic [Verses] (Yukti Sa∑†ikå kårikå nåma. of Ratnagupta Vihåra. and sPa-tshab Nyima-grags.Mahåsiddha Manifestations 86 Órya-Någårjuna resided in the Cetiyagiri Vihåra of Vidißågiri on Vidißå Mountain. It is in the Kangyur of Beijing vol. By use of logic. 5224). It was a vast complex that had properties within the five districts around Kåkakåya. and the spontaneous manifestation of emptiness. The first is the ‘Treatise in Mnemonic [Verses] of the Middle Way (Madhyamaka kårikå ßåstra. or about 43 pages. It is a text of 340 lines. No. situated 9 km southwest of Kåkakåya. C. He revealed that the primary intelligence is the foundation. Later. J. Órya-Någårjuna was represented in paintings with his head covered by the Seven Cobra Cowl Rotation-Space-of-Energies of the Sovereign of the Undulating-Energies Deity’s Radiant-Appearance with the Benign Glow ruling the Primordial Water of the Heart-Wheel of the Phenomenal associated to the vital breaths. he described the fact that all phenomena are unreal. The translation was written around 795 by Jñånagarbha and Cog-ro Lo-tså-ba Klu'i rGyal-mtshan. folio 1 to 22a4. It is in the Tangyur of Beijing vol. Rigs-pa Drugcu-pa'i tshig-le'ur byas-pa zhes-bya-ba)’. and his deep realization. Kumåraj¥va of Kußa. The first great Någårjuna was the father of written literature in mnemonic [verses]. A later revision was made about 1072 by the Nepål¥ Hasumati. being the essence. 95 mDo-'grel (dBu-ma) section XVII (Tsa). around the year 135. his ‘Five Treatises of the Middle Way’. Órya-Någårjuna taught at the Cetiyagiri Vihåra in the village of Sonåri that was close to his native home of Vidißå. the prince monk. and beyond all affirmation. 5225. 95 mDo-'grel (dBu-ma) section XVII (Tsa). The Tibetan collection later had a text called ‘Explanation in Mnemonic [Verses] of the Foundation in the Middle Way Named Cognitive-Wisdom (Prajñå nåma MËla Madhyamaka kårikå. or negation. made the first translation of this text. Chu lun. Chu ron)’. In the year 409. .

‘Named Emptiness in Seventy Mnemonic [Verses] (ÍËnyatå Saptati kårikå nåma. J. No. or about 5 pages. It is a work . 95 mDo-'grel (dBu-ma) section XVII (Tsa). It is a text of 56 lines. They are those of the existential view of the fact of becoming. Shib-mo rNam-par 'Thag-pa zhesbya-ba'i mdo)’. folio 27a4 to 30b3. They translated the text around 1050. around 1155. rTsod-pa bZlog-pa'i tshig le'ur byas-pa zhes-bya-ba)’. or about 7 pages. or about 4 pages. It is in the Tangyur of Beijing vol. 95. The third treatise is the ‘Named Aphorism of the Splitting Bamboo (Vaidalya sËtra nåma. mDo-'grel (dBu-ma) section XVII (Tsa). and it became one of the root-texts of the Chinese Middle Way School founded in 420. mDo-'grel (dBu-ma) section XVII (Tsa). It is a text of 30 lines. 95. 5227. and the one Who Translates the Foreign Languages Grags-'byor Shes-rab. and Khu Lo-tså-ba mDo-sde-'bar of Khu-nu. The translators. Sanron Shu)’. No. As 'Gos Lo-tså-ba gZhon-nu-dpal recorded. It is in the Tangyur of Beijing vol. It inspired the Japanese Middle Way School established in 625. The translators were Kumårottara. known as Ónanda. This book was translated early on into Chinese. were Ananta. in a way to establish the essence of the phenomenal. folio 30b3 to 34a2. The fourth treatise is. or about 2 pages. 5226. because he was demonstrating the ‘View of the Emptiness Gone Beyond the Two Extremes’. and known as the ‘Three Treatises School (Sanlun Zong. No. sTong-pa-nyid bDun-cu-pa'i tshig-le'ur byas-pa zhes-bya-ba)’. The translators were the paˆ∂ita Mutitaßr¥. known as Jayånanda of Ír¥nagara. and the so-called nihilistic view of the absence of fact of becoming. Kumåraj¥va translated this text into Chinese at a very early date. folio 25a7 to 27a4. The translators were Jñånagarbha and sKa-ba dPal-brtsegs. The fifth treatise is the ‘Named Display in Mnemonic [Verses] the Rolling up of the Isolated Paths (Vigraha vyåvartan¥ kårikå nåma. Kumåraj¥va also translated it into Chinese earlier. ÓryaNågårjuna of Vidißå wrote it to illustrate the artificial process of the meaning of argumentation.Mahåsiddha Manifestations 87 folio 22b2 to 25a7. or in full the Kaßm¥ri paˆ∂ita Jayånanta. and sPatshab Nyi-ma-grags. It is a text of 13 lines. 5528. It is a text of 40 lines. a revision was written around 1120 by paˆ∂ita Jayånanta. and sNur Lo-tså-ba Dharma-grags. known as the ‘Statement Finely Woven’. It is in the Tangyur of Beijing vol.

between 1146 and 1148. Kaˆi∑ka Ku∑åˆa annexed the northern part of Mahårå∑†ra. and Puru∑apura who would later convoke the Fourth General Buddhist Assembly. the first distinguished Óryadeva of Anurådhapura. Hyaku ron)’ written about 145 by his disciple. the Pråk®t Mahårå∑†r¥ replaced the Pråk®t Påli. which is a refutation of the View of Brahmans. by his conquests. J. in 155. Kaˆi∑ka I Såhi Ku∑åˆa of Jålandhara. and the Órthamagadhi of the Maurya as well. Órya-Någårjuna was a contemporary of Kaˆi∑ka Ku∑åˆa. who were already weakened by divisions resulting from petty rivalries. who was emperor of the Èukhåra Scythians in 110. in his ‘Chronicle of the Sovereigns (Råjatara∫giˆ¥)’ or ‘Kings of Kaßm¥ra’. demonstrating his particular method. The Kaßm¥ri historian Kalhaˆa of Parihåsapura recorded this. which supposedly answers objections by realists such as logicians. by 122. With him. C. Po lun. at Jålandhara. It is an extensive commentary of the . J. and annexed all the lands from the Delta of Indus with Punarvasu and Nåsik in the South. Gautam¥putra would revitalize. along with the ‘Treatise of One hundred [Verses] (Íataka ßåstra. who was of the K∑ahårata Tu∑åra Scythian Second Dynasty of Pañjåb. who became. Órya-Någårjuna was aware of the prominent world of Hu∑ka Ku∑åˆa. ÓryaNågårjuna would have also been aware of the emperor’s son. up to Ajaråmara. Órya-Någårjuna wrote in Pråk®t his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. the power of his dynasty. JËnimon ron)’.Mahåsiddha Manifestations 88 on the thesis of the Middle Way. Kumåraj¥va of Kußa also translated Órya-Någårjuna’s ‘Treatise of the Twelve Doors (Dvadaßa Dvara ßåstra. In 112. He was a great sovereign Worshipper of the Benevolent One. and Mathurå. This twenty-third sovereign of the Såtavåhana Dynasty was installed as Emperor of Óndradeßa. Órya-Någårjuna knew of the Empire of Nahåpåna K∑ahårata of Tak∑aßilå too. Shih Erh Men lun. and Pu∑karapura in the North. At that time. and Mahårå∑†ra. Subsequently. and he reformed his administration by adopting the old model of the Maurya Dynasty of På†aliputra. Órya-Någårjuna was in contact with Gautam¥putra Såtakarˆi III Såtavåhana of Prati∑†håna. Nahåpåna K∑ahårata attacked the Såtavåhana princes. the Lord of the Lands of the South. C.

and he became the Guru of his son-in-law. and he would even read. From 288 to 269. and he started to study the science of nature. There is some relationship between the letters (suh®l. The relative appearances are sometimes understood as a feint truth by dissimulation. Órya-Någårjuna used to exchange letters with Gautam¥putra. when he rejected the primordial origins that could justify the apparition of phenomena. Stratón succeeded Theóphrastos of Erésos. It is one of the 7. today. This made Órya-Någårjuna the first author to explain the View of the Union of the Two Truths. and the truth of supreme spiritual reality. which in Påli constitutes the second collection of the ‘Medium Aphorisms (Majjhimaˆikåya )’. so in the end. by many Hindus. This Greek absolutist approach came close to the crux of Buddhist metaphysics. Shes-rab kyi Pha-rol-tu Phyin-pa Stong-phrag Nyi-shu lNga-pa)’. Gautam¥putra then manifested his tolerance. Suh®l sËtra)’. The first Órya-Någårjuna was the author of the enlightened analytical work of the ‘Aphorism of Those Who Deserve to Receive Homage (Arhata sutta)’. which asserted that illusory origins gave effects. a School founded in 335 by Aristoteles of Stágeiros. 731. of the ‘Collection of Aphorisms classified by subjects (Samyuttanikaya)’ corresponding to the ‘Approach of the Only Supreme Tradition (Ekottarågama in Sanskrit. is known as the ‘Domain of the Ultimate Truth’. compiled around 350)’.762 Aphorisms in Påli. the philosopher Stratón of Lámpsakos in Musía took charge of the Lukeion in Athínai. It groups together 152 titles classified in 15 sections that correspond to the approach of the ‘Middle Way Tradition (Madhyamågama)’ in Sanskrit. or the ‘Domain of Relative-Conceptual Truth’. to a certain extent.356 pages in the Kaßm¥ri-Tibetan version. It brought him to contradict Aristoteles. No. This text would be revised several times. it would total 76 chapters.Mahåsiddha Manifestations 89 ‘Aphorism of Cognitive-Wisdom that Goes Beyond the Last Limits in Twenty-five Thousand [verses] in Noble Man (Órya Pañcaviµßatisåhasrikå Prajñåpåramitå sËtra. in Pråk®t) of Órya-Någårjuna and the redaction of the ‘Aphorism of Writing (P. It is. these monumental works. and 2. which are similar to . adopted. Sallekha sutta. the absolute nature of relative truth that is beyond apparition and unthinkable phenomenal disappearance.

or last chapter. and the reality beyond conceptions. The second Aßvagho∑a was a Disciple of the Luminous Teaching. Loka∑ema of Båhlika who was a teacher of the Cognitive-Wisdom of the Mode of Knowledge that Magnified translated the twentyseventh chapter into Chinese around 175.992 lines and 624 pages in the Tibetan edition. Moreover. the ‘Aphorism of Cognitive-Wisdom that Goes Beyond the Last Limits in Eight Thousand [verses] Noble Man (Órya A∑†åsåhasrikå Prajñåpåramitå nåma mahåyåna sËtra. 760/6. Ratnakˆa sËtra. or five generations. That is to say. Loka∑ema happened to be a pupil of the Aßvagho∑a of Såketa. and in particular. he lived at the Sublime Assembly of the Kukkulika. 734. The first chapter of the A∑†åsåhasrikå Prajñåpåramitå could be dated from 80 BCE. who was his early Guru. it is in the Tangyur of Beijing No. 'Phags-pa Shesrab kyi Pha-rol-tu Phyin-pa brgyad-stong-pa mdo)’. It is in the Kangyur of Beijing No. the principal monastery situated in the suburb of På†aliputra. Daoxing banjo jing. or Guru pañcåߥkå. passed on to him . Theg-pa Chen-po'i mdo)’. The twenty-seventh chapter was later reclassified as the sixth chapter of the Ratnakˆa SËtra. it is in the Tangyur of Beijing No. It is a dialectical distinction between relative truth. to end up as 4. This collection. Named Multitude of Manifestations Linked to the Diffusion of the Movement of the Unshakable One in Noble Man (Órya Ak∑obhya Tathågatasya VyËha nåma mahåyåna sËtra. Órya-Någårjuna was a paˆ∂ita seeking to study the hidden Wealth Deposits in old sanctuaries.Mahåsiddha Manifestations 90 dreams. and the thirty-second. C. Yet. from 50. Bla-ma lNga-bcu-pa)’. 'Phags-pa De-bzhin gShegs-pa Mi’khrugs-pa'i bKod-pa zhes-bya-ba theg-pa chen-po'i mdo)’. were compiled during one hundred thirty years. the ‘Aphorism of the Mode of Knowledge that Magnified. Pårßva of Puru∑apura. He discovered that like many texts during his long-life. The first Aßvagho∑a of Mathurå was one of the oldest authors of the Mode of Knowledge that Magnified. or in reliquary tumuli. 4544. as with the other extensive ‘Aphorisms of the Mode of Knowledge that Magnified (Mahåyåna sËtra. Aßvagho∑a was also close to the age of 30 and the author of the well known ‘Fifty [verses] about Behaviors with the Guru (Guru pañcåßat¥ ßila. Moreover.

rTogs-ga'i sde-drug)’. These constellations are distributed in four distinctive phases. and the Consciousness of the Non-Dissolution'. In this text that will be later classified by the . and one of nine elements. pseudonym of The Accomplished One Tailikapåda (Lightning-Pillar of the Sesame-Oil Squeezer). which support the Five Existing Elements. known as mental imprints. much like seeds. These stages correspond to the Buddhist tradition of the Four Earthquakes followed by the dissolution phases of the Five Fundamental Winds. lived around 960. Órya-Någårjuna explained his theory of the twenty-seven constellations. or Basket of Good Conduct. the ‘Six Streams of Reasoning (›a∂ Tarkavada. when he was a young boy playing with his friends.Mahåsiddha Manifestations 91 the discipline’s lineage. and had a connection with the Guru’s Lineage of the Supernatural Sonorous Breathing that Appears to be Radiant. known by his pseudonym of The Accomplished One Aßvårapåda (Rider of the Lightning-Pillar). rGyal-po-la gTam-bya-ba Rinpo-che Phreng-ba)’. as it is related in Íåkyamuni Buddha’s Aphorisms. corresponding to the Lunar Asterisks in his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. The Four Earthquakes are the four shakings of the foundation that announces the entrance into the experience of reality. just has it occurs at the instant of death. and predicted his coronation. a nephew of Íivaskanda Såtakarˆi Såtavåhana succeeded him in 174. In 174. three of six elements. left by Ineluctable Acts. or drops that are issued from the veil. that came to Prajñåbhadra-Tailikapåda of Jhewåri. Yajñå Ír¥ Såtakarˆi Såtavåhana. ÓryaNågårjuna met the prince. while around about 148. He developed a few original concepts like the Three Bodies of a Buddha. Órya-Någårjuna dedicated to him his ‘Necklace of Precious Stones (that is) a Furrow (where one plants) for the Sovereign (Råjaparikåtha Ratnåval¥. Yajñå Ír¥ of Vidarbhanagar¥ was to be the last great sovereign of the Såtavåhana Dynasty. He wrote in answer to Hindu critics. the son and heir of Gautam¥putra Såtakarˆi was studying astrology. known as Aßvåraprabha (Shining Rider). Later on. This new expedient was stocking all the accumulated tendencies. Aßvagho∑a-Aßvårapåda. Våsi∑†˙¥putra Ír¥ Pulumåyi Såtakarˆi Såtavåhana. the third Aßvagho∑a.

in a text dated around 40 BCE. The reliquary tumulus of Amåravat¥. in 156. and the Undulating-Energies protected the Vast Sanctuary Tumulus of Ír¥ Dhånyaka†aka. bShe-pa'i spring-yig)’. known as Ír¥ Parvata. Tradition says that Órya-Någårjuna had installed as the protector of the place. known as Antivahana the Råja of Vindyadeßa who was a grand vassal of the Såtavåhana. the Great Black Carrion Crow Face. The terrace. and it already existed by 260 BCE. Yet.” According to a well established tradition. the dome. this style differs from these of the Vast Sanctuary Tumulus of Bhårahuta Mahåcaitya. or the Vast Sanctuary Tumulus Kåkakåya. if we follow the ‘Questions of Íåriputra (Íåriputra Parip®cchå)’. which was probably the same as the Great Black-Blue-One Named Carrion Crow. Órya-Någårjuna was the spiritual guide of Udayanabhadra Våkå†aka. The area had been a Buddhist center during the Íu∫ga Dynasty of Magadha as early as 187 BCE. As a result. The Tibetan historian Jonang-pa Tåranåtha wrote that it was there that Órya-Någårjuna erected a low wall surmounted with one hundred and eight small reliquary tumuli. as Mahådeva was a tenant of the Sublime Assembly at the Caitika Vihåra on the K®∑ˆa River. Udayanabhadra Våkå†aka also offered to his Guru.Mahåsiddha Manifestations 92 Tibetans within the ‘Five Treatises of the Middle Way’. Later on.5 km from Amåravat¥. Udayanabhadra was murdered . and the parasol date from that time. and was already protecting the Kåka Tribes of Kåkakåya. The Scottish Colonel Colin McKenzie rediscovered this Måhacaitya in 1797 and this revealed to the world the Amaråvat¥ School of sculpture. Mahådeva ordained the Prince Mahendra Maurya a famous second son of Aßoka Maurya. the fitting-out of his cave at Bråhmagiri. Mahådeva was the Arhat founder of the Sixth Branch of the Sublime Assembly. there is the famous injunction to the adept ”Give the victory to others. Since 152. Órya-Någårjuna sent him his ‘Letter to a Friend (Suh®l ¬ekha. This protector was an emanation of the Awakened-activity of the Favorable on All Sides. and do accept the defeat as yours. He patronized the Foundation of an Academy of Studies at the Caityag®ha of Någårjunikoˆda. wild elephants protected the Vast Sanctuary Tumulus of Kåkakåya. known as the Vast Sanctuary Tumulus of Ír¥ Dhånyaka†aka is situated 1. the kiosk.

that Íaktiman. Hitherto. He predicted the ascension to the throne of Yajñå Ír¥ Såtakarˆi Såtavåhana a great-grandson of Gautam¥putra. The precious and extraordinary relics of the Guru of Middle Way were set down in the Vast Sanctuary Tumulus of Gummididurru not far from the two magnificent constructions of the Vast Sanctuary Tumulus of Ír¥ Dhånyaka†aka and of Caityag®ha at Någårjunakoˆda. had Órya-Någårjuna beheaded in his Bråhmagiri cave. an elliptic rhetorical comparison. urged to reign by his mother who was the daughter of Gautam¥putra Såtakarˆi. wished to control since his coronation in 176. However. . The Guru’s advice was compared (in his letter to the young king) to the plough that digs out a furrow while preparing a good field for the reign of Yajñå Ír¥. In accordance with the legend that developed later. just as he was beheaded. this should be understood also as a story. Íaktiman Våkå†aka. This Íaktiman was afraid of Órya-Någårjuna’s occult powers. expelling the vital atom by the Practice of the Movement that Mingles. as well as to the position of Grand Vassal. known as Vindhyaßakti I. the Råja of Vindyadeßa. as suggested by the analogy that the ruler is a reaper.Mahåsiddha Manifestations 93 by his son Íaktiman. this spiritual influence was harmful to the counsellor. the guru practiced the transference of consciousness. Most probably.

or that which . and Golden Point known to be the wife of Mount Meru. for Worshippers of the Benevolent One. or the Illustrious of the Pier Splendid to Consider from Po†iyam. The Accomplished One of the Encounter With the Secret succession’s tree. in the Continuous-Mystical-Process of The Pure-Diamond He. known. that know-how is occurs too as the Speaking-Radiating Awakening-Female-Energy One Who Makes Horns Grow. and the Benevolent One. a horn husband. However. under Bappasvåmi Pallava. It is their natural golden radiance that was mentioned as one of the Twenty-Four Sacred Places. Yet. a souvenir of the Maru Valley. shortly after the death of the conqueror Gautam¥putra Såtakarˆi III Íåtavåhana of Prati∑†håna. It was a satellite state of the great kingdom of Tak∑aßilå. another essence of the secret experience of the mental luminosity shining in the Channel Always Moving Restlessly of a practitioner of the conjunction. Moreover. This name was for the Kåñci. belonged to the Kåñci. as the Agreeable Mount Meru in the heart of which is the Fabulous Tree that Fulfills all Wishes. It is a mythical site also called the Golden Unchanging. He can be found into the Tibetan collection as the Full Beggar Monk Splendid to Consider. to the Golden City. this couple is the underlying reality of the Channel Always Moving Restlessly. it was the city of the Golden Unicorn. The practitioner of the conjunction known as a horn lover. born in 619. is called the One Who Makes Horns Grow. or Íaka Kåñcya Scythian Tribes who started to migrate from Målwå around 155. mentioned in Någårjuna-Ír¥manta’s biography as a member of the Pallava Dynasty. or Enamored of the Horn. This Tamul Någårjuna-Ír¥manta.Mahåsiddha Manifestations 94 Chapter VI Two More Accomplished Nagarjunas 24. These Kåñci gave their name about 240. Nagarjuna of Tamil Nadu The second famous Någårjuna was known as NågårjunaÍr¥manta of Kåñc¥puram. that was named Marudvidha in the Ùgveda. or the Golden Mountain. where the kingdom of Parvata was. or of the Maruwadwan River.

Såµk®tiputra understood that if some special conditions were not fulfilled. As it is recorded in the biography of Någårjuna-Ír¥manta. which was the headquarters of the Våtsiputriya Palaråråmavådin. The Gho∑iråma had been established much earlier. Såµk®tyåyana himself was the progeny of a mixed alliance between a Brahman. it also tells us that. as the symbol of spring fertility. The Tamul Någårjuna-Ír¥manta opened his eyes not far from the Vast Sanctuary Tumulus of Kåñc¥puram. understood by warriors. in an outer way. That tradition should be regarded as similar to that of the Celtic deity Cernunos. one of his disciples came to believe (that is mental) he was developing heavy horns. Other than that. a design. and he saw. the child would not pass the obstacle of seven days. It seems that Såµk®tiputra was a reputable astrologer. The father of the second imposing Någårjuna-Ír¥manta was the wealthy Brahman Såµk®tyåyana. on Celtic helmets in the form of a snake with stag horns. Adjoining the Vast Sanctuary Tumulus was the Palaråråma. except if some offerings were made to one hundred . which was. When Mahendravarman I Pallava of Kåñc¥puram was ruling as the first sovereign. the passage of the fact of being transferred. Någårjuna-Ír¥manta was born in Kåñc¥puram on the Palår River that flows into the Coromandel Coast Sea. This lineage started about 270 by the Dean who was One Who Deserves to Receive Homage. it is also an allusion to the transit. That branch. Våtsiputra of Kaußåmb¥. or imperator of the South. who murdered B®hadratha Maurya in 187 during a military parade. or Pallåråråma. Then the questionable social origin of his father weighed in the conversion of the child in his youth. Yet. close to 520 BCE by the merchant Gho∑ila of Kaußåmb¥ was Kan∂aka’s son. but understood by druids to inwardly be the awakening of life’s luminous energies. which had been built around 180 by some Maurya vassals who evaded the swirl following the takeover of Pu∑yamitra Íu∫ga of På†aliputra. which spilled out from the Gho∑iråma of Kaußåmb¥ upon the Yamunå River. founded by some of the Sons of Vatsa Emanated from Those Announcing the Deans’ Tradition. and a Buddhist princess. by 480 BCE. and his name calls to mind the astrological succession tree of the sage Såµk®tiputra. and Någårjuna-Ír¥manta taught him how to reduce them by the same process.Mahåsiddha Manifestations 95 changes man to his best. that Någårjuna-Ír¥manta was born to a high destiny.

where Aßoka Maurya had restored. before his seventh birthday. That ancient Intermediate Whirlwinds Breath. Nålandå was also protected by two of his vassals. together with reliquary tumuli. Although that may be looked at as a metaphor for the seven hindrances. Någårjuna-Ír¥manta saw a block representing the Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity that dated from 475. patronized since 608 by Har∑avardhana Silåditya Pu∑yabhËti of Sthåˆvißvara. in order to outsmart the fates. and the West of Gau∂a. Seven is also the number of the seven tongues of fire. which were symbolized in antiquity by the Seven Heads of the Hydra. then under the rule of Dak∑iˆa Pañcåla as well as Uttara Pradeßa. the vast reliquary tumulus Dharmaråjika to commemorate the first turning of the wheel of Dharma by the Buddha. the young Någårjuna-Ír¥manta was sent to the distant Saµghåråma Mahåvihåra of Nålandå to become a novice. Någårjuna-Ír¥manta passed by Såranåtha. Therefore. Jålandhara. and Kanyåkubja. which was done as the accomplishment of the seven sacrifices to the seven horses of the vital breaths. and his younger brother Kalyåˆavarman Maukhar¥ of Sahasråm was ruling since 619 a dominion at the West of Varåˆas¥. almost certainly related to the Khasa Tribes of Vakhapura. around 245 BCE. Into this family. in order to propitiate the One Hundred Deities. namely Puråˆavarman Maukhar¥ of Gayå.Mahåsiddha Manifestations 96 monks. Then his life would extend for seven rainy seasons. provoked in him a vision of the Lord Who is Able to See. . which come back here as the Seven Cobra Cowl appearing above Någårjuna’s head. or during the rule of Puragupta I of Magadha. It was then a genuine center of studies with eleven monasteries. Íåntivarman Maukhar¥ prince of Sahasråm was born who later became the monk Íåntideva-Íåntivarman and around 660. and intelligence) that are named the seven lamps. This biographic metaphor is a replication of the allegory of Siddhårtha Gautåma’s seven solar steps just after his birth. known as the seven gates (the Five Sense Objects. in 617. and Ba∫gala. an eminent minister at the court. or seven continents. a great general of the North. There. On the way. plus the mind. The spot.

Råhulabhadra-Saraha transmitted the practice of the One Gone Beyond the Limits of Life. the Mahåråja of KåmarËpa around 590. Indo-Partha and Indo-Scythian sovereigns. Named Innate-Wisdom Existing in Noble Man (Órya Aparamitåyur Jñåna nåma mahåyåna sËtra)’. and an heir of the family of Toramåˆa Shåha Jaüvla. 'Phags-pa Tshe dang Ye-shes dPag-tu Med-pa zhes-bya-ba theg-pa chen-po mdo)’. In 624. some unknown translators would translate this text into Tibetan during the sPu-rgyal Dynasty. the Mahåråja of Gau∂a. ‘Indeterminate Life’. previously he had taken his own vows with the illustrious Aßoka of Gayå who was a holder of knowledge. prince of Kubhåsthånadeßa. Íaßå∫ka was in fact a mercenary very much related to Toramåˆa III Goparåja of the Turu∑ka territory of ViJayåpura. as a vassal to Mahåsenagupta. Någårjuna-Ír¥manta took the Intermediate Vows of a Crow Hunter from The Accomplished One RåhulabhadraSaraha of Råjñ¥. the ‘Aphorism of the Mode of Knowledge that Magnified. to the status of a vassal state. one who teaches how to approach it. the son of Mihirakula Shåha Jaüvla prince of Såkala. He was from the Tuyuk Hˈa Hayåthelit royal clan. Íaßå∫ka began to serve around 588. this text was translated as the ‘Aparamitåyus sËtra’ into the language of the Northern Oasis of the Silk Road . of Ba∫gala. who merged into the family of Íißupåla Cedi. Råhulabhadra-Saraha. 361. which was rendered into Tibetan as. was the One Who Imparts the Object of Thinking to Others. and the land of the Mahånå∂i River had reduced Jye∑†habhadra. as the Causeless Life. it is in the Tangyur of Beijing No. and North Ba∫gala. with Toramåˆa II Goparåja. This prince monk was the youngest of the five brothers of Jye∑†habhadra. before 595. residing in the vicinity of the Vast Sanctuary Tumulus of the Tree of the Mercurial Awakening in Bodh Gayå. He stood out as a great feudatory. the Mahåråja of Darßaˆadeßa. a Råja of the Brahman caste who was the potentate of the Puˆdra Tribes of Puˆdravardhana. having pushed back the invasion led by Su∑†hivarman of Prågjyoti∑a. The conqueror Íaßå∫ka of Karˆasuvarˆa in SurvaˆabhËmi. known in short. Någårjuna-Ír¥manta’s Guru. in 604.Mahåsiddha Manifestations 97 In 626. in 240. Earlier. That is to say. to NågårjunaÍr¥manta. Íaßå∫ka also come from royal families having the bloodlines of the Indo-Greek. at his arrival. the prince of the Ce∂i Tribes of Bundelkhand close to 509.

where abides Unlimited Brightness. who was the maternal uncle of Candragomin-Någaputramitra of Vårandra. the cycles of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. RåhulabhadraSaraha had been excluded from his caste one day in 615.Mahåsiddha Manifestations 98 during the rule of Vasudeva II Ku∑åˆa. Phenomenology. at the beginning of the rule of the Indo-Greek Stratón II of Såkala. or (pure field of the) Blissful cavity. or from a royal family. Later. and the Five Treatises of the Middle Way of Órya-Någårjuna of Vidißå. One has to cultivate what gives a sense of well . where he became a Holder of the Three Baskets because of his skill in disciplinary methods. or Aphorisms. Råhulabhadra-Saraha studied in Mådhyadeßa (Madhyå Pradeßa). This is the blending of reminding and reflection. known as the ‘listening to the teaching’. Moreover. a title reserved for a person of quality. the convention of the audition of maxims. the Intense Encounter with the Cognitive-Wisdom’s literature. and some text annexes mentioned as Parts of the Knowledge. and later took the Vows of a Full Beggar Monk receiving then the eulogistic name of Splendid to Consider. and the Buddha’s Discourses. he had a direct experience of the Innate-Wisdom Unborn Presence that caused him to look intoxicated in public. in other words. He also knew the eighteen sciences. as he was attending an assembly of five hundred Brahmans. or the mental contemplation of mind. Råhulabhadra-Saraha had also received numerous transmissions around 620 from the One Who Teaches How to Approach. All this knowledge he passed on to the second excellent Någårjuna. in other words. It is a text that reminds of the Three Rules of Art. and the eight subsidiary subjects well. the third Mahåk∑atrapa of Gandhåra. His Guru Råhulabhadra-Saraha was an expert of the Quadruple Knowledge. Having passed the fateful seven years. Någårjuna-Ír¥manta made a brilliant study of the classical texts taught at the Nålandå monasteries. Good Conduct. he was initiated into the ‘Continuous-Mystical-Processes of the Encounter With the Secret’. He therefore imparted to Någårjuna-Ír¥manta. Någårjuna-Ír¥manta took the Vows of a Novice-Monk-Beggar. The convention of imagination makes existence appear. akin to the Astronomy [Solar] part of the knowledge (Jyoti∑a Vedå∫ga) written around 148 BCE. Dharmadåsa of Vårandra. The Aparamitåyus SËtra would stand out as a root-text of the Pleasing Place.

No. folio 25a6 to 69a6. It is also a text. which describes the penetration of the three gates. 2667.Mahåsiddha Manifestations 99 being. 104. This process coming in a series setting out the instructions to connect up the respirations that support the Five SensorialConsciousnesses by using alternate contractions or expansions from the head’s crown downward. it is the dimension of the mystical-incantation. Någårjuna-Ír¥manta would soon become an author. as well as the View in the Middle Way. Gate of the Body under the navel that is the dimension of an ImagedGesture that Closes. Candrak¥rti-Måta∫ga of Mata∫gapura. and write important works as his ‘Five Successive Steps’. were the paˆ∂ita Dharmaßr¥prabha. The translators. 5485. in order to bring back by continuous exercise the Five Fundamental Winds to the BlueHeart-Drop where they will be perfectly refined. and sKa-ba dPal-brtsegs. the paˆ∂ita Sådhumati. and the nostrils. Någårjuna-Ír¥manta wrote many works like the ‘Mnemonic [Verses] of the Trunk of the Sacred Tree in Noble Man (Órya Íalistambaka kårikå. the mouth. mDo-'grel (mDo-tshogs) section XXXIV (Nyi). sometimes called ‘triple Cognitive-Wisdom’ or discernment. as well as the Body in Union with Bliss. Óryadeva-Karˆarapåda of Karˆasuvarˆa. The author is Någårjuna-Ír¥manta. it is in the Kangyur of Beijing No. and again vice versa. Wu Wei. and the Body Resulting of a Creation. about the year 810. and the Body of the Nature of Things. He told them about the Continuous-Mystical-Processes. or the ‘Gradual Series to Illustrate the Five Inner Revolutions (Pañca krama. Någårjuna-Ír¥manta would have four extraordinary students. Which Leads to Awakening (Bodhy Óppati deßanåv®tti. Gate of Speech at the throat. J. 'Phags-pa Sha-lu lJang-pa'i tshig le'ur byaspa)’. and Någabuddhi-Í®∫gotpåda of Såµkåßya. Gate of the Mind within the Creator [of the Supreme Principle of the] Opening Up at the crown of the head also called the Golden Gate. gNyags Lo-tså-ba Ye-shes gZhon-nu of 'Phyos. C. It is in the Tangyur of Beijing vol. He spread teachings like his ‘Explanation to the Commentary of the Distress Admission. Rim-pa lngapa)’. Någårjuna-Ír¥manta was a great leader of monks. Go Yui. or acquaintance with the Three Bodies. or about 89 pages. . It is a text of 705 lines. the first eminent Íåkyamitra of Såketa.

he composed a text entitled. 950. No. near the beginning of the seventeenth century. The author is NågårjunaÍr¥manta. 81. noted . were the Sublime Who Bestows the Object of Thought to Others. 4551. because the Awakened One’s have nothing to forgive. or the One Who Teaches How to Approach named sBa Ye-shes-dbyangs. Named Triple Joints of the Aggregate Trunk [of the windy road] in Noble Man (Órya Triskandhaka nåma mahåyåna sËtra. It is in the Tangyur of Beijing. it is in the Tangyur of Beijing. it is in the Tangyur of Beijing No. Abhayåkaragupta was a teacher of the Saµghåråma Mahåvihåra of Nålandå. the ‘Lamp of Dishonor (Avamåna Prad¥pa nåma. vol. vol. Sanbing jing. It is not a confession. known as the young copyist Ó-tsa-ra. which is beyond expression. The unmentioned translators were probably Abhayåkaragupta. It is a text of 194 lines. and the Mahåvihåra of Vikramaßila. Abhayåkaragupta was a Guru attached to the Three Royal Vihåras of Ratnagiri in O∂radeßa established around the northern water’s edge of the Brahm別 River by the sovereigns of the Bhaumåkara Dynasty. folio 215a4 to 227a6. C. as well as the ultimate truth of the emptiness of acts. 'Phags-pa Phung-po gSum-pa zhes-bya-ba theg-pa chen-po'i mdo)’. about one’s failings. 105 rGyud-'grel mDo-tshogs section XXXVII (Ji). and Mi-nyag Lo-tså-ba Tsa-mi Sangs-rgyas Grags-pa. in the Christian manner. in the early fourteenth century. It is a text of 94 lines. It is a practical explanation of the ‘Aphorism of the Mode of Knowledge that Magnified. folio 270b1 to 276a6.Mahåsiddha Manifestations 100 Byang-chub kyi lTung-ba bshags-pa'i 'grel-pa)’. The author was Någårjuna-Ír¥manta. the capital city of the Íaµbhala kingdom. No 5506. Zhen-log sGron-ma zhes-byaba)’. less than 25 pages. rGyud-'grel section LXXI (Tu). as they know the illusion of a self-as-such. leader of the Meghamatta Vihåra in Ma∫galapura. around 780. or less than 12 pages. The translators. In the same spirit. as well as one of Mativihåra of Vajråsana in Bodh Gayå. Zha-lu Lo-tså-ba Bu-ston Rin-chen-grub. and maybe Devagho∑a. The secret path is to face the domain of the relative (conceptual) truth with an open heart that will allow you to approach the Domain of the Ultimate Truth. It is a revealing of one’s own failings. and Jo-nang-pa Tåranåtha Kun-dga' sNying-po of Phuntshogs-gling. Íåntirak∑ita of Maˆ∂ir. made in front of the Awakened Ones.

No. Po-ta-la-kar 'gro-ba'i lam-yig)’. in about 1325. It is a transcript of 141 lines. vol. . the Tamul Någårjuna-Ír¥manta left Nålandå. It was compiled in Ír¥ La∫kå around 1348. A revision was made by the Nepål¥ paˆ∂ita Kanakavarman. considered to be a counterpart of the palace of the Lord Who is Able to See. Byang-chub Sems kyi 'grel-pa zhes-byaba)’. were the scholars Guˆåkara. 81 rGyud'grel section LXXII (Nu). Någårjuna-Ír¥manta to be the Congregation of the Excellent Mountain of Pure-Diamond. Någårjuna-Ír¥manta also wrote a work that was the ‘Feuille de route allowing one to reach Potalaka (the lost Sanskrit title may have been [Potalaka gamana mårga pattrikå]. The translators. folio 317b8 to 326a4. 2665. of the new Potala Palace of lHa-sa. 61. on the edge of the Caityag®ha of Någårjunikoˆda. vol. The quoted author was Ír¥mat Potalaka Bha††åraka (dPal-ldan Potalaka'i rJe-btsun).Mahåsiddha Manifestations 101 that the second magnificent Någårjuna would occasionally live in Nålandå. Någårjuna-Ír¥manta had plenty of time to embellish the area. the ruins of which inspired the imperial stronghold of Srong-btsan sGam-po and the building. Någårjuna-Ír¥manta was the author of numerous tantric texts. from 1645-1695. known to us as Någårjuna-Ír¥manta. folio 42b7 to 48a2. or nearly 18 pages. (No 4577). one of them was the ‘The Rendering Fact that is Opening to the Mercury of Lucid Mind of the Perfect Revelation of Knowledge (Bodhicitta Vivaraˆa nåma. a little before the arrival in 675 of Yijing the Chinese pilgrim. and known as the ‘Grasping of the Changes of the Schools (Nikåyasaµgraha)’. and sPa-tshab Nyima-grags. in about 1040. and to restore the old reliquary tumuli in which he discovered a number of ancient texts. rGyud-'grel section XXXIII (Gi). were Abhiyuktadevaßr¥. It is a text of 83 lines. or less than 11 pages. and the Potalaka at the western Ghåts of Óndhradeßa. Around 670. and Lo-tså-ba Rab-tu Zhi-ba'i bShes-gnyen. It is in the Tangyur of Beijing. It was a terrestrial spot. The Singhalese chronicle reported the disciples of the Tamul. He retired to Ír¥ Parvata. and Sum-pa Lo-tså-ba Dharma Yon-tan of Rong. The translators. the Sublime Hero Lucid of the Mercurial Awakening. It is in the Tangyur of Beijing. There.

Candrapi∂a happened to be the disciple of his minister. who settled in ÈËkarestån by 636. the Buddhist Råja of U∂∂iyåna. which he would ornate with eighty-four thousand Deities’ Radiant-Appearances and Buddhas in bas-relief. Någabodhi conferred on him many Sacred Sprinkling Rituals. In his youth. almost all the time in the Wood of the Six Arhats (›a∂arhadvaˆa). in a place situated today in the northwest of the magnificent Mughol terraced garden palace of Shålimar Bagh Bhavan. the accomplished IndrabhËti of La∫kåpura. their younger brother. and continued later. Någårjuna-Någårjunagarbha started to teach in the Saµghåråma of ›a∂arhadvaˆa. later he moved to Nålandå. Íaˆkhana (known as Ca∫kuˆa). to migrate further. which favored spiritual insight. Íaˆkhana was the great vassal of U∂∂iyåna.Mahåsiddha Manifestations 102 25. He was born in 708 during the end of the reign of Durlabhaka Pratåpiditya II Kårtoga of Pratåpura. Íaˆkhana was a prince of the white Türk ÈËkhåra Scythians. Någårjuna-Någårjunagarbha had known Candrapi∂a Kårtoga. and moved his capital city from Pratåpura to Parihåsapura in 735. born in 687 as a prince of the royal house of Íaµbhala (South U∂∂iyåna). Någårjuna-Någårjunagarbha had various eminent teachers. ascended to the throne. Någabodhi transmitted to him his ‘Named as the Intensity that . he patronized the restoration of the reliquary tumulus in the ancient capital city of Huvi∑kapura. Tåråpi∂a murdered Candrapi∂a and had a short rule as well. It is reported that he spent as much as 80 kilos of gold for that. but his root Guru was the first famous Någabodhi of the Meghamatta Vihåra of Ma∫galapura. then about 30% of the population of his state. who was. the Chief General of the Army chose the third distinguished Någårjuna as his spiritual guide. the second Mahåråja of Mahåkaßm¥ra. He ruled wisely with the support of the powerful Buddhist minority. from 707. At that time. and Tåråpi∂a Kårtoga I who succeeded their father in 712 and 721. the conqueror Lalitåditya Muktapi∂a Kårtoga. This great emperor was a Worshipper of the [Solar] One Who is Always Active. Någårjuna-Någårjunagarbha resided then. some 15 km to the northeast of Ír¥nagara. Afterwards. Nagarjuna of Kaßm¥r In 730.

which is considered as the source of the Continuous-Mystical-Process Sovereign of the Magnified Illusion. or the Good Conduct. it is in the Tangyur of Beijing. of Yaßovarman of Kanyåkubja. Någabodhi gave Någårjuna-Någårjunagarbha. 3307. 3259. at the K®tyasrångiri Vihåra. It is said that Någårjuna-Någårjunagarbha expelled eight thousand monks to re-establish monastic discipline. in 740. and among them he stayed at the Muktapi∂a Caityavihåra in the capital city of Parihåsapura. a series of books. at the Am®tabhåvana Vihåra. around 720 to 725. Någabodhi gave him the Inner Incandescent Oblation that introduced him to the experience of the Body in Union with Bliss. the Chinese pilgrim studied in Kaßm¥ra from 751 to 754 in different monasteries. Någabodhi told him about the Offering of Energies. which is an avowal in 5 lines of the failings of a monk in front of the Buddhas. No. The extension of the Lalitåditya conquests led by his right-hand man Íaˆkhana. Furthermore. allowed Någårjuna-Någårjunagarbha to go to Nålandå after the elimination.Mahåsiddha Manifestations 103 Goes Beyond the Conjunction of Mental Creation (Atiyoga Bhåvanå nåma. No. rDo-rje Theg-pa'i sBom-po'i lTung-ba)’. 3486. and the takeover of this wealthy territory. No. rNam-par sNang-mdzad mNgon-par rDzogs-par Byang-chub-pa'i rgyud kyi bsdus-pa'i don)’. Wugong. The third Någårjuna-Någårjunagarbha wrote his ‘Distressed Unrefined Body in Accordance with the Mode of Knowledge of the Innate Pure-Diamond (Vajrayåna SthËlåpatti. it is in the Tangyur of Beijing. Wugong witnessed a small . Among them was the ‘Spherical Balls ContinuousMystical-Process of the Eminent Knowledge of the Accurately Luminous One (Vairocanåbhisaµbodhi tantra piˆ∂årtha. which brings in the residential places of the Body Resulting of a Creation. and at the new Íaˆkhana Vihåra of Huvi∑kapura. and should not be confused with the first Ratnamati known to have translated fifty-five Buddhist works into Chinese from 508 to 527. Mahåråja of Dak∑ina Pañcåla. Någårjuna-Någårjunagarbha was the pupil of the second distinguished Ratnamati born in 687. A-ti rnal-'byor gyi bsgom-pa'i thabs zhes-bya-ba)’. it is in the Tangyur of Beijing. He taught at the Skandha Vihåra of Ír¥nagara.

another one was Någamitra-Kucipåda (FriendlySun Undulating-energy . Någårjuna-Någårjunagarbha continued to pursue his activities under the reign of Gopåla of Gau∂a who founded. without equivocation. around 750. Vaißål¥. as Gopåla’s brother Dharmapåla-Dharmapåda became. and was received by him in Nålandå as a novice-beggar-monk. 5240. The choice of this appellation is testifying that it was a Foundation dedicated to the studies of the Continuous-Mystical-Processes. Later. Någårjuna-Någårjunagarbha had four other great supporters. It is a text of 16 lines in five points . Srid-pa 'pho-ba)’. and Varåˆas¥ near Banåras with the gold offered by Íaˆkhana. Någårjuna-Någårjunagarbha of ›a∂arhadvaˆa gave the sacred vows to countless men. or the Telegu speaking area. he helped in four of the Six Sacred Cities. and one of them was the second Íåkyamitra. he was known as Padmasaµbhava. the Uddaˆ∂apura Mahåvihåra (Raising Stick City’s Sublime Place Where to Go for a Walk). Which is an allusion. Någårjuna-Någårjunagarbha was one of Padmåkara’s teachers. and he gave him his ‘Transit to Coming Existence (Bhava saµkrånti.Mahåsiddha Manifestations 104 Buddhist Renaissance as three hundred monasteries received financial support from results of the conquest of Íaˆkhana. an eminent One Who Teaches How to Approach. Någårjuna-Någårjunagarbha started to restore the reliquary tumuli of Råjag®ha. Gopåla was a disciple of VißvarËpa-Lilavajrapåda (One that is in Every Form the Lightning-Pillar of the Pure-Diamond Play) The Accomplished One of Rå∂ha had been elected as the first Mahåråja of Gau∂a. in 752. and he founded in 756. also known as Mahåßåkyamitra. which was favorable to Buddhists. in 765 during a visit at Uddaˆ∂apura Mahåvihåra. Någårjuna-Någårjunagarbha gave to Buddhapålita the cycle of the Continuous-Mystical-Processes of Charming PureDiamond Encounter With the Secret.Lightening-Pillar Who Tenses Up). the Påla Dynasty. Íråvast¥. and in 753. the second eminent Buddhapålita came from Hansakrida in Tampala Land. Thus. they naturally rise in similar fashion to a paper serpentine blotted by a continuous pressure. it is in the Tangyur of Beijing No. to the fact that whenever the Five Fundamental Winds penetrated the Channel Always Moving Restlessly.

which transmitted them enigmatic sets of guidelines. to breath divine (supernatural) scents.Mahåsiddha Manifestations 105 about the Practice of the Movement that Mingles. or sublime spiritual intelligence. Ótreya was able to hear [inaudible sounds] of an unbeaten instrument. Någårjuna-Någårjunagarbha. they are linked to the most ancient Indian practitioners as an outcome during an attentive absorption into reality. Let me add here that the pure visions are not the exclusive privilege of some Tibetans. and so forth. Some of Ótreya’s books were translated into Tibetan. that. or Axial Mountain. since he taught the quintessence of the (breath) revolutions. About 770. rising up in impetuous . It is said. Hindu masters are reputed to be able to gaze at exalted sages. known as The Accomplished One Savage Light’s Ray. the Någårjuna of Kaßmirå spread the practice of the Pure-Diamond Fury. known as Sublime of the Savage. he was linked to the roots of the tradition of the Elixir of Long-Life. and of his experience of the Supernatural Sonorous Breathing that Appears to be Radiant in the Channel Always Moving Restlessly. To summarize. she diverted him from his project to convert a mountain into gold. and that she appeared to him in pure visions. or Savage Lotus. Någårjuna-Någårjunagarbha promoted the cult of the One Who Makes You Go Beyond (see. This expressed his ascendancy over the process generating the inner blissful conflagration. who had married one of his daughters to Gautam¥putra Såtakarˆi III Såtavåhana. or Sublime Hermit from Hills and Mountains. His biography tells us that Tårå blessed him. since their migration around 104. No. on the contrary. This Íavareßvara-Íavaripåda was a member of the Íabara Parthian Tribes of Dekkan living in the Vindhyagiri Ranges. Without doubt. One of these visionaries was Ótreya Mahå®∑i of Råjputåna who was born seven years earlier than Någårjuna-Någårjunagarbha. one day. As such. or in the time of Vindhyaketu. Någårjuna-Någårjunagarbha was also the Guru of Íavareßvara-Íavaripåda (Lord of the Savage). 2555 & 2556). by which the dissolution process of the Five Fundamental Winds starts. allegorically. more commonly known as the transference of consciousness. in a parable.

3689. . known as the One with the Form of a Hair and regarded as the son of Path Jupiter Deity’s Radiant-Appearances. In its ascending phase. 190. or in its starting phase. or the Not fully Divine Ones. the Wrathful One happened to be one the names of Íiva’s wife. with the One Who Jumps Up. Någårjuna-Någårjunagarbha of Kaßmirå also wrote short practices similar to the ‘Lamp of True Nature (Tattva Prad¥pa. were Jinamitra. the One Who Gets Furious Whenever She is Awakened. It is the Deity’s Radiant-Appearance of Hair. See. together with his twin-brother. of the Indo-Parthian tradition. it is in the Tangyur of Beijing No. the Guide in Front of One’s Eyes of the vital breaths Not Perfectly Refined. he is then known. with reality in the appearance of Vajrapåˆi Pråyaßcittåµ®ta. gNod-pa Sel-ba'i bDud-rtsi)’. associated. No. or the ascending of the Curl. vol. one can read the ‘Magic Spell Named Golden Residence in Noble Man (Órya Hiraˆyavat¥ nåma dhåraˆ¥. around 790.Mahåsiddha Manifestations 106 movements of Innate-wisdom. which encounters cognitive-wisdom in the Channel Always Moving Restlessly. visualized internally like hollow bamboo. 3500 and 3688). It is in the Kangyur of Beijing.Vajrapavitra. Brown Gold. which is poorly understood as the ‘Expiatory Ceremony of Offerings (of appropriated and unappropriated deeds) to the Immortal Mind’. which concerns the Method that manifests the Divinity of the One Who Has in Hand the Pure-Diamond. 3049. Någårjuna-Någårjunagarbha wrote his ‘Which Brings the Ineluctable Acts to the One Who Protects from the Fear of the PureDiamond (Vajrapavitra karma saµbhåra. rGyud. This essence is also called the Wrathful One. the Golden Coin Speaking-Radiating Awakened-Energy. from folio 202b3 to 204a7. 3690. rDo-rje Bya-pa'i las tshogs)’. 7. a 5-line text concerning the Path of Accumulation [of Merits] to meet with reality in the appearance of Vajrapåˆi . Dekho-na-nyid sGron-ma)’. it is in the Tangyur of Beijing No. and Zhang Lo-tså-ba. Blue Night Outward Appearance (No 3048. Dånaßila. section XV (Pha). 'Phagspa dByig-dang lDan-pa zhes-bya-ba'i gzungs)’. it is only 13 lines. About this. Någårjuna-Någårjunagarbha composed a manuscript of 16 lines entitled ‘Ambrosial Mind of Unfed Exhaustion (Pråyaßcittåµ®ta. or less than 2 pages. The translators. In another Hindu tradition.

3224.Mahåsiddha Manifestations 107 Någårjuna-Någårjunagarbha left an assortment of works. it is in the Tangyur of Beijing No. One of them was the ‘Prescription for a Happy Realization. which manifests innate nature (Svabhåvåsiddhy upadeßa. Rang-bzhin Grub-pa Med-pa'i gZhi'i man-ngag)’. .

who was patronized by Nandivadhana. The first Vararuci. entitled. lived around 340 BCE. From these tribes would emerge the Pratihåra Dynasty rising from the prince Mihirakula Pratihåra who became. K®∑ˆa-Någårjuna of Daihak belonged to the GËrajara Tribes that were driven from the battlefield by the Hˈa Hayåthelit Dynasty. this Vararuci bestowed upon K®∑ˆa-Någårjuna . The third Vararuci wrote the text. K®∑ˆa-Någårjuna was the disciple of the third Vararuci-Damyanåtha of Daihak. near the year 710. it is in the Tangyur of Beijing No. 4931 Nagpo Chen-po Phur-par sgrub-pa zhes-bya-ba)’. Tshigs-su bCad-pa brgya-pa)’. He also wrote the ‘Method that Manifests [the Deity’s Radiant-Appearance] BlackBlue-Exalted-Instant Splendor (Ír¥ Mahåkåla sådhana. and the second. dPal mGon-po Nag-po'i sgrub-pa'i thabs)’. the Commander of Magadha. He was the author of the ‘One Hundred Stanzas (Íata Gåthå. it is in the Tangyur of Beijing No. the first is his treatise. Moreover. in meter. ‘Named the Method that Manifests [the Deity’s Radiant-Appearance] of the Black-BlueExalted-Instant Point (Mahåkåla K¥la sådhana nåma. The second Vararuci of Kaßm¥ra lived around 740. Around 530 they settled in the Northern Gujaråtra where the conqueror Yaßovarman Aulikara of Muˆ∂eßvar¥ ruled. or Någårjunapåda (Lightning-Pillar of the Sparkling Undulating Energy).Mahåsiddha Manifestations 108 Chapter VII Nagarjuna of Gujaråt 26. 5824. No. the vassal of Dantidurga Rå∑†rakˆa of Månyakhe†a. 4207. his vernacular grammar or ‘Explanation in Pråk®t (Pråk®tprakåßa)’. Two of Vararuci’s works are still known to us. was the younger colleague of Påˆini of Íalåsura. and as Någårjunanåtha-K®∑ˆåcårya (Sparkling Undulating Energy Possessor Who Teaches How to Approach the Dark One). Krishna-Nagarjuna Lineage The fourth celebrated Någårjuna is mentioned by the Tibetan Canon as K®∑ˆa-Någårjuna (Sparkling Undulating Energy Dark One) of Daihak. the ‘Connoisseur of the Sacred Oral-Tradition (Írutabodha)’.

founded around 185 BCE. K®∑ˆa-Någårjuna. The Continuous-Mystical-Process of the Savage (Íabara Tantra) gave a close list of twenty-four Revered Ones of These Who Carry a Skull-Cup. One of the Hindu masters of the Íabara was Íåbarasvåmin who was. he lived in the Kuñjnavala Mahåvihåra of Jålandhara. Íåbarasvåmin revitalized the Earlier Investigators School. the author of the ‘Exegesis in Vernacular Parlance of the Aphorisms of the Investigators (Mimåµsåka sËtra bhå∑ya)’. would be revealed in this lineage the second K®∑ˆåcårya-Kånhapå of Vidyånagara. who was the author of the ‘Aphorism Subsequent to the Knowledge (Vedånta sËtra)’. which had settled in Sågara. As we have seen. or the only flavor of the ultimate truth. or quintessence of the (respiration) revolutions. and which was then known as Jålandhara The Accomplished One. which compares to an Elixir of Long-Life. who was called the Possessor of the Lunar Elixir there. or spiritual fathers of the Nåtha School started with nine Accomplished Possessors. K®∑ˆa-Någårjuna. K®∑ˆa-Någårjuna was also a disciple of Hå∂ipa-Jålandharapåda of Khyåtila who taught ‘One Who Imparts the Object of Thinking to Others’. who would be included later on in the meaningful list of the Eighty-Four Buddhist Accomplished Ones who symbolize the Seven Substances times the Twelve Transits. by Bådaråyaˆa of the Mahyuttara Tribes of Måhe††a. The Uninterrupted Succession of the Revered Ones. as a development of the revelation of .Mahåsiddha Manifestations 109 the consecration of the succession tree of the Sonorous Roaring of the Pure-Diamond H˵ Reciprocal-Choice. the fourth Någårjuna became a Guru of the lineage of the Supernatural Acquisition of the Sap. Bhautapåla. the third Någårjuna. He would be mentioned as the eighth in the list of the Possessors of the Fury. and Indiråpura. This spiritual leader belonged to the line of Någårjuna-Någårjunagarbha of ›a∂arhadvaˆa. Vararuci and K®∑ˆaNågårjuna resided near the great Hindu temple dedicated to the Five Emblematic-Signs of Lord Íiva at Aˆahilapå†aka. known as Någårjuna K®∑ˆåcårya. The Accomplished One Íavareßvara-Íavaripåda came from the Íabara tribal group of the Vindhyagiri Ranges. After that. approximately in 375. which is one of the fourth branches of the Worshippers of the Benevolent One.

Yet. It was evident then. for him. by adding his own system of philosophical examination demonstrated in his ‘Aphorism of Investigation (Mimåµså SËtra)’. Jaimini had contributed to interpret the different Bråhmaˆa. He had never chosen any particular supreme deity. Jaimini asserted that the supreme art of the sound of the countless Mystical-Incantations inherited from the Quadruple Knowledge was a method to approach liberation. or sacred texts of the Supreme Principle together with the MysticalIncantations used during the sacrificial offerings. adequate monastic rituals realized Liberation. alone was not capable of producing Liberation. that the multifaceted composite tribal polytheistic cake was somehow too. an approach of a much more delicate monotheism that he does not give his name so as not to criticize anyone personally. a manuscript that will be reworked after him by several authors during a period of more than five hundred years. or determining elements. which put into view the most obscure points of the Quadruple Knowledge books. Govinda Gau∂apåda (Lord of the Shepherdesses’ Lightning-Pillar Concerned by the Bowl) would take back a great number of . as the Unity Subsequent to the Knowledge. Thus. He did so in order to refute incorrect interpretations of the direct experiences of the Vedic sages. even if Jaimini confirmed the preponderance of the Brahmans. around 150 BCE. A generation later. So as not to have anymore arguments. Thus. Íåkyamuni Buddha had remained silent to delicate questions for the very same reasons without rejecting the pre-Vedic and Vedic gods that where integrated in his experience beyond labels. his Eighty-Four Thousand Dharmas (The Nature of Things. if the Earlier Investigators School had accepted almost all the ideas of the other schools.Mahåsiddha Manifestations 110 the fourteen principal Connections. Íåbarasvåmin was at the origin of the Supreme Investigators School that will become the platform for later concepts demonstrated by Govinda Gau∂apåda of Gau∂a around 625. Jaimini clearly signified that knowledge. or erudition. Jaimini established a codex. Furthermore. Jaimini of Íråvast¥ readapted it. or nature of things) were able to transmute all kinds of deities into quality strengths on the path of awakening to the reality within the Aphorisms or Continuous-MysticalProcesses without a single contradiction.

while they could not follow Gautåma in all his beliefs.Mahåsiddha Manifestations 111 inescapable ideas of the Middle Way taught by Órya-Någårjuna of Vidißå in his ‘Exegesis of the Frog (Måˆdukya kårikå)’. Gautåma asserted that he was continuing the ideas of the sage Ak∑apåda (Lightning-Pillar of the Imperishable One). Third. Buddhist masters were free to explain at will. Fourth. born in 734 BCE. there must be a fire somewhere. by a direct contemplation of mind experience. Previously. yet the Christian cliché is that Buddhism is a philosophy. in Jaimini’s time. the logician. Buddhists could agree on the sensorial Domain of Desire with the myriad of Deities’ Radiant-Appearances Abiding within His Six Skies. Furthermore. and models (or norm having authority). was the teaching of illusory appearances of the phenomenal world. as when we see. established. Second. Gautåma wrote down explanations about other schools. close to the year 155 BCE. and they considered the Benevolent . the standard achieved by inference. They would consent as well to the Ineluctable Acts relative to reality conducive to rebirths. The cause advanced being the ignorance of that truth. the standard achieved by comparison. or self-revelation that was to be adopted as post-Vedic. and its absence of an ultimate truth. or from the ‘Connection of the Frog (Måˆ∂Ëkyopani∑ad)’. a dialectical movement of paˆ∂ita known as These Who are Following the [Vedic] Rules of Logic. Gautåma. This contributed to a coming together of Buddhist and Hindu views. to support the precedence of his flood of light. One of the things borrowed from the Vedic Knowledge of the Truth. and compile their Five Baskets. this idea was certainly stimulated by the philosophers of the Indo-Greek dominions. who taught the Vedic imperatives for reasoning. or from one’s continuous-remembrance. or a gathering of evidence coming from the audition of maxims of sacred texts revealed by the past sages. the standard achieved by direct observation. like observing the similarities and differences between a wild buffalo and a domestic buffalo. and he announced four standards adopted by all schools during a debate. and that obviously added to the Indian cliché of Buddhism being a component of the Hindu religion. standards. First. the standard achieved by sound. smoke. but his more valuable contribution was to codify the measures. for example looking at the sun. Thus.

she could be traced from ancient times. He also attacked Govinda Gau∂apåda’s ideas. to Siddhårtha Gautåma of Kapilavastu. It is also present in about 745. because they had dared convert to the Victorious Over the Phenomenal. and other similar practices. around 625. She had her two sons killed. known as Íåkyamuni Buddha and in particular by Alårakåmålå of Vaißål¥ who imparted to him the Quadruple Knowledge. Yet. and this followed accurate usages regarding. the Buddhist religion. Padma of Gayåßir∑a rewrote. Padma also described the punishment of the ruling Lady Råjit as the Best One. and their direct method path to ultimate truth. By asserting that Íåkyamuni Buddha was indeed one of the Ten Apparitions of the [Solar] One Who is Always Active. and the adoption of a personal deity as the paving of the way to the arriving of the experience by way of the conjunction with Continuous-Mystical-Processes. At that time. as he had included the implication of a human Guru. The Worshipers of the [Solar] One Who is Always Active was a later triumph of the Buddhists. who was the pupil of the Handsome Giver of Pleasure. composed originally around 380. impetuous. Afterwards. After him appeared. Different teachers passed on the Uninterrupted Succession of the Revered Ones of the Fury. in the works of Gagasiddhi-Guhyanåtha of Si∑a. Buddhist and Hindu Supreme Investigators had an Oral Tradition exposing their view. their methods. or a vase made of a skull-cup. the influence of Gautåma upon Buddhists was to be full of meaning. and seriously modified the ‘Legend of the Worshipper of the [Solar] One Who is Always Active (Vai∑ˆava puråˆa)’. an ascetic Kåpålika. known as the violent.Mahåsiddha Manifestations 112 One as the Sublime Practitioner of the Conjunction as the starting point of their Path of Liberation. About 610. or Wrathful One. She is attested to in various Upani∑ads. The Accomplished One Who Teaches How to Approach . was begging with a skull-cup. As a way of condemning the Íåkyamuni’s beliefs. as they had done as early as 910 under pressure from Musl¥m invaders with other popular challengers like the Dark One. his second great Guru Udarkaråmaputra passed on to him the Fourteen Early Connections. The Fury run through appears in the teachings of The Accomplished One IndrabhËti of La∫kåpura.

Lightening-Pillar Who Spreads Out Self-Sacrifice). otherwise known as Niµnåtha (Possessor Who leads to One Condition). In the next generation. and secret meaning. inner. Uddhilipåda’s name is an allusion to the jumps that belong to the violent method of the secret training of the Fury. Matsyendranåtha. . he became famous for his fabulous activities. in correlation with the Conjunction of the One Who Holds the Inner Fire As His Own Child. was also known as Carpa†ipåda or Kårpa†ikapåda. was Karˈamåya Matsyendranåtha (Possessor with the Extraordinary Visionary Faculty Gifted with Compassion for the Illusion) or Matsyendranåtha-Carpa†ipåda of Virå†a. the Accomplished Possessor. Udbha††a was a Sovereign of The Accomplished Ones also known as Bha††a by the Worshippers of the Benevolent One who converted after a lost debate with Gagasiddhi-Guhyanåtha. His name is sometimes written as UddhËtipåda (Lightning-Pillar of One who Throws Himself on High). Lalitavajra-VißvarËpa was linked to the stËpa of Lalithapura. He was the Accomplished Possessor Daˆ∂anåtha of Daˆ∂akåraˆya belonging to the Daˆ∂akËla Tribes of Dekkan. in a down to earth fashion. was born in 808. He was Ratåntanåtha-Ta∫tipåda (Possessor Who is Freed from Charnel Pleasure . and he would set forth the quintessential taste of the true nature of sensorial experiences. They would express the outer. Obviously. Furthermore. Udbha††a-UddhËtipåda’s successor. The third son was born in 815. who lived between the Somodbhavå and the Godåvar¥ rivers. born in 749. Like his Guru. The second son was born in 812. He succeeded MatsyendranåthaCarpa†ipåda. he left a few poems exposing. Lalitavajra-VißvarËpa of Si∑a. was a member of the Matsya Tribes of Råjasthån. Ghorak∑anåtha of the Kuñjnavala Mahåvihåra in Jålandhara had several spiritual sons.Mahåsiddha Manifestations 113 it. Udbha††a-UddhËtipåda would be regarded as the founder of the Uninterrupted Succession of the Possessors. he was also acknowledged as Udenåtha. The first son. the Accomplished Possessor VißåkhadevaCaura∫gipåda (Deity’s Radiant-Appearance Deprived of Hands Lightning-Pillar Who Circulates to the Branches) of Såkala. the flavor of ambrosial experience. who taught until 801 in a municipality located in close proximity to Råwalpiˆ∂i.

in 857 Caura∫ginåtha-Vigrapåla preferred to abdicate in favor of his son Nåråyaˆapåla who became the fifth Mahåråja of Gau∂a. he remained close up to his Guru Caura∫gipåda. The second disciple was Hå∂ipaJålandharapåda or Hå∂ipa of Khyåtila (the First Who Has Expelled). He was known as Ócårya Vißvamitra-Påraßvaranåtha the Siddhåcårya. (Gahananåtha) who had in his turn. born in 808. His name recalls the Practice of the Movement that Mingles.Mahåsiddha Manifestations 114 Daˆ∂anåtha (Possessor of the Staff) was a spiritual guide of the tradition of the Continuous-Mystical-Processes of the Encounter With the Secret. and the brother of Jñånadeva. Caura∫ginåtha-Vigrapåla. and as the Possessor of the Deities’ RadiantAppearances of the Other Shore (Påraßvaranåtha). then a sovereign of the Påla Dynasty. The sixth successor of the Accomplished Possessors’ list was born in 820. a disciple born in 833. was the Possessor of the Impenetrable. this Accomplished One lived. This Daˆ∂anåtha founded a branch of practitioners of conjunction that wore particular symbols. as a simple full beggar monk. was Caura∫ginåtha-Vigrapåla known as Vigrapåla I. The first disciple was Possessor Who Tamed [the Young Bull] Excellent Brilliance (VararuciDamyanåtha) of Daihak. the point of the transit. known as the ‘Possessor Who Broke Off All [Mental] Activities (Niv®ittinåtha)’. The fifth Accomplished Possessor’s pupil. After that. connected with the habit of shaving the head while keeping a tuft of hair to let somebody see. He was also known as the ‘Possessor Who Stays at All Times Beside (Pårßvanåtha)’. The fourth son. born in 811. a prince who happened to be a young cousin of Dharmapåla. and a nephew of Dharmapåla-Dharmapåda. His name also recalls the (northeast) warden Blue Staff. K®∑ˆa-Någårjuna succeeded both of them. known as the Staff of Victory. Ócårya Vißvamitra-Påraßvaranåtha was succeeded by two of his disciples. but in order to avoid the problems of a new succession. Bhågavatpåda (Lightning-Pillar of the Fortunate-Glory) followed . he was a Marå†ha Prince of Tryambaka. synonymous with the Moon-hare Club. the mighty Mahåråja of Gau∂a. because during his life. and became the eighth of the Accomplished Possessors. also mentioned as the first Accomplished One known as Jålandhara. The ninth Accomplished Possessor.

that was the capital city of Kuˆ∂ivi∑a. Hå∂ipa-Jålandharapåda taught Måyånåmati’s son. the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant. Furthermore one of his guru was the born Brahmåˆa Mitraci†aPa∫kajapåda of Kåñcipuram who was a disciple of NågårjunaÍr¥manta of Kåñcipuram. around 395. or Bhart®nåtha. near Kåñc¥puram. and was of the first Diˆnåga of the Ócåra Mahåcaityavihåra of Vidarbhanagar¥ upon the Vidharbå River.Mahåsiddha Manifestations 115 him. The capital city of Bhadra was known as Alexandria Boukephala. was the third great Bhart®hari of Nagahrada the Accomplished Possessor. born in 898.Lightning-Pillar of stainlesshappiness). around 695. Prince Bhart®hari of Karko†anagara. The first monk. who seems to be an essence in common parlance of the Mother of Clear Light. the Tamul founder of a new expression of the Approach of the Unshakeable Conjunction. of the territory of the Kuˆ∂ina Tribes. He was known as the devotee puråˆabhagavat (Blessed legend). . and his brother. the king of Makedonía in memory of his horse killed in the spring of 326 BCE. Hå∂ipa-Jålandharapåda was also. was RasåluVimalabhadrapåda (Sweet-taste . The second Diˆnåga. a division of Pañcanada. founded by the conqueror Alexandros III. his pen name was Bhadrapåla (Protector of the Fortune) of Bhadra upon the Vitastå River. He would be remembered in the tradition as a tireless ascetic. the sacred teacher of the Intelligence of the Illusory Magic (Måyånåmati). A princess. of the ‘Explanations of the Eight Logical Works’ plus four secondary ones. in 885. otherwise known as Bairåga. born in 866. The Accomplished One of Telingama. Another pupil of Hå∂ipa-Jålandharapåda. during his successful battle against the Scythian PËruruva Madraka of Såkala. or literally. was. the Accomplished Possessor Gopicåˆ∂a who was the Hˈa Goparåja of the Turu∑ka territory of ViJayåpura in South of Gopagiri. Gopicåˆ∂a belonged to the princely Hˈa Hayåthelit Dynasty starting a new branch in 509 with Toramåˆa II Goparåja who happened to be the Emperor First Among the Kings of the Turu∑ka territory. in a valley situated within the ancient Kingdom of Maˆidhara. was known as the author.

Mahåsiddha Manifestations 116 The second famous Bhart®hari was a logician who wrote. that was also known to us as the Conjunction of Perfumed Powders (CËrˆayoga). From the very beginning. that tradition flowed to the North of Hindustån. He was recognized as the son of the Lady-Deity’s RadiantAppearance of the Central Axis. For the Jain. since. of white complexion. This reality came across on the path corresponding to the Hero Lucid of the Pure-Diamond. and he personified the Body in Union with Bliss of the five aggregates that are refined by the continuous encounter of cognitive-wisdom with Innate-wisdom. because Lord Íiva is called the Protector of the Element Strengths. KåmarËpa. roughly 3000 years before. a book written around 160 BCE. From Matsyendranåtha-Carpa†ipåda of Virå†a. some commentaries on the works of Bhart®hari Prince of the Målava Scythian Dynasties organized in a republican tribal confederation. it spread. or emotional torments. He is the one that makes the breaths of the one hundred syllables of the Blue-Heart-Drop fly like an arrow made of a cane. as with the other main figures of the Nåtha. the sentiments. Hero Lucid of the Pure-Diamond is then the essence of space-time. It is a spiritual effort of the energies. in about 665. and even to Nepåla. who had been the first in the list of the Ones Who Make Forth. the second Accomplished Possessor. “The disciples of the first famous Patañjali of Tak∑aßilå got lost in traditional explanations of the grammarian’s work. but he added that Candragomi came back to this very essence in his Great Commentary (Mahåbhå∑ya). his stature had been much improved with time. or the winds that support the Five Existing Elements. known as the Agreeable Mount Meru. particularly in Ba∫gala. the Five Sensorial-Consciousnesses. Previously. which has been kept in his mantra as Håhå Håhå Ho. this level recalls Ù∑abhanåtha Ódinåtha (the Primordial Possessor Wisdom Lord of the Bulls). and as well as the Smoke-Eater Håhå. Although like several Buddhist figures. is regarded by the tradition of the Worshippers of the Benevolent One as one of them. this deity was known as the Powerful General Sovereign of the Smoke-Eaters. or a bamboo with nodules. K®∑ˆa-Någårjuna. as he is immaculate. They forgot the unseen spirit within. the Uninterrupted Succession of the . Bhart®hari the Ba∫gal¥ underlined in his grammatical explanation that.

with their extraordinary powers. The second book demonstrated the practice that leads to the conjunction. the initiator of the branch of the Worshippers of the Great Lord Husband of the Chain. This last volume seems to have been written much later. which is to say one of the four branches of the Worshippers of the Benevolent One. or during the fertile reign of the conqueror Candragupta II Vikramåditya Maurya. who belonged to the Goˆd Tribes of Óndhra Pradeßa. The first book demonstrated the practice of the Attentive Absorption Into Reality. to get free from the cycle that goes from one state to another. ‘Aphorism of the Conjunction (Yoga sËtra)’. the twenty-fourth emperor of Dekkan. entitled. or four volumes. would be later translated into the Sanskrit of the Early Gupta Dynasty approximately around 390. These texts. as those of ÓryaNågårjuna of Vidißå. and because they set forth the different philosophical elements of that particular direct experience. They are sometimes described as alchemists since they work the elementary body.Mahåsiddha Manifestations 117 Possessors included a number of ancient beliefs. Opening of the Heart The tradition of the Accomplished Possessors was combined with a Guru’s Lineage reminiscent of the one of the Conjunction of the second Patañjali-Goˆikåputra of Pålkiguˆ∂u. The third book demonstrated the Accomplishments. the reformer born in 184. at the end of the rule of Våsi∑†˙¥putra Ír¥ Pulumåyi Såtakarˆi Såtavåhana of Prati∑†håna. Patañjali-Goˆikåputra was a precursor to Lakulisa. The fourth book showed the inside isolation that allows for the untying of all the sensorial bonds. as well as the mental ones. like the one that set forth the quintessential taste. and he is often confused with the grammarian and the first Patañjali of Tak∑aßilå who was the author of the Great Commentary (Mahåbhå∑ya). Patañjali-Goˆikåputra initiated a School of the Conjunction. long after Patañjali- . The second great Patañjali compiled in Pråk®t a fundamental work in three. or the return of the Wind of Subtle Breaths in the Channel Always Moving Restlessly. around the year 150. 27. Patañjali-Goˆikåputra was a young contemporary of ÓryaNågårjuna of Vidißå.

These practices are partaken of in all Indian religions. or keeping in memory. Next. at the end of the rule of Kumåragupta I Mahendråditya. These phases are expedients intending to break from the enslavement of self-illusions. It is the Conjunction with the Lord. and Expiration. and the continuous mental union of the subject with his object of contemplation. or non-violence. and that practice would become well integrated into all other Indian tantric schools. and referred as the ‘Connection that Allows One to Behave as the Master (Saµhitopani∑ad)’. Inhalation is the starting place fill up with the secret heat. which was the fourteenth chapter of the ‘Våjasaneyi Saµhita’. he introduced the notion of cleanliness. Third. are the rules of the Lunar and Solar Breaths that are associated with refining the channels. he explained in three steps. It was written down or revised from the perspective of a Continuous-Mystical-Process around 445. what contributes to the centering of the vital breaths and puts the mind back to resting in peace. contentment by ascetic behaviors. or sections of the practice of the outer. First. and they consisted in abstaining from killing. originally written around 860 BCE. which does not necessarily mean to abstain from sexual intercourse. like a Magic Spell. ‘Lord Connection (Áßopani∑ad)’. Second. Patañjali-Goˆikåputra enumerated already the eight members. Fourth. inner and secret phases of the conjunction with naked reality. Coming from the ‘Knowledge of the Life-Fire of the White One (Sita Óyurveda)’. PatañjaliGoˆikåputra already praised the stimulating nature of the ‘Union with the Effigy-Loved-Divinity’. or to fill all space. retention is the holding. Inhalation. Patañjali-Goˆikåputra advocated the adoption of the physical positions. Retention. to be chaste.Mahåsiddha Manifestations 118 Goˆikåputra past away. lying. This tradition was known since as the. In his Aphorism of the Conjunction. and refusing to give (as a salary like the Brahmans do). and it became the last chapter to be attached to the ‘One Hundred Paths of the Supreme Principle (Íatapatha bråhmaˆa)’. a text of a single page. and . The ‘Connection of the Vast Forest (B®hantåraˆyaka Upani∑ad)’ is another text derived from the Óyurveda demonstrating this same crucial subject. like a delightful heavenly river in space. stealing. and attitudes that favor the conjunction.

Later. The Accomplished Ones adopted a combination of trainings. the cult of the future Buddha. he demonstrated the stage where the mind naturally mingles with its object of contemplation. the holders of the Accomplished Possessors’ string were. transmitted it to K®∑ˆaNågårjuna. Sixth. Bhogar of Tamilakam. Seventh. Eighth. to tantric Buddhists. called Mercury Mind Lucid of the Perfect Revelation of Knowledge in the Mode of Knowledge that Magnified. as that exhalation increases blissful insight. for Hindus. and the effect is to bring back everything into the channel that destroys the production of acts. Maitreya. With the tradition of Patañjali-Goˆikåputra and Lakulisa. the restorer of the Guru’s Lineage of the Worshippers of the Great Lord Husband of the Chain. he came to the Support Concentration that spontaneously produces the surprising manifestation. of the Divine Energies. by The Accomplished One. Råhulabhadra-Saraha of Råjñ¥. He prospered during the reign of the conqueror Karikåla Cجa of UraiyËr. as well as after it. the White Channel that has a Lady Frivolously Glowing. and subliminal images.Mahåsiddha Manifestations 119 concentration of the mind that is accompanied by the arrest. or stopping of the breathing process. . and the Red Solar Channel of Golden Color. the heir of the tradition of the Accomplished Possessors. Hå∂ipa-Jålandharapåda. around 195. which is blazing the Fury. Bhogar was the elder brother of the Buddhist Dean Kassapa. he spoke of an uninterrupted concentration that occurs during the time of practice. or the Channel that is Colored. called Attentive Absorption Into Reality within the Continuity of the Consecration Rite Letting In a Difference. Någårjuna-Ír¥manta of Kåñc¥puram’s mentor. in a natural flowing continuity. in a vibrating expiration. It is. known to tantric Buddhists as the outside blue and inside white Channel Always Moving Restlessly. Then follows expiration or the blowing out the subtle heat. the heirs of the Cinnabar School founded. he showed the sensorial retraction that is set independent of external stimulations. known as in the Right Side of the Channel of Man Sap. or the display of luminous points. This is to say to interrupt the Lunar Channel of Libation. in Pråk®t Påli. This is the abode. He celebrated. Fifth. known as the Left Side. Since. around 212.

and returned to establish the Cinnabar School. because these low caste men who are musicians and singers. and low caste women who are musicians and singers were always on the road. or literally. Bhogar received the practice of the Lord Who is Able to See. without a fixed abode. It closes the doors leading to the six perishable conditions. Bhogar visited KåmarËpa. since its members had to give that amount as an annual contribution. Bhoghar came back with a foreigner named Pulipåˆi of the Óryåståna Vihåra of Kuståna. That is why a few late authors thought that Bhogar learned Cinadeßa (Cinnabar School). the Yellow Emperor. animals. This may also be an allegory of the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. He would have initiated him. the Mystical-Incantation that Brings Back the Vital Breaths to the Blue-Heart-Drop. who founded the movement of the Celestial Masters under the Xihan sovereigns. It was also known as the School of the Five Bushels of Rice. Then. he went by sea to China. a musician and a singer. he destroyed the product of the acts in the Blue-Heart-Drop with the whirling of the six syllables Oµ Ma-ˆi Pad-ma H˵. known as the six moving existences (infernal. with the Six Syllables. known as the ‘Quintessence of the [respiration] Revolutions’. Bhoghar involved himself in the teaching of a low caste woman. known as Qin Shi Huangdi. known as Gynoecia. around 215. Bhogar started also to initiate psychosomatic practices of sexual energies of the Intermediate Space Chamber. to the secret doctrines of Yingzheng. in Sichuan around the year 160. as well as På†aliputra. human. and after that. others opined the influence of Zhang Daoling of Luoyang. ghost. and divine). The Brahmans regarded their wives as prostitutes. The ∂omba were itinerant singers and musicians. It is why some writers see the hand of a teacher on him. by way of the Silk Road. a world that recalls the secret dripping. and then sailed to Arabia. While. and who could be considered. what follows the intimate shrine. not fully divine. It is why this white aspect of the (Great Compassionate) One with Four Arms is . as a metaphor of the sonorous syllables whirling in one’s Heart-Wheel of the Phenomenal.Mahåsiddha Manifestations 120 in his ‘Chronicle of the Immaculate Innocence (Anågatavaµsa)’. known as Bengzu. Bhogar then taught the Elixir of Long-Life.

He is adorned with a tiara. He is sitting in a posture with crossed legs. as he was the exalted sage Vasi∑†ha. combined the channels. for it is considered to be the most tranquil posture. The two other arms hold. winds. the roots of the Buddhist Magnified Compassion of the Lord Who is Able to See. in this text. and the twin-brother of the exalted sage Agastya. Jewel Holder and Magnified Lady Knowledge are the essences of the two lateral channels (father-and-mother). They are in this case. as well as the nadir. He dwells in rapture born in the heart of the whirling garland of the sonorous syllables awakened by cognitive-wisdom. desire is viewed as the cause of being. They were the two sons spontaneously born of the aspersion of semen of the Primordial Governor of Water.Mahåsiddha Manifestations 121 represented in the Imaged-Gesture that Closes with the Hands Joined. and omnipresent loving-kindness. They join over the Blue-Heart-Drop in the Imaged-Gesture that Closes Like a Hemispheric-Casket around the ‘Realized as Soon as Thought Mind-Jewel’. within the Sacred Verses of Knowledge (Ùgveda. at the sight of the raising of the Step-Across-Space Female-Deity of Dawn. That also meant that the Primordial Governor of Water. This tradition claimed that Íåkyamuni Buddha had previously received this teaching. and the Primordial Governor of the Ubiquitous Friend are the holders of the semen. in the right-hand. then as the subject architect of . is dressed with a loincloth. called the bed like that. because it is brings back the peripheral winds to the body trunk. This reality that was discovered about the awakening path was already known around 1100 BCE. who is the next Buddha to come. subsequently they are respectively the essences of the primordial fluidity of the water element within the Blue-HeartDrop. and the life blooming energy of Luminous Innate-Wisdom streaming out of the Blue-HeartDrop to the Channel Always Moving Restlessly. the solar breath essence. which does not have to be cultivated. These waves of semen are an ancient symbol of the spurt of the Innate-Wisdom Unborn Presence. the lunar breath essence. and of the friendship that was famous early as the Divine Friend of the Possessor of Loving Kindness. Nges-brdzod). His two assistants. Moreover. a necklace. and drops. a garland [rosary]. and zenith. and in the left-hand. and is seated encircled by a halo of the Five Victorious Ones. and Primordial Governor of the Ubiquitous Friend. the stem of a lotus.

. or the continuous repetition of Pha†a. became the first spiritual guide of the Kånpha†a Yogin lineage. or the internal Forest’s Footpath of the one who adopted the conduct. Then. The Accomplished One Någårjuna-Ír¥manta of Kåñc¥puram. Bhogar was the first Guru in a list of eighteen Accomplished Ones in Tamilakam. in a series. It is in the Tangyur of Beijing No. It is entitled the ‘Method that Manifests [the Deity’s Radiant-Appearance] the Six Inalterable Phonemes of the Lord of Free-Space in the Noble Man (Órya Lokeßvara ›a∂ak∑ara sådhana. The term Kånpha†a calls to mind the loved one. the practitioner is like the forest’s frog that jumps. so the result is that the essence is dispersed. the wild forest of the seventy-two thousand secondary channels. Worshippers of the Benevolent One. 3556 and translated into Tibetan around the year 790 by Padmasaµbhava of La∫kåpura and Nganlam Lo-tså-ba rGyal-ba mChog-dbyangs. left a text of 27 lines. 'Phags-pa 'Jigs-rten dBang-phyug Yi-ge Drug-pa'i sgrub-thabs)’. they are connected with the Difficult to Propitiate. adjacent to the Worshippers of the Great Lord Husband of the Chain’s headquarters. Furthermore. taught in the Kuñjnavala Mahåvihåra of Jålandhara. the Basket of Determining Elements. Hå∂ipa-Jålandharapåda’s student. Pure-Diamond Ambrosia K®∑ˆa-Någårjuna’s guru. it tells us in secret words about the jungle. asserting that desire ensues from ignorance that does not recognize the reality of the illusory nature of phenomena. the Accomplished Possessor. Moreover. and two of them were reputed to be foreigners. known as Gopicåˆ∂a the King and Accomplished Possessor. known as the One Who Abides in the Virgin Forest as well. destined to be liked by the Beloved-One. 28. therefore the practitioner of the conjunction is the one that loves to practice the Pha†a. and their essence to be the emptiness followed by the cycle that goes from one state to another. Hå∂ipa-Jålandharapåda. and Aughari (or Aghori). That thought is not far from an aspect of Buddhist phenomenology. which would be assimilated into These Who Carry a Skull-Cup. or less than 4 pages. Hå∂ipa-Jålandharapåda became the founder of two branches of the Nåtha called Phå (or Kånpha†a).Mahåsiddha Manifestations 122 creation. his fellow countryman.

It is a term. which is the personification of residual memories. or expulsion of the conscious principle and the transit to the next life. worms. just as ‘kuhu’ stands for the basic resonance for the Cuckoo. Forest's frog also recalls the Blue-HeartDrop that Takes Her Flight with the (resonant onomatopoeia) Pha†a (Pha† or Phat in Tibetan). Padmasaµbhava. They had the reputation to be able to fly on carpets to mythical cities. They were able to ride tigers (or anger energies). the exclamation pha†a. the ‘Transit to the Next Life’ attributed to the third Någårjuna. or as we have already seen the Practice of the Movement that Mingles. from a particular lineage that he received it from as well from the lineage of Pure Vision. and he was reputed to be an expert of the Conjunction by Violence. scorpions. recalling the violent transit. or a wind howl. once more. the Luminous Being with One Thousand Jewels of the Hood. They were reputed as being able to control rain. and obeyed by wild animals as well. Again. The Buddhist Hå∂ipa-Jålandharapåda was the author of many metaphorical anecdotes. It is. There is a short text. as well. They knew how to raise the dead. and fly away.Mahåsiddha Manifestations 123 from one crater to another. which was used by the Worshippers of the Great Lord Husband of the Chain. yet. The Nåtha School’s masters quickly received a reputation for passing on teachings able to control the breathing process as well as body. that can also be translated as the ‘Conjunction in Urgency’. the essence of the Sublime Bliss-Wheel of the brain. a disciple of Någårjunagarbha. known as Undulating-Energy of Residual. They could also give commands to serpents. It is still transmitted by various 'Bri-gung-pa sPrul-skus to this day. They . while Pha† is what severs discrimination. They were clairvoyants. and to transform their own side. It is why it is the ending of numerous Mystical-Incantations. introduced it into Tibet. as well as from other teachers. a tonality that suggests a scream. and insects. this invokes the experience of the Senses Sovereign of the Hood. was a basic resonance. known as Någårjuna-Någårjunagarbha of ›a∂arhadvaˆa whom I already mentioned. and from the lineage of Unlimited Brightness. as well are their appearances at will. and mental functions. I hold this line from my root Guru since 1978.

around 1350. 2522. vol. rGyud sNa-tshogs-las bTuspa'i gtor-ma'i cho-ga)’. Vimalabhadrapåda wrote an 81-page text as an explanation of the commentary wherein he compiled a detailed account of it. No. the accomplished Bhågavatpåda. 2604. Later. the Tangyur of Beijing. It is in the Tangyur of Beijing. No. Two other texts are his too. the roots of the ‘Continuous-Mystical-Process of Pure-Diamond Ambrosia Splendor’. it is in the Kangyur of Beijing. Ral-gcig-ma dMar-mo byin-brlabs kyi cho-ga)’. No. 74. It is in the Kangyur of Beijing. No. That is 15 lines.Mahåsiddha Manifestations 124 could live without food. No 4588. 10. volume 59. rGyud-'grel. K®∑ˆa-Någårjuna innovated a ritual as an ‘Offering of Vital Energy as a Means for the Continuous-Mystical-Process in Various Ways (Nånå Tantroddh®ta bali vidhi. 2521. known as K®∑ˆa-Någårjuna. or K®∑ˆaNågårjuna. The author cited was Ír¥ Någårjuna. also No. The first one is the ‘Method that Manifests [the Deity’s Radiant-Appearance] BlackBlue-Exalted-Instant with Four Arms (Caturbhuja Mahåkåla . 2523. who would become the founder of the Sikh religion. see. That is a text of 574 lines. K®∑ˆa-Någårjuna passed on to his disciple Vimalabhadrapåda. Especially in the late fifteen century with reformers like the poet Kab¥r of Banåras. it is in the Tangyur of Beijing. which is a variation of the Named Continuous-Mystical-Process of The PureDiamond He. The author cited was K®∑ˆåcårya. and nearly 72 pages. No. All these things were mixed up of course with superstitions. See. from folio 349a7 to 385a6. critics would voice their opinions. or less than 2 pages. who was a Worshipper of the [Solar] One Who is Always Active. and with his admirer. from folio 115b5 to 116b4. were paˆ∂ita Narendrabhadra of Kå∑†håmaˆ∂. and with time. They could multiply their body at will. the ex-Brahman puråˆabhagavat wrote down an explanation of nearly 114 pages. the renowned Guru Nånak of Talwaˆ∂i. The translators. section XXVI (La). rGyud-'grel section LXXII (Nu). After him. and Grva Lo-tså-ba gZhon-nu Tshul-khrims. The translators. K®∑ˆa-Någårjuna compiled several practice texts. were paˆ∂ita Karmavajra of Ír¥nagara. known as The Accomplished One Bhadrapåla. and gZhon-nu Shes-rab Lo-tså-ba. 81. It is in the Tangyur of Beijing. One of them was his ‘Ritual to Obtain the Essence of the Place of Power of the Violent Heat of Red Blood Unicity Braid (Raktaikaja†y adhi∑†håna vidhi. around 1080.

Mahåsiddha Manifestations 125 sådhana. or less than 3 pages. Nag-po Chen-po Phyag-bzhi-pa'i sgrub-thabs)’. vol. It is in the Tangyur of Beijing. 86. 4954. or less than 2 pages. was Ír¥ Vånaratna of ›a∂nagara. rGyud-'grel section LXXXIII (U). section LXVIII (Nyu). vol. vol. No. 86. rGyud-'grel section LXXXIII (U). known as K®∑ˆa-Någårjuna. No. the translator. The author cited was K®∑ˆa-Någårjuna. The translator. vol. The author was Någårjunapåda or K®∑ˆa-Någårjuna. previously he was the protector of the second MahåstËpa of Kåkakåya. That is a text of 18 lines. the essence of the Victorious Unshakable One that abides in the Blue-Heart-Drop. . 3525. 4962. K®∑ˆa-Någårjuna was most probably the author of ‘Named Increasing of the Direct Experience of the cognitive-wisdom of Pure-Diamond Graceful-Splendor (Manjußr¥vajra prajñå vardhana nåma. The authors cited were Någårjuna or K®∑ˆa-Någårjuna. 4942. It is in the Tangyur of Beijing. was in Tibet around 1426. It is in the Tangyur of Beijing. also mentioned. The translator. No. 86. No. 'Jam-dpal rDo-rje blo-gros ([instead of shes-rab] 'phel-ba zhes-bya-ba)’. The second text is the ‘Offering of Vital Energy Serving to Hold Back the Crow Face’s Possessor (Nåtha Kåkåsya baliyantra. This Kåkåsya then converted to Buddhism and became the first acolyte of Possessor of the Black-Blue-Exalted-Instant with Four Arms. rGyud-'grel section LXXXIII (U). The author cited was Någårjunapåda. That is a text of 23 lines or less than 3 pages. It is in the Tangyur of Beijing. This Protector is an emanation of the Awakened-activity of Glorious Circle of the Reciprocal-Choice Splendor. Last. 79. after 1426. folio 26b4 to 28a3. Ír¥ Vånaratna of ›a∂nagara. folio 13b5 to 14b6. and his copy reworked later by Abhayåkaragupta of Ratnagiri. mGonpo Bya-rog gDong gi gtor-mdos)’. folio 84a6 to 85a7. folio 48a2 to 56a6. The Translators are still unknown today. rDo-rje Nag-po Chen-po'i mNgonspyod kyi sBying-bsreg zhes-bya-ba)’. It is a text of 18 lines. It is a text of 117 lines or less than 15 pages. was Mi-nyag Lo-tså-ba Tsa-mi Sangs-rgyas Grags-pa of Tsong-kha in A-mdo. K®∑ˆa-Någårjuna is also most probably the initial author of ‘Named the Oblation of Fire as a Magical Act of the Protector of the Black-Blue-Exalted-Instant of Pure-Diamond (Vajra Mahåkålåbhicåra homa nåma.

His fame will resound in the Three Domains. we can read. “Appearing among the snowy northern heights. The Dazzling Jewel will appear in the Sow year. In the ‘Aphorism of the Magic Evolution of Residing InnateWisdom (Jñånavat¥ parivarta sËtra. Rin-chen-dpal). Three Prophecies Concerning Rin-chen-dpal Certain prophecies are considered here. After having gathered one hundred thousand full beggar monks. the ‘Aphorisms of the Mode of Knowledge that Magnified’.” In the summarized portion of the Guru’s awareness of the thought of the Mercurial Awakening (Bla-ma dGongs-'dus) we can read. A being named Dazzling Jewel (Ratnaßr¥. He will go to the Pure Field of Superior Joyfulness. “In the 'Bri district. true waterfall of the teaching.Mahåsiddha Manifestations 126 Chapter VIII The Awakening Premises 29. and the concealed Wealth Deposits that are rediscovered treasures. he will be honored under the name Unshakable Gone into the Pleasant Immaculate. He will have at his disposal a countless retinue in this very pure place. In this place. . it is written. Will greatly benefit the Dharma and. “Northeast of the glorious sanctuary of bSam-yas in 'Bri-gung. They are extracted from the three types of writings. in the ‘Wealth Deposit of the Sovereign’s Precepts (rGyalpo bka'-thang gter-ma)’. the 'Continuous-Mystical-Processes'.” Next. Ye-shes yongs-su rgyal-po mdo)’. such as the one announcing Rin-chen-dpal’s birth.

known as the interrupters of the flowing of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. bTsun-pa-skyab’s intelligence was not only stimulated. First Teachings and the Father’s Death (1148) As Rin-chen-dpal or sKyu-ra bTsun-pa-skyab (Noble Lord of Refuge of the Kyura) was even not three years old. Thus. the fourth sGar-rje Khams-sprul. Also. nevertheless. separately even if they have the same unicity of the Nature of Mind as Radiant-Dazzling-Sonorous. In this very pure place. in 1146. and are particularly active during the Extraordinary Vision Accompanying Innate-Wisdom. The originators of impeachments have been issued from the ranks of the . ”Ignorance appears naturally. In fact. known as the Charming One Who Holds Back the Masses of Enemies.Mahåsiddha Manifestations 127 Cascade of the Teaching. are the antidotes to ignorance. the Dazzling Jewel. If it drags along an action. it will have fruit without fail. they externalize. he spontaneously manifested a natural knowledge of reading and writing. if Innate-wisdom and the Unborn Presence of Innate Ignorance are spontaneously manifested together. a great rNying-ma-pa master told me. Gathering one hundred thousand awakened beings. The two incense aspects. The Immaculate Unshakable One. of a Buddha emanating as the Sublime Heroes Lucid of the Mercurial Awakening of the cognitive-wisdom of all Buddhas.” 30. The One Gone in the Pleasant. in Dharamsala. as well into the Charming One who Prepares for Death at the Fading of Breath Control. In 1992. He will go to the pure fields of the supreme joy and He will be known as. he will manifest as The Sovereign Who Can Clear Up the Teaching to Perfection. in the Sow year will be reborn The Sovereign Khri-srong lDe'u-btsan As the One Gone in the Pleasant. his father sKyu-ra rNal-'byor-pa rDo-rje initiated him without delay into the Effigy-Loved-Divinity of the Magnified Dreadful PureDiamond Splendor. but these two wrathful wisdom appearances forever removed from his path. the obstacle makers. 'Jam-dbyangs Don-grub Rin-po-che. by the Skillful-Means of these two forms of the Effigy-Loved-Divinity.

. and Extraordinary Vision. sTod-lung-pa Tshul-khrims-'bar had been one of the three great disciples of 'Brom sTon-pa Lo-tså-ba rGyal-ba'i 'Byung-gnas. Rva-sgreng sGom-chen (the Great Bliss Giver of Reting Monastery) arrived from Central Tibet in Khams. and a reinforced blessing. he was able to see. After that. one of the spiritual sons of At¥ßa of Vikramapura. the Noble Lord of Refuge of the Kyura was only five years old. Rin-chen-dpal. known as the Mode of Knowledge of the Pure-Diamond. or fixation in pair of appeasement. Rin-chen-dpal. the founder of the principal monastery of Rva-sgreng. On this occasion.” In 1148. known as the mental balance preparatory to the conjunction. as Rva-sgreng sGom-chen received it from the illustrious Friend of the Good Augurs Virtue. Thus. with all the Continuous-Mystical-Processes he had received. or calm abiding. he experienced the reality of impermanence. and in addition. This way. He gave him the Basket of Aphorisms. the inherent fragility of existence. his uncle mKhan-po sKyu-ra Dar-ma took care of him. then they become enslaved to their Lord. or Eight Energies Having a Governor. and started to take charge the young boy’s studies. Kadampa Lineage of Kham (1149) Rin-chen-dpal. Moreover. the Noble Lord of Refuge of the Kyura was able to mature his experience of the three stages of appeasement. He then acquired. the Noble Lord of Refuge of the Kyura was six years old when the great one who makes existence appear. he experienced the suffering of change. 31.Mahåsiddha Manifestations 128 eight classes of spirits. He was also an attendant to sTodlung-pa Tshul-khrims-'bar. and when his father passed away. and nature of this precious human life. bTsun-pa-skyab had his first glimpse into the Experimental Tradition of the bKa'-gdamspa. and this person was the main connection for the Instructions of the Experimental Points. a most recent lineage. or knowledge about Buddha’s discourses. He gave him several elements of the Mode of knowledge of MysticalIncantations. It also gave him a deepening of the equality of mood.

That practice was not reserved just for the full beggar monk. during this terrible period. the goat dragged him a few meters in an involuntary skid during which the young boy left . where they are called the Singers of Long Aphorisms. Rin-chen-dpal the Noble Lord of Refuge of the Kyura was seven years old when a terrible famine in 1150 hit the Eastern Khams region. an allusion to the ‘Collection of the [thirty-four] Long Aphorisms (D¥ghaˆikåya)’ that corresponds to the D¥ghågama in his Sanskrit version. in a work written around 124. he was then given a goat. It also compiled the Vima††imagga of the Dean Upatissa. One day.Mahåsiddha Manifestations 129 32. six of them concern the Singers of Written Texts. it is attested to by some of the two hundred and nine inscriptions that were discovered around the vast reliquary tumulus. he was forced to read sacred texts for others to help his relatives as much as he could. It was an extensive text in twelve chapters that included subjects like the history of Buddhism. It was also attested to in some Påli books like the ‘Path of Total Purification (Visuddhimagga)’. the death of his father deprived him of his inheritance and to survive. he was the second sovereign of the Íu∫ga Dynasty. who lived around 158 BCE. dating from the reign of Vasabha over Siµhaladv¥pa. and as he was accustomed to receive honoraries. The Aphorisms of the Mode of Knowledge that Magnified again mentions them as Singers of the Teaching. he accomplished reading a collection of books. when he tried taking the goat away. He was delighted at the thought of being able to supply his family with fresh milk. Rin-chen-dpal. Nonetheless. However. the Noble Lord of Refuge of the Kyura. written in 429 by Buddhagho∑a of Gayå. the stubborn goat would not move. which interest us here. The Visuddhimagga was included in the Basket of Good Conduct. Among the inscriptions. Such a tradition was well established since classical times. After smashing its hobble. and other reliquary tumuli of Bhårahuta erected by the Disciples of the Aphorisms. Some of them dated back to the Emperor Agnimitra Virasena Íu∫ga of På†aliputra. benefited from lessons of the paˆ∂ita 'Khor-ba rLung-khyer. The Goat and the Footprint (1149) Next. as in the case of Mi-la Ras-pa.

he experimented with the luminous presence of the Charming One who Prepares for Death at the Fading of Breath Control. the Metal Ewe Year. It is often ignored that Imaged-Gesture that Closes Whatever Excites the Sacred Cordon also consists of making the body impenetrable. with the effect of tightening the neck in a posture called the Holder of the Net. when. or four successive unions of the Great Seal. that consists in obtruding the place of birth. the Noble Lord of Refuge of the Kyura was eight years old. Rin-chen-dpal. thus was able to increase his contribution to saving his relatives from the throes of hunger. with his daily practice. There is a posture.Mahåsiddha Manifestations 130 a footprint (in rock). His reputation spread and becoming more solicited as a reader. the Holder of the Net. 33. He had the pure vision of the very deity that served him as a recall point regarding the union of the phenomenal with Innate-wisdom. as the nine openings cannot give access to. Also called an Imaged-Gesture that Closes in Excellence. being penetrated or being pierced by malevolent ones anymore. deepened his practice of the initial stage of the Four Conjunctions. That also allows taking back energies by tucking the chin in against the neck. supposed to disperse whatever is hostile. It is generally admitted that when an Effigy-Loved-Divinity appears to a practitioner in pure vision during an Attentive Absorption Into Reality. This permits to approach the Body Resulting From a Creation. Rin-chen-dpal. Apparition of the Emptiness Deity (1151) During 1151. The name. and holding the left knee with two hands. and suspending the sensorial and mental flux. and which binds the vital breaths activating the subtle channels. The Intimate Transformation of . helps recall the Accomplished Possessor Hå∂ipa-Jålandharapåda. or the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. it means that he is obtaining some particular accomplishment. which also qualifies as emptiness. or literally a way to put into place. the Noble Lord of Refuge of the Kyura. and that in turn stimulates the display of Innate-wisdom in the Channel Always Moving Restlessly. or in a dream. or perineum with the right heel. Onlookers were amazed and were puzzled at the funny looking event. From then on.

The Effigy-Loved- . which are complementary to the Three Jewels. it becomes possible to go from the dream stage to a stage without phantasms. Worshipper of the Benevolent One. sharing the Buddha Nature of the Body of Innate-Wisdom.” The Intimate Transformation of Dreams is the stage of the display of illusory imaginary vision. which accustoms one to the play of the mind's natural luminosity. His Holiness bsTan-'dzin rGya-mtsho. In the parable of the five messengers who decided that the future Íåkyamuni Buddha would leave his palace. Buddhists and Hindus share this tradition. the Fourteenth Tå-la'i Blama stated one time about the Gradual Path. “We. In this way. and the original embryo. In the ContinuousMystical-Processes. It is. or else Mother of Clear Light. It is also the Body in Union with Bliss of a Bodhisattva. otherwise known as Mother of the Supernatural Sonorous Breathing that Appears to be Radiant. the metal in the gangue. is the fifth of the six transformations referenced as such. and this conditioned illusion. in Vasugupta’s lineage. who was the founder. or the very Subtle Mind of the Subtle (Mother) Supernatural Sonorous Breathing that Appears to be Radiant. of the One Who Knows [the Inner Revolutions]. the elementary imaginable form of the cutting off. as well. It is the return to the internal foundation called the [philosophical] elementary embryo. refuge has Three Roots. or the intermediate stage of dreams. the essential part of the interior. Our body of dream wind is similar to the (intermediate state) post-mortem body. Once more. of a Buddha. which is the state of a Buddha. the dream corresponded to the vision of an ill man delirious and prey to hallucinations. The foundation of these two bodies is the Subtle Mind of the Supernatural Sonorous Breathing that Appears to be Radiant. in 810. It is like the Body in Union with Bliss. the Guru Abhinavagupta set out clearly the dreamlike spiritual path in the twenty-fifth chapter of his ‘Luminous Continuous-Mystical-Process (Tantråloka)’. Then. The Revered One is the source of inspiration that allows for the recognition of the nature of mind. or a Buddha. humans are not far from awakening. known as Vasudeva of Mahåkaßm¥ra. or the Step-by-Step Path. It is again the Son of the Supernatural Sonorous Breathing that Appears to be Radiant.Mahåsiddha Manifestations 131 Dreams. This is a secret practice. Our five senses are like the Body Resulting of a Creation.

He therefore intensely experimented with the union of the effortless lightning with his nature. In spite of his juvenile precociousness. Yet. Extraordinary Visions (1151) Despite of his youth Rin-chen-dpal continued to deepen the intensity of his realization by study. the Earth Rabbit year. he then started to teach sacred texts publicly. were only appearances without real substance. he saw that the cycle that goes from one state to another. Another time. The StepAcross-Space Female-Deities as well as the Protectors of the Nature of Things are the wells of the Four Kinds of Spontaneous Awakened Activities appearing endlessly from emptiness. and this fresh breath of activity lacks in nothing due to the impetus of his diligent practice. which does not leave an imprint. and putting them into practice. as Rin-chen-dpal the Noble Lord of Refuge of the Kyura was devoted to contemplation in rTsib-rlung Mo-che. The Effigy-Loved-Divinity permits recognition of the imagination.Mahåsiddha Manifestations 132 Divinity is the fountain of the two kinds of Accomplishments. and of the Step-Across-Space Female-Deity of Innate-Wisdom that are emanations of the Body in Union with Bliss is the Revered One that remain as timeless as the initial awakened mind. as the reality of the emptiness. and that closes the door to rebirth in the three lower realms. the initial resurgence of the Effigy-Loved-Divinity. . and then he held the fruit of the third stage of Extraordinary Vision. and so-called liberation. reflection. In 1160. This is why the Son of the Supernatural Sonorous Breathing that Appears to be Radiant would occupy the very first seat for the practitioner his whole life. He explained the methods used to establish the mental contemplation of mind. which culminates (during the conjunction) with the emptiness of the sonorous vowels [emptiness of breaths or musical notes]. which manifest the innate awakened nature of the practitioner. just like the glint on a mirror. or the Intimate Transformation of Dreams. Rin-chendpal found himself naturally confronted with the spontaneous manifestation of the emergence of the Nature of Mind as RadiantDazzling-Sonorous. 34. at the age of seventeen.

This underlines the fact that he was already practicing the Conjunction with the Supernatural Sonorous Breathing that Appears to be Radiant. Once. That is to say. to become Enamored. This one is adjoined by two small metallic skull-cups. painted. . he could erode even more the wrong views concerning the supreme view. visited the Pure Buddhafields nightly. which hold the Five Sensorial Faculties. It is a regulation by which the Wind of Subtle Breaths reveal their true nature. colored. Yet. he went to the Non-Colored Lotus. It is also symbolized in an offering shrine by the presence of a bowl made of a skull-cup placed in center as the symbol for ignorance. It does not consist in Holding Back the Subtle Breaths. Rin-chen-dpal. you are able to delete the unwanted developments of subconscious imprints. quite complementary. and this manner. in some way. as you are lucid dreaming. he naturally rose above this illusory stage. This teaching is known as the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl. containing blood as the metaphor for anger. as they appeared to be. the layman Mar-pa spread them in Tibet. which consists of intervening consciously to effectively modify the development of one’s dream. The Non-Colored Lotus is also a furtive experience coming from the retention of the breaths (after inhalation) in the intestinal link. or the Bloodless. Soon after that. redden.Mahåsiddha Manifestations 133 He stopped to cross at that very moment. the same Sanskrit word for blood also means. the thread of the Body in Union with Bliss. and the second PrajñåbhadraTailikapåda pupil. it is a question of applying SkillfulMeans to Tie Up the Subtle-Breaths. which is to know true emptiness. and to give it a new direction as you wish. bTsunpa-skyab. the youth Rin-chen-dpal exercised to the union of Dream Prescriptions. to be charmed. A great number of lineages concerning this teaching did exist. amiable and alike. or forcing back the breaths to cut off ordinary breaths. and ambrosia as the metaphor for desire. which merits a separate study. which was transmitted from Prajñåbhadra-Tailikapåda. Without any delay. here. the second level of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. passionate. the ultimate truth of phenomena. adoring. as they are in fact. red. Moreover. within the skull-cup as shown by numerous Deities’ Radiant-Appearances. This is sometimes qualified as keeping blood. and he started his acquaintanceship with the Body in Union with Bliss.

Next was rNgog Lo-tså-ba Legs-pa'i Shes-rab. primarily. the three sections of the Step-by-Step Path to the awakening. Rva-sgreng sGom-chen started elucidating for him. After that. At¥ßa had received the Six Means of the Conjunction with the Phenomena of K®∑ˆåcårya. as the second Rva-sgreng-pa Throne-Holder. the ‘Two First Stages of Clearing Up. that spread. and with different outlooks by Practitioners of the Conjunction of the One Who Knows [the Inner Revolutions] Worshipper of the Benevolent One of the branch of the Ones Who Felt the Inner Revolutions. that had been propagated by At¥ßa into Tibet. to Ír¥ Samantabhadra-Nå∂apåda. after coming back from Kaßm¥ra in approximately 1108. Naturally. we are tempted to think that Rin-chen-dpal had acquired this transmission from sGom-chen Rva-sgreng-pa. In 1115. akin to Guru Abhinavagupta. That may occasionally suspend the ordinary breathing process. The Accomplished One. to the activities of the Sublime Practitioner of the Conjunction. but we shouldn’t forget that he was a being with the ability for quick spiritual development. which is the outgrowth of the Intimate Transformation of Dreams. from K®∑ˆåcårya-Kånhapå of Vidyånagara. from 1064 to 1078. the sNe'u-thog monastery in gSang-phu West of lHa-sa. A-mes Byang-chub 'Byung-gnas. Rin-chen-dpal was able to experiment with the body of the conjunction of dreams. Moreover. rNgog Lo-tså-ba Blo-ldan Shesrab established a New School of Dialectics. where his nephew and successor. around 985. At this time. The Accomplished One PrajñåbhadraTailikapåda. or in common parlance the intermediate stage of dreaming. one of his disciples Gros-lung-pa Blo-gros 'Byung-gnas composed. in 1073. rNgog founded. Which Should Be . by way of five disciples who came from this region.Mahåsiddha Manifestations 134 Consequently. who stood out later. This retention at the inhalation by the skull-cup essence of the Channel Always Moving Restlessly displays the Holding Back the Subtle Breaths or forcing back the respirations and making the Wind of Subtle Breaths enter there. this teaching was also known by adepts of other lineages. had taught the Intimate Transformation of Dreams. The Gradual Path or Step-by-Step Path penetrated Eastern Tibet now. This was due. who had been one of the three principal spiritual sons of At¥ßa who imparted him the transmission of the Exegesis Treatises. Of course.

the paˆ∂ita Yo∑a taught him too. as well as the ‘Sublime Teaching Step-by-Step Path (bsTan-rim chen-mo)’. as did his predecessors. The Body of Illusory Appearance’s Lineage (1163) In 1163. around the year 1030. when composing his ‘Jewel Ornament of Liberation of the Gradual Path ([Mårgakrama Karmåntålaµkåra]. This eminent Khams-pa Bla-ma lived as an itinerant. and Abhijñå’s heart son. Lam-rim Thar-rgyan)’. of the Mativihåra of Vajråsana in Bodh Gayå. lHo-pa rDo-rje sNying-po studied in detail. after his studies with At¥ßa. Någårjuna-Ír¥manta of Kåñc¥puram. the Water Ewe year. 35. also known as the ‘Stage of the Sublime Step-by-Step Path (Lam-rim chen-mo)’. the founder of the Dwags-po bKa'-brgyud-pa tradition. just as with Mar-pa Lo-tsåba. long before Tsong-kha-pa. However. His lineage would be considered the Southern Lineage.Mahåsiddha Manifestations 135 Praised’. as it came from The Accomplished One. This first 'Gos Lo-tså-ba around 1025. the Continuous-Mystical-Process of the Encounter With the Secret. realized the ‘Close Union of the Path’ of At¥ßa with the teachings of Mar-pa and Mi-la Ras-pa. felt deceived by 'Brog-mi Lo-tså-ba Shåkya Ye-shes of Myu-gulung. Rin-chen-dpal bTsun-paskyab received from him the ‘Method that Shows the Mysterious Nature of the Physical Body. he went to study near with lHo-pa rDo-rje sNying-po who was already ninety-five. the Noble Lord of Refuge of the Kyura was twenty. Whose Intrinsic Reality is in Fact the Body Resulting of a Creation’. he was the youngest of the sixth great disciples of 'Gos Lotså-ba lHa-bstas of rTa-nag Khug-pa. and in 1076. The first 'Gos Lo-tså-ba. as Rin-chen-dpal. compiled by Tsong-kha-pa in the early fifteenth century. These two commentaries developed into root-texts. but afterwards he was able to study with no less than seventy teachers. They transmitted to him the Encounter With the Secret. as well as with the Father of the . His root Guru was. the translations of which were already revised by 'Gos Lotså-ba lHa-bstas. That text was linked to the classification of the Basket of the Six Continuous-Mystical-Processes. had invited to Tibet one of the greatest propagators of the Continuous-MysticalProcess of the Encounter With the Secret. sGam-po-pa.

his cadet. and the ContinuousMystical-Process of Non-Duality. the Mother of the Continuous-Mystical-Process. It is a text of 3. who may have revised it around 1044. No. After that. The first one was ‘Named the Precept to Approach the Magnified ContinuousMystical-Process Sovereign of the Cage of the Pure-Diamond of the Step-Across-Space Female-Deities in Noble Man (Órya ∂åkiˆ¥ Vajrapañjara mahåtantra råjakalpa nåma. 'Gos Lo-tså-ba is mentioned as the author of a second revision completed with the advice of At¥ßa around 1048-50. 81) written by his Guru NågårjunaÍr¥manta (No. or ‘Live the Breaths of the Body in Union with Bliss’. It is in the Kangyur of Beijing. one of the ten translators of Rin-chen bZang-po’s entourage. or the ‘Implicit Uniqueness of the Two Wisdom-Like Bodies’. sGron-ma gSal-bar Byed-pa zhes-bya-ba'i rgya-cher bshad-pa)’. the translation was written around 989 by paˆ∂ita Íraddhåkaravarman of Ír¥nagara. section II (Ka).735 lines. The root-text was completed in the original tradition by the voluminous ‘Explanation of the Commentary Named the Lamp that Illuminates (Prad¥poddyotana nåma †¥kå. 1. explains the extensive commentary of this tantra (No. Scholars think lHo-pa rDo-rje sNying-po also received from 'Gos lHa-bstas. 'Phags-pa mKha'-'gro-ma rDo-rje-gur zhes-bya-ba'i rgyud kyi rgyal-po chen-po'i brtag-pa)’. the holder of that lineage. The Continuous-Mystical-Processes of the Encounter With the Secret is the fundament that supports two other sections. deals with the ‘Union of the Father and Mother’. the Mother of the Continuous-Mystical-Process deals in depth with the ‘Nature of the Energies’. The Tamul author. 2650. folio 262a6 to 301b3. 2648). It is in the Tangyur of Beijing. Whereas. section rGyud-'grel XXVIII (sa). 11. and 'Gos Lo-tså-ba lHa-bstas of rTa-nag Khug-pa. six other foremost cycles of teachings. No. rGyud. written by the second Candrak¥rti-Måta∫ga of Mata∫gapura. folio 1a1 to 233a7. The colophon wrongly mentions sKyid-nor Lo-tså-ba dPal Ye-shes-dpal of Khri-thang. vol. or about 467 pages that is subdivided into 17 chapters. Candrak¥rti-Måta∫ga. 60.Mahåsiddha Manifestations 136 Continuous-Mystical-Processes that to the adept is the Body of Illusory Appearance. In summation. vol. It is a composition of 614 lines or nearly 77 . the section of the Continuous-Mystical-Process of NonDuality. disciple of the Tamul Någårjuna-Ír¥manta. and his disciple Rin-chen bZang-po.

around 1015. by GayådharaKåyasthapåda. He was also known as K®∑ˆa-Kånpha†apåda. which is a bad translation of Kånpha†apåda (Lightning-Pillar of the One Who Loves to Practice Pha†a). The author was not mentioned. as he adopted the ‘Conduct destined to be Liked by the Beloved-One’. The Accomplished One. lHo-pa (The Pure-Diamond Heart) received the ‘Named Continuous-Mystical-Process Sovereign of The Pure-Diamond He (Hevajra tantraråja nåma. or ‘Detailed accounts of The Pure-Diamond He. Nag-po sPyod-pa-ba. It is a text of 514 lines. but the historian Jo-nang-pa Tåranåtha Kundga' sNying-po of Phun-tshogs-gling thought him to be Råhulabhadra-Saraha of Råjñ¥. 53. section rGyud-'grel XVI (Ma). 2313. the first one to be called as The Accomplished One. or nearly 65 pages. Kye'i rDo-rje zhes-bya-ba rgyud kyi rGyal-po)’. the first Accomplished One of this name. Kåyasthapåda (Lightning-Pillar of his caste). the senior K®∑ˆapåda (Lightning-Pillar of the Dark One). Second.152 lines for 144 pages. It is a text of 1. It is in the Tangyur of Beijing. The author was an Accomplished One not yet identified. The translation written close to the year 1040. folio 1 to 72b8. The revision was made by the historian 'Gos Lotså-ba gZhon-nu-dpal sometime around 1432. His pen name was ‘The Accomplished One Kånhapå’. or Ír¥ Gayådhara (Continuous-buzzing Splendor).Mahåsiddha Manifestations 137 pages. or the ‘Concealed Expulsion of the Blue-Heart-Drop’. and 'Brog-mi Lo-tså-ba Shåkya Ye-shes. The translators were Gayådhara-Kåyasthapåda of Mativihåra in Vajråsana. known as K®∑ˆa-Samayavajra of Vajråsana. It is a teaching of the class of the Lady-Practitioner of the Conjunction PureDiamond Unborn Presence with her forty-nine Deities’ RadiantAppearances retinue. and by Nag-tsho Lo-tså-ba Tshul-khrims rGyal-ba. Afterwards. The author was. No. This tradition came from the method in five points of the accomplished poetic Song of Spontaneous Realization that Grants Something. and the forerunner of the Accomplished Possessors’ Lineage. and 'Brog-mi Lo-tså-ba Shåkya Ye-shes. dGyes-pa rDo-rje'i dKa'-'grel rnal-'byor rin-po-che phreng-ba)’. a text about the Jewel Rosary of the Conjunction (Yogaratnamålå nåma Hevajra Pañjikå. The translation was written about 1042. by K®∑ˆa the paˆ∂ita. vol. lHo-pa rDo-rje sNying-po also had in his possession his commentary. .

vol. The unmentioned author was in fact VißvarËpa-Lilavajrapåda of Rå∂hå. and 'Gos Lo-tså-ba lHabtsas. The translators were Gayådhara-Kåyasthapåda. 24. It is in the Kangyur of Beijing. No. No. The translation. It is again another variety of cycle combined with the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. lHo-pa received the ‘Named Continuous-Mystical-Process of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction (Catur Yogin¥ Saµpu†a tantra nåma. Two paˆ∂ita made the later revision. folio 235a3 to 243a7. was made by The Accomplished One Gayådhara-Kåyasthapåda. vol. It is as text of 133 lines. It is in the Kangyur of Beijing vol. The Accomplished One. Fifth. Sixth. rGyud gyi rgyal-po chen-po dPal rDo-rje mKha'-'gro [instated of dPa'-bo] zhes-bya-ba)’. The unmentioned translators were. Mitratårå of the Mahåvihåra of Vikramaßila. or nearly 261 pages. The author was an Accomplished One not yet identified. No. and 'Gos Lo-tså-ba lHa-bstas. 2. rGyud section IV (Ga). lHo-pa was in possession of the ‘Continuous-MysticalProcess of the Magnified Illusion (Mahåmåyå tantra nåma. known as Tåråpåla. The author was an Accomplished One not yet identified. around the year 1257. It is an extensive text of 2. section III (Kha). and Shes-rabbrtsegs Lo-tså-ba and for No. sGyu'phrul Chen-po'i rgyud ces-bya-ba)’. folio 167a8 to 217a1. lHo-pa received the ‘Named Continuous-Mystical-Process Sovereign of the Magnified Conjunction of the Four Seats Splendor (Ír¥ Caturp¥†ha Mahåyogin¥ tantraråja nåma. It is in the Kangyur of Beijing. or nearly 100 pages. or less than 17 pages. around 1041. folio 227b7 to 358a5.Mahåsiddha Manifestations 138 Third. 18. rGyud. the section rGyud V (Nga). Fourth. as well as the revision. 2523 too. or The Accomplished One Tåråka. lHo-pa also received the ‘Magnified ContinuousMystical-Process Sovereign named the Pure-Diamond SpatialDeity-Hero Splendor (Ír¥ Vajra∂åka nåma mahåtantraråja. rNal-'byor-ma bZhi'i Kha-sbyor kyi rgyud ces-bya-ba)’. 3.087 lines. 77. 2. It is a text of 793 lines. and La-chings or La-beings Lo-tså-ba Yon-tan-'bar. rNal-'byor-ma'i rgyud kyi rgyal-po chen-mo dPal gDan bZhi-pa zhes-bya-ba)’. That is a cycle joined to the one of the Jumping Deer. It is an aspect of the Creator of . who created a new presentation of the Fury. they were probably paˆ∂ita Íilaguhya.

Genuinely moved by his neighbors’ distress. Bhart®hari was the younger brother of Bhojadatta of Karko†anagara. He noticed the extreme hardship of the people during a period of severe drought. The translators were Jinapara. Therefore. The author who was not mentioned was the Matsyendranåtha-Carpa†ipåda of Virå†a. and contradictions too. No 64. and even asceticism. repugnance for. the Chinese pilgrim was told three hundred years later that Bhart®hari was ordained by Vasuråtha. Elsewhere too. ‘One Hundred Aversions (Vairågya ßataka)’. his fame spread far throughout the entire Khams province. and that celebrated grammarian Bhart®hari was a full . These six books represented the essential part of the Upper Tantra brought back by the great Mar-pa.Mahåsiddha Manifestations 139 the Supreme Principle. the exemplary morality of this young man was celebrated. he was gifted with the mental balance that rejoices. being tired of existence. Renunciation has been a main topic in Buddhist literature for a long time. the Accomplished Possessor. renunciation. The Sanskrit word translated here by the word aversions has obviously no limit to its meaning. Renunciant’s Spirit (1165) In the Wood Hen year 1165. 36. Bhart®hari’s life was one full of intelligence. literally. It is a text of 63 lines. and folio 153a6 to 157a4. one can deduce that Rin-chen-dpal got at least a glimpse of knowledge out of these spiritual teachings. Bhart®hari illustrated it in his poem entitled. known to us as GayådharaKåyasthapåda. When others found out what he did. and it was so without any limits. Yijing. and 'Gos Lo-tså-ba lHa-bstas. he decided to sell all his possessions to help the most needy people as much as possible. indifference to worldly concerns. 3. a protector of Sanskrit belle-lettres. Rin-chen-dpal bTsun-pa-skyab was twenty-two. These traditions were transmitted to his closest disciples who passed them on to the bKa'brgyud-pa tradition. vol. as in disgust for. His taste for renouncement was now pushing him obviously to leave everything. and a Gupta governor of the Republican Confederation of the Målava Scythian Tribes. rgyud section V (Nga). resettled since 299 in Jayåpura region. It is in the Kangyur of Beijing. or less than 8 pages. successor to Vasubandhu.

as he gave back his robes six times. a peak. self-confidence. While in his poem of the ‘One Hundred Horns (Í®∫gåra ßataka)’. and a damageable pride. devoid of hypocrisy. which could mean as well. Bhart®hari just as his contemporary Kålidåsa was trying to arouse devotion and provoke spiritual experiences by images of love blazing.Mahåsiddha Manifestations 140 beggar monk seven times. a musical instrument. . Thus. his aspiration for renouncement was a constant in his behavior. he illustrated his talent for using metaphors such as horn. In his poem ‘One Hundred Rules of Good Behavior (N¥ti ßataka)’. a goblet to drink.

as a manifestation of an ancient link existing between him and Phag-mo Gru-pa. his mind suddenly become like a cloudless sky. Soon after this instinctual reaction. Signs of the Guru’s presence (1166) In 1166. as discursive thoughts vanished. Furthermore. he immediately gathered whatever belongings he had to travel to Central Tibet to meet his Guru. this honorific degree was a contraction of dge-ba'i bshes-gnyen. he felt surprised that he became conscious of her awaking.” He was aware of these characteristic signs. Moreover. From the news. during the Fire Dog year. the Noble Lord of Refuge of the Kyura. which came from the Friend of the Good Augurs Virtue in Sanskrit. The very first time Rin-chen-dpal heard about the activities of this Bodhisattva. the paˆ∂ita dGe-bshes Gon-da arrived from central Tibet. he felt so moved that he immediately experienced a genuine psychophysical shock.Mahåsiddha Manifestations 141 Chapter IX The Naked Mind of One’s Guru 37. despite the predictable difficulties to come. as he gazed at the ascending moon transit. Encounter with the Predestined Guru (1167) On a morning in 1167. Ka'-gdams-pa’s Throne-Holders well established the title of dGebshes to award the end of a course of study of all sorts of Indian texts. At that moment. Rin-chen-dpal. his body started to shiver. Consequently. while tears of love gushed out. 38. As a result. Phag-mo Gru-pa rDo-rje rGyal-po. the manifestations of a spontaneous devotion that is concerned with liberation arose in his mind as he could recognize that Phagmo Drupa was indeed his prophesized root Guru. celebrating everywhere the merits of a Khams-pa named as Phag-mo Gru-pa rDo-rje rGyal-po. all his hairs stood up. he was determined to leave straightaway. came across a couple pretending to be there at the . and he thought “Is not she happy to be able to contemplate my spiritual guide upon this earth.

One must always remain in a sitting posture too. which are stacked with evident meaning. and the secret view. to wear monk’s robes. at the foot of a tree. Thus. and before even thinking about it. or to dress with the three monk’s robes. Yet. Phag-mo Gru-pa was an adept of the Twelve (harshness’s) that Made the Accessory Disappear. These twelve practices are linked to the Path of Accumulation [of Merits]. which allows to access to the sixth BhËmi level on the awakening path. Rin-chen-dpal was twenty-three years old when he arrived at gDan-sa-mthil where Phag-mo Gru-pa lived in a simple hut since 1158. or with white cotton. or in a forest. When Rin-chen-dpal was brought to the Guru’s presence. and fourth BhËmi level. or the Bodhisattva third. he threw his body to the ground. he offered all his tea provisions. as well as the path of moving ahead. not accepting food after rising up. To stay in an isolated hermitage. “You should know that I never received any sentient being as a present. and this woman were after all the magical display of his Revered One. All the events of this story should also be appreciated from the perspective of the inner view. saying. or in a cemetery. the horse can be understood as the breaths mastered of the inner set ablaze of the Fury. paying them homage. in accordance with another interpretation this form of asceticism corresponds only to the Summit. which allows for feeling the Peaceful Innate-Wisdom presence as a way to approach the essence of the emptiness of all phenomena apparently existing. which consists of living on accepting charity and to only eat seated.Mahåsiddha Manifestations 142 request of Phag-mo Gru-pa rDo-rje rGyal-po. He recognized them as manifestations of the Protectors of the Nature of Things. Everyone there lived in the corners of this improvised monastery in a sort of a half-solitary retreat. as well as his faithful horse. as well as in open space without shelter. where disciples survived all around the area in humble structures made of a mixture of branches and earth.” Phagmo Gru-pa was in all probability imitating Mi-la Ras-pa’s ways when he came across sGam-po-pa and turns him into his first heart son in 1110. . Phag-mo Gru-pa refused to accept the horse. to wrap oneself with rags. since this man.

Phag-mo Gru-pa often openly declared that.” But. which are the essence of the Sixteen Emptinesses. This figure was to him what the Hindus named the Personal-Deity Who Supervises Favorable Presages. or inner rotations. he would be perfectly free to catch a glimpse of the manifestation of the awakenedactivity of the fundamental nature of innate-wisdom as ultimate emptiness. which allows the practitioner to recognize the illusory nature of self-grasping. Until that day. that he would have realized the spiritual Ten BhËmis to be crossed by a Hero Lucid of the Mercurial Awakening in the view of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon Related to the Aphorisms. or one’s Tutelary Protecting Deity. Did not you understand. it seems that your self-esteem for your small being is high. You the layman. he immediately introduced his new disciple to the insubstantial nature of the EffigyLoved-Divinity. Then Phag-mo Gru-pa smiled broadly and stated. in an outline of a Magic Astral Circle that Sustained the Cohorts of Minor Deities’ RadiantAppearances. In this way. He consecrated it with an invocation to the EffigyLoved-Divinity of the Glorious Circle of the Reciprocal-Choice Splendor. I must have done so for many eons?” .Mahåsiddha Manifestations 143 Phag-mo Gru-pa invited his eighty senior disciples who were in retreat to partake in whatever he received. Rin-chen-dpal was contemplating on the complexion of his spiritual guide. as Phag-mo Gru-pa was rejoicing in the blossoming of the basis for a happy relationship for the future. and he may have had thoughts of pride. and. Phag-mo Gru-pa improvised a festive tea ritual. Phag-mo Gru-pa showed publicly his limitless Magnified Compassion. “Now all my disciples are here. and by doing so. he gave rise to a bouquet of happy coincidences. with an appropriate giving of his own awakened vital energy. Then the master perceiving this. Therefore. which was shining from the inside. in order to favor immediately the blooming maturation within Rin-chen-dpal. his successor would be a layman. This too manifested as the Sixteen Principal Step-AcrossSpace Female-Deities of Innate-Wisdom. that if I’m working in your favor like this. rebuffed him by saying “Eh. While doing this. As they all gathered.

and the deepening of insight experiences that contribute to liberating oneself. Aspiration focuses on the achievement of the fruit. again gave the Vows of a Hero Lucid of the Mercurial Awakening to newcomers who requested them. which was translated in Sanskrit as Dazzling Jewel (Ratnaßr¥). the Mercury Mind Lucid of the Perfect Revelation of Knowledge has two aspects. the inescapable accumulation of merits too is divided as aspiration and application. Named as Dazzling Jewel (1167) Rin-chen-dpal. Yet. on a relative level. These vows consisted. Whenever he saw a monk. application. as he was still a layman. . when Phagmo Gru-pa. but. and others. the Noble Lord of Refuge of the Kyura was then considered as one of Phag-mo Gru-pa’s closest disciples. and from now on. for which there is neither conception of a giver nor the idea of a beneficiary. It is of the senses and conceptual while keeping dualistic points such as self and others. that he received from Phag-mo Gru-pa the new name of Rin-chen-dpal. his manner made him known within the community as the pious layman. he showed a marked respect to the full beggar monks as they had taken the two hundred fifty-three vows. In other words. One month had passed since his arrival. The first is the Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret. from beginning to end. It was at this occasion. as it was his habit. he will be referred as such in this and forthcoming volumes of this work. which consists as well of taking the great vow of actualizing Supra Mundane Innate-Wisdom of the Mode of Knowledge that Magnified. Rin-chen-dpal cultivated. it shouldn’t be discarded because the supreme one depends on the blossoming of the first one. The relative is pushing to act in favor of others. he would greet him with a bow.Mahåsiddha Manifestations 144 39. as the growing of the strengths of appropriate behaviors. and the supreme one. and soon. of gradually generating compassion for sentient beings by dedicating our field of consciousness to them. it also consists of pledging to purify others in case of necessity. Yet. nor even an object of gift. with renewed energy the two kinds of Mercury Mind Lucid of the Perfect Revelation of Knowledge. is the Awakening Without Greasepaint to the Emptiness of Reality United with the Emergence of the Phenomenal.

or thinking. he himself had received. the one who has chosen the most appropriate to be instructed. during the thirty months that will precede his departure to the Pure Land. emotional affects. which is genuine emptiness beyond the conceptual. allows for the maturing of the Extraordinary Vision of whatever the mind manifests.” 40. grasping subject and object. Phag-mo Gru-pa sprinkled on Rinchen-dpal. through the uniqueness of mental pacification. This appeasement of the sensorial illusory stimuli. The Guru was then to him the One Who Instructs. It does transcend duality of grasping subject and object. Phag-mo Gru-pa’s root Guru. and bathed him literally with his shining compassion. Whenever a Guru proceeds like this.Mahåsiddha Manifestations 145 The second one is the Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality. just like an image of a vase filling another one. as a true spiritual preceptor. his disciple will forever be in the essential unicity of innate-wisdom of the Three Bodies of a Buddha. or to a sacred sprinkling royal coronation. or even five bodies. . or mental habits generating suffering and joy. sGam-po-pa used to summarize the supreme Mercury Mind Lucid of the Perfect Revelation of Knowledge by stating. and glowing unction that makes of you the anointed luminous one. The Kagyüpa Tradition (1167) From 1167 to 1170. of which cognitive radiance is impossible to express in words. in conceptual thoughts. which is indivisible from radiant compassion. the one who will receive the Guru’s Prescriptions. That takes place in the form of the Monkey Made of Imprints. identified as emptiness of nature itself. “It is emptiness. and the most Sacred Sprinkling Rituals. or appeasement and Extraordinary Vision. sometimes suggested as four bodies. because he planned for him to receive the consecration of the sacred sprinkling that is compared to [guru’s heart] water. It is understood by the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. one after another. wondering. and followed by the understanding of the Emptiness of the Non-Existence of phenomena. We have evoked this innate awakening as Extraordinary Vision Accompanying InnateWisdom. Phag-mo Gru-pa rDo-rje rGyal-po passed on to Rin-chen-dpal all the prescriptions.

which severs the very roots of the Veils of Mental Torments. The method to Cause the Appeasement of Suffering was a process. or a statue. In this fashion. Rin-chen-dpal received the transmissions particular to the bKa'-brgyud-pa. some scholars complain that the erstwhile tradition has been spoiled. and those obtained by his heart son Mi-la Ras-pa of sMad Gung-thang. 41. as illusory appearances. and Raschung-pa. or original Tibetan streams. added numerous new connections to the initial Mar-pa Kagyü tradition. as well as the timeless uncontaminated ultimate nature of these very same teachings. under Aßoka Maurya’s rule. which cannot be modified.Mahåsiddha Manifestations 146 These profound acts are required in order to awaken an image. The Appeasement of Suffering Phag-mo Gru-pa contributed to enrich the tradition of his lineage when he passed on to Rin-chen-dpal the Secret Prescriptions of the method to Cause the Appeasement of Suffering. the equivalent of the Corpus of Minor Breaks compiled in Påli. Ma-gcig Lab-sgron. They were then passed on to two of his heart sons. but they forget the transitory nature of the teachings. known as the . and not in Íåkyamuni Buddha’s time. Thus it seems pointless to complain about today’s practices of the bKa'-brgyud-pa as mingling with other traditions as it has been the case from the very beginning. since the illustrious Mar-pa of lHo-brag. This doctrine is based on the different versions of the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. This was indeed an extraordinary Guru’s Lineage. sGam-po-pa. this very old methodical approach. which is one of the Eight Chariots. Today. which has been actualized by Accomplished Ones as a Skillful-Means of realization was brought into Tibet by Buddhaßr¥jñåna of the Vast Sanctuary Tumulus of Vetålagiri . In fact the Pråk®t Påli was the dialect of the people of Vidißå in South Dekkan in 250 BCE. and the SËtrapi†aka in Sanskrit. It is with the Cutting Off (Illusion Into the Ultimate) Free Space of the illustrious lady. whose beginning could be traced to what was the Basket of Minor Breaks that Keep. Called the Internal Memory of Magic Spells. Those two. in turn.

It was summarized in the ‘Aphorism of Magnified Cognitive-Wisdom that Goes Beyond the Last Limits in Five Hundred [Verses] (Órya Pañcaßatikå Prajñåpåramitå sËtra. This book concludes with the mystical-incantation. It is in the Tangyur of Beijing. This very tradition was effectively taught by Íåkyamuni Buddha. They are really the principal roots of original texts. to be known as Continuous-Mystical-Processes. vol. 'Phagspa Shes-rab kyi Pha-rol-tu Phyin-pa lNga-brgya-pa)’. It often constituted in an informal manner as the Fifth Basket of Corpuses. 738. Later. with specific instructions accumulated by Oral-Tradition since Íåkyamuni Buddha. 21 Sher-phyin XXIV (Tsi). Go. In this manner. the one of the Minor Breaks being the fifth. from the Guru’s mouth to disciple’s ears. or collections. which says. and other precious collections of texts. Named [instruction about] the Sharp Pure-Diamond in Noble Man (Órya Vajracchedikå nirdeßa nåma prajñåpåramitå mahåyåna sËtra.Mahåsiddha Manifestations 147 Suttapi†aka in Påli. of the Mode of Knowledge that Magnified. or less than 38 pages. and preciously kept in the written books of Those Announcing the Deans’ Tradition. folio 143a2 to 161b2. assuming the name of the ‘Vigorous Veterans’. Go Beyond. It is known as the ‘Aphorism of the Mode of Knowledge that Magnified of the Cognitive-Wisdom that Goes Beyond the Last Limits. and his immediate successors. No. There is another text dating from about 40. . it is manifestly clear that the Basket of Good Conduct had actually contained the root-tantra texts. May the Awakening Mercury Be the Manifest Shining-Sound Ha’’. reveals Buddha Nature free from suffering. was occasionally whispered. That is to say. C. This mysticalincantation introduces us to a truth gone beyond discrimination. It is a text of 297 lines. Indeed. were classified into Five Baskets. Go Beyond the Beyond Itself. the Basket of Minor Breaks That Keeps Magic Spells in Mind would lead to the Basket of Magic Spells Knowledge. who had their headquarters at the Veˆuvana Vihåra of Råjag®ha. and this Oral-Tradition always enlarging. with the Basket of the Hero Lucid of the Mercurial Awakening including the cycle of the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. which started around 200. ‘’Go. until this cognitive-wisdom that manifests during the Extraordinary Vision.

became three disciples of Parameßvara Buddhaßr¥jñåna. sexual organs. who had been nicknamed Lo-tså-ba Chung-pa to be distinguished from sPu-hrang Lo-tså-ba An-ston Grags-pa Rinchen. Buddhaßr¥jñåna passed the torch on to Dam-pa rMa-sgom Chos kyi Shes-rab whom he introduced to the ‘State During Which the Eyes Are Open [to the naked truth]’ and where mental waves are exhausted. SubhËti also explained that wherever there are no more established characteristics. because the breath that holds on to them is obviously suspended. attributes. Kongo kyØ. SubhËti is better remembered as the first one who was able to teach the view of emptiness in front of the Buddha Íåkyamuni. a lay disciple of Íåkyamuni Buddha. and lJang bKa'-gdams-pa of mChimsyul. a Sanskrit word also meaning existence. The Accomplished One Who is Able to Cross to the Other Shore. made his fourth visit to Tibet. innate nature. he would transmit to dKon-mChog’od. Yet. In Tibet. of the casting up of signs (marks. I had the good fortune to experience this. known as the Body of Unthinkable Truth. SubhËti therefore stated his rejection. they set up the Intermediate Appeasement Continuous-MysticalProcesses’ string. went to study with the near paˆ∂ita Jñånaguhya of Kaßm¥ra. It is the wellspring of all phenomena. designation. sPu-hrang Lo-chung dKon-mchog-'od. who happened to be Parameßvara Buddhaßr¥jñåna’s pupil. as the Fundament of the Place of Strength Control. Therein. and absolute purity. SubhËti. SubhËti stood out as One Who Deserves to Receive Homage. characteristics. by contemplating the state of kindness. in 1073 to 1074. It is the highest of the three qualities. and even descriptions). Grwa-pa sNgon-shes dBang-phyug-'bar of Grva-thang. It was a genuine evocation of the Body of the Nature of Things.Mahåsiddha Manifestations 148 Jingang bore lumi jing. Subsequently. speaks. During their first journey to see him. lCe Dal-sgang of bZang-yul. After them. which took place from 1061 to 1064. and close to 1070. it is a process occurring only when one obtains it from his Guru. In 1073. After that. J. 'Phags-pa shes-rab kyi pharol-tu phyin-pa rDo-rje gCod-pa zhes-bya-ba theg-pa chen-po'i mdo)’. . and then he taught gNyags Lo-tså-ba. the One Awakened to the Innate-Wisdom Splendor (Parameßvara Buddhaßr¥jñåna). the three cycles of the Appeasement of the One Who Makes You Go Beyond. Nevertheless. there are no more lies regarding the Domain of the Ultimate Truth.

It is a stage. Since that day. and then restlessly moving downward to the gate of his gender . or limitless corporeality and mind. or a karmic anecdote. It will topple over all kinds of doubts. I was rooted in an innate devotion that is concerned with liberation from discursive attention. which consists of adopting the Putting into Place of an Accomplished One or sitting position while making the Imaged-Gesture That Closes the Opening of the One Giving Prosperity. during a particular initiation in Paris. to point out the sixty-four secondary marks of the Body Resulting of a Creation. it is done quite naturally for the practitioner who continuously circulates the transmuted winds from the mouth of his Effigy-Loved-Divinity to the one who is his innate-wisdom spouse. in the fluidity of the Cognitive-Wisdom on his two feet. but sometimes. by this unanticipated blessing of a compassionate spiritual guide.Mahåsiddha Manifestations 149 when in 1990. It was. he introduced him to the Deities’ Radiant-Appearances of the Satisfaction of Pleasures Resulting from a [Mental] Creation. my root Guru introduced me to the Domain of the Ultimate Truth. to show how it can still happen today. In fact. and the Extraordinary Vision spontaneously manifested in the symbiosis of perfect unity. manifesting the psychological experience of union of the Five Sensorial Faculties with their Five Sense Objects in the Channel Always Moving Restlessly seen as place of birth. or other difficulties in regards to this pilot who should be regarded as simple dust in a sunray. this has to be kept secret. as glimpse of emptiness combined with the selfless state. This gave rise to the confidential practice of the Imaged-Gesture That Excellently Closes the Young Girl of the Pure-Diamond. and it is the same for a . so-called obstacles. neuroses. the appeasement. They are a specific category of Deities’ Radiant-Appearances of the Hymeneal. it is instantaneously feeling the presence of the Extraordinary Vision Accompanying Innate-Wisdom. one should offer it for the benefit of others. In the practitioner of the conjunction tradition. In this manner. where the only fact to remind the continuousremembrance. a pseudonym for the fact of constant remembering of a situation within the thinking mind. or genus vulvæ. Parameßvara Buddhaßr¥jñåna also taught Dam-pa rMa-sgom Chos kyi Shes-rab with the help of crystal rocks arranged in sixtyfour different ways.

which is an inner whirlwind breath. assimilated into the Constellation of Leo. and it is the same for a woman. Furthermore. and was represented earlier as the essence of the Seven Malevolent Vase’s Sediments. or even as the Ambrosia of the Pure-Diamond in the Guhyagarbha Tantra of the rNying-mapa. or the One Who Prepares to the End of the Obstacle’s Makers. or to cut off the activities of the shackles. . within the teaching of the Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord that I received twice. It would take too much space here to explain these sediments in detail. as well as of Loving Pleasure Result of a Creation. Furthermore. They are at last the essence of the Deities’ Radiant-Appearances of Sensorial Subtle Channels. or the face to face of Cognitive-Wisdom and innate-wisdom. is experienced. they should also be understood as the sediment chemical substances that keep all molecules together. In the Quadruple Knowledge. as the secretion improves the magnetism of the practitioner who then is able to put an end to. a variation of that Yoniparamudrå is called Imaged-Gesture that Closes in Excellence the Pure-Diamond Place of Birth. This is done in order to subjugate the Deity’s RadiantAppearance of Sensual Desire that is known also as the Killer Who Fights with Flowers. also known as the Spirits of Intermediate Space. These two practices may as well just be imagined with a deeper effect when the Encounter With the Secret. he develops the arousing strength of the Fury. The practitioner of the conjunction imagines this Deity’s RadiantAppearance of Sensual Desire as the Flower of the Tree that Combined while he becomes its pollen. these Deities’ Radiant-Appearances are seen as the result of a personification of a creation of Good Fortune. and as the Unwavering Anuttarayoga Tantra for the gSar-ma-pa. which is experienced as Ambrosial-Curl in the Guhyasamåja Tantra. it is also the Primordial Governor of the Hymeneal. By doing so. and contribute to the solidification of the matter. nevertheless if they are linked with the supply given by the two parents at one’s birth.Mahåsiddha Manifestations 150 woman. In the mixed traditions. Padmasaµbhava adapted the Indian tradition of the Sediment of the Vase. they are presided over by the destructive forces of the intermediate state. and it consists of abiding in full formation within the vagina of an energized partner.

the Nature of Things (Dharma). Íåkyamuni taught his cousin to be his own refuge. Sochung. accompanying the encounter of the cognitive-wisdom and innatewisdom at the Heart-Wheel of the Phenomenal. the fertile meaning lineage. suddenly heat appears to lick the throw-wheel. as well as the Exegesis Treatises of . in its turn. supreme-self. the Elder. Thus. while provoking the draining of the white-drops. as the Buddhist path is the way to full Liberation from any kind of absolute extreme authority. pressure pushes the flame up and now links to the foundation of the Sublime Bliss-Wheel of the brain that is the abode of the fifth element. and to So-chung dGe-'dun-'bar. air. together with the Secret Prescriptions of fifty-four Accomplished Ones (men and women). the practitioner experiences genuine ambrosia at the suspension of these four breaths. together with the method for ‘Cultivating the Aspiration to Awaken for the Welfare of Others' that introduces one directly to the nature of one’s mind. the Younger. Parameßvara Buddhaßr¥jñåna also taught it to sKam-sgom Yeshes rGyal-mtshan. as the Buddha rejected the self-cult. The second Jewel is the Buddha. space.Mahåsiddha Manifestations 151 These destructive forces reveal themselves when the mixed three downward elements [earth. and the Youngest. Yet. the first of the Jewel beings is obviously Íåkyamuni. which would be known in Tibet as ‘Giving Oneself to the Emptiness that Gradually Refines All'. and as this is happening. calling it as ultimate emptiness. The Three Jewels that are giving the Refuge. the flame overruns the back mouth’s cavity. and that particular occurrence is associated with the milking of the Mystic Cow that Fulfills All Our Wishes. which means that all sentient beings will manifest as Buddhas. Then one as to find the accurate target within the Liberation of consciousness what was ascertain as Buddha Nature in the Three Times. and spreads to the sun and moon gates of the nose. given or even inspired. Then. It was a text in four sections. After that. the Accomplished One wrote about of these Three that Gave Refuge. and so forth. as well as any superlative qualification of the nature of thing. the Awakened One. This starts to melt. and water] ascend within the flame that burns from the air or wind Navel-Wheel Resulting of a Creation. Dam-pa rMa-sgom Chos kyi Shes-rab would transmit the ‘Manual of the [Sixteen] Practical Instructions (Lag-khrid)’. one after another. who received in 1075. consequently fusing with the fire element.

The Sun. some of them already Buddhas. Parameßvara Buddhaßr¥jñåna then declared “Kun-dga' is the only human to equal me. in 1115. this is like the sunrise of innate-wisdom clearing away the fog. they are the face of the Three Bodies that are experienced thought. together with the ‘River of the Consecrated Waters (dBang gi chu-bo)’. The Step-by-Step Path (1168) . These are the potential achievable paths. the non-duality of their uniqueness. The river is the only thing that flows continuously. Wrapping up. So-chung received thus the ‘Fifty-One Only Fundaments. Phag-mo Gru-pa introduced Rin-chen-dpal to the direct method of one of the most staggering Accomplished Ones ever known in Tibet. and furthermore he bestowed too. Later. Emptiness of Radiant Dazzling Sonorous and Emptiness of Bliss. and the Moon are the only things that constantly rise up into the sky. Which Dispel (mTha'-sel lnga-bcu rtsa-gcig)’. The third Jewel is the Assembly of the Multitude.Mahåsiddha Manifestations 152 his enlightened spiritual sons. when his spiritual guide came back from China. Finally. not by the everyday monk but by the Heroes Lucid of the Mercurial Awakening Noble Man of the highest of the Ten BhËmis. and three types of atonements. Parameßvara would transmit to Dam-pa Zhibyed-pa Kun-dga' the Continuity of the Meaning Lineage of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. the stage of a reunion in great numbers that is at the highest level. The Indian guru gave him four oral teachings as well. in 1088. the Oral precept’s lineage of father Parameßvara (Pha Dam-pa sNyang-brgyud).” In this way. 42. which are synonyms of the Triple (familiarity) with an Absence of Conceptual Reasoning. not to be followed with a simple blind devotion but on the contrary with a faithful awareness that is substantiating the deficiency or revealing the excellence of their guidance. a text which was divided into five paths. which was a complete cycle of the sacred sparkling initiations.

around the year 1120. or nearly 461 pages. The translators were again paˆ∂ita Jayånanda of Ír¥nagara. He gave him also his detailed oral commentaries concerning the ‘Luminous Lamp of the Voyage to Supreme Revelation (Bodhipatha Prad¥pa. mDo-'grel (Sems-tsam) section LI (Zhi). The author was At¥ßa. vol. In addition Phag-mo Gru-pa explained to Rin-chen-dpal the ‘Assemblage of the Exalted Aphorisms (MahåsËtra Samuccaya. Another text with the same title totals 76 lines.Mahåsiddha Manifestations 153 In 1168. It is a text of 54 lines. It is in the Tangyur of Beijing. mDo-'grel (dBu-ma) section XXXI (Ki). mDo-las Kun-las bTus-pa Chen-po zhes-bya-ba)’ of At¥ßa. 5538. No. with 4 . The first one was the ‘Conjunction as a Practice Belonging to the World of the Hero Lucid of the Mercurial Awakening (Yogacaryå BhËmau Bodhisattva BhËmi. No. See. vol. 110. vol. folio 1a1 to 231a2. 5343.682 lines or almost 461 pages. It is in the Tangyur of Beijing. folio 274b1 to 277b6. It is a long collection of 3682 lines. and Khu Lo-tså-ba mDo-sde-'bar. He was helped by 'Gar Lotså-ba dGe-ba'i Blo-gros of gTsang-rong. the Tangyur of Beijing No. It is an extensive commentary of 3. Byang-chub Lam gyi sGron-ma)’. It is in the Tangyur of Beijing. No. rNal-'byor sPyod-pa'i Sa-las Byang-chub Sems-dpa'i Sa)’. 5358. which had been brought to Tibet by At¥ßa. paˆ∂ita Jayånanda of Ír¥nagara. which was subdivided into 22 chapters. the Gradual Path. or less than 7 pages. Phag-mo Gru-pa passed on to Rinchen-dpal several other aspects of the bKa'-gdams-pa tradition and he elucidated for him. 103 mDo'grel (dBu-ma) section XXXII (Khi). see. The translators were. It is most probably a later version. and it would later become a roottext in monastic colleges. No. vol. or 493 pages. the Earth Rat year.944 lines. 103 mDo-'grel (dBu-ma) section XXXII (Khi). or more literally translated the Step-by-Step Path. and Khu Lo-tsåba mDo-sde-'bar. 103. and sPa-tshab Nyi-ma-grags. It is in the Tangyur of Beijing. 5378. folio 1a1 to 231a2. 5358. The author-translator was At¥ßa. It is a work of the first celebrated Asa∫ga of Puru∑apura. This teaching would be popularized by the bKa'-gdams-pa as the ‘Lamp on the Path (Lam-sgron)’. folio 1a1 to 247a8. It is an extensive text of some 3. Phag-mo Gru-pa imparted to him five root-texts that were also included in the bKa'-gdams-pa basket of texts. sPa-tshab Nyi-ma-grags.

the paˆ∂ita Prajñåvarman of Parˆotsa. the tantra would emerge. who was not mentioned. He was connected to the Emperor Kaˆi∑ka I Såhi Ku∑åˆa of Jålandhara and Puru∑apura. It was written around 360 to show the theories of the ‘Approach of the Unshakeable Conjunction’ by Maitreyanåtha. born and killed on the Silk Road. the prince. This ‘Brief explanation versified … [Mahåyåna sËtrålaµkåra kårikå. It is in the Tangyur of Beijing. bsLab-pa Kun-las bTus-pa'i tshig-le'ur byas-pa)’. Shortly after him. The author. to his son Våni∑ka I Ku∑åˆa who moved his capital city to Mathurå. around the year 795. After. The second text was the brief versified explanation of the ‘Aphorism of the Rhetorical Ornaments [in answer to those who objected] to the Mode of Knowledge that Magnified (Mahåyåna SËtrålaµkåra Kårikå. The translators were. or less than 86 pages. vol. Theg-pa chen-po'i mDo-sde'i rGyan gyi tshig le'ur byas-pa)’. where he established himself in the suburb the Caitya of TØkri Èilå. around the year 200. and then afterwards. around the year 775. known as Ír¥ Siµha of Kuståna. and sKa-ba dPal-brtsegs. starting with the prince Bha††åraka Nanda of Mathurå. already mentioned]’ is a text of 683 lines. Íåkyasiµha. mDo-'grel (dBu-ma). The original text was translated into Sanskrit by his disciple Asa∫ga. 102. known as Asa∫ga would quote some of these early works. This school of the Approach of the Unshakeable Conjunction as a practice had several authors. Óryasa∫gha. known as Kuñnavala Saµghåråma of Jålandhara who would pass away in 301. The . Bha††åraka Nanda the most eminent author was Paramasena of Huvi∑kapura born in 195. by the first excellent Íåntideva-Íåntivarman II Maukhar¥. and 28 entrances. The translators were. and ending with Saµyakatya of Kuñjnavala Mahåvihåra. a celebrated teacher of the Adrapuri Caityåråma outside Mathurå. The author was also known in Nålandå as a teacher of the lineage of the Middle Way by Syllogism. which would be divided into 21 chapters. 533. and Zhang Lo-tså-ba already mentioned twice before. No. The author was Íåntideva-Íåntivarman of Sahasråm. The third work was the ‘Brief Versified Explanation of the Collection of Knowledge [of the Recitation of the Phonemes] (Íik∑å Samuccaya kårikå. was Asa∫ga of Puru∑apura. and monk of Sahasråm.Mahåsiddha Manifestations 154 main subjects. The author was Maitreyanåtha of Mathurå. for the Tibetan.

he noticed that they were all imitating Óryasura. This prince was born in Eastern Ba∫gala as . it is a text of 665 lines.425 lines. C. like other sGam-po-pa disciples assimilated the tradition of At¥ßa. He was known as Parahitagho∑a Óraˆyaka. Byang-chub Sems-dpa'i sPyod-la 'Jugpa)’. and 'Khon Lo-tså-ba Shåkya Blo-gros. or nearly 84 pages. were the same as for the commentary that followed the text [see. or almost 304 pages. To be fully appreciated as enlightened tales. around the year 790. The translators were. Pusa bensheng man lun. Óryasura was the author. The fifth work was the ‘Garland [of histories] of the Births Having Been [previously] Produced (Jåtakamålå. a competition of writers. Bosatsu honjØ man ron)’. the Tibetan Zhang Lo-tså-ba. Phag-mo Gru-pa. his 34 small stories should be compared to the thirty-five stories. when Har∑avardhana Silåditya Pu∑yabhËti of Sthåˆvißvara and Kanyåkubja would organize around the year 620. around the year 375. It is a quite long text of 2. who were not cited. folio 1a1 to 152b1. or hindrances hampering the Bodhisattva. The fourth work was the ‘Unexpected Arrival in the Fact of Walking [in the steps] of a Hero Lucid of the Mercurial Awakening (Bodhisattva Cåryåvatåra. and rNgog Lo-tså-ba Blo-ldan Shes-rab made the second revision close to the year 1085. 99. by Íåntideva-Íåntivarman. 5336]. that is to say. It is in the Tangyur of Beijing. folio 1a1 to 42b1. 129. The first revision was led around 1025 by Ócårya Dharmaßr¥bhadra. No 5650. the practice of the awakening to emptiness. section mDo-'grel (sKyesrabs) section XCIV (Ke). Rad-ni Lo-chen Rin-chen bZang-po. and sKa-ba dPal-brtsegs. and they illustrated as well the Six that Go Beyond the Last Limits. and again. of the ‘Basket of Achievements (Cariyåpi†aka)’. Thus. mDo-'grel (dBu-ma) section XXIV (Ya). who demonstrated. known as the Six Perfections. vol. in detail. No 5272. divided into 10 chapters. sKyes-rabs phreng-ba. It is in the Tangyur of Beijing. J. in Påli. the second famous paˆ∂ita Jinamitra of the Vibhåvana Vihåra in Ír¥nagara.Mahåsiddha Manifestations 155 translators. No. vol. They contributed to glorify the absence of bonds. The author was Íåntideva-Íåntivarman of Sahasråm. This classical poet wrote this text at the height of the Early Gupta Dynasty. divided into 34 stories. Sumatik¥rti. paˆ∂ita Sarvajñånadeva.

he went to meet paˆ∂ita and Accomplished Ones. Jñånaßr¥mati-Vyadalipipåda or Vyadalipipåda (Lightning-Pillar Alphabet-Hunter). At¥ßa studied the ‘Sight of the Middle Way’ with K®∑ˆaKånpha†apåda of Vidyånågara. and named him At¥ßa. In 1011.BhËtako†ipåda or BhËtako†ipåda (Lightning-Pillar of the Ten Million of Elements). known as The Accomplished One AvadhËtipåda (Lightning-Pillar that by Shaking Continuously Makes Impurities Fall) known to as Mahåjñapuˆya (Sublime in Insane-Merit). and with the approval of Mah¥påla. he started to study the Approach of the Unshakeable Conjunction in Middle Way of the Shiny ContinuousMystical-Process. Gifted of a pure vision of the One Who Makes You Go Beyond. the prince dombi Heruka Kalacuri Ce∂i.Mahåsiddha Manifestations 156 Candragarbha (Zla-ba'i sNying-po). and the Accomplished One Who Imparts the Object of Thinking to Others Ír¥ Samantabhadra-Nå∂apåda passed on to him the Wheel-Point of Determinate Time while he was in Vikramaßila. He also studied the three other older lineages of the Basket of Good Conduct. and he became known for his virtuous behavior. Kußalipåda (Lightning-Pillar expert) the youngest one. he took the Vows of a Full Beggar Monk from He Who is Preserving Morality. aged 39. or Íilarak∑itaGarbharipåda of the Mativihåra in Vajråsana. The Accomplished One that passed on to him the 'Pure-Diamond He'. He followed Råhulagupta-Je†åri. At¥ßa listened to Paiˆ∂apå†ikå-AvadhËtipåda of Kanyåkubja. the Råja of Vikramapura. At¥ßa had many other masters. and RatnåkaraßåntiÍåntipåda. and Kalyåˆaßr¥. known as The Accomplished One Bhadrapåda. and he was the third son of Ír¥ Prabhå Råˆi. After that. or fully spelled. who was from 979. Vidyåkokila. . the tenth sovereign of Gau∂a. of Kålakˆa. Paiˆ∂apådå†ikå (Explainer of the Lightning-Pillar that is Making Spherical Balls). Ko†aµdatta. At¥ßa received also transmissions from such Accomplished Ones as Prajñåbhadra-Tailikapåda. Íilarak∑ita-Garbharipåda. At¥ßa studied with Bodhibhadra. Garbhaharipåda (Lightning-Pillar Womb of Brown-Winds). then residing in Uddaˆ∂apura Mahåvihåra transmitted to him the Sublime Assembly. known as The Accomplished One Dharmapa Garbharipåda or in the full spelling. During the following twelve years. With Råhulagupta-Je†åri.

His contributions to reinforcing monastic discipline caused the flourishing of virtue again throughout the whole country. who used the pseudonym paˆ∂ita Dånaßr¥-Kußali. the prince Puˆyaßr¥. At¥ßa also received countless teachings from his elder brother. and he was able to translate 207 texts. and many other topics. the Three Baskets. heritage is now common to all.Mahåsiddha Manifestations 157 and even Mahåjana. Other lineages quickly absorbed the different branches of his teachings. in 1042. as a result. He came back twelve years later in 1025. . Later. after some delays. He succeeded either in dispelling the erroneous views nourished by some Tibetans concerning the Mode of Knowledge of the Pure-Diamond. and the pen name Kußalaßr¥. At¥ßa even crossed the sea too to go to learn with Dharmak¥rtiSurvaˆadv¥pa. At¥ßa was invited to Tibet where he journeyed. At¥ßa worked hard until his death. including some he wrote.

and he too taught the Basket of Determining Elements.Mahåsiddha Manifestations 158 Chapter X On the Guru’s Trail 43. It is in the Tangyur of Beijing. Sent as an ambassador to the court of Mah¥påla I. and rNgog Lo-tså-ba Blo-ldan Shes-rab wrote the first revision around 1090. known as the sublime paˆ∂ita Ír¥ Vånaratna of ›a∂nagara. he was At¥ßa’s spiritual guide. 82. folio 100a4 to 103a7. The second revision was written in Tibet after 1426. close to the year 980. The author. was rDo-rje Dril-bu-pa. together with other disciples like sTag-lung-pa Thang-pa bKra-shis-dpal. known as ‘The Accomplished One Ghaˆ†avajrapåda (Lightning-Pillar of the Pure-Diamond Bell)’. came the third eminent Dharmak¥rti-Survaˆadv¥pa born in 968. and Nag-tsho Lo-tså-ba Tshul-khrims rGyal-ba. No 4624. by dPal Nags kyi Rin-po-che. vol. He bears the same name as the Tamul logician Ír¥ Dharmak¥rti of Tiruvannåmalai born in 766 of the Mala Tribes that gave its name to the country of Malaja. or the second Dharmak¥rti-Ghaˆ†avajrapåda of the Mahåcaitya of Ghaˆ†asålå. The Reciprocal-Choice (1168) Phag-mo Gru-pa conferred to Rin-chen-dpal. or less than 6 pages. It is a text of 43 lines. The translators were paˆ∂ita K®∑ˆaSamayavajra of Vajråsana in Bodh Gayå. the cycle of ‘Five Steps of the Jumping Deer Splendor (Ír¥ Cakraßambara pañca krama. Dharmak¥rti-Ghaˆ†avajrapåda was a teacher of the Basket of Determining Elements. the tenth Mahåråja of Gau∂a. . rGyud-'grel section LXXIII (Pu). Phag-mo Gru-pa obtained it from dPal Gwa-lo-pa Lo-tså-ba. a Råja of Survaˆadv¥pa (Sumatra Island). known as Óyu˙ The Accomplished One. After them. and known as Ír¥mad-Dharmapåla. therefore. dPal 'Khor-lo bDe-mchog gi rim-pa lnga-pa)’. The paˆ∂ita Sumatik¥rti of Nålandå. was the One Who Imparts the Object of Thinking to Others in the Saµghåråma Mahåvihåra of Nålandå. and bSod-nams rNam-par rGyal-ba dBang-po'i sDe. and in 990 he became a pupil of Mahåßr¥ratna.

It is a synonym of the ‘Jumping Deer of the Emotional Beatings. or blows up the Prodigious Cervid. who unlocks. In the Hindu tradition. about another of sGam-po-pa’s disciples. it was a diabolical energy. around the year 1130. This experience is the essence of restless mental energy. of his eyes. or the one who pierces. an explanation dedicated to bKa'-brgyud-pa practitioners. Later on. . After that. The name of this Effigy-Loved-Divinity corresponds in Sanskrit to the ‘Choice of the Best Companion Found after Research into the View of Mutual Union’. the Jumping Deer would appear as the enemy of the Deity’s RadiantAppearance of Sensual Desire. This fact causes confusion in translation because the two appellations are visibly a single truth. or that which is like a ‘Thousand Radiant Stars’. continuously Shaking One's Heart-Wheel of the Phenomenal’.Mahåsiddha Manifestations 159 Phag-mo Gru-pa also displayed the version of the cycle of the Thirteen Deities’ Radiant-Appearances of Reciprocal-Choice coming from Dharmak¥rti-Ghaˆ†avajrapåda. It is a theme manifested in several allegorical biographies of The Accomplished Ones. slaughtered in the metaphor by the ‘Best One Primordial Governor’. known as the ‘One Thousand Shining-Pupils’. It compares to a Jumping Deer that does not relax. The Deity’s Radiant-Appearance of Sensual Desire is then. Dril-bu rim-lnga'i rnam-par bshad-pa)’. that is to say. the One Who Splits the Jumping Deer. or stay in place and the Deity’s Radiant-Appearance of Sensual Desire played a part as the butcher who prepares in the kitchen. the ‘Twelve [Solar] Houses’ Governors that Surround the Blue Space Enveloping the Husband Effigy-Loved-Divinity. Phag-mo Gru-pa expounded the ‘Commentary on the Consciousness of the Five Steps of the Lightning-Pillar of the [PureDiamond] Bell [of the empty space of senses] (Ghaˆ†apåda pañca krama vijñåna †¥kå. Jumping Deer is a great figure in Buddhism known as the ‘Sovereign of the Second Sky Called the Thirty-Three [Deities’ Radiant-Appearances] of the Sky of Thirty-Three Located at the Top of the Agreeable Mount Meru’. and the inner heat of the passionate ambrosia taste. in the combustion of innate-wisdom within the channel always moving restlessly. La-yag-pa Byang-chub sNgosgrub who had already given. known as ‘Golden Unicorn Who Discloses His True Life as the BlueHeart-Drop Luminous Display’. the remains of discursive thoughts.

folio 13b5 to 14b6. K®∑ˆa-Någårjunapåda of Daihak was the author. whose name calls to mind the Hollow of the Skull-Cup. Dark One Divinity. should be considered carefully to find out their true relationship for a practitioner of the conjunction. known as Kathakalåpa. . It is in the Tangyur of Beijing vol. He is also the defender. or confidential practice of the tribal guardian Corporeal-Devouring Awakened-Energy that Splits the SkullCup. and translated into Tibetan. is entitled the ‘Method that Manifests [the Deity’s Radiant-Appearance] Black-Blue-Exalted-Instant with Four Arms (Caturbhuja Mahåkåla sådhana. while being an emanation of the awakenedactivity of the Effigy-Loved-Divinity. around 820 BCE. about 298 BCE. known as the Hemispheric-Casket. rGyud'grel section LXXXIII (U). Later on. the possessor. founded the Kauthuma Vedic discipline. K®∑ˆaNågårjuna of Daihak. a branch coming from the lineage of the ‘Knowledge of the Life-Fire of the Dark One (K®∑ˆa Óyurveda)’ that expounds several obscure points.Mahåsiddha Manifestations 160 Phag-mo Gru-pa also conferred with the Effigy-Loved-Divinity. 86. Another text mentioned earlier. and Black-Blue-Exalted-Instant. No. would develop the lineage of the Practice of the Movement that Mingles. also an expression of the Victorious Unshakable One of the lineage of the Gujaråt¥. Guru Kalåpin. His name is a reference to the Kathakalåpa. This Four Arms. Traces of the Dark One takes us back to the sage Katha. He is also well known as the Black-Blue-Exalted-Instant Who Holds the Chopper of Innate-Wisdom presence. of the bKa'-brgyud-pa Schools. or less than 3 pages. dPal ye-shes mGon-po Phyag-bzhi-pa'i sgrub-dkyil)’. Nag-po Chen-po Phyagbzhi-pa'i sgrub-thabs). because he cuts off the discursive. or ‘Method that Manifests [the Deity’s Radiant-Appearance] of the Rotation-Spaceof-Energies of Black-Blue-Exalted-Instant the Possessor-of-Splendor with Four Arms (Caturbhuja Ír¥nåtha Mahåkåla maˆ∂ala sådhana. or in Sanskrit. 4942. severing conceptual reasoning. it is a text of 18 lines. and the Grandmother Who Goes Beyond the Phenomenal became the 'Bri-gung-pa’s two principal Protectors of the Nature of Things. Ír¥ Vånaratna of ›a∂nagara was the translator around the year 1435. the cycle of his Protector of the Nature of Things.

the third Sa-skya-pa Throne-Holder. rGyud section II (Ka). He learned them in the great Sa-skya monastery from Sa-skya-pa Sa-chen Kun-dga' sNying-po. For this reason. The Sa-kya-pa tradition attributed the Fruit of the Path Lineage to Ír¥ Dharmapåla-VirËpa of Lalitagiri on the Southern VirËpa River. The unnamed author was an Accomplished One. which had been subdivided into two parts. it was patently obvious that . and the historian Jonang-pa Tåranåtha Kun-dga' sNying-po of Phun-tshogs-gling. in approximately 1610. was born in 821. also ‘Monstrous Eyes’. which was previously quoted. The Sa-skya-pa leaders were teaching the Fruit of the Path Lineage whose source can be found in the ‘Named ContinuousMystical-Process Sovereign of The Pure-Diamond He (Hevajra Tantraråja Nåma. vol. a tributary of the Brahm別 River. wrote. Kye'i rDo-rje zhes-bya-ba rgyud kyi rgyal-po)’. Fruit of the Path (1168) Phag-mo Gru-pa passed on to Rin-chen-dpal. The translators were Gayådhara Kåyasthapåda of the Mativihåra of Vajråsana. belonged to the lineage of Yogin¥ Lak∑m¥∫karå who passed away early in 792. a son of Sa-skya-pa dKon-mchog rGyalpo. A revision was later made by the historian 'Gos Lo-tså-ba gZhon-nu-dpal. Thus. the ‘Red Instructions of the Fruit of the Path (Raktopadeßa Phala Mårga. and ‘Feather Appearance Whirlwinds Breath (VirËpåk∑arudra)’. are some of the one hundred nicknames of the Benevolent One.Mahåsiddha Manifestations 161 This convention is shown in many texts related to the Named Continuous-Mystical-Process of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction. It is in the Kangyur of Beijing. 44. and 22 chapters. or ‘With the Appearance of a Bird’. 10. he was nicknamed as VirËpa the Second One. Lam-'bras dMar-khrid)’. VirËpa was known as ‘Feather Appearance (VirËpåk∑a)’. folio 230a3 to 262a4. VirËpa of Tripur¥ in Dåhala. It is a text of 514 lines or almost 65 pages. the historical precursor of the Accomplished Possessors. The first Accomplished One named as such was ‘With the Appearance of an Arrow'. that it was most likely Råhulabhadra-Saraha of Råjñ¥. and 'Brog-mi Lo-tsåba Shåkya Ye-shes. No. 1.

Ír¥ Dharmapåla transmitted it as well to the sovereign. as well as knocked senseless named as Furiously Resounding Phonemes. known as ‘The Accomplished One ∂ombipåda (Lightning-Pillar of the innate melody beyond caste)’. born in 1198. and later to Zha-lu Lo-tså-ba Bu-ston Rin-chen-grub. and the second known as ∂ombi Heruka Kalacuri Ce∂i born in 940. He was known as The Accomplished One Vyådalipåda.Mahåsiddha Manifestations 162 he had been converted. 2874. He was a great monk. He was also acknowledged as Vyå∂hi (Hidden Receptacle of the Pillar). After Ír¥ Dharmapåla. 4360. about 970. gShin-rje mThar-byed dMar-po)’. One of his unsigned written works was the ‘Method that Manifests [the Deity’s RadiantAppearance] Savage Foliage (Parˆaßabar¥ sådhana. it is in the Tangyur of Beijing. This approach of the ‘Catcher Who Prepares for Death as the Fading of Breaths Hold Back the Red’ together with his ‘Red Prescriptions’ was received by Glo-bo Lo-tså-ba Shes-rab Rin-chen. The registered translator was Yarklungs Lo-tså-ba Grags-pa rGyal-mtshan dPal-bzang-po born in 1281. No. It is a text of 10 lines. and his pupil K®∑ˆåcårya-Kånhapå of Vidyånagara. and Ba-ri Lo-tså-ba Chos kyi Grags-pa and was transmitted to Sa-skya-pa Sa-chen Kundga' sNying-po. to Jñånaßr¥mati-Vyadalipipåda of Mahåkaˆ†ara in the Gondia Forest. he imparted him with the ‘Who Prepares for Death at the End of the Starting Red (Rakta Yamåntak®t. This extraordinary outcome also evokes in Sanskrit the direct coming across of the stage of the red-drops moving to the blue-heart-drop. as he was identified before that as the Lord of the Free-Space Benevolent One. known as Full of Catcher of the Furious. 81. or less than 2 pages. He transmitted it. No. rGyud-'grel LXXI (Du). the Fruit of the Path Lineage started spreading into Tibet with 'Brog-mi Lo-tså-ba Shåkya Ye-shes. vol. or the ‘One that Remained Hidden While Looking at the Warbling (and lightning) Heart Syllables’. a Sublime Who Bestows the Object of Thought to Others officiating at the Mahåvihåra of Vikramaßila’s central gate. In addition. It is in the Tangyur of Beijing. Ri-khrod Loma-can gyi sgrub-pa'i thabs)’. folio 231b8 to 323b1. . Ír¥ Dharmapåla was also the holder of the Intense Starting of the Conjunction in Six Parts of the Fury.

about the year 970. 45. and Prajñåpåla. medium. This teaching described the twelve stages that led to the final outgrowth of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. and his guru Ír¥ Samantabhadra-Nå∂apåda. just prior to go to the pure fields. and which he received from his Siddha Guru Airåpati the paˆ∂ita of the Vihåra of Bhaktibala in Dak∑iˆåpatha. Rin-chen-dpal went at first to Dwags-lha sGam-po monastery. Phag-mo Gru-pa sent Rin-chendpal to visit his fellow spiritual brothers. already divided into inferior. since Prajñåbhadra-Tailikapåda of Jhewåri village. Thus. Comparison of the Oral Lineage (1169) As if these waves of transmissions were not sufficient. The bKa'-brgyud-pa lineage had been transmitted this. this Prajñåbhadra–Tailikapåda’s (Lightning-Pillar of the Sesame-Oil Squeezer) name was written as the One Who Is Feeling the Triple . Finally. a particular name of a level of disciplinary rules. the paˆ∂ita Sådhupåla-KËrmapåda. in 965 approximately. He then transmitted it on to Yogi Ga∫gådhara. Another time. introduced the transmission of the Higher Lineage of Good Conduct. during the Earth Female Buffalo year (1169). and afterwards to Ba-ri Lo-tså-ba Chos kyi Grags-pa who brought it to Tibet. and that he had received from the logician Ratnak¥rti. Ír¥ Dharmapåla with the assistance of his three disciples. Guˆapåla.Mahåsiddha Manifestations 163 Ír¥ Dharmapåla also transmitted the tradition of the One With the Efficient Tie to Noble Man that originated from Någårjuna-Ír¥manta of Kåñc¥puram. in 973. which was headed by sGam-po-pa’s nephew and successor Dwagspo sGom-pa Tshul-khrims sNying-po. a teacher of the Somapura Mahåvihåra in Ompur. which went back to Abhayak¥rti. and upper levels. which took back the successive steps of the encounter with innate-wisdom. as it was a tradition in the Succession of the Instructions inherited from Mar-pa. in Gu-ge kingdom. As we have seen before. sGom-tshul passed on to him many teachings including the Four Conjunctions. known as KËrmapåda (Lightning-Pillar of the Tortoise-snake). Ír¥ Dharmapåla passed on the tradition of the ‘Glorious Circle of the Reciprocal-Choice Splendor’.

It is called the coming into contact with the Body Resulting of a Creation. is a direct . the lineage founded by Nichiren around the year 1260. and then to the dGe-lugs-pa monasteries. or without origin. fade away. which occurs whenever there is a realization of the mind as rootless. that is to say of the surprising transits of the Blue-Heart-Drop. C. more or less. During these triple stages. and the ‘Emptiness of the Radiant-Dazzling Sonorous’. First. Emptiness is the genuine nature of all phenomena. from the one adopted by the Sa-skya-pa. it also means a ‘putting back in order’.Mahåsiddha Manifestations 164 Character of Astral Time of the Sesame too. Second. the Conjunction with a Concentration to a Single Point. or Unified Conjunction that Does Not Maintain Any Meditation. as evoked by the Íåkyamuni Buddha’s Aphorisms. It is also the accomplishment of the three stages of calm abiding presiding over the experience of the luminous Attentive Absorption Into Reality. or of the thinking-mind. It is this way the foundation of the Buddha’s philosophy. or remain as emptiness. it is a stage of simplicity. the adept experiments alternately with the ‘Pleasant (sensorial) Bliss of Emptiness’. by which all the things exist within the absence of an inherent nature as the luminous mind has an indefatigable ability to work in chorus with all levels of intensity. Miafa lianhua jing or Fahua jing. It is a way. Dam-chos pad-dkar [zhes-bya-ba theg-pa chen-po'i] mdo)’. J. it is a phase of attentiveness with a single focus. free from any extraneous thinking. It allows for the recognition of the nature of mind. which correspond to the first three levels of the Ten BhËmis. In the Japanese Nichiren ShØshË. who would later pass it on to Tsong-kha-pa. Hokke kyØ. These twelve phases can be summarized in four points. the ‘Conjunction Freed of Conceptual Expansion [of the illusory word]’ in a Non-Discursive Innate Level. the practitioner understands that what arise. the term emptiness translates as ‘Potentiality from the Aphorism Named White Lotus SacrificialSeat of the Determining Phenomenal (Saddharma Puˆ∂arika nåma mahåyåna sËtra. It is a direct experience of the emptiness of nature itself. as when the confusion of a tempest gives way to the natural brightness of a cloudless sky. His approach differed. During these triple stages. In Sanskrit.

Here. and as the Appeasement of the Dissolution of the Matter. like the condensation on the intelligence’s mirror. Moreover. and ninth BhËmis cover illusory appearances. Emptiness unveils simultaneously with dualistic thought. the very root of dualistic grasping at appearances. eighth. and the mind would be like water pouring into water. That aim is summarized as the thoughts that are passing like birds in the sky without leaving traces and even by an experience without any conceptual reasoning. The different Accomplishments are then coming to maturity. and any vain attempt at grasping emptiness as well. Third. logically. Extraordinary Vision Accompanying Innate-Wisdom. the seventh. which is also called ‘Supreme Truth of Ordinary Reality’. appearing. and] concepts are . the practitioner is able to become aware of the intense complexity of all phenomena. impressions. that the three stages of Extraordinary Vision take place. comes the ‘Conjunction of the Vision that Conceives the Only Taste in the Absence of Division of Appearances and the Mind’. a priori. This way. notions. which qualifies as fixation. It is an appropriation.Mahåsiddha Manifestations 165 expression of His enlightenment. and Extraordinary Vision. the Conjunction of Contentment with Signs that is Obviously Beyond [meditative] Beatitude. It is then also. thoughts. It is a theatre where appearances are dissolved naturally. These three stages of the Extraordinary Vision are related to the fourth. or Region where one places his confidence. Fourth. BhËmi. This is once more the union of appeasement. known as Body of Unthinkable Truth [of emptiness]. or of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon Related to the Aphorisms. This platform is also described as the dissolution of conceptual dualistic ignorance in the awakened mind. fifth and sixth BhËmis of the Aphorisms. It is the point of the genuine contact with the Body in Union with Bliss. which is reminiscent of clouds in the sky. an expanse of the direct experience of knowledge. and vanishing. which is described as the supreme stage. the practitioner of the conjunction liberates himself at the root. at that time. all ideas. in other words. Therefore. the cycle that goes from one state to another. It is the time of the getting in touch with the Body of the Nature of Things. which is compared to the acquaintance by the ‘Fish with the Depths of the Ocean’. a synonym that is indeed thoughtfully close to emptiness.

or whatever it perceives as one. can be melted within the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant. around 600. a holder of the branch of the Approach of the Unshakeable Conjunction in Middle Way of the Shiny ContinuousMystical-Process. The union of the fourth body with the three previous ones announces the stage of dissolution.Mahåsiddha Manifestations 166 exhausted. or of the Body of the Nature of Things as Innate-Wisdom. by Bhåvaviveka of Malayålam in Kera¬a. which is the expression of the qualities known as attributes. That compares with the marks of the Body in Union with Bliss. and merits. the Step [of the vanishing] of Whatever Has Been Produced. Later. the first Buddhapålita. as well as whatever could be imagined. the state of familiarity provoked by an advanced practitioner of the conjunction as a Skillful-Means to discover in this very life. the Subtle Mind. The emptiness of nature itself was in fact a development of the Emptiness of Inherent Accomplishments (of the Person Principle). In the history of Buddhism. up to the first Candrak¥rti of Samåta†a close by 620. proprieties. as early as 420. or even these that have been accumulated until then about the reality of a subject are eclipsed. Furthermore. It is literally. This is again followed by the emergence of the Body of the Nature of Mind arising from its qualities. which could realize emptiness. this state of luminosity was used to describe the fundamental state of one’s consciousness. initial thoughts. which is a Skillful-Means to approach the fundamental nature of mind. since the founder. The holders of the lineage of the Middle Way by Syllogism have demonstrated the emptiness of nature itself for two hundred years. This compares to the Son of the Supernatural Sonorous Breathing that Appears to be Radiant. and which is . In this case. It is also. virtues. It is the body that experiences the Three Bodies as uniqueness. the Supernatural Sonorous Breathing that Appears to be Radiant was originally known as the Deities’ RadiantAppearances of the second of the four levels of the mental contemplation of mind. which arises at the moment of death as mind. Candrak¥rti argued to refute the objections advanced. Candrak¥rti’s topics would be revisited in Tibet by At¥ßa. of the steps of the creative birth. Then the Son of the Supernatural Sonorous Breathing that Appears to be Radiant of the Path.

In This Way of the MysticalIncantations. The innate original awakening is noticed as the nature for whatever it is. as well as Innate-Wisdom of Discernment of a subject and his object. and K®∑ˆa-Någårjuna) together with a few others. They are reserved as well for the Eighty-Four Accomplished Ones [there are more than eighty-four]. which purify the illusory Veils of Mental Torments instantaneously that cover up innate natural omniscience. or emptiness of the non-existence of phenomena. and the veil of innate-wisdom. known as innate-wisdom. supreme joy. Regarding the MysticalIncantations of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. amused. there is the Heart of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. or proper reality. in Tibetan. increasing autonomy. It is self-knowledge of the essence. They also correspond to the realization of the Body of Illusory Appearance. Next. independence. In This Way as the Mental Contemplation. the Six Ornaments. and drops. This section is called secret stage. which is going with the awareness of freedom. again. or In This Way as Selfless. It was supposedly assigned to Någårjuna (or Órya-Någårjuna. It is known as the ‘Veils of Mental Torments’ that cover the truth of the emptiness of the fact of being. which covers the reality of the emptiness of phenomena. as well.Mahåsiddha Manifestations 167 expressing the spontaneous natural truth. These joys are expressing the fact of an increasing feeling of been spontaneously. because it shows the awakening of the sphere of . Någårjuna-Ír¥manta. present in all objects of knowledge. it is usual to speak of the inner level. and clear of a single remaining of a selfdetermination on the Path of Liberation. It is a stage mainly concerned with the experience of the ‘four joy’ called joy. and Two Supremes [an expression in numbers that is. the essences of the Four in this Way. reality. It is innate-wisdom without warning. or gay. autonomy. and last. historically inadequate]. extraordinary joy. the primordial pure essence. with the channels. Be that as it may. joyful. cheerful. NågårjunaNågårjunagarbha. winds. and joy unborn presence. in fact. it is an intensity that purifies the two darkening veils of the mask of somatic and psychic pains and dualistic consideration of a subject and an object. true nature. called generically. or even primary substances. In This Way of the. They are.

and even it expresses the word scar that should remind us of the difficulties encountered on the way. innately present in the mind of the entire being and within the Three Domains (sensorial. path. where abides the Innate-Wisdom of the Sphere of Phenomenal Reality.Mahåsiddha Manifestations 168 phenomenal reality. Phag-mo Gru-pa used to teach his own method called the ‘Circular Alive Energy of One’s Devotion (Adhimukti Pråˆacakra. it corresponds to the essence. For the Old-Tradition. not produced. The fruit manifests by the diversity of appearances. the awakened thinking mind’s clarity. This foundation is an immutable nature of the things experienced as an unborn bliss. which are constituted by the 7 refined substances. and multiplied by the 1. and unthinkable). On the path. it is visualized as What Excites the Acquaintance of the Moment Towards Transition. or understanding. which happens to manifest with the close perception of Extraordinary Vision. as the Three Bodies. which expounds Essence. and spread out. without growing or declining. He does it with . times the 12 solar houses. then. nature. The path and its nature are the unobstructed naked expressions as perfectly natural luminosity. in three points of devotion concerned with liberation. Nature. which were compared with the acquisition of the foundation. and Compassion as three aspects of the Embryo of One Gone in the Pleasant. path and fruit. or the emptiness of the 84. the guru has to behave despite the fact that he knows that the veils of the Ineluctable Acts still affect him from time to time.000 teachings or determining elements. road. imaginable. the fruit is cognitive. as I was taught in 1974 by the late rGyal-ba U-rgyan sPrul-sku. This word in Sanskrit has again many meanings. distance of the trip. compassion and a state of shock similar to panic. Obviously. unchanged. The first one brought to mind. the better-known meaning of track (of the mind like an antelope). is the antelope. These three stages of outer. In the Old-Tradition.000 subtle channels. known as the gold of our Buddha Nature revealed as fully awakened. Mos-gus srog-'khor)’. The path is found within the ordinary naked mind. inner and secret are expressed as the foundation. an unknown holder of the 'Ba'-rom bKa'brgyud-pa lineage as well as a realized rNying-ma-pa spiritual guide.

the practitioner of the conjunction would feel the blessing of the lineage as he abides in the Blue-HeartDrop. . should understand that. the very pedestal of the spontaneously emergent innate Magnified Compassion. The disciple.Mahåsiddha Manifestations 169 the awareness of the absolute emptiness of self-as-such. He would then be able to consider the apparent lacks in his guru as his own. and his devotion that is concerned with liberation would increase. Doing that. which is beyond relative ignorance. and imitate this behavior with the correct View of the Union of the Two Truths.

” Candrak¥rti. It was a book of the correct exegetic lineage descending from Órya-Någårjuna of Vidißå. keep carefully whatever transmission you received. and lineages worthy of study. he told his heart son sTag-lung-pa bKrashis-dpal. The Paˆ∂ita of the Middle Way (1169) In all circumstances. known as absolute and relative realities. Rin-chen-dpal’s dharma brother. For the coming months. Rin-chen-dpal continued to deepen his philosophical meditations of the view that eventually turned him into an Accomplished One Who Imparts the Object of Thinking to Others. in 1057. as well. sTag-lung bKra-shis-dpal went on to visit the Friend of the Good Augurs Virtue Bya-'chad Kha-pa Yeshes rDo-rje. This Po-to-ba had been one of the three spiritual sons of 'Brom sTon-pa Lo-tså-ba rGyal-ba'i 'Byung-gnas. He considered all traditions. One day. the leader of the school of the Middle Way by Syllogism wrote a very sharp commentary regarding the NonDiscrimination of the View of the Union of the Two Truths. a masterful introduction on the thoughts of the originator of the philosophy of the Middle Way.Mahåsiddha Manifestations 170 Chapter XI Luck and Splendor 46. and Rog Glang-ri Thang-pa rDo-rje Seng-ge who had been the disciples of dGe-bshes Po-to-ba Rin-chengsal. That is why this work is regarded as one of the best clarifications of Órya-Någårjuna’s Treatise of the Middle Way. Rva-sgreng monastery. The text is. “Above all. 47. The Song of Good augurs (1169) . because it is not essential that they flow back to me. who had founded. the fourth Rva-sgreng-pa’s Throne-Holder. who bestowed on him the prescriptions he had obtained from Sha-ba Gling-pa. Phag-mo Gru-pa acted without the slightest sectarian prejudice.

a pupil of Maitrigupta-Maitripåda. the activities of the Elementary Beings on earth. in addition to Tibet. the year of Earth Female Buffalo (sa-mo glang). who would later found the two monasteries of Bya-dkar. He had received the lineage of Mar-pa reputed to have had numerous lady partners. This was to be able to appreciate physically by way of the sensorial channels. he had received the teachings. where the conjunction of cognitivewisdom. In accordance with the convention. or Five Fundamental Winds in the Channel Always Moving Restlessly abide. that he had actually gone beyond concepts. Phag-mo Gru-pa manifested here once again. and the only Blue-Heart-Drop within the Heart-Wheel of the Phenomenal. His heart son rMa Lo-tså-ba mTha'-bzhi would be the transmitter of the Continuous-Mystical-Process Sovereign. that make the Five Existing Elements. the Deities’ Radiant-Appearances of the Five Existing Elements that control the balance of the Five Fundamental Winds. and the Five Sensorial Faculties. The lucky rMa Lo-tså-ba was also a disciple of the accomplished magnified paˆ∂ita . and innate-wisdom refine them. as well as Nepåla. he was the father of the Lineage of the ImagedGesture that Closes Whatever Excites the Sacred Cordon. Phag-mo Gru-pa advised him to take her as a partner the Lady Imaged-Gesture Who Closes the Ineluctable Acts. that is to say. in India. Named Splendor of the Wheel-Point of Determinate Time that Is Animating the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence. the red-drops from the Navel-Wheel Resulting of a Creation. and gSer-thog in Mal'gro. around 1080. and Phag-mo Gru-pa has as well the lineage of rMa Lo-tså-ba Chos-'bar of La-stod. The virtuous rMa Lo-tså-ba travelled on three occasions to India with his nephew rMa Lo-tså-ba mTha'-bzhi born in 1067. Phag-mo Gru-pa suggested to sTag-lung-pa bKra-shis-dpal who was also twenty-three to associate with a LadyPractitioner of the Conjunction who was one of his disciples. Doing so. and then received.Mahåsiddha Manifestations 171 In 1169. not far from the future 'Bri-gung-mthil. Since. the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon from Vajrapåˆi. Phag-mo Gru-pa held two lineages concerning the essential whitedrops from the Sublime Bliss-Wheel of the brain. This rMa Lo-tså-ba Chos-'bar started to study in lHo-bal. known as Maitripåda (Lightning-Pillar Related to Love). Rin-chendpal was twenty-three.

Its only courtyard is made of gems. with a Tabernacle Tent. which are the two nostrils of the nose. a text of 84 lines. speech and mind] x 1000 twigs fully covering the intermediate spaces). for the front side of the body. “Just imagine. 57. sGyu-'phrul Chen-po'i sgrub-thabs)’. and the Left Side. Ratnåkaraßånti-Íåntipåda wrote in this practice. known as the great man. 2115. a teacher of the lineage coming from Någårjuna-Ír¥manta of Kåñc¥puram. whose soil has been set ablaze [by the experience of innate-wisdom]. the eight secondary doors two shoulders. the urethra. the space between the eyebrows. and two thighs. to At¥ßa his ‘Method that Manifests [the Deity’s Radiant-Appearance] of the Magnified Illusion (Mahåmåyå sådhana. He transmitted to him the Continuous-Mystical-Processes of the Encounter With the Secret.” “It is the pearled essence of the lucid principle. No.” “And last. which is the staff-trunk. of the Saµghåråma Mahåvihåra of Nålandå. with four corners.” “The four altars are the Creator [of the Supreme Principle of the] Opening Up at the head’s summit. the backside. together with its celestial palace.” “A diamond balustrade encloses it. the Right Side. He gave. the net of the seventy-two thousand channels (8 petals x 3 channel main branches [or 24 holy places] x 3 smaller-branches [of the body. the mouth.” “It has four gates.” . or less than 11 pages. folio 339b4 to 344b8. which is the essence of the Four [or Eight] Deities’ Radiant-Appearances of the Heart-Wheel of the Phenomenal. and the two ears.” “There are as well. in Vikramaßila. whose ground is a circular terrace made of diamond.Mahåsiddha Manifestations 172 Jayånanda of Kaßm¥ra. and the anus. vol. two legs.” “The four porticos are there for the two eyes. It is in the Tangyur of Beijing. two hands. a hemispheric place. Another important guru of this lineage was Ratnåkaraßånti-Íåntipåda known as ‘Íåntipåda (Lightning-Pillar of the Peace of the Absence of Passions)’. rGyud-'grel section XXIII (A). the Accomplished One Who Imparts the Object of Thinking to Others. and the navel. The translators were paˆ∂ita ÍåntibhadraKukkuripåda of Råjg®ha. and 'Gos Lo-tså-ba lHa-bstas of rTa-nag Khug-pa.

which were coupled together with the sixteen Step-Across-Space Female-Deities Guardians of Pure Fields. which is the residence of the terrestrial nymphs. the ‘Circle that Comes Toward the One Named. the Indian Prajñamatißr¥ of Jålandhara. Abhayåkaragupta of the Ratnagiri Vihåra in O∂radeßa was the author. It is It is in the Tangyur of Beijing. A revision was made after 1212. as his teacher Abhayåkaragupta had predicted. Thus. known as Mi-nyag Lo-tså-ba Tsa-mi Sangs-rgyas Grags-pa. and Ravindraprabha. That is to say. Mar-pa’s guru. Therefore. and 'Khor-lo-grags.Mahåsiddha Manifestations 173 “They are radiating from one Heart-Wheel of the Phenomenal. a disciple of Ír¥ Samantabhadra-Nå∂apåda. the second well known Maˆikaßr¥jñåna. A second revision was done around 1315. She was capable of transmuting her own fluids . They were able to untie the Thirty-Two Knots of the subtle channels of imagination. he introduced this teaching to Ma-gcig Zha-ma. or in the protuberance. Abhayåkaragupta. No 3961. because he knew her to be an emanation of One Who Makes You Go Beyond. dKyil-'khor gyi cho-ga rDo-rje Phreng-ba zhes-bya-ba)’. rMa lived with the lady Ma-gcig Zha-ma until he was poisoned five years later. or almost 230 pages. rGyud-'grel section LXX (Thu). and his four Nepål¥ colleagues of Devapå†an. She was then a girl of sixteen. vol. The translators were Abhayåkaragupta. folio 1a1 to 115b4. 80.” “Some of them enjoy residing. the Undisguised Pure-Diamonds (Vajråvali nåma maˆ∂alopåyikå. looking similar to corpses. Ma-gcig Zha-ma experienced the Sixteen Heroes Guardians of Pure Fields. by five paˆ∂ita. and Chag Lo-tså-ba Chos-rje-dpal. These thirty-two Deities’ Radiant-Appearances correspond to the thirty-two signs of the Body in Union with Bliss.836 lines. giving the practitioner the entry-point to the Pure Buddhafields. by dPang Lo-tså-ba dPal-ldan Blo-gros brTan-pa. Ratnarak∑ita Råhulaßr¥bhadra. rMa Lo-tså-ba obtained from him the ‘Rotation-Space-of-Energies of the Forty-Five Deities’ Radiant-Appearances’.” After. Our rMa Lo-tså-ba Chos-'bar was a practitioner of the Body of Illusory Appearance. rMa Lo-tså-ba studied also with The Accomplished One Who Teaches How to Approach it. With him. in temples and cheekbones. when rMa Chos-'bar was thirty-four. known as the spatial deities [of the passage of the body’s orifices] who are seen as the Mundane Deities’ Radiant-Appearances. It is a text of 1. in 1078.

There are two sorts of torments. and wounds). As a result. pains. As he appreciated this occasion for its spiritual value. as she was trying to get cured. which are bound by the grasping of a self-entity. that he preferred to continue his solitary practices without being embarrassed by a sister. However. known as afflictions. Another great disciple of Phag-mo Gru-pa. named Gling-rje Raspa. he came fast to obtain the skull-cup of the late lady for his own mystical use.” This can be found in chapter thirteen of his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. the skull-cup represents the pacification of the emotions. or an object. Thus. this fine woman. and torment the thoughts. by then forty years old. because they hurt. and Ignorance. In 1168. A little while later. she contracted a venereal disease from another practitioner of the conjunction. they received what will constitute another Fruit of the Path Lineage that will from then on be known as the Zha-ma Lam-'bras. It is for example a phenomenal container of one of the three poisons identified as Loving Passion. Anger. When it is ignorance. or Body Rotation-Space-of-Energies. or the two emotional torments (physical and mental). “These emotions are named as emotional torments (difficulties. He had to make clear to Phag-mo Gru-pa. which arises by contact with external objects. The symbolic connotation of the skull-cup is very complex. cognitive-wisdom has the name the cutting off in order to create a disjunction of the emotional torment. and gifted with the particular marks of a Step-Across-Space Female-Deity consented to the dissolution of her corporeal. learned too late about this lost opportunity. . Órya-Någårjuna of Vidißå had described them in this way. he should be definite by the existent context. who had the Magic Spells Knowledge. and has a secret profound meaning. after the murder of her root guru. sTag-lung-pa Thang-pa bKra-shis-dpal objected to the suggestion of his guru. in union with emptiness. in 1191 at the Zur-khang of Ding-ri. and attachment exterior to a self. In Buddhism. attachment relative to a self.Mahåsiddha Manifestations 174 during the sixteen stages that correspond to the Sixteen Emptinesses. Together. she decided to become the disciple of the amazing Buddhaßr¥jñåna of Vetålagiri with her younger brother Zha-ma Lotså-ba Chos-rje rGyal-po Khon-phu-pa.

Do-ha mDzod kyi glu)’ of Råhulabhadra-Sahara. or to his essence. Henceforth. and pure cognitive emptiness. around the year 1050. that together with his own. which are synonymous of the Body of Illusory Appearance. That was a text of 46 lines. to praise him in the tradition of the MysticalSongs of The Accomplished Ones. Dh¥tißr¥jñånapåda (Lightning-Pillar of Innate-Wisdom Splendor Contemplation). and very similar to Phenomenal Illusions. not even 6 pages. Gling-rje Ras-pa arrived late for the assembly. The leftovers had been distributed. and rMa Lo-tså-ba Chos-'bar. formed a true mound of good augurs. and as the Step [of the vanishing] of Whatever Has Been Produced. The unmentioned translators were. This was because Rinchen-dpal understood the importance of the twelve factors of simultaneous return of what had been produced. 68 rGyud-'grel section XLVI (tshi). folio 72b1 to 74b6. Gling-rje Ras-pa then passed in front of Rin-chen-dpal who made an offering in such a manner. 3069. which is not-form. Dårikapåda (Lightning-Pillar that Burst Open Blossoming). the first generous portion. which is synonymous with Supernatural Sonorous Breathing that Appears to be Radiant. 3069. Gling-rje Ras-pa came with devotion concerned with liberation just to stand in front of Phag-gru who had received. As was his habit. of the Successful-Udder-Milking Globe-Treasure (Caryå Dohako∑a . unthinkable. he was able to fill his fresh skull-cup with some of the leftovers. These two phases are two aspects going beyond duality. It is It is in the Tangyur of Beijing vol.Mahåsiddha Manifestations 175 Gling-rje Ras-pa was aware of the genuine potential of that libation skull-cup upon the two phases as steps of the creative birth. convoked by Phagmo Gru-pa for his disciples to partake in a new Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities’ Radiant-Appearances. Phag-mo Gru-pa dedicated it to the Glorious Circle of the Reciprocal-Choice Splendor. No. as was the custom. it was also known as the ‘Named Spiritual Song. In consequence. these were known as the ‘Song of the SuccessfulUdder-Milking Globe-Treasure (Dohako∑a g¥ti. He improvised a Song of Spontaneous Realization that Grants Something. which is present here in the manifestations of the awakened qualities of the Effigy-LovedDivinity. for No. Någadattayogin. Furthermore. This sign delighted Gling-rje Ras-pa.

of the Learned Sonorous-Howl (Nå∂a Paˆ∂ita g¥tikå. and Zha-ma Lo-tså-ba Seng-ge rGyal-mtshan. or 2 pages. and rMa Lo-tså-ba Chos-'bar as for No. He is often confused with the first ÍavareßvaraÍavaripåda of Íarabhapura. in 1034 the root guru of Maitrigupta (Confidential Loving One) or Maitrigupta-Maitripåda. The unmentioned translators were. The translators were Ratna Parasvåmin Buddha. No. who awakened the ‘Mercury of Innate-Wisdom. the second was known as K®∑ˆapåda the First (Lightning-Pillar of the Dark One). by the lady Kanakhalå. Which Emitted Extraordinary Noises’.Mahåsiddha Manifestations 176 g¥tikå nåma. folio 10a8 to 10b4. It was a poem of 4 lines. a pen name of Buddhaßr¥jñåna. folio 5a4 to 5b1. who was well acknowledged for his ‘Channel Always Moving Restlessly. It was known also as the ‘Named Mystical Song with the Profound Meaning that Has the Spiritual Experience of Secrets (Cittaguhya Gambhirårtha g¥ti nåma. folio 104a1 to 104b4. She had been one of two disciples of K®∑ˆåcårya-Kånhapå of Vidyånagara. about 995. It is in the Tangyur of Beijing. section rGyud'grel XLVIII (Tshi). again. not even a page. Maitrigupta-Maitripåda’s pupil Mar-pa pursued this tradition of Ír¥ Samantabhadra-Nå∂apåda. born in 745. Sems kyi gSang-ba Zab-don brDa'i-glur Blangs-pa zhes-bya-ba)’ of the second Lord of the Savage. as did Mi-la Ras-pa. No. vol. He became. they were both able to spontaneously improvise songs with a deep look into the . 3169 too. vol. Given by the UndulatingEnergies)’. Known as Prajñåvaragupta (Confidential excellent Cognitive-Wisdom)’. It was a song of 12 lines. 3175. The unmentioned translators were Dh¥tißr¥jñånapåda. It is in the Tangyur of Beijing. the younger sister of Mekhalå. No. known as Mekhalåpåda (Lightning-Pillar of the belt). sPyod-pa'i mDzod kyi Glu zhes-bya-ba)’ written. vol. Íavareßvara-Prajñåvaragupta. 3275. Någadattayogin-Dårikapåda and Ma Lo-tså-ba Chos-'bar. rGyud-'grel section XLVIII (Tshi). It is in the Tangyur of Beijing. It was also known as the ‘Spiritual Song. 69 rGyud-'grel section XLVIII (Tshi). under his pen name Nå∂apåda (Lightning-Pillar Sonorous-Howl). who had been a great disciple of Órya-Någårjuna. the third Någårjuna. Nåro Paˆ∂i-ta'i glu)’ of Ír¥ Samantabhadra-Nå∂apåda. It was a song of only 6 lines. He also taught Någadattayogin-Dårikapåda or ‘Någadattayogin (Practitioner of the Conjunction. 69. 3194. 69. or half a page.

Thus. Excellent Spiritual Ineluctable Acts. what was also known as Advayavajra (Pure-Diamond of Non-Duality) his own Lady Corporeal-Devouring Awakened-Energy of the Nature of Things of the Curl acknowledged being the LadyDeity’s Radiant-Appearance Intentional-Thoughts-Splendor. Consequently. or the innate post-silent relaxed awareness. Phag-gru publicly predicted what was called. That is a text of 14 lines or less 2 pages. 4928. or in Sanskrit their head ornament. It is in the Tangyur of Beijing. Phag-gru explained that sTag-lung-pa would become an object of devotion concerned with liberation. 86. rGyud-'grel section LXXXII (Zu). as non-continuous-remembrance. and Mi-la Ras-pa’s spiritual nephew had added to it a piece of white cotton like a practitioner of the inner blissful ablaze of the Fury. see the ‘Method that Manifests the Subtle Breath of the LadyDeity’s Radiant-Appearance Intentional-Thoughts-Splendor (Ír¥mati Dev¥ pråˆa sådhana. About this point. vol. The unmentioned translator was indeed Mar-pa as it is recorded in the following text No. had sewn on the front side of each edge two brocade hems he had cut off from the old boots that Phag-mo Gru-pa allowed him to have. In fact wearing a very simple roll of pure wool turned into a way to follow Mi-la Ras-pa’s paradigm model. and secondly. 4929. Then when they came back to present him their work. Mar-pa received from Maitripåda. as well as a benediction for his own disciples. Phag-gru announced that Gling-rje would pass on the teaching to a lineage of disciples dressed of cotton .Mahåsiddha Manifestations 177 experience of the Path. as that which produces non-perception. and expressed them first. which produces contentment. No. in his devotion concerned with liberation. as Phag-mo Gru-pa rDo-rje rGyal-po wanted to be able to foretell his three heart sons’ future. Maitripåda had go over the two main points. folio 280b3 to 281b1. The author was Maitri-pa or Maitrigupta-Maitripåda. Gling-rje Ras-pa as a true layman. dPal-ldan lHa-mo'i srog-sgrub)’. The Presaging of the Three Hats (1169) In 1169. he offered each of them a piece of red felt in order that they make their respective hats. Moreover. sTag-lung-pa Thang-pa bKra-shis-dpal. 48. or non-comprehension going beyond ordinary misleading inquisitive mental capacity.

49. and. and. his root guru again in this life. Phag-mo Gru-pa proclaimed that Rin-chen-dpal’s activities would surpass his own. One morning he teased them by saying. and that he would amply propagate his lineage. compiled about 1075 by the One Given to Silence (Munidatta). which he had added to constitute a pleating of the upper part symbolizing the twelve factors of simultaneous return of what had been produced. he had given to his hat a fullness that will remain until today characteristic of 'Bri-gung-pa hats. When they reached the bank. it has flooded to the two central Provinces of dBus and gTsang (Sublime Bliss-Wheel of the brain and Throat-Pleasure-Wheel). “I think that it is. of the enigmatic approach of his guru’s question. if the Yar-klungs gTsang-po River is overflowing. As a result. “The abyssal [or alarming) river of existence [carrying along the three flawed appearances] is subterranean [because of the three veils with a demonic opacity]. Mercurial Flowing River Phag-mo Gru-pa wanted one more time to test the understanding of sTag-lung-pa bKra-shis-dpal and Rin-chen-dpal. now it is overflowing towards Khams (in one’s Heart-Wheel of the Phenomenal). By that.” The mystical song of the second Dharmak¥rti-Ghaˆ†avajrapåda. he would not be able to see. bKra-shis-dpal. gives us some explanations. and Rin-chen-dpal decided to have a look at the river. 'Bri-gung-pa understood the profound significance. which had been One Who Imparts the Object of Thinking to Others in the Saµghåråma Mahåvihåra of Nålandå. went to Nag-chu district. they noticed that it was not overflowing. as a result.” . as they had returned. Gling-rje left the huts of Phag-gru-pa gDan-samthil head-monastery.Mahåsiddha Manifestations 178 and soon after that. It constitutes the fifth poem of the ‘Commentary of the Song of Spontaneous Realization that Grants Something of the Globe [treasure] of the [fifty] Songs of the Practice of Movement (Cåryag¥ti ko∑a v®tti)’. 'Bri-gung-pa Rin-chen-dpal had a second piece of red felt. he declared to him “It has already overflowed. but can you check to see.” Therefore. Moreover.

the Incomparable Lord.” “Cutting through [the dualistic grasping of the Five Fundamental Winds of] the tree of illusion [of bliss of the Body of Illusory Appearance]. not only the propagation of the bKa'-brgyud-pa tradition within Tibet’s provinces. I. rejecting quickly to the two banks [of the inner nadir and zenith.Mahåsiddha Manifestations 179 “She flows [taking away urine. you are the person [practitioner which is approaching of the conjunction].” For his root guru. have thrown a bridge [consisting of the familiar encounter of cognitive-wisdom and innate-wisdom] for human beings [which by his practice of this rendezvous is aspiring for liberation]. and Extraordinary Vision] blows off the concept of the Appeasement of the Dissolution of the Matter. his familiarity with the Bliss of Emptiness.” “Who may be able to go to the opposite shore crossing in full security [the ocean of the cycle that goes from one state to another].” “Because of phenomenal movement. whose planks are jointed as the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. which is united with the Supernatural Sonorous Breathing that Appears to be Radiant. thus do not move away.” “The powerful axe of non-duality [the fixation in pair of appeasement.” “While in the center [or the Channel Always Moving Restlessly] is the point of support [to be followed by the still inexperienced practitioner of the conjunction]. nor to the left [or channels of the sun and moon] of the awakening [of the perfection of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon] near. you should cross to the other side [and then pass the river of the triple phases of the ten illusory appearances. like smoke…]. “ “That is indeed the request of the Mischievous One [Catila]. but more importantly.” “If. . Rin-chen-dpal had summarized with a sincere sense of humor. or two extremities] the mud [of the veils of omniscience]. and excrement].” “Would going on the bridge [of the unity within the luminosity] neither to the right. the Mischievous One. and of the Emptiness of the Radiant-Dazzling Sonorous.

The Source of the Jewel shows the Imaged-Gesture that Closes. It is known as well as the Putting into Place of an Accomplished One. It also supports the earth element. He made him sit according to the Seven Fundamental Rules of the Accurately Luminous One. him for a secret meeting. as the postures favor the circulation of the Five Fundamental Winds. The first point consists of sitting with the legs crossed. as the Twenty-Four . and space. or known as the Put in Place as a Diamond. water. which have their abode in the Five Fundamental Wheels. and its essence is the Source of the Jewel. as well as the stomach. They are one of the energies of the Five Existing Elements that is to say. The second point consists in joining one’s hands on the thighs. earth. Phag-mo Gru-pa did this. which consists of seven particular situations. this exists in an English translation. or essences. It is yellow and abides at the fork. About this subject. he asked Rin-chen-dpal to come to see. In this case. and closes the lower orifices of the wind evacuating out the bottom. air. the palms facing up as this brings back the Seven Subtle-Substances Nature. which is also called the Put in Place as a Lotus. to put in place. and the anus. known as reality. known as that which fulfills one’s desire. which personifies the Aggregate of Feeling-Sensation. the intestines. they are referred to. or literally. true nature. which controls the urethra. are counted as 24 (12 x 2) in Indian philosophy. the Metal Tiger year. consisting of adopting the posture with the legs bent. Which Bestows Gifts.Mahåsiddha Manifestations 180 Chapter XII Unity with the Guru 50. The Shaking that Unties the Secret In 1170. as Phag-mo Gru-pa was enjoying his last days. fire. in Tantric Buddhism. That stimulates the cerebral-spinal center. read the enlightened commentary of the Ninth Karmapa dBang-phyug rDo-rje written around 1590. from the bottom to the top. in the Channel Always Moving Restlessly. These Seven Subtle-Substances Nature. where they could calm down the lymphatic nerve system. with the right palm resting under the left.

and abides at the Throat-Pleasure-Wheel where it holds the fire element. and its essence is the Unshakable One. This is stimulating the ThroatPleasure-Wheel. known as Taking the Earth as Witness. The fifth point consists in lightly raising up the two shoulders in order to move them backward. The third point consists of pushing up the backbones like a lance.” That point. at the same time that stabilizes the wind that gathers the solid elements (into the Channel Always Moving Restlessly). the SØtØ Zen Master Taisen Deshimaru used to say to his disciples “Push the sky as if you were pine trees. it abides in the Heart-Wheel of the Phenomenal supporting the water element. The seventh point consists in letting the tongue relax normally. and it shows the Imaged-Gesture that Closes by the Contemplation of the Mind.Mahåsiddha Manifestations 181 Sacred Places (8 heart-petals x 3. It governs speech. The eyes should then not be too closed. gulping. stimulates the solar plexus. and it shows the Imaged-Gesture that Closes by Contact with the BhËmi. as the essence of Fruitful Accomplishments. The fourth point consists in lightly tightening the neck that straightens up backward like a hook. or too open. then stabilizing the wind remaining equal. the heart. it brings back the heat into the Channel Always Moving Restlessly. speech and mind). lightly against the back of the throat. the second point stimulates the solar center stabilizing the wind that holds the vital breath. and abides in the under Navel-Wheel Resulting of a Creation were it holds the air element. within the wind circulating upward. This wind is white. It is all the same in the Sino-Japanese tradition. which establishes mental balance. It governs the digestion and the inner heat. as the essence of Unlimited Brightness. in order to softly . known as the absence of danger. and it shows the Imaged-Gesture that closes by the absence of fear. The effect of this is to calm down meandering thoughts. It is the aggregate of form. and as well is the aggregate of perception. This wind is green. When I was fifteen years old. which preserves one’s life. that is to say. body. It is the aggregate of mental images. It is red. then. in the very axis of one’s hands. and the blood circulation. and memory. as a supplement to the second point. that is to say. The sixth point consists in turning the eyes to look at the point of the nose. Moreover.

Last. and the mouth. together with the two nostrils. This gate also corresponds to the Undulating-Energies. or upper gate. as well as the Body Resulting of a Creation. known as the worldly Step-across-space Heroes and Step-AcrossSpatial female-deities. which corresponds to a luminous nondiscursive stage. and abides at the junctions. known as turning the teaching-wheel. In general. or the lower gate under the navel. it concerns speech. which have been described in detail in the Continuous-Mystical-Process of the Encounter With the Secret. which is the medial gate of the nose. known as the Emptiness of the Radiant-Dazzling Sonorous. It is the inner dimension of the ImagedGesture that Ends Desire as well as the absence of desire. Next. It manifests a natural stage of the experience without any conceptual reasoning. It is the . the solar father. which penetrated the wheels as he pronounced the mystical-incantation of the Three Bodies “Oµ A˙ H˵. starts the pressing down of the breaths into the belly with the use of gulping. It is light blue. the lunar mother. This entrance corresponds to the Protectors of the Earth. or intermediate roads. or articulations. It is the inner dimension of the mystical-incantation as an antidote to hatred and the absence of anger. It is the aggregate of consciousness. at the Creator [of the Supreme Principle of the] Opening Up. together with the appeasing blessing waves.” It is an abrupt intrusion of the three gates that are like orifices. or to the Bliss of Emptiness. That also concerns the body. As we have already seen. they used to be under the Hero Lucid of the Pure-Diamond-the Powerful General Sovereign of the Smoke-Eaters. and it shows the Imaged-Gesture that Closes Phenomenal [Arising]. or a reunion with whatever was hidden. and next. The sixth as well as the seventh point are in fact regulating the wind that penetrates. or Golden Gate. The aggregate of the space. Doing so regulates the breath. and the Emptiness of the Radiant-Dazzling Sonorous. it concerns the mind. as the essence of the Accurately Luminous One that governs the body’s movements.Mahåsiddha Manifestations 182 obstruct it. It is the Body in Union with Bliss. which is known as one of the Smoke-Eaters. the easing of the junctions of one’s body governed by the Accurately Luminous One wind stabilizes the four winds mentioned above. Phag-mo Gru-pa conferred on him the Fundament of the Place of Strength Control.

the Exegesis Treatises. Manaså Apsara who is the snakebite deity known in Greece as Artemisia. It was revealed as the knowledge of reality by the sages who wrote the Quadruple Knowledge. or absence of fixation related with signs and non-signs. This is of course is the Net of the Creator of the Supreme Principle that is made up of the thinking mind that is like a river.Mahåsiddha Manifestations 183 Accurately Luminous One. It recalls the three entrances in the diffusion of liberation. It shows the sacrifice to the One Who Supports the Realm who is the Sovereign of the Geese. which would become over time. This gate corresponds to the Supra Mundane Deities’ Radiant-Appearances. This process is called the conjunction of the goose. and the Continuous-Mystical-Processes. who are these of the Encounter With the Secret. and by the lineage of knowledge holders. emptiness. It is also the net of the Embryo of Secret that is like the Embryo of Innate-Wisdom. It was sung by the Worshippers of the Benevolent One. The One . who wrote down the Buddha’s Aphorisms. In the mythology of the One Who Supports the Realm was also the name of the Deity’s Radiant-Appearance of the Primordial Son who appears suddenly and soon disappears without leaving a trace. The Eastern One Who Supports the Realm for Buddhism was made a prisoner in a Net of Illusory Appearances. as well as a train of thoughts in one’s mind. and as a goose garland fly. which evokes the underground gate of urethra with the idea of the eclipse. and of his minister Amiable Mouth. passing by without leaving any trace. The One Who Knows [the Inner Revolutions] Worshipper of the Benevolent One. the hymn of the Secret of the Goose (Haµsa Guhya). connected with the Deity’s-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings. and in Italy as Diana. that is to say. known as the Greek Satyr Why-How Mare’s Mouth. The goose theme was already mentioned in the ‘Birth Having Been [previously] Produced By the Goose (Haµsa Jåtaka)’. described this initiation or Sacred Sprinkling Ritual as the penetration by the master on the Subtle Breaths of his disciple. which is fast as (a cloud of) thoughts. an outward appearance of the Lord Who is Able to See. it brings to mind. It is the spontaneous presence of the Body of the Nature of Things. the Horse-Neck. It is the hidden dimension of ignorance that links with the Five Qualities of Desire. or even Horse-Face Sediment. Guru Abhinavagupta.

Mahåsiddha Manifestations 184 Who Supports the Realm. and they were also known as the nine that put into contact with. which were not mentioned. they are the Nine Black-Blue Lady-Deities’ Radiant-Appearances. For the Greeks in India. They are the Creator [of the Supreme Principle of the] Opening Up. the mouth. or the transit to the next life. were . the nose. Någårjuna or Någårjuna-Någårjunagarbha of ›a∂arhadvaˆa was the author. the space between the eyebrows. They are the attributes of the innate vibration of Buddha Nature. The Black-Blue-Lady of the South abiding at the Creator [of the Supreme Principle of the] Opening Up The Black-Blue-Lady of the Exalted Instant abiding in the space between the eyebrows The Black-Blue-Lady of the Cemetery abiding in the eyes The Black-Blue-Lady of the Secret abiding in the ears The Black-Blue-Lady Who is Beneficial abiding in the nose The Black-Blue-Lady Who is Pruned abiding in the mouth The Black-Blue-Lady Who is Accomplished abiding in the navel The Black-Blue-Lady of the Goose abiding in the urethra The Black-Blue-Lady of Outer Space abiding in the anus The ascendancy of such a method is demonstrated by the passage. This is a text of 16 lines or 2 pages subdivided into 5 points. then it successively invests the gates. For a Worshipper of the Benevolent One. they were the nine Muses that were soon after assimilated into the Nine Grasping Paths presiding over destiny. or by the Resonance of the Innate-Wisdom Unborn Presence in the Channel Always Moving Restlessly Awakened to the Domain of the Ultimate Truth. 5240. which is in the Tangyur of Beijing. 95. as they are the bona-fide fortune analogous to authentic awakening. is represented in paintings in blue. like space. the urethra. the navel. This instrument with seven strings is sometimes replaced by a bow with arrows figuring in the Subtle Breaths of the Ineluctable Acts. The translators. the eyes. Whenever the Revered One Consciousness merges with the EffigyLoved-Divinity. the ears. folio 170b5 to 171b4. and the Nine Consciousnesses of the Transit Orifices. section mDo-'grel (dBu-ma) XVII. No. vol. which manifests by the Subtle Breaths of Innate-Wisdom. The Forehead-Wheel is considered as the tenth gate. as the Eastern Guardian. and playing a lute. and the anus.

Named Forced Intrusion in [the body which goes beyond] Vaißål¥ in Noble Man (Órya Vaißål¥ [parakåya] praveßa mahåsËtra. not even 4 pages. The Accomplished One. mDo-sna-tshogs section XIX (Tshu). vol. Buddhaßr¥jñåna of Vetålagiri was also a holder of this lineage. Mar-pa’s first son. mDo-sna-tshogs section XXVIII (Shu). 39. This particular teaching of intrusion. It is in the Kangyur of Beijing. and Zhang Lo-tså-ba. it can be understood as a parable. vol. 35. Mar-pa Dar-ma sDo-sde. and Zhang Lo-tså-ba. This tradition is laid open in the ‘Aphorism Magnified. folio 185a3 to 187a1. paˆ∂ita Surendrabodhi of the Muktapi∂a Caityåråma in Pratåpura. had been luckier as he practiced it in 1067 with a turtledove’s cadaver. However. The Practice of the Movement that Mingles is rarely made by the ejection of consciousness in a corpse. and then passed from it into the corpse of a young man. as Ras-chung-pa transmitted it. No 978. or Karma Pak-shi. and later on. Moreover. did not disappear with Marpa. or nearly 8 pages. contrary to his biographer's statement. This text was a type of extension of the ‘Aphorism of the Mode of Knowledge that Magnified. 5241. Dånaßila of Campå. The author was an Accomplished One unknown to this date. Karma Pak∑i. The translators were paˆ∂ita Jinamitra of the Vibhåvana Vihåra in Ír¥nagara. the second Karma-pa practiced it in 1283 with the cadaver of a boy in sTod-lung 'Phar-tshan. No. 'Phags-pa srid-pa 'pho-ba zhes-bya-ba theg-pa chen-po'i mdo)’. who would become one of the India teachers of Ras-chung-pa. Named as the Passage to Next Life in Noble Man (Órya bhava saµkrånti nåma mahåyåna sËtra. That was a text of 63 lines. The translators not mentioned were. and left his own old black one. in about 790. but his parents were frightened and gouged the boy’s eyes out. His story tells us of his misadventure when another Accomplished One took his body. in which two .Mahåsiddha Manifestations 185 possibly the same as for the No. It is in the Kangyur of Beijing. or by intrusion into another body. The author was an unmentioned Accomplished One. That was a text of 31 lines. and then was subsequently recognized as Påravatapåda-Drumaguhya (Lightning-Pillar of the Turtledove Secret Tree) of Jayåpura. 'Phags-pa Yangspa'i Grong-khyer-du 'jug-pa'i mdo chen-po)’. 892. and folio 167b1 to 171a7.

His Holiness bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub. as a rule. My root guru gave me this extraordinary insight during which subjects and objects are dream-like. two emotional torments. The paˆ∂ita Bhåvabhadra. to provoke in them a stage of unconsciousness similar to regular grasping. I was introduced by today’s Bodhisattvas to the unspeakable certainty of the foundation. rJe Phag-mo Gru-pa. In Buddhism. that gift familiarizes one with the Attentive Absorption Into Reality that can be bestowed only by a veritable Revered One to his closest disciples. rTogs-ldan sPrul-sku dKon-mchog Thub-bstan bsTan-pa'i rGyalmtshan. It is a state of familiarity with a vastness that challenges the use of words and expresses its conceptual appearance. contained by a presence without the ground of reasoning. was an expert on this matter. and at last the two truths. which sprinkles the five wheels of the Channel Always Moving Restlessly as he was at Phyi-dbang ma-dgon in Ladwags. known as Bhåvapåda. And few months later. 'Gos Lo-tså-ba gZhon-nudpal wrote that Bhåvabhadra was able to penetrate the vital breaths of his students. as I was traveling with rTogs-ldan Rin-po-che in Germany. and yet perfectly lucid. during the body of the conjunction of dreams. and the fruit of the Lineage of the Dazzling Jewel Gifted of Joy. the son of the Benevolent One Whitened with Ashes. That also suggests the hidden meaning connected with the Elephant Face. Thus. It is an experience that few teachers are able to give. and why. the path that is always in movement. and sKyob-pa Rin-chen-dpal gave me an instruction. to their disciples. one does not disclose the experience to others. as a Conjunction of the Vision that . known as the Lord of the Mass. as I experienced in Paris in 1988. or Sacred Sprinkling Ritual of Unique Braid Splendor. In fact. as a disciple of the Owner of the Nature of Things. the mighty governor of the Minor Deities’ Radiant-Appearances of the Five Existing Elements. on these two valuable occasions. Sometime after. who taught at Nålandå. known as the two darkening veils. today. he is identified as the Lord of the Multitude Hero of the Central Jewel of the Chain. the Seventh Che-tshang Rin-po-che effectively transmitted to me the Unction of Vital Energy Upon the Five Indicated Points.Mahåsiddha Manifestations 186 Accomplished Ones had to remove two elephant corpses. this happened to me during a consecration. in 1989. Conqueror of Obstacle Makers.

section rGyud-'grel IX (Ta). The translators were GayådharaKåyasthapåda. or 475 pages. rGyud kyi rgyal-po chen-po dPal rDo-rje mKha'-'gro [instead of dPa'-bo] zhesbya-ba'i rnam-par bshad-pa)’. Thus. then the relaxation obtained. that is to say without having purified all. Båvabhata wrote that the essential white-drops of the Forehead-Wheel were the abode of the Deities’ . 2131. the Sun Forehead-Wheel is known by Hindu Practitioners of the Conjunction as the Commanding-Wheel as it has control over mental movements. from the nose downward to the navel. folio 1 to 238a6. without having cultivated the ascetic interior blazing of the Curl. otherwise known as Deities’ Radiant-Appearances. Båvabhata confirmed that only a fully qualified human being.Mahåsiddha Manifestations 187 Conceives the Only Taste in the Absence of Division of Appearances and the Mind. known as the Fury. is without any Attentive Absorption Into Reality. and 'Gos Lo-tså-ba lHa-btsas. Båvabhata explained that. 50. The author was Båvabhata. Yet.798 lines. the Navel-Wheel Resulting of a Creation is the Foundation of the current of perceptions of the Five Sensorial-Consciousnesses. would be able to put his consciousness into the body of someone else. known as of the sensual pleasures. The attempt would be fruitless of result as it was done without mental contemplation of mind. It is an extensive work of 3. Named Spatial-Deity-Hero Pure-Diamond Splendor (Ír¥ Vajra∂åka nåma mahåtantraråjasya viv®ti. He indicated that there is the abode of the Deities’ RadiantAppearances of the Domain of Desire. It is in the Tangyur of Beijing. He was a disciple of Ír¥ Samantabhadra-Nå∂apåda. Båvabhata explained also the localization of the Deities’ Radiant-Appearances of the Three Domains. it must stated here. known as Bhåvabhadra. would remain unnoticed until one has met them in truth through Extraordinary Vision while his mind has settled there in Attentive Absorption Into Reality. For Båvabhata. No. who possesses certain Accomplishments. vol. The great Bhåvabhadra had made certain points clear in his ‘Explanation of the Commentary on the Continuous-MysticalProcess Sovereign. and linked to the Moon EyebrowsWheel referred by them as the Three-Pointed-Wheel that bestows mundane accomplishments. that these spiritual strengths. if the practitioner attempts the intrusion into another body.

Abhayåkaragupta of Ratnagiri Vihåra in O∂radeßa commented on this point as well. It is necessary to devote oneself to the preliminaries to be able to bring the sensorial streams back together with the Five Sensorial-Consciousnesses. and mental contemplation of mind. or innate qualities of the Domain of the Unthinkable. Such advice can be found in a text like the Continuous-MysticalProcess of the Four Seats. this practice of Respiration of the Vase has three levels. which demonstrated the method for developing power over the breath with the Respiration of the Vase.Mahåsiddha Manifestations 188 Radiant-Appearances. which refines the spatial abodes. a novice practitioner cannot produce the wished dissolution. one should beforehand cultivate the. or conceptual forms. brought back to Tibet by rNgog Lo- . of the Domain of the Imaginable. furthermore. that in order to accomplish the transit. to the obstruction of the less important natural orifices by the Respiration of the Vase. or formless emptiness. Just as the potter would do with the goal of inverting sensorial perceptions by leading them inside and giving birth to a vase. He mentioned them as emptiness of thinking-mind. The great rNying-ma-pa master Klong-chen Rab-'byams would confirm. illusory appearances. set ablaze which closes up the consciousness of the transit orifices during the three stages of retention. However. Thus. and the perceptions. While the Creator [of the Supreme Principle of the] Opening Up at the brain or Golden Gate was the abode of the deities. or innate qualities. yet when their nature is not understood they may stand out as troublesome similarly to the four (types of) desires that appear as existent and should be rejected. around the year 1359. beyond the conceivable. which govern them. In addition. by way of this effort. these deities are manifestations of the inner radiance of the qualities of the mind. otherwise known as relaxation. Klong-chen Rab-'byams substantiated that it is useful to practice the interior blazing of the Fury as an introduction to the Practice of the Movement that Mingles to contribute. in his ‘Triple Cycle of Relaxation (Ngal-gso sKor-gsum)’. Such guidance can be found again in the Named Continuous-MysticalProcess of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction. this tract was commented on by the second Óryadeva-Karˆarapåda of Karˆasuvarˆa. Such a suggestion can be found in collected Hindu traditions. This is a text.

They include as well. Worshipper of the Benevolent One. the guru Abhinavagupta. it is in the Tangyur of Beijing No. Phag-mo Gru- . That included the stage of visualization of the small Ó˙ of the side of a hair that is red in color. Moreover. the Five Deities’ Radiant-Appearances of Magnified Illusion. or the syllable Haµ. throat. like itching. in the Brilliance Produced by the Sonorous Awakened Breath. and. palpitation. and it is located four fingers below the navel. the eructed sound ‘Pha†’. whenever spoken. Then in 1170. and the Fifty-Three Deities’ Radiant-Appearances of the Litany of the Names of Graceful-Splendor. Phag-mo Gru-pa proceeded to a special conjunction by touching the front. and pulsation of expulsion. All this was familiar to the One Who Knows [the Inner Revolutions]. rDzogs-pa'i rNal-'byor gyi Phreng-ba zhes-byaba)’. known as the Supernatural Sonorous Breathing that Appears to be Radiant. That is followed as well by the stage of compression of the Subtle Breaths. the Forty-Nine Deities’ Radiant-Appearances of the Cage of the Pure-Diamond of the StepAcross-Spatial Female-Deities.Mahåsiddha Manifestations 189 tså-ba Legs-pa'i Shes-rab as the (seven) Rotation-Space-of-Energies of rNgog. It should be practiced until the achievement of causal signs. this is under the Creator [of the Supreme Principle of the] Opening Up. around 972. These methods include the Nine Deities’ Radiant-Appearances of The Pure-Diamond He. would purify the Path of the Phonemes that follow thoughts simultaneously with the sound Pha†. the Fifteen Deities’ Radiant-Appearances of Absence of [Degenerating] Self-as-Such. This rNgog Lo-tså-ba Legs-pa'i Shes-rab taught the Union of the Effigy-Loved-Divinity with the Body of Illusory Appearance. the Buddhist paˆ∂ita. They are related to the ‘Named as the Conjunction in Line of What Was Accomplished (Ni∑panna Yogåvali nåma. up to the blue H˵ at the HeartWheel of the Phenomenal. Jayåratha of the Skandha Vihåra of Ír¥nagara explained his work about the ascending practice of the Ten Kha. the Ninety-Seven Deities’ RadiantAppearances of Four Seats of Pure-Diamond. the Seven Rotation-Space-of-Energies total two hundred forty-one Deities’ Radiant-Appearances. and heart of his pupil. 3962. and the Thirteen Deities of the Step-Across-Space Female-Deity of Innate-Wisdom. or the Golden Gate within the brain Sublime Bliss-Wheel. Then upward to K∑a. Altogether.

constituting the aura shown in paintings around the heads of the four Någårjunas. that Phag-mo Gru-pa rDo-rje rGyal-po offered Rin-chen-dpal. yet viddha stands here for pierced. The five points of this personified symbol show off the five basic rays of the Domain of the Ultimate Truth. subtle. and this sparkling image dissolved into Rin-chen-dpal’s chest. Innate-Wisdom of Equality. known as Innate-Wisdom of the Space . Innate-Wisdom of Accomplishment. or intelligent. a radiant golden pure-diamond during a monastery ritual. This shining Blue-Heart-Drop is gifted with the forces of the refined five aggregates. Innate-Wisdom of Discernment. the Worshipper of the Benevolent One of the Lineage of The Ones Who Felt the Inner Revolutions. That is to say. The Sanskrit word for it is ‘viddha’. hurt. the innatewisdom that appears in different Aphorisms as the manifestation of the Body in Union with Bliss. they are InnateWisdom as a Mirror. Such an event brings us closer to another text written by Abhinavagupta. 51. As we have seen. This disciple of Lak∑maˆa Deßikendra followed a lineage that had genuinely crossed with the masters known as the Accomplished Possessors. and Innate-Wisdom of the Sphere of Phenomenal Reality.Mahåsiddha Manifestations 190 pa transmitted to Rin-chen-dpal the Secret Prescriptions favoring the maturation of insight. and to fill up. and thus Abhinavagupta mentioned the fact as the piercing of the drop. and predicted that he would soon turn out to be a Fully Realized One [of the Tenth BhËmi]. which also means to destroy by fire. to consume. when Phag-mo Gru-pa projected from his Heart-Wheel of the Phenomenal. They are the essence of the Five Victorious Ones that may come into sight as five color flashing lights at the (single point) space between the eyebrows. Then go all the way through the (three or ten petals of the) Forehead-Wheel to arrive at the (thirty-two petals of the brain) Sublime Bliss-Wheel at the Creator [of the Supreme Principle of the] Opening Up. affected by. They go out from the upper cavity to form the Seven Cobra Cowl of energies. and the last wisdom that is considered the Body of the Nature of Things. Solar Crystal Successors Only a few days had passed since the anointed secret unction. Here the Five Victorious Ones manifest the perfectly refined Five Innate-Wisdoms’ Consciousness.

Soon after. by tasting the mental contemplation of mind. Phag-mo Gru-pa accepted this. Consequently. a complete Revered One. in other words. anger. and stupidity. It is. In the Mode of Knowledge of the PureDiamond. or emptiness. The preparations for the funeral having taken a month. Thus. which concerns only the Body Resulting of a Creation. The Blue-Heart-Drop becomes similar to a solar crystal gifted of fabulous properties that constantly radiate out from the Revered One’s heart toward his blessed sons. desire. as well as all phenomena. . was required to preside over the Ritual of the Ultimate Dissolution. Phag-mo Gru-pa had to demonstrate the mundane reality of the Domain of Relative-Conceptual Truth of impermanence. pride. in the first days of October 1170 of the Metal Tiger year. jealousy. and to introduce him to an experience without any conceptual reasoning. as had been the case for Mi-la Ras-pa and many others. What is it? What is the sound of one hand clapping? That mind-to-mind transmission is regarded as uninterrupted from Íåkyamuni Buddha through the Aphorisms. they are the essences of the numerous qualities of the Embryo of the Gone This Way. It corresponds in the Rinzai Zen School to the handing over of an approbation seal. he had bestowed on him the direct experience of the Emptiness of Inherent Accomplishments (of the Person Principle) that is to say of a self-assuch. because a jealous person too had poisoned him. along with the awakened face of the three poisons expressed as the five poisons. as well. attesting that the disciple has realized the meaning of what is literally called a public case archive. allowing him to initiate his disciples. Rin-chendpal who was then a layman aged twenty-seven. Abhinavagupta explained that such a Sacred Sprinkling Ritual makes a pupil. it is the door to the Domain of the Ultimate Truth. those who were witnesses to this extraordinary scene understood that Phag-mo Gru-pa rDo-rje rGyal-po was designating Rin-chen-dpal as his successor. It is also the case between a master and his disciple in the heart to heart transmission during the confrontation with the nature of the phenomenal in the SØtØ Zen School.Mahåsiddha Manifestations 191 of Unconditioned Phenomena. and he dissolved of his Body Rotation-Space-of-Energies. the direct dialogue from one teacher to a disciple in order to help him sever social or mental conventions.

the Assembly of Buddhas. which were placed into reliquaries to be carried to his native Khams. For this special occasion. Bodhisattvas. The most fortunate attendees could hear celestial music. He would pass his lineage to his nephew 'Brug-chen gTsang-pa rGya-ras Ye-shes . Thus. he managed to give away whatever he still owned. Rin-chen-dpal had to sell. for the second time. He then deposited the heart together with many other relics inside the reliquary tumulus.Yo-ru-gra was known for his Cognitive-Wisdom at the Limits of Mind. of gDan-sa-mthi Monastery. his organ of the speech was to be cut off in two parts. and has he did so. which blazing radiance brings happiness. which was at the halfway point. whatever he had.Mahåsiddha Manifestations 192 Phag-mo Gru-pa’s remains were placed on his seat. Among Phag-mo Gru-pa’s ashes. starting from the oldest down to the youngest. A crystalline snowfall happened as if the Deities’ Radiant-Appearances were sending flowers. and fragments of relics were found intact. who became the founder of the monastery of lJang Seng-ge Kha-pa in lJang-yul. Twenty-six among them are listed here. Out of devotion. in fact. Rin-chen-dpal shared food and drink with all. At the same time numerous atmospheric phenomena of good augur occurred. to contribute to the building. Gling-rje Ras-pa. and Supra Mundane Deities’ Radiant-Appearances. others were able to see. he managed to make offerings to everyone. Khro-phu-pa rGyal-tsha 'Gro-mgon rGyal-mtshan was to stand out as the founder of the Khro-phu-pa bKa'-brgyud-pa School. During the consecration that establishes the abode of this precious mausoleum created out of a devotion concerned with liberation for the Revered One. and symbolizing the Excellent Spiritual Ineluctable Acts of this Buddha. which disappeared before they could touch the ground. The Lama of the 'Brug-pa bKa'-brgyud-pa. Phag-mo Gru-pa had several great disciples. but appeared to be marked with letters. His heart son was rNgog Seng-ge Kha-pa. The great sPar-phu-ba of g. and then the earth shook in such a way that half of the content of the altar offering bowls spilled. his heart and his tongue were also intact. innumerable corporeal relics. was known for his infallible knowledge at the limits of mind.

Thus. Then follows rGyan-thang-pa who would offer to a number of fortunate ones the Written Words that Do not Pass. in the realm of Pinchang Xixia. and would be known to be concerned with liberation at the limits of mind. who would be the true founder of Bar-'brugpa bKa'-brgyud-pa School. In addition. and would be one of those who actualized Only Flavor. 'Ban-dha Phug-pa was also one who had realized the Only Flavor. or near-son. rTsi-lung-pa was one of the heart sons. Then. He was followed by Shug-rtsar-ba who will transmit the Written Words that Do not Pass. Yel-phug-pa Ye-shes-brtsegs who happened to be a near son. dGe-ba'i bShes-gnyen Seng-ge-dpal was also a close disciple. became the founder of the Yel-pa bKa'-brgyud-pa School. the fifth Toba Tungus sovereign of Mi-nyag. lHa-sa-ba dGe-'dun-skyabs would transmit the Written Words that Do not Pass. known as a collection of Prescriptions. Mi-nyag sGom-rings taught the Advice far away. born in 1161. Myang-gshen Grong-pa would be known as one of the heart sons. Chos-rje 'Jig-rten mGon-po. who actualized Only Flavor (One Taste).Mahåsiddha Manifestations 193 rDo-rje. or Rin-chen-dpal became the founder of the 'Bri-gung-pa bKa'-brgyud-pa School. Gru-gu sTon-pa Blo-gros Seng-ge transmitted to a few adept ones the Written Words that Do not Pass. Kun-ldan gTsang-pa Ras-chung taught the precepts. Next. succeeded him. gShen-sgom dKar-ba was one of the heart sons. The Accomplished One Nya-re Se-bo would stand out as the founder of Gles-dgon in Khams where he would transmit the precepts or Advice of the Adviser Tradition. . sTag-lung Thang-pa bKra-shis-dpal became the founder of the sTag-lung-pa bKa'-brgyud-pa School. Chan-bu rGya-ras would be known for his occult outcome to the limits of ordinary mind. The dGe-slong Nam-mkha-'od would be able to demonstrate his prodigious powers. Chos-rje lDum.

would transmit the prescriptions to g. . The Bla-ma sMar-thang-pa dMar-pa Shes-rab Ye-shes Rin-chen was one of the near-sons. he became the second sNye-phu'i Shugs-gsebs dgon Throne-Holder of the Shugsgsebs bKa'-brgyud-pa School. with his elder brother. co-founded. Then came Khro-phu-pa Kun-ldan Ras-pa.Mahåsiddha Manifestations 194 Then. Next was dGyer-sgom. who would later become the founder of the g. sKal-ldan Ye-shes Seng-ge.Yam-bzang Chos-rje Chos kyi sMon-lam. and he became the founder of the sMarthang-pa bKa'-brgyud-pa School. who was known as 'Gro-mgon Sangs-rgyas Ras-chen. who was a near-son.Yam-bzang-pa bKa'-brgyud-pa School. the Khro-phu-pa bKa'-brgyud-pa School.

a spot. as it happened to be the lesser known of three Schools of the Mode of Knowledge that Magnified. She was dedicated to the realization of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. The great genealogical chronicler. in 216. who tried. This opens here another parenthesis. the Vettulavådin should be regarded as a line coming from Those Announcing the Deans’ Tradition. and yet. It seems that the Vettulavådin. Therefore. were well established in the Vast Sanctuary Tumulus of Vetålagiri. soon after. This was despite the opposition of Kapisa the powerful minister. The two others were Those Pronouncing Emptiness. that the illustrious lady Ma-gcig Lab-sgron practiced in 1076. That event occurred around the year 215 during the reign of ÍåntamËla Ik∑avåku of Någårjunakoˆ∂a who happened to be a great vassal of Caˆ∂a Ír¥ Såtavåhana. It was there. he went to Echung Cave to put into practice the instructions he had received. However. to thwart the activities of the full beggar monks of the Abhayagiri Vihåra at Anurådhapura as they wanted to adopt the views of the Vettulavådin. In accordance with a prediction by Phag-mo Gru-pa. that they had begun to prosper in Siµhaladv¥pa. she would provide for all his necessities. an aristocratic woman became his patron. Mahåvaµsa. and had established a magnificent capital city at Någårjunakoˆ∂a where he patronized Buddhists before Karikåla . which is reminds us of the name of Those Pronouncing Reality as a Phantom’s Apparition.Mahåsiddha Manifestations 195 Chapter XIII The Marvelous Cavity 52. and abandon these of the Theravådin Mahåvihåravådin in Anurådhapura. Ma-gcig Labsgron happened to have had one hundred sixteen teachers. he was totally impoverished. Echung Cave (1171-3) As Rin-chen-dpal had offered all his belongings for the funeral of his spiritual guide. and Those Announcing Consciousness. in 1071. and for his coming three-year retreat. under the reign of Vohårikatissa of Anurådhapura. she became. a young disciple of Buddhaßr¥jñåna who had come from Vetålagiri. wrote around 425.

she was involved with Bhadrakapålin of Kußavat¥ who happened to be an adept of the ‘Named Continuous-Mystical-Process Sovereign of the Magnified Conjunction of the Four Seats of Splendor (Ír¥ Caturp¥†ha mahåyogin¥ tantraråja Nåma. or The Cutting Off (Illusion into the Ultimate) Path. in fact.Mahåsiddha Manifestations 196 Cجa of UraiyËr’s death in 215 who was the supreme ruler in Tamilakam. rNal-'byor-ma'i rgyud kyi rgyal-po chen-mo dPal gDan bZhi-pa zhes-bya-ba)’. as or a Hero Lucid of the Mercurial Awakening in Noble . and it. he advised her to become a Lady Imaged-Gesture that Closes the Ineluctable Acts. eighty thousand Veils of Mental Torments. This sort of causal link varied from one aphorism to another. Together. Magcig Lab-sgron and Bhadrakapålin had one daughter. she would take back her bhiksuni robes. and drops. This link is a proof of the absence of intrinsic self-assuch. she started to propagate the Lineage of Cutting Off (Illusion into the Ultimate) Free Space. since it was based on the conjunction of the channels. three hundred sixty mental indispositions. It was concerned with the four hundred twentyfour sorts of sickness. The choice of Echung Cave underlined the relationship existing between Phag-mo Gru-pa and his successor Rin-chen-dpal with the teaching of The Cutting Off (Illusion into the Ultimate) Path. as well as all phenomena for the One Who Has Been Awakened Separately. Rin-chen-dpal penetrated the outer. It was. Indeed. and some of his collection of Songs of Spontaneous Realization. which was to be considered as an integral part of the Step-by-Step Path of her root guru. Rin-chen-dpal would later write an original Method that manifests the Divinity. and two sons. In Echung Cave. From 1091 onward. inner. ninety-one sorts of accidents. or ten thousand for each of the eight petals of the HeartWheel of the Phenomenal. Which Grants Something. Yet. and secret arcanas. as it connects elements that changed from nine to twelve. As a result. again. an ancient Indian convention. subtle breaths. later. Ma-gcig Lab-sgron followed the Indian Sublime Accomplished One everywhere from 1073 to 1076. and founded two monasteries as a display of her unusual spiritual abilities. Later. of the twelve factors of simultaneous return of what had been produced. underlines the part of inspired traditions that Íåkyamuni Buddha gave to the lineage’s propagators.

comes the impregnation of the mental-image-of-acts or the accumulated mental imprints that creates speculative results such as colors. feeling. ears. but the recognition. It is then clear. Or whatever is accessible to the Five Sensorial Faculties. manifests sensation. in contrast to the Knowledge of the Unborn Presence of the Favorable on All Sides that recognizes it. and they are gone far beyond thought. comes consciousness. First. From that ensue the eighty thousand emotional torments. mind as subject. bringing the results of enjoyment. comes name-and-form. which does not perceive its true nature. Fourth. body. and touch. tongue. making the veils appear that originate from illusory fascination. and again the form. tongue. Sixth occurs the contact between the subject and the object of perception. that it is not the nature. organs. and sensual objects. corresponding to the habit of labeling. or naming. and the habit of conceptualizing anything. appear the Six Sources of Perceptions. the Five Sensorial-Consciousnesses of eyes. while the form of this self-as-such when grasped becomes a body. In fact. all phenomena are empty. displeasure. the Unborn Presence of Innate Ignorance. cannot be grasped. pleasure. rouses thirst. Pointing out a self-as-such that is the mind. mental. ears. idea. or Five Sense Objects plus the mind as a sense object. nose. and form as object. or mental formations with binding effects. sound. which is the crucial point. The traditional list is as follows. smell.Mahåsiddha Manifestations 197 Man. or the perception of sensorial objects. is by ignorance originating the dualistic darkening veil of innate-wisdom. and the Five Sense Objects. nose. conditioned and continued from one life to another. Eighth. This is also. or literally the Domain of Relative-Conceptual Truth. and forms. which cannot notice reality as such. Seventh. and neutral indifference that constitute the different stimuli. qualifying as images. tangible. and the other veils that darken the relative truth. Fifth. or insatiable desire. Second. even if it has received a label. but follows dream-like empiric phenomena as truly existent. which are the cause of the following point. Third. taste. . of the Six Sensorial Faculties of the eyes.

Rin-chen-dpal understood that. Buddhism teaches that the one who understands the essence of the nature of mind. This tradition can be traced back to the year 660. in no particular order. born in 957. is applied as well to more contemporary people. that is to say. This tendency to grasp solidifies duality. rouses existence or the fact of coming into existence known as becoming. and rebirth. and the hardship of the torments of this mortal existence. or the innate beyond concepts of this causal link clears away all erroneous views about a self-as-such as being permanent. that is an attachment to existence. It is like a spectator speaking of exquisite foods without tasting them. If all phenomena are interdependent. as speculation. then. Finally. it was this lack of knowledge that had Parisian museum curators qualifying the presentation of the Middle Way of the energetic ÓryaNågårjuna of Vidißå. and . with the same global materialistic view of a monk’s life. Many Westerners consider this view as philosophic. to Någårjuna or NågårjunaÍr¥manta of Kåñc¥puram. because the view is the fruit of the direct pure perception of the nature of things. the Twelfth link is the experience of old age and death. Afterwards Ócårya Sm®tijñånak¥rti. During international expositions. and to Candrak¥rti-Måta∫ga of Mata∫gapura. Rin-chen-dpal resolutely applied himself to this practice. Yet. they have no inherent independent existence. such as the Catholic Church’s father (Saint) Justin the Philosopher. arises grasping. This is what he taught later on to his own disciples. Tenth. or to someone commenting on a still life painting of fruit.Mahåsiddha Manifestations 198 Ninth. this causality came from any of the twelve factors of simultaneous return of what had been produced. The Eleventh link is that of birth. or the knowledge of this life with its sufferings. as noted in the Tangyur of Beijing. when the fruit can be physically tasted. which had to be accomplished in series during the moving of the Intense Starting of the Conjunction in Six Parts of the Fury. and that is a cultural mistake. some look at suffering as essential to the maturation of an Extraordinary Vision becomes Pure Innate-Wisdom. It was as if it was a simple spiritual theory. and this label. as well as to emotions.

flash of lightning. generated by the union of the Five Fundamental Winds. ‘He is aware of the emptiness of being. mirage. fireflies. Such a Hearer Enters Into The Stream By Following The Phenomenal. At that time. the convergence. but that he . to be conscious of identifying with the nature of mind. It is then the veritable intercourse of the father-and-mother. In philosophical parlance. sun. while they are connected at the same time with the body. It is somehow another method of the Fury. as the Wind of Subtle Breaths are balanced. It is set off by the vibrations of the subtle breaths penetrating the Blue-Heart-Drop in the center of the Heart-Wheel of the Phenomenal. also known as paˆ∂ita Vairocanarak∑ita of Somapura Mahåvihåra. These phases allow one to grow. penetrating. they are the subtle element particles. or a union of a subject with its object that makes the familiarity with the Body of Illusory Appearance blossom. and then to the Second BhËmi and up to the Sixth BhËmi. or in short as intrusion. and the Five Sensorial-Consciousnesses toward the Blue-Heart-Drop abiding at the center of the Heart-Wheel of the Phenomenal. the ten casting up of signs would vanish unsurprisingly. making the ten casting up of signs appear (smoke. through an uninterrupted continuous-remembrance closing up. erodes. or primordial drop). candle flame. would come. which consists in bringing back the Five Fundamental Winds of the Five Existing Elements. eclipse. Hindu masters explain them as insignificant. fire tongue. or sublime bliss. knows great luck. For the Mode of Knowledge of the Hearer. This tradition is similar to the usual way of describing the stages of the Continuous-Mystical-Processes of the Wheel-Point of Determinate Time. while the solidity of the Five Existing Elements. this intrusion corresponds to the stage of the One Who Enters the Stream. comes the stability of the mental contemplation of mind. held by the cognitivewisdom encountering the Five Innate-Wisdoms’ Consciousness. which appear for the duration of a stage where ethereal space can be observed consciously as mind. as the first recognized Órya-Någårjuna wrote in his treatise. Then the second person known as Ír¥ Vairocanavajra born in 1038. First.Mahåsiddha Manifestations 199 Durjayacandra-Tantuvåyapåda of ThanjåvËr born in 967 would continue this tradition. and then to distinguish it as such. moon. These two preliminaries are qualified as the facts of entering. or the one had ascended to the stream of luck proper to the first of the Ten BhËmis. Second.

as he would have sixteen more lives that can been seen as sixteen inner revolutions before he is be able to realize the awakening of a Buddha. The Greeks and the Seven Sovereigns of the Indo-Greek Menander Dynasty of Såkala in Madradeßa acknowledged this point as the Dynastic Umbilicus Hub. and from there. which is a common attribute of many sovereign Deities’ Radiant-Appearances. and then they are traveling down once again matching the Channel Always Moving Restlessly until one finger downward to the Navel-Wheel Resulting of a Creation. . which is situate four fingers below umbilicus. They would later be controlled with their two associations downward at the eight solar petaled Jewel-Wheel and the eight lunar petals of the (moon) Anus-Wheel. desire. Delphos was the spot where Apollo brought down the mythical gigantic female python. they are proceeding upward in a hook up to the eyebrows. and anger. Some variants do exist in accordance with the emphasis given by particular traditions. It is a stage consisting of obstructing. the twin terminal breaths of the two lateral channels. within the trident of the Navel-Wheel Resulting of a Creation. the right side. known as qualities. while the imaginative Channel that has a Lady Frivolously Glowing. is said to be solar and colored (in red). The imaginative channel of male sap. holding the three poisons of ignorance. the solar and lunar channels are connected to the central trunk forming a trident. There. on the left side. These upward gates are designed as a disc and crescent among the Deities’ Radiant-Appearances‘ attributes. as well as the upward connections at the lunar single space at the Eyebrows-Wheel. is said to be lunar and white in color. it is necessary to lock up the Five Fundamental Winds. or to tie up the vital respirations. while its three points are the three corners of the downward triangle of the subtle breaths. and Forehead-Wheel.’ He would be known as the ‘Hearer Enters Into The Stream. presiding over the Five SensorialConsciousnesses. Third. Both the solar and lunar channels have their own main-gates through the two nostrils. it governs the tongue and taste. Who Would Take Birth from One [noble] Family to Another [noble] Family’.Mahåsiddha Manifestations 200 does not know yet that all phenomena are empty. similar to the Omphalos egg-shaped beryllium stone of Apollo’s oracle shrine of Delphos.

or to be even more subtly refined. the second one arises through the awakening of cognitivewisdom. This convention has been known since Vedic times as the ‘Quadruple Knowledge’. which can also be translated into Sanskrit as the channel that makes things fall by shaking. Like this. known as the One Who Takes Away. the practitioner of the conjunction at that stage would have to spend yet again seven existences. AvadhËta’s expertise over the channels. the guru of Jaulanka Maurya. or Viceroy of Gandhåra. around 235 BCE. and far more stable. and Kaßm¥ra who was a son of Aßoka Maurya. as had noted the historian Kalhaˆa in his chronicle of the Sovereigns (Råjatara∫giˆ¥) or Kings of Kaßm¥ra. physical force can do it by jumps. That stage can be reached by two methods. it was manifested as the personification of epilepsy under the name of the Grandfather Who Ravishes.Mahåsiddha Manifestations 201 This retention leads the Five Fundamental Winds to dissolve. corresponding to the refinement of the Seven Subtle-Substances Nature. a deity coming from the Parthian god. Theoretically. or the . a Worshipper of the Benevolent One named AvadhËta was. and drops was understood as his name tells us of his practice of shaking to tie up the vital respirations. as that allows for the reunion with innate-wisdom. the deaths of the solar and lunar respirations has been mentioned since 750 BCE in the Knowledge of the Truth. More recently. winds. which is considered as the extraordinary intensity. which is still practiced today in Tillai Maˆ∂ir. this led to the third of the Ten BhËmis. the Yuvaråja. In the oldest tradition of the Not Fully Divine Breath That Appears After the Killer. which is considered the commonplace level. That dance opens a parenthesis in the parenthesis as it is linked to Mauyalkya that was previously known as the Not Fully Divine Breath That Appears After the Killer. The first one is the devotion concerned with liberation. This dissolution corresponds to the stage of the One Who Would Return Only One Time. It was called later the Sovereign One Who Takes Swelling Up Away. That recalls the ancient tradition of the Benevolent One of the Dance Who Makes the Grains Fall. the Five Fundamental Winds and Five Sensorial Consciousnesses return to their less refined essence within the Channel Always Moving Restlessly. for example. and other means. or more peacefully as an effortless attention consequence of the mental contemplation of mind deepening. before he awakens as a Buddha.

This subtle breath is said to abide in the bottom. or Magadha Tribes that about 700 BCE had established the cities of Mathurå. Gayå and Koˆårka. Thus the Sovereign One Who Takes Swelling Up Away was acknowledged as the Creator of the Supreme Principle’s son is like the Ineluctable Acts Containing All that creates everything at will. That is a heaven where the ruling Deities’ Radiant-Appearances creates their own objects of desire since they are free from emotional torments. and compared to a wild buffalo. The Knowledge of the Truth was rewritten partly around the year 680 BCE. and that became Asura in Sanskrit. Another author of the Knowledge of the Truth was the eponym sage Órthavan who had written. Órthavan is also regarded as the author of the Connection of the Head of the Knowledge (Órthavanßiras Upani∑ad). together with a collection of Magic Spells that can be regarded as one of the roots of the Basket of Minor Breaks That Keeps Magic Spells in Mind. about 790 BCE. various hymns consecrated to cosmic energies. Zarathu∑†ra of Båhlika. . as well with the parable of Lord Íiva performing the Benevolent One of the Dance Who Makes the Grains Fall upon the prostrated cadaver of Gayåsura. Ga∫gådvåra. whose name is associated with the Maga. a word which was known in Parthian as Ahura. AvadhËta taught at the mountain peak sanctuary of Haramuku†a consecrated to the Benevolent Master of Elements. and restored by the Buddhist patron Aßoka Maurya together with the place of worship of Vijayeßvara Ma∂varåjya in Kaßm¥ra. by the sage Gaya.Mahåsiddha Manifestations 202 Sovereign One Who Takes Away Manes. Gaya was associated with the sacred mountain of Gayaßiras too. but that independent tradition would attached by Brahmans during the Maurya Dynasty to the Vedic Quadruple Knowledge in order to have tight control of the social pyramid that was rejected by Íåkyamuni Buddha. and that mighty protector was introduced into Tibet by Padmasaµbhava as the Protector of the Nature of Things of bSam-ya’s imperial shrine. He is the sovereign deity of the love that makes a collapse that lives within the Sky of the Satisfaction of Pleasures Resulting from a [Mental] Creation. and his disciples. an enigmatic hidden profound breathing. Just about that time. was also teaching about vital breaths associated with the paths. or cosmic energies. and the Aßokeßvara Íaivaka temple built in the Påndrethang village near Ír¥nagara.

just an evocation of the other tradition of the rustic Chanted Dance of the Cowherd Girls with the Dark One who manifests the howls accompanying the milking of the vowels and consonants at the wheels. who was the sixth sovereign of the Sena Dynasty of Rå∂hå. the excitation. Yet. Jayadeva was an ascetic who renounced. It was also reported that his devotion was so significant that the Ga∫gå River overflowed its banks to be closer to him. his ‘Song of the Shepherdesses (G¥ta Govinda)’. . of the Five Existing Elements that are similar to the Buddhist ones. The Buddhists considered one deity as the Cowherd Sovereign of the Smoke-Eaters Innate Sounds. Another time. and that is why many Deities’ Radiant-Appearances are called Holders of the Wheel Disc. Therefore. To conclude this point. Another version is the Transformation of the Reed. since the Buddha’s cousin was led astray by his passion and swelled pride. Jayadeva of Kindubilva was a late transmitter of this tradition when he wrote. and it brings to mind the Respiration of the Vase. before he married a sacred dancer whose name means Residence of the Lotus. to a great extent. and that allegory tells us something of his mysterious experience. One of them is the Benevolent One Black Bee that is the Holder of the Ewer [of the breaths]. and it suggests love’s fever or pride’s fever too. at the court of Lak∑maˆasena. as an allegory. mentioning the Deity’s RadiantAppearance Dark One and His Beloved Sixty Thousand Cowherd Girls. compares with the oozing temples of a rutting elephant. the Mountain of Reed is the essence of the visionary source that takes away by force the mountain of the Thirty-Two Knots of the Reed. or to the scream of the wheels. around 1192. It appeared as the elephant of the Mountain of Reed as well as in the parable of Íåkyamuni Buddha pacifying the excited pachyderm that his cousin Dhanapåla Devadatta sent to kill him. That milking provokes a mooing compared to a whirlwind cyclone. in the channels. but he is better known as the Powerful General Sovereign of the Smoke-Eaters.Mahåsiddha Manifestations 203 There are some variations in the Benevolent One of the Dance Who Makes the Grains Fall. or of the Channel Always Moving Restlessly. the Hero Lucid About the Pure-Diamond. or intoxication of love or alcohol. The poet Jayadeva was valued. It is the essence of the sublimation. thief companions raped Jayadeva and cut off his member.

Again. and ending at the single point between the Eyebrows-Wheel extending it. From where begins an arc passing through the Forehead-Wheel’s petals. called Cowherd around the year 410. up to the summit of the thirty-two petals of the brain Sublime Bliss-Wheel. one must apply the holding of the Five Fundamental Winds or retention acquired by a mental contemplation of mind that spontaneously suspends the subtle breaths. but also the essential white-drops. Fourth. this stage of retention corresponds to the progression of One Who Would Never Return. Before the Vedic cult. This state is produced when there is a pressure exerted by the Respiration . that level can be reached by the devotion that is concerned with liberation or better yet by cognitive-wisdom and this practitioner would never be reborn again outside of the divine sky where he would pass from the three existences. at the end of the reign of Candragupta II Vikramåditya who had dethroned his brother Råmagupta in 378.Mahåsiddha Manifestations 204 Previous to the Vedic cults. numerous passages in the intermediate vernacular speech that are attributed to the Dark One Divinity himself. known as the Sovereign of the Undulating-Energies Deity’s RadiantAppearance with the Benign Glow was agglomerated into the [Solar] One Who is Always Active. as he ascends to the Fourth of the Ten BhËmis. the cult of the Dark One Divinity. which have the nature of the Five Existing Elements (earth. and inner premise of the vagina for a woman]. and red-drops. fire and space). until he can make flourish the Three Bodies. This practice consists of a constant recalling. In theory. from now on. wind. or continuous-remembrance as the cognitive-wisdom now assumes the appearance of the wind that holds the vital breath that forces the wind of subtle breaths. Jayadeva’s G¥ta Govinda kept with its Sanskrit redaction. circulate not only the Five Fundamental Winds. before being awakened as a Buddha. In this main channel. the Best One supplanted the Dark One Divinity. water. Coming back now to the third effort that consists in to tie up the vital respirations it continues by a stretching from the eight petals of the Jewel-Wheel [or penis top for a man. this was not mentioned in the Vedic tradition. holding the channel of the ineluctable destiny of the act to interrupt that function. which are the mysterious nourishments of the process of refining the Mercury Mind Lucid of the Perfect Revelation of Knowledge.

I was feeling unwell and cold but without fever. which is. the psychiatrist. of course. Some people. is the effectiveness of the subtle breath teaching I received: it spreads deeper and deeper within by daily practicing. in an illusory dream-like state.” At that moment. and visions arising in one’s mind. which consists of bringing back the unified . as the lower ones together toward the under Navel-Wheel Resulting of a Creation. It is why the procedures of the Secret Oral Tradition from a Revered One to his disciple cannot be circumvented. Secret. such as a friend of mine. At that moment. producing an insight through the absolute unity of mind. the growing familiarity with the Supernatural Sonorous Breathing that Appears to be Radiant. As they are. These are the authentic initiations. of the Vase. The Greeks used to call them the Fifty Nereids. I offered her the Fifty Daughters (for the fifty letters of the Gupta Sanskrit alphabet). which consists of interrupting the motion holding speech. whose most important outcome is the Body in Union with Bliss. absolute. as well as the transfer of the awakened energy coming from the lineage of knowledge holders. To conclude. during the night of the eighteenth December 2007. It presses the upper Wind of Subtle Breaths as well. which allows the piercing of the drop. At this time. he bestowed on me a teaching about the Little A˙. The following day. bDud-'joms sPrulsku 'Jigs-bral Ye-shes rDo-rje appeared to me and touched my three gates with “Oµ Ó˙ H˵. the two last stages are called Abiding. as the symbol of the emotions. out of loving compassion. include the master’s work upon disciples’ channels. and the Song of Innate-Wisdom. isolated. and drops. cognitive. what has to be considered here. It calls to mind the pure vase that is alone. which is the subject of this paragraph. Therefore. known as continuous-remembrance. unmixed. a destitute insane whipping woman came to beg at my door. which are symbolized by a garland necklace of skull-heads. Cognitive Wisdom. As I wrote these lines. Fifth. Later. or Four Sacred Sprinkling Rituals.Mahåsiddha Manifestations 205 of the Vase that is called here the ‘Subtle Breath Respiration of the Vase’. may regard it as an unhealthy neurosis. Doctor Tisserand. winds. that truth became a specific yogic school and expressed as the Hindu belief in the absolute unity of the self-as-such or essence. That is in the Mother Tantra language. and she appeared to be like a manifestation of the Central River. comes the fact of continuous recollection.

or pure perception of the nature of what is. one chakra after another. the teaching of the use one’s head like a jar. Here. at the time. the Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret drains downward. He is in fact a Hero Lucid of the Mercurial Awakening that has deliberately renounced his liberation for the welfare of suffering beings. which is at the point under the Sublime Bliss-Wheel. Then diffusing the bliss. After that. and finally to the Perineum-Wheel Diffusing Bliss at the Secret Place downwards to the Jewel-Wheel. It is the nonconceptual actuality of emptiness. This experimental uninterrupted bliss manifests when the inner blazing has been brought up to the Channel Always Moving Restlessly. He reaches the fifth of the Ten BhËmis by attaining the path That Looks At The Presence. The mental-union experience at the Throat-Pleasure-Wheel follows the upper Sublime Bliss-Wheel of the brain. which is like the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. Then the milking of the Mystic Cow that Fulfills All Our Wishes begins. and melting the white pearl of the overturned letter Håm that vomits like a mongoose. and the milking the cow that has an udder like a jar. from the Curl or the Little A˙. as well as of old age and death. He is liberated from the cycle that goes from one state to another.Mahåsiddha Manifestations 206 mind to the continuous shift of the Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality. Continuousremembrance corresponds to the stage of One Who Deserves to Receive Homage. . from the sage Gha†ajånuka who had left. as they are exempt from all distorted modalities and called pure vision. this Arhat level is not so far as the hearer of highest accomplishment. otherwise known as the Fury. This spiritual guideline can be traced back to 640 BCE. by overcoming the physical and psychic traumatic experiences associated to the Veils of Mental Torments. He has realized the stage of liberation. is the Heart-Wheel of the Phenomenal. in a place reputed to be the brain center of pleasure. the Navel-Wheel Resulting of a Creation. the Knowledge of the Truth. These Four Joys are obviously uncreated. It provokes the experience of the Four Joys at its passage in each of the wheels. as it is the destructive force of the passions. That downward draining continues until the Jewel-Wheel of life. draining the white-drops.

the Thousand Buddhas are there to wake him up. and the position of the one who teaches without anything. the Possessor of the Black-Blue-Exalted-Instant with Four Arms. the crystalline essential drops of discernment appeared to Rin-chen-dpal. if the One Who Has Been Awakened Separately cannot join a teacher during the last stage of his training. the height that teaches by the Imaged-Gesture that Closes. which is an uninterrupted experience without the duality of the Bliss of Emptiness. red and black. Rin-chen-dpal would state to his disciples ”I became aware at that time of the fact that it was particularly difficult to bring back. and dissolve the Five Fundamental Winds in the Channel Always Moving Restlessly. and introduce the actuality of the Body of the Nature of Things of a Buddha. or awakened activities. the transformation occurring at the time of death. because they are beyond form. his expertise was at once confirmed and it provoked in him the emergence of the Invisible Supernatural Sonorous Breathing that Appears to be Radiant. meaning. Moreover. Later on. of the grosser substantial Five Existing Elements. It corresponds to the seventh of the Ten BhËmis demonstrated in the Aphorisms. They can be seen in Rin-chendpal’s guideline. They are the ‘Three Protectors of the Nature of Things. or by displaying wonders.Mahåsiddha Manifestations 207 Sixth. Phag-mo Gru-pa received that particular training in 1139 from 'Byim Lo-tså-ba gZhon-nu-blo. This absorption corresponds to the stage of the One Who Has Been Awakened Separately. the Grandmother Who Goes Beyond the Phenomenal. Then. or whatever is still imaginable. These hematite bubbles resemble the quintessence of the Subtle Breaths without substance. which includes two categories. or expression of the nature of mind. and they are the extraordinary abode of the Deities’ Radiant-Appearances Fully . the Attentive Absorption Into Reality takes place. and the Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord as the activity of the Horse-Neck Fearful Compassion. and the emergence of three visions. This reality brings one genuinely along to the realization of the Body of Illusory Appearance.” Whatever it was. acknowledged in short as white. These two last stages are qualified of dissolution. which follow. under the generic name of A-mgon Chos-gsum. by the achievement of the dissolution. make abide. It also then evokes the triple process of the dissolution.

from the heart within the channel that destroys. the small constellation located at the head of the . known as Extraordinary Vision States. Sublime sacred beings would also stand up to encourage and teach you. so he had keep from that period his nickname of ‘Ganges’ Son’. he was breast fed by the Seven Stars of the Pleiades. rivers. which is a chapter of the Mahåbhårata. As this truth comes into view as it is the secret process of relaxing the heart’s knots in the Ending of the Knot (Vißokaparvan). or pure visions. and of the divine Ga∫gå River. he was recognized as the ‘Son of the Benevolent One’. and his spouse the Lady-Deity’s Radiant-Appearance Who Lives in the [Central-Axial] Mountain. This divine peacock is known to eat poison in order to obtain his astonishing feathers’ colors. he is a snake killer. which compares to an internal zodiac wheel. which sometimes compare to the peacock’s feather stem beginning to spread. he had been the son of the Deity’s Radiant-Appearance of Fire. or a luminous circle. To approach this experience we should remember that in India the peacock is the mount of the Juvenile of the [Autumnal Transit of the] Moon within the Pleiades. Thus. One may then be able to contemplate at that time palaces. The Juvenile of the [Autumnal Transit of the] Moon within the Pleiades had been acknowledged as the Juvenile Bull living in the constellation of Taurus and in the myth. but soon or later. the outcome of the Attentive Absorption Into Reality Towards the Pure-Diamond. manifesting separately. These lights generally start as yellow. and the Tutelary Protecting Deity or your Effigy-Loved-Divinity. flowers. are Personal-Deities’ Radiant-Appearances of Pleasure. and blue lights would stream out depending on the secret space you abide in the most. that is to say that he overcomes the fear of the supreme knowledge that makes the sense of self-importance vanish. while Rin-chen-dpal was dedicated to the Conjunction with a Concentration to a Single Point. After that.Mahåsiddha Manifestations 208 Awakened from the Body of Pure-Diamond. in Vedic times. and white. green. Rin-chen-dpal had the inner visions. After that. emanates a dazzling light. gardens. golden sanctuaries. PatañjaliGoˆikåputra of Pålkiguˆ∂u described it as an Intentional Thought of Clarity that Produces [instantaneously] The Cessation of Pain that happens while. Originally. red. so and so forth. mountains.

where abides the Deities’ Radiant-Appearances of Fortune. He is the King of Destruction and the Destruction Who is Loved by his mother. as a dark-red complexion. As he is gifted of the infinite knowledge of science. This also evokes the overstepping of the sky for the one born to the sky of death that passes into the other world. and consciousness. and of thieves. fire. as he appeared to be the deity of war. and as such. These stars are the daughters of the One Who Supports the Realm. That sky is the third of the seven spheres. the nurses are understood to be the Seven Lady-Deities’ Radiant-Appearances. In addition. he is known as well as the Easy Knowledge of Divine Principle. because he controls the Six Elements of Existence: earth. In Tibetan. or the Indian’s Lady-Deity’s Radiant-Appearance Who Lives in the [Central-Axial] Mountain. and it is called Bright Resonance in a metaphor of the Heart-Wheel of the Phenomenal. he bestows the Accomplishments. as the Best One governs this sphere as the Lord of the Sparkling Sonorous . That reality is known to be within the third sky of the Deity’s Radiant-Appearance Who Holds Back Easily. he is known as the One with Twelve. the correlation between Greek solar astrology. that point underlines. He is considered even as the essence of one the twenty-seven or twenty-eight Lunar Asterisks of the constellation of Cancer appearing with the June-July moon. water. the Lady-Deity’s Radiant-Appearance Who Lives in the [Central-Axial] Mountain. sometimes along with twelve arms and twelve legs. They were clearly named as the Inner Deities’ Radiant-Appearances in the ‘De Agricultura’ of Marcus Porcius Cato who was the Censor in 185 BCE. air. stickiness. who manifests as the Best One’s Elephant named Wheel of Breaths. the Sublime (commander) of the Army Forces as he is the chief of the Deity troops. known in Rome as the Penates gods who were the tutelary deities of the entourage of the Goddess of the HomeFire. once more.Mahåsiddha Manifestations 209 constellation of Taurus. The Juvenile of the [Autumnal Transit of the] Moon within the Pleiades. space. with six faces. which are in essence the One Hundred Deities’ Radiant-Appearances. That is not just meaningless gibberish. He is also recognized as the Deity’s Radiant-Appearance of Destruction. Moreover. and Indian lunar astrology. which become manifest soon after the interruption of these two lateral channels. He is also. the twin solar and lunar breaths picture the twelve zodiac houses.

controlling the Mischievous Spirit Who Causes Eclipses. getting rid of the impurities of the six moving existences roaming in the cycle that goes from one state to another. . how he experienced the luminosity of the nature of mind. that Rin-chendpal started to mingle the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant with the Son of the Supernatural Sonorous Breathing that Appears to be Radiant. 53. and as a result. He found some new patrons. in the company of its five visionary stages known as increasing. the Wood Horse year. and he decided to quit Echung Cave. which allowed him slowly to feel himself again with his feet. For a few weeks. as all people who have been in a long retreat are subject to this state of rapture. A contact that made him feel intoxicated.Mahåsiddha Manifestations 210 Vowels crowned of the Sky Diadem. Rin-chen-dpal actualized the imagination that makes the natural state of mind appear. perfection. The biography of sKyob-pa-rje Rin-chen-dpal relates here. he would continue to contemplate on the nature of things before coming back to work for the benefit of all sentient beings. intensification. Rin-chen-dpal experienced the confrontation of mother and son in the heart of a totally unadulterated calm where one can find undeviating knowledge of emptiness. he made a pilgrimage. Rendezvous with Four Killers (1174) In 1174. Rin-chen-dpal was cut once more off from any human communication. and outcome. who guaranteed to supply him with all necessary supplies for the coming years. therefore all the manifestations of sentient beings. he decided to return to Echung Cave rapidly. Then from Rin-chendpal’s Heart-Wheel of the Phenomenal the rays of innate-wisdom streamed out. or in Pure Buddhafields. Rin-chen-dpal completed the prescribed period of his three years retreat. After that. for four more years from 1174 to 1177. spreading out. That is to say. as well of the things revealed to him to be pure Deities’ Radiant-Appearances in Divine Citadels. However.

Which Magnified. 763. known as the Suttan¥påta. Órya-Någårjuna mentioned the subdivision as unrefined. Named Spread Out of the Plays in Noble Man (Órya Lalitavistara nåma mahåyåna sËtra. 'Phags-pa rGya-cher Rok-pa zhes-bya-ba theg-pa chen-po'i mdo)’. Íåkyamuni did so. gain (cupidity) the ninth. desire. as we can find it mentioned in the Påli. pride and stupidity). anger. and the fact that Íåkyamuni Buddha was paying back homage to Måra. languidness the fifth. There Íåkyamuni Buddha declared. Órya-Någårjuna quoted in his tenth chapter about the fetter of desire. Puyao jing. is not recognized. and attachment to vainglory the tenth. whenever emptiness. that is to say. These Four Demonic Strength Killers are evoked by ÓryaNågårjuna of Vidißå in his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. They are the sovereigns of the established circle that is in a stage of desire within the sixth sky of the Domain of Desire. the authority of the Minor Breaks (K∑udraka or K∑udrakågama). in addition to Killer Who Fights with Flowers. or grosser. sadness the second. FuyØ kyØ. Self- . or the four types of illusory psychological creations to be given up which are conditioned by the five poisons (ignorance. which correspond to the four (types of) desires that appear as existent and should be rejected. Rin-chen-dpal spent seven years in seclusion as a mountain hermit.Mahåsiddha Manifestations 211 Altogether. Órya-Någårjuna then specified that they manifest whenever the sign of the truth of all phenomena had been rejected. skepticism the seventh. fear is the sixth. it is in the Tangyur of Beijing No. J. an insatiable thirst the fourth. A little while after going back into retreat. which does not exist in Tibetan. Collection of Sixty-One Aphorisms. hunger and the need for liquids the third. Rin-chen-dpal was confronted. which is their real nature. He did it too in the ‘Aphorism of the Mode of Knowledge. with the Four Demonic Strength Killers. C. and subtle. anger and hypocrisy the eighth. and kill with the five arrows that are in essence the unknown Subtle Breath movements within the wheels expressing the unrecognized Five Qualities of Desire. Together these appearances make obstacles. pierce. These are the four manifestations of Eros. “Desires of the senses are your first army. or the Killer that as already been evoked as Killer Primordial-Lord of Sensual Desire.

761/44. These hindrances are listed as the desire. or the Killer Who Fights with Flowers as well as the Five times fighting one. The Four Demonic Strength Killers also appear in the ‘Aphorism of .” The illustrious lady Ma-gcig Lab-sgron.” In this treatise. it is in the Tangyur of Beijing No. The Gaˆ∂avyËha sheds light on the eight types of production of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. and the hindrances. The four following points are about the Four Demonic Strength Killers. C. J. and the eighty rolls of the early Chinese version. and then. or the Body-Killer. known as Acintya [vißaya] sËtra. No. but it is whatever creates delays in the achievement of liberation. the five aggregates.Mahåsiddha Manifestations 212 exaltation and the despising of others. Sangs-rgyas Phal-poche zhes-bya-ba shin-tu rgyas-pa chen-po mdo)’. “She is named Måra. 761. and he wrote.441 lines or 3. The Ones Who Cross the Ford (or non-Buddhist masters) are calling him the Killer Primordial-Lord of Sensual Desire. the rejection of the sign of the truth of all phenomena. Kegon kyØ. is able to destroy you. the Killer Deity’s RadiantAppearance. these are your armies. Órya-Någårjuna answers a later question about Måra. the shifting of the Killer’s acts. This collection represents 25. I would smash this army. destroying the beneficial roots of the phenomena of the Path as well as the qualities. who explained in detail the meaning of the Cutting Off (Illusion Into the Ultimate) Free Space. By the (single) arrow of innate-wisdom. because she takes away life. not any god.074 pages in 35 chapters. Oh Måra. sDongs-po bKodpa'i mdo)’. how to sever the Mental Torments that Distress All Sentient Beings. or again the Killer of creatures. not any man in the universe. Jufa shibin jing.’ Her teaching is then right in line with the ‘Aphorism of the Multiple Manifestations of the Protuberance (Gaˆ∂avyËha sËtra. to be compared to the thirty-nine Aphorisms. wrote that ‘A demon is not an entity that materializes in a black form to terrify us. Huayan jing. like a simple clay pot. in Tibetan. the Five Sensorial-Consciousnesses together with the Five Existing Elements. as the forty-fourth chapter of the ‘Great Volume of Aphorisms Magnified of the Buddha‘s Blooming Garland (Buddhåvataµsaka mahåvaipulya sËtra. It is a text that stood out. C.

In this text. 731. The first arrow is namely the orgasm charnel frenzies. Shesrab kyi Pha-rol-tu Phyin-pa Stong-phrag Nyi-shu lNga-pa)’. They are presented in the ‘Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits in Eight Thousand [Verses] in Noble Man (Órya A∑†åsåhasrikå Prajñåpåramitå nåma mahåyåna sËtra. 2650. it is in the Kangyur of Beijing No. in his explanation of the commentary ‘Named Lamp that Illuminated (Prad¥poddyotana nåma †¥kå. which is a development of the ‘Named Explanation of the Commentary of the Continuous-MysticalProcess of the Splendor of the Encounter With the Secret (Ír¥ Guhyasamåja tantrasya tantra†ikå nåma. That text has a chapter entitled ‘The intelligence turning [into life] The Killer (Måra Bodha Parivarta)’. Daoxing banjo jing. The Deity’s Radiant-Appearance of Sensual Desire is as we have seen. in is in the Tangyur of Beijing No. He lived in a wooded area near Nålandå. C. causing a sort of itching. and reminds us of Madanayogin who was a close disciple of Maitrigupta-Maitripåda. For Candrak¥rti-Måta∫ga these five arrows correspond to five experiences that can be installed in as obstacles. It is a text of 467 pages for 3.Mahåsiddha Manifestations 213 Cognitive-Wisdom that Goes Beyond the Limits in Twenty-Five Thousand [Verses] in Noble Man (Órya Pañcaviµßatisåhasrikå Prajñåpåramitå sËtra. it is in the Kangyur of Beijing No. it is in the Kangyur of Beijing No. 734.735 lines and 17 chapters. . sometimes the Divine Energies or innate-wisdom stimulates the (mark. sGron-ma gSal-bar Byed-pa zhes-bya-ba'i rgya-cher bshadpa)’. we can also find this Måra Bodha Parivarta chapter. 'Phags-pa Shesrab kyi Pha-rol-tu Phyin-pa brgyad-stong-pa mdo)’.418 lines and 678 pages that was written by Någårjuna-Ír¥manta of Kåñc¥puram. but that word is also used as a mythical weapon. sign but as well) sexual organ. The second great Candrak¥rti-Måta∫ga of Mata∫gapura. his guru. 2648 dPal gSang-ba 'Dus-pa'i rgyud kyi rgyud-'grel zhes-bya-ba)’. This is a work of 5. around the year 1055. also quoted the five arrows. During the process of awakening. a Killer that Fights with Flowers who shoots the Five Signs of Death of the Deities’ Radiant-Appearances (of the domain) of Desire. These signs are the dissolution of the Five Fundamental Winds and Five Fundamental Wheels within a mortal Body Resulting of a Creation.

This name tells us of the power that destroys the long hairs and that is one of the named Divine Energies. yet here it also looks at the fact of being taken by a kidnapper. Íakuntalå was most probably the guru of Våtsyåyana of Kaußåmb¥. or Channel Always Moving Restlessly. and the presumed author. who had been the author of Vedic hymns. close to the year 810 BCE. around 370. a state compared on the spiritual path. It is somehow synonymous of where there are no members. Moreover. It is also called as Not Fully Divine Breath That Itches in the tradition coming from the sage. The Våtsya Tribes had as Protector of the Cohorts [of the Minor Deities’ Radiant-Appearances] a personified spiritual energy that was like a protector of the Earth. also known as Kaˆva. when the one that is completely held by love. that the Buddha is called the One Who Has the Marks. about 355.Mahåsiddha Manifestations 214 We should be reminded. the capital city of VatsabhËmi (The Dear Earth). or love rendezvous. the Mahåråja of Dak∑iˆakosala around 365. and suffering or smoke. or fire. who belonged to the Våtsya Tribes. the founder of the stream of practice of the Worshippers of the Benevolent One that Destroyed the Long Hairs. which had been subdued. or art of love. Kaˆdu of Sarasvat¥. The practitioner of the conjunction is animated by the emotion of love reputed to be in the Heart-Wheel of the Phenomenal as the principle of pleasure. and the Bodhisattva is known as the One Who Got the Marks. of a new version of the ‘Aphorism of Desire (Kåma sËtra)’ that was written about 220 BCE. Which. called the Not Fully Divine Breath. it also reminds us of the Dravidian Longhaired Ones living on the banks of the Kuˆ∂al¥ River near Jatinga Råmeßvara. Kålidåsa was the mystic poet born in 350. as the subtle breaths are kept exclusively in the body trunk. a phrase that also means knowledge of the without members. Kaˆdu was the guru of Kålidåsa. Which Makes Tender by the Knowledge of the Games of Love. the energetic refinement to go through the Extraordinary Vision of the spontaneous attention to one‘s feelings. then. Therefore. here too. is a metaphor for the knots of the subtle channels of imagination. The paradox of this mystical experience is that it takes . the conjunction of the solar and lunar twin channels at the Navel-Wheel Resulting of a Creation is described as a ‘rendez-vous d’amour’. as well. by P®†hivisena I Våkå†aka. Also Íakuntalå of Kaußåmb¥ who was. as the becoming or transformed presence.

These incidents are three kinds of inner eclipses caused by the nonrecognition of the nature of mind within the Attentive Absorption Into Reality. with his unrefined. known as the Path of Imagination That Makes Existence Appear. The third arrow of Candrak¥rti-Måta∫ga is a magical enchantment that is followed by the fourth arrow. As long as there is a rejection of suffering there can be no freedom. which could remind us of a Blinding Dazzling Point. may be a source of a new kind of delusion if you still ignore that all phenomena are empty. or grosser (contaminated) level.Mahåsiddha Manifestations 215 one beyond pleasure. The initial eradicator is in that case the essence of the latent ignorance of the unadulterated nature of the five aggregates. and his subtle level of the veil of the uncontaminated Foundation of the Unborn Presence of Innate Ignorance. Some people complain that the accumulation of merit process seems to be an endless goal to get free of Ineluctable Acts. The flames of the attention expose actions and emotional reactions. and then burning forever anything that is inadequate to be kept on the Path of Liberation. it is the wife of the Spurting One With the Friendly Finger who is known to be the Benevolent One’s son. as the reaction generates tension and distress. and the fifth arrow of an unconscious cataleptic rigidity. . Yet. which is a sort of blackout or fainting fit. which is called the Fury by the Buddhists. The first destroyer is the tangible or Killer of the Aggregates. That step is the fourth among the Five Paths to Be Followed by the Hero Lucid of the Mercurial Awakening. his power vanished whenever the authenticity of the Body of the Nature of Things that is emptiness is realized. and the secondary torment factors. and that is why patience about the nature of phenomena is demanding. which are constantly afflicting us with joys and sufferings. The unrefined is solidifying the Five Existing Elements by living in skin and bones. This means that the experience of the couple essence of the Hindu Curl. despite a so-called apparent ardent desire that provokes the reunion. These Four Demonic Strength Killers are transmuted on the path that makes appear. or path that assures one’s happiness. The second arrow of Candrak¥rti-Måta∫ga is the blinding dazzling. The second Killer is the Killer of Mental Torments that is the unrefined or grosser degree of intensity including the Six Roots of the [Eighty-Four Thousand] Mental Torments.

form the Holy Star Of Six Branches within the center of the Blue-Heart-Drop where stands the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. and who used to show paintings of the infernal places where he.Mahåsiddha Manifestations 216 They take us to the six moving existences through the six sources of perception. That is to say in the very source of the sanguine influx. This blockage will vanish. The Killer of Mental Torments is nests in the white-drops. the One Who Holds Back [Vital Breaths] Sitting on His Throne. a pseudonym of the One Who Holds Back [Vital Breaths] and Ineluctable Acts. The One Who Holds Back [Vital Breaths] Reputed Living Underground. The Killer of Mental Torments nests in the red-drops of the lower triangular center. is the assortment of latent tendencies born of the ignorance of the Foundation. His unrefined intensity corresponds to the exhaustion of life energies. of the triangular center at the Foundation of the Sublime Bliss-Wheel in the brain area that is like an upper trident. This is why he was put in scenes by itinerant singers who used to tell spectators about the Sovereign Who Holds Back. when they arrive at the Heart-Wheel of the Phenomenal. or Conqueror of Death. and that corresponds to the space of the Body Resulting From a Creation at conception. The third Killer is the Killer Lord of Death. he abides in the nervous influx. His subtle level faces death as inconceivable. where he is the One Who Holds Back [Vital Breaths] Presiding Over the Tribunal charged to judge the acts. at the subtle level. This so-called obstacle. the One Who Is Drinking Death. or entrance into the Channel Always Moving Restlessly. which had been transmitted by one’s mother. These remind us of two names of the Benevolent One’s wife. future). Storytellers used to describe to the public the method of chastisements inflicted on a dead one. as soon as anyone becomes a Hero Lucid of the Mercurial Awakening. if their antidotes that are known as the Six that Go Beyond the Last Limits are forgotten. which did not recognize her innate true nature. and corresponds to the Innate-Wisdom Unborn Presence. and he cuts off the anger. There. which is full of hatred. who is the personification of the real meaning of all sentient beings. This obstacle personified by the Lord of Death is sometimes labeled as . These two inverted triangles. they are all the Buddhas of the Three Times (past. or trident close to the Navel-Wheel Resulting of a Creation. which had been transmitted by one’s father. present.

that is the deepened realization of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. He would need. the accumulated mental imprints to go further in his realization. the fourth killer is the Killer’s Son of the Deity who is the leader of all the Deities’ Radiant-Appearances of the sixth sky. That is why all the Sublime Heroes Lucid of the Mercurial Awakening are said to have equalized the transit of the ineluctable acts of the Killer. as he governs the Sixteen Manifestations of the Ascending and Descending Breaths that support life. which does not adhere to any of the Spheres of Deities’ Radiant-Appearances by the Unwavering Attentive Absorption Into Reality that transcends pride. Afterwards. which was still tainted. which is the last sky of the Domain of Desire. This obstruction vanishes as soon as the mercurial path is achieved. This barrier is destroyed by the ‘Only Thought [of Awakening]’. the view of duality arose in Rin-chen-dpal’s Mind. or of a Buddha’s Three Bodies. to pacify once and for all. which conditioned him. He arouses attachment to the Accomplishments of the Attentive Absorption Into Reality. from now on.Mahåsiddha Manifestations 217 the Demon of Exaltation. He was now able to understand his past karmic debts. Finally. He represents the dualistic grasping of a self-as-such. . and may be pushed to believe that he is one the Creators of the Supreme Principle of the Universe.

Thugs-rje Chen-po). which pushed him then to act for the benefit of beings. Blessing of Reality (1174) In 1174. a profound compassion arose in him for all sentient beings. He sat down spontaneously animated by a deepened aspiration. concerning the six intimated transformations.Mahåsiddha Manifestations 218 Chapter XIV Illusory Leprosy of the Emotions 54. And at that moment. He chose a shelter in a rocky nook. There. the Mercury Mind Lucid of the Perfect Revelation of Knowledge arose in him. when he started to consider. he thought he would project his consciousness out of his body. the Great Compassionate One (Mahåkåruˆika. overhanging the cave. he started to question himself. Accordingly. “How many men are fortunate enough to possess such prescriptions about the Pure-Diamond?” Then. he flooded his . bringing him close to depression. During the following night. enough to dishearten access by anyone else. He kept this precious spiritual treasure there. or intermediate stage between death and rebirth? Have I not obtained the method that permits the principle of conscious ejection by the Creator [of the Supreme Principle of the] Opening Up? In that case of what should I be in fear of?” He was making his third prostration. “Have I not received the precious instructions due to the kindness of my root guru together with the whispered Secret Prescriptions. as he was then determined to climb the mountain to Practice of the Movement that Mingles. and to die somewhere near the Echung Cave. Yet. He felt all the mental torments that distress every being. he decided to go to a remote area. before leaving the cave that he had been occupying for five years. he thought. He was thought to have had leprosy. “Am I not the most pitiful of sentient beings?” As he prostrated for the second time. which Phag-mo Gru-pa had blessed countless times out of love. the Wood Horse year. As he could not endure the idea of such pitiful condition. Rin-chen-dpal contracted a skin disease. while he bent forward. and whose bumps seemed to him quite a difficult access. he decided to prostrate first in front of a painting of the Lord Who is Able to See.

practiced by Rin-chendpal. and swells like a river by the onrush of the energies of what Buddhists call the Seventy Two Thousand Subordinate Channels. around 945. starting again from the bulb of the Blue-Heart-Drop. or deliverance. The innate joy that takes hold provokes waves of exalted sobs. in his Knowledge Lucid of Divine Strength (Íaktavijñåna) wrote. Purrhon taught that happiness was an absence of trouble (ataraxia). In accordance with the ContinuousMystical-Process of Self-Pleasure (Svacchanda Tantra). without even being obliged to proclaim them as truth because of the illusory nature of sensorial perceptions. This experience needs some explanation. by the glaive of Alexandros III the King of Makedonía. the divine touch manifested. Gordios. yet that was misunderstood as a negative theory in the West. This provokes new experiences. parallel to the Thirteen Deities’ Radiant-Appearances of Reciprocal-Choice associated with the Fury. which is followed by an intense liberation. This spiritual energy. which are born at one’s Heart-Wheel of the Phenomenal. the founder of the Skeptic School. Alexandros had taken from Purrhon the idea of following appearances without defending them as true. accompanied by yawning. The Revered One.Mahåsiddha Manifestations 219 seat by waves of his own tears. who went with him to the Indus where he had discussions with Indians. Somånanda. Somånanda wrote about the tenth movement coming after the penetration. as his Attentive Absorption Into Reality was particularly intense. The mouth is naturally opened as if it was the moment of death. It is the decisive stage where a hair-raising feeling manifests. The last knots of the subtle channels of imagination exploding like the Omphalos Sacred Knot of the Sanctuary of Gordian severed in 334 BCE. followed by a spurting wave of tears. As a result. Thus. founded the city and cult of Omphalos within the Zeus temple as early as 702 BCE. Alexandros adopted the views of his friend Purrhon of Elis. as was the Appeasement of the Dissolution of the Matter. which streamed down from his eyes. a text of the Worshippers of the Benevolent One. as the vibration made the Blue-Heart-Drop reverberate. the Deities’ Radiant-Appearances are . the second king of the Dorian Dynasty of Phrygian Mushki of Lydia. is without interruption. speech stammering provokes a spontaneous Isolation of Speech. the Thirteen Vibratory Movements of the Curl. already considerable.

the one who puts an end to the possibility of further spiritual progress.Mahåsiddha Manifestations 220 the personified energies. At that moment. Last. the illusory nature of solid appearances. prevented. as Extraordinary Vision allows us to be free of the fear of death. this divinity was perceived. . effortlessly allowed him to subjugate the Killer of the Aggregates. or was even incompatible. was hostile. he did not feel any sort of attachment for the wonder that ensued. as a Deity’s Radiant-Appearance of Conflict. and in the Post-Vedic tradition of the Worshippers of the Benevolent One that Destroyed the Long Hairs. as well as the Killer of Mental Torments. around 165. of the Killer’s Son of the Deity that is in fact our capacity to get familiarized with the four skies of the Domain of the Unthinkable. or Killer Lord of Death. ascertained by Íakuntalå around 370. Rin-chen-dpal was emancipated from the exaltation of his experience of his own meditative good fortune. Rin-chen-dpal rejected the erroneous view of the idea of a superior ego that is the Creator of the Supreme Principle of the three personified obstacles. These divinities are qualified as mysterious. Then the interrupted overflowing waves of the compassionate motion of the mind that do not bind up the Domain of the Ultimate Truth. In ancient India. the Lord of the Curl abiding in his palace of the Curl that Gives Enlightened Knowledge. all gifted with particular functions. could obviously recognize. as in the Guhyaka tradition ascertained by Patañjali-Goˆikåputra. or that which obstructed. and forever severed all dualistic grasping. and impermanence. or the formless. As this was so. These Deities’ Radiant-Appearances are considered as the warden of treasures of the suite of the One Who Makes the Earth Shine. He remained in the Innate-Wisdom of Equality. excluded. This Killer Lord of Death should be scrutinized without doubts to being one of our multifaceted deluded appearances of mind. or Deities’ RadiantAppearances that Should Remain Secret in Tantric Buddhism. Rin-chen-dpal. or who suspends our capacity for liberation. Subsequently. the sovereign having to decide the moment of one’s death. That permitted him to triumph over the One Holding Together Life Energies. This earlier period’s approach was retained in the Killer of Mental Torments. connected to the feeling of imaginary forms (or Domain of the Imaginable). in tears. linked to the Domain of Desire.

The second time. In fact. again and again. It evokes the sky where the brown sandal tree grows. as the tiny channels are inhabited by red fire and intermediary blue space. as enlightened personalities. they have highly accumulated conceptual merits to be manifested in such a sphere of action. Siddhårtha. and send him back to his father’s palace. is the one of the lion. Íåkyamuni Buddha met the Killer.Mahåsiddha Manifestations 221 As a commentary. as he feared. you will be crowned. Why are you leaving like this? The future Íåkyamuni Buddha pulled up his mount to listen carefully. or sentiments. the Killer vanished for sometime. they manifest to him their true faces. feelings. The Killer of Mental Torments. the Killer manifested to him. the Aphorisms tell us. whenever the prism grasping a self-as-such distorts their true nature. the illusions have been destroyed. That is the meaning of their apparition to Íåkyamuni Buddha. or field. Since Íåkyamuni Buddha recognized him at every occasion. or sentiments. they will appear as demons. Íåkyamuni Buddha encountered the Killer as he left his palace on horseback when he heard a voice telling him “Within seven days. and the Buddhas can live on whatever plane they like for the consciousness that held their Ineluctable Acts is emancipated. and went on his way. regarded as the ‘One Who Makes the Earth Shine Speaking-Radiating Awakened-Energy’ with a red complexion corresponds here to the Brown [Solar] One Who is Always Active. and wind. then able to defeat their armies. Yet. the Best One had a wife who personifies the sense of smell known as the One Who Hitches up the Brown or the One Who Hitches up the Cloud. and he understood that it was the Killer. In spite of that. who are the essence of the Four Sovereigns of the Domain of Desire. and as the Hindus say. When a practitioner awakens. The four Killers can be represented differently by the Killer of the Aggregates and as the (yellow) Creator of the Supreme Principle. as he was trying to persuade him he was in error. the guru of the emotions. the Benevolent One’s wife is named Brown Hair. that we should consider these Four Demonic Strength Killers. an analogy for the not fully refined sensorial subtle channels. just before actualizing the Appeasement of the Dissolution of the Matter. or demons. who are the sovereigns of the Aggregates. under the Bodhi tree. In addition. as well as the Brown Deities’ Radiant-Appearances. monkey. as it is understood. The One Who Holds . The particular significance of the brown color. Moreover.

during Íåkyamuni Buddha’s life. which the first Upagupta of the Urumuˆ∂agiri Vihåra in the Mathurå suburb presided over. Íåkyamuni Buddha did not reject the Vedic sexed gods. who happened to be. the Dean of the old Kukku†aråma. That is why they were confined to the sixth sky of the Domain of Desire as was described in the phenomenology. the sovereign of the Sky [Deities’ Radiant-Appearances] of the Thirty-Three. Yasa would later follow his royal-son Jaulanka in Kaßm¥ra. and establish the Saµjña Vihåra of Kuståna in an oasis colony of the Silk Road. and a Worshipper of the Benevolent One. fought with each other. The redaction of that collection of Buddhist metaphysical texts was pursued since the critical time of the third General Assembly held in 251 BCE. as well as well-known intellectual references for his contemporaries. who were the sovereigns of phenomenal life’s strengths. or Basket of Determining Elements transmitted by the lineage coming from Upatißya Íåriputra the disciple of Íåkyamuni Buddha. the green Best One is the prototype of that god of lightning. In India. These divinities already expressed the nature of Innate-Wisdom within the myths like the one of the abyssal snake. The Aphorisms pointed out. the Vedic sexed gods of the Quadruple Knowledge. had a debate on this subject with eminent senior deans. and the fourth General Assembly of 155. newly renamed as Aßokåråma of På†aliputra. which is believed to be like Zeus. These works were to be continued from the time of Órya-Någårjuna of Vidißå. and who had been a minister of Aßoka Maurya. and they indulged in all sorts of pleasures. such as the Kaßm¥ri AvadhËta of Diva Vijayeßvara. the guru of Jaulanka Maurya. as well as the Fourteen Early Connections. Polemics were constants. the future viceroy of Gandhåra and Kaßm¥ra. However. . about 235 BCE. or Buddhists. as was the same with the Greek gods. and is a fundamental difference with Hindu concepts on the subject. the Deities’ Radiant-Appearances emerge from emptiness. that Íåkyamuni Buddha was an expert on the Quadruple Knowledge. for Those Who are Lucid of the Mercurial Awakening. Thus. AvadhËta was at that time opposed to Yasa.Mahåsiddha Manifestations 222 Back [Vital Breaths] the Black-Blue-One corresponds to the brown Benevolent One as the Sublime Lord manifested as the High Lord of Death.

these Deities’ Radiant-Appearances of Undulating-Energy belong to the Eight Classes of Deities’ RadiantAppearances Corporeal-Devouring Awakened-Energy Having a Governor. 6. but upon a worldly mount. In the Buddha’s time. 'Phags-pa 'Jam-dpal gyi rtsaba'i rgyud). left his body along with his retinue. the Seven Lady-Deities’ Radiant-Appearances. or the chief of the Four Sublime Sovereigns of Deity-Radiant-Appearance Divine Body Trunk. These Deities’ Radiant-Appearances could be beneficial or evil depending of the accumulated tendencies during past actions. As an explanation. and that is to say according to the Aphorisms the Deity’s Radiant-Appearance. Not Fully Divine Breath. or Seven Mothers of Wonders started to show him their faces in pure visions. At that very moment. which is why they are identified as the Eight Lords of the Horses. For example. the Sovereign of the Undulating-Energies that had been the cause of it. Undulating-Energy. and as such cannot be considered an absolute object of Refuge. in their insight aspect these Eight Undulating-Energy Sovereigns fit in the Wind of Subtle Breaths Rotation-Space-of-Energies of the so-called Guardian of the North of the first Sky who is the leader of the Protectors of the Four Directions. vol. the rGyud section . and Majestic Chimera Strength. whose name also means the full moon day. Why-How Fabulous-Being. Yet. It is in the Tangyur of Beijing.Mahåsiddha Manifestations 223 These gods or Energy Deities’ Radiant-Appearances are seen as following a mundane path. Mythical Phoenix Firebird. These Deities’ Radiant-Appearances are evoked in the root text of the ‘Continuous-Mystical-Process of Graceful-Splendor in Noble Man (Órya Mañjußr¥ mËlatantra [known as Mañjußr¥ mËlakalpa sËtra]. Vaißravaˆa had become the Protector of the Veˆuvana Vihåra of Råjag®ha. That is why they are not represented in Buddhist paintings sitting on a lotus. and in accordance with the usual formula. as sentient beings they too have buddha-nature. Smoke-Eater. synonymous of the fully awakened Channel Always Moving Restlessly. the Son of the Whispered Tradition. Speaking-Radiating Awakened-Energy. Rin-chen-dpal found himself to be totally cured of his skin disease. He is the Son of the Whispered Tradition. his eight sons were like the eight rays of a wheel hub riding the Eight Subtle Breaths. Moreover. as Rin-chen-dpal abided in a natural effortless Unwavering Attentive Absorption Into Reality. After that.

It is a text of 4. the consort of this Wild Boar appeared. found too. Under this pseudonym of Black-Blue-Lady. who is the consort of the Creator of the Supreme Principle. The first luminous one to manifest to Rin-chen-dpal eyes was the Mother of Wonders for Supreme Creative Imagination.061 lines or almost 508 pages with 36 chapters. but they had worked with sKa-ba dPal-brtsegs. or Seven Awakened HumanHeroes of this cosmic cycle. as the Killer Primordial-Lord of Sensual Desire . 162. better identified in India as the Lady-Deity’s Radiant-Appearance Who Lives in the Secret River. which prefigures destiny. She was followed by the Mother of Wonders the Prosperous Beauty. Who Belongs to the [Solar] One Who is Always Active and the consort of the [Solar] One who is Always Active’s spouse. the consort of Leonine Hero.Mahåsiddha Manifestations 224 XIII (Na). These Seven Mothers of Wonders are the Seven Subtle-Substances Nature. as well as the Seven InnateWisdom Qualities. the Black-Blue-Lady is the spouse of the Inner Whirlwind Breath. seen later on as an apparition of the [Solar] One Who is Always Active. and in there manifested the Difficult to Propitiate as the tempest of the Black-Blue-Lady. Next. the consort of the Best One. Furthermore. folio 45b4 to 299a6. or Melodious Eloquence. the consort of the Benevolent One appeared. around 50 CE. an assumed name of the Benevolent One as the Sublime Lord. about the tradition of the Benevolent One. a text was written. They are the essence of the activities of the emanation bodies of the heroic humans. The fifth one to show herself as the Mother of Wonders Black-BlueLady Who is Pruned. in other words. the consort of Juvenile of the [Autumnal Transit of the] Moon within the Pleiades. It is one of the most famous texts of the Divine Energies School. Then. Some of the translators were not mentioned. known as the LadyDeity’s Radiant-Appearance Splendor. came the Mother of Wonders Best Lady Personifying Anger. the Mother of Wonders Wild Sow. In the middle of the reign of KujËla Ku∑åˆa the Scythian conqueror of Båhlika. the third episode of the ‘LadyDeity’s Radiant-Appearance in Majesty (Dev¥ Måhåtmya. known as Golden Divine Energies. No. bDagnyid Chen-po lHa-mo)’. Immediately after. She was ensued by the Mother of Wonders Juvenile-Lady. the Mother of Wonders Sublime Lady. she is the personified disintegrating storm that everyone comes across at the time of death. at the end of the dissolution process.

out of male heroes. known as Golden Divine Energies. and in the seventh comes the Black-Blue-Lady Who is Pruned.Mahåsiddha Manifestations 225 who presides over the destruction. It is called in Buddhism. The [Solar] One Who is Always Active became the Prosperous Beauty. around 310 BCE. Difficult to Propitiate did this to fight the two contrary strengths of the Not Fully Divine Breath of the Wrathful One and the [Solar] inhalation blazing under the NavelWheel Resulting of a Creation. That reality links to the ‘Connection of the Pruned One (Muˆ∂akopani∑ad)’. . Thus. or the One without Branches. He is the personified [lunar bliss] last expiration breath by the mouth as well. in the sixth sky appears the Best Lady. or red Seed. ‘these who keep their hair cut off [a monk]. or to prune [a tree]’. the Creator of the Supreme Principle showed up as the Mother of Wonders for Supreme Creative Imagination. Who Belongs to the [Solar] One Who is Always Active. This list is similar to the one of the Continuous-Mystical-Process of the Juvenile (Kumåra Tantra). the Difficult to Propitiate would again be called later as the Black-Blue-Lady (and even as Black-Blue-Lady Who is Pruned) to fight the Red seed syllable. a text belonging to the Worshippers of the Benevolent One that speaks about the Corporeal-Devouring Awakened-Energy that Bray [Like a Camel] the Ten Opening Up. However. Not Fully Divine Breath of the Pruned One was the Protector of the Cohorts [of the Minor Deities’ Radiant-Appearances] of the eponym Muˆ∂a Tribes who were living then in Tak∑aßilå. here as we have mentioned before. located in the Navel-Wheel Resulting of a Creation. Difficult to Propitiate will create the Seven Mothers of Wonders. During that battle. to the suburb of Mathurå founding the Urumuˆ∂agiri Vihåra as mentioned earlier. known as Not Fully Divine Breath of the Pruned One. or blood original reason. and the Best One became the Best One Lady. in the time of Candragupta Maurya of På†aliputra. Their name means. Yet. known as the Black-Blue-Lady Who is Pruned. After that. While he was considered the Guide in Front of One’s Eyes of the Asura. It is the Sublime Lord standing as the Sublime Lady. the capital city of Uttaråpatha. the red-drops. Juvenile of the [Autumnal Transit of the] Moon within the Pleiades becoming the Mother of Wonders Juvenile-Lady. a large number of the Muˆ∂a Tribes had spread. which is tied to the Knowledge of the True. Wild Boar turns into the Mother of Wonders Sow. and Leonine Hero stands out as the Mother of Wonders Leonine Heroine.

'Tshal-pa Zhang founded the 'Tshal-pa Gung-thang monastery and established the 'Tshal-pa bKa'-brgyud-pa School. Gling-rje Ras-pa received a note from 'Tshal-pa Zhang who was from the landed aristocracy. domination. increase. 55. and the Supra Mundane Accomplishments. he was able to actualize the Four Kinds of Spontaneous Awakened Activities (peace. the fact of remembering past lives. in the Glorious Circle of the Reciprocal-Choice Splendor showing him her true face. Gling-rje Ras-pa was able to immobilize the troops that the landlord Chu-gle'u Chung-ba had gathered against 'Tshal-pa Zhang. and the capacity to turn away perishing all harmful magnetisms. then by an appropriate ritual. the nephew of sGam-po-pa. the Wood Ewe year. his Effigy-Loved-Divinity. From 1175 to 1350. After that. and destruction). together with the Six Supra-Sensorial Perceptions. This monastery became a threat to the balance of power in this territory held by clans and local nobles. in 1175. near the palace. and wonders. He noticed that he was able to understand why two stones at the entrance of Echung Cave were laid down in such position.” and. or supernatural vision. regular recurrence of what is thought in surrounding. 'Tshal-pa Zhang begged him in these terms “Help me in my feud. Rin-chen-dpal perceived the deep meaning of the law of fundamental conditions or causality. Moreover. Lingje the Poet of the Conjunction (1175) 'Gos Lo-tså-ba gZhon-nu-dpal wrote that. supernatural listening. Later. he propagated among other teachings. 'Tshalpa Gung-thang would exert a considerable influence for almost 175 years before vanishing suddenly after a lost battle against the Phag- . capacity of creating illusions. The fortune of Gling-rje Ras-pa was increasing so much that he dedicated a large amount of money for a great statue that 'Tshal-pa Zhang wished to have erected in 'Tshal-pa Gung-thang. and offered him the accomplishments. and of its becoming.Mahåsiddha Manifestations 226 Soon after that pure vision. or the Eight Mundane Accomplishments. the ‘Cycle of Teaching of the Petition of Guru Zhang ('Tshal-pa'i Chos-skor Bla-ma Zhang)’. who was from that point on. and Dwags-po sGom-pa Tshul-khrims sNying-po. The very same year. but then became one of the great disciples of Phag-mo Gru-pa rDo-rje rGyal-po.

as he had obtained the permission to write from the Sixteen Principal StepAcross-Space Female-Deities of Innate-Wisdom. an expression of his direct experience of the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar SonorousHowl. Gling-rje Ras-pa was able to instantaneously understand the meaning of all the books he could see. bDe-mchog gi dkyil-'khor gyi choga)’. he was in the tradition of the ‘Eulogistic Hymn to Glorious Circle of the Reciprocal-Choice Splendor (Ír¥ Cakrasaµvara stotra. At that time.Mahåsiddha Manifestations 227 gru-pa leader. She was the One Who Makes You Go Beyond known as the Deity with a Single Braid. describing in detail the stages leading to the dissolution that opens the gate of the first of the Ten BhËmis of a Hero Lucid of the Mercurial Awakening. the principal seat monastery of the Phag-gru-pa bKa'-brgyud-pa School created by his late Bla-ma Phag-mo Gru-pa. and from then on. Gling-rje Ras-pa then wrote his ‘Praise to the [Awakening] Diamond Mind ([Cittavajra stotra]. Gling-rje Ras-pa composed a first work entitled ‘Direct Contemplative Vision of the ContinuousMystical-Process (rGyud kyi rNam-bzag)’. It is in the Tangyur . by Ír¥ Samantabhadra-Nå∂apåda who was acted as being the One Who Imparts the Object of Thinking to Others at the Northern Gate of the Mahåvihåra of Vikramaßila. rNal-'byor 'Jug-pa)’. The second one was the ‘Diffusion of the Sextuple Lamps ([›a∂ Viprad¥pa]. Someone tried to ridicule his explanations. dPal 'Khor-lo sDom-pa'i)’. By doing so. He started to compose some works about the Basket of the Six Continuous-Mystical-Processes. close to the year 1040. Gling-rje Ras-pa went back along the road to gDan-sa-mthil. On the way. nonetheless prior to that. he would to send them to 'Tshalpa Zhang to enrich this rapidly developing center. he passed by bSam-yas Imperial monastery where he had a pure vision of a blue woman who put a book in his mouth. He composed a fifth text. this golden period would be famous in Tibet as 'Tshal-dus. arguing that they were merely the nature of his own fantasies. sGron-ma rnam-drug)’. when anyone offered to Gling-rje Ras-pa manuscripts. Sems kyi rDo-rje'i bstod-pa)'. He left a fourth work entitled the ‘Unscheduled Arrival of the Conjunction ([Yogåvatåra]. These had been transmitted. the ‘Daily Ritual of the Rotation-Space-ofEnergies that Approaches the Circle of the Reciprocal-Choice (Cakrasaµvara maˆ∂alopåyikå.

The third one is the Sovereign’s Successful-Udder-Milking (Råjadohå. in 1162. and his awakened nature that could be seen in the individual activity of one’s root guru. it seems that sPar-phu-pa also received this transmission from two disciples of Ras-chung-pa. about the speech and the Supernatural Sonorous Breathing that Appears to be Radiant of the Body in Union with Bliss. about the body. by his own commentaries. as was noted by 'Gos Lo-tså-ba gZhonnu-dpal in his Blue Annals. Gling-rje Raspa had received the Lineage of the Successful-Udder-Milking. rGyud-'grel section XII. known as the Guru’s Prescriptions would be continued from Gling-rje Ras-pa. the lineage of Asu. in Tibet. 51. These three original Ba∫gal¥ songs are traditionally attributed to RåhulabhadraSaraha of Råjñ¥.Mahåsiddha Manifestations 228 of Beijing vol. Some people asserted that. by which the believer could realize the unity between the phenomenal on the mundane level. or the Body of the Nature of Things. his guru in the sKyid-chu Valley. He was the co-founder of sNye-phu'i Shugs-gsebs dgon in 1179 with sNye-phu Zhang-sum Thog-pa Chos kyi Seng-ge. The second one is the ‘Queen’s Successful-UdderMilking (Råˆidohå. known as the milking of the Mystic Cow that Fulfills All Our Wishes. Do-ha sKor-gsum)’. However. a parable of the Three Bodies as the true heart of the Three Domains. folio 279a5 to 280a2. the commentaries of Gling-rje Ras-pa rule out those of sPar-phu-pa. The lineage of sPar-phu-ba was continued by dGyers-sgom. as a pupil of 'Gro-mgon Phag-mo Gru-pa rDo-rje rGyal-po. dMangs Do-ha)’ in Sixty Verses. The first one is the ‘Peoples' Successful-Udder-Milking (Janadoha. That is to say the ‘Three Successful-Udder-Milking (Tri Dohå. to his nephew 'Brug-chen gTsang-pa rGya-ras Ye- . The translators were unmentioned. He received it in 1109from Asu Bal-po. Furthermore. from sPar-phu-pa Blo-gros Seng-ge who stood out. 2157. bTsun-mo Do-ha)’ in Eighty Verses. No. Moreover. the ‘Method that manifests the Divinity that Allows for the Receiving of the Intermediate Space of the Guru’. Then the Shugs-gsebs bKa'-brgyud-pa School transmitted it for a few generations. and the Multitude of Minor Deities’ Radiant-Appearances of the Body Resulting of a Creation. Gling-rje Ras-pa also took the initiative to institute. by the second IndrabhËti-Kambalapåda. This brief praise of only 14 lines was a work written about 935. of the Mind. rGyal-po Doha)’.

and the new one given by Parameßvara Buddhaßr¥jñåna of Vetålagiri three hundred fifty years later. the Fire Hen year. That is to say. he received invitations. who was the bona fide organizer of the 'Brug-pa bKa'-brgyud-pa School. gone beyond convention half-witted. Lady Space Ornament (1177) In 1177. Rin-chen-dpal was thirty-five. and in his youth he had received a book identified as ‘Cycle of Deserting the Step-Across-Space Female-Deities (∂åkin¥ parihåˆa pradak∑iˆa. at the edge of the Assam jungle. This master was one of the two sons born to Ma-gcig Lab-sgron and Bhadrakapålin of Kußavat¥. Rin-chen-dpal presided not only over the rituals. mKha'-'gro nyams kyi skor)’.Mahåsiddha Manifestations 229 shes rDo-rje. he decided to leave the Echung Cave. and with compassion. Rin-chen-dpal perceived that her behavior was that of an insane woman denuded of conscience. he accepted all of them. Consequently. On one of these occasions. 56. the tasting of the Sixteen Emptinesses through the Sixteen Principal Step-Across-Space FemaleDeities of Innate-Wisdom. but also over the local festivities to which he was invited. where he was confined in . the first rGyal-dbang 'Brug-chen. he encountered the great enlightened Lady-Practitioner of the Conjunction Zlos Nam-mkha'rgyan (Space Ornament from Zlos). His reputation of excellence preceded him in all the villages. Afflicted by leprosy. and gone far beyond concepts. Thod-pa sMyon-pa bSam-sgrub had rejected any kind of conformism to lead an extraordinary existence. Her root guru and male wisdom partner was known as the ‘One Who Was Stripped of three poisons Knowledge of the skull-cup by the Contemplation of Mind Accomplishments (Dhyånasiddha Kapålåjñå or Thod-pa sMyon-pa bSam-sgrub)’. or literally intoxicated by Innate-Wisdom. Thod-pa sMyon-pa bSam-sgrub had received the Cutting Off the Mother’s Lineage that had realized the synthesis of the Old-Tradition of the Cutting Off the Father’s Lineage of Padmasaµbhava of La∫kåpura. able to untie the knots of the subtle channels of imagination preventing the emergence of the Nature of Mind as Radiant-Dazzling-Sonorous. Thod-pa sMyon-pa bSam-sgrub went to Tså-ri Hidden Valley. one after another. and to return to be among people. as he was known to be Phag-mo Gru-pa rDo-rje rGyal-po’s heir.

he forever broke the inert schema of repression of the three poisons. and as he was feeling an immeasurable compassion. He dug to the bottom of the ignorance that blows as the wind of suffering. the abode of the great deity Yarlha Sham-po who is the essence of a peak overlooking the South Yar-klungs Valley and where the imperial graves are. hatred. He then built a medical safe haven. he freed all kinds of negative energetic hindrances. The rare human beings he encountered there took him for an evil spirit and they threw yak-tails at him. and he took some of the disciples to a Lady ImagedGesture Who Closes the Ineluctable Acts to favor their spiritual . together with a hospice. By doing so. With time. As Thod-pa sMyon-pa bSam-sgrub welcomed renunciation. as his continuous-remembrance awakened his cognitivewisdom putting it in union with his Innate-Wisdom during the attentive absorption into reality. and arises like waves as well as subconscious tidal waves. He lived this way for many years subsisting only on pure water. or the encounter. as well. and drops. Thod-pa sMyonpa bSam-sgrub attracted numerous disciples. Furthermore. emotions. the source of the process generating Ineluctable Acts and their ripening effects. he also sewed a black hat that became very renowned. there were. eighteen virtuous sisters. and out of it. but he collected them to create a carpet. therefore having a constant view of ultimate truth. sentiments. Of these. and in Dran-pa. he understood the mind unified with sensations. a village of honest people. or resentment. or whatever conditions the consciousness.Mahåsiddha Manifestations 230 an interrupted practice of the conjunction of the channels. twenty-one would realize the fruit of the practice. clearing himself of the duality of good and bad. subtle breaths. tasting them as immaculate energies of the Three Bodies. pushing the rejection of feelings until they become anger. he severed attachment. Through Extraordinary Vision. perceptions. on a mountain. which caused him to tear a lot. his healing powers increased so much that he was able to forbid hunting throughout the area. where food was distributed to the poorest inhabitants. After becoming an Accomplished One. he started to suck the nose of a leper. One day he went down. He realized that the motion of the energies involved the contact. eventually curing him completely. Thod-pa sMyon-pa bSam-sgrub later went to the isolated snow summits of Sham-po Gangs-la.

are abstaining from stealing. he understood that it was the right time to fulfill Phag-mo Gru-pa’s prediction by taking the commitments of a monk. The five defenses of the mind that turns to practice . following a faction.Mahåsiddha Manifestations 231 maturity. indulging in frivolous songs. Rin-chen-dpal stopped eating meat. this exquisite beauty came to his room totally naked. abstaining from wearing ornaments. Mendicant of Peace (1178) In 1178. utilizing a high seat. The five defenses of the mind are abstaining from accepting more than one portion of food. 57. wrongly accusing to favor a friend. She was then around sixty-eight. which follow. The Lady-Practitioner of the Conjunction. or the thirty-six Vows of a Novice-Monk-Beggar as a means to pacify the sufferings of the neighboring population. or killing animals. of sitting or sleeping on a seat or bed more than a cubit. and lying down or relaxing on a high seat. or garlands of flowers. or luxurious bed. and abstaining from accusing a monk. such as abstaining from lying. and was even considered as one of his three main disciples. known as the Vows of Individual Liberation. It is only written that as Rin-chendpal was still a layman. dancing. or abstaining from killing. he took the Vows of Returning to Liberation for the first time. drinking water where sentient beings reside. drinking alcohol. or luxurious bed. without any consideration of acceptable behavior. teaching for money. colored costumes. In addition. There are eight defenses of a mind that turned to reflection. accusing a monk without evidence of a transgression. creating a schism or dispute. criticizing a servant of the monastic community. was among the most eminent of these secret partners. The two other defenses of the body. a fact that has been kept silent. and playing a musical instrument. and to refuse to listen to a dean’s advice. disturbing a layman’s faith. and unrelated in his biography. These defenses are followed by the twelve defenses of speech. the Earth Dog year. making depreciating insinuations concerning a monk or novice. The vows consisted of the four defenses of the body. knowingly lying. harming sentient beings. Zlos Nam-mkha'rgyan. When she encountered Rin-chen-dpal. and refraining from sexual misconduct.

just as in the past. folio 1 to 18b1. thus spoiling the very root of Íåkyamuni Buddha’s testament. Rin-chen-dpal followed gNyal-ba to the Khyung-kha-lung dgon-pa. After that. to act with the authority of a superior of the monastic community. Rin-chen-dpal chose the One Who Imparts the Object of Thinking to Others sNye-phu Zhang-sum Thog-pa.Mahåsiddha Manifestations 232 are abstaining from eating after the midday. That knowledge and transmission lineage would later allow Rin-chendpal. No. behaving like a layman. dGeslong So-sor Thar-pa'i mdo)’. silver. He was assisted by Tsi-lung-pa Chos kyi Ye-shes who was the One Who Teaches How to Approach the Act and by gNyal-ba ‘Dul-’ dzin-pa in his role as Secret Preceptor. giving up the monk’s vows. or a dean. by following the example of sGam-po-pa. That was the revised version in 280 lines and 35 pages made round 590 by Guˆaprabha of the Adrapuri Caityåråma outside Mathurå. keeping gold. also. 'Dul-ba section V (Che). 42. These rules underscore the difficulties of grasping by the ego. which can be found in the Basket of the Good Conduct together with the collection of disciplinary rules. For the taking of vows. After a probationary period. many monasteries are still affected by the wrong views of deluded minorities today. the manner in which some monks can change the spirit of the disciplinary code to silence the opposite view of the greatcompassionate ones. close to the year 790. 1031. It is in the Kangyur of Beijing Vol. the teaching of the ‘Aphorism that Liberates [full monk] From his Falls ([Bhik∑u] Pråtimok∑a sËtra. the paˆ∂ita Jinamitra of Ír¥nagara and Cog-ro Lo-tså-ba Klu'i rGyal-mtshan. Rin-chen-dpal took the [two hundred fifty-three] Vows of a Full Beggar Monk in the tradition of the Ancients of Himalaya of Those Original Ones Announcing that All [Phenomena] Exist from the Jetavanåramå. The translators were. This is the essence of Íåkyamuni Buddha’s Eighty-Four Thousand Teachings. who . a principal monastery of Íråvast¥. as preceptor. Unfortunately. He had. and refusing to serve a teacher. the monastery where he would stay for sometime to receive from the eminent Holder of Good Conduct of the gNyal district. one of the last of the living great disciples of sGam-po-pa.

or the Eight Grand Chariots of The Accomplished One’s Lineages. the tradition coming from Íåkyamuni Buddha was classified as the Eight Chariots. Afterwards. Eighth. Seventh. Fifth. Sixth. Third. who received the imperial tradition attributed by 'Gos Lo-tså-ba gZhon-nu-dpal. both issued from Buddhaßr¥jñåna. and last. the Conjunction of Pure-Diamond. Second. the bKa'-gdams-pa tradition propagated by At¥ßa. and this lineage was established by a disciple of Somanåtha of Ír¥nagara who taught the Continuous-Mystical-Process of the Wheel-Point of Determinate Time. the bKa'-brgyud-pa tradition coming chiefly from Ír¥ Samantabhadra-Nå∂apåda. who reformulated it from the most ancient sources. and as it says. the wife of Ír¥ Samantabhadra-Nå∂apåda. Fourth. a convention also recognized as the Six Movements Ahead of the Conjunction. the first Jo- . primarily. the Shang-pa bKa'-brgyud-pa tradition. came from the Eight Grand Chariots. the method To Cause the Appeasement of Suffering Lineage that was combined with the Cutting Off the Mother’s Lineage.Mahåsiddha Manifestations 233 had choice to live the life of a doctor after the death of his beloved wife. Named Splendor of the Wheel-Point of Determinate Time that Animates the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence. the idea of benefitting all sentient beings. that mostly came from Niguh Måt®. a lineage originating from The Accomplished One 'Brug-pa U-rgyan-pa Sengge Rin-chen-dpal. the Sa-skya-pa tradition coming mainly from Ír¥ Dharmapåla-VirËpa. the so-called Old-Tradition introduced by Padmasaµbhava and others. to Padmasaµbhava pupil’s Byang-chub gZhon-nu of rGyu-sa born in 772. a heart son of rGod-tshang-pa.Yung-drung dgon. The later Tibetan traditions of the Jo-nang-pa. nothing is created and all things are transformed. this 'Bro lineage came to rJe-btsun Yu-mo Chen-po Mi-bskyod rDo-rje whose sixth successor was Jo-nang-pa Kun-spangs Thugs-rje brTson-'grus. the second Ír¥ VirËpa. linked to the Saskya-pa. First. In Tibet. This came. came the Three Pure-diamonds. the rNying-ma-pa. in Bla-ma g. or transmission of the Continuous-Mystical-Process Sovereign. Traditionally mentioned in this way. from SucandraÍaµbhalapåda.

Tsong-kha-pa put together an original wisdom collection of almost all traditions giving birth to the flourishing dGe-lugs-pa School established in 1415 at his principal seat monastery of dGa'-ldan. as with those of today. have deeply divided Tibetans. To conclude this parenthesis. we should note that. the mingling of the Eight Grand Chariots of The Accomplished One’s Lineages happened as much in the past. unfortunately. for long time. and contributed to suspend Tibet’s recognition in the concert of nations. It is motivated by the realization of the ultimate truth beyond the mundane sectarian bondages that. . Following that.Mahåsiddha Manifestations 234 nang-pa’s Throne-Holder.

The Scraps of Brocades (1179) Afterward. so similar to the purity of a diamond. a profound compassion overcame him and he left in silence to delve into a contemplation of mind. by arguing in these terms: “Do you not owe yourself a closer look at the purity of your own vows by refraining from criticizing others thereby jeopardizing the unity of our monastic community?” Thus.Mahåsiddha Manifestations 235 Chapter XV Island of the Perfect Knowledge 58. and an old carpet used for rope. “Here. voices were heard vehemently shouting about Rin-chen-dpal’s intentions. and many monks blamed him for their utter destitution. Phag-mo Gru-pa appeared to him in pure vision to give him the following prediction. Rin-chen-dpal could perceive the covetousness.” However. whose brocades are in scraps. only remains a seat. and noticed that the monks were in need of everything. and the poor maneuvers of some members of the monastic community. as was previously the case when Shugs-gseb-pa sNye-phu mKhan-po Zhang-sum Thog-pa Chos kyi Seng-ge was in charge the during his retreat. far from objecting to the increasing condemnation from some of the monks. During the following months. in their ignorance. Rin-chen-dpal returned to the Phag-gru-pa bKa'brgyud-pa principal seat of gDan-sa-mthil monastery. This was in fact the case since the passing of Phag-mo Gru-pa rDo-rje rGyal-po. as did his guru. Leave them . He saw their complete lack of sincere devotion. Nonetheless. some deluded people did not care about this highest sense of essential ethics. and to those in retreat. He made this a habit saying. While he was in a deep attentive absorption of reality. and as such we should not have the right to consume barley beer at will?” Rin-chen-dpal then tried to reprimand the leaders underlining the fact that by doing so they broke their monastic vows in accordance with written rules. his opponents rebuffed him. He distributed whatever he had as offerings to all the monks. One morning. “Aren’t we the venerable Mi-la Ras-pa's nephews. “To keep only one (precept) that was to reap (for sure) the crop of emancipation.

After that Phag-mo Gru-pa’s principal seat remained unoccupied by a throne holder for the coming years. where he became one of the three eminent disciples of Guru Atißa. Rin-chen-dpal knew that rMa Lo-tså-ba dGe-ba'i Blo-gros. as will be seen later on. to the group of paˆ∂ita following Rad-ni Lo-chen Rinchen bZang-po. again in secret wording. Moreover. The Logical Stop (1179) Rin-chen-dpal and his companions went to the famous monastic college of gSang-phu sNe'u-thog affiliated with Brag-nag dgon. in 1073. At that time. On the way. and go further into this province to the North. this devotee gave Rin-chen-dpal a new coat. to the dBu-ru district. 59. who started the new wave of translations that will be known as the New-Tradition. this is an original experience of the uninterrupted movement of the awakened subtle-breaths. a monastery founded in 1063 by rNgog Lo-tså-ba Legs-pa'i Shes-rab. in Tibet. the center of gSang-phu sNe'uthog near lHa-sa.Mahåsiddha Manifestations 236 (these relics). from 1020-30. He offered them tea along with the necessary supplies for their journey. of D¥pa∫kara Ír¥jñåna Atißa of Vikramapura and went to meet him in sNye-thang. Probably here. He left in the company of four disciples of his immediate entourage who were in his confidence. and he belonged. he became aware of the arrival. who had also established. Professor Heather Stoddard told me in 1999. to avoid any possible tumult.” Rin-chen-dpal made the decision to leave gDan-sa-mthil during the night. under the title. that rNgog Lo-tså-ba was the son of a practitioner of the Old-Tradition. had been the first Tibetan to . probably a deity abode in the aspect of a] layman named Temporary Lodging Who Makes Ventures. Then. ‘Great-layman Sovereign-owner of the Nature of Things’. rNgog went to study the Old-Tradition of the Three Baskets in Khams. a follower of Rin-chen bZang-po. he made a stop to see. His biography talks about the subjugation of the ‘Sublime Deity’s Radiant-Appearance of the Place Temporary Lodging with a Golden Head’ who would become known in the 'Bri-gung-pa lineage as the Deity’s Radiant-Appearance of the Place. a faithful [yet.

and Zangs-dkar Lo-tså-ba 'Phags-pa Shes-rab. rNgog Lo-tså-ba Bloldan Shes-rab decided to establish the New School of Dialectics. and therefore stopped at gSang-phu. known as the paˆ∂ita Kumåraßr¥bhadra. and rNgog Lotså-ba Blo-ldan Shes-rab. The translators not mentioned were the paˆ∂ita SubhËtißr¥ of Ír¥nagara and rMa Lo-tså-ba dGe-ba'i Blogros. the paˆ∂ita Bhavyaråja of Ír¥nagara. for a total of 11. and previously quoted. Tshad-ma rNam-'grel gyi 'grel-pa)’. It was in fact by following this first system. folio 1a1 to 382a7 and folio 1a1 to 329b. No. whenever they were invited. around the year 1090 in Kaßm¥ra. vol. 130. by the emperor Srongbtsan sGam-po who did so after a memorable debate. that Khyung-po Grags-se had later established a school in lHa-sa at the dMar-po-ri (Red Mountain) old palace built about 625.421 pages. A revision was made by Kumåraßr¥. mDo-'grel (Tshad-ma) section XCV (Ce) I to XI. This dGe-ba'i Blo-gros introduced the study of logic for the monks in Tibet. who established in 1107 Bo-dong-ye. which opposed him to Dwags-po dBang-rgyal of Po-ta-ri during the 1076 General assembly gathered in the Gu-ge kingdom. The translators were. the ‘Ornament Put into Verse of the Short Explanation of the Additional Information of the Model of Reasoning Making Authority (Pramåˆa Vårttikålaµkåra.103 lines or almost 763 pages. Moreover. 5717a.364 lines or 1. The paˆ∂ita Prajñåkåragupta was the author in 845. after translating. and again 5. The nephew of the founder of gSang-phu. It was a text of 2. Tshad-ma rNam-'grel gyi rGyan)’. No. he was ordained the previous year by gNyal-ba 'Dul-'dzin-pa who happened to be the nephew of the late gNyal-ba Ri-lu. the fourth gSang-phu-pa Throne- . not long after 1020. 132. folio 404b3 to 535a4. It is in the Tangyur of Beijing.074 lines or nearly 260 pages. It was a text of 6. Ír¥ Dharmak¥rti of Tiruvannåmalai was the author. Rin-chen-dpal knew that. 5719. mDo-'grel section XCIX (Te) chapter First. vol. around the year 795. After rNgog Blo-ldan Shes-rab. his gSang-phu-pa successors in charge of the transmission of the commentaries of the exegesis adopted the usage to teach without prejudice in large or small monasteries. It is in the Tangyur of Beijing. and Second with Third.261 lines or nearly 658 pages.Mahåsiddha Manifestations 237 translate the commentary as additional information for the ‘Model of Reasoning Making Authority (Pramåˆa Vårttika v®tti.

the hypostasis of the nine greatest mountains of Tibet.Yu-rgya. 61. the Great-Benefactor Deity’s RadiantAppearance of the Plain appeared to him. Thus. He turned him into one of the Nine Male Demi-Gods. in the early morning lights. Padmasaµbhava subdued this Great-Benefactor Deity’s Radiant-Appearance of the Plain or gNyangchen Thangs-la. the Fifth gSangphu-pa Throne-Holder. while in attentive absorption into the nature of reality. Moreover. or Nine Heroes Deities’ Radiant-Appearances of the Transformation of the Appearances of Existence.Mahåsiddha Manifestations 238 Holder. known as the nine openings. Jobo g. and She'u Kha-rag. Nothing but for the Eyes (1179) After some days. on the inner level the nine corporeal orifices. They are. They were. sGyogs-chen sDod-ra. rMa-chen sPomra. The Great-Benefactor Deity’s Radiant-Appearance of the Plain was also mentioned as one of the eight sons of 'Od-de Gung-rgyal and his wife Yum Phag-mo Tshang-dgu. on the outer level. which preceded the introduction of Buddhism to Tibet. This Deity’s RadiantAppearance of the Plain belonged to a historical period. which were consecrated to gathering the principal points of the lineage of exegesis. 60. Thus during a night of camping. He had become the High Lord of a Range Mountains holding his name. the Wealthy Lady of the Lake [reflecting the] Sky. as gNyang-chen Thangs-la’s cognitive-wisdom in contact with his Innate-Wisdom spouse consciousness governed the two eyes that gave him a preponderant responsibility for the undisclosed spatial visionary experiences.162 meters to the south of the abode of his wife. while the seven others are king spirits of their respective mountains. it was without equivocation that he would be cordially welcomed by gSang-phu-pa rNam-par-ba. the Great-Benefactor Deity’s Radiant-Appearance of the Plain would have his place among the Protectors of the Nature of Things in Rin-chen-dpal’s lineage. sGam-po lHa-rje. From then on. and his summit culminates at 7. Rin-chen-dpal left gSangphu sNe'u-thog to go north with his party. Yar-lha Sham-po. Immaculate Imagination (1179) . Zhogs-lha rGyug-po. and Nine Consciousnesses of the Transit Orifices previously mentioned.

the Creator of the Supreme Principle appeared only after the Quadruple Knowledge. who was the Swan. After a time under Chinese influence. Since the Creator of the Supreme Principle occupied the center of the Rotation-Space-ofEnergies of Objective Reality of the Person He was surrounded by [forty-four] Divinities of Divine Stages. That is why the 'Creator of the Supreme Principle of the [temporary] Sky-Residence' was the personified intelligence’s eye images. the mounting of a goose flying away through the Creator [of the Supreme Principle of the] Opening Up. and a banner. which would fly over the Himalayan Range to migrate. the mount was a wild goose. In India. subdivided externally as . He was riding a white horse brandishing a sword. is the hypostases of the urethra. just like a Royal Goose spending the summer in Mongolia and coming back to India for the winter. or Sublime Hero of the Person Principal. Órya-Någårjuna of Vidißå taught this early on in his work on the thirty-seven lunar asterisks that are the outer. this is to say they are both linked to the Celestial Tree understood by Íåkyamuni Buddha to be the Tree of the Mercurial Awakening. The goose. the ‘Step-AcrossSpace Female-Deities of the emptiness of radiant dazzling sonorous'. 'Great Deity’s Radiant-Appearance Creator of the Supreme Principle BrightWhite. personification of speech and knowledge. This allegory of flying over the Himalayan Axial Mountain in winter and summer is evidently linked to Greek theogony. inner constellations or. appeared to Rin-chen-dpal. and corresponding to the inner awareness of the Bodhicitta movement of the Eighth Swan Lunar Asterisk reappearing during the first two-weeks of January. In India.Mahåsiddha Manifestations 239 A little after the vision of the long night. the secret ones acknowledged as emptiness or. as well as cognitivewisdom when she is related to the human gender faculty. manifested as the unaffected clarity of the thinking mind in action within the. the protector. Afterwards. he was associated to the ‘Lady-Deity’s RadiantAppearance Who Lives in the Secret River’. Just as the Best One is the personified bliss of the Domain of Desire. this mount became a dragon. as a space moving form. the 'Sixteen Principal Step-Across-Space Female-Deities of Innate-Wisdom'. Domain of the Imaginable. embodied by Zeus. to personify the Deity’s Radiant-Appearance of the Person Principal. and recognized as the Lord of the Sky. as we have seen before.

and the practitioner is then the one who invites the sacrificial offering to burn. very dense. approaching. and the appropriate ImagedGesture That Closes the Rotation-Space-of-Energy. Baµ implies a Sanskrit word signifying that this lucid luminous simplicity is very abundant. the syllable dzaµ (or jam in Sanskrit) means to consume continuously (the illusory nature of a self and appearances). the idea of encountering. Then. or one who goes toward the fact of being a pure-diamond. the . Ho is often explained in Tibetan as a feeling of wonder. it comes from the Sanskrit word meaning sacrificial offering. or else an assumed obligation made with Guru Padmasaµbhava. Furthermore. In this case such a deity is known to be linked by an Imaged-Gesture That Closes and looked upon as a Hero of the Assumed Obligation. which is in reality the Body. and inwardly as the [twelve] Deities’ Radiant-Appearances of the Lightning-Rays or the Natural Radiance of the Luminous-Wheels Within the Unknown Pillar. and used as a hook. his assumed obligation compels him to mingle on the spot of the gathering. but in fact. through convention. Together they are the personification of the Golden Embryo or innate vital force germ that energizes living creatures.Mahåsiddha Manifestations 240 [thirty-two] Deities’ Radiant-Appearances of Intense Sonority. in the understanding of the view of the union of the two truths preserved by the Mode of Knowledge of the Pure-Diamond. vast. as the horoscope is an instant situation of the planets. Then the fact of being cognitive-wisdom unites instantaneously to being Innate-Wisdom through the mysticalincantation Dzaµ H˵ Baµ Ho. Ho is a calling interjection that implies the hour. Moreover. as the supreme view illustrates all phenomena are vacuous of any imagined conventional deity. as well. a term corresponding to the Greek horoskopos (time + observer). and arriving at. This white peaceful outward appearance of the Creator of the Supreme Principle had been associated by oath. and Awakened-activity of a Buddha or a Órya Bodhisattva. Quality. going toward. Mind. an agreement. while H˵ is a menacing howling (of the dissolution) inducing the direct recognition of the clarity of the nature of mind. and such a deep expression of an assumed obligation includes in Sanskrit. Speech. Subsequently. Whenever it is required by a practitioner of the conjunction visualizing himself as a manifestation of cognitivewisdom.

created in 1409. had brought it back from India. formerly. The translators were. the great Fifth Tå-la'i Bla-ma. the first Accomplished One Gayådhara-Kåyasthapåda of the Mativihåra of Vajråsana. sGyu-'phrul Chen-po'i rgyud ces-bya-ba)’. The Creator of the Supreme Principle will become the Protector of the Nature of Things of the dGe-lugs-pa dGa'-ldan Khri-pa Throne-Holders. folio 153a6 to 157a4. of the allied forces of Ngagdbang Blo-bzang rGya-mtsho. This mother Continuous-Mystical-Process was taught around 1010 by Íåntibhadra-Kukkuripåda of Råjg®ha. and 'Gos Lo-tså-ba lHa-bstas of rTa-nag Khug-pa. in the Kangyur of Beijing. who after some hardships passed its quintessence to Mar-pa that is related in his biography. the ‘Great Deity’s Radiant-Appearance Creator of the Supreme Principle Bright-White’ is in essence the emanation of the activity of the Effigy-Loved-Divinity of the ‘Continuous-Mystical-Process of the Magnified Illusion (Mahåmåyå tantra nåma. which will later be known as the Sublime Throne of Contentment by allusion to the Fourth Sky of the Domain of Desire where abides the Possessor of Loving Kindness the future Buddha. in 1637. Because. As we have seen earlier. the famous branch of the Worshippers of the Benevolent One. No 64. a symbolic understanding of a spiritual experience. Rin-chen-dpal had seen at sNe'u-thog in gSang-phu. the Golden Breastplate the Red riding a brown horse and brandishing a heavy club ended by a jewel. This particular shape of the Creator of the Supreme Principle as a wrathful warrior that was adopted by the .Mahåsiddha Manifestations 241 doer of the sacrifice is the caller or inviter to the bestowing of accomplishments. around 1045. already mentioned. As a protector. combined with the continuous process of the mercurial movement that opens infinite sanctuaries. The details of the vision of the long night or its dissolution underline. and rGyud section V (Nga). Jinapara. this Carpa†ipåda was the holder of a lineage close to the mystics carrying a skull-cup. rNgog Lo-tså-ba Blo-ldan Shes-rab. will become even more significant after the victory. Those elected leaders of the first principal seat monastery of the dGe-lugs-pa. vol. the second accomplished possessor Carpa†ipåda. and was installed in 1073 as the main protector of his monastery. See. 3. around the year 785. otherwise known as dGe-bshes gSang-phu-pa. It was a text of 63 lines or less than 8 pages. Matsyendranåtha-Carpa†ipåda of Virå†a probably was the unquoted author. here.

It is said that. the first Body Resulting of a Creation of a Khams-pa dGe-lugs-pa center situated near Chab-mdo. one of the Five Bodies’ Abodes that is to say in the center of the Heart-Wheel of the Phenomenal. which is compared to the Indian place of the Buddha’s awakening at Gayå. In Tibet. At that time. while vultures were gliding over him. From 1179 on. Rin-chen-dpal was able to make it back because of his inner abilities. and the intermediate mental spaces of the Body in Union with Bliss. by transmitting to everyone. the north of India was reeling due to waves of brutal attacks of a Musl¥m invasion that was led by Afghani and Türk . which came from Indian Accomplished Ones in order to label the historic places to bring into play spiritual somatic and psychic attainments. as one of the horses of his retinue was bolting. some 1121 km away from lHa-sa. which is the Body in Union with Bliss of the Unlimited Brightness. others had gained such a privilege. it is said that Rinchen-dpal offered him a footprint in a rock as a demonstration of devotion. However.Mahåsiddha Manifestations 242 bKa'-gdams-pa and would later seduce the nomadic Mongols. another enigmatic detail is mentioned. in this aspect he was the emanation of Causeless Life. the Creator of the Supreme Principle served Rin-chen-dpal just as since the time of Padmasaµbhava. Yet again. In addition. Here once more is pointed out. the Nine Consciousnesses of the Transit Orifices of the Body Resulting of a Creation. Furthermore. Water Genie (1179) Rin-chen-dpal’s biography evokes two other events with an evident hidden meaning. That was indeed a type of habit. Rin-chendpal gave an appropriate teaching. 62. this demonstrates the excellent information collected by Tibetans about the Indian holy spots. as it is alleged that. They express the fact of his skillful capacity to go through the dissolution the Eight Classes of Deities’ Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor within the Channel Always Moving Restlessly. he had sent one of his apparitions to the Pure-Diamond Throne in order to pacify the war with the White Türk ÈËkhåra Scythians. Here again. the Golden Breastplate the Red will sometime appear as brDargyab sPrul-sku.

or not obtaining. that in Tibetan. and is regarded as not fully purified. In an enigmatic allusion Rin-chen-dpal also went to teach at the border of dBus-gTsang. which significance is again fame. Mirath. subject to impermanence. or obtaining. as opposed to disgrace or dishonor . two words that mean initially. It is understood only after the Seventh BhËmi. he interrupted the sunset. during his attentive absorption into reality the Great Deity’s Radiant-Appearance Intermediate Space Male-Divinity. or to win at all times. two associated words. old age. That point is conditioned by the wish of gain. and while doing so. and several other cities were also subjugated. Ajaråmara. Then. not to tell a lie. and death. and as such. the fact of finding. as well as comprehension. he is as well known to be a Warden of the Universe Sphere. or perception as opposed to incomprehension. first and second gain and loss.Mahåsiddha Manifestations 243 vassals of Mu'izz al-Din Mu˙ammad the Sultan of GhËr. sickness. Gujaråtra in 1178. in different areas: MËlaståna in 1175. Sindhu in 1182. Thirdly and fourth. and Hindu places of worship. as well as the Buddhists centers were looted and set on fire. birth. numerous towns were devastated one after another. At that time. or eight determining elements make people content or discontent. he showed his expertise by holding back the subtle-breaths. not to steal. and to allow the hearers to return home. glory and infamy. and fact of not finding. Furthermore. within the eight worldly the Nature of Things. The eight are. This a term. the ancient Kåßi. and Dhillikå in 1192. Lohur in 1185. the high local genie. and he could not be viewed as an object of refuge as he is under the influence of mundane phenomena. which are: not to kill. This Mundane protector. appeared to him. or world that is still understood as an external world. or without perception. and to get intoxicated. This demigod or Deity’s Radiant-Appearance of the Person Principal binds himself to Rinchen-dpal by oath. underlines the fact that this protector is still in the transmigrating existence free-space. not to indulged in adultery. This Great Deity’s Radiant-Appearance Intermediate Space Male-Divinity took from him the [five] vows of a layman. To sum up. That is the reason why such a type of spirit glowing energy has not yet realized the emptiness of phenomena. then soon after that Dhillikå would become the sultanate capital city. It was just like an Indian Accomplished One story.

and his root-guru Phag-mo Gru-pa rDo-rje rGyal-po came to fruition. Fifth and sixth. 63. he started to teach the local people and all the cultivators rushed to hear his voice. renown or glory or blaming (here in Tibetan. which at daybreak seems to be so crystalline. and again. capable of charming others. denigrate. praise and blame. which he named as the Island of the Mercurial Awakening. and he understood that he would have to establish a monastery. two words. when Rin-chen-dpal arrived in a village. Then the Great Deity’s Radiant-Appearance Intermediate Space Male-Divinity who was enjoying a very subtle-body. and he had to diligently supervise several constructions at the same time. Then. pleasant and difficult. Indeed. the 'Bri-gung-mthil Principal Seat. as opposed to unfortunate and despondent. he would after that occupy a high rank in the North of the 'Bri-gung Rotationspace-of-energy that Rin-chen-dpal had established. At that time. defame.Mahåsiddha Manifestations 244 whenever a reputation is tarnished by events or allegations. criticize. he founded. which is made of light. seventh and eighth. and as he did so. Rin-chen-dpal now chose to settle among those summits. the accuracy of his great-grandmother A-phyi Chos kyi sGrol-ma’s predictions. Rin-chen-dpal arrived in the 'Bri-gung Valley. Rin-chen-dpal had to constitute. The twenty-seven year old rDo-rje Seng-ge was selected from among his devotees to be the general administrator of the monastery. to blame. one hundred monks had gathered around Rinchen-dpal. a huge body. an administrative structure to deal with the continual massive influx of newcomers. object to. and a body free of movement as it is a luminous one. The Founding of Drigungthil Monastery (1179) In a short time. with all kinds of faculties. about 132 km in the Northeast of lHa-sa. the children improvised a high-seat for him. as he was speaking. In haste. which involve speaking very highly of. or convenient and easy. While still in the year 1179. It is said that. abuse and offend). or full of pearly translucent rays. the waters of the local river sang the name of Ratnaßr¥-Någårjuna of Tibet. . and to appreciate his liberty of residence.

which will be rediscovered sometime around the . Smoke-Eater. In the East. close to the summits was the White Great Deity’s Radiant-Appearance Intermediate Space Male-Divinity. Not Fully Divine Breath. Rin-chen-dpal achieved the secret level of the expertise of the refined five fundamental winds that are in essence the five Innate-Wisdom consciousnesses. or. Sog-ra-btsan. an Undulating-Energy. was the Keeper of the Vase’s Sediment Who Gathers Infinitesimal Red Atoms at Tsha-’ug dPal Ri-khrod mountain hermitage. Klong-gsal 'barba rgyud). was the Grandmother of the Stainless who should be acknowledged as an Ancestral Mother Lady-Deity’s RadiantAppearance. In addition. a Genie of the Summit. alias. Mythical Phoenix Firebird. It happened as he was transmitting to her. which overhangs gTer-sgrom. Golden Head (temporary lodging). which is the nineteenth Continuous-Mystical-Process of the section of the Path of Instructions (Upadeßavarga.Mahåsiddha Manifestations 245 Rin-chen-dpal had a pure vision of the rotation-space-of-energy of his monastery that was protected on four sides. Chu-'phen. Man-ngag-sde) of the Old-Tradition. the princess mKhar-chen Ye-shes mTsho-rgyal of sGrag in a cave that is situated at the bottom of the terminal rock. Sublime Staying Put of the Objective Reality of the Person . the Sublime Deity’s Radiant-Appearance of the Place mentioned earlier. mKha'-'gro sNying-thig). and they were also associated with a fifth one. Padmasaµbhava had previously pacified those great spirits when he was teaching. and the apparition of the Heart of the Rhododendron Pigment in the Step-Across-Space Female-Deity (∂åkin¥ Cittatilaka. What Excites the Acquaintance of the Moment Towards Transition. Di-do-ma. the Deity’s RadiantAppearance. and Majestic Chimera Strength. In the West. was the Blue Undulating Energy That Flies Out of Water Like an Arrow. That is to say. the essential instructions extracted from the Continuous-Mystical-Process of the Sure Manifest Blazing (Abhaya prakåßa jvala Tantra. WhyHow Fabulous-Beings. about 795. Speaking-Radiating Awakened-Energy. In the North. These Four Protectors of the Place were linked to the Eight Classes of Deities’ Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor. Indeed Bar-lha was a King Spirit. a Mother of Wonders. at gTersgrom in the South. Undulating-Energy. also known as Mother of Wonders of the Vital Principal Wealth Deposit Casket.

whenever they have been damaged. which pushes the gate of the First BhËmi. as they . to feel well. in the more serious cases. to keep clear of poor influences. 64. This ritual is still exclusively reserved for the monks of his community. or bring up. to deal with suitable mental activities. as well as nuns to feel that they have been able to restore the purity of their vows. they are. Íåkyamuni Buddha taught ten points to be fulfilled in order to facilitate the entrance into attentive absorption on reality. to control desires. as in fact. which is essential for the continuation of original purity. to put an end to obstacles. Disciplinary Compassion (1179) Rin-chen-dpal instituted in Byang-chub-gling a bi-monthly monastic training to recognize downfalls in order to nourish. In the Aphorisms. to heal bad habits. to take care of outer conditions. to give rise to advantageous qualities. most of the monks were busy and coming late. maintain. they will have the unambiguous intuition that their is no running away from these ten points. was difficult to put into practice. and to actualize the perfect mercurial awakening spontaneous excellence. as Rin-chen-dpal was thinking. As it is allows full and novice monks. In short. However. or broken. which is rooted with growing. in his profound compassion. As in Phag-mo Gru-pa’s monastery. nonetheless whenever their familiarity of appeasement. and Extraordinary Vision deepens. turning into a freezing coat of snow in an instant.Mahåsiddha Manifestations 246 year 1435 by the gTer-ston Ratna Gling-pa Rin-chen-dpal of Grushul in lHo-brag. or to bring prosperity. covered with grasses doted with multi-colored flowers. out came the Creator of the Supreme Principle and he managed to persuade him not to do so as he governs the imagination that includes remorse. to involve oneself in appropriate practical experiences. a word. to set rules with determination. or in simple cabins built on the slope of the mountain. he was forced to notice that the preservation of this tradition. Some practitioners believe that they are gone beyond these stages. to suppress this usage. the monks lived on the heights everywhere in small huts. Moreover.

and snow leopards. at Phyi-dbang ma-dgon.” The Possessor of the Club is the shield of the Continuous-MysticalProcess of Sublime Conjunction. of the Effigy-Loved-Divinity that is a wrathful emanation of Favorable on All Sides. It is say that. and wild wolfs. Therefore. with His Holiness bsTan'dzin Kun-bzang 'Phrin-las lHun-grub. he caused the collapse of the building that was preoccupying rDo-rje Seng-ge too much. He is married too to the Angry Lady while their entourage consists of the most influential Undulating-Energies. tigers. one day as rDo-rje Seng-ge. the mighty possessor did not agree with what was going on. who presides over the life of this monastery. with his club. Because of that. the actual Refuge Protector Che-tshang Rin-po-che. The following story is the outgrowth of a conversation that took place in June 1996. which had been already discovered by gTer-chen mNga'-bdag Nyang-ral Nyi-ma .Mahåsiddha Manifestations 247 will be highly disturbed by negative emotions. and his wife who are the shields belonging to the ferocious cycle of Horse-Neck. sKyob-pa-rje Rin-chen-dpal retorted. so. bKa'-brgyad bDe-gshegs bsDus-pa)’. the general administrator of the monastery was overcome by his duties. who is a protector of the Nature of Things gifted with the [third] wisdom eye [that feels emptiness]. or in Tibetan Beneficial in All. and that why he is sometimes holding in his left hand a medicinal vase. ‘Black-Blue Exalted-Instant the with the Club’ is an emanation of the Wrathful Activity of the Extraordinary Vision of the Luminous One Who Emits Hidden Noises. he abides in a cemetery of the Eighth BhËmi. who calls for vivid excellence. The Possessor of the Club belongs to the Rotation-space-of-energy of the ‘Ball That Makes Entered Into Felicity in Eight Approaches ([Sugata Piˆ∂a A∑†a Ógama]. he defends the Mercury Mind Lucid of the Perfect Revelation of Knowledge. As sKyob-pa-rje Rin-chen-dpal had a close relationship with the ‘Black-Blue Exalted-Instant with the Club’. the compassionate one. when rDo-rje Seng-ge lamented of his ill fortune. about the Golden Garland of the Drigung Throne-Holders. and ripening negative ineluctable acts. As a result that may make them to confused with Deity’s Radiant-Appearance Subtle-Breath Great-Club. Furthermore. you should not expect him to care for your constructions.

by way an arduous lane was built the Great Golden Hall. his Mythical Phoenix Firebird usually green in color showing here that the encounter of the yellow earth with the blue sky has given birth to the green wind that turns into cyclic vegetation. and sometimes the Mythical Phoenix Firebird figures in white whenever the five light colors are associated with it. was an Eastern extension installed. which was the shelter of the worshipping All-Purpose Assembly. he may hold his medicinal vase in his left hand. it was known as the Seat of the Teaching of the Protector. taking measure of its boundaries. So to speak. Usually. Yet. the meaning may be different. and at the bottom of the hill. rDo-rje Seng-ge installed a site still visible today. as well as the emerald. or bright emeraldgreen is a variety of beryl. at that time. After that. a kind of corundum (aluminum oxide) like lapis lazuli. and he is called in Sanskrit the Sovereign of the Falling Undulating-Energy. From that period on. and she was recognized to be a Body Resulting of a Creation of mKhar-chen Ye-shes mTsho-rgyal. in different contexts. Jo-'bum was a wonderful Lady ImagedGesture That Closes the Ineluctable Acts. the Possessor of the Club is represented standing upon a lotus standing on two corpses of severed illusory grasping of the ‘I and Mine’. his name is associated to the blueheart-drop as a blue sapphire. Obviously. Rin-chen-dpal had judged that outside placement as especially of good fortune. showing accomplishments. He is brandishing his club in his right hand. and on odd occasions. just like A-phyi Chos kyi sGrol-ma had been. or down in the Valley of the river that flows to the southeast in the direction of lHa-sa. even to turn . the Mythical Phoenix Firebird is the Hero of the Person of the Principal Mount. made up of a long natural platform on which was placed the Red Canopy of the Guru. a third of the way up the slope. The monastery of 'Bri-gung-mthil was. Furthermore. which is the symbol of his fearlessness of the snake of awakening that is free of bodily limits as the blue-heartdrop is capable by now of flying out of the Channel Always Moving Restlessly. There. whose wife. Above. Rin-chen-dpal received this wealth deposit from Nyi-ma 'Od-zer himself. He is crowned the five skull-faces from which come the flames of the transmuted five Innate-wisdom consciousnesses of the five aggregates.Mahåsiddha Manifestations 248 'Od-zer. gliding over him is a Mythical Phoenix Firebird with a snake in his beak.

as was written in . the monks were able to return to 'Bri-gungmthil around 1970 under the inspiring zeal of the restorer dPa'chung Rin-po-che. while some others were just tortured. but this cultural relic. two hundred fifteen in 1996) gathered to perform by personal request. where they have confiscated the lion’s share of the economic structure. The cadavers arrive by truck from cities as far away as lHa-sa. and more recently the monks were subjected to forced re-education in 1997 and 2000. was the building of the Hall of the Deities’ Radiant-Appearances of the Great Treasure of the Grandmother and Her Retinue. which was unforgettable was a great inspiring example of a genuine Bodhisattva’s life to me. imprisoned. In many cases.Mahåsiddha Manifestations 249 over in ones mind while in front of a large audience. After that. The communists destroyed the sanctuary of the A-phyi sKormdzod Chen-mo in 1960. and our encounter. the deceased are carried away to be cut into pieces on the following morning in an open space to feed the vultures. Since the general devastation of Tibetan monasteries by the Chinese communists. except when the communist colonial authorities sporadically restricted this practice. at least half of the population of lHa-sa and other main towns. the practice of the Movement that Mingles in Favor of the Corpse. A great number of monks and nuns have indeed been killed with various means. Following that terrace. who happened to be one of those Accomplished Ones predicted by the founder Rin-chen-dpal. only some one hundred meters further by way of a small winding smooth path. the monks (six hundred in 1964. and do not wear their robes. the late person remains are brought there by friends. and government administrations. Virtually every evening. or forced into hard labor camps. It was so. I was able to meet the compassionate seventh 'Bri-gung Srog-sprul dKon-mchog brTson-'grus Thar-chin of 'Bri-gung-mthil who had one arm mutilated. or domesticated yaks carry them from the surrounding mountain areas. or else murdered since the communist take over. The Chinese authorities don’t object anymore to that custom as the colonists represent. That is why a lot of monks travel incognito. at present. Advice is then carefully given to the dead together with prayers chanted for their welfare. executed. and not by the closest family members.

which caused us additional troubles with the emigration officers at the airport. and necessary transmissions. sNye-pu mKhanpo Zhang-sum Thog-pa Chos kyi Seng-ge occupied the vacant principal seat of gDan-sa-mthil. Additionally. It was an amazing moment to understand what Tibetan citizens bore for months and years. they beat us before letting us return to our hotel with redlined passports. He also received the Fruit of the Lane lineage from Sa-skya-pa Sa-chen . Then. Again. Shugseb Kagyüpa (1179) From 1170 to 1178. Among other amiabilities. by Chinese agents of both sexes. or imposed arbitrary imprisonments of simple monks or paˆ∂ita judged as too subversive to be free. water. he received from sPar-phu-ba Blo-gros Seng-ge the earlier mentioned Three Successful-Udder-Milking. after a farce of trial. Finally. officials proceeded to expel many monks. because of ineluctable acts. our judge was invited by our tourist agency to have a good lunch. in a pure Stalinist tradition. or toilet. or tortured us with electric shocks. the police superintendent told us that they were going to kill us the following morning on the way back. one been a women wearing a provocative full body stocking. When he came back quite drunk and with a prostitute. 65. Even before facing any opposition. Rin-chen-dpal knew sNye-phu mKhan-po Zhang-sum Thog-pa Chos kyi Seng-ge well. as well as prohibiting needed teachings. I was able to appreciate the changes between my first trip in 1992 and the second one in 1996. a small number of magnificent statues had been reinstalled with other devotional articles. when. as he had joined Phag-mo Gru-pa soon after sGam-po-pa’s departure for the pure lands.Mahåsiddha Manifestations 250 official terminology had been restored around 1980. Rin-chen-dpal was in retreat. the oppressive regime had forbidden any new ordinations. while they insulted us and menaced us with imprisonment. Notwithstanding the fact that I am a French citizen. and since 1995. being a visual observer of the re-education of the monks. I was taken with my Indian friend from Himåchal Pradeßa to police headquarters where five specialized political security agents interrogated us for two days. they kept us without food.

the monastery of Ngang-rgyal. after Zangsri mKhar-dmar dgon upon Yar-klungs gTsang-po River. When the news spread that Rin-chen-dpal received the secret Lineage of the Prescriptions of the bKa'-gdams-pa Bya-yul-pa. He set up close by the Shugs-gseb A-ni dgon-pa. Zhang-sum Thog-pa. the monastery of sNye-phu'i Shugs-gseb in 'Tshal-pa district. in 1179. the second nunnery established by Ma-gcig Lab-sgron. Then after his voluntary abdication. and Zhang-sum Thog-pa was able to retire with relief. otherwise known as Shugs-rtsa-ba Rin-po-che would also found.Mahåsiddha Manifestations 251 Kun-dga' sNying-po. in 1181. and at that time establish the Shugs-gseb bKa'-brgyud-pa branch. . the monks of gDan-sa-mthil went to supplicate him to return as the Third Phag-gru-pa’s Throne-Holder. which is one of the four districts of dBu-ru division of dBus. he was free to found. the Third Sa-skya-pa Throne-Holder. He was afterward to the East of gDan-sa-mthil at a junction of the road going from bSam-yas to lHa-sa. and that pass on through his own lineage.

a hiding-place of a Wealth Treasure. Rin-chen-dpal set off in company of twenty-three companions. he went back to there to teach his brother Dhanapåla Devadatta who had fallen there. Rin-chen-dpal fulfilled the predictions made by Mar-pa. culminating at an altitude of 6. in a concealed way. It seems to indicate. in the Metal Female Buffalo year.656 meters. that Rin-chen-dpal had found in his own mind. in the area of the ancient kingdom of Zhang-zhung. and later on. and of his heart son Mi-la Ras-pa. the sister of Måyådev¥ Licchavi. the Revered Spirit of the Mountain who is the essence of the two ocular cavities that had made him a truly intangible reception that was to be seen by all except one. where Ónanda always started his accounts by Thus I have heard. he had served him with great care and attention until the night Íåkyamuni Buddha entered into the Appeasement of the Dissolution of the Matter.Mahåsiddha Manifestations 252 Chapter XVI Impartial Mind 66. which made up of the snowy slopes of the Gangs-ri Ti-se. He had been convinced to abandon his beautiful wife to become a monk after the Íåkyamuni had given him a glimpse of the Hell Realms. the father of Íåkyamuni Buddha. he was able to meet once more gNyang-chen Thanglha. Mahåprajåpati Gautam¥ Licchavi. who was one of the three brothers of Íuddhodana. A little after that. and on the way. Rin-chen-dpal went to visit the Rotation-Space-of-Energies of the body of his the EffigyLoved-Divinity named Glorious Circle of the Reciprocal-Choice Splendor. Rin-chen-dpal had a pure vision of the illustrious Ónanda with whom he conversed for a long time about the Basket of Aphorisms. Which One Thinks About Again. Ónanda was the brother of Dhanapåla Devadatta. For twenty-five years. A Journey to Three Peaks Mountain (1181) In 1181. the first rival cousin of Íåkyamuni Buddha. and the son of Am®todana Råja. Ónanda had become the attendant of Íåkyamuni. . He did so when he decided to go to mNga'-ris sKor-gsum. of the OldTradition. the princess of the Licchavi clans of Vaißål¥ and Råjag®ha cities.

as clever-means in order to stimulate his practice. She raised Íåkyamuni after the death of her sister. Ónanda had appreciated the fact an excess of rules and . his faults pointed out by others. Ónanda was moved with compassion at the scene of his aunt’s spontaneous devotion that is concerned with liberation. the Mahåråja of Mahåmagadha. and due to the nature. Ónanda was also excluded because he had neglected to ask Íåkyamuni Buddha about the minor points that constitute the Basket of Minor Breaks That Keeps Magic Spells in Mind. The women who abandoned their home-life to live in accordance with the precepts. and mentioned too that his second heir would be Ónanda. Ónanda was then excluded. are they able to become conscious of the outgrowths of One Who Enters the Stream? And afterward. because he had not yet reached the Arhat stage. as the community gathered at Råjag®ha on the banks of the Hinraˆyavaha River. together with the women of her palace. publicly exposed Ónanda mistakes. After Íåkyamuni Buddha’s funeral. Ónanda was excluded for the reason that he had neglected to request Íåkyamuni Buddha to remain in this world and because of his insistence that made it possible for women to join the monastic community. and stand out as One Who Deserves to Receive Homage?” The Basket of Good Conduct tells us that the answer of the Buddha was affirmative. the position of a Full Beggar Monk Woman was instituted.Mahåsiddha Manifestations 253 the Íåkyamuni’s mother. Mahåkaßyapa out of his deep compassion was simply concerned by Ónanda’s subsequent awakening. and became the principal wife of his father. “Now. Íåkyamuni Buddha had chosen Mahåkaßyapa as his immediate successor. and presided over by Pippali Mahåkaßyapa. and the Good Conduct as proclaimed by the Thus Gone This Way. had been rejected by Íåkyamuni on three occasions. as he openly wanted them to be abolished. Therefore. her requests to join the monastic community. tell me Lord. After that. He started to question Íåkyamuni Buddha like this. this first General Assembly was composed by five hundred of the Ones Who Deserve to Receive Homage. could they realize the state of One Who Would Never Return. In spite of this. and subsequently. under the patronage of Ajåtaßatru Harya∫ka of Råjag®ha. but with several restrictions designed to overcome the objections of the most conservative members of the community and the public at large.

a barber now in charge of shaving the heads of newcomers of the monastic community. who were hoping to get his corporeal relics to enshrine them in a reliquary tumuli. especially in Kaußåmb¥ and all along of Yamunå River. Ónanda was then admitted among his peers and appointed. which would start by. .” Ónanda transmitted what has become known as the Basket of Aphorisms. or the cosmogony collected by the late Upatißya Íåriputra. and the prospect of inner maturation putting a constraint on the Open Path of Liberation.Mahåsiddha Manifestations 254 social conventions damaged the harmony of the monastic community. becoming a too narrowminded existence. When the first light arose. After that. he was excluded because he inadvertently stepped on Íåkyamuni Buddha’s robe when he was mending it. Ónanda left to practice the Attentive Absorption Into Reality with a renewed zeal. Ónanda converted the sage Madhyåntika. “Thus I have heard. or the collection of phenomenal laws. he then realized the fruit of the Fifth BhËmi becoming an Arhat. to recite the Aphorisms. or collection of monastic rules. because of his extraordinary memory. Ónanda would pass the torch to Íåˆavåsika and retire on an island of the Ga∫gå River as he wished to prevent any arguments about his relics. Deeply mortified. Upåli. Afterwards. Pippali Mahåkaßyapa recited the Basket of Determining Elements. and his 500 disciples. or Íåkyamuni Buddha’s discourses. Then. He prevented a possible war by dividing his body in two equal parts. Ónanda would later become Pippali Mahåkaßyapa’s successor and have countless Arhats as students. was chosen to recite the rules of the Basket of Good Conduct. Ónanda was also excluded while he showed the late Íåkyamuni’s unusual genital organ to some women whom he had authorized to weep in front of the Buddha’s mortal remains. as well as the Licchavi republican princes of Íåkyamuni Buddha’s maternal clan. Moreover. known to be the first advocate for the preservation of discipline. and during the following night. to satisfy the Emperor Udayabhadra Harya∫ka of På†aliputra.

as we have seen. He remained at this monastery until his departure for the pure fields in the twenty-eighth day of the first month of the winter in Metal Female Buffalo year. dPal-mchog Dang-po'i rGya-cher bshad-pa Shes-rab kyi Pha-rol-tu phyin-pa 'Byung-ba zhes-bya-ba)’. Tradition has it. out of compassion for the offenders. which pushed them to harm others. following a mutual accord. an Assumed Obligations of the PureDiamond applies to the place of encounter along with the innate purity compared to a Pure-Diamond. Therefore. using all means to help all sentient beings. 3334. outer. the word translated as assumed obligation implies. No. as they were probably affected by erroneous views. The Assumed Obligations of the Pure-Diamond are restored by the understanding of the five secrets of a Hero Lucid of the Pure-Diamond that concerns itself with the essence of the One Hundred Deities’ Radiant-Appearances. encountering the PureDiamond of Innate-wisdom (that which is present in emptiness). which is the one of the triple dimension. the idea to come to a place of rendezvous. that as Gling-rje was explaining the meaning of the Assumed Obligations of the PureDiamond.Mahåsiddha Manifestations 255 67. They are recognized as the one hundred sense inclinations in the Hindu Dark One-Divinity teachings within the ‘Singing of the Blessed One (Bhagavad g¥ta. It is an extensive text of . Vol. inner and secret for the body. speech and mind. and then soon after he had to remain confined to his bed. He left sKyo-ro in 1181 to settle at sNa-phur-dgon. he met two unfortunate ones who had broken these vows. Ónandagarbha of the Muktapi∂a Caityavihåra at Parihåsapura had left an extensive explanation about these points entitled ‘Named the Arising of Cognitive-Wisdom That Goes Beyond the Last Limits in Commentary to the Effusive Primordial Splendor (Ír¥ Paramådi †¥kå Prajñåpåramitodaya nåma. This made him. grind his teeth. bCom-ldan-'das glu)’. 72. section LIV (Yi) rGyud-'grel. folio 57b3 297a7. Lingje Comes Across the Diamond (1181) 'Gos Lo-tså-ba gZhon-nu-dpal wrote that The Accomplished One Gling-rje Ras-pa was working. An assumed obligation is then cognitive-wisdom (that which knows phenomena for whatever they truly are). but it is also an assumed obligation. It is in the Tangyur of Beijing. it is again an ensemble of precepts. In Sanskrit.

Thus by fascinating the Hero Lucid About the Pure-Diamond. for a total of 4. Second. or almost 1732 pages. 73.616 lines. which should be understood as the reality of what he call the five secrets. these five secrets are similar . for 3. while he is sitting in the center the Accurately Luminous One. the secret proceeds of the continuous presence of mind that is personified by Unlimited Brightness manifested as the LadyDeity’s Radiant-Appearance Continuous-Remembrance Pure-Diamond. but on the contrary she is the non-passion of the musical scale of the six (five senses and mental). the secret of its realization personified by Source of the Jewel manifested as the Lady-Deity’s Radiant-Appearance of the Mythical City of the Joyful Pure-Diamond that shouts the joyful ‘Kilakila’ celebrating the instant of the actualization of the fruit. vol. section LV (Ri) folio 1a1 to 101b8 plus 1. Thus. That is the silent relaxed awareness uninterrupted delight of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. around 529 some moved from Kiråti to Kångra. she is contributing to keep him within a continuous Sublime bliss that is fare away from any kind of distractions. Fifth. Third. First comes the secret of the Mercury Mind Lucid of the Perfect Revelation of Knowledge that is personified by the Hero Lucid About the Pure-Diamond. vol. 73 section LVI (Li) folio 1a1 to 227a2. This is a total of 13. which had partly migrated early creating the Kiråti Dynasty of Nepåla. and Ónandagarbha enumerated them.Mahåsiddha Manifestations 256 3. as she is the sublimate enlightened activity of the amazing qualities of subject-objects of loving-passion.837 lines.855 lines. arises the secret of the recognition of the goal that is personified by Fruitful Accomplishments manifested as the LadyDeity’s Radiant-Appearance Who Has Primacy Over Desire.618 lines. That Kilakila shout was sacred to the Kiråta Tribes. section LV (Ri) folio 102a1 to 400a8. as she is not any more blinded by passion. and once again a thousand years later. follows more clearly the secret of its understanding personified by Unshakable One manifested as the Lady-Deity’s Radiant-Appearance Whose Loving-Passion Belongs to the PureDiamond. Fourth.784 lines. Ónandagarbha taught that the Holder of the Pure-Diamond was the manifestation of the Accomplishments of the Hero Lucid About the Pure-Diamond.

where he noticed that numerous newcomers had settled there. and gave many transmissions. His high reputation was attracting more and more full beggar monks or novice-beggar-monks. and they will enter into those of all sentient beings. vol. parables. as well as practitioners of the eager to do well. an ill man (understanding). 5. rGyud section X (Ta). see. That is a text of 391 lines or about 49 pages. and a cadaver (recognition of the goal). folio 153b7 to178a5. It shows us. to Jålandhara. and saw a newly born baby (Mercury Mind Lucid of the Perfect Revelation of Knowledge). and mind are not different from those of the Gone This Way. No. He had written there “My body. Rin-chen-dpal taught them. the root-text known as the ‘Sovereign Approach of the Mode of Knowledge that Magnified. speech. He worked to convince a large number of his finest disciples to leave for other locations. In one of Gling-rje’s books would be discovered his last instructions. or the Five Peaks Mountain whose five summits were. dPal-mchog dang-po zhes-bya-ba theg-pa chen-po'i rtogs-pa'i rgyal-po)’. Whosoever prays to me with the devotion that is concerned with liberation will see. He sent some of them to U∂∂iyåna. an old man (continuous presence of mind). in . that aphorisms. who worked on the translation after his return to Gu-ge from Kaßm¥ra in 989. It is in the Kangyur of Beijing. which try to make us feel the same single Domain of the Ultimate Truth. again. The unmentioned author was probably the first distinguished Vajråcarya Ónandagarbha of Muktapi∂a Caityavihåra at Parihåsapura. and to Pañcakˆa Parvata. who wrote some commentaries about it around 770. The translators were paˆ∂ita Íraddhåkaravarman of the Skandha Vihåra in Ír¥nagara and Rin-chen bZang-po. and Continuous-Mystical-Processes are the highest methods.” 68. 119. sKyob-pa-rje Rin-chendpal came back to Byang-chub-gling. Named Effusive Primordial Splendor (Ír¥ Paramådya nåma mahåyåna kalparåja.Mahåsiddha Manifestations 257 to the five visions of the future Íåkyamuni Buddha when he left his palace. his wishes realized. a fettered thief (realization). Departures for Holy Places (1181) After few months passed on the roads. which are classified as a Continuous-Mystical-Process of conjunction. subdivided into thirteen chapters.

known as Uddhilipåda (Lightning-Pillar of Rushing forward). situated in the suburb of the imperial city of Råjag®ha. to the jumps as taught by the first of the Accomplished Possessors’ inventory. the movement that shackles brings up. here under the cover of well known geographical places. the production. and the belly that compares to a vase.Mahåsiddha Manifestations 258 Buddha’s time. where the Charming Resounding Phoneme. the movement out. For example. and drops. are evoked the inner cosmology. within the (triple continuum of) body. the interior. and secret intensities. As in previous sibylline stories. the Siddhasvåmin Udbha††a (Lord of Movement Accomplished Lover). As it has been told. consisted for the Worshippers of the Benevolent One. U∂∂iyåna or the Land that Rises Up is also the abode of the StepAcross-Space Female-Deities who are of the outer. but also the moving water that makes it possible. subtle breaths. the sunrise. in pressing and Holding Back the Subtle Breaths at the Navel-Wheel Resulting of a Creation. Moreover. which are not very accessible places. that suggests the fact of rising. the feminine Innate-wisdom and the virile energy cognitive-wisdom as a skillful-means to come across are the inverse in this case. Furthermore. evokes the inside parts. together with the surprising experience of the Conjunction of the channels. known as GracefulSplendor the manifestation of the Cognitive-Wisdom of all the Buddhas (that is to say of all beings) abides. they are the essence of the uninterrupted movements of the InnateWisdom Unborn Presence. Yet again. That too. and mind during the flourishing of the Mercury Mind Lucid of the Perfect Revelation of Knowledge that makes the Three Bodies apparent. in order to stabilize the Five Fundamental Winds to produce an Intense Encounter with innate-wisdom. or the stomach. This mountain is often confused for the Chinese Wutai Shan. the apparition. the Worshippers of the Benevolent One share neither the essential Buddhist view of the selfless. inner. The Nature of Mind as Radiant-Dazzling-Sonorous of this process for the Buddhists is not identical to the one of the Worshipper of the Benevolent One’s Mind Divine Energies. That also consists of. nor the supreme view that all phenomena are empty. as we have seen earlier. His name evokes the elevation. speech. and the fact of . as well of the Those Who are Lucid of the Mercurial Awakening.

as it was also his personal Effigy-Loved-Divinity. down to the sacrum. This highly secret Movement that Shackles What Holds the Flowing Mane can be pursued with a full relaxation downward. or of the tradition that is at the origin of the Father of the Continuous-Mystical-Processes. revealing . which is the Encounter With the Secret. and of the jugulars that is relate to the Throat-Pleasure-Wheel. Jålandhara is the [fourth] leap. This now evokes the third Accomplished Possessor. which are personified by the Horse-Neck. In the Continuous-Mystical-Process of the Worshipers of the Benevolent One (Íaivaka Tantra) are taught the secret movements for penetrating of the channel that destroys. Ka-lu Rin-po-che was the holder of the lineage of the Niguh Måt®. or stage of the successful dissolution. when rising up in reverse order. the Subtle Breath Channels of the Net of Illusory Appearances would be softly stoking and subtly swelling. which may crack. second after second. Similarly. That also frees the knots of the subtle channels of imagination. the limitations of the translation from one language to another look like the choice of a fruit in a basket of fruits to the detriment of all others. by dropping the chin against the chest and continuing down until one reaches the legs. or to achieve success. One of my gurus. In this way. if need be. in the practice of the Effigy-Loved-Divinity of the Glorious Circle of the Reciprocal-Choice Splendor. The Movement that Shackles What Holds the Flowing Mane is a specific rotation of the neck. close to the headquarters of the Worshippers of the Great Lord Husband of the Chain. which had been preserved by the Shangs-pa tradition established by his Tibetan disciple Khyung-po rNal-'byor Shangs-pa mKhas-grub. which related too with the near life channel that moves through the spinal column. a lineage that had been founded around 220 by Lakulisa. and liberating the vertebrates. known by the Buddhists as the Channel Always Moving Restlessly. Doing so is compresses the belly. He was living in a town famous for its Sanskrit school.Mahåsiddha Manifestations 259 reaching one’s goal. transmitted this Sacred Sprinkling Ritual with a particular insight. Ghorak∑anåtha of the Kuñjnavala Mahåvihåra in Jålandhara. very slowly. He did it together with the Six Turnings Around the Nature of Things From the Hidden One. Next. the late Ka-lu sPrul-sku Rang-‘byungKunkhyab. in order to untie the eight petals Anus-wheel.

o. This work is. one has to complete the different stages of the appeasement and the Extraordinary Vision before to being able to really understand it. or to the five marks of a divinity to be . to realize it. Yet. the ex-husband of Niguh. and not only then as the ancient suburb of Råjag®ha. Therefore. essences of the five sparks. it is the palace of the pure fields of the Five Lady-Deities’ Radiant-Appearances of the Charming Resounding Phoneme (five vowels a. Henceforth. Unfortunately. Together. they compare to a type of lute [the secret vacuoles of the holy cow sonorous phonemes] of the Five Fundamental Wheels. Yet. nevertheless it is possible to explain its principle by adding that the Movement that Shackles What Holds the Flowing Mane is used in order to avoid the hematite. or compiled around 460. included with others in the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl of Ír¥ Samantabhadra-Nå∂apåda. That may provoke many deep inexpressible experiences whenever it is practiced with the right instructions. known as the Fury. which move down from the Sublime Bliss-Wheel of the brain to be consumed on the way. u) that is a figure of calm abiding. some pretend to be able to play music like a virtuoso rather than learn anything. of course. That secretly links him to the experience of the Heart-Wheel of the Phenomenal. the Pañcakˆa (Five Peaks) can be regarded as the essences of the Five Fundamental Wheels. during the reign of Skandagupta I Vikramåditya. as they move down to the Jewel-Wheel at the lower extremity of the Channel Always Moving Restlessly. The Charming Resounding Phoneme. and motivation. or appeasement stage of Graceful-Splendor belonging to the Family of the Unshakable One.Mahåsiddha Manifestations 260 new spots of bliss. these Five Emblematic-Signs trace back to ancient times. The Phallus Legend (Li∫ga Puråˆa) precisely illustrated this experience. The Íivapuråˆa was written. whose Foundation practice is the interior blazing of the Curl. the sixth Mahåråjadhiråja of På†aliputra. or confidential for obvious reasons. as they pass through the heat starting point situated at the Navel-Wheel Resulting of a Creation. known as Graceful-Splendor can be compared in some way to the Benevolent One that is also known as Ringing Phoneme. i. or white-drops. Even if that tradition should remain hidden. That is to say. e.

Therefore. a Skillful-Means that could benefit a large audience.Mahåsiddha Manifestations 261 interpreted. 69. These learned Hindu scholars thought to have found a manoeuvre. the monks and the practitioners of the conjunction had lit. in front of their hermitages. in the Mode of Knowledge of Continuous-Mystical-Processes it is mentioned there should be an I [self-pride] as a sovereign. which had only served to inflate the idea of their own superiority and that is exactly what is called the five factors of a mind deluded by the illusion of pride. who received as a gift. pride necessary to the comprehension of emptiness of that I. or direct definitive meaning. known as provisional meaning. Apart from that. which expresses a feeling of superiority. as. refuted these assertions. some perversion of doctrine. the indirect method was to be considered a useful expedient. For the duration of this exceptional night. after further analysis. which under the cover of a reasoning methodology was a way to accuse Íåkyamuni Buddha of propagating. Festival of Erroneous Views (1181) By 1181. First. The historian 'Gos Lo-tså-ba gZhon-nu-dpal would write around 1450 that at that time some sublime paˆ∂ita foreigners were defending embarrassing recent theories. . simple pride. some brown sugarcane. thousands of butter lamps illuminating the entire mountain. This reminds us that the Deity’s Radiant-Appearance of Fire is known as the One Who Makes Sparks Fly. for the annual festival of that year not less than fifty thousand hearers gathered. He also taught what is brought to a state. or Aphorisms. we should remind ourselves that when it is question to adopt the Pride of PureDiamond of an Effigy-Loved-Divinity. 'Bri-gung-mthil monastery grew to become a center of attraction for the neighboring population. Ratnaßr¥-Någårjuna of Tibet. at last. and the vision of the glittering [divinity]. in his discourses. Of course. it could turn out to be an obstacle by fixing what should remain as beyond concepts. Íåkyamuni Buddha had taught what was leading to significance. the grasping of a self-as-such would be translated as the socalled seven prides. or a temporary guiding significance to this absolute. Yet. that was a rare and appreciated delicacy imported from India.

which pushes you to believe that you are above all. Therefore. the Aphorisms. exalted pride. that makes you think that you are superior to others. or conceptual thought. as well as his instant commentaries on any relevant subject. At that moment. or understood something. or appalling defects. Rin-chen-dpal taught from morning to night. Fifth. That thought is the decisive expression. but in fact nothing as such has occurred. it is what identifies the ‘I’ as the five aggregates. His magnetism had recruited a growing audience having broad interests. and the ContinuousMystical-Processes of the Old-Tradition and New-Tradition. or have realized. he was impartial. whose essence would be collected in the book of the ‘Only Thought [of Awakening]’. the pride perversion that makes you feel superior because of habits. the egoist pride that pushes you to think that you are the only one able to do something. Furthermore. everyone was able to recognize him as an attentive compassionate hearer who had pushed away sectarianism and intellectual ostracism. you think that you are just a little better. People came in large crowds to listen to his interpretation of countless teachings. the presumptuous pride that pushes you to believe that you have accomplished an exploit. Third. indiscriminately. Inner Gaze Beyond the Last Limits (1181) Everyday.Mahåsiddha Manifestations 262 Second. and explained. which is gone beyond the conceptual embracing emptiness. Seventh. as taught by all the Buddhas. Sixth. and from that time on he made this view the cornerstone of his own Exegesis Treatises. 70. people tasted his insight into the meaning of ultimate truth. the pride of the modest that has the feeling that despite the fact that you are like others. exaggerated pride. as the consultation of his . Rin-chen-dpal made clear in public that the teachings of Íåkyamuni could not faithfully be contradicted by the simple intellectual power of reasoning. as he was capable of speaking on any topic they requested. Fourth. Whenever they heard him.

it cannot simply be confined to perceive the object of the thinking by fixing the attention to it. and yet. as in India previously. an indefectible attention culminating in Extraordinary Vision had to be fulfilled with body. which concedes neither subject nor object of compassion. As he was indeed fully realized. as Rin-chen-dpal clearly perceived it. it could simply remain as a laudable intention to perceive the object of the thinking mind from departure and journey to arrival. and became. he expressed the absolute Mercury Mind Lucid of the Perfect Revelation of Knowledge. in his eyes. It was clear to his heart sons that in his mind. or to receive the naked mind to which we aspire. While he was holding his audience spellbound with the compassion of the relative Mercury Mind Lucid of the Perfect Revelation of Knowledge. nor had he inaccurate views that will have consisted of looking at compassion as a simple conventional artifice. called conventional feigned awakening. However. and at the same time. or acting with an enjoyable code of ethics. or unpleasant feelings that are the residual effects of previous births within the three difficult lives of the Hell . as they are just as illusory. as well.Mahåsiddha Manifestations 263 written works underline it evidently. Rin-chen-dpal appreciated the Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret. as a sort of selfdiscipline freely consented. It is also consists of putting it into one’s acts. doing away with remaining disagreeable sensations. Rin-chen-dpal had no faults. This is a fine method of observing. One day. no difference existed between the cycle that goes from one state to another or the Appeasement of the Dissolution of the Matter they are both liberation. the monastic community was the root protecting the teachings. or deprived of any proper characters. and he gladly broached all the texts of the class of the Cognitive-Wisdom that Goes Beyond the Last Limits. In Tibet. speech and mind. his mind was simultaneously embracing the Mercury Mind Lucid of the Perfect Revelation of Knowledge. neither did he consider absolute understanding as an exclusive truth limiting the expression of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. on the relative and absolute levels. the moral way of living. as he was explaining a particular set of books. some hearers noted that. or to receive the naked mind not limited to cultivating the aspiration of the welfare of others. Behavioral vigilance generating appeasement.

and thus became a source of inspiration for his sincere disciples. That cornerstone had been implemented by Íåkyamuni Buddha. By now. Nevertheless. Rin-chen-dpal put his attention to carefully respecting the Supra Mundane Deities’ Radiant-Appearances of the two hundred fifty-three Vows of a Full Beggar Monk. They were under their spiritual guide’s inner gaze. and pleasant feelings remaining and that arise too out of previous births within the three pleasant destinies. he forgot the smell of fermented barley beer as well as the Savor of meat. even when out of sight of others. or as animals. even when they stayed in retreat behind a sealed door. and the reason why was that general manners had to be as exemplary as possible. as Hungry-Ghosts. as a human being. . They were galvanized to imitate him as much as possible. In his fervor to embrace the spirit of virtue. as Not Fully Divine Breath. In all circumstances.Mahåsiddha Manifestations 264 Realms. the rules of behavior had begun to be genuine cement capable of assuring the continuity of the monastic community. one also has to distill agreeable sensations as well. conventional meaning. and as a Deity’s Radiant-Appearance. not their impermanent. they showed him their deep devotion concerned with liberation.

To the Northeast. . is the white Sublime Undulating-Energy Sovereign Unlimited One who abides in hair. is the blue Sovereign of the Undulating-Energies with the Excellent Treasure that abides in the belt that detains many treasures in the knots at the waist. In the North. To the Southwest. which abides in the upper parts of the elbows in bracelets. the weather was particularly dry. living on the monastery’s high slopes. Conventionally. which abides in the lower parts of the arm bracelets.Mahåsiddha Manifestations 265 Chapter XVII Odd-Feeling Subtle Body 71. it is said. What a Frog Source (1181) In 1182. to come down to fetch water at the river in the Valley below. is the yellow Sovereign of the Undulating-Energies Protector of the Conch. is the white Sublime Undulating-Energy Sovereign Grand White Lotus that abides in a pearl-necklace. In the West. To the Northwest. by pure compassion. as at a level where the Aphorisms taught that the Skillful-Means of Innate-Wisdom are perfected. He had to perform an appropriate ritual to pacify the Eight Sovereigns of the Undulating-Energies that are encountered at the Seventh BhËmi known as that Which Goes Far. was the grey-smoke one Sovereign of the Undulating-Energies of the Troupe. or garland of pearls. which forced the monks and the practitioners of the conjunction. which abides in the ankle bracelets. was the red Sovereign of the Undulating-Energies Who Scrapes that abides in earlobe earrings. is the green Sovereign of the Undulating-Energies Crab Pincer that abides in its sacred cordon. the Water Tiger year. that in the East. In the South. Therefore. even those in retreat. In Southeast. is the blue Sovereign of the Undulating-Energies of the Lotus. Rin-chen-dpal decided to find out fresh water spots.

as the mandalas are truly rotating energy. He was regarded too as the Path Mars. the One Who Has in Hand the Pure-Diamond turned out to be a Sublime Hero Lucid of the Mercurial Awakening. They are the essences of flourishing spiritual strengths when the practitioner of the conjunction reaches the Seventh BhËmi of a Hero Lucid of the Mercurial Awakening. as mentioned in ÓryaNågårjuna of Vedißå’s Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. the King of Hell. Yet. or in ordinary meaning. or spiritual emotional ecstasy. as it is for the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon the level of the Only Flavor. or cosmic time. In accordance with the early report. These sublime Undulating-Energies encountered at the seventh of the Ten BhËmis are governed by the Son of the Whispered Tradition who belongs to the circle of the Hero Lucid of the Mercurial Awakening known as the One Who Has in Hand the Pure-Diamond. The One Who Has in Hand the Pure-Diamond taught to the Eight Sovereigns of the Undulating-Energies the practices of the Black-Blue-Exalted-Instant. and the ‘Lord of the Deity’s Radiant-Appearance of the Secret’. while the Romans knew him as Dis Pater (Divine father). Giver of Wealth who was married to the goddess of fertility. the One Who Has in Hand the Pure-Diamond was also identified as the personified ‘Secret’. the One Who Has in Hand the PureDiamond. the One with a Gem Neck. which was one of the ten monasteries around Råjag®ha.Mahåsiddha Manifestations 266 Every mandala is different and each has different positions and colors for the deities therein. as well as the essence of the zenith. The Greeks regarded. Thus. In . That corresponds to the Father of the Continuous-Mystical-Processes for the NewTradition. After that. He was the ‘One Who Produces Extraordinary Tumultuous [Elements]' too. and the ‘One with Good Auguring Hands’ who could give luck just by simple contact. as Hades. or the ‘One Who Presides Over the Deities’ Radiant-Appearances of Pleasure’. he was again known as the ‘Pearl that Pressurizes the Soma’. This ancient powerful spirit of the unsubstantial Speaking-Radiating Awakened-Energy had been converted by Íåkyamuni Buddha as the Protector of the Nature of Things of Veˆuvana Vihåra. the One Who Has in Hand the Pure-Diamond had converted the Eight Sovereigns of the UndulatingEnergies.

As Rin-chengrags was extremely frightened. and he told him to bury them secretly in different places. which is an appearance of the Son of the Whispered Tradition who is often painted in center surrounded by the Eight Sovereigns of the UndulatingEnergies. The ‘Treatise of the Knowledge of the Theft (Cauryavidyå)’. In order to give compensation to these sovereigns. Which Cracks [Everything]. here the biography is suggests a mystery. as he looked at the blue and green reflections of the last turquoise and thus tempted to keep it for himself. In the language of The Accomplished Ones the frog is a symbolic expression of an individual that had never been out of his hole. Once more. which would be attributed to an author called the Revered One. when he was suddenly overcome by gain cupidity. most of these sources dried up when the sanctuaries were set afire. Nevertheless. A deity called the Lady-Deity’s Radiant-Appearance Who Ravishes One’s Heart. the One Who Perceives the Continuous Consummation. this magnificent offering satisfied the Eight Sovereigns of the Undulating-Energies. Rin-chen-grags was rejoicing at having been able to trick the capricious Sovereigns. he had the time to see. and she is present in the Named Continuous-Mystical-Process of The Pure-Diamond He. was written as a metaphoric teaching of the art of the thief. or else observance of the contact artifice. the thief brings to mind the confidential practice of thieving. and water streams spurted everywhere near on the slopes supplying a transparent and pure liquid to the general satisfaction of everyone. which still today is called the eastern cascade (reminding of one’s heart spatial spot). Rin-chen-dpal entrusted 108 (9 orifices x 12 revolutions) turquoises to the Renowned Jewel.Mahåsiddha Manifestations 267 the 'Bri-gung-pa tradition appears. During the first ransacking of 'Bri-gung-mthil in 1290. that as the frog had touched the ground where it instantly disappeared giving birth to a waterfall. an event explained in the second volume of this work. as in the language of The Accomplished Ones. Rinchen-grags had nearly achieved his work. and leaped away. Therefore. and he wanted to have a look at his spoils. he lost the use of one of his eyes. as Rin-chen-grags opened his hand the turquoise was transformed into a jumping frog. or . Yet. of the practice of the conjunction.

in this biographical account formulated as moral instructions. Whenever the body. Hitopadeßa. a great practitioner of the blazing of the Curl. the late Gupta princes. It is also used for people without the experience of the Secret Cavities of the Rotation-Space-of-Energies of Subtle Breaths. In fact. This theme of the frog recurs in Indian literature in texts resembling Ganapå†ha. Bha††i had hidden a spiritual experience from his daily practice of the inner blazing Fury he had lost the use of an eye. the so-called minor channels of the eyes usually function separately. the second Mahåråja of Kå†hiåwår. just as Rin-chengrags. the feeling may be like a tingling. close to the year 565. similar to a glowing cloud undergoes with the type of flood. otherwise known as Bha††oji. a prince of the Vallabha Tribes who freed himself from the subjection by his maternal cousins. They are connected with two of the eight petals of the Heart-Wheel of the Phenomenal that will open one by one. as it was the case for me. Mallinåtha. the channel of vision. and mind start to unite a little. This author had been a court poet for Dhruvasena Maitraka of Vallabh¥. Bha††oji also wrote ‘The Accomplishment of the Transformation of the White Water Lily (Siddhåntakaumud¥)’. written. whose name is obviously. or a kind of mingling of soft-heat sensation together with coolness in an interrupted movement of joyful luck. which was a history of the Handsome Giver of Pleasure in the fashion of a grammar illustrating the mystical practices supposed to bring Liberation. and in truth.Mahåsiddha Manifestations 268 with limited countryside understanding.000 (72 x 1000). speech. speech and mind) sacred places. would later explain it to Bha††oji around the year 690. by the Brahman Bha††i. as well as a precursor of the Accomplished Possessors’ Succession. to total 24 (8 x 3 for the body. of his untamed mind. so closely connected with Rinchen-dpal. then 72 (24 x 3) and finally 72. the crazy monkey mind of careless habits. and Saurå∑†ra. or Prasannaråghava. Bha††i imitated the second ÓryadevaKarˆarapåda of Karˆasuvarˆa who lost the vision in his right eye when he opened. The frog can be seen in the ‘Poetry of the Illustrious (Bha††ikåvya)’. Therefore. and the intensity varies from one practitioner to another. By doing so. It can sometimes be even more intense. which carries away everything until visions starts as dazzling as a one hundred . the Worshipper of the Benevolent One.

had taken here. and that achieves to make up a net of seventy-two thousand channels that are the blazing ornament of the Body in Union with Bliss. since the loss of one eye may well suggest the opening of the [Third] Eye of Innate-Wisdom that offers the Eight Mundane Accomplishments. the appearance of the wished sublimation. making seventy-two surrounding spots. from now. Thus Dazzling Jewel Gifted of Joy. 72. the personified Mercury Mind Lucid of the Perfect Revelation of Knowledge known as the Sublime Bliss of Emptiness. This Net of Illusory Appearances. which was the Glorious Circle of the Reciprocal-Choice Splendor. this would be. After that. They shined forth from the eight petals of the HeartWheel of the Phenomenal. as during a dizzy spell. directly perceived the Rainbow Net of the seventy-two Subtle Breath Channels of the Net of Illusory Appearances. or messengers of the Compassionate Unborn Presence within the crucial Mercury Mind Lucid of the Perfect Revelation of Knowledge.Mahåsiddha Manifestations 269 suns. each of which are subdivided into three. while in his attentive absorption into reality. and in its essence. Protector of the Three Domains who is a Refuge within the Three Domains. making Twenty-Four Sacred Places that in there turn are split up again into three. Lady Messenger of Birth (1185) During the Wood Female Snake year of 1185. or the totality of the Subtle Breath Channels of the Net of Illusory Appearances). on an integral part of the Revered One’s Mind. they are again divided up into a thousand. . Four Attentive Absorptions into Reality times one thousand places. or Effigy-Loved-Divinity. for Rin-chen-dpal. this is introduced as an extreme passageway. This Net of Illusory Appearances was the one of the Hero Lucid About the Pure-Diamond. They are the Radiant Emptiness Step-Across-Space LadyDeities’ Radiant-Appearances. until one loses the outer capacity see. This body of innate-wisdom revealed to him her rotation-space-of-energies consisting of the secret opening that displays the gathering of his twenty-eight thousand Deities’ Radiant-Appearances (Seven Subtle-Substances Nature. otherwise known as the Circle of the Jumping Deer. Nonetheless. Rin-chen-dpal had a pure vision of the princess mKhar-chen Ye-shes mTsho-rgyal. In its nature of mind.

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For The Accomplished Ones this Jumping Deer was the anthropomorphic figure of the motionless nature of mind that includes the thinking mind, or calming down whenever it has been relieved from its Illusory [Nature of Mind] Works. It should be also regarded as the genital tree that belongs to the Acacia Mimosa species, whose wood in India is used to light sacred fires. Moreover, the name of the Jumping Deer was also close to the subdue embryo, known as the Ficus Religiosa, and it was under this tree that Íåkyamuni Buddha had become Spontaneously a Fully Awakened One. Íambara was also, in his savage aspect, a synonym of Not Been Able to Identify the Pure-Diamond Naturally Peaceful of the Foundation, or the so-called Buddha Nature, or even the Embryo of the Gone This Way. Íambara had previously been evocated as a demonic energy, who was executed by the Best One known as, the One Who Blesses, and the Sovereign of the Sensorial Domain of Desire. This spiritual reality had inspired the choice of the Accomplished Possessor Íambhunåtha’s name, whose Effigy-Loved-Divinity happened to be, since 795, the Dreadful One, and was a disciple of MatsyendranåthaCarpa†ipåda, the Accomplished Possessor known too as Carpa†ipåda (Lightning-Pillar of the Ascetic Dressed in Rags) of Virå†a. This Íambhunåtha was the originator of the family of the differentiated energy, or the family of conjunction with Innate-wisdom who had given birth to many Continuous-Mystical-Processes, and explanations. Íambhunåtha had described the external practices akin to a Ritual of Homage Offerings Given to the Revered One, which was to him, the source of the transmission of this awakened energy. He had thus demonstrated the three categories of oblation rituals rendered to the Revered Accomplished One. The first one was known as, in the ordinary sense, the chaste one, and in uncommon sense, the one that is devoted to the voyage of the ascending semen energy. This one was putting the practice as central as the Creator [of the Supreme Principle of the] Opening Up, so he had fewer disciples. To the Explainer Jayåratha of the Skandha Vihåra at Ír¥nagara, it corresponded to the Voyage of the Ascending Energy of the Curl within the median Path together with the step-by-step moving up of the Divine Energies of the Curl.

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The second ritual, dedicated to the guru, was concerned with the ordinary meaning, the valiant, or more literally the One Who Keeps Company With Intensity, as he goes down to the generation-seat, or Perineum-Wheel Diffusing Bliss at the Secret Place. This master dominated his energy, and had numerous disciples. With him the diffusion awakened, and deviated from the Heart-Wheel of the Phenomenal to spaces similar to the thighs as Ù∑i Aurva’s wife named as the One Generated By the Thigh had illustrated it. Aurva was a sage that calls to mind the (Hedonist) Deity’s RadiantAppearance Corporeal-Devouring Awakened-Energy that Talks of the Pleasant. Jayåratha, our Buddhist paˆ∂ita commentator, called it the Divine Energies Knowledge-Activity Spread Out. The third ritual to the guru was concerned with the Practitioner of the Conjunction that Takes Whatever Exits. He was the one that had actualized the subtle body that had transcended the physical limits like Lo-tså-ba Chos kyi Blo-gros who was able to leave and come back to his body at will. For the Continuous-Mystical-Process of the Family of (the instant) Obscure (Kal¥kula Tantra) that provokes the rise of the play of the yogin and yogin¥, or yet still, of the Dåka and ∂åkin¥, Jayåratha called it the Divine Energies Knowing Innate-Wisdom. This was exactly of Rin-chen-dpal’s experience. Íambhunåtha had also induced a set of seven points in his Continuous-Mystical-Process. The First point was the coming to the place as the fundament of all, or the Fundament of the Place of Strength Control that is usually given by one’s guru. The Second point followed as the perfumed garland, or fact to mutter in garland, which was like a secret non-stop murmuring. It was in the vein of the Garland of Coral Flowers, the daughter of the Deity’s Radiant-Appearance with the Benign Glow, which is the essence of the Primordial Water Breath Treasuries. The Third point was the identification to the Dreadful One as the Effigy-Loved-Divinity. That makes Íambhunåtha a potential author of the ‘Continuous-Mystical-Process Named Great Dreadful PureDiamond Splendor (Ír¥ Vajramahåbhairava nåma tantra, dPal rDorje 'Jigs-byed Chen-po rgyud ces-bya-ba)’, where, in the first paragraph, appeared Rin-chen-dpal’s father Effigy-Loved-Divinity.

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The Fourth point was the Mental Contemplation of Mind of the Dreadful One as if he was the Body of the Revered One in essence. The Fifth point of Íambhunåtha was the ascension of the Curl, that is a secret practice that fills up the hidden, which is a manifestation (entrance, or introduction) symbolized in its attributes by the presence of a scorpion, and then that ascending stream penetrated the median path, or Channel Always Moving Restlessly. By the way, one should remember that the Mount of the Benevolent One is the scorpion that is like the Constellation of Scorpio, which is the sixteenth Lunar Asterisk, as well as in the lunar calendar, the moon of May to June. The sixth point was an oblation set on fire, which by the inner blazing (of the Curl or Fury) would generate the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge (also known in Hindu terminology as the Mind Divine Energies). The Seventh point was the confrontation, with the Lady Messenger, or Initiator Lady-Deity’s Radiant-Appearance Messenger as the gobetween who could be a qualified woman, or correspondingly here cognitive-wisdom during the delivery, or bestowing of the awakened energy. Here, she is named by Rin-chen-dpal in Tibetan as ‘Sovereign-Lady of the Lake of the Innate-Wisdom’, or in Sanskrit as the Sovereign-Lady of the Lake-Net of the Innate-Wisdom’, who incarnated for him as the mystical messenger of love in reference to the Voluptuous One who is the wife (or wisdom energy) of the Deity’s Radiant-Appearance of Sensual Desire. It is an allegory of the mortal Body Resulting of a Creation. This Lady Messenger is equivalent to the initial oblation ritual, the direct confrontation of the nature of mind with the energy of the One Who Provokes the Realization. That dissuaded him of ideas similar to castes, beauty, age, and the like, and that occurs as throwing away whatever congests the mind at the sight of the image of the Eight Great Cemeteries of Imagination. Some litterateurs have given three names to this identity, or have established three levels to this spiritual birth that takes place in the course of the confrontation. The anterior birth, whose cause was the inciting of the Initiator Lady-Deity’s Radiant-Appearance Messenger, The posterior birth, which is so-called of the subsequent effect of

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the fact of walking, is, in reality, an uninterrupted wandering, secretly understood to be a Revered One’s Non-Stop Service. And last is, the Birth Unborn Presence, which combines together with its spiritual sister Unborn Presence, a Sanskrit term also meaning, appearing simultaneously, innate, that which exists, being as such, birth place of, and be such from the beginning. In the language of The Accomplished Ones the mundane taboos are often smashed to pieces when this experience is compared in a parable as provided of the mother, brother, sister, and that means in Sanskrit as well, together, to gather, assisted of, and simultaneously (appearing). It remains inconceivable to the intelligence for which does not exist, this validity of the CognitiveWisdom that Goes Beyond the Last Limits. A term that often is confused in European dialectic as a simple kind of transcendental action, when it is a jump into the emptiness of phenomenal body, speech and mind. Therefore, it manifested here as the difficulty to expose the naked truth of an illusory path experienced as such, to a being that does not take that direction. It is why this biography is so mysterious when it comes to giving a glimpse into the extraordinary experience of Rin-chen-dpal. 73. The Karmapa’s visit with Rinchenpel (1185) In 1185, in the Wood Female Snake year, the Khams-pa Dusgsum mKhyen-pa Chos kyi Grags-pa established in Khams the center of Karma-dgon, which would give its name to the Karma Kagyüpa School. He had previously founded some monasteries, but this one would eclipse them all. Chos kyi Grags-pa was a disciple of sGam-po-pa, and later he founded the Kam-tshang bKa'brgyud-pa School, which became known to the West in 1970. Later, Chos kyi Grags-pa would be remembered as the first Karma-pa of Karma-dgon. This monastery was located 130 km North from the town of Chab-mdo in Khams, at the foot of the Mountain, which would be called Baixishan in Chinese. The Professor, Heather Stoddard, told me in 1999, that Dus-gsum mKhyen-pa innovated a new architectural concept, abandoning the vertical plan of three to nine stairs built in different styles that had been inherited from the sPu-rgyal Imperial period. This previous

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period started around 618 with the reign of the conqueror Srongbtsan sGam-po, and ended in 842 with the reign of Khri'u Dumbtsan, known as Glang Dar-ma, when the empire broke apart. Dusgsum mKhyen-pa then built a new horizontal structure abandoning the military fortress style for the style of residential quarters dedicated to monks’ uses. This evolution translated a new concept of a more terrestrial plan of the Rotation-Space-of-Energies. That, in fact, contrasted with the only celestial plan adopted in Japan. For the years to come, Karma-dgon’s assembly hall would be the biggest Khams-pa one, and possibly in all of Tibet. Furthermore, Dus-gsum mKhyen-pa who returned in 1159 to his native Khams was one of the famous Three Khampa Protectors, along with Phag-mo Gru-pa, and gSal-thong Sha-sgom; together, as they acted with a sort of boundless behavior that gave birth for Westerners to the expression ‘crazy wisdom’. Indeed, their deeds were considered scandalous, in Dwags-lha sGam-po monastery. Their amazing barley beer drinking bouts, among other things, had been then rejected as, somehow, too contrary to the Vows of a Full Beggar Monk. Yet, Dus-gsum mKhyen-pa is considered one of the Thousand Buddhas of this Immeasurable Happy Time, which had all made the vows to return as Hero Lucid of the Mercurial Awakening of the Tenth BhËmi. Subsequently, when Rin-chen-dpal was ÓryaNågårjuna of Vidißå, the Karma-pa had appeared, as his pupil known as ‘Ornament of Cognitive-Wisdom (Prajñålaµkara, Shesrab-rgyan)’. In his previous emanation, the Karma-pa had been dGe-bshes Poto-ba Rin-chen-gsal that had established the Po-to dgon, bKa'gdams-pa monastery. Po-to-ba was linked to 'Brom sTon-pa Lo-tsåba rGyal-ba'i 'Byung-gnas, who happened to be one of the past existences of the Body Resulting From a Creation of the current 'Brigung bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub the sKyabsmgon Che-tshang Rin-po-che In 1185, to fulfil a oath made to Dwags-po sGom-pa Tshul-khrims sNying-po, the nephew of sGam-po-pa, Dus-gsum mKhyen-pa came back to Central Tibet to establish a great bKa'-brgyudpa monastery at the edging of gZhu district, and mTshur district. As the Karma-pa was preparing his trip to Dwags-lha sGam-po his guru’s principal seat, Rin-chen-dpal had sent him an invitation that

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he accepted joyfully. Karma-pa reached Byang-chub-gling without any obstacles in great company. When he arrived, Dus-gsum mKhyen-pa had immediately a pure vision of the area as a RotationSpace-of-Energies. Within the center, Rin-chen-dpal as Íåkyamuni was there, surrounded by Upatißya Íåriputra, and Kolila Mahåmaudgalyåna of Mahetta, his two main disciples, and all around a large number of monks. After that, when Dus-gsum mKhyen-pa entered to the Great Golden Hall, Rin-chen-dpal appeared to him for the second time as Íåkyamuni Buddha seated in the middle of his disciples. In the following days, as Dus-gsum mKhyen-pa went all over the mountain he saw it as the RotationSpace-of-Energies of the Effigy-Loved-Divinity of the Glorious Circle of the Reciprocal-Choice Splendor. Inspired by what had been accomplished there, the Karma-pa was inspired to found mTshurphu monastery, in a spot that will become the Karma bKa'-brgyudpa, or Kam-tshang bKa'-brgyud-pa principal seat. Unfortunately, the Chinese communists would destroy mTshur-phu like many other historic sanctuaries. Due the ripening of Ineluctable Acts, I was to visit mTshur-phu in 1992 while traveling in a car with four fellows belonging the Chinese secret police that had picked me up on a remote road. These were charged with keeping a close eye on His Holiness Urgyan 'Phrin-las rDo-rje, the seventeenth Karma-pa. As a result, I was not able to spend the night there. However, after a long visit of the construction sites in the restoration of mTshur-phu, and an audience with the young reincarnation of one of my beloved gurus, I had to go back grudgingly to lHa-sa with these very kind policemen. Before we left that, I was able to see, how the seventeenth Karma-pa was constrained, and how the money that had been sent by mTshur-phu rGyal-tshab sPrul-sku Grags-pa bsTan-pa'i Ya-'phel, the twelfth one, who had already contributed to restore some of the places of worship, and support of a devotion that is concerned with liberation. This monastery that is still situated away from the main road, in an area where nomads live, had to suffer a new problems in 1999, as the Karma-pa, who had been recognized by the fourteenth Tå-la'i Bla-ma, had succeeded to find his way to India.

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Chapter XVIII Innate-Wisdom Space
74. Treasure of Spatial Emptiness (1188) In 1188, during the Earth Monkey year, Rin-chen-dpal sent a message to Dwags-po Zes-dkar 'Dul-'dzin-pa, the fourth Dwagspo-pa Throne-Holder since 1174. 'Gos Lo-tså-ba gZhon-nu-dpal by reporting it in his Blue Annals, repeated the fact that Rin-chen-dpal was concerned about the continuity of the monastery of sGam-popa. As there was no appropriate successor on the Dwags-po bKa'brgyud-pa principal seat, it was menaced by a possible collapse. Thus, Rin-chen-dpal’s letter was in essence, as follows, “Nobody but you would be able to take over the glorious seat of sGam-po-pa, therefore, I beseech you to return to assure its future.” Dwags-po Zes-dkar was born in a Bon-po family, and he was not only a very virtuous full beggar monk, but also gifted with the accurate recognition of a practitioner of the conjunction. In his youth, he had first met sGam-po-pa as he was bringing food to his two elder brothers, Dwags-po gNyal-sde, and Dwags-po Shes-rab 'Byung-gnas that were already sGam-po-pa’s disciples. As a result, this sGam-po-pa introduced him without any preliminaries to the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. After that, sGam-po-pa generously bestowed upon him many Sacred Sprinkling Rituals, in this way Zes-dkar, like his two brothers, stood out as a disciple of sGam-po-pa’s nephew Dwags-po sGom-pa Tshul-khrims sNying-po until his death in 1169. Later, Zes-dkar took the Vows of a Full Beggar Monk in gNas-mkhar from the hands of the One Who Imparts the Object of Thinking to Others named gNubs sGom-chung Shes-rab Byang-chub. For him, mDos-khar-ba had been at that time the One Who Teaches How to Approach the PureDiamond who transmitted to him the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. Moreover, Sha-mi 'Dul-'dzin-pa explained to him the Basket of Good Conduct together with the main commentaries. As a result, Zes-dkar was in charge for a while as the assistant who talks about the Nature of Things, although, when he felt ill, he

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returned to the feet of sGam-po-pa’s successor Dwags-po sGom-pa Tshul-khrims sNying-po, and shortly after that, he turned out to be his closest disciple and principal attendant. On a particular day in 1167, during a Magic Astral Circle that Sustained the Cohorts of Minor Deities’ Radiant-Appearances, a violent quarrel took place between mDo-sde dKar-po, and Srad-ma dKar-po, which were two of the most eminent patron benefactors. Thus, sGom-tshul told to Zes-dkar “I was recognized for having presided, until now, over the tshog rituals. However, from this very moment, it is out of question forever. This is why I invite you to succeed me.” Yet, Zes-dkar sweetly declined this mark of distinction, and in virtue of the manifestation of his profound devotion, together with his prayers, he succeeded to make sGom-pa Tshul-khrims sNying-po reconsider his pronouncement. Later on, when his guru went in 1169 to pure fields, the seat was given to his younger brother Dwags-po sGom-chung Shes-rab 'Byung-gnas, which happened to be briefly the third Dwags-po-pa’ Throne-Holder, and Zes-dkar behaved in the manner of an attentive supporter with him. Two years later, when sGom-chung departed for the pure fields, to the general request, Zes-dkar was forced to take over sGam-po-pa’s succession. Nonetheless, during the following months, he noticed frequent defections, and afterwards, he noticed that, in the Great Assembly Hall, the ranks of the monks were shrinking, and he understood that the monks were leaving for somewhere else. Thus, he started to think “No doubt, that it is the result of my lack of virtue.” In 1174, Zes-dkar went into a strict retreat that he would quit only in 1182. At that time, he saw practitioners coming in numbers and they were all eager to stay with him. This forced him to abandon his small hermitage to return to the monastery, which had indeed started the bKa'-brgyud-pa monastic tradition. In 1186, gNyal-pa Byang-chub-'bum led a coterie of envious deluded people who poisoned Zes-dkar. Something similar had already happened to Mi-la Ras-pa, and Phag-mo Gru-pa rDo-rje rGyal-po and most sadly many others. Zes-dkar was confined to bed being seriously ill. Subsequently, his most faithful disciples took him away for his security, to mTshur-phu where his PureDiamond brother, the first Karma-pa Dus-gsum mKhyen-pa Chos

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kyi Grags-pa had just settled in 1185. There under the attentive care of a skilful doctor, Zes-dkar slowly recovered his health. Dwags-po Zes-dkar went in 1187 to the North where soon after that his most sincere disciples rejoined him in great numbers. Dwags-lha sGampo monastery was, at that moment, menaced by a possible split, which is why Rin-chen-dpal was preoccupied with this grave affair that menaced the ruination of the glorious Dwags-po bKa'-brgyudpa principal seat. Therefore, Rin-chen-dpal supplicated Dwags-po Zes-dkar to remind him of his debt about his guru-seat, and at that time, Dwags-po Zes-dkar gave way to his insistent prayers, as a pure compassion guided his actions, and because he felt a profound devotion for his guru. Dwags-po Zes-dkar came back to the feet of the sGam-po Dar Mountain without thinking at all of his own life. In 1188, Rin-chen-dpal, far from abandoning him, gave all the support he could; he even paid a visit to Dwags-po Zes-dkar with offerings. In addition, during this memorable occasion he dedicated him this lyric eulogy “Oh. Spiritual Son of the Three (the uncle and the two nephews), Holder of the Triple Instructions (and) True Holder of the PureDiamond. Expert of the significance of the innate, Practitioner of the Conjunction, as well as a paˆ∂ita. Authentic Friend of the Good Augurs Virtue, receive here my homage.” Rin-chen-dpal was suggesting in verse a particular teaching, which had been transmitted by Mar-pa after 1050 that was relative to his Effigy-Loved-Divinity named The Pure-Diamond He. This tradition concerned the not yet born, or the without birth, as well as the Whispered Prescriptions, and the Oral Tradition, that he had received from the earlier Dwags-lha sGam-po’s Throne-Holders. During his visit 'Bri-gung-pa went to the assembly hall in order to bow down in front of the statue of sGam-po-pa. He was such a great man that even his own root guru rJe-btsun Mi-la Ras-pa had called him respectfully as Renown in this [eastern] Apple-Rose IslandContinent by allusion to the Apple-Rose Island-Continent, known as our golden universe. Yet, that too was an enigmatic allusion to the Jambosa Eugenia tree, and compared to the channel of apple-rose of the

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Heart-Wheel of the Phenomenal where the Subtle Breaths of the reddrops and white-drops mingled as rose or pink. Furthermore, Rinchen-dpal knew that sGam-po-pa had been in one of his past existences, a disciple of Íåkyamuni Buddha named Juvenile Lunar Luminosity. Íåkyamuni Buddha demonstrated, to Juvenile Lunar Luminosity, the ‘Named Attentive Absorption into the Truthful Sovereign Totality that is Like the Lute of Innate Nature with All Sorts of Determinant Nature of Things in Noble Man (Órya Sarvadharma svabhåva samatå vipañcita samådhiråja nåma, C. Sammei Wang Jing, 'Phags-pa Chos Thams-cad kyi rang-bzhin mnyam-pa-nyid rnam-par spros-pa ting-nge-'dzin rGyal-po zhesbya-ba theg-pa chen-po mdo)’. It is a work, which is regarded by some authors as the fundament of the teaching of the ImagedGesture that Closes Whatever Excites the Sacred Cordon. Due to his devotion that is concerned with liberation, and his gathering of the two accumulations, a fulgurating blaze of five colorrays, having the nature of the Five Innate-Wisdoms’ Consciousness, came from the statue’s heart, and dissolved into Rin-chen-dpal’s Blue-Heart-Drop at the midpoint of his Heart-Wheel of the Phenomenal. He showed the good fortune of the obtaining of the Fundament of the Place of Strength Control, a term that in Tibetan has been translated as the strength that matures the marvellous potential, which is indeed a spiritual blessing. All the honorable-men Hero Lucid of the Mercurial Awakening because of their deep meditative attention for the Mercury Mind Lucid of the Perfect Revelation of Knowledge are gifted with an extraordinary power of blessing compared to the hook of compassion for sentient beings. This deep meditative attention has given, in other words, the clear meaning, to fix in one’s heart, and again, to be fully operative that it must be related with someone who has a faith without hesitation, in someone who is not subject to any variation, alternative, or whose mind is not affected by a discriminative plurality. This remarkable blessing, experienced by Rin-chen-dpal, is sometimes called to obtain the fundament of gift that caused him to deepen the emptiness sky-treasure of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, which corresponds to the conjunction of the without birth, or lacking determinism, production, imagination, and so forth. Rin-chen-dpal completely recognized that all phenomena were

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without substantial reality; he directly perceived the non-existence of phenomena. Instantaneously, he had discovered that the benevolence of the root guru had provided him Physical and Mental Ordinary Accomplishments, as well as Supreme Accomplishments of the Emptiness of the Body of the Nature of Things. Rin-chen-dpal returned to his monastery, but in 1191, he would return one more time to sGam-po-pa’s principal seat. 75. Mongol Wrathful Sovereign (1189) As Rin-chen-dpal was living peacefully at Byang-chub-gling, the overall situation was going to change quickly, and would have long-lasting repercussions throughout Tibet. A Mongol warrior who was gifted with a kind of vision of a Sovereign Who Remains in the Circle [of Existences] would provoke great disruptions with his worldly warlike genius, which would soon sweep up all the surrounding empires. This conqueror of thirty-seven-years of age was Tämucin that was later known by his titles as Chinggis Khån, and Chinggis Qaghan. Tämucin had Kaidu among his ancestors, who had been the chief of a confederation after 1096. Tämucin’s official genealogy would tell us that one of Kaidu’s grandsons named Kabul Khån was the grandfather of Tämucin’s grandfather, and that this Kaidu had been the last Mongol Khån of the Three Rivers. His greatgrandfather Ambakaï, the son of Kabul Khån, was captured by the Türk Tartars of Kerülen who sold him to Renxiao Xixia, the seventh king of Mi-nyag of the Ordos. The Renxiao Xixia had him impaled on a donkey. Tämucin‘s granduncle Kutula was defeated during the thirteenth battle against the Türk Tartars of Kerülen, and Minyag. Later on, Tämucin‘s father, Yesügeï Bätur who was a son of Bartan, was the vassal of his uncle Kutula; and, by marrying Hölün; Yesügeï Bätur had succeeded him to become the chief of the Kiyat Mongol clan that was a division of the Bordjigin. Yesügeï reinforced his position by establishing new alliances. He forged a coalition with the Toghrïl Khån (Falcon king) chief of the Keregit, and they betrothed the young Börte aged of nine-years, with Tämucin, just a little time before the Türk killed Yesügeï in 1175. Born on the banks of the Onon River in Eastern Mongolia during the year of Water

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Horse, according to Chinese historians, Tämucin was orphaned together with one sister, three brothers, and two half-brothers. In 1183, Tämucin became friends with two young chiefs, Burchü, and Jamuka who became his blood brother. Tämucin started to be known as a war-chief, but far from neglecting the old tactics, he studied them, together with the tribal institutions, and the blood brother conventions, and whatever could be of an important use to him. Moreover, Tämucin managed to get the support of the Shamans’ Heads, which would help him triumph over impediments. In 1185, Tämucin started to subjugate the Merkit, who dominated the land between the Salenga, and Lake Baikal, as they had unwisely kidnapped his wife Börte. Yet, to secure victory, Tämucin agreed to an alliance with his father-in-law Toghrïl Khån of the Keregit who controlled the land between the Tuul Gol (ex-Tola River) and the Orkhon. Tämucin was a skilled negotiator as well; consequently, he also obtained the participation of chiefs like Jamuka, and Jajirad. As Tämucin was returning with formidable spoils of war, his prestige was at its paramount, and he planned with his close officers bigger enterprises. Henceforth, commander-in-chief of twenty-three clans, Tämucin rallied to his side his relative Dåritaï who was Kabul Khån’s grandson, then soon after, other members of his blood relations, all chiefs of the Bordjigin royal clan felt forced to join. In 1189, his cousins choose Tämucin as the leader during the General (Mongol) Assembly that took place on the banks of the Kökö Lake in Qara Jürüen. In this occasion the shaman Kököchü, the very celestial who was a Mönglik gave him the name of Wrathful Sovereign (Chinggis Khån). From then on, the young Tämucin Chinggis Khån would work to confederate other Tribes under his inflexible authority. All these acts of combat had been a good preparation for his warriors, and had given them the necessary confidence to win other victories outside the Mongol territory. 76. Luck Secret Warbling (1189) Among the disciples of Rin-chen-dpal was the accomplished Khams-pa Nge-bu-pas, also referred as Grub-thob Khams-pa rGyagar-ba (The Accomplished One of East Who Went to India), as he

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had been in 1181 one of those, who were sent to India, and came back with a tremendous reputation. Thus in 1189, during the Earth Hen year, as Nge-bu-pa was involved in his mental contemplation of mind, he was able to hear the intangible vibration of a damaru, which was accompanying a divine voice in a modulated song. Fascinated, Nge-bu-pas listened with his full attention on these harmonious sounds, and when it stopped, he arose immediately, and went to see, his root guru. As, he questioned Rin-chen-dpal about the cause of this experience, Rin-chen-dpal, smiled and answered him, “These incomparable sounds (generally inaudible) are of the Body in Union with Bliss of my ancestor the Grandmother Who Illuminates Phenomena, as she is in reality a Step-Across-Space Female-Deity of Innate-Wisdom.” After that, Nge-bu-pa, The Accomplished One, felt even more, and with a growing enthusiasm, he supplicated Rin-chen-dpal with a sincere devotion that is concerned with liberation to write for him a Method that manifests the Divinity A-phyi. Subsequently, in his immeasurable kindness sKyob-pa-rje Rin-chen-dpal wrote down a text for the benefit of all the Practitioners of the Conjunction on the Path of Liberation. This method can be found today in a book entirely dedicated to her known as the ‘Collection of the Original Method of the Grandmother (A-phyi dPe-'bum)’. It is a type of a face to face with the Grandmother standing in the very center of her retinues in a creative birth by the mouth, or in front of one’s face. This is while the practitioner is involved in a creative birth of the vital principle in the form of the Lady-Practitioner of the Conjunction PureDiamond Unborn Presence, together with her four major female deity retinues. These four deity-lady retinues, who surround the noble Grandmother, are the Four Kinds of Spontaneous Awakened Activities of the Tenth BhËmi. It was noted that as Rin-chen-dpal was himself feeling a genuine devotion that is concerned with liberation issued of the comprehension of the Grandmother, awakened qualities (or attributes, proprieties, virtues, merits and the like), the Grandmother had secretly revealed to him her Step-by-Step Path. The Grandmother has also appeared in pure visions to him, and renewed the pledge she made in front of Padmasaµbhava when she was incarnated as the Body Resulting From a Creation of the

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princess mKhar-chen Ye-shes mTsho-rgyal. An oath, an assurance, a world of honor, or else here an assumed obligation that she had recommenced in front of her four sons later on later on, for the protection of the diffusion of the teaching, as it was reported in her biography. Thus, the Grandmother had undoubtedly dyed-in-thewool herself to look after the 'Bri-gung-pa’s practitioners in particular. As a result, it is clear that whoever invokes her with an untainted and sincere motivation may expect, in virtue of her pledge, or assumed obligation, that she would remove from his path harmful circumstances, and obstacles in this life, which are prejudicial to the realization of the Domain of the Ultimate Truth. It is why during his life, sKyob-pa-rje Rin-chen-dpal was under her protection. Her Mystical-Incantations were like true circumstantial eulogies. Yet, as most people depend on the easy, superficial, aspects of religions, one should remember that the Grandmother is not a simple figure that dispels the fear of solitude, or else a divine mother that does not allow for the necessary emotional autonomy of her child. She is a pure Principle of Equality, or Equanimity, which is tasted on the very last levels, or the Eighth to Tenth BhËmi of the Hero Lucid of the Mercurial Awakening. Thus, one should observe her carefully to have an intense vision of her truth, as it is said that without a vigilant profound vision through the stainless mind, there is no way to undergo an energetic emancipation that is culminating as subject and object. Otherwise, space and time vanishes into a silence, which is given, by the way, its name to the Buddha. Furthermore, there is no possible growth without a clear vision, as the excess of energy that could be freed up, would bring only a mental imbalance. This would keep the disciple at the antipodes of appeasement, which remains a condition moving along until the arising of the Extraordinary Vision that opens the pure visions within the union of cognitive-wisdom, or the intuition into selflessness, and innate-wisdom, showing the emptiness of all phenomena Yet again, the Grandmother, just as the sea can never be filled up by the innumerable rivers of the Practitioners of the Conjunction, her pure love is an ultimate freedom comparable to the cognitive ultimate space beyond extremes, which gives without taking back

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anything. In other panegyric texts, the Grandmother has several names, Peaceful Innate-Wisdom, (as pure emptiness) the Adoptive Nourishing Mother (from which all phenomena appear), and the Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel. The Grandmother is again the Awakened-activities Lady-Deity of Primordial Nature, the Personified Destiny, known as the Corporeal-Devouring Awakened-Energy That is the Heart Refuge. She is also a Body Resulting From a Creation of the One Whose Mystical-Incantation includes partly the name of Conjunction of the Pure-Diamond Step-Across-Space Female-Deity of all the Awakened Ones. 77. The Three Domains of the Innate Rin-chen-dpal instituted the usage of a worshipping ritual within the triple dimension of outer, inner and secret, to his greatgrandmother. From then on three sweets (foods and) three white ones would be presented to her, that is to say, treacle, honey, and sugar, along with milk, curdle, and butter. The classical offerings of ravishment are given for her Method that manifests the Divinity. They are, drinking water, bathing-water, flowers, incense, butter-lamps, perfumed-water, delicate foods and music, medicines, blood substitute, and the Offering of Energies shaped as a colorful cake. In some books, her adepts are able to specify “I presented them to you in substance, or only by creating them in my imagination (… ngnos-sbyor yid-sprul 'bul gyis bzhes).” One should remember that she is similar to the moon reflections in water, just like other Deities’ Radiant-Appearances. Thus, she does not need anything being the essence of emptiness. At the level of the very first BhËmi, she appears with the outer form of her Body Resulting From a Creation riding a blue mare, and she is then recognized as the Grandmother Riding the Juvenile Mare. Then she is the expression of the stabilization stage of the Subtle Breaths, and the beginning of the process intended to refine the solid aspects of grasping the idea of a self, by the progressive establishment of Equanimity. In her right hand, she holds a damaru with two cords terminated by bowls making sound of space and time, or the accomplishment of the truth of the Three Bodies. While

Yet. and in her left hand. patience. and makes flourish the Seven Subtle-Substances Nature. and blue) of the families of the Five Victorious Ones. She manifests in the naked body of a sixteen-year-old. so that is why here the bone ornament of cognitive-wisdom is missing. which here is in union with Innate-wisdom. which are the symbols of the Six that Go Beyond the Last Limits. These perfections are generosity. which purifies the Veils of Mental Torments. She is sometime figured in a breaking so-called dancing posture. in accordance with her instantaneous mood showing the uninterrupted arising of creation from emptiness far away from negative nihilistic views. red. she may be adorned akin to the naked LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence with the five of the six bone ornaments. and where the nature is stainless. white. The secret form of the Grandmother is the Body of the Nature of Things is a naked one as the unconditioned truth of non-artificial unicity purity. morality. she holds the mirror of the Domain of the Ultimate Truth that knows the emptiness of pride. The Grandmother inner standing figure of the Body in Union with Bliss is understood as the Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel. and the practitioner of the conjunction encounters her as well as the Possessor of the Black-Blue-Exalted- . as a synonym of the two truths manifested in her complexion as the Two-Faced One. Moreover. virtuous effort. in which all phenomena appear as the emptiness of nature itself. she holds a vase in which all phenomena are ambrosia. The second accumulation is the one of cognitive-wisdom. which again is a metaphor of the Channel Always Moving Restlessly. In her right hand. her white color. green. The Grandmother is more evidently present from the Eighth BhËmi on. the first one being the conventional merits accumulation. and meditation.Mahåsiddha Manifestations 285 she holds in her left hand a human skull-cup. just as the white sunrays are in fact made of the inner colors. Occasionally. Here is the expression of the stage of the manifestation of the intangible perfect nature of the Supernatural Sonorous Breathing that Appears to be Radiant as she is innate intelligence. which is lightly tinged red or pink. it figures too as the essence of the five colors (yellow. These six are the expression of the two accumulations. is a symbol of the mingling of red-drops and white-drops.

Mahåsiddha Manifestations 286 Instant with Four Arms. the illusory character of the self-as-such would be fully realized. Second. we would not be able to establish it as permanent. first. 78. Moreover. Subsequently. the sensations that correspond to desire experienced as pleasant. is the consciousness of whatever creates and relates to the habit of seizing objects. Domination of the Five Aggregates Around 1188. the aggregate concerned with mental phenomena. the Basket of Determining Elements gives us a list of eleven forms. in its first centuries. generating the impulses of our past. or the Son of the Whispered Tradition. or the view of the five aggregates in order to explain this selflessness as an individual inexistence of a self-as-such. First. the perceptions. he clearly said that it should be regarded as a relative conventional illusion. and later on would appear the grosser and subtle theories that will . the mental images that condition the intention of acting. present and future. appearing to be the nonrecognition of the Innate-Wisdom Essential Nature. It is known as the One Who Grasps like a great shark. or the open discrimination. that form is made of destructible physical phenomena. Íåkyamuni demonstrated that these five aggregates are a clinging self-as-such. without self. that grasps objects moment to moment. The method of demonstrating the five aggregates was before then extraordinarily ancient. nor as impermanent in the emptiness level of the ultimate truth. substantial. creating a world of notions. Buddhism used the theory in its Greek meaning. or no-self. or neutral. and it holds cause and fruit. Fourth. This method explained the notion of selfless non-self. From then on. Fifth. Rin-chen-dpal started to teach that his greatgrandmother represented the stage of the ascendancy of Innatewisdom upon the five aggregates. as it was also fundamental for the Eighteen Expansions of the Body of the Congregations of the Hearers of the Mode of Knowledge that Makes One Abandon (the Passions). That means. Íåkyamuni Buddha showed that if we consider the individual we would not be able to find it as an existent self. Third. about this. unpleasant.

using a word that in Sanskrit means. Sometimes the term person is preferred to individual. Once more. if a stable self-as-such did exist. non-real. and she rules the space of the Innate-Wisdom of the Sphere of Phenomenal Reality. This concept of emptiness has been well preserved in the French language with. Thus. the Lotus Family. and with an indeterminable issue. or of the Luminous Lamp or fact of seeing. unpleasant. which are the Pure-Diamond Family. although in Greek the word ‘persona’ was used for the mask of an actor to project his voice whenever on stage.” ÓryaNågårjuna of Vidißå called it an interrupted flow. he pointed out that the self-as-such is impermanent. her associations to the five aggregates were similar to these existing among the five fathers and five mothers. constituting her main retinue and who belong to the four others. known as Five Victorious Families. perishable. Furthermore. the capacity of being able to notice or to judge. the individual is made up of the five aggregates. in particular of the body. free.Mahåsiddha Manifestations 287 not be developed here. Buddhism deduced from it that feeling suffering. the Grandmother belongs to the Gone This Way family. and in that case. as the fear of one’s death. The Tantra had reached a superior view when it has started to consider the pure-diamond nature of these presupposed five aggregates. and indifferent. Making it easier to understand how the Grandmother exercised her power upon these physical or psychological constituents of sentient beings. ephemeral. and of color. the Jewel Family. which is the most essential within Innate-wisdom consciousness. as whatever is permanent is by logical definition. whenever her Ineluctable Acts unborn presence accomplishments sustained by her four ladies. Moreover. The sensation was hitherto the impression of the senses classified in pleasant. it would not rely on sufferings. they are . indecisive. The perception was the capacity to conceive mental images. was a demonstration that the individual is deprived of as self-as-such. Then. These facts are indeed a cause of sufferings. and the Ineluctable Acts Family. Consciousness was thus. Form was then the synonym of appearance. in fact. the divine couples of the Five Victorious Ones. “Il n’y a personne (there is nobody). as well. and is in a constant state of change. as they should be studied in an historical perspective too. Thus. To summarize.

and again the difficulty is to not betray it through a too superficial touch. which some other deistic religions would consider as god. palpably. Thus. It is a stage surpassing the two accumulations of conceptual merits and cognitivewisdom. due to an innovative deepening of the Extraordinary Vision. or gone beyond all expressions. or even a practice. They simply are not the perfection that goes beyond last limits. Four Joyful Unthinkable Processes The classical tradition generally quotes only Four Lady-Deities of Primordial Nature. course. and as an act joyfully done with someone. and to appropriately lead oneself. servitor. but also unthinkable as the essence of emptiness. and it is the one of the Pure-Diamond Family. as these activity processes are in a straight line animated by the Mercury Mind Lucid of the Perfect Revelation of Knowledge. It is associated here . or destiny of the acts. ninth and tenth BhËmis. The first activity is in charge of helping to establish the appeasement. which is the Four Kinds of Spontaneous Awakened Activities. or by the Tantra. which could under-estimate the quintessence of the confrontation with the dispositions of the Five Innate-Wisdoms’ Consciousness. It is again an illustration of the profound meaning in Sanskrit used by The Accomplished Ones. or (in order) to accomplish something (for him). the Mercury Mind Lucid of the Perfect Revelation of Knowledge is implicitly known as joyful. It is why these Four Kinds of Spontaneous Awakened Activities transcend simple rational logic. spy. This is equivalent to the experience of a Hero Lucid of the Mercurial Awakening reaching successively the eight. They are different from those of the Ineluctable Acts. which are the single awakened essence of the five aggregates. movement. as well as to use good behaviors. or even a monotheist’s dimension. the ending of this word signifies all in the same time. This act joyfully denotes the fact of offering. the manifestations of the uninterrupted movements of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. In Sanskrit. 79. It is qualified as a Treasure of the Bee Son’s Deity of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. in charge of.Mahåsiddha Manifestations 288 awakened as the five kinds of spontaneous awakened activities. Here these activities are. is literally qualified as Four Joyful Beneficial Processes in Movement. of receiving a guest.

green. and the Throat-Pleasure-Wheel that has sixteen red-petals. She is the inflexible keeper of the swear-oats. or else of whatever augments wealth. Therefore. . or installing the luminous divine supremacy that is magnetizing all. furthermore.Mahåsiddha Manifestations 289 with the color white. The second woman assistant is the Step-Across-Space Female-Deity of the Assumed Obligation. the water element. The second activity is in charge of helping to spread abundance. the element of earth. It is inverted here with the Heart-Wheel of the Phenomenal. The third activity is in charge of helping to establish a fortunate destiny. by the overflow of Mercury Mind Lucid of the Perfect Revelation of Knowledge. and increasing longevity. or assumed obligation together with the secret of the Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality. The first woman assistant is the StepAcross-Space Female-Deity of Innate-wisdom who is also called Gem of the Topknot-Crown or the Headdress Jewel of the Blazing Daybreak. or of the vibrations that these Four Sovereigns of the Domain of Desire make arousing. conflicts. which are the mounts of the Subtle Mind. the South. linked to the inner heat that destroys all seeds of Ineluctable Acts. Her function is to make respect the indicated points. illnesses. thus it is the one of the Lotus family. Her function is to equalize the energies to avoid epidemics. and the Perineum-Wheel Diffusing Bliss at the Secret Place that has thirty-two red-petals. and to discipline the arrogance that grasps the idea of a self-as-such. red. that is why she is associated to the red. she is associated with the color yellow. and is concerned by the union with a Lady Imaged-Gesture that Closes the Ineluctable Acts. and it is of the Jewel Family. and black. She dominates the Five Fundamental Winds. or sharp knife of the intuition. which has thirty-two petals multicolored in blue. perfecting cognitive-wisdom. which had been conquered. West. fire. the East. the brain through the Sublime Bliss-Wheel. She is also able to push out the Four Demonic Strength Killers as she is detaining the occult knowledge of the nature of these spiritual energies. she is as well avoiding material famine and spiritual want. or subtle places. She is multiplying the two accumulations of conceptual merits. which has eight white-petals with the Grandmother in its center.

gNod-sbyin-ma Kun-nas 'Khyil-pa'i sgrubthabs kyi don bsdus-pa'i 'grel-pa. the Accomplished Possessor K®∑ˆa-Någårjuna of Daihak. and it is the one of the ineluctable act family. The author was. and Tshul-khrims gZhon-nu Lo-tså-ba. Yet. The fourth activity is in charge of serving the destructive inner Whirlwind Breath. It is in the Tangyur of Beijing. and she is utilizing the attraction of the cognitive-wisdom. folio 220a2 to 222b3. She gathers disciples. Her function is to multiply qualities. She is shedding bliss. and the Navel-Wheel Resulting of a Creation. Concerning that particular activity one can see. around 920. Two lotuses of thirty-two multicolored-petals each constitute her abode. with the fascination exercised by the idea that all creation is similar to the stemma of the peacock feathers. known as the Fury. 4829. which are supposedly reminiscent of two umbrellas that open up in the direction of the eight white-petals umbrella of the Heart-Wheel of the Phenomenal that opens downward. which is an incandescent irradiating tiny filament described as a single hair set ablaze. about 1205. No. North. she is associated to dark green. air. It was a text of 41 lines or less than 2 pages. The fourth woman assistant is the Step-Across-Space Female-Deity of Ineluctable Acts. the Pi∑åca Scythian Tribes were invaders renowned for their red-faces that had came out from the steppes around 850 BCE.)’. and she is constantly making arouse lucky circumstances. or in the ordinary meaning. the fact of rolling along the spherical balls in the ‘Method that manifests the Speaking-Radiating Awakening-Female-Energy On All Sides of the Curl (Kuˆ∂al¥ [samantam was added here in Tibetan] Yak∑iˆ¥ sådhana piˆ∂årtha v®tti. . and she is known as the Step-Across-Space FemaleDeity Speaking-Radiating Awakened-Energy Shaping the Curl. and submerges her children with love that is rendering stronger and autonomous. vol. In the Antiquity. The unmentioned translators were. Íåkyaßr¥bhadra of Kaßm¥ra. 86. the Supreme Mercurial Revelation Issue of the Fortune. the one that conferred existence to the supernatural spectral. She is like a mother that magnetizes. they were regarded to as villains. rGyud-'grel section LXXXI (Shu). Sandwiched between these two down umbrellas dwells the Curl’s Ambrosia.Mahåsiddha Manifestations 290 The third woman assistant is the Step-Across-Space Female-Deity of Fortunate Destiny that is also recognized as the One Who Makes to See.

and the Indo-Greek sovereigns after him. and known to be a member of the warrior caste.Mahåsiddha Manifestations 291 and classified out of disgust together with the Corporeal-Devouring Awakened-Energies. The Greek invaders. around 325 BCE. by the Pala. with Alexandros III. who lived during Íåkyamuni Buddha’s time. and the Corporeal-Devouring Awakened-Energies. He was a Brahman as well as one of the authors of the K®∑ˆa Óyurveda. the personified Not Fully Divine Breaths. He was a god who was called Dagan by the Amorite of Syria. would regard the Corporeal-Devouring Awakened-Energies as similar to the Satyrs (Saturoi) that belonged to the retinue of Dionysus (Dionúsios). Therefore. the king of Makedonía. They are few one hundred of these CorporealDevouring Awakened-Energies that were certainly at the beginning some kinds of holy governors of vital energies divided in numerous families as the one to be avoided that was described as troubling the sacrificial offering. the Romans knew him as Bacchus. as for the two other classes of fighting invaders. also known as the Philistines of the Palestinian coast. he had a retinue of Fauns (Fauni). There. a major deity who was then called Lord of the Pißåca. Dagon. the Pißåca Scythian Tribes were mentioned by the different versions of the ‘Legislative Code ContinuousRemembrance of the Genitor of Thought (Manu Sm®ti)’. among the Pi∑åca Scythian Tribes were Worshippers of the Benevolent One. Much later. they would be known in Brahman texts as born from a drop led out on his way. Moreover. However. and were . who then lived in northern Påkistån. the ‘Treatise on the Theory of the Laws of the Genitor of Thought (Månava Dharma ßåstra)’. in his creation. together with other invaders. These are attributed to Manu. and he was as well acknowledged as Nyåsa the Son of the Whispered Tradition in Någarahåra when Alexandros visited his sanctuary. in fact. They were compared to the Ogre (Orcus) Roman deity of the coming death that is the time devouring lives. and the ‘Compendium of Hymns to the Genitor of Things (Manu Saµhitå)’. who lived two centuries earlier. and they were considered as local mischievous spirits. in order to include the Pißåca. For that reason. the manuals of the Supreme Principle. and pretended that they had been imagined by the Creators of the Supreme Principle. these books belonged to Månava.

when. Furthermore. all over the spheres of the six moving existences within the cycle that goes from one state to another. around 315.Mahåsiddha Manifestations 292 classified in the category of the Deities’ Radiant-Appearances Who preside over the Birth of a Nation. It is in the Tangyur of Beijing. Concerning Pißåca¥ Yak∑iˆ¥. vol. she is liberates from the Mental Torments that Distress All Sentient Beings. and she takes them to a pure land of the sphere of phenomenal reality. It is she that cuts into dreams. 4828. The mission of the Step-Across-Space Female-Deity of Ineluctable Acts is to manifest the Ineluctable Acts Intermediate Whirlwinds Breath. just as in the case of Rin-chen-dpal’s ancestor. When they came to India. in vernacular Pråk®t Pi∑åcabhåsa. and Tshul-khrims gZhon-nu. Afterwards. The unmentioned translators were again the Íåkyaßr¥bhadra of Kaßm¥ra. the members of the Pi∑åca Scythian Tribes had curly arranged hair similar to the Persians figured in the bas-reliefs of Parsa. . She is able to subjugate by force all sentient beings deluded by jealousy and that will be tempted to cause harm. or she is the one who takes out troublemakers’ hearts. The author was the Accomplished Possessor K®∑ˆa-Någårjuna of Daihak. Guˆådhya of Kåkakåya wrote. the teaching ‘Named Method that manifests the Divinity [in Tibetan of the prodigious sign] making it rise as the ‘Step-Across-Space Female-Deity Speaking-Radiating Awakened-Energy Shaping the Curl (Pißåca¥ Yak∑iˆ¥ ∂åkin¥ Kalpottha Kuˆ∂al¥ [Adbhutakarma Li∫ga added in Tibetan] sådhana nåma. 86. He was attempting to convince the Brahmans to accept the reproved tribal custom of marriage that consisted of abusing a woman when she is sleeping to force her family to accept her wedding ceremony. It was a text of 16 lines or less 2 pages. or the destructive internal whirlwinds. or hallucinations. and the idea of that ancient hairstyle was kept in the Sanskrit language. which are filled of discursive emotions. his ‘Collection of Tales (B®hat Katha)’. folio 219a3 to 220a2. Sha-za gNod-sbyin mKha'-'gro Kun-nas 'Khyil-pa'i rtogs-pa-las Byung-ba'i sgrub-thabs zhes-bya-ba)’. No. the Pißåca migrated to the Vindhyagiri Ranges. rGyud-'grel section LXXXI (Shu).

Mahåsiddha Manifestations 293 .

the word bird (vayas) also means vigorous.Mahåsiddha Manifestations 294 Chapter XIX Life Duration 80. and the inheritors of the Accomplished Possessors’ tradition of carrying on the accomplishment of the Savor Lineage. but when joined together. Their entourage was very ancient. and life. In Sanskrit. since he was the Possessor of the Fury. ‘personifications of the four gates of the upper wheels’. they are regarded as the internal constellation of energies. Rin-chen-dpal instituted his general ritual for the Protectors of the Nature of Things that gave a preponderant place to A-phyi and the Possessor of the Black-BlueExalted-Instant with Four Arms. known as the Casket of Youth surrounding this Great Black-Blue-One. The Possessor of the Black-Blue-Exalted-Instant with Four Arms has for his cognitive-wisdom spouse the Deity [that makes] Violent Jumps understood as the Difficult to Propitiate that is the essence of the blazing Voyage of the Ascending Energy of the Curl. known as the Great Black Carrion Crow Face. then helped Herakles. Therefore. and box too. known as Lunar Asterisks. youthful. He was also named Protector Who Magnified. of the divinized Greek hero Herakles who brought down the birds of Lake Stumphalia in Arcadia (Greece). or the Supernatural Acquisition of the Sap Lineage. The Possessor of the Black-Blue-Exalted-Instant with Four Arms was also known as the Black-Blue-Exalted-Instant Who Holds the Chopper of Innate-Wisdom. They are thus (four or) Five Possessors of the Activities with Bird-Skulls. the goddess of . Palaces of the Vital Energies (1190) In 1190. which were evoked in the legend of the fifth of the Twelve Tasks. as it included the Determined Time of Death with a Crow Beak. casket. dry carcass. mentioned earlier as a protector of the Kåka Tribes of Kåkakåya. the Metal Dog year. and the word skull (kara∫ka) signifies head. born out of the head of her father Zeus. after an axe blow split the tree. the meaning becomes. or zodiac houses. Athena. The goddess Athena. or five gates when including the Perineum-Wheel Diffusing Bliss at the Secret Place.

which control the equilibrium of earth. by The Accomplished One Durjayacandra-Tantuvåyapåda of ThanjåvËr of ThanjåvËr. He is the one that reminds us that a self-as-such gets smashed by the wind. and space. That is why they have faces similar to masks. That mysterious truth immediately brings to mind the particular teaching spread. In the language of The Accomplished Ones. They are the wardens of the upper Five Possessors of the Skillful-Means Subtle Breaths. The second bird is the Mythical Phoenix Firebird-Face Lord of LongLife. The blissful ninth rTogs-ldan sPrul-sku dKon-mchog Thub-bstan bsTan-pa'i rGyal-mtshan transmitted this accomplished lineage to me in 1999. around 1010. which is like a collection of a garland of roses. I was able to complete the appropriated MysticalIncantations Mumbling Offering together with the Method that manifests the Divinity. while on the contrary the sage is nourished by the wind. which is the pneumatic constitution of the microcosm. The first bird is the Vulture-Face Lord of Air. air. around 1451. that is to say the space waving also identified sewing the seamless mental Subtle Breath Channels of the Net of Illusory Appearances. known as the Protector Who has Recognized the Three Free Spaces. and presides over the duration of the life of a man. as AbË’l-Muzaffår BahlËl Shåh Lodi of Dellikå began his rule. and would have his place in Rin-chen-dpal 'Bri-gung-pa’s tradition. who was already mentioned as the Weaver of the Pillar of Ray Lights. That is why sometimes this experience is also related to the Wind’s Son Jay Who Should be Considered in the epic poem of the ‘Handsome Giver of Pleasure (Råmåyaˆa)’ written around 480 BCE. they are the spreading of the flaming air. and they are again the counterpart activities of the Five Subtle Breaths of the Cognitive-Wisdom Deities’ RadiantAppearances. . therefore.Mahåsiddha Manifestations 295 intelligence is indeed analogous to the Lady-Deity’s RadiantAppearance Who Lives in the Secret River. They do not differ from the Five Fundamental Winds associated with the Five SensorialConsciousnesses. These winged ones are the essences of the gates of the Deities’ Radiant-Appearances of the Five Existing Elements. water. which is the Hero of the Person Principal Mount. fire. which is the embryo knot of Subtle Breaths. and finalized in a twenty-four thousand verse version.

which drives back to distance any kind of enemy. In front of these. The fifth bird is the Leonine-Face. whose body is dark blue. The root guru abides in the center. which is associated with the weaving of space of the faint Body of Illusory Appearance. After that. that Rin-chen-dpal fixed the design of the five main interior receptacles. the Possessor of the Black-Blue-Exalted-Instant with Four Arms as the central is standing as the activity of Glorious Circle of the Reciprocal-Choice Splendor. It was then. while the wrathful ones. The fourth bird is the Speaking-Radiating Awakened-Energy with Owl-Faced. These Palaces are made of barley-flour. the air or subtle wind within the Channel Always Moving Restlessly is gifted of a sonorous roaring. Thus. or Raven Beak. plant colors. or five intimate places of vital-energies. the peaceful ones being white. and was introduced by the lineage transmitted by Grva Lo-tså-ba gZhon-nu Tshul-khrims around 1080. He is known in Tibet through the method of the Accomplished Possessor K®∑ˆa-Någårjuna flourishing around 950. He is also recognized as the Flesh Eater Dark One. surrounded on the right and the left by the father Glorious Circle of the Reciprocal-Choice Splendor. with him. the one who consists of wind. the Protector with Four Arms. and A-phyi. medicinal substances.Mahåsiddha Manifestations 296 The third bird is the Raven-Face Lord of Death. were placed the line of the secondary Protectors of the Nature of Things with a few mundane protectors. their respective activities. and has a white head. and decorated with butter made suns symbolizing the inner dimension of the Pure Buddhafields. Today. and the mother LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence. red. which is the nature of the navel’s air. This particular tradition of the Grva-lo'i lugs includes a ritual of the tribute of energy offering. This initial arrangement was modified soon after 1640 by the installation of the receptacle of Offering of Energies of the EffigyLoved-Divinity of the One Who Prepares for Death as the Fading of Breaths Hold Back. the full set starts with the Protectors of the Nature of Things of the four verbal approaches of the cycle known in short as . which is linked to the Victorious Unshakable One. he would then act as the governor of twenty small residential Offering of Energies. and at the two extremities.

reputed to predict future. appears the Pure-Diamond with the Excellent Hand. A female figure who was acknowledged too. They migrated from Pañcanada in Northwest to East. some resettled far away. is placed the residential Offering of Energies of the Son of the Whispered Tradition shaped occasionally like a pagoda. Sixth. which was revealed after 1540 by 'Bri-gung-pa Rin-chen Phun-tshog. the All Pervading One. In 771. the residential Offering of Energies of the Mother of Wonders the Causeless Life with the Long Tongue that was dear to rJe-btsun Mila Ras-pa. Tenth and eleventh are the residential Offering of Energies dedicated to Sovereign One Who Takes Swelling Up Away. First. Fifth. would later be placed as a particular form called in Tibetan. reputed to bring about eclipses.Mahåsiddha Manifestations 297 ‘Tremendously Profound ([Saµgambhira]. or in full Dam-chos dGongs-pa Yang-zab kyi Chos-skor [gter-ma])”. known as the Deity’s Radiant-Appearance of Destruction. Having split apart several times. Fourth. one of his successors Íivåkara I Bhaumåkara Viraråja of Guhadevapa†aka Sovereign of Rå∂hå established the Buddhist center of Ír¥ Dhånyapa†aka Vihåra in the vicinity of the capital city. around 1340. follows the Excellent in All Only Mother Unique Braid. as the male Flame Who is Kept Hidden. by The Accomplished One in India. and in 475. one of their leaders. Yang-zab. Second. the Father-and-Mother Protectors of the Nature of Things of the Pure Fields. revealed with the Wealth Deposit that was discovered by Klong-chen Rab-'byams Dri-med 'Od-zer. known as Pure-Diamond Gifted of Good Mood Keeper of the Assumed Obligation. and to the . and he rose up as the mighty king of O∂radeßa. Third. or the tent of the Deity’s Radiant-Appearance. stands the Wealth Deposit Giver of the Corporeal-Devouring Awakened-Energy of the Lotus. which is followed by the seventh and eighth. The Dravidian Guha Tribes of the Ni∑åda Ranges particularly revered this deity. the Deity’s-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings. Ninth. BhËmi Bhaumåkara founded Guhadevapa†aka. an outward manifestation of the Deity’s Radiant-Appearance that is Kept Locked Up. the Dark One Destroyer Pure-Diamond Killer. the Indian [Solar] One Who is Always Active.

Today it is a two-story . in fifteenth place stands the Great Deity’s RadiantAppearance Intermediate Space Male-Divinity. In sixteenth place is the Red Subtle Breath Keeper of the Vase. Fourteenth is the Great-deity’s Radiant-Appearance Creator of the Supreme Principle Bright-White. In seventeenth place is the Undulating Energy That Flies Out of Water Like an Arrow. They are the original Protectors of Rin-chendpal. Thirteenth. Last. Step-by-Step that Determines Existence In 1191. speech and mind dimensions have already been explained. which was installed in dBu-ru sKa-tshel dgon subbranch that was established in 1552. the Metal Sow year.Mahåsiddha Manifestations 298 Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord. or will be in the following paragraphs. or that guide through the becoming that is at the origin of the satisfaction of subconscious impressions. they are gifted with special curative powers and particular blessings as well. In eighteenth place is Mother of Wonders of the Vital Principle Wealth Deposit Casket. Rin-chen-dpal. in nineteenth place is the Topknot-Crown of the Victorious White One. in the Great Giver Deity of the Plain Pass. the Pure-Diamond Gifted of Good Mood Keeper of the Assumed Obligation. is. Rin-chen-dpal retreated at this secret place close to the abode of Red Subtle Breath Keeper of the Vase. in a form to be discovered by 'Bri-gung-pa Rinchen Phuntshog. which is one of the main heroes of the Deities’ Radiant-Appearances of the Transformation of the Appearances of Existence. were placed the Five Guardians of the RotationSpace-of-Energies of 'Bri-gung-mthil monastery as established by Rin-chen-dpal. They play a role of intermediaries reminiscent of the Holy Saints of the Catholic Church. All these divine guiding guardian energies that one can meet within body. and like them. he made a retreat at Tsha-’ug dPal Ri-khrod. today. the great spirit of the intermediate space. was forty-eight years old. After them. the Dazzling Jewel Gifted of Joy. 81. from 'Bri-gung. a full day on foot was necessary to reach the Tsha-'ug hermitage.

and dGon Glingrma. Zhang Lo-tså-ba. Rin-chen-dpal had just obtained the patronage of the Sovereign of the Undulating-Energies Unfathomable Breath. They were keenly aware of his long-standing absence. This figure was also acknowledged Ma-dros-pa. Then.Mahåsiddha Manifestations 299 sanctuary. the monks of 'Bri-gung-mthil sent an official delegation led by Bla-ma Mal. the upper floor is still a center where fifteen nuns lived in 1996 and on the lower floor. This man just came out of his retreat all the way from Tså-ri or the Hidden Valley. so they decided to send a full beggar monk. vol. in his benevolence. Anapotatuo Jing. see. as an offering. This outward appearance as Maˆ∂åkin¥. mDo-sna-tshog section XIV (Pu). 823. No. some one hundred sacks of fine barley-flour. the ‘Aphorism of the Mode of Knowledge that Magnified. This text had also been known as the ‘Feats of the Five Hundred Deans (Pañcaßata Sthaviråvadåna)’. After that. it is the personified enigmatic Blueheart-drop. two more nuns resided. C. As Rin-chen-dpal was in Attentive Absorption Into Reality. It was a text of 753 lines or nearly 95 pages. . which may be related somehow to the Man∂åkin¥ affluent of the celestial Ga∫gå. Yet. rMa Rin-chen-mchog had most probably participated too. folio 213b7 to 260b7. before he left. Moreover. Rin-chen-dpal gave him several bundles of monk’s robes. 'Phags-pa Klu'i rGyal-po Ma-dros-pa zhus-pa zhes-bya-ba theg-pa chen-pa'i mdo)’. the monks of his monastery started to worry that he would not come back. Rin-chen-dpal bestowed upon him the teaching he was expecting. 33. It is in the Kangyur of Beijing. figures too in the Basket of Good Conduct of Those Original Ones Announcing that All [Phenomena] Exist of Íråvast¥. as well as piles of carpets to be offered to the hermits of the mountains and hills of Tså-ri. the paˆ∂ita Dånaßila of Campå. The translators were the paˆ∂ita Jinamitra of the Vibhåvana Vihåra in Ír¥nagara. as sKyob-pa-rje Rin-chen-dpal was not still manifesting desire to return. named Interrogative Petition Concerning the Sovereign of the UndulatingEnergies of Unfathomable Breath in Noble Man (Órya Anavatapta Någaråja parip®cchå nåma mahåyåna sËtra. who was also the Sovereign of the Undulating-Energies of mTsho-ma-pham that is near the Gangs-ri Ti-se and indeed. which arrived in the middle of a fifty yak herd that carried.

who was recognized as a Body Resulting From a Creation of Khyi-ra-ba mGon-po rDo-rje Ras-pa. However. as the supplications were reiterated for his prompt return. This dRu-thog-pa rTogs-ldan would establish Mal-'gro sGam-bu dgon. with a person named dRu-thog-pa rTogs-ldan who came from the Southern part of the sPang-gong mTsho. he acquiesced. it was necessary that each person devote himself. This time. would establish Za-lung dgon in 1215. not far from 'Bri-gung-mthil. Rin-chen-dpal tried to make it understood by all. 'Tshal-pa Sangs-rgyas Ras-pa was also a Body Resulting From a Creation of Khyi-ra-ba mGon-po rDo-rje Ras-pa born in 1066 who was a hunter when Mi-la Ras-pa converted him. which is a lake today partly situated on the periphery of Ladakh with half of it having been annexed in 1962 during the Chinese colonial communist offensive against India. He had agreed to come back to 'Bri-gung-mthil Byang-chub-gling only if a virtuous portion of the monks and practitioners of the conjunction would be willing to leave the area as they were excessive in number. those departing would have to follow rJe-btsun Mi-la Ras-pa's tradition and settle in appropriate remote and solitary areas where they would dedicate themselves. to the step-by-step that determines existence. that after having the helpful fortune to receive the deepest transmissions. his coming back to 'Bri-gung-mthil was consented to under explicit conditions to had be fulfilled. in a propitious spot. one and all had to leave. he lived this way.Mahåsiddha Manifestations 300 It is very tempting here to identify here this Bla-ma Mal. together with the lineage’s instructions. the envoys found sKyob-pa-rje Rin-chen-dpal sitting outside. As he reminded . having even renounced the shelter of a simple hut that had been built for him by his attendants. until they reached Liberation. At their arrival. or to the contemplation as an approach to assure happiness. Rin-chen-dpal decided immediately to dedicate this offering to provide food for the people living in retreat. In addition. It is important to note that the current 'Bri-gung-pa sKyabs-mgon Che-tshang is a Body Resulting From a Creation of Khyi-ra-ba mGon-po rDo-rje Ras-pa’s line. and became one of his ten greatest sons. To him. and his pupil rTogs-ldan mDzes-pa sNying-po.

had left predictions and instructions about this. who was then thirty-one years old. He was then called for a private meeting. solitary areas among the snowy summits. had pushed Rin-chen-dpal to withdraw. folio 22a3 to 45a8. It is in the Tangyur of Beijing. The words of Rin-chen-dpal reminded them of the ‘Step-by-Step that Determines Existence (Bhåvanå krama. the different phases of the establishment of the pacification or appeasement that is the preliminary to the emergence of Extraordinary Vision. which was written around 793. and Tså-ri. during the bSam-yas debate. with some holding wrong views. he explained that the three sacred sites of the Rotation-Space-of-Energies of the body. No. 82. sGom-pa'i rim-pa)’. paid a visit to sKyob-pa-rje Rin-chen-dpal. to expose. was singled out be the next the ThroneHolder of gDan-sa-mthil. 102. La-phyi. and told that now he should think of taking up the . The author was Kamalaßila of Dunhuang. among all of Phag-mo Gru-pa’s disciples. This gTsang-pa rGya-ras was indeed the nephew. and abrupt precipices that are the territories where wild animals live.Mahåsiddha Manifestations 301 all that the two fathers. in detail. the Water Rat year. the 'Bri-gung-pa bKa'-brgyud-pa School at the 'Bri-gung-mthil principal seat monastery. and Mi-la. This gTsang-pa rGya-ras was able to listen to 'Bri-gung-pa’s lessons. who. It is a text of 357 lines or 44 pages. mDo-'grel (dBu-ma) section XXX (A). pledge to carry out his aspiration by sending their spiritual descendants to deserted places. 5310. the first rGyal-dbang 'Brug-chen. and had written him a letter as a Skillful-Means to plead for the profound compassion of Rin-chen-dpal. Soon after Kamalaßila’ murder in 798. gTsang-pa rGya-ras Ye-shes rDo-rje. it was transmitted by paˆ∂ita Prajñåvarman and Zhang Lo-tså-ba. in 1179. Thinking About Taking the Vows (1192) In 1192. and Gling-rje Ras-pa. The difficulties encountered in gDan-samthil. as well as successor of Gling-rje Ras-pa who was Rinchen-dpal’s dharma brother. speech and mind of the Glorious Circle of the Reciprocal-Choice Splendor were these of Gangsri Ti-se. Mar-pa. vol. leading him to establish. Rin-chen-dpal also reminded his disciples that his root guru Phag-mo Gru-pa had made him.

83. gTsang-pa rGya-ras left 'Bri-gung-mthil and taken the road south. Rin-chen-dpal chose. and. conditions had not yet arisen in him for enough compassion for his future disciples to make the change. his devoted disciple Chos-rje dPal-chen Chos kyi Yeshes. he appointed to represent him there the first Pure-Diamond Holder. in 1193. near Råjag®ha. The wise gTsang-pa rGya-ras would found. He would dispatch others into Tså-ri. 'Brug dgon. which would become the lineage seat of the Klong-rdol sPrulsku. to begin the blossoming of his fresh foundations. which was the principal seat of the 'Tshal-pa bKa'-brgyud-pa School since 1175. and to the 'Bar 'Brug-pa sub-branch. to Gangsri Ti-se. Kaßm¥ra. or to Vulture Peak. gTsang-pa rGya-ras would send off as many disciples as he could to U∂∂iyåna. to the glorious 'Tshal-pa Gung-thang. two other groups of eighty candidates to go into retreat. This monastery was later confiscated in 1651 by the dGe-lugspa with their rise to political power. and elsewhere. Jålandhara. who would be directed to La-phyi. also named as Ngad-phu-pa. gTsang-pa rGya-ras would meet 'Tshal-pa Zhang at 'Tshalpa Gung-thang. gTsang-pa rGya-ras would came back to the sKyid-chu Valley and established the Klong-rdol dgon there. and Gangs-ri Ti-se. Rin-chen-dpal went to visit the retreat places of Tså-ri. Afterwards. in 1205. as a sort of spiritual governor. Thus. Zhang advised him to take the sacred vows. Sa-'ug. as well. he organized. Like 'Bri-gung-pa. Therefore. which would give his name to the 'Brug-pa bKa'-brgyud-pa School. After that. From there. as well. by way of Myang-po. although. to pay a visit to Dwags-lha sGam-po. at that time. The following spring. this happened.Mahåsiddha Manifestations 302 monastic vows and abandon his existence as an adept dressed in cotton. he would go for a winter solitary retreat at Tså-ri to comply with the wishes of his late guru Gling-rje Ras-pa. The One Hundred Forty Traveling Sons (1192) The Drigungpa chronicle of Kailåßa ('Bri-gung Ti-se Lo-rgyus) informs us that in 1192. . at long last gTsang-pa rGya-ras would receive the vows in 1194. sTag-mo near Sa-skya. G®dharakˆa Parvata.

I will to resolve to do so. the Deities of the Step-Across-Space Female-Deities of Innate-Wisdom of the Pure Field that Goes by Raising would invite me to accompany them with 'Bri-gung-pa. but this ancient ruling family was in eclipse by then.” As he had predicted. This exceptional human being. by the invasion of the mNga'-ris sKor-gsum region. announced to his closest disciples in 1192 his approaching departure to the pure fields. However. rTa-sga dgon at sTod mNga'-ris. the grandson of bTsan-phyug-lde of sPu-hrang. as the long reign of Khri bKra-shis bTsan-stobs-lde. Rinchen-dpal would have to wait until 1208. that is to say in February 1193. 'Tshal-pa Sangs-rgyas Ras-pa. under his successor. would travel with Mal-lung-pa up to the Gangsri Ti-se. in February 1193. and the grand grandson of Khri-btsan-lde of sPu-hrang who began his reign in 1069. At that time other bKa'-brgyud-pa Bla-mas would also fail in their attempts to establish new centers in Western Tibet. Then. Fantastic Signs of Realization (1192) The historian 'Gos Lo-tså-ba gZhon-nu-dpal noted that 'Tshal-pa Zhang had very friendly relations with Rin-chen-dpal. 'Tshal-pa Zhang consented to the dissolution of his Body Rotation-Space-of-Energies. as was recorded in the Oral-Tradition. as it was told earlier. as he is a teacher of the twelve factors of simultaneous return of what had been produced. they would not be able then to found new branches. This early strong potentate was the son of Grags-pa bTsan-lde of sPu-hrang. this bKa'-brgyud-pa center would stand out as a principal seat monastery of the 'Tshal-pa Gung-thang branch. this initial attempt to establish solid settlements was thwarted in 1193. who happened to be. Nevertheless. he went to pure fields amidst amazing signs of his realization. He declared that. in 1198. “By the end of this (lunar) year. 84. who has been mentioned twice. a previous life of 'Bri-gung-pa sKyabs-mgon Chetshang Rin-po-che. This Sangs-rgyas Ras-pa is well known for having started. king of Yar-rtse. in sPu-hrang meant the decline of his power. he would not be obliged to do so. However. . In 1195.Mahåsiddha Manifestations 303 Unfortunately. and later. in order to obtain better results with the patronage of local sovereigns.

Their Awakened-activities are manifested by the Father-and-Mother Protectors of the Nature of Things of the Pure Fields whose abodes are in the seventh and eighth BhËmis in the order of the residential Offering of Energies. or the Sixteen Heroes Guardians of Pure Fields who are the surprising manifestations of the Sixteen Who Deserve to Receive Homage of the Body of Illusory Appearance. the Sublimation Deity’s Radiant-Appearance. In the outer domain. in other words. They are the Three Roots of the Revered One. the couple moves as fast as the wind in the center of a halo of flames turning to thick smoke. Moreover. and the unthinkable. the Heroes. known as the Three Bodies. in areas like Gangs-ri Ti-se. show that they are fearless as they transmuted their . he declined their request. At that particular moment indeed.Mahåsiddha Manifestations 304 which left his spiritual sons astounded. they committed by oath. and a tiger skin for a loincloth. the sun. The sixteen abide in the outer level. While the mother rides a brown mount brandishing a spear or a trident figuring the corners of the triangle that supports the three poisons. he holds a skullcup filled with the three residential Offering of Energies destined for the body. In his left hand. which is a symbol of the Body Resulting of a Creation. the she-wolf has ornaments made of trifle bones. In their paintings. With her left hand. The wolf rides a black horse brandishing a spear figuring in the Channel Always Moving Restlessly. and they are reminding us of the mythical horses of the Best One. Wolf Blue-Face and She-Wolf Red-Face. conceptual form. a bloody-heart. or assumed obligation to guide his disciples. In accordance with 'Tshalpa Zhang's prediction. or a trident with the two lateral channels. who wear animal hides. They are the couple. offered him the experience of sublime bliss. speech and mind. The wolf wears snow-leopard skin boots. they offered him a circumstantial eulogy in the shape of an extraordinary song with a delicate melody as a prayer to strengthen the life duration. and the Step-Across-Space female-deity of Refuge. or desire. and moon. the Deities’ Radiant-Appearances. The effect of this long-life prayer would prolong his life fourteen additional years. when the Sixteen Principal Step-Across-Space Female-Deities of Innate-Wisdom came to invite Rin-chen-dpal in 1193. she takes in her mouth. which is the mode of the knowledge of the natural luminosity of mind. Subsequently.

Yet. and ground sphere of action that must find its ploughman. It is said. speech and mind. seat. guard. or in Tibetan. enjoy of. In Sanskrit. as well as the one that is greedy of flesh. the skillful potential of the knowledge dynamic. which possesses a body. swallow. to quote an expression. ground. known as the mental footpath section of the Old-Tradition. or the eight joys of ascending and descending. The word. 'which eliminates what we think about'. the wealth. or the ground conscious principle. and protect. or an elementary body. our wolf belongs to the clan of the Unlimited Brightness governing the aggregate of perception. place. which know the place. This field of the body. essential part. that could be a man or a woman. which means nothing to the reader until he is be able to taste the Only Flavor of the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. that demonstrates their continuous experimentation with the ascending four joys. It concerns god. and a secondary meaning signifies. It consists in discovering the ground knowledge wisdom. and the body.Mahåsiddha Manifestations 305 anger. preserve. ‘påla’ also means drink. and the mind is known as the Lord of the Field. carnivorous as a wolf. Our two wolves are infernal. The two warden wolves are these. and it that which becomes as a result of a confrontation through a sacred sprinkling of the skillful knowledge. The Father-and-Mother Protectors of the Nature of Things of the Pure Fields would also become the Guardians of Pure Fields of the sacred speech retreat of Tså-ri Hidden Valley. It induces. that is to say the mind. ‘sphere of action’. is also a housing abode. or a ground of excellence. or again a sensorial-treasury. the wolf is also the Protector of the Cemeteries of the Glorious Circle of the Reciprocal-Choice Splendor. the ground sphere of action that should be ploughed. appropriate. as in the ‘Parable of the Talent’ of the Bible that each and every one of us has to make of it a cultivated terrain. a place that was opened by sGam-po-pa near his . This spiritual hidden experience is once more a foundation. The Guardian of the Pure Field Bliss of Youth. the wolf also brings to mind the sun akin to the red lotus-flower. In the inner domain. field. suck. a fundamental matter. or to defend against. as well. which preside over the refinement of the Body in Union with Bliss. or the two Corporeal-Devouring Awakened-Energies of pure fields. In Sanskrit. signifies as well in Sanskrit.

these open the Pure Buddhafields. or again the Body of the Nature of Things. the two wolves are fully in charge of body speech.Mahåsiddha Manifestations 306 Dwags-lha sGam-po monastery. and mind. They are the metaphor of the Sixteen quarters [of the Moon]. They are the guardians of the sacred mind of La-phyi Secret Rotation-Space-of-Energies as well. In their company are refined the Radiant-Dazzling-Sonorous Mirage Rays Luminosity of the Body in Union with Bliss that is an encounter with Horse-Neck’s Innate-Wisdom. or the Sixteen Manifestations of the Ascending and Descending Breaths. . which hamper the pure fields of the Channel Always Moving Restlessly that are as much the ground sphere of action. The Sixteen Who Deserve to Receive Homage. or else Sixteen Emptinesses' sources. are the inner level like the sixteen internal rotations of paths. Whenever they are opened they reveal the thirty-two signs of the Body in Union with Bliss. They abide in the Perineum-Wheel Diffusing Bliss at the Secret Place that has thirty-two red-petals. In this way. the ThirtyTwo Guardians of the Pure Fields that are the essences of the ThirtyTwo Knots. or beyond reason. They are then. The Sixteen Who Deserve to Receive Homage are on the secret level the dynamic aspect of the experience of the Absence of Conceptual Reasoning and Emptiness of Radiant-Dazzling-Sonorous. or the sixteen drops. or the fields of the Ineluctable Acts. They are in constant contact with the Sixteen Principal Step-Across-Space Female-Deities of InnateWisdom.

and sKa-ba dPalbrtsegs. it better known in Tibetan as the mNgon-rtogs-rgyan. Shes-rab kyi pha-rol-tu phyinpa'i man-ngag gi bstan-bcos mNgon-par rTogs-pa'i rGyan zhesbya-ba'i tshig le'ur byas-pa)’. After that. First. and his disciple the first imposing Asa∫ga of Puru∑apura. folio 1a1 to 15b3. 'Phags-pa Shes-rab kyi Pha-rol-tu Phyin-pa sDud-pa Tshigs-su bcad-pa)’.Mahåsiddha Manifestations 307 Chapter XX Great Man Mad Hilarity 85. It was a text of 235 lines or less than 30 pages. vol. The Sanskrit version of the work was written. known as the omniscient mind Second. 'Tshal-pa Zhang was then eight years old when he came to see. No. the Innate-Wisdom Path . in 1131. Named the Ornament of the Intense Encounter (Abhisamayålaµkåra nåma prajñåpåramitopadeßa ßåstra kårikå. around 790. It is in the Tangyur of Beijing. No. vol. Yet. known as Vidyåkåraprabha-Dhautapåda of Salilapura. paˆ∂ita Vidyåkårasiµha of the ›a∂arhadvaˆa. mDo-'grel (Sher-phyin) section I (Ka). which were subdivided into eight subjects. which was subdivided into 32 shorts chapters. which is sometimes called the ‘Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits in Noble Man (Órya Sardhadvisåhasrika Prajñåpåramitå sËtra)’. 5184. around 360. 21. by Maitreyanåtha of the Adrapuri Caityåråma outside Mathurå. Sher-phyin XXIV (Tsi). It is in the Kangyur of Beijing. Accumulation of Wisdom (1131) 'Tshal-pa Zhang became one of the great spiritual founders of the 'Tshal-pa bKa'-brgyud-pa School started. All the Knowledge. the paˆ∂ita Bye'u sTon-pa who taught him the ‘Stanza of Accumulation of the Cognitive-Wisdom that Goes Beyond the Last Limits in Noble Man (Órya Prajñåpåramitå Sañcaya gåthå. 'Tshal-pa Zhang had received the ‘Short Explanation in Mnemonic Verses to the Commentary of the Prescriptions of Cognitive-Wisdom that Goes Beyond the Last Limits. The translators were. A text that is the version of 2. what will be considered to be brilliant studies.500 verses. folio 1a1 to 22a1. 735. 88. It was a text of 344 lines or 43 pages.

as his guru was a native of the Íaurasena country where lived the courageous warriors Íura Yåvana Tribes in the vicinity of Mathurå. close to 1090. who is the essence of the Innate-Wisdom of the water element at the Heart-Wheel of the Phenomenal. the pre-Vedic Varuˆa’s wife. reformulates the Once More Preceding Conjunction Movement Ahead. the celebrated Asa∫ga received these texts in pure visions from the Possessor of Loving Kindness in his residence of the Fourth Sky of Contentment within the Domain of Desire. is not. It was previously written in a vernacular Pråk®t Íaurasena because of the integration of the descendants of the ancient Greek hoplite conquerors and Scythians riders. or the Validity or the Foundation Fourth. This particular work would be regarded as one of the Five Treatises of the Loving One. in any way. historically. All the Aspects of the Perfect Superior Knowledge. and the even later Yåvana Dynasty of Devagiri. for Tibetans. Gominamara. the Innate-Wisdom of the Matter. Although. the explanation of the Instant of the Conjunction Movement Ahead. known as the complete training in all aspects Fifth. Yet. known as the Momentary Training Eighth. the eponym hero Yadu. Like the Haihaya Yåvana Tribes of the Somodbhavå River of the South Vindhya Ranges. Asa∫ga received them from his human guru Maitreyanåtha. and rNgog Lo-tså-ba Blo-ldan Shes-rab. the Commencement of the Conjunction Movement Ahead. contesting his visionary capabilities. That name calls to mind the Aquatic Chimera Yådas. known as the Peak Training Sixth. These Tribes would give rise to some Dynasties like the Haihaya Kalacuri Dynasty of Gujaråtra. is the Fruit of the Body of the Nature of Things. Asa∫ga had transcribed these books into the Sanskrit of the Early Gupta Dynasty. . which are supposed to have been transmitted by Maitreya to his student Asa∫ga of Puru∑apura. as well as Lady-Possessor of the Dissolution-Creation.Mahåsiddha Manifestations 308 Third. and the mythical son of Yayåti. which resulted from his Extraordinary Vision achievements that took him away from his sense of logic. known as dGe-bshes gSang-phu-pa were the translators. known as the Training in Series Seventh. their names were linked with the use of horse.

This work of one hundred fifty verses was a classic that had been studied. rGyud. or less 64 pages. or in short for the student the Jam-dpal mTshan-brjod. 1. His father was one of . around 1040. vol. In 1133. section II (Ka).Mahåsiddha Manifestations 309 86. It is in the Tangyur of Beijing. born in 1154. at the age of ten. The translator mentioned was. who. and Shes-rab brTson-'grus who is probably in fact Man-nang Lo-tså-ba Gur-shing brTson-'grus rGyal-mtshan. born in 1077. this translator should not been confused with dPyal Lo-tså-ba dPal Chos kyi bZang-po. who had just passed away in 1131 at the age of ninety. rGyud-'grel section LIX (Hi). Double Putting to the Test (1131) The young 'Tshal-pa Zhang went next to study with the old One Who Teaches How to Approach gShen Chen-po. vol. 'Tshal-pa Zhang had thus received the ‘Litany of the Names of the Knowledge of the Spiritual Truth. 'Tshal-pa Zhang started to receive the full teachings of the tradition from rNgog mDo-sde that was the son of rNgog gZhung-pa Chos kyi rDo-rje. Here. is a Body Resulting From a Creation of the rebirth lineage of 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che. by Candragomin-Någaputramitra of Vårandra. The author was Candragomin-Någaputramitra of Vårandra. 'Phags-pa 'Jam-dpal gyi mTshan Yan-dag-par brJod-pa'i rgya-cher 'grel-pa zhes-bya-ba)’. 2. which Binds the Nature of Innate-Wisdom to Graceful-Splendor (Mañjußr¥ Jñånasattvasya Paramårtha Nåmasaµg¥ti. around 1055. 'Jam-dpal Ye-shes Sems-dpa'i Don Dampa'i mTshan Yang-dag-par brJod-pa)’. No. 'Khon Lo-tså-ba Shåkya Blo-gros. by the way. 'Gos Lo-tså-ba lHa-bstas of rTa-nag Khug-pa. who was a successor of Rong-zom Lo-tså-ba Chos kyi bZang-po. It is in the Kangyur of Beijing. The translators were. It is the famous manifestation of the ‘Litany of the Names of Graceful-Splendor’. CandragominNågaputramitra had written the ‘Named Sublime Explanation to the Commentary that Exalts the Litany of the Names of GracefulSplendor in Noble Man (Órya Mañjußr¥ Nåmasaµg¥ti mahå†ikå nåma. or 30 pages. It was a text of 505 lines. 3363. folio 1a1 to 15b8. around 640. It was a text of 240 lines. 75. folio 163a4 to 194b. No. known as Blo-gros brTsan-pa.

which had. paid a tribute to the conqueror Kurash II of Pasargades. as he had invested the body of a young man who was born in 1054 as a member of the very ancient Vijaya Tribes living along the banks of the Tawi River. In addition to the Accomplished One known as the Dry Cleaner Who Puts Camphor on Clothes. After that. it is he who diffuses the earth yellow perineum-light by wearing old rags. These three nations were the eight-confederated-ones of HindËkuß. the name of the level of the two continuities of the Rotation-Space-of-Energies of the Nine Deities’ Radiant-Appearances of The Pure-Diamond He that Ír¥ Samantabhadra-Nå∂apåda had given seven times in India to Mar-pa. with their allied the Aßvaka Tribes. bowl. Therefore. brTagpa gnyis-pa). After that the Gaura Tribes were mentioned as early as 345 BCE. and instructions of the Double putting to the Test (Divi Parik∑å. 'Tshalpa Zhang received in among other things. rNgog mDo-sde had been recognized as the Body Resulting From a Creation of mKhan-po sBug Ye-shes rGyal-po.Mahåsiddha Manifestations 310 the four great disciples of Mar-pa. and the Maßaka Tribes of Maßakåvat¥. acknowledged as the horses’ caretakers. which is also palewhite camphor or yellowish camphor. Mar-pa Dar-ma mDo-sde had to proceed to the intrusion into another body of the one who would be later known as PåravatapådaDrumaguhya of Jayåpura. and reputed to have a yellowish skin. a native of the La-stod district in Western gTsang. or the water white heart-light. and he was named by Mar-pa. Yet again. or to have come from Mongolia. known to be an internal unseen pond. by Påˆini of Íalåsura. and was an ascetic dressed of rags. vase that is also a synonym of the spine known as the Life Channel of the Dorsal Spine. rNgog mDo-sde in his formative years was like an adoptive son to Mar-pa. Dar-ma mDo-sde. As his surname comes from the word camphor. The Gaura Tribes as the Muˆ∂a Tribes of Tak∑aßilå were the disciples of the Benevolent One Possessor of the Pale-White One who . this word is even more secretly used for the goblet. the practice. later known as the mingled tribe of Maga-Maßaka of Mahi∑mat¥. In addition. This lineage had an intimate connection with the Gaura Tribes of the right bank of the Gaur¥ River. or a launderer that whitewashes clothes in the secret meaning. sovereign of the Parsumash of the Achæmenide Dynasty. as his mourned elder. about 546 BCE.

he studied two main subjects. Kaußika was himself an paˆ∂ita of the Quadruple Knowledge who had married a young widow poetess and mother named Prakåßaßila born in 319 within Brahman caste. Buddhasimha. Consequently. he received it from Ír¥ Samantabhadra-Nå∂apåda. and had shared a fraternal affection. also mentioned earlier. Afterwards. These instructions were collected by Mar-pa in 1035. Asa∫ga and Vasubandhu were uterine brothers. of the nature of mind. as he was the son of Kaußika who belonged to the warrior caste. In addition. the maternal half-brother of Asa∫ga.Mahåsiddha Manifestations 311 made a Cult to the Prune Pale-White One. or the Lady-Deity’s RadiantAppearance Pale-White One. Vasubandhu’s first guru was his . Vasubandhu and. which was already quoted in detail. which Seeds are to be use for weight foods. As we have seen. in a location that is probably the Yar-lha Sham-po Gangs-la. Uncontaminated Innate-Wisdom (1135) 'Tshal-pa Zhang went to meet Sam-bu Lo-tså-ba. in 350. was a reputed actordancer belonging to the ancient Indo-Greek people of the Kaißiki River. and the dialectic. the main object of a Mother of the Continuous-Mystical-Process is to experience the Absence of Conceptual Reasoning and Emptiness of Radiant-Dazzling-Sonorous. This text was linked to the ‘Named Continuous-Mystical-Process of the Magnified Illusion (Mahåmåyå tantra Nåma)’. the Basket of Determining Elements. known as the ‘Named Precept to Approach the Magnified Continuous-Mystical-Process Sovereign of the Cage of the PureDiamond of the Step-Across-Space Female-Deities in Noble Man’. which prefigures the awareness of the Body in Union with Bliss. With him. 'Tshal-pa Zhang received the commentary of the rDo-rje-gur. from Íåntibhadra-Kukkuripåda. that most Ancient training is directly linked to the Named Continuous-Mystical-Process of The Pure-Diamond He. she bore him two other sons. and her name was given to the whiteyellowish mustard. 87. Then 'Tshal-pa Zhang was given the works of the first exalted Vasubandhu of Puru∑apura. who sent him there in order that he could understand that there were not any fundamental differences in the way of transmitting their direct experience. a Range South of the Yar-klungs Valley.

It is in the Tangyur of Beijing No. born in 351. when the second one is the innate outcome of the first one. Vasubandhu of Nålandå was the author of the ‘Discussion Introducing the Happy Result of the Ineluctable Acts (Karma siddhi prakaraˆa. and the sack of the Vast Sanctuary Tumulus of Kaˆi∑kapura that was located in the Saµghåråma. 5 km away from Puru∑apura. who was a teacher at the Saµghåråma Mahåvihåra of Nålandå. like his brother. It is mistakenly understood by some as minor-milk and superior-butter. the fifth Gupta emperor. just as Tantrayåna may be regarded as the cream. and accepted by his brother Vasubandhu only in the second part of his life. Vasubandhu of Puru∑apura should not be confused any more with the second famous Vasubandhu born in 477. as the Buddha’s teachings should not be disregarded by hasty conclusions or a relative way of thinking. born in 466. The translators were about 782. and lived in the south of the city of Haribhadra Madraka of Såkala. Las-grub-pa'i rab-tu 'byed-pa)’. around 395. born in 326. and sKa-ba dPal-brtsegs. a generation after the fall of the Ku∑åˆshåh Indo-Iranian Dynasty of Puru∑apura. a Buddhist. a spiritual son of the first Vasubandhu. by the first Madrapa (or Mahåråja) of Pañcanada and South Kaßm¥ra. if the author commented the theses of the Followers . a text of 193 lines of less than 25 pages. ruled. a monastery established in 432 by Kumåragupta I Mahendråditya. the emperor Khri-srong lDe'u-btsan. 5563. In it he gave details about the schools and branches of the Eighteen Expansions of the Body of the Congregations of the Hearers. and Holder of the Three Baskets. since 339. of the second eminent Vasumitra. who happened to be an author of the branch of Those Announcing that All [Phenomena] Exist. Therefore. Vasubandhu took the sacred vows with Ócårya Sa∫ghabhadra of Huvi∑kapura. Furthermore. Asa∫ga and Vasubandhu of Puru∑apura would later found the Velåvana Vihåra in Íråvast¥. and he compared the H¥nayåna to the milk and the Mahåyåna to the butter. This Vasubandhu of Nålandå would stand out as a student.Mahåsiddha Manifestations 312 mother’s younger brother. Manoratha. Later. The second Vasubandhu’s meaningful dissertation is indeed an exposition of the theses of the Approach of the Unshakeable Conjunction promoted by Asa∫ga of Puru∑apura. around 495. who belonged to the lineage of Vasuråtha. Íåntirak∑ita.

and he presented the wisdom of the five aggregates. Vasubandhu also collected the building blocks demonstrated. Vasubandhu explained in the Gupta Sanskrit the theme of the emptiness of I and mine. mDo-'grel section LXIII (Gu). he illustrated by his exegeses the two philosophical schools of the Mode of Knowledge that Makes One Abandon (the passions). In particular. A text of 430 lines or about 54 pages. No. at the age of twenty-five in his ‘Mnemonic [verses] of the Treatise of the Descriptive Treasure of the Movements of Determining elements (Abhidharmako∑a kårikå ßåstra. he has adapted his discourse to the Cognitive conscientiousness base of all. Vasubandhu did this in 369. 115. by Gho∑aka of the Navadana Saµghåråma of Bålikha. as well as the previous Treatise written in the Kharo∑†r¥ (or Kharo∑†hi) Indian alphabet. speaking. Vasubandhu of Puru∑apura is considered one of the fathers of the Basket of Determining Elements. This Gho∑aka was a . It is in the Tangyur of Beijing vol. The translators who have already been quoted were. by the pilgrim Xuanzang. as he reported it in his ‘Account of a Journey through the Eastern Lands (Xi yu zhi)’. It was a monumental introduction to the Basket of Determining Elements mainly constituted of the oldest seven treaties hold by Those Announcing that All [Phenomena] Exist. about 56 BCE. That monastery was restored in 257 by Vasudeva III Ku∑åˆa of the ancient municipality of the Bålikha Scythians. 5590. the Merdarkh (governor) of U∂∂iyåna. around 145. who was visited. subdivided into 8 chapters. This script was still in favor during the second century at the court of the mighty Kaˆi∑ka I Såhi Ku∑åˆa of Jålandhara and Puru∑apura.Mahåsiddha Manifestations 313 of the Aphorisms. the first wonderful Dharmatråta of Udabhåˆ∂åpura wrote in Kharo∑†r¥ as well until his death in 181. He quoted the book of his uncle Manoratha. Moreover. a language used in inscriptions. of Theodoros. in 631. around 790. folio 1 to 27b6. Some modern authors have expressed the opinion that only the last chapter entitled the “Individual” is original. Chos-mngon-pa'i mDzod kyi tshig le'ur byas-pa bstanbcos)’. paˆ∂ita Jinamitra of Ír¥nagara and sKa-ba dPal-brtsegs. He explained the view of These Following the Description that was somehow specific of Those Announcing that All [Phenomena] Exist from the northeast side.

the first translation in Türk Uighur. which was enriched with a new chapter. a new version. Vasubandhu then wrote his Exegesis in vernacular language of the ‘Treatise of the Descriptive Treasure of the Movements of Determining Elements (Abhidharmako∑a bhå∑ya ßåstra. Paramårtha. It is in the Tangyur of Beijing vol. 5591. folio 1 to 93b7. The translators were the previously quoted for No. which began. the young 'Tshal-pa Zhang was confronted with this Innate-wisdom. and section LXVI (Nu). entitled ‘Abidamo Shang Xien Zong lun (J. he decided to take the [five] vows of a layman from sLob-dpon Blo-gros sTon-pa. Xuanzang would write a new version. The Magician Conversion (1143) In 1140. as did Mi-la Ras-pa. in 563. 'Tshal-pa Zhang went. 88. at the age of twenty. Abidatsuma Kusha ron)’. mDo-'grel section LXIII (Gu). Thus. a second philosophical school in the time of Våsumitra Íu∫ga of På†aliputra. Yet. After that. In 1143. and had been an illustrious thinker of Those Announcing that All [Phenomena] Exist. still at the age of twenty. Consequently. A little later. folio 27b6 to 302a8. Vasubandhu had understood what is beyond phenomena. which is emptiness. into retreat for two years in order to punish his father’ enemies by doing black magic practices. in order to moderate the too realized viewpoint of the Disciples of the luminous teaching. 5590. including these of the Three Baskets. when he was seventeen years old. or the Determining elements as ultimately being the uncontaminated InnateWisdom. as Asa∫ga his uterine brother did. close to the year 140 BCE. which would be at the center of his research. known as Kulanåtha of the Gomati Mahåvihåra in Kuståna would make.Mahåsiddha Manifestations 314 tenant of the Disciple of the Luminous Teaching. even . or the so-called Fifth Basket of Corpuses. Vasubandhu developed the view of Those Who Follow the Aphorisms. No. That fact sparked the paˆ∂ita’ process to rewrite the old texts.881 lines or almost 736 pages subdivided into 9 chapters. Vasubandhu compiled. 'Tshal-pa Zhang had made a trip to Khams (Eastern Tibet). Chosmngon-pa'i mDzod kyi bshad-pa bstan-bcos)’. in 654. 115. which constituted a revised version in modern Gupta Sanskrit. It was a text of 5. and Chinese.

Mahåsiddha Manifestations 315 having taken these vows. Dabaoji jing. 'Tshal-pa Zhang knocked over the blood offerings on his altar despite the worried protestations of his disciples. Magnified Jewel Point (1145) In 1145. the owner. 760. Sthiramati taught at the Abhayåntarikå Vihåra. About this. he did not stop practicing the magic rituals of bewitchment. vol. a teacher of the Unshakeable Conjunction of Those Announcing Consciousnesses.473 lines. 89. refused to sell it to him. of Vallabh¥. Around 595. One night in 1143. and vol. It is in the Kangyur of Beijing. That rejection produced a big shock in him. wrote the main commentary. No. 4. vol.917 lines or 615 pages. 22. the Mahåråja of Kå†hiåwår and Saurå∑†ra. dKon-brtsegs sections I (Tshi) VI (I). DaihØsha kyØ)’. 4. 24. rDo-rje Nag-po Chen-po'i mNgon-spyod kyi sBying-bsregs zhes-bya-ba)’. Later. we have already mentioned the ‘Named Fire Oblation as a Magic Practice of the Determined Time of Death that Rejoices of the PureDiamond (Vajra Mahåkålåbhicåra homa nåma. 23.966 lines or 621 pages. He regarded him as more knowledgeable than the first . due to the tendencies accumulated in his previous life. whom he believed to be one of his friends. Sthiramati of Daˆ∂akåraˆya. which was subdivided into 49 Aphorisms. The historian Zha-lu Lo-tså-ba Bu-ston Rin-chen-grub particularly praised the exegesis of Sthiramati. He threw away all the necessary ritual objects for magic practices. which are made to suppress adversaries. 'Tshal-pa Zhang felt a sudden and deep contempt for mundane affairs. in the suburb of the city of Dharapatta Silåditya Maitraka. around the year 1330. when he was twenty-three. 'Tshal-pa Zhang started to read the 49 chapters of the ‘Knots of the Literary Composition in One Hundred Thousand Verses’. It is an extensive text of 15. J. These constitute the ‘Succession of the Determining Elements of the Magnified Jewel Point in Noble Man (Órya Mahåratnakˆa dharma paryåya datasåhasrika grantha. 'Tshal-pa Zhang dreamt a snake came out of his nose causing him to bleed severely. 5590 lines or 698 pages. when he was trying to buy a mdzo (an animal born of a cow and a yak). 'Phags-pa dKon-mchog brTsegs-pa Chen-po'i chos kyi rnam-grangs le'u stong-phrag brgyad-pa. C.

and Zhang Lo-tså-ba. or to go to toilet. he made the experienced of the transformation of the mental creation that assures happiness. has for himself the acquaintance of all sorts of knowledge. 'Tshal-pa Zhang was purified by the practice of this teaching together with its commentary. around 790. Which Leads to Awakening’. That is to say the ‘Órya Triskandhaka nåma mahåyåna sËtra ('Phags-pa Phung-po gSum-pa zhes-bya-ba theg-pa chen-po'i mdo)’. the first eminent paˆ∂ita Prajñåvarman of Parˆotsa. which relates how 35 monks (or Seven Subtle-Substances Nature x five aggregates) had become Heroes .” During his studies. except to change his clothes. and a Holder of Good Conduct of the Kaßmirå Vaibhå∑ika Philosophical School in the Vibhåvana Vihåra of Ír¥nagara. a text previously quoted. That was a text of 351 lines or almost 44 pages. As this sovereign was searching to identify which was the most famous teacher of his time. not mentioned. It is in the Kangyur of Beijing. 950.Mahåsiddha Manifestations 316 Vasubandhu. the ‘Explanation of the Commentary of the Distressed Admission. 37. 'Tshal-pa Zhang decided to take the Vows of a Full Beggar Monk from mKhan-po mKar-sgo-ba. without leaving his seat. Bu-ston recalled a fact that had taken place about 620. for a full year. The translators. a disciple of Those Original Ones Announcing that All [Phenomena] Exist in Noble Man. he was devoted to the uninterrupted recitation of the ‘Aphorism of the Mode of Knowledge that Magnified. vol. No. were. folio 61a2 to 82b8. 'Tshal-pa Zhang was also reciting the commentary of NågårjunaÍr¥manta of Kåñc¥puram. ‘’The paramount paˆ∂ita Guˆaprabha living in the Adrapuri Caityåråma of Mathurå is of royal race … [but then] … Sthiramati who belonged to the [disregarded] working caste. in the entourage of the emperor Har∑avardhana Silåditya Pu∑yabhËti of Sthåˆvißvara and Kanyåkubja. he was told then. Named Triple Joints of the Aggregate Trunk of the Winds Channel in Man’. who named him ‘Renowned for his Virtuous Energy (V¥ryak¥rti. brTson-'grus Grags)’. After that. sLob-dpon Grab-mkarba. and gZung-ljang mDo-ba. entitled. already quoted. the second distinguished paˆ∂ita Jinamitra. 'Tshal-pa Zhang felt a new understanding that blossomed a deep faith in the teaching and inspired commentaries in him. or what determines existence or in Tibetan experience of the revolution [of the breaths]. Moreover. mDo-sna-tshog section XXIV (U). Then.

Their spirituality remains in the mundane domain. he was overcome by a sudden sincere devotion concerned with liberation. the instant when the disciple’s mind is open. that . which are the dynamic display of the Five Victorious Ones. In this instance. In addition. or his caring. to find a new job. The root guru in the path of Tantra is in able to introduce him to the genuine dimension of the body. Are we just like the heron. 90. to win a lawsuit. To comment. As a result. These three are evoked as the insubstantial palaces of the One Hundred Deities’ Radiant-Appearances. 'Tshal-pa Zhang. the dull routine of one that grasps an ego. as well as his selfconfidence in his capacity. dPal rGva-lopa retorted. Luminous One Emitting Hidden Noises (1149) In 1149. They were previously identified as the One Hundred Healers essences of the internal movements of the constellation Aquarius. because of his stillness. As he is taking refuge with faith for a very short time. in this life. then. He therefore supplicated him to obtain teachings. When he saw him. to be elected. or to retaliate? Some are waiting only for the approving smile of the Guru. which contemplates the undulating water? Are we like a flying one that the ignorant ones. The student must look at his determination. they went to see the ex-barber Upåli that gave them an adapted specific teaching of Íåkyamuni Buddha to overcome the negative consequences. “First you should promise to mentally decide to reach the ‘Dignity’ of a Luminous He that Emits the Hidden Noises. speech. or a new loving romance. or the One Hundred Inalterable Syllables. This is a sentence having secret meaning taken back by Någårjuna-Ír¥manta. Do we meditate to get good heath. wrongly consider him an advanced practitioner? It is without consideration that the carnivorous being wants to fill his stomach. hearing that dPal-chen rGva Lo-tså-ba was near. they had brought about the death of a liquor merchant’s son. by pointing out the fact that motivation for meditative practice is essential. As they bragged. and mind. dPal rGva-lo-pa had shown him. went to visit him. which cannot realize that the initiator is the one able to see.Mahåsiddha Manifestations 317 Lucid of the Mercurial Awakening. he abandons all dualistic grasping.

another Ancient sacred place that was the personified Blessed Zodiac in Southern Pañcåla. was most probably KulikavijayaÍaµbhalaputrapåda of ViJayåpura. known as Zarathu∑†ra of Båhlika. It was a text of 1. Many things about the Maga would be reported by the . It is in the Kangyur of Beijing. vol. Kulikavijaya-Íaµbhalaputrapåda Celuka was born in ViJayåpura. 1. Shong bsTan-pa. The revision would be made shortly after 1370 by Shang-ston mDo-sde-pa. of rGya-ma Rin-chensgangs. born in 961. Thus. Brag-nag Rin-chen rGyal-mtshan. and Continuous-Mystical-Processes that Examine the Conjunction.880 lines. He was a disciple of Sucandra-Íaµbhalapåda born in 948. the ancient capital city of the Turu∑ka territory on the Eastern bank of the Kålisindhu River that is a tributary of the Íarmanvat¥ River also identified as the Íaµbhala River. section II (Ka). and 'Bro Lo-tså-ba Shes-rab Grags-pa. the essence of Heruka the Luminous He that Emits the Hidden Noises. in 1066-7. That tradition is linked the astrological knowledge of the Maga or Magadha Tribes (1000 BCE to 600 BCE) who were disciples of Jarasasta. subdivided into 5 chapters.Mahåsiddha Manifestations 318 was long before it was called the One Hundred Peaceful and Wrathful Ones in the Old-Tradition of the Continuous-Mystical-Processes of Sublime Conjunction. not mentioned. and known as the Accomplished One Celuka (from CËlaka. Named Splendor of the Wheel-Point of Determinate Time that Is Animating the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence (Parama Adibuddhoddh®ta Ír¥ Kålacakra nåma tantraråja. 4. and he received the Attentive Absorption Into Reality Sacred Sprinkling Ritual. were paˆ∂ita Somanåtha of Ír¥nagara. or 235 pages. mChog gi dangpo'i sangs-rgyas-las phyung-ba rgyud kyi rgyal-po dPal Dus kyi 'Khor-lo zhes-bya-ba)’. Tshul-khrims-dar. the tenth Chos-lung sPos-khang-pa Throne-Holder. 'Tshal-pa Zhang swore to his guru to realize in this life. No. The translators. known as Íaµbhalapåda (Lightning-Pillar of the Blessed Zodiac) of Íaµbhala. He was introduced to the ‘Continuous-Mystical-Process Sovereign. Tonsured One). folio 23b1 to 141b8. as well as his Sovereign Rotation-Space-of-Energies that is made of colored stone powders. The author. Ba Blo-gros rGyal-mtshan. rGyud.

The two upper Subtle Breaths of the body are then compressed together with the two lower ones. but with notable differences. This Continuous-Mystical-Processes of the Wheel-Point of Determinate Time is in the tradition of the Basket of Determining Elements. then by Rwa Lo-tså-ba rDo-rje-grags. in Tibet by Gyi-jo Lo-tså-ba Zla-ba'i 'Odzer. which possesses the power at dissolution to suspend the sensorial breaths that underlie illusion. known as the Fury mainly physically consisting to gather the breaths in the abdomen by the Subtle Breath Respiration of the Vase. This teaching was transmitted. and it was the heir of the ancient tradition of the ‘Not Fully Divine Breath Misleading-Way’ it was also regarded as a personified division of the day called Circumference. the essence of the dissolution into the Blue-Heart-Drop. and then the one of the head. and after him. which is describing the domain gleamed receptacle. In another source. .Mahåsiddha Manifestations 319 ‘Legend Regarding the Future (Bhavißya puråˆa)’. Vase of Metal is in some way the essence of the Blue-Heart-Drop. These two practices have been evocated in details early. together with the Prescriptions of the Conjunction in Six Parts. up to 1100. He was also famous as the Vase of Metal. The Foundation of this Skillful-Means is similar to the one of the interior blazing of the Curl. This practice of the Wheel-Point of Determinate Time has already been briefly mentioned twice. or Circumference Point of Determinate Time. Mathurå was one of the cities invested early by the Maga. Next. the Blessed Zodiac was considered a son of the Lord of the Secret the Dark One. a prince of Mathurå. Vase of Metal’s sister namely the ‘Lady Who Lives in the Vase of Metal’ got married to the Lord K®∑ˆa who. which is a new version compiled around 590. later. and lately by Mi-nyag Lo-tsåba rTsa-mi Sangs-rgyas Grags-pa. or Sublime Bliss-Wheel that presides over all the junctions. in the myth killed his brother-in-law. This Basket is for some parts the inheritor of the Vedic Quadruple Knowledge. around 1040. whose pseudonym was ‘Not Fully Divine Breath Misleading-Way’. Thus. The essence of this mental contemplation of mind is to become conscious about the false rational impression of solidification. by 'Bro Lo-tså-ba Shes-rab Grags-pa. rGva Lo-tså-ba explained also to 'Tshal-pa Zhang the secret method of the twin finishing breaths locked up and how to tie up the vital respirations. is then tied up.

This is the creative birth vase. it has the appearance of the Effigy-Loved-Divinity transmitted by the Revered One during the first of the Four Sacred Sprinkling Rituals. This function allows one to recognize the meaning of the steps of the creative birth. This provokes the experience of bliss ensued by the union of the father and mother’s white-drops. known as urn aspersion. In the long history of Íåkyamuni Buddha’s Aphorisms. As a preparatory stage. symbolically perfumed water is always poured into the ewer from a white shell as the Sublime Bliss-Wheel. they would be known as the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. This small-rope is like the Channel Always Moving Restlessly that passes on. he symbolically offered this vase to the Son of the Whispered Tradition. the spiritual energy of the Continuous-Mystical-Process that allows him to receive the Five Victorious Families linked by assumed obligation. he ties up small cords of five colors to the ewer with two ritual scepters of Pure-Diamond figuring the Five Fundamental Wheels. or empowerment. After that. one imagines that the respirations held by the Five Fundamental Winds of the Five Fundamental Wheels have a quintuple luminous radiance. one in his left at the lips of the vase. 91. and red-drops. Then after.Mahåsiddha Manifestations 320 Accordingly. the disciple would have to work with this vase until the Effigy-Loved-Divinity allows him to experiment the final dissolution gate of the Domain of the Ultimate Truth. and that from then on. It is this actualization called Sacred Sprinkling Ritual. In tantric poetic language. which is the essence of the full moon day of the rainy season. this name with a double meaning reminds us here of the upper drops falling like rain. the second is put into contact with the Heart-Wheel of the Phenomenal of his Revered One. This empowerment will later permit the encounter or union of the Assumed Obligation with the Heroes Lucid of Innate-Wisdom that are in essence of the Revered One’s Mind as well as the disciple. or image generation. to the disciple’s vase from the awareness of the Revered One’s Mind. Very Pure Perfecting (1154) . and in Tibetan that is a transfer of power.

and he had been a disciple of Kulikavijaya-Íaµbhalaputrapåda of ViJayåpura. already mentioned. around the year 320. as we have seen. the Mahåråjadhiråja of På†aliputra. undeniably. This phase belongs to the tangible (generation). and later known as the Lord of the Misleadingly-spirits (Kapa†eßvara) in a great sanctuary of Kaßm¥ra. that is better known as the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl. he consulted the disciple Yer-ba-pa who gave him as a complement. or steps of the creative birth that corresponds with the mental contemplation of mind of the Body of Illusory Appearance of the Father of the Continuous-Mystical-Processes. received this method from his root guru Sucandra-Íaµbhalapåda of Íaµbhala who had received it in pure visions from the One Who Has in Hand the Pure-Diamond. It is a teaching. what is called a Wealth Treasure. While the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant correspond to the second phase of the triple process of the . Hence. in the following night. This guru had been in charge of keeping the southern gate of the Mahåvihåra of Vikramaßila.Mahåsiddha Manifestations 321 'Tshal-pa Zhang had become ill. he experienced the Sublime Bliss of Emptiness of the Body of Illusory Appearance. Not Fully Divine Breath Misleading-Way was already present for many generations. Kulikavijaya-Íaµbhalaputrapåda. The Not Fully Divine Breath Misleading-Way evoked on the previous page. thus as dPal-chen rGva Lo-tså-ba was away. Ír¥ Samantabhadra-Nå∂apåda was also the lineage holder of the Continuous-Mystical-Process of the Wheel-Point of Determinate Time that will find its way to Tibet. was the Protector of the Nature of Things of the Adrapuri Caityåråma in Mathurå. and which was bestowed on him by paˆ∂ita Piˆ∂opa-Våg¥ßvarak¥rti. it was a new draft of a very ancient Guru’s Lineage. during the ascendancy of Candragupta I. when 'Tshal-pa Zhang started to practice the interior blazing of the Fury. Which One Thinks About Again. the Path of Skillful-Means of Ír¥ SamantabhadraNå∂apåda. it was then. the guru of Asa∫ga of Puru∑apura. known as Bhik∑u Celuka. Therefore. in the time of Maitreyanåtha of Mathurå. As it was the case in India for other traditions. the presumed author of the Continuous-Mystical-Process of the Wheel-Point of Determinate Time. and.

and Extraordinary Vision that corresponds to the Body of Innate-Wisdom. both known of us. The translators. . The first chapter. No. or unity without second. by Kamalagupta of the Khadåna Vihåra. which is demonstrating if necessary that these two phases are not practiced separately. a monastery established about 544. As they cannot function one without the other. a work previously quoted. A revision was leaded. are in truth a single one combined into complementary movements. folio 50b7 to 64a1. is the perfecting of a very pure speech The third.Mahåsiddha Manifestations 322 dissolution. 61. The case is identical concerning the Attentive Absorption Into Reality of the phase of pacification or appeasement that is qualified by convention of preliminary to the emergence of the Extraordinary Vision. This is the meaning of a Continuous-Mystical-Process of Non-Duality. corresponding to Mother of the Supernatural Sonorous Breathing that Appears to be Radiant The fifth manifests the fixation. were Íraddhåkaravarman and Rin-chen bZang-po. a Darada princess of Dardistån. vol. 2667. around the year 680. These two stages. about 1040. or the perfecting of a very pure body The second. Mahåråja of Kaßm¥ra. and at the moment of the fruit. they work like the two legs leading to Step-byStep Path. It was a text of 211 lines or less 27 pages subdivided into 5 chapters. corresponding to the coming of the Son of the Supernatural Sonorous Breathing that Appears to be Radiant The fourth follows the bliss intense movement towards the revelation of the knowledge. the isolation. That is what Någårjuna-Ír¥manta of Kåñc¥puram had demonstrated in his ‘Five Successive Steps (Pañca krama. is the perfecting of a very pure mind. which is a confrontation with the intangible. rGyud-'grel section XXXIII (Gi). of the third section to the first celebrated Íåkyamitra of Såketa. which are apparently opposed. or adjustment of the couple yoke known as fixation in pair of appeasement. Some people attribute the redaction. Rim-pa lnga-pa)’. around 990. in the village of Khabhåvana by Khadåna. there are a unity or unity. or the Step [of the vanishing] of Whatever Has Been Produced. It is in the Tangyur of Beijing. who was the fifth queen of Meghavåhana.

He was a great man who had totally abandoned all mundane thoughts. where he had to face the wintry weather of the summits. he declared that he was coming in order to calm down 'Tshal-pa Zhang. “Many people have doubts about me. when in 1185. (Karma-pa) Dus-gsum mKhyen-pa Chos kyi Grags-pa returned to central Tibet. After that. “I was absorbed in the innate nature. when Dus-gsum mKhyen-pa encountered him. 'Tshal-pa Zhang grasped one of his fingers.Mahåsiddha Manifestations 323 Next from 1151 to 1153.” . he explained to his closest spiritual sons. factual or imaginary ones. he went back in 1154 to meet again rGva Lo-tså-ba who was satisfied with his heart son. I swear that all my acts of wisdom for public government never had any mundane standing in my mind. stealing. sending them occasionally soldiers. he did not hesitate to reduce the opponents by force. forbidden gambling. made the law to be respected. as well as an intense hunger. 'Tshal-pa Zhang went to different remote areas to practice. and started to dance exploding with his mad hilarity. as well as other devotional supports. 92. when I have put monk supports in place. as they have judged my activity based only on the outer deceptive appearances. Thus. He devoted then in building a Deities’ Radiant-Appearances hall where he had placed huge statues. as did Mar-pa that was as well sending vengeful clouds to the nomadic peoples that were stealing.” One time. Yet. 'Tshal-pa Zhang founded in 1175 the 'Tshal-pa Gung-thang monastery downstream from 'Bri-gung-mthil. as he used to say. Action without a Mundane-Foundation (1154) As we have seen. you know about reality. and whispered to him some last Secret Prescriptions a few months before this guru departed for pure fields. or ransoming his disciples one the way. Whatever concerned my behaviors. constructed monasteries. or idle quarrels. My heart sons. Wherever he could not obtain voluntary participation from anyone. while.

NågabhËmi lived then close to the reliquary tumuli of Suk∑kaletra and Vitastråta erected around 252 BCE. he also decided to put up a huge reliquary tumulus there. Rin-chen-dpal was then abiding in the Attentive Absorption Into Reality on a hill called Lion’s Shoulder. or Mango tree. in the Kekaya or Kaikaya Tribes had escaped from the jail of his ruling brother. After that vision. under the patronage of the mighty Aßoka Maurya. known as the support of offerings in Tibetan. and that prince. To start. a branch established about 470 BCE by Mahåkåtyåna who was a direct disciple of Íåkyamuni Buddha. since became a space created by some monks of Those of the Orb’s Country of Mahi∑mat¥. to illustrate the figures of the Rotation-Space-ofEnergies as he had been able to contemplate them while in pure vision. They are attached to the Eight Secret Trees of the Oral Tradition.Mahåsiddha Manifestations 324 Chapter XXI Peaceful and Wrathful appearances 93. sKyob-pa-rje Rin-chen-dpal. The seventh is the Terminalia . went to meditate in the hidden Valley at Tsåri.Yu-mtsho (Turquoise Lake). on a site situated north of the Dwags-po district. just as he had done in 1192. There. Eyesight at Lion’s Shoulder (1194) In 1194. born in 777. the Wood Tiger year. The fourth is the Myrobalan. The second is the Ficus Religiosa. near the g. which belongs to the family of sandalwood trees. The first one is the Acacia Sirisa. appearing to him was his Effigy-Loved-Divinity who was the Five Deities’ Radiant-Appearances of Reciprocal-Choice and their entourage in accordance with the tradition transmitted by NågabhËmi-LËhipåda of Siµhapura known by his pseudonym LËhipåda. The sixth is the Liana Glomern. a fig tree under which Íåkyamuni Buddha had grown to be an Awakened One in May on a full moon day. Which. Rin-chen-dpal had decided to establish a new monastery there. The third is the Jovesia Ashok. The fifth is the Pongonia Glabra that is another variety of sandalwood tree. These Deities’ Radiant-Appearances are linked with the Eight Great Cemeteries of the mental imprints.

It is known as the sublimed Seven Subtle-Substances Nature. they manifest as the deployment of innate-wisdom. manifested from the Sublime Bliss-Wheel. They are the essences of Drops of Innate-Wisdom of the Embryo of the Gone This Way. 94. gSang-ba'i sNying-po rNal-'byor Chen-po rgyud)’. and in 1194. a Hall of Peaceful and Wrathful Deities’ Radiant-Appearances. One Hundred Deities with Foreign Appearances (1194) Rin-chen-dpal came back from Tså-ri. which are symbolized by the Eight Sublime Heroes Lucid of the Mercurial Awakening in the Determining elements gone beyond phenomena. in the Heart-Wheel of the Phenomenal. The eighth is the Ficus Indica. or Indian Fig tree. These eight trees are in the language of The Accomplished Ones the illustration of the Heart-Wheel of the Phenomenal eight petals as eight channel’s branches.Mahåsiddha Manifestations 325 Arjuna. They are the essences of the subtle conduits of the awakened energies. It would be settled at the entrance of 'Bri-gung-mthil Byang-chub-gling and designate as the Cemetery Where the Putting into Pieces Makes One Understand the reality of emptiness. according to his wishes. or so sacred that the tradition would . given around 695. the One Hundred [Deities’ RadiantAppearances] Foreign Appearances Peaceful and Wrathful. the Råhuråja of Íaµbhala kingdom who passed it on to IndrabhËti of La∫kåpura. this attractive platform created by Rin-chen-dpal would become famous. His monks constructed there. or Buddha Nature that is in all sentient beings. he ordered to make the adjacent elevations suitable for a cemetery. consecrated to the post-mortem visions of the Forty-Two Peaceful Innate Deities’ Radiant-Appearances of the Body in Union with Bliss taking place during the seven days after death. by the [Lord of the Secret] Who Has in Hand the Pure-Diamond to Vimalak¥rti Licchavi of Ma∫galapura. which is a Banyan. They are described in detail in texts like the ‘ContinuousMystical-Process of Sublime Conjunction Embryo of Secret (Guhyagarbha Mahåyogatantra. Then now. Moreover. and the fifty-eight Wrathful Deities’ Radiant-Appearances of the Body of the Nature of Things of the seven following days.

and would be eradicated by Mongolian conquerors in 1234. and birth in the Middle Way of animals. and ignorance). Rin-chen-dpal. Henceforth. as they were his precious heart sons trying to reduce the fire of passions. desire. which had become a legislative codex . established between the road and the ascending path three residential abodes for those of Tsari. the Türk Uighur Qaghan. Chinese influence had been limited by the voluntary patronage of the Tibetan monks. the Dazzling Jewel Gifted of Joy. in 1146. Drigungpa Mediator in Ningxia (1194) In 1194. the Türk Uighur had a powerful Empire with its capital city settled in 745 at Karabalghasun upon the Orkhon. during his youth. and was replaced by the official religion of Confucianism. at the boundary of Khams (Eastern Tibet) a serious quarrel had broken out between the Mi-nyag empire and Barchuk. That is to say for the coming practitioners from the three main Rotation-Space-of-Energies he had founded in the solitudes. a result of stupidity. had just passed away in 1193. Buddhism lost its position as the state religion. Lapchi and Kangri. 95.Mahåsiddha Manifestations 326 attribute to it the virtue of enfranchisement of a rebirth in retribution of the three poisons (anger. Renxiao’s mother was a Chinese princess from the north. governed by the principles enacted by Kongfuzi. In the past. Yet. and his blood was showed a certain degree of Sinicizing at the royal court of Mi-nyag. Renxiao Xixia of Yinzhuan. during his reign. and Lingzhou. Rin-chen-dpal was able to offer his mediation to pacify the conflict by negotiation that could be concluded by finding middle ground acceptable to both parties. The effect of this is be to close the three unfortunate destinies with birth within the eighteen Hell Realms is as a result of anger. the seventh sovereign (wang) who had governed the Mi-nyag of the Ordos nomads. Therefore. Not far from the Seat of the Teaching of the Protector. birth among Hungry-Ghosts is a result of miserliness. The state administration was. the bodies would be cut up and the flesh offered to vultures of this place by the One Who Has the Intelligence Mark (understanding emptiness). at that time. His successor was revealing the weakness of that already ancient empire founded in 982. Even so.

8 km from Baisha. After the death of Renxiao. this country that had been dominated by Tibetans in the past. The Dongba already had an original form of writing and today some two thousand of their pictograms have been listed. which the Chinese called Jinchen Xizong. so in order to make an example. That is why even today. known as Confucius. who would receive the Tibetan title of mentor of Mi-nyag. as he would again bring the dynasty closer to the great Tibetan monasteries. Renxiao had had to ordain the execution of their prince Ren Tejin. This unstable neighboring country belonged to the Tungus Jurchen Dynasty. . the founder of the Southern Song Dynasty. the rebellion of the Khitan hordes that had been chased out after the collapse of the Khitan Dynasty by the successful Tungus Jurchen Dynasty. Renxiao had also been able to maintain a balance of power by sealing an alliance with Wanyan Dan. that is to say from Srong-btsan sGam-po in 618.Mahåsiddha Manifestations 327 compilation of 1460 articles. Dongba have their lamas and their monasteries. Renxiao had to face in 1169. and were preserving this deep influence in their society. Moreover. who destroyed the Khitan Dynasty of Nanjing in 1125. Nevertheless. as well as some literary works was then translated into the Mi-nyag language. These Khitan had founded a place-of-safety in Mi-nyag Empire. in Bod-yul. These Tungus had been waging war against Zhaogou. Mi-nyag Buddhists were able during the same period to translate twenty volumes of the Tibetan Monastic Collection. These empires would soon be both annihilated by the Mongols. and in particular the bKa'-brgyudpa. which was already the commercial gate with the Southern Buddhist Burmese kingdom of SurvaˆabhËmi (Myanmar). to the fall of the last Tibetan emperor of the Yar-klungs Valley sPu-rgyal Dynasty in 842. The classical text of Kongfuzi. known as Song Gaozong. at Baisha the Dongba capital city of lJang-yul (Yunnan). the Dongba would transfer their capital city to 'Jang-sa-dam. and in the Mon-pa (Tibetan-Burmese land). Buddhism was also flourishing between neighboring countries. Under the Chinggis Qaghanid Mongol Dynasty. his succession was a bit troublesome. and fights had took place in the Türk Uighur area until the installation of Chunyu Xixia.

when all was completed. a similar one. in 1130. and in 1209 the Türk Uighur. who followed the Nestorian Christian heresy initiated by Nestorius. after he would defeat the Türk Merkit. Next in 1206. A name that brings to mind. Rin-chendpal. the image of a bird of favorable omens. and overthrow Chunyu of Mi-nyag. Ash-Image of the Guru (1199) As the construction of the assembly hall of Dwags-lha sGam-po monastery was nearly complete. in 1207 the Oïrat of Lake Baïkal. the Earth Ewe year. as he reminded all that Dwags-lha sGam-po was established.Mahåsiddha Manifestations 328 It was in this way of mediation that the reputation of Rin-chendpal crossed beyond borders. which would be achieved as early as 1199. which was intended for the monks’ housing. in Sanskrit. Tämucin would assume the title of Wrathful Supreme Sovereign. Rin-chen-dpal encouraged by this renaissance decided to erect at gDan-sa-mthil monastery. among other things. and sTag-lung-pa Thang-pa bKra-shis-dpal came to proceed . he offered. 97. since they were still living in scattered poor huts. which was named ‘Crimson Bird that Bridles the Breeze’. at the bottom the sGam-po-gdar lHa-chen mountain by sGam-po-pa. There a young war-chief named Tämucin would soon be able to start in 1196 a coalition of the Mongol clans together with the Türk Naïman. 96. and thus reached Mongolia. Favorable Omen Bird (1197) 'Gos Lo-tså-ba gZhon-nu-dpal would note that the fourth ThroneHolder of Dwags-lha sGam-po consulted the monastic community. the patriarch of Constantinople (from 428 to 431). Dwags-po Zes-dkar 'Dul-'dzin-pa a horse. In 1199. as a generous contribution for the construction. Rin-chen-dpal sent him new gifts. Moreover. would surround it. and once more it is here the question of a fine teaching concerning the Subtle Breaths that Support the Red-Drops at the time of dissolution. In 1197. A main body of construction. as he had decided to build a new Assembly hall of sixteen columns. Without doubts. he then modified his initial plan to erect a fortycolumn sanctuary.

not far from there to the Mang-'gar-sgang heights. and it would turn into a conflict and warlike confrontations. Furthermore. bKrashis-dpal had also offered forty golden currencies. famous for his devotion concerned with liberation toward the Bla-ma intervened. Rinchen-dpal offered many manuscripts. which was made of clay mixed with medicinal substances. and had a monastic retreat residential college. As 'Bri-gung-pa. His statue one day drew the attention of the One Who Protects the Sanctuary of the Jug that by negligence had lightly damaged it.Mahåsiddha Manifestations 329 together with the consecration that establishes the abode. Rin-chen-dpal had thought preferable to transport the remains of the initial monastery of his root guru Phag-mo Gru-pa. under their conjoined impulse. His seat of the teaching was still sheltered there. so everything went well. Thus. and some of his remaining ashes. the monastery of gDan-samthil was taking on a grandiose appearance. a quarrel between two noble houses from Ngam-shod arose. and bKra-shis-dpal gave almost five hundred and fifty volumes. even coming from as far as Bodh Gayå. Yet after sometime. precious stones ground to powder. as well as a representation. which were written with gold and silver ink. sTag-lung Thang-pa bKra-shis-dpal. which was as splendid as these of the two monasteries of sTag-lung Ya-thang and 'Bri-gung-mthil Byangchub-gling. Moreover. the sacred texts were copied on precious dark blue leafs of the highest value. Our sTag-lung Ya-thang was the home for three thousand monks. He had declared to him. and within its center a huge assembly hall. and very valuable turquoises to ornate the corporeal relics and whatever reminds of the body. At that moment. he would decide to give some of it to the old Mi-'gyur lHun gyi Grub-pa'i gTsug-lag-khang monastery of bSam-yas when it was restored one . Next. and sTag-lung-pa agreed about what to do. “Do you not think that it would be unworthy to leave forward the transfixed image of Phag-mo Gru-pa without the cover of a roof? Shouldn’t we edify an assembly hall. by precaution Rin-chen-dpal ordered the safe storage of a good part of what had been offered. which would preserve in its center the original hut of our root guru?” Their revered teacher had lived on a crude cot made of dry grass. bound with silks of the Five Colors. The Dazzling Jewel Gifted of Joy had perceived that this new site would attract monks.

the Zwa-ra'i dgon founder who was a Sublime Son of Phag-mo Gru-pa. Then . in 1186. 'Gos Lo-tså-ba gZhon-nu-dpal. the ancient metropolis of the Vijaya Tribes in the Parvata Mountain kingdom. 98. sKyob-pa-rje Rin-chen-dpal was visited by g. Guˆaprabha became in the Påråvata Mahåvihåra the disciple of the first lofty Bhadraruci of Bhadra upon Jhelum. to go to Jayåpura in 582. who had become during the previous year. at the age of twenty-nine. Bhadraruci initiated him to the texts of the Approach of the Unshakeable Conjunction. the historian. noted that the Pabzang-pa had become. At the first meeting. after the death in battle of his horse. at the Bya-ching monastery with mKhan-po Klu-dkar-ba who had made him an expert of the Basket of Good Conduct. the king of Makedonía had been founded in 326 BCE the city known as Alexandria Boukephala. he was able to recite from memory the full text of the ‘Aphorism that Liberates [full monk] From his Falls’. when he was twenty. In his youth. Discipline Protector (1199) In 1199.Yam-bzang Chos-rje Chos kyi sMon-lam.Yam-bzang bKa'-brgyud-pa School by creating the g. in order to complete his studies. by 1197. previously quoted. in order to illustrate the deep meaning of the transmission received from Bhadraruci. our Gleaming of Qualities (Guˆaprabha) had mastered the Hindu tradition of the Quadruple Knowledge before deciding. or the Exegesis Treatises.Yam-bzang dgon principal seat monastery a few months before the departure of his root guru for the pure fields.Mahåsiddha Manifestations 330 more time. As a result. the g. This work is sometime called the ‘Aphorism of the Foundation of Good Conduct (VinayamËla sËtra. who was born as a prince of a royal family of the Brahman caste. Chos kyi sMon-lam felt the reality of the unity with this Revered One’s Mind. He would establish. This stood out as disagreeable to some envious ones. Guˆaprabha compiled four main didactic works. the spiritual heir of Zwa-ra'i sKalldan Ye-shes Seng-ge. Alexandros III. who spoke ill of him to sTag-lung-pa bKra-shis-dpal. a full beggar monk at the early age of seventeen. Now let me say a few words about Guˆaprabha. 'Dul-ba rTsa-ba'i mdo)’. in 1206.

'Phags-pa Yul-'khor sKyong gis zhus-pa zhes-bya-ba theg-pa chen-po'i mdo)’. They constituted a main branch of the Those Announcing that All [Phenomena] Exist around 140 BCE in the ∂åkin¥giri of Mahi∑mat¥. at the beginning of the reign of Ratnåditya Megha the fourth sovereign of Pañcanada and Kaßm¥ra. he also resided occasionally at the Adrapuri Caityåråma. Guˆaprabha also turned out to be an adept of the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. and novice-beggar-monks. which was then a university with some five hundred monks.Mahåsiddha Manifestations 331 Guˆaprabha of Mathurå went back to his homeland. and from a source called Joyfully Renown. It was placed under the protection of the Sovereign of the Undulating-Energies Who Scrapes. vol. Guˆaprabha wrote down technical treatises having authority. folio 181a1 to 184b7. his most famous works about the discipline that illustrated the tradition of the Basket of the Root of Good Conduct of Those of the Orb’s Country. mDo-sna-tshog section XV (Phu). The Rå∑†rapåla is datable from 20-45. It was a text of 63 lines. or less than 8 pages. the first Prajñåvarman of Parˆotsa teaching at the Vitastadatta Vihåra in Vitastå. were around 790. as was spread a text named the ‘Aphorism of the Mode of Knowledge that Magnified. Thus in 588. The translators not mentioned. or compendia of disciplinary precepts. 33. Buddhajiva of the Caityåråma of Huvi∑kapura had translated that text into Chinese in 423-4. When he was thirty-eight years old. Named Interrogative Petition Concerning the Protector of the Realm in Noble Man (Órya Rå∑†rapåla parip®cchå nåma mahåyåna sËtra. It is in the Kangyur of Beijing. which had ten Vihåra and a thousand full beggar monks. which is the essence of the running water coming down from the lake of the city of Somapura. The old Vitastadatta Vihåra was founded in the ancient Greek city of Hudaspes upon Vitastå River that commemorated the name of the merchant Vitastadatta who was a patron benefactor of Íåkyamuni Buddha. Guˆaprabha had taken the Vows of a Full Beggar Monk outside of the city of Mathurå in the Adrapuri Caityåråma. in a hermitage housing fifty monks that was close to the Saµghåråma Vihåra. Guˆaprabha started to write One hundred treatises. it appeared during the rich period . He had done so. 833. No. Guˆaprabha wrote there. and Zhang Lo-tså-ba.

who would give them sons and daughters. V®ddhahasti was the guru of Huvi∑ka Ku∑åˆa who was the Tu∑åra Ku∑åˆa Såhi Scythian emperor of Mathurå. which would progressively replace the Indian five day week. puffed up. abandoning also the education principles. In a time during which the Hellenistic influence was patent as far as the adoption of the Phoenician calendar of seven days. they as well would have sexual intercourse without any reservations. and workers. and his successor. Undisciplined. which is a tributary river of the Indus. a generic collection already mentioned. near Mathurå. before being included as the seventeenth chapter in the Ratnakˆa SËtra. and the experiences of the deities Tantra theories. That mostly unnoticed almanac modification had deep repercussions on the later elaboration of path. That sovereign also founded for Those Announcing that All [Phenomena] Exist the Huvi∑ka Vihåra at Jamålapura. and intoxicated with alcohol. as they appear brandishing the victorious banner of the Buddha. as well as to be able to expose the nature of the influences represented in the Buddhist tradition. They would be devoid of good moral lead. even if that history has not yet been properly recorded by modern Buddhist authors capable of appreciating the meaning in a outer. rewritten in Sanskrit around the year 190 by the entourage of the teacher Órya V®ddhahasti of the Ko¬iyagaˆa monastery near the KulËta StËpa. In this Rå∑†rapåla parip®cchå. as well as in commerce.Mahåsiddha Manifestations 332 of the reigns of Gonphores Pallava. some verses were already announcing a type of the Buddha’s prediction that. excessive even about consuming mounds of food or drinking bouts. quicktempered. The Rå∑†rapåla became a classic by 515. “My full beggar monks would be shameless. They would be without honor. they would have wives. the sovereign who was the Satrap of Sindhu and Saurå∑†ra. and would . arrogant. The aim of this digression is to take some distance. full of hypocritical cunning. Sandares Pallava of M¥nnagara. would indulge in agriculture. in fact they would be no more than servants of a house-owner. without any virtue. inner and secret general way. The Rå∑†rapåla would be. like many other texts. They would possess some livestock. This was a center built in 172 in the territory of the KulËta Tribes living on the right bank of the Sutlej.

The Sanskrit word for ‘result of a creation’ is generally translated as emanation. just like an elephant without his chains. 99. to the pure fields among amazing sonorous and luminous phenomena divulging his realization of the Fruit. such as measure. creation. So. and that fact gives one here the pretext to put in plain words the definition of a Tibetan Tulku (sPrul-sku). by the way. the reality of the Path of Moving Ahead Conjunction of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. It is the body of the sensorial . formation. form. He had been. in July 1199. the Holder of Good Conduct of bsNubs. Mi-la. is succinctly mentioned 'Ba'-rom-pa mKhas-pa Dharma dBang-phyug rDo-rje rGyal-po. the word nirmåˆa is synonymous of a category. In Sanskrit. Here. but it leads to intricate ideas. and sGam-po-pa.Yam-bzang Chosrje Chos kyi sMon-lam would abandon all mundane activities and retire to 'Bum-zhing in the mental contemplation of mind. considered through the light of the Indian tradition. and even artwork. a principal disciple of sGam-po-pa. after having heard talks of Rin-chen-dpal.” Returning to g. From there. which is also the Loving Pleasure Result of a Creation.Mahåsiddha Manifestations 333 live without following the rules of the 'Aphorism that Liberates [full monk] From his Falls '. and the father of 'Ba'-rom-pa Dharma dBang-phyug rDo-rje rGyal-po had been a member of the mDar-ka-ba clan of 'Phan-yul district.Yam-bzang Chos-rje Chos kyi sMon-lam. g. and in his mind. It is also an occasion to move toward essential enquiries. He was the type of person who was trying to revive the idea of impeccable living with a compassionate Hero Lucid of the Mercurial Awakening in his speech. Resulting of a Creation (1199) This work is also an occasion to put into view the different branches of the tradition born of Mar-pa. as well as seeing the constant exchanges with other traditions having similar roots in India. 'Ba'-rom-pa was recognized in his youth as a Body Resulting From a Creation of K®∑ˆa (Nag-po-pa) perhaps the disciple of Maitrigupta-Maitripåda. Additionally. he would go back in 1201 at the feet of his root guru in Zwa-ra'i dgon. construction. the founder of the 'Ba'-rom bKa'-brgyud-pa School who went.

principal. at will. That Ornamental Body Resulting From a Creation is taken by a Buddha to subjugate by is artistic achievements sentient beings as well as the Eight Classes of Deities’ Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor. moreover. and this is done in order to tame sentient beings. the expression body often compared to the moon reflections in water. and the last. In Sanskrit. a lake. In India. an artwork. the Buddhas and Bodhisattvas are able to produce them in infinite numbers for the sake of sentient beings. C. exists an even more ancient tradition. The third one is the Supreme Body Resulting From a Creation that is beyond all kinds of limits of the mental body. It is said that. Zhinguang ming jing. The first one is the Ornamental Body Resulting From a Creation. a decoration. In Sanskrit. ‘uttama’ also means. or like a quadruped. In a Buddha. it is possible to distinguish Three Bodies resulting of a creation. Tho-mi Sam-bho-ta transposed the Survaˆaprabhå in Tibetan. origin. eminent. bird. It is the one of the ‘Aphorism of the Golden Light that is Present Without Interruption (Survaˆaprabhå Sottama SËtra. a Fabulous Tree that Fulfills all Wishes. also referred to as the Basket of Minor Breaks That Keeps Magic Spells in Mind. but also as a source. this word reminds us too of the generation-seat mentioned early. It was a text issued from the so-called fourth Basket of Magic Spells Knowledge. or to quote the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. the most distant. or enchanting formulas. which is like to the magic fruit of Innate-Wisdom dynamism that invests and purifies the Channel Always Moving Restlessly. around 638-640. as Indra. the Ornamented is also one of the Benevolent One’s wife’s countless names. or as any kind of teacher.Mahåsiddha Manifestations 334 domain. In Sanskrit. a bridge. which is a collection that is undeniably at the origin of the creation of many tantras. A Buddha can manifest. existence that engender. as well as physical body. for the emperor Srong-btsan sGam-po. janma means as well. and extraordinary Golden Unicorn. gSer-'odmdo)’. . excellent. the word ‘ornamental’ signifies an ornament. In addition. The second one is the Existence Body Resulting From a Creation that is a renaissance obtained as the fruit of an act. the highest. birth.

with old Aramaean. Later on. which have been diffused widely. The fifty letters of the Gupta Sanskrit alphabet. The Sårvastivådin and the Mahåsanghika had developed this doctrine. Bråhm¥ is a mixture of Pråk®t. would later become the basic source of languages like Hindi. Moreover. or view of the Three Bodies describing the mind as an insubstantial unimaginable reliquary. It is the Body Resulting of a Creation. by the Dharmak∑ema that was a subject of Candragupta II Vikramåditya. This Survanaprabhå demonstrates the vision. and in particular. the eighth Daivaputra Såhi Såhånu∑åhi. The third one is the Body of the Nature of Things. the Tibetans would classify the Survanaprabhå as a Continuous-Mystical-Process of KnowledgeActivity Realization. and his successor Kumåragupta I Mahendråditya. they would spring up as well figured in the heavy necklaces of the fifty faces that the Deities’ Radiant-Appearances of the Continuous-Mystical-Processes wear. The second one is the Body of Imaginative Illusion that has allowed the Buddha to visit the different heavens. it is the one of the vase of the Effigy-Loved-Divinity. and Ba∫gal¥. during the dream-like stage. and the awakened energy of a Buddha as the Holder of the Pure-Diamond. this Survaˆaprabhå text was compiled around the year 239 and written in Bråhm¥. before to going to China. or emperor of the Tu∑åra Ku∑åˆa Såhi Scythian Second Dynasty. as it attributes to him Three Bodies. the Survanaprabhå into Chinese. . Kaˆi∑ka II is known to have imitated the currency of Roman ambassadors. translated again in 552. which was faithful of the teaching spirit of ÍakyamËni. and phenomenal dimension as the emanated ÍakyamËni Buddha. The Survanaprabhå had been transcribed for the first time in 413 into Chinese from a new version realized in Gupta Sanskrit. This indicates that the authors were the subjects of Kaˆi∑ka II Såhi Ku∑åˆa who was since 217. and even some Türk.Mahåsiddha Manifestations 335 Before that. Dharmak∑ema of the Uruvelåya Vihåra of Gayå had been studying in Kaßm¥ra and he would teach at the Gomati Mahåvihåra in Kuståna on the Silk Road. Persian. Paramårtha of Kuståna a great adept already quoted from the Approach of the Unshakeable Conjunction. Oriya. The first one is the body that rotted that is also known as the Body of Four Sublime Existent Strengths.

or unadulterated. established in 483 BCE. and later on in Tibetan. . and collected early into Chinese. The three schools of the Mode of Knowledge that Magnified would take this view back. or ‘Combined Collection (Samyuttaˆikåya)’. 40. and with Those of the Reliquary Tumulus of Beautiful Flowers Mountain of Citrakˆa. After SubhËti. translated into Sanskrit from 240 to 300. For the Sarvåstivådin. and that body is gifted of extraordinary life forces. a Body Resulting From a Creation that is a genuine source of benediction that bestows the Fundament of the Place of Strength Control. was the first one to greet the Dharmakåya a day when he was in mental contemplation of mind considering impermanence in a cave. it was the turn of Utpalavårˆa (Blue Lotus Color) the Bhik∑un¥ to visit Íåkyamuni at Såmkåsya. It is in the Kangyur of Beijing. born from his mother. of Those Being in Front of the Rock of the Indraßailaguhå in Råjag®ha. that was compiled around 120 BCE. but even if he has been refined. of the Those Being on the Westside of the Rock of Någårjunikoˆda. see No. Íåkyamuni Buddha possesses a Body of Retribution. For a Sårvastivådin. issued from the Those Being on the Westside of the Great Lute Rock of Íërparaka. That is not of apparition. We can read it in some Påli. or Those Announcing that All [Phenomena] Exist. vol. whenever a Hero Lucid of the Mercurial Awakening possesses a Body of the Nature of Things. and ignorance). and which is capable of producing wonders at will. he is non-impure. Concerning this topic. established in 251 BCE. known as Kußavat¥. he possesses as a third one. where she greeted his existence body (resulting of a creation).Mahåsiddha Manifestations 336 The Buddha’s lay disciple SubhËti. reputed for his cognitivewisdom. hatred. the view of Those Announcing that All [Phenomena] Exist diverged from three of the eight registered divisions of the Mahåsanghika. In particular. and the ‘Celestial Amazing Feats (Divyåvadåna)’ dating also from 120 BCE. sources such as the ‘Collection of [7762] Aphorisms Classified by Subjects’. It was rewritten around 240 in Sanskrit. established in 476 BCE. 1014 to 1019 and 1027. as he is impure in the way that he may inspire passions for others (reminiscent of desire. he becomes a Buddha. Måyådev¥ (Lady-Deity’s Radiant-Appearance of the Illusion). Besides.

Uttarasaila. from a division of Those of the Orb’s Country of the ∂åkin¥giri in Mahi∑mat¥ that was founded around 145 BCE. and yet again founded the Lokottåråma of Bayanna in 141. Third. These three new Mahåyåna schools proclaimed that the Body of the Nature of Things of Íåkyamuni Buddha was Supra Mundane. and that the Aphorisms have significance. which is equivalent to the ‘Approach of the Topmost Only One (Ekottarågama)’. tradition. Second. around the year 90. and later when they had expanded to Puru∑apura in 136. Those Pronouncing Emptiness that was founded close to 100.Mahåsiddha Manifestations 337 First. or Sanskrit collection. a branch that had been founded. the branch of Those Announcing the Supra Mundane who left the Madhyadeßa for the city of Pu∑karåvat¥ established in 219 BCE. Those Pronouncing Reality as a Phantom’s Apparition of the Vast Sanctuary Tumulus of Vetålagiri. That particular branch would aggregate about the year 375. and that is a body of form gifted of a spontaneous radiant luminosity. They arose from a division of Those of the Reliquary Tumulus of the Sublime Deity of Ír¥ Dhånyaka†aka who were established about 240 BCE. or direct definitive meaning as he had pronounced them in an Attentive Absorption Into Reality. most probably by the Prince Bhik∑u Bha††åraka Nanda of Mathurå from a division of Those Announcing Cognitive-Wisdom of Mathurå. Uttaråya. Those Announcing the Deans’ Tradition were much divided. known as the arhat Mahinda. as those of Ír¥ La∫kå were following Those Announcing that All [Phenomena] Exist. or soon after the HËna invasion. They declared that Íåkyamuni Buddha had demonstrated reality with a single voice expression. However. and they quoted the authority of the ‘Combined Collection (Samyuttaˆikåya)’ of the Påli. the Uttaråpathaka. as well as an immeasurable long-life duration. by the Mahådeva of Mahi∑mat¥ and the Cetiyagiri Vihåra of Vidißå that had ordained the Prince Mahendra Maurya. Those Announcing Consciousness that was established in 157. followed the Mahåsanghika’s view. and Matara divisions of Those Announcing the Deans’ Tradition. Some of the Sårvastivådin who were studying the ‘Aphorism of the Spreading Out of the Plays in Noble Man (Órya Lalitavistara .

27. or Northern Land area. One of his disciples Ras-pa dKar-po Shes-rab Seng-ge. and in 1201. Chunyu was pursuing the politics of his predecessors’ ‘vis-à-vis’ of his unsettled neighbors. was elected at the General Mongol Assembly of the nobles as Gurkhån with the . It was a text of 3925 lines or almost 491 pages subdivided into 27 chapters. he thought he should intervene to pacify a quarrel dividing the Mongols. Toba Li Jiqian had founded the Mi-nyag Empire in 982. After that explanation intending to nourish our reflection about the nature and essence of the Three Bodies. around 795. and those of the future. the eighth sovereign of Minyag. they were hesitating. When he was an adolescent.Mahåsiddha Manifestations 338 nåma mahåyåna sËtra. in Byang-thang. In addition. Jamuka. No 763. and Zhang Lo-tså-ba. and received the teachings that constituted the tradition of the 'Ba'-rom bKa'-brgyud-pa School that he founded at 'Ba'-rom. now we come back to the 'Ba'-rom-pa mKhas-pa Dharma dBang-phyug rDo-rje rGyal-po biography. mDo-snatshogs section II (Ku). 'Phags-pa rGya-cher Rol-pa zhes-bya-ba theg-pa chen-po'i mdo)’ that was mentioned earlier. No later than 1201. The title in Tibetan mentions ‘Named Mode of Knowledge that Magnified (zhes-bya-ba theg-pa chen-po)’. as he had become the chief officiating. who are every sentient being already in the tantric ultimate view. which had provoked the jealousy of other chieftains. as every Buddha of the past. vol. It is in the Kangyur of Beijing. around the year 1182. known as 'Ba'-rom-pa Sangs-rgyas Ras-chen obtained a glorious patronage. This is an interesting matter showing how some H¥nayåna texts have been turned into Mahåyåna ones. the paˆ∂ita Munivarman of the Vibhåvana. folio 1a1 to 246a5. and the Minyag troops. The translators were. The Sårvastivådin were doubtful as Íåkyamuni Buddha was called the Celestial Shining One Upon the Lighting Divinities. Tämucin Chinggis Khån was then enduring the effect of his victories over the Türk in 1196 with the help of Toghrïl Khån of Keregit. or Revered One Leader of the Psalmodies at the court of Chunyu Xixia. Tämucin’s blood brother. the paˆ∂ita Jinamitra of the Vibhåvana Vihåra of Ír¥nagara. but the Sårvastivådin branches belong to the Mode of Knowledge that Makes One Abandon (the passions). he visited sGam-po-pa. the paˆ∂ita Dånaßila of Campå. the Supreme to all Deities’ Radiant-Appearances.

Mahåsiddha Manifestations 339 support of the horde chieftains of the Daïchud. was able to triumph over Jamuka. Yet. Oïrat. Korlo. Ikira. Katagin. he would hunt down his father-in-law Toghrïl Khån. Konqirad. by interfering in this conflict Chunyu had. without knowing it. . Tämucin Chinggis Khån confronted him. facilitated the ascension of the one that will attack him in 1206. and in 1205. and Naïman. and he would be thrown out of power.

Rin-chen Shes-rab)’. as well as from the Secret Preceptor lChag-ri-pa. It was so. a combination.’’ Besides. He obtained them from the Sublime Who Bestows the Object of Thought to Others. a contact. Rin-chen-dpal offered him. That extensive list reveals the characters and levels of a trance in almost all its various facets. with his right hand Rin-chen-dpal caressed his shaved head. He received then the name of ‘Jewel of Cognitive-Wisdom (Prajñåratna. mix up. in the Metal Hen year. because this thirty-year-old man. Rog Rin-chen Shes-rab had come to 'Bri-gung-mthil to solicit the taking of the two hundred fifty-three Vows of a Full Beggar Monk. confluent. on this occasion. assemblage. which means. a collision. ‘’It seems that it suits you. in order to make the basis for a happy relationship flourish.Mahåsiddha Manifestations 340 Chapter XXII Bodhisattva Instructions 100. the one who would be known as Rog Rin-chen Shes-rab the ‘Bearded One’ visited Rin-chen-dpal. this word comes from saµnipata. the three monk’s robes. the Layman with a Golden Head who is the guardian of 'Brigung-mthil Byang-chub-gling entered into the body of a man. On this day. collection. and his brothers were the . in the presence of the One Who Teaches How to Approach gTsang-pa 'Dul-'dzin. and then declared. coitus. In Sanskrit. and a main disciple of rGyal-ba sTen-nas-pa. he made him turn around to look at him. known as the Protector of the Element Strengths. as he would now offer him the Fundament of the Place of Strength Control. combination of the three secretions that provokes illness. the Sublime Deity’s Radiant-Appearance of the Place Temporary Lodging with a Golden Head. a liaison. and when the ceremony was over. who is the protector of the Objective Reality of the Person . This fellow in a trance went to meet Rog Rin-chen Shes-rab to welcome him. He was the younger brother of Rog Shes-rab-'od of Chang-khyim. Taking Hold Over Whatever is Revealed as Existing (1201) In 1201. an encounter between enemies. multitude. collapse and death. 'Bri-gung mKhan-chen Gu-ra-ba Tshul-khrims rDo-rje.

Buddhaßr¥jñåna.Mahåsiddha Manifestations 341 holders of the tradition of the method to Cause the Appeasement of Suffering. First to give what is necessary Second. sGom-pa sMang-cig taught him the sKabs dang-po. known as ‘Acting for the Truth’. He had encountered rMang-ra Ser-po of Yar-klungs. Fourth. Buddhaßr¥jñåna also conferred. a teaching already mentioned. which comes from At¥ßa. the Secret Prescriptions of the Cutting Off (Illusion Into the Ultimate) Free Space to sKyo bSodnams Bla-ma. These three distinctive streams all transmitted the Four [methods] to Take Hold Over Whatever is Revealed as Existing. when he had arrived in Nepåla during his third trip to Tibet. or the Characteristic of the real things. it was to help others. Rin-chen-dpal had received the Path that Causes the Appeasement of Suffering of rMang. This name came from rMang-ra Ser-po of Yarklungs Valley. Yet again. with its sections. who then accompanied him all the way to gTsang. That consisted of. and rMang-ra Ser-po who transmitted the Path that Causes the Appeasement of Suffering of rMang. Later on. . Third. which would be popularized by Ma-gcig Lab-sgron. Rog Rin-chen Shes-rab had been sometimes with Rin-chen-dpal who transmitted to him the succession tree of his spiritual guide. he bestowed upon him many Secret Prescriptions of the method of that Cuts off illusion into Free Space. or the certainty of the substances that goes beyond last limits. and his youngest brother Rog Rin-chen Shes-rab. in gTsang. between 1190 and 1220. This tradition would be included in the six volumes of the Oral Collection of his root guru Phag-mo Gru-pa. by Rog Shes-rab-'od. these three lineages that cause the appeasement of suffering combined. these teachings. Thus. For the bKa'-gdams-pa tradition. stood out as a friend to merchants. it was to serve the practical advantage. the three refuge lineages to cause appeasement were developed. In addition. which to summarize consists of ‘to cause the appeasement of all the sufferings of sensorial faculties with mystical-incantation’. it was to speak pleasantly. would get a place in the ‘Profound Nature of Things of the Law that Protects’ (sKyob-pa-rje zab-chos) of sKyob-pa-rje Rin-chen-dpal.

which are from the ‘Stanza of Accumulation of the Cognitive-Wisdom that Goes Beyond the Last Limits in Noble Man’. which was one of the many doctrines transmitted by Buddhaßr¥jñåna to lJyang bKa'-gdams-pa of 'Chims-yul. He received it with his father 'Chus-pa Dar-ma brTson-'grus from Ar Byang-chub Ye-shes.Mahåsiddha Manifestations 342 which is the first chapter of the ‘Short Explanation in Mnemonic [verses] to the Commentary of the Prescriptions of CognitiveWisdom that Goes Beyond the Last Limits Named Ornament of the Intense Encounter’. Rog Rinchen Shes-rab’s elder brother. one the teachers of Phag-mo Gru-pa. Sher-phyin Yi-ge med-pa)’. linked with the Intermediate Stage Lineage. he passed on to him the prescriptions that are combined with Aphorisms. who had been another of Buddhaßr¥jñåna’s great disciples. and son. which were transmitted at 'Bri-gung-mthil. Rin-chen-dpal also conferred upon him the ‘Cycle of The Nature of Things of the 'Tshal-pa'i of Bla-ma Zhang ('Tshal-pa'i Chos-skor Bla-ma Zhang)’. Rog Rin-chen Shes-rab persevered in his attempt to collect the totality of the branches of this teaching. that was mentioned earlier too. which is a work mentioned in detail earlier. in addition. Rog Shes-rab-'od obtained. around 365. They had obtained the Secret Prescriptions. It is a profound commentary written. which he gave to lJyangchung-pa who had transmitted it to 'Chus-pa’s father. Next. together with the specific system to Cause the Appeasement of Suffering. by Maitreyanåtha of Mathurå about the Cognitive-Wisdom that Goes Beyond the Last Limits. This Bla-ma happened to be. Moreover. recognized as the Continuous-MysticalProcess Capable of Intimate Transformation. which had been put into form by the late founder 'Tshal-pa Zhang who was the main subject of chapter XX. and ContinuousMystical-Processes. from 'Chus-pa Seng-ge. the transmission the ‘[Prescriptions of the] Cognitive-Wisdom that Goes Beyond Syllables (Ak∑ar¥ka Prajñåpåramitå [upadeßa]. who had been. This text is also considered as an Indian root teaching method to Cause the Appeasement of Suffering. in his house of Chang-khyim. He prayed So Dar-ma Seng-ge to transmit to him . that was transmitted by sKam-sgom Ye-shes rGyal-mtshan. in 1134. 'Chus-pa brTson-'grus Seng-ge bestowed upon him the brGyud-bar-ma that was the lineage of the Intermediate Appeasement Continuous-Mystical-Processes.

After that. No. It is in the Tangyur of Beijing. The author was the Accomplished Possessor Ír¥ Nandivajra of Nånd¥pur¥. little known. vol. 66. After that. and evokes here the summit. Yet. Yang-dag lTa-ba'i sGron-ma)’. at mTho-lding in the Gu-ge kingdom. Rog Rin-chen Shes-rab had received from Chan-bu rGya-ras the rite of ‘Aspersion of the Movement Ahead of Realization (Seka Prakriyå. his disciple made the commentary No. The translators were the Nepål¥ paˆ∂ita Samantaßr¥ of Devapå†an. It was a text of 212 lines or almost 27 pages. around 1043. or unction of the crown as the Sublime Bliss-Wheel. was the Erudite Accomplished Possessor. in the capital city of the GËrajara Tribes of Gujaråtra who had settled. when Någabha††a I Pratihåra of Ujjain¥. named Anupamavajra (PureDiamond Gradually Matured) of Aˆahilapå†aka. It was one of the Five Appeasement Lamps passed on to Grwa-pa sNgon-shes dBang-phyug-'bar by Buddhaßr¥jñåna around 1062. The author. rGyud-'grel section XL (Thi). vol. was the first Mahåråja of Målavadeßa and Råjputåna. The translators who had been working.Mahåsiddha Manifestations 343 the ‘Instructions Named the Simultaneous Lamp ([Saµyåk Prad¥pa nåma]. the rGyud section II (Ka). dBang gi Rab-tu Byed-pa)’. 1. folio 205a1 to 218a4. born in 882. which is compared to a diadem. sBug-ston Ri-khrod passed on to Rog Rin-chen Shesrab the ‘Hymn to the Illustrious Mother (Bha††årikå stotra. close to 724. and Ba-ri Lo-tså-ba Rin-chen Grags-pa. dBang gi Rab-tu Byed-pa)’. rJebtsun-ma bstod-pa)’. known as the vision of the thinking as fully luminous. born in 866. 2750. This secret ritual of aspersion was linked to the system transmitted by So Hor-'bar a nomadic Türk Mongol who had been In charge of the Ritual of Homage Offerings of Buddhaßr¥jñåna. which differs in spelling with Seka Prakriyå. were At¥ßa. It was a text of 69 lines or less than 9 pages. and Rwa Lo-tså-ba Chos-rab-bdag. No 2750. It is in the Kangyur of Beijing. 7. it was a commentary of the rite of ‘Aspersion of the Movement Ahead of Realization (Íeka Prakriya. in Kå∑†håmaˆd Valley. which is qualified of new capacity that is a Foundation of Excellence. that is to say the thinking that appears to be clear without veiling all the paths of the enlightened mind. in accordance with the sPu-hrang’s method. folio 160a1 to 164a5. That is to say the one transmitted by sPu-hrang Lo-chung dKonmchog-'od who was the so-called More Little One Who Translates .

The translators were around 790 the paˆ∂ita Jinamitra and Dånaߥla. This text was reputed of being capable to break apart the sortilege menacing one’s health. to distinguish him from sPu-hrang Lo-tså-ba Anston Grags-pa Rin-chen. It was a text of 15 lines or less than 2 pages. GayådharaKåyasthapåda of the Mativihåra in Vajråsana. Obviously.Mahåsiddha Manifestations 344 Foreign Languages. passed on to him the Prescriptions of the So Hor-'bar method. It is in the Kangyur of Beijing. it is in the Kangyur of Beijing No. and 'Brog-mi Lo-tsåba Shåkya Ye-shes. the ninth rTogs-ldan sPrul-sku dKon-mchog Thubbstan bsTan-pa'i rGyal-mtshan gave me that transmission together with the appropriate method that manifests the divinity. Rog-ston bTsan-po transmitted additionally to Rog Rin-chen Shes-rab the ‘Skillful-Means Method that manifests the Divinity. yet again. Like many other magic spells belonging to the Basket of Good Conduct. the ‘Magic Spell that Keeps in Memory Named Slitting Pure-Diamond (Vajravi∂åraˆ¥ nåma dhåraˆ¥. but maybe Gayådhara-Kåyasthapåda. The translators were. vol. 3. see the ‘Continuous-Mystical-Process Sovereign Who Slit the Dreadful Pure-Diamond Splendor (Ír¥ Vajrabhairava Vidåraˆa Tantraråja. among other things. sBug-ston Ri-khrod also gave him the tradition of The Cutting Off into Six Pieces. which Splits. another hermit. and clear away all kinds of illness. around the year 1020. 406. rDo-rje rNam-par 'Joms-pa'i gzungs zhes-bya-ba)’. No 53. dPal rDo-rje 'Jigs-byed rNam-par 'Joms-pa'i rgyud kyi rgyal-po zhes-bya-ba)’. Rog-ston bTsan-po gave him. Then. which I was lucky to accomplish in 1998 while in Phyi-dbang ma-dgon. from this formula arise more than thirty practices found in the Beijing edition. this teaching comes from the ‘Magic Spell that Keeps in Memory Named Slitting Pure-Diamond’. There are plenty of texts mentioning many Illustrious Ones Who Overstep Beyond. The author has not yet been identified. On this issue. a leader of Rin-chen bZang-po’s team. rGyud section V (Nga). His Holiness. in Bod-yul around 1029. and folio 65b1 to 66a7. it may be . the Subtle Breath Drops ([Vijayaya Vidåraˆ¥ Pråˆabindu]. a five line text belonging to the Fruitful Accomplishments. with Zhang lo-tså-ba sNa-nam Yeshes-sde. with a Victorious Sword. Srog-thig rNam-rgyal rNam'joms)’.

Zhig-po bDud-rtsi gave to Rog Rin-chen Shes-rab. and after that. the teacher of the Hall of Contemplation. It was most probably the Guru’s Lineage of the Skillful-Means Method-Manifesting Practiced with [Daily] Assiduity [the Lady-Deity’s Radiant-Appearance Messenger] Prodigious Power to Move Within Space. or the Mother (Who Transformed Her Body in a) Rainbow. Shangs-pa Rom-bhe transmitted to him. when she was a fourteen year old adolescent to the fifteen year old son of a Ba∫gal¥ king who become Ír¥ Samantabhadra-Nå∂apåda. as well as Innate-Wisdom SpatialLady-Energy. Mitrayogin in 1198. the young couple separated by common accord to continue with their spiritual quests. Kha-rag sKyi-ston passed to Rog Rinchen Shes-rab diverse cycles of the 'Tshal-pa bKa'-brgyud-pa School as the ‘Five Sorrows (gZer-lnga)’. the Sixth . issued from The Accomplished One Who Imparts the Object of Thinking to Others. she transmitted her Six Turnings Around the Nature of Things From the Hidden One. That line was continued by Shangs-pa Sangs-rgyas gNan-ston Chos kyi Shes-rab. the Young Girl of the Pure-Diamond. He gave him again the cycle concerning the sixteen phases. She was acknowledged as the Immaculate-Seat. the Hearing Instructions Lineage of What Excites the Acquaintance of the Moment Towards Transition. In 1015. the Hidden Mother. Khyung-po rNal-'byor of sNye-mo Ramangs.Mahåsiddha Manifestations 345 secretly linked with Kulikavijaya-Íaµbhalaputrapåda Celuka of ViJayåpura. Later on. That was from the lineage of the Shangs-pa tradition’s chariot. Vimalapi∂a had been married in 1007. the Accomplished One. the Encounter With the Secret. or Vimalapi∂a. after eight years. who was the ex-wife. Rog-ston Klu-sbyin again transmitted to Rog Rin-chen Shes-rab. This Bla-ma had been a disciple of Niguh Måt®. or spiritual sister of Ír¥ Samantabhadra-Nå∂apåda. as her ex-husband was transmitting his Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl. the Access to the Practice of the Movement that Mingles By the Common Cavernous Orifice. which had just been taken into Tibet by the Lord of the Practitioners of the Conjunction. or revolutions of the breaths that were linked to the line of the first terrific Padmavajra-Saroruha. otherwise known as the Shangs-pa bKa'-brgyud-pa.

Ghaˆ†avajra. in 1210. Lo-sgom and Glang sNying-po initiated Rog Rin-chen Shes-rab to the Thirteen Deities’ Radiant-Appearances of Reciprocal-Choice. It is in the succession tree of the second eminent Dharmak¥rtiGhaˆ†avajrapåda. a set of books written around 380. the disciple of sKam-sgom Ye-shes rGyal-mtshan. He obtained the works of the Oral-Tradition of the . Before leaving 'Bri-gung-mthil. gave him the Hearing Instructions Lineage of the ImagedGesture that Closes Whatever Excites the Sacred Cordon. These kings having left their satrapies (in Påkistån). Rog Rin-chen Shes-rab also received then the Ambrosia of the Only Vase. He is related to Kilakilå. and arose as the Våkå†aka Dynasty in Vindyadeßa. Rin-chen-dpal. Rog Shes-rab Zla-ba transmitted. Rog Rin-chen Shes-rab objected humbly. gSang-ba Phur-gcig). emigrated. It is a work that was tied up with the tradition of the ‘Legend of the Worshipper of the [Solar] One Who is Always Active (Vai∑ˆava Puråˆa)’. to Rog Rin-chen Shes-rab some of the texts of the OldTradition. Yet again. as well as the one of sPa-tshab sGom-pa of Po-po in sMad 'Phan-yul. who had been. which in Sanskrit is like the twilight instant. as he wished to pursue the line of Buddhaßr¥jñåna. the contact point. who was the One Who Imparts the Object of Thinking to Others at the Saµghåråma Mahåvihåra of Nålandå. who was obviously exceptionally well surrounded.Mahåsiddha Manifestations 346 Shangs-pa throne-holder who would pay a visit. around 1190. the white sovereigns’ family line issued from Yåvana Indo-Greek clans. Rog Rin-chen Shes-rab again received the teaching of the ‘Union of the Bliss the Deities’ RadiantAppearances ([Saµdhi devasukha]. to Rin-chendpal at 'Bri-gung-mthil. like the Secret Iron-Point One Unique Hero (Ekavirak¥layaguhya. around the year 1110. to step into a cognitive breach. the two heart sons of Buddhaßr¥jñåna. known as The Accomplished One Who Imparts the Object of Thinking to Others. born in 933. and an harmonious euphony combination. and of Dam-pa Zhibyed-pa Kun-dga'. lHa-bde-ma dGongs-pa)’. Rin-chen-dpal proposed at that moment for him to become his spiritual son for that specific transmission. Rog the bearded one also wished to pursue the tradition of his own teacher rGyal-ba sTen-nas-pa. who was living around the Glang-'khor monastery near Ka-ru and the corporeal relics of Buddhaßr¥jñåna.

known as Praßåntamitra from Ma∫galapura who had been the One Who Teaches How to Approach. 101. at the Muktapi∂a Caityavihåra of Parihåsapura. Rin-chen-dpal was mentioned in the biography of Íåkyaßr¥bhadra of Kaßm¥ra. or ‘Those of the Precipices’. as well as the snow ranges of Gangs-bzang. in particular his ‘Hit the Essence in Three Crucial Stanzas (Tshig-gsum gNad-brdeg)’ that is the miraculous testament received by Mañjußr¥mitra from his guru Prahevajra Vetålak∑ema. and the Southern part called Íaµbhala had Ma∫galapura as its main city. they are related in a book written around 1210 by his disciple Khro-phu Lo-tså-ba Tshul-khrims Shes-rab Byamspa-dpal. in the Parsuash’s Seventh satrapy. his younger brother paˆ∂ita VibhËticandra had left their Vibhåvana Vihåra of Ír¥nagara as he heard of the extraordinary wisdom of Quality of Jewel. the Northern part of U∂∂iyåna had La∫kåpura for its capital city. around 497. he would start to teach. a land that had been divided into two kingdoms. After . the Great-King. mKhar-chu. Mu-tig. established in 742. As we have seen earlier. It was in this manner. a tributary river of the Sindhu River. Khro-phu Lo-tså-ba told us that. where he would remain until 1206. the very ancient metropolis of the Darada Tribes. That shows us how from the very beginning the 'Bri-gung-pa were deeply linked to the OldTradition. Rin-chen-dpal dispatched some of his disciples to U∂∂iyåna. by 516. Rog Rin-chen Shes-rab went to practice in retreat. It is La∫kåpura in the Subhavastu River Valley. near Lalitåditya Muktapi∂a. After that. in the Guru’s Lineage of Mañjußr¥mitra. In particular. the Prince of the Hˈa Hayåthelit of Såkala had ransacked Darada.Mahåsiddha Manifestations 347 What Excites the Acquaintance of the Moment Towards Transition. After that. born in 695. or rNying-ma-pa. Pho-ma. or Guˆaratna of La∫kå that was recognized as One Who Deserves to Receive Homage. Four Lotus Flowers in Tibet (1205) Several facts are interesting. Kårtoga’s capital city founded in 736. in the solitudes of Tså-ri. who had passed away in 1225. Sham-bu. Mihirakula Shåha Jaüvla. About Íåkyaßr¥bhadra. This location is usually wrongly identified with Ír¥ La∫kå. who had been paying a tribute to Darios I of Sus. BCE. Rog Rin-chen Shes-rab then received.

which is one of the four continents surrounding the Agreeable Mount Meru. of the great Buddhist monasteries and universities. which had made come down to Ga∫gå from the sky to the Golden Continent. following a period of consistent decline. the real originator of the g. had waged war after 1179. who was the Mahåråja of the High Valley of the Yamunå River and Ga∫gå River since 1155. Next. Glorious Chariot. Íåkyaßr¥bhadra managed to escape in 1203. . a monastery founded by sKal-ldan Ye-shes Seng-ge. To add to the possible confusion a second big city was already called ViJayåpura situated at the Eastern bank of the Kålisindhu River. This Glorious Chariot had among his descendant the hero Handsome Giver of Pleasure. telling him. When Guˆaratna knew that VibhËticandra would go next to Tibet. This concerned the Zwa-ra'i dgon.Mahåsiddha Manifestations 348 that misfortune. with his son-in-law.Yam-bzang bKa'-brgyud-pa School. Guˆaratna had told him to give the fourth lotus to the One Who Is Able to Speak Two Languages. the romantic P®†hiviråja III Cåhamåna of Ajaråmara in Råjputåna and Dhillikå. “Give two lotuses to the Hero Lucid of the Mercurial Awakening Ratnaßr¥ (Rin-chen-dpal) who is an emanation of Ócårya Någårjuna in the country of 'Bri. and the Inferior Subhavastu. which is a tributary river of the Sindhu River flowing to Jayåpura known as Påravata. a little before the general ransacking by Mu˙ammad Ibn Bakhtyår Khilj¥. The Northern Indian empires and kingdoms had weakened their defenses because of petty feudal conflicts. which would nearly disappear then. and who is building a monumental statue of twenty-five meters high of the future Buddha. a mystical sovereign of Solar-Race. Jayacandra Gåha∂avåla of Banåras and Varåˆas¥ upon Gaˆ∂aki River. the Possessor of Loving Kindness. This other one is for Glorious Chariot the Hero Lucid of the Mercurial Awakening that is abides in the Ratnak¥rti Vihåra or Zwa-ra'i Rin-chen-grags dgon. he confided to him four lotus-flowers in sealed caskets.” This name called to mind. That great town had attached its name to PåravatapådaDrumaguhya. known as Khro-phu Tshulkhrims Shes-rab Byams-pa-dpal the one Who Translates the Foreign Languages. From these Valley roads we go to the Såkala pass. the Darda had lost their warrior caste status and were considered part of the working caste.

Mu˙ammad Ibn Bakhtyår Khilj¥. prior to the establishment the Khro-phu-pa bKa'-brgyud-pa School. At his arrival. In 1191. who was an official poet at P®†hiviråja court was among those killed at the second battle of Taråin. it was. Candra Bardai of Lohur in the Trigarta Tribes land. and Mu'izz al-Din Mu˙ammad of GhËr would be assassinated before he could firmly install his dynasty. VibhËticandra reached his elder brother in Bhaktapura. he left an account of his patron’s exploits that will be preserved for posterity under the title of ‘Song of the Hero Sovereign of the Earth (P®†hiviråja Råso)’. the state of Kanyåkubja. The pretext was the little holy war that was indeed very lucrative. in 1193.Mahåsiddha Manifestations 349 The weakening of the armies of these two Dynasties gave a serious advantage to the pillagers of Mu'izz al-Din Mu˙ammad. and the Somapura Vihåra too. the sixth Mahåråja of Rå∂hå of the Sena Dynasty. P®†hiviråja Cåhamåna was routed a second battle at Taråin by Qˆub al-Din Aybaq and killed by an arrow as he was fleeing. Íåkyaßr¥bhadra had to . Yet. in fact. Khro-phu-pa rGya-tsha 'Gro-mgon rGyal-mtshan. scornful of Mu˙ammad the Prophet of Putting Yourself in God. under the reign of Lak∑maˆasena. Then. and his brother Khro-phu-pa Kun-ldan Ras-pa who were among the main disciples of Phag-mo Gru-pa. as the invaders set it on fire. who preached of a greater jihad. who was the nephew of the two founders. written in ancient Hindi Bråjbhå∑a dialect. which was no more again than a selfish-self. just in time to accompany him to Tibet with at the head of a group of paˆ∂ita. another lieutenant of the Sultan of GhËr led his Musl¥m ravenous riders massacring the monks and burned down their precious libraries of Nålandå. In 1197. Vikramaßila. As Íåkyaßr¥bhadra found shelter in Nepåla. he received an invitation to visit Bod-yul from Khro-phu Lo-tså-ba Tshul-khrims Shes-rab Byams-pa-dpal. His widow and all her entourage died in a Jauhar ritual consisting of jumping into a huge fire to avoid the demands of the male conquerors. Qˆub al-Din Aybaq annexed. the Sultan of GhËr who was then already ruthlessly attacking at the gates of Hindustån. Yet. P®†hiviråja Cåhamåna managed to push back the Musl¥m invasion at the first battle of Taråin. Nonetheless in 1193. the famous Saµghåråma Mahåvihåra of Gau∂a was destroyed. Uddaˆ∂apura Mahåvihåra.

in sNarthang Valley. 'Phags-pa Shes-rab kyi Pha-rol-tu Phyin-pa Khri-brgyad sTong-pa zhes-bya-ba theg-pa chen-po'i mdo)’. . 733.Mahåsiddha Manifestations 350 take the chair in a sort of General Assembly of eight hundred monks at Pha-ri to whom he had taught three fundamental texts. The village of sNar-thang was situated about 10 km southeast from gZhis-ka-rtse. Íåkyaßr¥bhadra was greeted there with a solemn pomp and circumstance as Gro-ston bDud-rtsigrags. No. 731.536 lines or 1567 pages. XVI (Ti). It is in the Kangyur of Beijing. around 790. After that. First. 18. It was a text of 12. 732. and vol. Third. Íåkyaßr¥bhadra taught the ‘Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits in Twenty-Five Thousand [verses] in Noble Man (Órya Pañcaviµßatisåhasrikå Prajñåpåramitå sËtra. he gave the ‘Aphorism of the Mode of Knowledge that Magnified that is Named Cognitive-Wisdom that Goes Beyond the Last Limits in Eighteen Thousand [Verses] in Noble Man (Órya A∑†ådaßasåhasrikå Prajñåpåramitå nåma mahåyåna sËtra. No. Shes-rab kyi Pha-rol-tu Phyin-pa sTong-phrag Nyi-shu lNga-pa)’. at the end of vol. C. mentioned earlier. known as the first Prajñåvarman of Parˆotsa. 19. XVII (Thi). vol. XX (Pi). The translators that were not mentioned were. a monastery that had been established in 1143. Daoxing banruo jing. and XXI (Phi). beginning of vol. and Zhang Lo-tså-ba. a city that was one of the great centers of gTsang. which was the version of Guˆaprabha of Mathurå. 19. Íåkyaßr¥bhadra demonstrated the ‘Aphorism that Liberates [full monk] From his Falls’. the second eminent paˆ∂ita Jinamitra of Vibhåvana Vihåra of Ír¥nagara. Second. 20. Íåkyaßr¥bhadra posited the ‘Brief Versified Explanation of the Aphorism of the Rhetorical Ornaments [in answer to these that objected to] the Mode of Knowledge that Magnified (Mahåyåna SËtrålaµkåra kårikå. some 290 km from lHa-sa. as was for the text No. Sher-phyin sections XIX (Ni). Íåkyaßr¥bhadra and his party had made a stop at Klasmo-che. It is in the Kangyur of Beijing. the fourth throne-holder of sNar-thang came to meet him on the way with all the monks holding their banners and playing the appropriate music. subdivided into 87 chapters. Sher-phyin sections XV (Nyi). of Maitreyanåtha of Mathurå mentioned earlier. Theg-pa chen-po'i mDo-sde'i rGyan gyi tshig le'ur byas-pa)’.

the ultimate truth. a Khams-pa. “There are two forms of declaration of distress. during his morning hour of Attentive Absorption Into Reality. and then the shocked assistant who wrathfully pushed him away. Yet. Någårjuna-Ír¥manta wrote as follows. or an admission of what is similar on earth to a faux pas. The translators were unmentioned. for six long days. a disciple of 'Bri-gung-pa. At sNar-thang Klas-mo-che. Íåkyaßr¥bhadra continued to address her with the dependability of the Seven Branches of Worship. the mental contemplation of mind about the absence of intrinsic existence of phenomena. These are the Vows of Returning to Liberation concerning the Mode of Knowledge that Makes One Abandon (the passions). the One Who Makes You Go Beyond would remain indiscernible to him. about the monastic self-control of Någårjuna-Ír¥manta of Kåñc¥puram. the Khams-pa with harshness grabbed hold of the robe of the sublime paˆ∂ita on his orator-seat. and one of Íåkyaßr¥bhadra’s attendants answered him. which was an explanation of the ‘Commentary of the Distress Admission. The declaration on a relative level is a combination of the four .840 lines or 2. Íåkyaßr¥bhadra was devoted to a Declaration of Bad Augur Missteps. solicited with particular indiscrete insistence. in an essay. and the relative one. Íåkyaßr¥bhadra was accustomed. that there were none remaining. On a daily basis. It was a text of 18. and the Vows of Secret Mystical-Incantations that are related to the Mode of Knowledge of the Pure-Diamond. As we have seen earlier. candidates massed together to taking the thirty-six Vows of a Novice-Monk-Beggar.356 pages subdivided into 76 chapters. the Vows of a Hero Lucid of the Mercurial Awakening that are of the Mode of Knowledge that Magnified. Besides. when Íåkyaßr¥bhadra feared breaking his three vows. As a teacher of tantra. The supreme form of declaration implicates. or the two hundred fifty-three Vows of a Full Beggar Monk. the three monk’s robes. Thus. In his great kindness Íåkyaßr¥bhadra had try hard to offer to the applicants the three monk’s robes. as well as at the Khro-phu monastery.Mahåsiddha Manifestations 351 XVIII (Di). which started to bleed. the end result was that the unbalanced Khams-pa fell on his nose. One morning. to speak with the One Who Makes You Go Beyond who was his Effigy-Loved-Divinity. snatched the robe from his hand. Which Leads to Awakening’ that was quoted twice.

as he was not well trained in the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. who then interrogated her “Anyhow. VibhËticandra advised him against visiting other monasteries than the bKa'-gdams-pa ones. Nevertheless.Mahåsiddha Manifestations 352 conjugated strengths with the sincere regret.” At last. in Northeast of rGyal-rtse. the sublime paˆ∂ita had the two lotus-flowers sent to him in their sealed baskets with other gifts.” Paˆ-chen-la. Rin-chen-dpal received the sublime paˆ∂ita offerings. prostrations (and other erstwhile helpful deeds) that should be practiced in concert with the recognition of the illusory character of phenomena. “Is it not this monk. Moon Happy Energy-Deployment (VibhËticandra) started then to openly say that the practitioners of this Guru’s Lineage were frauds. as he was seventy-eight years old. searched for in his reminiscence. dumbfounded pointed out humbly that he was a devotee of sKyob-pa-rje Rin-chen-dpal. Therefore running out of time. and even his own younger brother. so he promptly conceded. Íåkyaßr¥bhadra inquired into the argument. “I do not have a memory of this type. Íåkyaßr¥bhadra realized that Rin-chen-dpal was Någårjuna. who. At that time. whose nose was flowing with blood. It was a genuine revival of a wrathful controversy that had shaken Nålandå in 1041. and he searched for the Khams-pa. on the seventh day. and dispatched an invitation to visit him. In 1205. the Karma bKa'-brgyud-pa principal seat. and his view of the direct approach. Besides that. Paˆ-chen-la. when Maitrigupta-Maitripåda had been .” Tårå set up again her smile to respond. at the insistence of Tårå. Íåkyaßr¥bhadra had already answered similar requests from the monasteries like mTshur-phu. Tårå manifested herself. what is my error?” Tårå claimed “You as well as your helper have transgressed your vows by knocking about a disciple of Någårjuna (Rin-chen-dpal). he distributed seventy-eight three monk’s robes as a charitable compensation. yet she presented her wrathful to the disconcerted mentor from Kaßm¥ra. and this corroborated the Arhat Guˆaratna’s statement. as well as rGya-ma Rin-chen-sgangs. the sublime paˆ∂ita. a polemic rose up among the group of the nine paˆ∂ita accompanying Íåkyaßr¥bhadra.” After that. and it was not feasible for him to convey a positive answer. instruct me then.

He was attacked in order to have him expelled. . 'Gos Lo-tså-ba gZhon-nu-dpal would write. After that. together with his admission of ignorance. BhËti. Take a while to ponder.Mahåsiddha Manifestations 353 constrained to defend himself during an attempt at refutation by eminent paˆ∂ita. sKyob-pa-rje Rin-chen-dpal gave him with an eager kindness. Íåkyaßr¥bhadra then intervened affectionately by saying to him. the required teachings. He had it erected on the top of the Ri-bo Srin-po-ri in the southeast of lHasa. After that. you do not talk like this.” Íåkyaßr¥bhadra composed a circumstantial eulogy to extol the conceptual merits and the Hero Lucid of the Mercurial Awakening movement of Rin-chen-dpal that VibhËticandra would bring to him. upstream water confluent of gTsang-po River and sKyid-chu River. This was led next by the Sublime Who Bestows the Object of Thought to Others. with his own humble excuses. Reflect a little. Ratnåkaraßånti-Íåntipåda who had given him the Vows of a Full Beggar Monk as well as the Reciprocal-Choice lineage. and go to find him to admit with sincerity your mistake. conforming with Tårå’s commandments. plead for his instructions on this subject. that Íåkyaßr¥bhadra went to teach in the bKa'-brgyud-pa monastery of mTshur-phu as this had been decided before the disagreement. On this occasion. “BhËti (Happy-Fortune). VibhËticandra turned over all the donations he had received to finance a magnificent statue of the Glorious Circle of the Reciprocal-Choice Splendor. how could there be any wrong views in a Buddha? The 'Brigung-pa that you are criticizing is none other than Någårjuna. in the fifteenth century.

it had never become a sacred place. the Eastern province. Later these waters known then as Lauhitya would continue to run through the Prågjyoti∑a kingdom.Mahåsiddha Manifestations 354 Chapter XXIII Masters of Dissolution 102. 'Gar Dam-pa came out to witness what was going on. as he feared that they might be tempted to exercise their talents against the Sovereign of the Undulating-Energies Unfathomable Breath. or to the Southwest to lHa-sa just by following the left bank of the sKyid-chu. as the other seven main rivers of Hindustån had. he heard the roaring accompanying the displacement of this Sovereign of the Undulating-Energies. known as the Juvenile Sovereign (Kumåraråja. However. and flow out to the KåmarËpa kingdom. it came to pass that rJe-btsun 'Gar Dampa Chos-sding-pa Shåkya-dpal. This is a place where the road forks to Kong-po. The upper part of the Body of a . and the Tibetan-Burmese used to call it the Bhullambuthur River. Thus. the Fire Tiger year. which flows from 'Bri-gung-mthil’s principal seat downwards until the waters rejoin the Ye-ru gTsang-po. Flight of the Two Sovereigns (1206) In 1206. near sKa-tshel the old imperial palace near Mal-'gro 'Gung-mkhar. the next day. Moreover the oldest sacred sanctuary of the southern bank was the Kåmåkyå Maˆ∂ir situated on the edge of the Gautam¥ River. in anticipation of the extraordinary meeting to happen sKyob-pa-rje Rin-chen-dpal had arranged to warn him about his distinguished disciples. Therefore. Yet. Rin-chen-dpal had find out within his body of the conjunction of dreams that Sovereign of the UndulatingEnergies Unfathomable Breath would come up to visit him the following day. which is a tributary river of the Ga∫gå in Ba∫galadeßa. It was tacitly understood that he abided not far off. before reaching Ba∫galadeßa to end up in the sea. Some people pretended that this river’s name came from its sonorous gurgling. rGyal-po gZhon-nu) who was practicing at the time in his neighboring hermitage was not informed. if the Lauhitya was the longest river of this subcontinent.

and constitute the Body of Illusory Appearance of Osiris.Mahåsiddha Manifestations 355 Sovereign of the Undulating-Energies was similar to human one. and killed her in a subterranean void of the earth. who had given rise to the Female Python. Moreover. This sacred tale is so similar to the myth transmitted around 650 BCE. but below the waist was akin to a gigantic type of snake. according to other sources. when his time came to disappear. a Pharaoh of the Eighteenth Egyptian Dynasty. known later to the Greek pharaohs. the fabulous feathered creature. he was also the substitute for the continuity of the life of the ancestor shades burned by fire. At that time. this allegorical bird was indeed the personification of the Deity’s Radiant-Appearance of Fire that was worshiped at that time in every country. the sacred justification for the incineration of the body. and incense to make his own funeral pyre. This was analyzed by adept scholars as the first fire obtained from the sky by the prehistoric men. but his feathers were at all times ablaze while spewing out staggering colors. or literally in Sanskrit the embryo of fire that is still alive within our life force. The book appeared during the reign of Jeserkare Amenhotep. the myth of the Solar Re (Mitra) traveling in sixty-four stages during the night (8 night hours x 8 petals of the Heart-Wheel of the Phenomenal). or even one thousand four hundred sixty-one years. Thus. I want to open a small parenthesis as that Sovereign of the Undulating-Energies was somehow as the Egyptian’s snake Apopi described. and the Roman conquerors as the City of the Sun. which could live for five hundred years. in the Chthonian sanctuary of Delphi in Pranassos (Greece) where Apollo Delphinos. here shown by the Pharaoh. Furthermore. This was then. around 1535 BCE. and was developed by the priests. the Phoenix always rose from his own ashes to fly away to the On Solar Sanctuary on the Lower Nile river. Additionally. in the domain of the passing away of One Who Holds Back [Vital Breaths] at Waset to repel the great snake (of the fear of the true). in the writings of the sacred book of the Hidden Chamber (An-duat). guns. the Phoenix would gather aromatic plants. In spite of that. Here. It is similar to the Buddhist body of dream wind. This Phoenix was reputed to be a Golden Eagle. in India. known as an . that stirs up memories of the incredibly ancient allegory of the Mythical Phoenix Firebird that was for the Greeks.

he must keep it going and maintain the home fire. Rin-chen-dpal was teaching. which makes possible the experience of this incredibly dignified. or fire ordeal that was here is called fire purification. which may be regarded here as subtle intelligence. To follow the inner meaning just substitute here the hall name by the name Golden Gate earlier shown as the Creator [of the Supreme . while adopting the fire color and becoming like the Bronze Age Phrygian ancient gnome Hephæstus. In addition. He is the ‘One Who Invites to the Sacrificial Offering of Fire’. As a conclusion to this digression. and that allows to above the body-appearance. gathering like the Phoenix his own pyre. that at first. Yet. and they add. there were laws imposed. for the judgment known as the fire trial. he was able to remain within blue and yellow lights. Thus. They enhance that with practice. the practitioner of the conjunction is known as the One Who Sets on Fire to find the Mythical Phoenix Firebird. 'Gar Dam-pa contemplated that willowy figure. which was by now making three circumambulations around the Great Golden Hall. powerful arising from a dreadfully strict highest silence that still holds the subtle breath. one must feel the external manifestation of it. or the faculty to adopt what on earth is the appearance for which one wishes. cooking with the fire of his own illusions. Again. In India. and secret). That is why the practitioner is the one who must light the fire (inner. indeed 'Gar Dam-pa was to experience the successful expulsion of his consciousness out of his body. or burn with zeal. At first. through the triple fire of his body. speech. one should be able to stay put outside is own house at will for three hours as the attachment to one’s body has vanished. outer. to understand it. where he knew that. to get ready to fire [purification]. the first blacksmith. have fire in one’s blood. nobody can stand outside his corporeal envelope for more than three minutes. or fire mountain. as Mar-pa had taught. After that. that becomes similar to fire. this acknowledged as assuming at will the ContinuousMystical-Process of a Corporeal-Form. immediately feeling a thrill of ethereal joy.Mahåsiddha Manifestations 356 appropriate gathering with decoration. and which was assimilated into the inner fire. at that time. as in Europe. ornaments and so forth. and mind. who personifies the inner volcano. Some masters compared that to the penetration of air through a window.

or the mirror of mind searching for the arising of phenomenal appearances. Having heard this juvenile phoenix taking flight. or Mythical Phoenix Firebird that has appeared as the essence of the primordial awakening king of birds. pseudonym for the Gate of the Mind. it would be no problem to envision what Rin-chen-dpal was transmitting behind closed doors at that specific moment. Please return to the paragraph where the Sovereign of the Undulating-Energies of Ocean is acknowledged as the father of an eight-year-old daughter of the Tenth BhËmi personification of the eight petals of the Heart-Wheel of the Phenomenal. and in the fire of the pursuit 'Gar Dam-pa Chos-sding-pa Shåkya-dpal. of the knowledge of the Subtle Breaths that destroys the grasping ego. As an explanation. and the illusory fight will be understood within the context of the interruptions during the gradual practice of the conjunction. would open. in his precipitous escape. The tradition noted that Sovereign of the UndulatingEnergies Unfathomable Breath succeeded noticeably to dive into the profundity of a source. Therefore. Moreover. this is the equivalent to the running of the dog after his shadow. 'Gar Dam-pa instantaneously transformed into the innate fire breathing phoenix. Yet. The Accomplished One also left another imprint there. Then the Greek Pandora’s Box. as well as an unreal one. as the Sovereign of the Undulating-Energies Unfathomable Breath was looking inside. Sovereign of the Undulating-Energies Unfathomable Breath was able to evade from the attack. It had been an epic coming to blows. or unwise interference. This rapacious aspect was soon flying through the sky with triumphant shrieks. as energy as runs after the energy that has returned it to the cavernous unborn source. he left a deep imprint of his fly-by in Rol-po-thang. that thought would elucidate as well the manifestation of the assembly of the seven gates enlightened aptitudes as the Seven Cobra Cowl Rotation-Space-of-Energies over Någårjuna-Rin-chen-dpal’s head. appearing here as a sort of porthole of the body boat. near the waterfall of Der-mo-mig that is .Mahåsiddha Manifestations 357 Principle of the] Opening Up at the head’s summit. where the garland of phonemes vibrates. After that.

In addition.Mahåsiddha Manifestations 358 situated not far from the Khyung Ngar-gel River that waters the 'Bri-gung-mthil Valley. and that will be evident. In particular. Yet. as well as the bleu-heart-drop’s capability of flying upward and jumping out. Yet. the chapter about the ritual of the Hungry-Ghosts Fissure. The astonishing unexpected Subtle Breaths of the Appeasement of the Dissolution thus accompanies her. or Spectral Morsels that shows the six intimated transformations. or red-drops and white-drops that are drained and pressed downward during the Fury run through. This monument representing Íåkyamuni Buddha coming from the fourth Sky of Contentment. Flower of Saccharum Spontaneum that Should Be Drunk is reputed to be the only spouse of The Twelve [Solar] Houses’ Governors. as the Legend of the Mythical Phoenix Firebird (Garu∂a Puråˆa). as you will pass through the Intense Encounter with the True Nature of Reality within the Seven Subtle-Substances Nature. whose timber is a wood full of open gaps. it can be interpreted as the Subtle Breaths cataract of the True Nature of Reality as Pure-Diamond. by a spiritual leader Worshipper of the [Solar] One Who is Always Active treated of rebirth. Moreover its name divulges the out of sight certainty of the ball corpuscles. that is to say the Lady-Deity’s Radiant-Appearance of Kåßi is indeed a manifestation of his Extraordinary Vision achievements. that may give us the key to understand the meaning of this parable about the first 'Gar-chen sPrul-sku. which is the fifth of the eighth biographical ones. that is reminding too of the coronaries tree assimilated into the Channel Always Moving Restlessly branches. It is also interesting to note down that the Mythical Phoenix Firebird’s wife. namely the Flower of Saccharum Spontaneum that Should Be Drunk. Furthermore. or breaches. the seventy-two thousand subsidiary channels (8 x 3 X 3 X 1000) are put side by side with the Ball Corpuscles Tree. This Flower of Saccharum Spontaneum that Should Be Drunk is already associated with Íåkyamuni Buddha in the cult of the Reliquary Tumulus Of The Apparition Of The Deities’ RadiantAppearances of Kåߥ. Buddhist tradition is once more parallel to Hindu spiritual lineages. characterized by its triple magic . which are more frequently acknowledged in West as the six intermediate states. written around 550. Thus.

which are sensorial for the Best One. and was killed. Tämucin Chinggis Qaghan’s clan originated from the Height Kerülen. in 1204. and Lingzhou. building a reserve. to North-East China. Ong Khån was forced to flee. and in 1205 the Northern Naïman. imaginable for the Creators of the Supreme Principle. 103. and beyond imagination for Íåkyamuni at the center of emptiness. the Merkit occupied the land of the Selenga and the Baïkal Lake. which extends sixteen hundred kilometers. slaves or vassal tribes. in contact with the Türk Tartars of Kerülen. as Taïbuqa offered his submission. afterward some Mi-nyag people entered Khams. and in the South. Then. Tämucin Chinggis Qaghan swept the Southern Naïman. provoking a massive exodus. and the Onon Valley. taking full advantage of their disharmony. he subjugated the Türk Naïman of Taïbuqa. Anquan Xixia was then crowned.Mahåsiddha Manifestations 359 stairs. Taïbuqa Khån found protection in the realm of Chunyu Xixia of Mi-nyag. which could only expand by subterfuges to the detriment of his neighbors. which are the essence of the Three Domains. the Öngut were close to the Great Wall of China. This invasion instigated the collapse of Chunyu of Mi-nyag. or the Türk Naïman that were Nestorian Christians. he approved of his ascendant. of what the monad conquerors used to call. Thus. and Chinggis Qaghan first ordered an incursion into the Mi-nyag Empire. In 1204. Having become an obstacle. Tämucin Chinggis Qaghan had passed a treaty of pure convention with Ong Khån. at the verge of Khams. the Keregit sovereign. as well as his strategic capacities. and from 1196 to 1199. in the east. the Keregit of the Tuul Gol (ex-Tola River) and the Orkhon River. On the Mi-nyag eastern . Tibetan-Mongol Negotiations (1206-7) Meanwhile. which had then two chief-cities in Ningxia known as Yinzhuan. by the Türk Naïman of the Altai Mountains. from Kazakhstan and Southern Siberia in the west. Tämucin Chinggis Qaghan had built an innovative Empire of the Steppes. but he would be unable to make a successful opposition to Chinggis Qaghan who had anticipated all his moves. in the person of Tayang Khån. Next.

and the General (Mongol) Assembly of the nobles of all clans also gave him a celestial mandate. or seal-keeper of the Naïman Khån. was confirmed in this responsibility by Chinggis Qaghan who charged him as well to instruct his sons. Sigi Kutuku had to compile a Judicial Codex Great Law. he nominated his friend Mukali as prince of the realm. Then on. Indeed. and future adversaries. At that time. Thus. he would be known as the Wrathful Supreme Sovereign. Zhaokuo. or sovereign of the kings. as it was a brilliant way for him to gauge his future challenger. thereafter Üsün Ebügen would ride a white horse. as his riders started to ravage the Mi-nyag. In 1206. while to the south of Mi-nyag. The preparation of campaigns was systematically planned in advance with his loyal swords. as well as sending some detachments of scouts to understand local defenses in the ten directions. as his justice minister. these three vast empires were having a reprieve. Tämucin Chinggis was recognized as Qaghan. and dress in white clothes as a symbol of his new role. the fourth sovereign of Southern Song was then fighting Wanyan Jin. enemies. who had been the Chancellor. at the age of 53. he adopted for a time the writing system of the Türk Uighur at his court. Chinggis Qaghan instituted a genuine spy network sending merchants to collect all kinds of information. they could collect anything that was able to help him overcome his competitors. Tämucin Chinggis Qaghan additionally named Üsün Ebügen. just as the illiterate conqueror Charlemagne had done in Europe a little before 800. as whatever rises up should fall down by the fruit of its Ineluctable Acts. the Türk Uighur Qaghan. Tämucin Chinggis Qaghan concluded an alliance with Barchuk. in view of the fact that his mother had adopted him during his childhood. known as Song Ningzong. he also designated the Tartar Sigi Kutuku. . The strategy and the movements were thought out in detail in order to be face the unexpected circumstances of war. as Shamans’ Head. Tatatungha the Türk Uighur.Mahåsiddha Manifestations 360 border was the Empire of Wanyan Jin the sixth sovereign of the Tungus Jurchen. Tämucin Chinggis Qaghan established his huge camp in Karakorum. This way. and not the ore elaborate one of the Mi-nyag. bordering forces.

they would be able to receive considerable spoils of war. to order a retreat for cowardice.Mahåsiddha Manifestations 361 By doing so. so as to have as many indebted noblemen as possible. and the left-division was given to Naya with the care of the Khangain Nuruu Mountains. were leaving the 'Tshal-pa Gung-thang’ principal seat. and he was able to force them into complete submission. would then mean execution. from that point on. or to suffer a common beheading. to show their merit in any sort of struggle or battle. Tämucin Chinggis Qaghan subdivided the countries that had already been conquered into dominions. By that time. Tämucin Chinggis Qaghan had begun to subjugate the ones who would surrender without a fight. Tämucin’s lieutenants commanded his seasoned troops. He appointed as many as ninety-five chiefs of a thousand men each. as they knew well the law of the steppes. as the Mongol spies were already traveling around the countries to be invaded next to his borders. one hundred. and one thousand men who had to show an indefectible solidarity in battle. They had reached their centers in Khams in order to discuss of the submission of the Tibetans with some of the officers of Tämucin Chinggis Qaghan’s family. The Mongol Burchü commanding the rightwing went against the Merkit nomad clans. who also happened to be his blood brother. or to be defeated because of incompetence. They did surrender for the reason that as slaves or vassal tribes. He was capable then to turn his army against the Kirghiz and soon after triumph over the Oïrat who had had a prompt rallying of troops. Henceforth. some disciples of the 'Tshal-pa bKa'-brgyud-pa heirs of 'Tshal-pa Zhang. These Kirghiz would . in the center was his friend Burchü. as he bestowed military titles to the clan chiefs for the sole reason that they had. Tämucin Chinggis Qaghan created the rock-solid foundations of a realm based upon obedience without question. As he was also imposing an iron discipline to his troops made up of units of ten. In the Altai Mountains the rightdivision was given to Mukali. which were given to the Chiefs of Ten Thousand. That did not indicate of course that he had by now ninety-five thousand warriors. and of his nephew 'Tshal-pa Zhang Lo-tså-ba dGe-ba. as in 1207. The Mongol threat was then understandable for Tibetans.

dPal-chen 'Phags-pa would succeed to convince his old uncle sKyu-ra dKon-mchog Rinchen. sKyu-ra sKyob-pa-rje Rin-chen-dpal knew all about what was going on with Tämucin Chinggis Qaghan. as well as by travellers. whose summit is only 6. he was able to return in company of the young sKyu-ra dBon-chen bSod-nams Grags-pa. and his son sKyu-ra A-nye A-grags to emigrate with their descendants. Rin-chen-dpal reiterated the attempt he had made in 1191 to open the retreat places at the feet of the eternal snows of the Gangs-ri Ti-se. By doing so. 105. dPal-chen 'Phags-pa had had to show them the proof of his realization. which happened to be born in eastern Tibetan province. which put towns to fire and sword in the land of Anquan of Mi-nyag who had tried in vain to get the support from the Tungus Wanyan Jin dominating northeast China. The Emigrated Khampa Family (1207) In 1207. by doing. the Fire Rabbit year. who was sKyu-ra A-nye A-grags’s eldest son. who were passing through mountains of dBus-gTsang. in the ancient Zhang-zhung kingdom. as the Mi-nyag refugees and others fled. and in order to do so. Rin-chen-dpal was extending his influence far away.656 meters. . Gangs-ri Ti-se area. In addition. Rin-chen-dpal then thought to anticipate his own succession. Then. Path of Hermitages (1208) In 1208. the future third 'Bri-gung-pa Throne-Holder. in November 1207. he had sent to his sKyu-ra cousins of Khams his disciple dPal-chen 'Phags-pa Lo-tså-ba. during the Fire Dragon year. 104. through the three parts of mNga'-ris sKor-gsum. or Gu-ge kingdom. The tumult had reached him by a gust of wind.Mahåsiddha Manifestations 362 in a while surround. After that. The bloody behavior of the Mongol conqueror had been reported to him from his native Khams. and give their name to the area of Kirghizistån with the reduction in 1214 of the Türk Qarakhånid Empire. sPu-rang kingdom and. and extraordinary accomplishments to attest. Tämucin Chinggis Qaghan also ordered a new attack. so the ones of 'Bri-gung-pa.

Bon-po gNyags g. the late sPu-hrang’s sovereign. known as Mi-la Ras-pa lived in the cold of that destitute solitude. This noble . the mind circle. three hundred of them were directed to the caves and hermitages of the Gangs-ri Ti-se. for a long time he had teased the Mother of Wonders the Causeless Life with the Long Tongue. otherwise understood as another Cave of the Submission of Eros.516 meters.367 meters in a place close to the residences occupied by numerous disciples dressed of cotton. the unerring Thos-pa-dga' (Írutinanda). this Mother of Wonders was linked to the OldTradition. The fifth group of Rin-chen-dpal disciples would reach Tså-ri. who is considered a previous incarnation of the 'Bri-gung sKyabsmgon Chung-tshang. known as H˵-chung of Khu-lung. in Tibet. that he had received from gTer-ston lHa-rje gNubs-chungpa. the heir-son of Khri bKrashis bTsan-stobs-lde. Rin-chen-dpal appeared at that time in pure vision to lHa-chen Khri-'bar-btsan. There.Yung-drung sTon-pa Khro-bo rGyal-po of Yar-klungs Valley. And that text tells us. which was also familiar with Indians as. There. rising to 7. that Rin-chen-dpal divided then a thousand of his most capable disciples in five groups. to direct them to the suitable locations. The third group went to the holy spots of the ancient Magadha like Vajråsana in Bodh Gayå where the Reliquary Tumulus of the Tree of the Mercurial Awakening stood. or of the outer Mountain circle of Gaur¥shankar summit culminating at 7. The Accomplished Ones as Flame Who is Kept Hidden. The second group was directed to U∂∂iyåna. Yet. and Jålandhara. situated at the feet of La-phyi Gangs. The fourth group had leave for the summits of the La-phyi speech circle. would be established in La-phyi. which he knew would help them to achieve their realization. would be conserved in a separated biography. The bDud-'dul Phug Mo-che dgon. Consequently. the friend of his sortilege teacher. and Mi-la Ras-pa contributed to spread that Wealth Deposit.Mahåsiddha Manifestations 363 The life of his disciple 'Bri-gung Gling-pa Shes-rab 'Byung-gnas. Sublime Mercurial Awakening. it would be named later.134 meters close to the west side of Jo-mo Gangsdkar that rises to 8. It is reported that. Some members of that party would settle in the caves around Chu-dbar.

Coming back now to the western royal chronicle (mNga'-ris rGyal-rab). Then. and war chiefs. and their biographies would be reported later. were in disarray due to the contrary ambitions of their princes. the Empire would split in two: Qarakhånid. But. In 1040. as 'Od-sde-btsan was celebrating his wedding he was surprised by a squad of Türk Qarluq riders belonging to the army of Arslån Khån Suleiman Ibn Yusuf of Balasaghun. king of Gu-ge and Mar-yul. After that. who were Sunni Musl¥ms. Thus. 'Od-sde-btsan managed to escape without having to pay his weight in gold. and 'Gar Dam-pa Chossding-pa Shåkya-dpal. lHa-chen Khri-'bar-btsan got several transmissions from two of Rin-chen-dpal’s principal disciples gNyos lHa-nang-pa gZhi-brjid rDo-rje. I must include a parenthesis here. as 'Od-sde-btsan was the son of lHa-btsan-sde king of Gu-ge. known as 'Od-lde. Soon after the death of 'Od-sde-btsan. With most welcomed luck. rGyan-ne rGyal-mo princess of Khrunu to cement an alliance with the Darada Tribes of the Northwest. in the edging of the empire of Udayaråja Lohara of Lohanagara. after the triumph of the Türk SaljËqid Dynasty against the Türk Ghaznavid Dynasty of Ghazn¥. Bla-chen Byang-chub-'od. and Pho-brang Lo-tså-ba Zhi-ba'i 'Od had send an invitation to At¥ßa. the initial Mahåråja of the First Lohara Dynasty of Kaßm¥ra. the royal chronicle noted that 'Od-sde-btsan was assassinated in Shigar by a poisoned spear thrown against him by a subject that he had ruined. They candidly requested a ransom to his brothers Bla-chen Byang-chub-'od regent of Gu-ge. Providentially for the Western Tibetan sovereigns. 'Od-sde-btsan was captured. the Qarluq. and Pho-brang Lo-tså-ba Zhi-ba'i 'Od. lHa-chen Khri-'bar-btsan was himself considered to be the . which would originate two lineages of Body Resulting of a Creation. This 'Od-sde-btsan is confused in At¥ßa’s Tibetan biography with his granduncle lHaBla-ma Ye-shes-'od. He has married. and after that these invaders went one to plunder the Baltistån. in 1036.Mahåsiddha Manifestations 364 person was a descendant of the sixth generation of 'Od-sde-btsan. the sixth Qarakhån ruling the oasis’ cities from Kashgar to Khotan. In there was recorded that the sovereign lHa-chen Khri'bar-btsan of sPu-hrang received at that time some teaching from the Rin-chen-dpal. his two brothers.

79. who would be one of At¥ßa’s teachers. known as Jñånabodhi Ír¥ Bhadra. Íåntipåda-Íåntipåda. Yet. in 1042. No 3557. a Wealth Treasure. and that she had been devoted to following his instructions. 79. It was a text of 31 lines. the Sublime Who Bestows the Object of Thought to Others. section rGyud'grel LXVIII (Nyu). at mTho-lding in the Gu-ge kingdom. No 3549. It was a text of 9 lines or less than 2 pages. After that At¥ßa had introduced into Tibet. as the Full Beggar Monk Woman Lak∑m¥ (Prosperous Beauty) of Ír¥nagara. Candradhvaja was receiving teachings in pure visions. vol. the Accomplished Erudite One who had a disciple named Pe-nya-ba of Bal-po Valley The Accomplished One. The author was. 'Jigs-rten dBang-phyug-la bstod-pa)’. section rGyud-'grel LXVIII (Nyu). The translators were. This opens a second parenthesis concerning this account. It is in the Tangyur of Beijing. Candradhvaja. folio 139b6 to 141b4. were At¥ßa. is still preserved in the Rin-chen gter-mdzod collection. and Rin-chen bZang-po. The Full Beggar Monk Woman Lak∑m¥ also had a disciple. and Rin-chen bZang-po. around the year 1055. around 1035. Lak∑m¥ the Bhik∑un¥ of Ír¥nagara. Only one of his revealed texts. . At¥ßa. It is in the Tangyur of Beijing. the ‘Eulogistic-Ode to the Lord of Free-Space (Lokeßvara stotra. the ‘Method that Manifests [the Deity’s Radiant-Appearance] of the Lord Who is Able to See. the root guru of Rin-chen-dpal. vol. The author was Lak∑m¥ of Ír¥nagara. to Jñånabhadra. The unmentioned translators were most probably. as Candradhvaja appeared in the line of transmission of the personified fortune. in Noble Man. rJebtsun 'Phags-pa sPyan-ras-gzigs dBang-phyug Zhal bCu-gcig-pa'i sgrub-thabs)’. Lak∑m¥ transmitted her revelation. which had been one of the teachers of Phag-mo Grupa. through Eleven-Faces in Illustrious Noble Man (Bha††åraka Órya Ekadaßamukha Avalokiteßvara sådhana. or less than 4 pages. who was recognized as an emanation of the Lord Who is Able to See. Pe-nya-ba had one heart son. See. in 1042. at mTho-lding monastery of Gu-ge. The Oral Tradition had passed on the fact that the Lord Who is Able to See had blessed her. folio 123b6 to 124a6.Mahåsiddha Manifestations 365 manifestation of the Hero Lucid of the Mercurial Awakening Candradhvaja. Which One Thinks About Again.

The oldest representation of Eleven-Faces can be found in the Kanhasela sanctuary in cave no. folio 11a1 to 13a3. the sixteenth ruler of Vindyadeßa. J. or Decisive Access to Inner Sky Regions. rGyud section XVIII (Tsa). This outline was previously recognized as the ‘Magic Spell that Keeps in Memory. It is in the Kangyur of Beijing.Mahåsiddha Manifestations 366 Candradhvaja following his guru Pe-nya-ba. or 5 pages. the oldest one. and later Zhidi daoti jing. Xuanzang had previously translated this text into Chinese around the year 659. Named Eleven-Faces of the Lord Who is Able to See in Noble Man (Órya Avalokiteßvara Ekadaßamukha nåma dhåraˆ¥. No. known as Eleven Mouths. Yinzhiru jing. This text was classified as the thirty-first chapter of the ‘Great Volume of Aphorisms Magnified of the Buddha‘s Blooming Garland (Buddhåvataµsaka mahåvaipulya sËtra)’ that was mentioned earlier. by the Partha prince Arsak Lokottama of Puru∑apura. who would be . dated around 163. C. That was a text of 40 lines. contributed to the diffusion of the Eleven-Faces’ Lineage. was produced in Luoyang under the Taoist rulers Xi Han Huan and Liu Hong of the Xi Han Dynasty. and the lost Sanskrit original would eventually be discovered in a ruined reliquary tumulus of Gilgit Valley. by a king of the Traikˆaka Dynasty who was a vassal of Harisena Våkå†aka. vol. 'Phags-pa sPyan-ras-gzigs dBang-phyug Zhal bCu-gcig-pa zhes-bya-ba'i gzungs)’. 41. and this tradition was described in the ‘Aphorism of the Ten BhËmis (DaßabhËmika sËtra. It was written approximately in the year 20 CE. JËji kyØ T Sa-bcu mdo)’. One of the sculpted panels there shows the Eleven-Faces illustrating the ‘Aphorism Lord Who is Able to See by his Eleven-Faces (Ekadaßamukha Avalokiteßvara sËtra)’. Thousand Arms and Thousand Eyes. It was discovered. classified as a Continuous-Mystical-Process of Sublime Conjunction. where he appeared as the Lord of the Ten BhËmis (DaßabhËmißvara). 373. It is an outward appearance also known as Eleven-Faces. It was translated into four Chinese’s versions. between 495 and 510. This aspect then differed a bit from the one that was already known within Tibet from the one taught in 641 to Srong-btsan sGam-po. around 643. after his forced abdication. The translators were around 790 Íilendrabodhi of the Saµghåråma of ›a∂arhadvaˆa and Zhang Lo-tså-ba. the emperor of the sPu-rgyal Dynasty. 8.

As a monk ruler. the Èukhåra Scythian Dharmaråk∑a of Kåpißa. Some authors also suggest the Eleven Sorts of Conceptual Formal Fruits. Saddharma Puˆ∂arika nåma mahåyåna sËtra. which were subdivided into ten chapters. about 505. It is in the Tangyur of Beijing. the eleventh one being the illusory intrinsic mind’s belief. to contribute to support some seven hundred disciples . No. 'Phags-pa Sa bCu'i rnam-par bshad-pa)’. In 297. Vimok∑aprajñå of Ma∫galapura made the last version around 525. together with the translation of the most recent explanation of the ‘Detailed Exposition of the Ten BhËmis in Noble Man (Órya DaßabhËmi vyåkhyåna. The author was. close to 805. mDo-'grel (mDo-tshogs) section XXXIV (Ngi). It was an explanation of the aphorism. Prajñåvarman of Parˆotsa. folio 130b3 to 335a4. together with the Five Fundamental Winds and the Five Sensorial-Consciousnesses. as his precursors had done. The translators were. at the end of his life. become a full beggar monk and then be known as Bla-chen-po sTag-sha. the Hindu Dark One had ten sons and one daughter with one of his wives named. the prince lHa-chen Khri-'barbtsan would. 5494.Mahåsiddha Manifestations 367 murdered by some jealous people. 104. or the Eleven Abstract Conceptual Forms (of the Imagination). Órya Sukhåvat¥vyËha nåma mahåyåna sËtra and so forth). Which Are the Source of the Phenomenal. made a fresh version in Chang’an before moving to Luoyang in 313 were he passed away. Furthermore. In Tibetan. Bla-chenpo sTag-sha would draw from the royal treasure. Kumåraj¥va of Kußa whose mother was a princess and her father an Indian monk made the third version in Chang’an. in a similar connotation. and he translated the ‘Treatise of the Ten BhËmis (DaßabhËmi ßåstra)’ of Órya-Någårjuna of Vidißå too. To return to our main subject. which is sometime similar to the Prosperous Beauty. vol. It is an extensive thesis using some points taken from the famous aphorisms (Órya Vajracchedikå Nirdeßa nåma Prajñåpåramitå mahåyåna sËtra. it is a text of 3274 lines or almost 410 pages. Zhang Lo-tså-ba and sKa-ba dPal-brtsegs. They would be dislocated by the experience of the ten manifestations of the Body in Union with Bliss. the paˆ∂ita Mañjußr¥garbha of ›a∂arhadvaˆa. This feature by means of Eleven-Faces is the essence of the Eleven Intermediate Whirlwinds Breaths representing the ten directions. the second Vasubandhu of Nålandå. GoldenOrnamented One.

and in the north the Seng-ge Kha-'bab. in the south the rTa-mchog Kha-'bab (Karnali). and its three surroundings lakes. and settled in this high castle. or Sindhu River (Indus). and in particular the three branches 'Tshal-pa. 106. that is to say in Kailåßa. the biggest one being the mTsho-ma-pham. Speech. some 'Brug-pa bKa'-brgyud-pa would be led there by rGod-tshang-pa.Mahåsiddha Manifestations 368 dressed of cotton. The 'Bri-gung-pa occupied other spaces. They called it Very Precious Body of the Nature of Things. There they installed an image that spontaneously appeared. and Rotation-Space-ofEnergies of Mind of the Glorious Circle of the Reciprocal-Choice Splendor. Rin-chen-dpal asked his disciple Chos-sding-pa Shåkyadpal to preside over a Ritual of Homage Offerings Given to the . and mountain hermits. The Drigungpa chronicle of Kailåßa ('Bri-gung Ti-se Lo-rgyus) tells us that. Rin-chen-dpal’s disciples had obtained Nyan-po-ri rdzong at the Gangs-ri. they would have to later abandon the Nyan-po-ri rDzong. In the winter 1214. Bla-chen-po would be considered the tree of life of bKa'-brgyud-pa Practitioners. A practitioner of the conjunction discovered the statue on the banks of the Gar-zha mTsho. a disciple of the founder of the 'Brug-pa bKa'-brgyud-pa School that will invest the centers of Gad-pa gSer gyi Bya-skyid with Dam-pa lHa-zhing. the second son of 'Od-sde-btsan the king of Gu-ge. in the west the Glang-chen gTsang-po (Sutlej). We have seen earlier that the body was in Gangs-ri mtsho gsum. The bKa'-brgyud-pa would get the main part of his generosity. Nyan-po-ri rDzong. Thus. because if they were able to keep Ti-se Nyan-rin. This man. had offered it to the Sovereign of the Phenomenal Chos-rgyal mNga'-bdag rTse-lde-btsan of Brang-mkhar. These lakes are the source of the four great rivers in the east the Ye-ru gTsang-po (Brahmåputra). at this time. 'Bri-gung-pa and 'Brug-pa. whose members were going now to the Three or Body. The Sign of Satisfaction (1208) In 1208. as well as Tare sGom-pa. who was considered to be an emanation of the Great Compassionate One. with the near gTerkhyung-ba. and Dar-lung or Dar-chen.

these texts included the tribal pantheon of deities in a way to get them not to be passed over by their disciples. again for the exclusive use of the Brahmans. the . Nair®ta.Mahåsiddha Manifestations 369 Undulating-Energies. they instituted as a central figure. This governor spirit lived ‘under a bridge’. to challenge the Benevolent One. They described the required sacrifices while teaching the highest experience of the sages as a colorful background as legends and myths. or cosmically magnified man who can seen as the Christ. because accompanies the Destruction. Later on. together with linguistic explanations. which were classified among the Not Fully Divine Breath. the [Solar] One Who is Always Active was regarded as a Sublime Hero of the Person Principle. the decay. which remains up to today as the oldest texts known of the invader IndoAryans. in the ‘Partridge Forest of the Supreme Principle (Taitt¥riya bråhmaˆa)’. the Brahmans reserved for them the obligation of prayers dedicated to these deities and natural strengths. established a codification of tribal rituals written in an archaic prose. Thus. which appeared in the Ùgveda as ill-fated. and occupies a particular place in the physical and mental sensorial Domain of Desire. and other ancient cults. This ritual was called in Sanskrit. and degeneration being a spirit of old age preceding death. The six texts referred as ‘Supreme Principle’. one by one. the Ten Apparitions of the [Solar] One Who is Always Active. the Degenerating Whirlwinds Breath was figured with a dark-face and dressed of black in continuity of the tradition originating from the sage Taittiri born in 854 BCE. Furthermore. Later. that is to say. the rationalistic Aryan elite took the Dravidian beliefs as well as the spirits of the aboriginal populations. in honor of the Absence of Subtle Breaths the Sovereign of the Undulating-Energies. Thus. or theological and philosophic points. which is a text dated from around 740 BCE. as we are indeed all Christ. Thus. as commentaries to the Vedic hymns. was also famous as the One Who Reflects on Life. Supreme Principle (Bråhmaˆa) written from 980 BCE to 620 BEC. the [Solar] One Who is Always Active annexed to him. Íåkyamuni Buddha. who asserted that we should find the Christ in ourselves. and it apart from the Vedic tradition of Degenerating Whirlwinds Breath. room in our parenthesis to specify that there were six texts entitled. That opens here.

Sometimes. The position of the [Solar] One Who is Always Active known to the Indo-Greeks as Helios. Non-superficial Receiving. Non-futile Feeling. One Who observes. what is understood by the Greek word. in Bali. headed by Victorious Source of the Jewel. He is the one that figures in the Rotation-Space-of-Energies of the Internal Foundation. which was the capital city of Madhyadeßa. This was done in respect to the One . the Creative One Who Demonstrates’. whose daughter is the Decrepit Virgin. Coming back to the Degenerating Whirlwinds Breath the Primordial Devouring Energy. theology. Buddhists still regarded him as the sovereign of the vital energy of the dissolution process of decay. the patron of his new capital city of Pu∑karåvat¥ in 127. Later. the Sun god primacy was confirmed when the viceroy Kaˆi∑ka I Såhi Ku∑åˆa made him. this name can be translated as well as the ‘Fruitful One Who Looks at the Creative. or vital support. Hinduism and Christianity are revealed religions that have elaborated for centuries. they knew him as Re on the Nile River. This ritual should be regarded together with the Sacrifice to the Spirits that is celebrated in the year following death. the Fertile One Who Examines. It is made in order to pursue mental mourning that is a part of the Purification of Hungry-Ghosts. or essence of the devouring forces. the Effective One Who Knows. which are placed in the southwest. Yet. and the Lady-Deity’s RadiantAppearance of the Nair®ta Tribes that settled in Kanyåkubja. belonging to the Jewel Family. His Mount. Yet. Furthermore this is. if Íåkyamuni Buddha had openly rejected the authority and ultimate efficiency of the rituals. and as Shamash in Syria. which is presided over by Gaze Infallibly at the Jewel. a specific form of the Lord Who is Able to See. and he is turned towards the southwest direction. or the Domain of Hungry-Ghosts. the bones of the defunct were collected. Non-vain Understanding. the Brahman authors of the Taitt¥riya bråhmaˆa dedicated to him a particular ritual.Mahåsiddha Manifestations 370 sons of God in Christianity. is a HungryGhost Body. as it is still the case today. the Fruitful One to Whom is Revealed. of course. He is know to belong to Nir®ti Rak∑asaråja the ‘Drum of the Lord of the Hungry-Ghosts’. It is the personification. as well as Puru∑apura in 134 when he came to full rule.

It is also to be compared with the parable of the Monkey. as well as in the section known as. Lady-Deity’s RadiantAppearance Who Lives in the Secret River manifests as the Lady-Deity’s Radiant-Appearance with the Unique Braid. and that is the place where human beings are awakened to ultimate truth. inner. He exposed the concealed knowledge of the River Secret Cavity. it had been reworked. which was the ineluctable destiny of act’s son. while throughout the happening of the Extraordinary Vision. the double level Navel-Wheel Resulting of a Creation. widely enlarged. and should be brought closer to the myth of the Measure of the Reed. Beside that.Mahåsiddha Manifestations 371 Who Has Taken Rebirth as a Hungry-Ghost. This passage of the biography is again written in veiled language. This Ritual of Homage Offerings Given to the Undulating-Energies was as well a Ritual of homage offering and water in favor of Hungry-Ghosts. in order that the Handsome Giver of Pleasure may get to La∫kå. known as Ineluctable Acts Containing All. which is the essence of the direct experience of the Channel Always Moving Restlessly. or the One Who Has Gone to the Hungry-Ghost Nightmare. Nevertheless. and translated into modern versions continuously during a period of twenty-four generations from 200 BCE to 600. sun and moon channels. is a parable of the successful sunrise. This reminds of the story of the Råja of Ni∑ådhå who was the sovereign of hunter tribes as is reported in a poem entitled ‘Production of the Measure of the Reed (Nalodaya)’. During the occurrence of the appeasement. These . Who Had to Build a Bridge. or fact of reaching one’s goal in the Channel Always Moving Restlessly comparable in Buddhism with the awakened Apparition of the Source of Phenomena. thus it is also experienced as the Sacred Supreme Channel where flows the River of Sacred Syllables. which can be found in the Mahåbhårata. That fact is evoked as well in the mystical adventures of Nala and Damayant¥. the ‘Oblation of the Maturation of the Measure of the Feed (Nalapåkhyåna)’. the inner Lady-Deity’s Radiant-Appearance Who Lives in the Secret River is connected to Ga∫gå and Yamunå. who is the one who creates everything at will. This set of books is attributed to the sage Vyåsa who was born in 232 BCE. and ultimate secrecy. 'Gar Dam-pa Chos-sding-pa Shåkya-dpal succeeded in propitiating this energy with offerings to create again in the Three Domains or outer.

water is an allegory of the Undulating-Energies. known as Fury of the Navel-Wheel Resulting of a Creation. with the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. This water is the in subtle level a symbol of the compassion. This. the six moving existences. which put in contact together with the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. Furthermore he is manifesting the rapture of the Attentive Absorption Into Reality said to be water nourished the ‘Compassionate White-Lotus in Noble Man (Órya Karuˆå Puˆ∂arika. In an earthly manner. In addition. where they are watered from a pot while reciting a prayer in favor of the ghostlyunsatisfied creatures. Here. it is a practice of austerity. or Golden Navel is the representation of the Curl. by the secret union of the germ syllables. is a water spiritual aspersion. since they would never be able to obtain any sort of satisfaction. or shell. which are the substitutes of the essential drops that have been discovered during the mental contemplation of mind. 'Phags-pa sNying-rje Pad-ma dKar-po)’. which is water-living. This practice allows for the mental cultivation of loving-kindness that forever breaks aggressive habits. . It also consists of a Water sacrificial knowledge [to wash out] the destiny of the ineluctable acts. They are here placed in a hollow small-plate. This mollusc-like shell. whose shell turns as a dextrogyrated conch that is white-spiralled. He is the essence of spontaneously present compassion that is naturally manifested in the luminous sonorous nature of the mind. but are enduring terrible mental suffering. It is also a Water-Born. which is an introduction to the Domain of the Imaginable.Mahåsiddha Manifestations 372 unfortunate ones are characterized as avid spirits. ‘Method that Manifests [the Deity’s Radiant-Appearance] of the Curl (Kuˆ∂al¥n¥ sådhana. or cultivation of a taste for renouncement. 'Khyil-pa'i sgrub-thabs)’ passing by the conjunction with the Lord. the officiating person instantly becomes the Lord Who is Able to See. It is a direct approach. or insight Seeds of the Five Existing Elements. At the beginning of the ritual. it is here to sprinkle the small-bowls made of barley-flour. whose objective is to realize the Only Flavor [of emptiness]. which pass from a fluid stage to appear next as the luminous sonorous nature within the Heart-Wheel of the Phenomenal.

Mahåsiddha Manifestations 373 The practitioner of the conjunction generally links himself by seven vows to this practice implying a secret profound meaning. That practice was translated by his disciple rNgog Lo-tså-ba Legs-pa'i Shes-rab as the creation of water energy offerings. The practitioners of the conjunction were Indians. do not lay down any more. Next. or Fury. which is like a Sacred Sprinkling Ritual. Yet. who are another number of a version of the subsidiary channels. at another level. After that do not voluntary diffuse the bliss (in the arms. Yet. and never broke the early hour offerings in favor of the Hungry-Ghosts appearance. as a signal of the opening of the heart-lotus. Do not keep any thoughts of mundane celebrity. The secret level of these behaviors serves to introduce the ascetic oriented giving-mind to the real meaning of the manes. or realization of this process. remain continually in a sitting-practice. Thus. This is a new illustration of the particular obscure language of the teachers of the Curl. these . legs). The concealed significance of these commitments do not return to solidification. replaced by small-bowls of barley-flour. do not leave the Channel Always Moving Restlessly. They had also a practice of offering of rice bowls that are refreshing. of course. In Tibet. as it is like a blanket that is to keep the secret about one’s incomprehensible experience with the non-adepts. the inner creation of these small-bowls or spherical-shapes is called to make fall like fruit. wear a only cotton cloth. the Dark One started to wander and he left the Lady Who Aspires to Success for the sixty thousand Cowherd Girls. This practice develops an oriented giving-mind of Innate-Wisdom nourished by Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. and do not permit to the Subtle Breaths to wander. whenever you are around such class of spiritual guide. his Innate-wisdom would naturally give you a kind of bath. do not step across the house of a layman. They do not go to your father. these sticky rice bowls were. abstain from speaking. the Drops of the Embryo. which have been introduced to Tibet soon after 1045 in sNye-thang by At¥ßa. That is as well to be satisfied with the inner heat of the Curl. and did offer banquets of rice bowls in honor of the spirits. It is again to never interrupt the contemplation of the illusory manifestations of the Supernatural Sonorous Breathing that Appears to be Radiant. do not come down from one’s hermitage.

which is one of the Eight Sovereigns of the Undulating-Energies. together with Three Jewels gifted with particular virtues. as Degenerating Whirlwinds Breath offered 'Gar Dam-pa Chos-sding-pa Shåkya-dpal a supposed Buddha’s tooth. These are analogous to the one hundred inclinations of the senses according to the Singing of the Blessed One (Bhagavad g¥ta). whose function is to stimulate the production of bowl’s fruits. and garland of uninterrupted treasures from the left arm of the Son of the Whispered Tradition. or brings up with the rope. with the arrival in 125 of the Matsya Tribes in Råjputåna. Once more. also known as the Body Resulting of a Creation. this insubstantial power is self-manifested here in the alleged underground. or chain. the Tibetan biography tells us here. necklace. That leads to the dissolution of the Five Fundamental Winds that free an energy. compares to the One Hundred Tempests in the Benevolent One’s teaching. These drops preside over the emergence of the Supernatural Sonorous Breathing that Appears to be Radiant . It is said that Absence of Subtle Breaths the Sovereign of the Undulating-Energies knew the underground path that emerges in Magadha. This is a place where the ‘Mythical Mongoose’ vomits. appearing here. of the Rotation-Space-of-Energies. compared to a tooth that is evoked in the Aphorisms of the Cognitive-Wisdom that Goes Beyond the Last Limits. The Mythical Mongoose is said to have been at the court of Virå†a. It is made as such to accustom oneself to the extraordinary movements of the energy of the cotton-like Curl. Thus.Mahåsiddha Manifestations 374 very subtle breaths are the so-called Body of Illusory Appearance. is a sibylline note of the awakening experience arising from the confrontation with Innate-wisdom that is revealed in the course of the different approaches in the Attentive Absorption Into Reality. In the view of Continuous-Mystical-Process. He presented him these relics that had been confided to the Sovereign of the Undulating-Energies the Powerful One Who Make Tremble. which is the mode of knowledge of the Nature of Mind as RadiantDazzling-Sonorous. and that was the proof of his alliance pact that he offered his treasure. this marvellous rope is . The Mythical Mongoose is also known as the rope of the [one hundred secondary] knots. a name of a level of the white-drops. which is the manifestation of the Body in Union with Bliss. Now. that in a sign of satisfaction. that rope. and red-drops.

to dKon-mchog Zla-ba (Candraßaraˆa. 'Gar Dam-pa Chos-sdingpa Shåkya-dpal offered his winnings to Rin-chen-dpal. at once. while the two sideways channels are unsurprisingly obstructed. and Rin-chen-dpal proceeded to his consecration that establishes the abode. the life story underlines the fact that. Rin-chen-dpal had insufflated it into his spiritual energy. Seeing that. The 'Gar Dam-pa choice was a Chinese artist who had fled the Mongol invasion. as 'Gar Dam-pa had a profound devotion. the Owner of the Nature of Things of the Great Golden Hall would manifest a number of extraordinary aptitudes. Thus. He named it as the Owner of the Nature of Things of the Great Golden Hall. as the Five Fundamental Winds flow from the mouth into the Channel Always Moving Restlessly. when the Sign of Innate-Wisdom of the Lady Messenger known as the Imaged-Gesture that Closes the Prodigious Power to Move Within Space] is manifested. such as the capacity to speak.” Consequently. . it would demonstrate the Six Means of the Conjunction with the Phenomena of the LightningPillar Sonorous-Howl. Rin-chen-dpal afterwards advised The Accomplished One 'Gar Dam-pa to place the Buddha’s tooth in a support of faith.Mahåsiddha Manifestations 375 apparently in the possession of Lord K®∑ˆa. Besides. It is reported that. The Chinese designer finished. to realize a masterpiece for him. the tongue turns to the back. It is called to mind as well as the Buddha’s tooth. the image. in 1209. and so forth. Here. his disciples started rapidly to look at it equally as an embodiment-statue of his likeness. the practitioner of the conjunction is the One Who Wears a Snake. who is called the One Who Wears a Rope. the success of this statue made him decide to offer some replicas of his root guru’s image to the 'Bri-gung-pa’s mother-monasteries. as these precious items are returning today to their initial owner. Later on. or the fact of closing the moving breathing empty space. In the tradition. Moreover. “That it is only justice. Refuge of the Moon). who declared to him without batting an eye. the realm of Magadha means the inner earth where awakening is realized. these relics belonged to the One Who Has Subjugated the Undulating-Energies.

Since then. In 1203. dGe-'dun-sgangs. that is to say the Assembly hall of gDan-sa-mthil that was the principal seat of the Phag-gru-pa bKa'-brgyud-pa School. Afterwards. the rumor of that unexpected transfer so contrary to his wishes produced in him. and had just offered seven hundred volumes out of his accustomed munificence. as well as few one hundred copies on regular paper. and Nyan-lha sDings-pa. Thus. 'Gos Lo-tså-ba gZhon-nu-dpal would note that some people started to openly criticize Rin-chen-dpal’s action. In 1209. displeasure. recent troubles instigated by local noblemen pushed Rinchen-dpal to ordain an additional transfer of the book collections from the precious library to the Dwags-lha sGam-po’s monastery. the influence of Gro-sa-pa was considerable enough to ruin a reputation.Yam-bzang Chos-rje Chos kyi sMon-lam who was to become the bona fide organizer of the Pa-bzang-pa bKa'-brgyud-pa School. his root guru’s monastery. other disciples of Phag-mo Gru-pa had also contributed to the prosperity of the place. as this teacher was telling to . Long after that. on three occasions. and sPyil-bu in 1176.Mahåsiddha Manifestations 376 Chapter XXIV Irresistible Phenomenal Wind 107. and in particular the eminent rNal-'byor-pa Byang-chub Seng-ge of Grosa monastery. and sTag-lung-pa bKra-shis-dpal had consecrated the Deities’ Radiant-Appearances Great Hall. The open-handed sTag-lung Thang-pa bKra-shis-dpal had visited. which had developed as two bKa'-gdams-pa monasteries. Byang-chub Seng-ge has himself constructed the monastery of Gro-sa. sKal-ldan Ye-shes Seng-ge of Zwa-ra'i dgon started the construction of a Ritual Offerings Hall with the help of his principal disciple g. Guru Throne-Holder (1209) In 1199. and two other supporters of his root guru had established the three monasteries of sPang-sa. Rin-chen-dpal. This practitioner of the conjunction was a pupil of Se sPyil-bu-pa Chos kyi rGyal-mtshan that was the founder of 'Chadkha gSar-ma in 1164. which he had made copied on to blue paper.

rGod-tshang-pa came to solicit a Teaching in Return to generate a favorable link. On the contrary. These two methodical functions are used to irrigate the Five Fundamental Wheels that correspond to the abode of the Five Existing Elements earth. with the Nature of Mind as Radiant-Dazzling-Sonorous. Early as 1208. rGod-tshang-pa obtained the Prescriptions of the Path of Skillful-Means of Ír¥ Samantabhadra-Nå∂apåda. as well. and space. sPyan-snga Grags-pa 'Byung-gnas. This particular transmission arose as essential to both 'Brug-pa bKa'brgyud-pa School. rGodtshang-pa received countless profound teachings concerning the . gTsang-pa rGya-ras passed on to him the Unction of Vital Energy Upon the Five Indicated Points. the beneficiary directly feels the unity of the essence of emptiness. eighteen-years after his Bla-ma. He received. there to end the desertion of the monastery. Stay Thus Here (1209) 'Gos Lo-tså-ba gZhon-nu-dpal also noted that. his understanding of the twelve factors of simultaneous return of what had been produced. Altogether. in 1209. from Phag-mo Gru-pa’s lineage. By this SkillfulMeans. lHan-cig skyes-sbyor) written by sGam-po-pa.” 108. Rin-chen-dpal was preoccupied with the durability of his root guru’s principal seat. This tradition was identical to the one possessed by the 'Bri-gung-pa. Rin-chendpal received a visit from rGod-tshang-pa. Then. water. the Victorious Lord Rin-chendpal. Rin-chen-dpal sent his heart son. he started to study the Step-by-Step Path with sLob-dpon Wa-zhwa.Mahåsiddha Manifestations 377 whomever wanted to listen that Rin-chen-dpal was working to destroy gDan-sa-mthil. and 'Bri-gung-pa bKa'-brgyud-pa School. in fact. the first rGyal-dbang 'Brug-chen. before meeting gTsang-pa rGya-ras who founded the 'Brug-pa bKa'-brgyud-pa School. which began in 1179 with his withdrawal. the teaching of the Conjunction with the Unborn Presence (Sahajayoga. and a few others. retorted by philosophy. who was one of the heart sons of gTsang-pa rGya-ras. fire. He was born in lHo-brag. He used to say “The actions thwarting those of the beings concerned by the phenomenal world are excellent. from the bottom upward. air. That is why to all critics. Thus. who was also his attendant. and like many other bKa'-brgyud-pa Bla-ma.

the Gangs-ri Ti-se. rGod-tshang-pa would leave to meet sTag-lung Thang-pa bKra-shis-dpal. Thus. rGod-tshangpa started to establish numerous monasteries like those of sTenggro. he would travel to Kaßm¥ra and Jålandhara. or to act for the welfare of others?” In a dream she answered him. In 1209. Soon after that. stay here. the third 'Tshal-pa’s Throne-Holder. from 1215 to 1218. the benefits for others. faithful to the tradition. to Mar-yul. 'Bri-gung-pa brought him to his private apartment. “What is the most profitable. Rin-chen-dpal out of compassion tells him simply. and a few other bKa'-brgyud-pa teachers. rGod-tshang-pa would return to the Tså-ri Hidden Valley. His surname would come from a hermitage called rGod-tshang near Shel-dkar (White crystal). with the attainment of the two stages achievement in the succession of the creative and dissolution stages of (the deity known as) the possessor of the couple. 109. Following that. a kingdom later known as La-dwags. “Have you received the oral commentaries about this particular text?” As the answer was affirmative.” This woman was a LadyDeity’s Radiant-Appearance of the Place. rGodtshang-pa was able to listen to Rin-chen-dpal’s teachings. from 1212 to 1214 he would retire in retreat at lHo-brag. After that. to remain here in seclusion. sPung-dra. or bDe-chen-stengs. rGod-tshang-pa would return to meet 'Brug-pa gTsang-pa rGya-ras just before his departure for the pure fields. will also be manifest. and. Byang-gling. It was there that a woman appeared to him. from 1222 to 1224. “If this is so. and. As he was a practitioner of the conjunction. while visiting 'Bri-gung-mthil Byang-chub-gling. Later. “If you are in solitude. and then 'Tshal-pa Byang-chub Ye-shes.” A little later. during his Intimate Transformation of Dreams and he asked her. he would leave for the caves of mKhar-chu.Mahåsiddha Manifestations 378 Domain of Relative-Conceptual Truth. he turned towards the newcomer and asked him. Finally. and its retreat locations. Tibetans Rally to the Mongol Conqueror (1209) . which would became branches of the sTod-'brug bKa'-brgyud-pa School. where he gave him the ‘Whispered Prescriptions on the Concealed Points’. Starting from there. as he was going to reveal a secret doctrine to a limited audience.

He knew that in 1209. and serve under the statute of slave. Barchuk understood that it was better to submit. the Qarakhån of Samarqand. and the eastern province of Khams. or vassal. the prince of the Türk Naïman. the Qaghan of the Türk Uighur was weakened by the passage in force of Küchlüg. Chihluku. become critical. while trying to escape the Mongol forces. In order to get sometime to study the situation. the third son of Tämucin Chinggis Qaghan. thus Anquan was forced to conclude a peace to become a simple vassal. the Mongol attack made significant progress at Bodyul. in Tibet’s north-eastern and eastern boundaries where the situation had. or ruler of Central Asia. Afterwards. had fled west the previous year. the Buddhist Third Gurkhån of the Qarakhitan Dynasty. The Mongol riders besieged his two chief-cities of Lingzhou. two Tibetan aristocrats judged it prudent to open negotiations and offer their submission. the counsellors of Kadan Khån gave to the two Tibetans leaders the title of Chiefs of Ten Thousand. which had moved since the fall of their Empire to the Tarim oasis. and Yinzhuan. several Mongol Chiefs of One Thousand menaced the northeastern province of A-mdo. as they would act as governors of two new Mongol Provinces of ten thousand families. a son of Ögödaï. a complete submission of the Khams-pa to Kadan Khån the young Chief of One Thousand. a second army launched an attack in the dominion of the Türk Uighur. as Lamentation (Cho-nge). Barchuk.Mahåsiddha Manifestations 379 In 1209. In this way. during the Metal Ewe year. by now. who. From then on. therefore. They offered. out of shame. then. During this time. Tämucin Chinggis Qaghan was then occupied with the situation in Central Asia. and to marry one of his daughters to Tämucin Chinggis Qaghan. before enduring an iron weight. no real unity existed to levy an army capable of defending against the invader. The Qarakhitan were known . Tämucin Chinggis Qaghan ordered a fresh incursion into Anquan Xixia of Mi-nyag’s realm. had refused to give the hand of his daughter to Uthmån Ibn Ibrahim. which was translated into Tibetan as throne-minister. These two throne-ministers would be identified. Khams province was already divided among the noble families and the great monasteries. and from the name of a local district (Tre-bo). as in politics it is often preferable to go down.

a 'Bri- . the Sultån of GhËr. Chihluku defeated the Türk SaljËqid Dynasty of Persia. known as Song Ningzong. of the Shansabåni Dynasty. In 1204. and the left wing of the Mongol riders progressed in the east. and to Chinese as Xi Liao. In 1209. This exceptional child. Lady Pusuwan.Mahåsiddha Manifestations 380 to Tibet as Sog-po. the Mongols pushed their way to the East China Sea. the Mongol thunder would force Wanyan Jin Yongji. Sultån of Khwårazm. the seventh emperor of the Tungus Jurchen. Tungus Jurchen was starting to pay for having underestimated Mongol strength when his predecessor refused to join his armies with those of Mi-nyag. Rin-chen-dpal received the visit of his disciple sPangston sGrub-pa'i sNying-po The Accomplished One. what was really going on. At that moment. the fifth Sultån of the Türk Khwårazmid Third Dynasty of Türkmenistån had been obliged to pay him a tribute. Rin-chendpal predicted the birth of an extraordinary son. Zhaokuo. These extensive dominions would become targets of the Mongol Qaghan. Shåh 'Alå' al-Din Mu˙ammad Ibn Tekish of Khwårazm. He would reappear again in 1547 as 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKra-shis. who succeeded his aunt. the fourth emperor of the Chinese Southern Song Dynasty thought to profit from the situation. whose incursions menaced them. Uthmån Ibn Ibrahim became closer to Shåh 'Alå' al-Din Mu˙ammad. Twenty-One Treasures of the Guru (1210) In 1210. In 1200. Chos kyi dBang-phyug was recognized as an emanation of the ruler Khri-srong lDe'u-btsan. Yilieh and the Shåh fought Mu'izz al-Din Mu˙ammad. who ruled during his minority. as he had not yet realized either. accepting the position of vassal and in the 606th year (1209-10) of the Hegira. In 1194. This Chihluku was Gurkhån Yilieh’s second son. By 1209. 110. blessed in advance. was gTer-chen Gu-ru Chos kyi dBangphyug who would be born in 1212. Tämucin Chinggis Qaghan was attacking in all directions. As early as 1211. and his spouse mKha'-'gro-ma dKar-bza' mGon-skyid. they struck coins together. and after the fall of the Tungus Jurchen. to evacuate the northern part of China.

or even in the dream state as the subconscious. and the Extraordinary Vision in this very life. named by convention. together with their latent imprints. The rDzogs-pa chen-po literature is comparable to the Buddha’s teaching sections.Mahåsiddha Manifestations 381 gung-pa Throne-Holder. in Sanskrit. The practice is one of simplicity. Positive strengths of virtue are generated. Thus. or Ultimate Mind Accomplishments. which culminate with the disbanding of the corporeal Five Existing Elements. reputed to be free of concepts. which merge into the Blue-HeartDrop. as well as the awakened presence of the intrinsic nature. This is commonly called the Great Perfection. or Mind’s equality of mood. It is the place. or accumulation of conceptual merits. allowing to refine the ordinary Eight Mundane Accomplishments. The two following stages permit the purging of emotional torments. He practiced without discrimination. . otherwise called. or negative feelings. which constitute the Body of Latent Imprints that show its phantasmagorical face during daily practice. arises. or the moment of the reunion compared to. or knowledge. or auto-liberation. innate liberty. as well as the manifested accomplishments at the moment of death. The result is the establishment of the mind calming down. Its objective is the realization of the intrinsic perfection of the true empty nature of mind. whose biography will follow later. the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. and then the flying up of the red-drops. and to reach the Supra Mundane Accomplishment. followed by the descent of the white-drops. What Excites the Acquaintance of the Moment Towards Transition. That includes the experience of physical signs. and the accumulation of Innate-wisdom beyond concepts. mainly consist of producing good acts. This occurs by the means of the two accumulations. discernment. and to the dynamic perception of natural liberation. the instant between day and night. in the Old-Tradition. Then the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant also known in Old-Tradition as the Supernatural Sonorous Breathing that Appears to be Radiant of the Foundation. gTerchen Gu-ru Chos kyi dBang-phyug was a precocious child who mastered the Old-Tradition as well as the New-Tradition. all dissolve into a Rainbow Body of Pearl-Atom of Subtle Lights.

He would receive in pure visions the Eight Approaches of Padmasaµbhava. around 772. the name of the stage of cessation. He revealed rDzogs-chen texts. sNye-mo Lo-chen rNam-par sNang-mdzad Srung-ba of Bye-mkhar was in retreat there around the year 810. little by little. the Great Discoverer of Wealth Deposits gTer-chen Gu-ru Chos kyi dBang-phyug was a probable emanation of Rin-chen-dpal. Padmåkara. and like him of rebirth of Khri-srong lDe'u-btsan. Innate-wisdom manifests. without abandoning the activities. In spite of his father’s prudence fearing for his life. bKa'-brgyad gSang-ba Yongs-rdzogs)’. like the Christian scholastic ‘good’. Previously. or the belief that everything is eternal. at the beginning. and in other locations. Later on. that is to say without grasping any of the two extremes recognized as the Absence of End. but even so. with the acquisition of a superior view. Next. the Final Cutting Off. . or Step-by-Step Path. or if it is the realization of the reality. in Mi-la Ras-pa’s tower at Sras-mkhar dGu-thog. ‘Bridge of the Totally Mysterious Essence of the Great Compassionate One (Mahåkåruˆika Saµgambhira Garbha Samåja. Eight Traditions of the Secret Acquaintance with the Moment Towards Transition]. the Crucial Instructions to Lady mKhar-chen Ye-shes mTsho-rgyal. Yet. ‘Bridge Secret Essence of the Guru (Bla-ma gSang-ba 'Dus-pa)’. known as Bla-ma gSang-'dus. discovered the. known as ‘Thugs-chen Yang-snying 'Dus’. He collected some in lHo-brag. This also known as the ‘Dissolution to the Secret in Eight Approaches ([Parisandhi Guhya A∑†a Ógama].Ya'-ma-lung. or the going beyond mental images. also called bKa'-brgyad gSang-rdzogs.Mahåsiddha Manifestations 382 This is the Gradual Path. Gu-ru Chos-dbang found hidden Wealth Deposits almost everywhere. and the practice permits the transcendence of intellectual conceptual limits. in Brag-dmar g. Encounter with the Very Mysterious Embryo of the Great Compassionate One. Thugsrje Chen-po Yang-zab sNying-po 'Dus-pa)’. gTer-chen Guru Chos kyi dBang-phyug. known as Padmasaµbhava of La∫kåpura in U∂∂iyåna had given. Then. or void (nothingness) regarded as a pure nihilist Western materialist approach. one of them was the. in Brag-dmar Lung'-ma-lung. it is difficult to recognize if the realization is no more than a self-created mental image. It is so.

Tämucin Chinggis Qaghan was very patient. Mongol Invasion of Manchuria (1210) In November 1210. a Discoverer of Wealth Deposits as he revealed twenty-one hidden Wealth Deposits that are still preserved today in his Oral Collection. his troops indulged in plundering and slaughter here and there. so that their flight would . The word barbarian comes from the Greek to signify that these people could not speak Greek. Rin-chendpal twenty-one texts. five texts. including those of the Golden Chain. barbarians were the non-Han populations. Tämucin Chinggis Qaghan ordered another campaign in the east against the birth region of Wanyan Jin Yongji of the Tungus Jurchen Empire. This Chinese barbarian sovereign of Northeast China offered a powerful resistance around the Great Wall of China. just like A-phyi Chos kyi sGrol-ma was. who are classified as a minority. In the next generation. who like the Tibetans today. his disciples would have their contributions too. 111. Other bKa'brgyud-pa Bla-ma had been gTer-ston as well. Then.Mahåsiddha Manifestations 383 which can be studied in six volumes among his 463 texts preserved in the rNying-ma bKa'-'bum. He did this to instill terror in the weakest populations. but the Mongol riders made a bloody diversion and advanced as far as Manchuria. Mar-pa discovered at least one text. as a Body Resulting From a Creation of mKhar-chen Ye-shes mTsho-rgyal and reinforcing his secret link with the 'Bri-gung-pa. born in 1248. 'Tshal-pa Zhang four texts. For the time being. and Gling-rje Ras-pa one text. Mi-la Ras-pa's heart son. sGam-po-pa revealed twenty texts. which happened to be the birthplace of the Tungus Jurchen Dynasty. sTag-lung Thang-pa bKra-shis-dpal two texts. Gu-ru Chos-dbang’s wife Jo-mo sMan-mo. as he was only testing the resistance and the military tactics of the enemy armies before advancing further. or garland. Phag-mo Gru-pa rDo-rje rGyal-mtshan revealed thirty-one texts. Rin-chen-dpal himself was a teacher. and for the Chinese. his other heart son Ras-chung-pa. as well as. would be recognized. and Mi-la Ras-pa transmitted four texts.

Afterwards. In reality the Chinese Han had to bear the boot. which served to collect information by any means from Tungus and Chinese prisoners. for more than half of Han Chinese history who could enjoy only few colonial periods of expansion like they do in modern times. as Chihluku believed everything to be quiet. Nomad invaders had founded these two Empires of Northern China. locked away in Uzgend the capital city of Ferghåna. Satisfied with the first results. the conqueror agreed to order a strategic withdrawal at a cost of five hundred young girls. More to the point the Qaghan got three thousand additional horses. he was on attacked in turn from the East by his son-in-law Küchlüg the prince of the Türk Naïman Hordes. of the Buddhist Qarakhitan of Central Asia. From these operations. In doing so. the Chiefs of Ten Thousand. that is to say of foreigners. and associates of the ruling house. he showed from that point on. Chihluku Gurkhån. or yoke of barbarian sovereigns. and as he was looking for the help of a protector. the Qarakhån of Samarqand. 112. Chihluku entered in the city as a wise conqueror. his allegiance to the Shåh 'Alå' al- . as his own. on the south bank of the SyrDaryå River had fallen into the hands of the Naïman. soon after his treasury. which were added to those captured from the his adversary’s herds. This second trial ride was a large-scale reconnaissance. he renewed. together with the members of the council. as many had done before them. and forbade pillaging. Uthmån was able to recover Samarqand. and many silk bundles to be used for the ceremonial dresses to reward the Chiefs of One Thousand. and five hundred young boys. who had fled the authority of Tämucin Chinggis Khån. Tämucin Chinggis Qaghan also took gold for his treasury. attacked Uthmån. in 1211. Disruption in Central Asia (1211) In 1211.Mahåsiddha Manifestations 384 disorganize the Tungus administration by creating large waves of refugees. The winds of fortune changed and the Gurkhån was abandoned by his closest relatives. he considered the domains of the Qarakhån petty vassals. as he had to satisfy the requirements of his officers. as he ordered the sparing of the Musl¥m population.

113. Yet. and later Sultån of Persia. and in 1211. Ch'angchun. already looming on the horizon. the Taoist minister of Tämucin Chinggis Khån. the arrogance of the soldiers and officials of Khwårazm would provoke a deep public discontent. In fact. Sultån of Khwårazm. in reference to Alexandros III. and the Sultån of Khwårazm was hailed as a second Iskander. Küchlüg was able to annex the remaining of the Qarakhitan dominion. Before long. During this time. in his ‘Tabaqåt-i Nå∑iri’ would write around 1320. noted. who had been the first. to make an alliance with the Shåh. he obliged him to stay with him for a few months. He was also praised as equal in merit to Sanjar of Merv. that this was the principal reason for the fall of Qarakhitan Empire. Mongol Invasion in Central Asia (1212) Shåh 'Alå' al-Din Mu˙ammad Ibn Tekish Sultån of Khwårazm did not trust his new vassal. like the governor of Utrar on the Syr-Daryå River. a new coin to signify their alliance. Thus. . before becoming the first Occidental to penetrate Tibet. Chihluku would live peacefully until his death. As a result. that theory is in contradiction with the comments of an important contemporary. 'Uthmån Ibn Ibrahim of Samarqand. Chihluku counterattacked. the Macedonian. they struck again. the SaljËq Sultån of Khuråsån.Mahåsiddha Manifestations 385 Din Mu˙ammad Ibn Tekish. Küchlüg dismissed his fatherin-law Chihluku. in about 1206. all the Qarakhånid princes offered their submission and became vassals of the Shåh of Khwårazm. and the right wing of his army repelled the Naïman. as the Italian Franciscan monk traveller named Giovanni da Pian del Carpine who crossed the region in 1246. subsequently facilitating the inevitable Mongol invasion. Therefore. the hardened Naïman dissipated the Qarakhitan troops. and took the title as the last Gurkhån Qarakhitan. The Musl¥m jubilation was then total. therefore under the pretext of marrying him to his daughter. but Tayanku. They followed the example of the Qådir Khån Ibn Ibrahim of Uzgend. the Qarakhitan general of the left wing was then crushed by the Shåh 'Alå' al-Din of Khwårazm and remained his prisoner. and the Musl¥m historian JËzjåni. Those who hesitated were put in jail and deported.

a Chief of One Thousand. for the reason that the Buzar had become an ally of Tämucin Chinggis Qaghan. and his dominion would fall. including his son-in-law Uthmån. in 1212. 'Alå' al-Din came back to Samarqand to sack the town in order to punish all whom he had judged guilty of bad will. In addition. Küchlüg would be killed in an ambush after interminable skirmishes. which had converted to Islam. . Küchlüg the Prince Türk Naïman. into the hands of Chinggis Qaghan. attacked Küchlüg. together with the other principalities of the oasis of Central Asia. During the same period. in the 609th year after the Hegira. who was then executed. the last Gurkhån Qarakhitan. and the Mongol conqueror started to annex the Qarakhitan Empire. Jebe. his enemy gifted of prodigious good fortune. 1212.Mahåsiddha Manifestations 386 Then. arranged the murder of the Buzar sovereign Al-Målik during a hunting party. like a mature crop.

gTer-chen Rig-'dzin rGod-ldem 'Phru-can dNgos-grub rGyal-mtshan. First. in the ‘Heart of the Rhododendron Pigment of Sublime Space (Mahåbhyantara Cittatilaka. mentioned previously. in Eastern lHo-brag. Klong-chen sNyingthig)’ that will be revealed by Klong-chen Rab-'byams Dri-med 'Odzer would much later be passed on by him in pure vision. Rin-chen-dpal resolved to pass on the hidden Wealth Deposit of the already quoted ‘Ball That Makes Entered Into Felicity in Eight Approaches (bKa'-brgyad bDe-gshegs bsDus-pa)’. entitled ‘Relate to the Ancient Own-Mine in Eight Approaches ([SvapËrva Svåkåra A∑†a Ógama]. Having meditated on it. to confer this final gift to his most advanced devotees. suddenly became bedridden. The illness made him decide. Transmission of the Eight Approaches (1214) In 1214. His disciples were very worried. Rin-chen-dpal had received this teaching in 9 volumes directly from gTer-chen mNga'-bdag Nyang-ral Nyi-ma 'Od-zer that was the rNying-ma-pa founder of sMra-ba-cog.Mahåsiddha Manifestations 387 Chapter XXV Five Bodies of a Buddha 114. two hidden Wealth Deposits would complete this concealed teaching. Later on. which would be discovered. Later. Rin-chen-dpal. the Wood Dog year. and like him a rebirth of Khri-srong lDe'u-btsan. bKa'-brgyad Rang-‘byungRang-shar)’. Furthermore. also called the bKa'-brgyad Rang-shar. born in 1337. would discover the 4 volumes of a third teaching of the Eight Approaches. who was then seventy-one years old. In the course of his contemplation of supreme mind his root guru 'Gro-mgon Phag-mo Gru-pa appeared to him in pure vision to reveal a Conjunction of the Profound Skillful-Means Conjunction. by gTer-chen Gu-ru Chos kyi dBangphyug. born in 1730. to gTerchen Rig-'dzin Kun-mkhyen 'Jigs-med Gling-pa. he fully recovered. would come the 6 volumes of the ‘Dissolution to the Secret in Eight Approaches (bKa'-brgyad gSang-ba Yongs-rdzogs)’. without delay. .

They are said to be Supra Mundane. Padmasaµbhava adopted. ‘The Heart of the Rhododendron Pigment in the StepAcross-Space Female-Deity (∂åkin¥ Cittatilaka. sNying-thig) issued from Padmasaµbhava of La∫kåpura. The hidden tradition calls to mind the Mothers Together With Their Minor Deities’ Radiant-Appearances as well as the Mothers’ Sanctuary. By doing so. and to the Seven Mothers of Wonders’ Wheels. celestial . or outer). which he had received from the Eight Holders of Knowledge. the Old-Tradition was reminded of the Fifth Basket of Corpuses of Cognitive-Wisdom. in fact. Totally Immaculate Rhododendron Pigment). The original text of Padmasaµbhava. cited earlier. also called the Five Baskets Supra Mundane Cognitive-Wisdom Awakened-activity of Iron-Point. terrestrial (sensorial. which are analogous to the Seven Golden Mountains. The last three to be called to officiate. and Vimalamitra of Hastinåpura. Bi-ma sNying-thig)’. As it would be noted by the historian.Mahåsiddha Manifestations 388 This 'Jigs-med Gling-pa would found also the bKa'-brgyad kyi grub-zhung. known as the Bi-ma Yang-thig (Saµvimalatilaka. belonged to the Seven Mothers of Wonders Rotation-Space-of-Energies evoked earlier. is entitled. and that is the domain of the illusion of the appearances in virtue of a classification attributed to Padmasaµbhava. mKha'-'gro sNyingthig)’. known as rDzog-chen sNying-thig. This Klong-chen sNying-thig would then merge together the two lineages of the Heart of the Rhododendron Pigment (Cittatilaka. this is. The unicity transcript of Vimalamitra is entitled the ‘Immaculate Heart of the Rhododendron Pigment (Vimacittatilaka. a text that will include the Eight Great Rotation-Space-of-Energies. gSang-ba sNying-thig)’. the traditional Indian triple spatial division of. known as dPal-chen 'Dus-pa. another name for the Five Victorious Clans during the encounter or union of Cognitive-Wisdom and Innate-wisdom. 'Gos Lo-tså-ba gZhon-nudpal. reputed to have subjugated the Tibetan local spirits. The Eight Approaches were the tradition transmitted by Padmasaµbhava. he was also knowledgeable in the ‘Secret Rhododendron Pigment (Guhyatilaka. He had passed on to them the Three Baskets of Mundane Families turning them into the Mundane Protectors of the Mundane The Nature of Things. de facto. to that will be added the Highest Accomplishments in Eight Approaches.

known as the wrathful manifestation. Vimalamitra of Hastinåpura revealed this text to Padmasaµbhava. Yet here. At the west of the Rotation-Space-of-Energies. the third Någårjuna. around the year 780. speech. and intermediate (beyond imaginable. Graceful Body is the essence of the unity of the phenomenal with emptiness. or Favorable on All Sides of the level of a Continuous-Mystical-Process of Sublime Conjunction. He should not to be confused with the translator paˆ∂ita Íåntigarbha. and mind. or secret). the illusion held by the Five Fundamental Winds. At the south of the Rotation-Space-of-Energies sits the yellow Graceful Body. born in 987. Who is Called the Vivid Excellence. sits the red Lotus of Speech. inner.Mahåsiddha Manifestations 389 (imaginable. about 770. to Padmasaµbhava by H˵kåra of Vår∑apura. or inner). which corresponds to the Extraordinary Vision experience of the propitious. self-styled non-duality. as a stage of the Innate-Wisdom Unborn Presence. Ócårya Íåntigarbha of Parihåsapura also spread this text to Tibet. He is the Perfect The Pure-Diamond He Luminous One Who Emits the Hidden Noises. This space. in the BlueHeart-Drop. he is also a manifestation of the Victorious Accurately Luminous One taught to Padmasaµbhava by Mañjußr¥mitra. an aspect of the Sublime Hero Lucid of the Mercurial Awakening known as the One Who Prepares for Death as the Fading of Breaths Hold Back Graceful-Splendor. Lotus of Speech is a wrathful . Here it is a manifestation of the Victorious Unshakable One taught. and is an aspect of the Horse-Neck. outer. which uproots forever. It is why some people spoke of it as a section of a Mother Tantra presenting the sonorous luminous nature of the mind. and unicity. At the east of the Rotation-Space-of-Energies sits the white Mind Together that is the simultaneous experience of unity of thought and mind. and secret is indeed the three or body. He is also named the ‘One Who Transforms a Quantity of Lotus’. otherwise known as Innate-wisdom unity. This Yang-dag Thugs reveals the effective Dissolution. In the center of the Rotation-Space-of-Energies abides the Luminous One Who Emits the Hidden Noises. This is also a manifestation of the Victorious Unlimited Brightness taught to Padmasaµbhava by Någårjuna-Någårjunagarbha of ›a∂arhadvaˆa. known as Praßåntamitra of Ma∫galapura.

. They are naturally related to the Three Domains or outer. and the Domain of the Imaginable. Iron-Point of Pure-Diamond is the One Who Successfully Bestows the Accomplishments. which sucks the three poisons from its center. known as Domain of the Ultimate Truth. the third one is consequently the Domain of the Unthinkable. inner. sits the blue Awakened-activity of Iron-Point who is an aspect of Iron-Point of PureDiamond. by the means of its efficacy strength. He is the manifestation of the refinement intensification during the Extraordinary Vision as emerges the Compassionate Unborn Presence of the Sublime Hero Lucid of the Mercurial Awakening-Lord who is Able to See. Awakened-activity of Iron-Point is a wrathful essence of the triangular Iron-Point of PureDiamond that has a straw with three angles. Ambrosia’s Qualities. and later he diffused this training as well into Tibet. the Vows of a Full Beggar Monk. a tradition that was taught to Padmasaµbhava by Ócårya Prabhahasti of Kiråti. and ultimate secrecy. moreover he is the One Who Lights the Magic Wick of Accomplishments of the seat. the Domain of Desire or sensorial. in his youth. or his speech that is followed by effect. follows the Three Baskets of Mundane Families that offer the Eight Mundane Accomplishments. in Noble Man. This is the very place of the transmutation of the acts. a location where the Buddha’s multiple qualities are fully revealed. At the southwest of the Rotation-Space-of-Energies sits the green Ambrosial-Curl. or encounter with the nature of mind. This is a manifestation of the Victorious Source of the Jewel. was revealed by Vimalamitra of Hastinåpura to Padmasaµbhava. as it is Perfect Luck Itself full of Accomplishments. He is a manifestation of the Victorious Fruitful Accomplishments too. and this text. Ambrosial-Curl is the essence of the alchemy of suffering that manifests as the bliss experience in the inner process during the contact. he is also known as the Ambrosia of the Pure-Diamond as well as the Revered One Holder of the Knowledge of the Encounter.Mahåsiddha Manifestations 390 essence with three neighing Horse-Necks. Iron-Point of Pure-Diamond is the key to the Accomplishments as well as failure. or in Tibetan. Next to them. like for the one of Heruka. This royal guru had given to Padmasaµbhava. or the blissful accomplished field. in the two constituents of the Domain of Relative-Conceptual Truth. At the north of the Rotation-Space-of-Energies.

At the southeast of the Rotation-Space-of-Energies sits the StepAcross-Space Female-Deity Who Offers Her Blazing Tongue. Kåßyapa. Moreover. together are the Seven Manifestations of Innate-Wisdom. She was taught to Padmasaµbhava. or Mother of Wonders for Supreme Creative Imagination. in 748. known as the Mother of the Maledictions. the Step-Across-Space Female-Deity Who Offers Her Blazing Tongue is the essence of the continuous-remembrance of the sublime bliss experimented at the passage of the Sublime Bliss-Wheel and she is one of the Seven Mothers of Wonders who contribute to the balance of the natural order. the Accomplished Possessor. to Padmasaµbhava by Rambhuguhya of Khabhåvana. Hå∂ipa-Jålandharapåda would be born in Khyåtila too. it is known as the LadyDeity’s Radiant-Appearance of the Fury and taught. the eighteen Continuous-Mystical-Processes of Sublime Conjunction to the Gangs-ri Ti-se area. sits Worshipping Ritual Hymn to the Not Fully Divine Breath Guide in Front of One’s Eyes that Allowed Looking at the Fury. known as . See. this Worshipping Ritual Hymn is the essence of the leading wisdom of the Eight Energies Having a Governor. Yet. or Seven Mothers of Wonders. who had also come to teach at bSam-yas Chos-'khor. already present around the year 30. the Lady-Deity’s RadiantAppearance Who Lives in the Secret River. and Íåkyamuni. In ancient times. Kanakamuni. At the northwest of the Rotation-Space-of-Energies. the Wrathful One. around 770. known as Tho-gar Nor gyi Legs-sbyar. the Step-Across-Space FemaleDeity Who Offers Her Blazing Tongue had been figured as one Greek Harpy otherwise known as the Child’s Abductor with a Bird Body. It is an aspect of the care for the mental. five generations later. and a Woman’s Face. that was mentioned with the Continuous-Mystical-Process of the Step-Across-Space Female-Deity Who Offers Her Blazing Tongue Glimmer. Thus. The last of the list is as follows. which we have seen under another name. in the Órya Lalitavistara Nåma Mahåyåna sËtra. close to the year 770 by Dhanasaµsk®ita of Khyåtila. the list of the Seven Lady-Deities’ RadiantAppearances. Buddhaguhya of Gayå’s pupil who had introduced.Mahåsiddha Manifestations 391 These mundane families are the essences of the awakened activities of the last three of the Seven Awakened Human-Heroes. A tradition often confused with the Benevolent One’s wife.

that Arises at the Intimidating Instant of Union. or Innate-wisdom of the Best One Primordial Governor. the One Who is Full of Vital-Strength. and other acts of witchcraft. Patañjali-Goˆikåputra of Pålkiguˆ∂u who was a guru of the Conjunction by Violence or Conjunction of the Curl. which suspends all illusions. about 165. namely the innate spiritual energy considered as absolutely pure. sits the One Who is Full of Vital-Strength. pushing away even maledictions. retention is to be aware in order to tie whatever is in place. and is Difficult to Understand with Her Intimidating Mystical-Incantation was also taught to Padmasaµbhava by Ócårya Íåntigarbha of Parihåsapura. wrote. It is the essence of the natural retention. just as the fusion of gold destroys all impurities. and stabilizes the mental as well. In the northeast. Moreover. It is known in Hinduism as the highest of the three qualities. winds. while twelve points in time of mental contemplation of mind (1728 seconds. . and is Difficult to Understand with Her Intimidating Mystical-Incantation. That is a tradition confused with the Best Lady Personifying Anger. Thus. of the Rotation-Space-of-Energies. and a way to experience the Mercury Mind Lucid of the Perfect Revelation of Knowledge. known as the Lady-Deity’s Radiant-Appearance Splendor. literally 29 minutes) are called one Attentive Absorption Into Reality. tells us that focusing on one point for twelve seconds is called retention. It is also known as Pure-Diamond’s Mystical-Incantation. and that twelve retentions (or 144 seconds) are one mental contemplation of mind. and drops flexible. while burning out of it one’s imprint scoria. compiled close to 370. in his Aphorism of the Conjunction.Mahåsiddha Manifestations 392 Eight Classes of Deities’ Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor and the Confidential MysticalIncantations with Short Versified Explanations that Should Remain Secret. That play makes the channels. The Legend of the Tortoise (Kurma puråˆa). “Retention is the thought observation while combining it with a point”. it is a natural process of regulation understood in Buddhism as a Skillful-Means to Tie Up the Subtle-Breaths. the sensorial wife. a stance that can also be rendered as. Let us open a short parenthesis here to precisely explain the significance of the word retention in India.

not to be confused with Ír¥dhara the dialectician and guru of the school That Specifies the Particular. is the desirous. sun red speech and moon white body. they are regarded as the dynamic City of the Body of PureDiamond originating from the Heart’s Eight Petals White-Lotus. or north. as well as many Tibetans too often consider as exclusively Tibetan. was a disciple of Accomplished One Who Imparts the Object of Thinking to Others. which some Western authors. this Rotation-Space-of-Energies was included among the Eight Classes of Deities’ Radiant-Appearances CorporealDevouring Awakened-Energy Having a Governor. as would note. Yet. These Twenty-Four Sacred Places are the seats of the twenty-four drops where abide. is the Wrathful One. Together. 'Gos Lo-tsåba gZhon-nu-dpal. or south. . and the Twenty-Four Step-Across-Space Heroes. or Particularistic School. at the Ahogangagiri Vihåra. around 1020. the Twenty-Four Step-Across-Space Female-Deities. or Saµboga who lived around 395 BCE. A great number of these spirits. or west. Shambu’s name reminds us here. as 'Gos Lo-tså-ba reminded us. The two lateral ones flank the central petal or channel. Each of them has three branches corresponding to the three secret circles of the space blue mind. the central one is the one free of knots. near Mathurå. of the arhat SambhËta SånavasË. one of them called Shambu was a human being who had encountered Íåkyamuni Buddha. Ír¥dharananda known as Íåntideva-Ír¥dharapåda. is the householder. and beyond this. 'Gos Lo-tså-ba wrote about the Seven Subtle-Substances Nature on the One Hundred Deities’ Radiant-Appearances syllables. or Great Deities’ RadiantAppearances are holders and the sources of Confidential MysticalIncantations with Short Versified Explanations that Should Remain Secret.Mahåsiddha Manifestations 393 Now coming back to our biography. who. In front. who passed away in 1007. and the other five ones form a fantastic mysterious surrounding. on the right. is the triple circle. on the left. within the Twenty-Four Sacred Places that are ramifications of the eight branches of the Heart-Wheel of the Phenomenal where abides the BlueHeart-Drop. or east. 'Gos Lo-tså-ba gZhon-nu-dpal quoted the words of a glorious holder. behind. Vidyåkokila-Kokilipåda.

or U∂∂iyåna Valley. The eight body branches are the paths of the underground places followed by the white-drops. or Lady Siddha Yogin¥. or thigh. The eight speech branches are the paths of the earth places followed by the red-drops. The Deity of the House. the City of HungryGhosts. corresponding to a position’s name. acknowledged by Pulliramalaya. or calf represents the earth element.Mahåsiddha Manifestations 394 The eight mind branches or celestial ones lead the Eight Subtle Breaths. acknowledged as the Holder of the Net. called here as the. the sixteen fingers of the hands and feet signify the consciousness element. and they are known here as the throat (Lampåka). The fourth is the point between the eyebrows that brings to mind the homonymous city of Råmeßvara on the southern bank of the Ga∫gå River. the breasts (Odra in O∂radeßa). . or the sexual organs insatiable desire as a personification of the water element. or knees. and the sixth one is the left ear. The elephant. The fifth one is the right ear. The Maro. the heart (Ka∫cika). stands for the air element. or anus. appears as the wind element. The third one flows to the neck. and which is the name of the capital city of the Tribes of the Arbudaßikhara. The seventh one is the two eyes as Dev¥kˆa (Peak of the Lady-Deity’s Radiant-Appearance). The Made by Divine Breath. The second one is directed to the eyebrows. or ankles figure the earth giving cohesion to the other elements. and the abdomen and sexual organ (Kuli∫gå). The towns. They are known as. known as Killer. patronized the temple of the Lord of the City Creator of the Supreme Principle. These Twenty-Four Sacred Places are the object of particular attention during the Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities. or the big toes and the thumbs. which is sometimes confused with Jatinga Råmeßvara. acting for the fire element. the bottom of the nose (Kosala). or of the city of Pullamangai where Paråntaka I Cجa of ThanjåvËr had. The first one goes to the head’s crown. and the eighth one. close to 925. the hollow oral space (Kali∫ga). the armpits and kidneys (Kåmaru in KåmarËpa). the navel (Tri∑akune). symbolize the space element. and the pot maker. as Molava. are the shoulders. ten million [of a mane’s hair]. All these names of convention are connected with The Accomplished Ones. is Godavari in Dekkan. The Golden Island.

abide seven hundred twenty-five deities having the Nature of Innate-Wisdom. to the Father Continuous-Mystical-Processes of the New-Tradition. Then these two professed lineages were. as we can see. About that opinion. see. the ‘Five Corporeal-Devouring Awakened-Energies Protecting the Nature of Things’. the first IndrabhËti of La∫kåpura. this extraordinary teaching of the Old-Tradition was transmitted by Rin-chen-dpal to his disciples in 1214. the Råja of Northern U∂∂iyåna. It broaches the steps of the creative birth as a skillful-means known as the Encounter With the Secret for the New Tantra. To conclude about the Eight Approaches and the Eight Great Rotation-Space-of-Energies. who had taught at Nålandå. 'Gos Lo-tså-ba wrote that dPal-'dzin seemed to be confused in his description of the Spirit Flocks of the Heights. the evils were assimilated during the dissolution of the breaths that hold the relative illusion of their own existence. 3947. Then. This Vimalak¥rti was a disciple of the second famous Bhåvyak¥rti. the so-called demoniac harmful spirits had been annihilated everywhere by the fact that they were included in the Rotation-Space-of-Energies of the Worshipping Ritual Hymn to the Not Fully Divine Breath Guide in Front of One’s Eyes that Allowed Looking at the Fury. this dPal-'dzin was Íåkyasiµha known as Ír¥ Siµha who came from Kuståna. This second succession tree was inspired by the Lord of the Mysterious that is the One Who Has in Hand the Pure-Diamond. No. and the Nine Principal Ones. Some people think that. or the Speaking-Radiating Awakened-Energies. without more precision. 'Gos Lo-tså-ba mentioned. That method is compared for its view and its fruit. we should remark that within Chemchog He-ru-ka. and was a disciple of Haribha††a. He had passed it on to three main disciples. which was received by Vimalak¥rti Licchavi. which. a disciple of NågårjunaÍr¥manta of Kåñc¥puram. Anyhow. one of them was around 730. is called the Embryo of Secret. more than close. in Någårjuna-Ír¥manta of Kåñc¥puram’s line. .Mahåsiddha Manifestations 395 'Gos Lo-tså-ba gZhon-nu-dpal noted also that. but many texts with a similar title can be found in the Tangyur of Beijing. the Råhuråja of Íaµbhala. in the Old-Tradition. 3949. and his guru was of the lineage of the second Candrak¥rti-Måta∫ga of Mata∫gapura. 4418 and others. a place held by Tibetans since 670.

It is in the Kangyur No. as well as the Basket of Magic Spells Knowledge. The Luminous One Who Emits the Hidden Noises. who had visited Buddhist places abroad. folio 157a1 to 158b8. personifies this conjunction. which is in essence. or the foundation of illumination. Daihatsu nehan gyØ. J.Mahåsiddha Manifestations 396 They are known to be the Multitude of Minor Deities of the seventytwo thousand subsidiary channels. . the Basket of the Six Continuous-Mystical-Processes. for the Old-Tradition. He knew well. or the Furious One. is considered a manifestation of the foundation. vol. his wife the Angry Lady. or knowledge. Rin-chen-dpal wrote a few commentaries on the Eight Approaches. or of the Supernatural Sonorous Breathing that Appears to be Radiant of the Foundation. No. Who Calls the Vivid Excellence. It is in the Kangyur of Beijing. 789. Yongs-su Mya-ngan 'Das-pa chen-po'i mdo)’. as she is the illusion. The ‘Aphorism of the Mode of Knowledge that Magnified Named Sublime Complete Appeasement of the Dissolution of the Matter in Noble Man (Órya Mahåparinirvåˆa nåma mahåyåna sËtra. That is as well evoked in Tibetan as the Eight Emergent Appearances of the Foundation that may be an expression of the Embryo of the Gone This Way. Who Calls the Vivid Excellence. of the ‘Awakening to the Elementary Foundation (Buddhadhåtu. Sources of the Eight Approaches (1214) Rin-chen-dpal was surrounded with translators and numerous disciples. That is already our awakened basis. It was a text of 32 lines. sometimes regarded as a Basket of the Method that manifests the Divinity. as he was very familiar with the Oral-Tradition together with the discoverer tradition of Wealth Deposits. mDo-sna-tshogs section X (Tu). Daban niepan jing. the notion of this awakened nature or Embryo of the Gone This Way. It was the shortest of the three texts preserved in the Tibetan collection. for the first time. in addition she is called in Tibetan the Mother Who Tears Up. C. 115. known as the Buddha Nature within all sentient beings. transmitted in 1214. Sangs-rgyas dbyings)’. the absolute emptiness that holds phenomena. It demonstrated. 789. Some of his considerations on this subject were included in the compilation of his own Wealth Deposits. 31. of the knowledge of the essential part. The wisdom of the Luminous One Who Emits the Hidden Noises.

'Phags-pa Ma-skyes-dgra'i 'gyod-pa bsal-ba zhes-bya-ba theg-pa chen-po'i mdo)’. A Scythian Ku∑åˆa did the first Chinese translation of this text in 179. around 1040. and sNye-mo Lo-chen rNampar sNang-mdzad Srung-ba of Bye-mkhar. No. and the last ones were compiled around 50. No. 'Phags-pa Shes-rab kyi Pha-rol-tu Phyin-pa brGyad-stong-pa mdo)’. the root of this observation is the essence the one of What Excites the Acquaintance of the Moment Towards Transition. The very root of this direct approach was before then. 35. The most ancient chapters are dateable to 80 BCE. he became repentant. in the ‘Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits. were paˆ∂ita Mañjußr¥garbha of the Saµghåråma in ›a∂arhadvaˆa. Daoxing banjo jing. It is a text of 977 lines. mDo-sna-tshogs section XVIII (Tsu). in Eight Thousand [Verses] in Noble Man (Órya A∑†åsåhasrikå Prajñåpåramitå nåma mahåyåna sËtra. twice quoted. folio 220a5 to 281a5. C. Íåkyamuni Buddha also showed him that . which had their principal seat in Vidarbhanagar¥. vol. This city was the capital city of the Kuˆ∂ina or Kuˆ∂ivi∑a Tribes. At the birth of his son. 882. It is in the Kangyur of Beijing. Named Disappearance of the Pride for His Shameful Actions Which Have No Enemy (Ajåtaßatru kauk®tya vinodana nåma mahåyåna sËtra. in the south of the Vindhyagiri Ranges. It can be found in the ‘Aphorism of the Mode of Knowledge that Magnified. in jail without food until his death. C. which we have seen earlier. it is acknowledged as the oldest version. Fangbozhong. The assertion is that the natural state of thinking mind appears to be radiant is therefore very ancient. This was in fact a text coming from the Basket of Good Conduct of Those Announcing that All [Phenomena] Exist.Mahåsiddha Manifestations 397 or 4 pages. His name was Loka∑ema of Båhlika. Kamalagupta of Khabhåvana. 734. Írenika Bimbisåra Harya∫ka of Råjag®ha. or almost 123 pages. around 800. The translators. The translators were. In addition. and Rin-chen bZang-po. Ajåtaßatru Harya∫ka of Mahåmagadha had left his father. and Íåkyamuni Buddha taught him in this Aphorism that everything is only mind. This redaction is connected with a branch of the Sublime Assembly that was called Those Announcing Cognitive-Wisdom. his pseudonym is He'od Pa-gor Be-ro-tsa-na (Vairocana). In 494 BCE.

and that makes this Aphorism an original text similar to the Mañjußr¥ mËlakalpa sËtra. identified as the Luminous One Who Emits the Hidden Noises. Dilun Treatise of the Ten Limits). and the Five Sensorial-Consciousnesses appeared as the Five Victorious Families personified as the multicolored fluids of the Five Blood Drinkers. The text is datable roughly to the year 80. father and mother. the first Scythian Íaka Great Satrap of Mathurå. by Ayasia Kamuïa K∑ahårata of Chuk∑a. around 178. what excites the acquaintance of the moment towards. as we can see.” These three points lead the view. known as the Órya Mañjußr¥ mËlatantra. They are the essences of Favorable on All Sides. and that it is empty. the queen of Råjuvula. The Chinese version of the treatise describing the Ten BhËmis (DaßabhËmika Vibhå∑å. the Eight Sublime Heroes Lucid of the Mercurial Awakening coupled with their wisdom. This teaching could be linked to a branch of the School of Those Announcing that All [Phenomena] Exist established at the Sa∫ghårama of Mathurå founded in 23 BCE. and illusory. that it can be grasped. the Deities’ Radiant-Appearances of the Five Existing Elements. The vow to reach awakening is subordinated in Mahåyåna to the understanding that the innate mind is pure. the Five Victorious Ones coupled with the Five Innate-Wisdoms’ Consciousness. coupled. the EffigyLoved-Divinity. They are only the products of mind. also called the Five . as well. “The Three Domains are empty. He developed the idea that.Mahåsiddha Manifestations 398 all phenomena come from the Mind. Who Calls the Vivid Excellence. This Continuous-Mystical-Process of Sublime Conjunction. the manifestations of the four types of pure births. developed later on by the teaching of. his five aggregates. already mentioned twice. As a result. the pseudonym of the DaßabhËmi ßåstra of Órya-Någårjuna of Vidißå had summarized that it this way. C. they are no antinomy between sËtra and tantra. “The mind is without substance. It is taught that when Íåkyamuni Buddha manifested as the Luminous One Who Emits the Hidden Noises. They are. the six sages. which are the palaces of as much deities (2 + 10 + 16 + 6 + 8 = 42). here again. the Four Magnified Sovereigns of the Divine Body Trunks.” Loka∑ema of Båhlika also translated this teaching into Chinese for Ajåtaßatru. Who Calls the Vivid Excellence has twenty-one mouths or faces and forty-two arms.

It is a text of 705 lines. The Fifty-Eight Wrathful Deities are the Seven Subtle-Substances Nature of the extraordinary Body in Union with Bliss that is compared to Seven Days x Five Sensorial Faculties + Mental + Intelligence + the Nine Consciousnesses of the Transit Orifices of the body. The Root-Continuous-Mystical-Process that will serve as the basis for the commentaries of the Method that manifests the Divinity of the One Hundred Peaceful and Wrathful Deities entitled. It is known as ‘The Spontaneous Emergence and Exhaustion of the [One Hundred] Peaceful and Wrathful Ones (Zhi-khro sKyed-rdzogs.Mahåsiddha Manifestations 399 Furious Knowledges. ‘Named Magnified Continuous-Mystical-Process Sovereign Embryo of Secret Net of Illusory Appearances (Måyåjåla Guhyagarbha mahåtantraråja nåma. the Furious Lady. His wisdom counterpart. rGyud kyi rgyal-po chen-po sGyu-'phrul Gra-ba [missing gSang-ba sNying-po. 102. gTer-chen Dwags-po Karma Gling-pa most recognized discovery would remain yet the departed one ‘Great Liberation by . but they are insubstantial as the purest essence sphere. The author is an unmentioned Accomplished One. Rin-chen bZang-po was the translator around 1014. Embryo of Secret] zhes-byaba)’. It teaches the visionary phases of experiences under the title ’Cycle of the [One Hundred Deities] Peaceful and Violent Ones of the Lotus (Padma'i Zhi-khro'i Chosskor)’. Clearly. folio 59a4 to 103a4. is figured with nine mouths or faces. The most famous cycle of this teaching would be discovered by gTer-chen Dwags-po Karma Gling-pa born in 1356. which is the formless mind essence. or Kar-gling Zhi-khro sKyed-rdzogs)’. or nearly 89 pages. and eighteen arms. 4. their forms are of the appearances of the Body Resulting of a Creation. vol. This couple possesses sixty arms (5 breaths x 12 houses revolutions. or absolute body of the phenomenal) also symbolizing the One Hundred Deities. No. the Forty-Two Peaceful Deities are the Seven SubtleSubstances Nature of the Body Resulting From a Creation compared to 7 days x 6 perfections or the six senses. It is in the Kangyur of Beijing. known as the One Hundred Peaceful and Wrathful Ones (42 Peaceful and 58 Wrathful). The empty essence of these deities is the Body of the Nature of Things. Their nature is of the five colors of the Body in Union with Bliss. rGyud section VIII (Ja). which was subdivided into 10 chapters.

during the Wood Sow year. Four generations after him. settled in Bo-dong. Ratnaßr¥-Någårjuna of Tibet. 116. in Dharamsala some of his clarified instructions are used here. transmitted in 1214 by Rinchen-dpal. that tradition is still alive today. known as 'U-pa-ta-ka-ra. Chosen One of Three Peaks Mountain (1214) In 1215. In that which concerns the teaching of the Eight Approaches transmitted by Rinchen-dpal to his disciples. around 1007. as the ‘Tibetan Book of the Dead’. The Luminous One Who Emits the Hidden Noises. it transcends the Three Domains that Órya-Någårjuna of Vidißå had demonstrated as being only the product of mind. Zangs-dkar Lo-tså-ba 'Phags-pa Shes-rab. This place is familiar because Bo-dong-pa 'U-dkar De-wa. or during the intimate transformation that follows one’s death. The compassionate sGar-rje Khams-sprul 'Jam-dbyangs Dongrub gave me this instruction on the 12th of June 1992. Protector of the Three Domains. noticed that the situation in Gangs-ri Ti-se was favorable for the 'Bri-gungpa. known as the intermediate stage following the moment of death. The result of that development stage is effectively the actualization of the five bodies of a Buddha in this life. Hero Lucid of the Pure-Diamond. The aim of this Skillful-Means is to put an end to the concept of a person by the emptiness of nature itself. It is known in the West. which helps to dissipate the illusion of a self-as-such. known as Guhya sGang-pa as the first spiritual governor. Who Calls the Vivid Excellence Peaceful Appearance is the one of. or Pure-Diamond Holder for Western Tibet. they belong to a Continuous-MysticalProcess of Sublime Conjunction. also known to us. was mentioned as one of the Ten Men of Central Tibet. that is the essence of all the Effigy-Loved-Divinity.Mahåsiddha Manifestations 400 the Listening in Intimate Transformation (Bar-do Thos-grol Chenpo)’. Bo-dong Rin-chen-rtse would . Phun-tshogs rGya-mtsho came from Bo-dong village. Rin-chen-dpal designated his disciple 'Bri-gung Chos-rje Phuntshogs rGya-mtsho. an ancient center that is situated northeast of gZhis-ka-rtse. Dazzling Jewel Gifted of Joy. Karma Gling-pa would reveal in it the arrival of the One Hundred [of Deities’ Radiant-Appearances] Foreign Appearances Peaceful and Wrathful during the intimate transformation.

he already . As Rin-chen-dpal was now seventy-four years old. 117. then I shall return. which would prosper until the ascent of the dGe-lugs-pa who confiscated it soon after their military victory of 1642. 'Bri-gung-pa nominated to help him.” By saying this. in the middle of the thirteen century. I Shall Come Back (1217) The Fire Female Buffalo year 1217. told us that Phun-tshogs rGyal-mtshan would hold this office almost twenty-five years from 1215 to 1239. Grub-thob Ri-pa Nag-po (Accomplished One Black Mountain Hermit). the last disciples to whom Rin-chen-dpal had transmitted his realization lineage. Phun-tshogs rGyal-mtshan and his two helpers led to the solitudes. This Phun-tshogs rGyal-mtshan (Sågaraguˆa. whom he had made leave Khams earlier. The Drigungpa chronicle of Kailåßa ('Bri-gung Ti-se Lo-rgyus). would become one of his successors. the Victorious Lord Rin-chendpal declared that. 'Bri-gung Chos-rje Phun-tshogs rGya-mtsho had been studying with several mentors the Aphorisms and Mystical-Incantations. He announced that after a period of decline he would return. Rin-chendpal then gave to the boy the Intermediate Vows of a Crow Hunter. which provoked a deepening of his understanding of the inherent Innate-Wisdom Qualities. two men named. or Ocean of Qualities) knew how to obtain royal favor. At the time of his first meeting with Rin-chen-dpal. “When that tree reaches its highest. he experienced a spontaneous natural devotion concerned with liberation. Rin-chen-dpal had seen in advance that this child. he made public few predictions. the Jo-nang-pa monastery of Bo-dong named Dus-'khor La-mo-che. Yet. In his youth. sovereign of lHo-stod. his little cousin sKyu-ra gCung rDo-rje Grags-pa was a seven years old emanation of Prajñåbhadra-Tailikapåda of Jhewåri. and he obtained the patronage of bKra-shis-lde.Mahåsiddha Manifestations 401 found. This gChung rDo-rje Grags-pa was a son of sKyu-ra Anye A-grags. whose biography will follow in the next volume. While planting his tooth-stick he stated. and sNgon-po Ri-pa (Precursory Mountain Hermit). a dominion emerged from a division of the Gu-ge kingdom.

his disciple.Mahåsiddha Manifestations 402 announced his return. sKyob-pa-rje explained to him while smiling “Shortly. At this time. who leads to the awakened state. with the eyes full of tears. He therefore asked his cousin and disciple 'Brigung Gling-pa. among his ashes. symbols of the non-discrimination… which is the prefect awakening Lotus-seat. Seven images of deities and many other prodigious relics. begged for the “Precious holder of the teaching. 118. but he would pass away too early in 1220. As he was sixty-three years old he would have to assure the continuity. was always at his bedside. Sublime in the Middle Way (1217) Soon after. As he was the lineage’s holder of rMa Lo-tså-ba Chos-'bar. in 1475. not less than eight thousand monks gathered for his funeral. you. who was then thirty years old. he declared again “So what. during a critical period for the 'Bri-gung-pa. to succeed him. and of Ma-gcig Zha-ma. were discovered. Rin-chen-dpal manifested the preliminary symptoms of his imminent departure. I’m going nowhere… since. in order to assure the necessary interim to allow his sKyu-ra cousin dBon-chen bSodnams Grags-pa to accomplish his retreat. as sKyu-ra Kun-dga' Rin-chen dPal bZang-po. Rin-chen-dpal designated 'Bri-gung Gu-ra-ba Tshul-khrims rDo-rje. his neighboring Jo-sras Yang-dben-pa who was in charge of the monastery of rGyal-bzhangs-sgang close to Mal-'gro 'Gung-mkhar (dBus) went to the pure fields. Ri-khrod-pa dBang-phyug. Rin-chen-dpal had then begun the dissolution of his Body RotationSpace-of-Energies. The Gu-ra-ba biography as the second 'Bri-gung-pa will be in the next volume. I shall be an integral part of the disciple who invokes me in his prayers.” . This was accompanied by an increasing number of astonishing atmospheric manifestations in the region.” Seeing that the eyes of the hermit of mountains and hills were still softly insistent. At that time. I shall abide in the Eastern Pure Field… there the ground is made of precious pure gold… and a throne is waiting for me flanked at its corners with four lions. Although as he had objected to it out of modesty. where will you be going?” Out of pure compassion.

More details can be found in the Great Biography of the Oral Lineage (bKa'-brgyud rNam-thar Chen-mo) that was written by Don-mo Ri-pa. the Sublime in the Middle Way. and he watched carefully the very moment when the outer signs of passing away vanished. . Ratnaßr¥-Någårjuna of Tibet.Mahåsiddha Manifestations 403 Thus Ri-khrod-pa dBang-phyug respectfully sat down animated with a deep devotion concerned with liberation for his departing guru. a disciple of Ri-khrod-pa dBang-phyug.

so His Holiness 'Bri-gung bsTan-'dzin Chos kyi sNang-ba. and Skillful-Means of the Mode of knowledge of Mystical-Incantations. This list. known as the Mode of Knowledge of the Pure-Diamond. the Dharmaråja Lajå Piyadassi of På†aliputra who sent Buddhist Ambassadors to Antiochos II Theos of Syria. Shes-rab This 'Byung-gnas had six brothers.” 2) Aßoka Maurya. a branch of the lHa-dgra. he was a member of the sKyu-ra clan. 1) Bhadrajåla (sGyu-ma mKhar bZang-po) or Filet of AuspiciousHappiness. . you would be the ninth one named as Flower Gone This Way. appeared in the 'O-phron family. nevertheless. Moreover. and like his root guru. or in 1187.Mahåsiddha Manifestations 404 Chapter XXVI The Gifted Attendant 119. was reordered. who was a powerful man able to make prodigious magical offerings to Kåßyapa Buddha ('Od-srung Sangs-rgyas) who had prophesized to him “Among the One Thousand Buddhas. 120. Rin-chen-dpal. the eighth sKyabs-mgon Chung-tshang Rin-po-che listed twenty-nine of his past existences. it still does not fully respect any hypothetical chronological order. his biography simply entitled 'Bri-gung Gling-pa Shes-rab 'Byung-gnas rnam-thar noted that he was a nephew of Dwags-po Zes-dkar 'Dul-'dzin-pa. Shes-rab 'Byunggnas’s mother. who was reputed to be a Body Resulting From a Creation of Mar-pa. who will appear in this Immeasurable Happy Time. Drigung Ling-pa Family (1187) 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was born in the Fire Ewe year. and one sister. a subdivision of the dPal-chen sKyu-ra branch. given to me in 1992. a person already mentioned. lady Chos-ldan was recognized as an paˆ∂ita in Íåkyamuni Buddha’s Aphorisms. was the fourth Dwags-po-pa’s Throne-Holder. Furthermore. Twenty-Nine Past Existences (1187) Shes-rab 'Byung-gnas was born from a long succession of Body Resulting of a Creation. the baby happened to be the first son of sKyu-ra sTon-pa Sangs-rgyas dPal.

Much earlier than this date. passed thirty-eight years in the mental contemplation of mind. born a prince of the Brahman caste. to his subjects. in the first half of the first century under the influence of Indo-Greeks in Gandhåra. Tibetan tradition tells us that Aßoka was gifted of power from the Eight Classes of Deities Corporeal-Devouring Awakened-Energy Having a Governor. had rejected social conventions to teach the Aphorisms along with the Continuous-Mystical-Processes as well as the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. Nevertheless. the Íåkyamuni Buddha cult was undeveloped then. he would live for one hundred and twenty years. 3) Råhulabhadra-Saraha of Råjñ¥. and Mathurå. the manifestation of the refined Throat-Pleasure-Wheel. that was a place where to go for a walk. or the sage Possessor of the Sun of Puru∑apura. or subsidiary channels of the extremities. while practicing the Method that manifests the Divinity called Causeless Life. it is well known that he was already the Protector of the Veˆuvana (Bamboo Park). 4) Vivekånanda Bråhmaˆa (Bram-ze Khyen-dga'-'byed). and it is an historical fact for modern archaeology. and Alexandros of Epiros (Greece). Magas of Kurene in Cyrenaica (Libya). near Råjag®ha. Antigonos Gonatas of Makedonía. that was another born as a Brahman who converted to Buddhism. Tibetan tradition associated him to the Method that manifests the Divinity the One Who Has in Hand the Pure-Diamond. realizing the essence of emptiness. the reliquary tumuli had turned into a support of the beliefs of Buddhist laymen. 5) SËryanåtha Ù∑i (Drang-srong Nyi-ma mGon-po). ahead of making an Body of Rainbow of Pearl-Atom. On the other hand.Mahåsiddha Manifestations 405 Ptolemaios Philadelphos of Egypt. Aßoka ordered the edification of eighty-four thousand reliquary tumuli. if a cult of the One Who Has in Hand the Pure-Diamond is doubtful at this time. or the One Who Discerned Bliss. as the very first statues would appear later. who is the Body in Union with Bliss. the essence of the Victorious Unlimited Brightness. The Chinese pilgrims who visited these Buddhist centers attest to the constructions of reliquary tumuli. . yet they also showed his power. along with his beliefs. Having obtained two kinds of accomplishments. SËryanåtha went to the Forest of Flowers of the Ball Corpuscles Tree. which were like a support of offerings. as well as little later with the Indo-Iranians and Indo-Scythians.

The Subtle Breath of the Tiger that Hits in Return holds that parable in an obviously hidden association with the tiger and the emotional torment. In that vein. an edifying story of Íåkyamuni Buddha’s previous lives. who was to become the second Mahåråja of Saura∑†ra and Kå†hiåwår. Íilapuˆya’s nephew. in the vicinity of Vallabh¥. the son born in 542 to Dhruvasena Maitraka. including the ‘Account of the Births Having Previously Been Produced the Agreeable Gift (Sudåna jåtaka)’. Íilapuˆya’s elder sister. and in 601. the high sovereign of the Vallabha Tribes. He was well appreciated at Nålandå. who succeeded his grandfather. . Moreover. Candradåsa wrote many works. and manifested her altruistic aspiration while giving her body to eat to her starving children. he gave an additional vihåra. to the Vaµßakata Vihåra (Sugarcane Monastery) of Vallabh¥. Íilapuˆya Maitraka of Vallabh¥. 7) The Tigress Who had Awakened the Mercury. by his patron Har∑avardhana Silåditya Pu∑yabhËti of Sthåˆvißvara and Kanyåkubja. Dharapatta Silåditya Maitraka. Candradåsa had made it into a poetic song that put on stage and in music. which was inspirited to him by the ‘Account of the Births Having Previously Been Produced. about 635. the One Who Makes Lose Consciousness. and offered all the necessities in 595. seven monumental statues. patronized his Buddhist parents. Which Contains All the Ineluctable Characters of the Intimate (Vißvåntara jåtaka)’. a Lady emanation of the [Solar] One Who is Always Active. who had punished a cruel king in his region.Mahåsiddha Manifestations 406 6) The dignified Sovereign of the Phenomenal. the princess Di∂∂å Maitraka established the Abhayåntarikå Vihåra (Hidden Space of the Fearless Monastery). 9) The paˆ∂ita Candradeva (Deity’s Radiant-Appearance of the Moon. These tribes lived in the ancient country of Chitrakma Satrap of Sagaradv¥pa. who was killed by Darios in 521 BCE. 8) The Sovereign of the Phenomenal called Prabhåhasa (Radiant Laugh. or lHa-yi Zla-ba) whose pen name is Candradåsa of the Vißvantara Caityåråma in Vår∑apura. 'Od-mdzad). who had been seduced by his wife. the story of the Benevolent One who quarrelled with the sages.

and Kanyåkubja. Candrabhadra-Íilabhadra was the second son of Gopa Candra. 13) The Sovereign of the Phenomenal. who taught in 608. Kaßm¥ra. Dharmåditya Candra of Samåta†a. Abhayasaµbhava (Born Fearless ('Byung-ldan 'Jig-med). he established the hermitage near the historical spot of the Indraßailaguhå (Cave of the Rock Stuck by the Best One’s Lightning) of Råjag®ha. a devotee of the Lord Who is Able to See. Legs-byin). and Nålandå. where he vanished in a Body of Rainbow of Pearl-Atom. Bhåvadåna of Ba∫gala (Given by the Intensity that Goes Beyond. 11) The Sublime Accomplished One. . who belonged to the working caste before he went to live in cemeteries. since 543. a heart son of guru Padmasaµbhava. the first Mahåråja of South-Ba∫gala. the Mahåråja Har∑avardhana Silåditya Pu∑yabhËti of Sthåˆvißvara. 12) The Tibetan emperor Mu-ne. Candrabhadra-Íilabhadra was a guru of the Approach of the Unshakeable Conjunction and after a debate that he won. Xuanzang. the oldest Buddhist center. who was Guru Padmasaµbhava’s disciple. more than fifty texts in presence of his disciple. and rejected the vassalage of the last Gupta who were limited to ruling North-Ba∫gala. The Chinese pilgrim Xuanzang visited Samåta†a in 641 and he noted the existence of 30 Vihåra with 2000 Sthaviravådin monks and 4000 Mahåyåna monks who were living in harmony in an area that also counted one hundred Hindu sanctuaries. in 612. the territory of the ancient Sama∫ga Tribes along the Sama∫ga River. and the grandson of another conqueror. In the capital city of Samåta†a. or lHa-sras Mu-khri bTsad-po who succeeded his father Khri-srong lDe'u-btsan. was built around the very old reliquary tumulus erected during Aßoka Maurya’s time by Those Announcing the Deans’ Tradition who had come from the Veˆuvana Vihåra of Råjag®ha. He should be acknowledged as the prince bhik∑u Candrabhadra-Íilabhadra born in 563. Candrabhadra-Íilabhadra demonstrated on eight occasions in Nålandå. After that. against several Hindu masters. from 636 to 642. CandrabhadraÍilabhadra was a disciple of Dharmapåla of Kåpißa that taught in China. the first sovereign of the Candra Dynasty ruled. at Nålandå.Mahåsiddha Manifestations 407 10) The Yogi Rak∑a Maˆidhanuska (Ja'-lus-pa rNal-'byor bTumbsrung).

as the tempest god Buriaß. and obtained the Accomplishments by the Method that manifests the Divinity Possessor of Innate-Wisdom with Four Arms. Cittavajra was the root guru of the yogin¥ Lak∑m¥∫karå. Chos kyi yid). born in 599. Adad in Syria. He became the holder of the Lineage of the Accomplishments of the Unborn Presence. that he then transmitted to Paiˆ∂apå†ikå-AvadhËtipåda. Furthermore.Mahåsiddha Manifestations 408 14) The sublime paˆ∂ita. born in 721. He was evoked as the war god Rudra Murutaß (Highest-Airstreams of the Whirlwinds Breaths) too. This divine experience was accepted in ancient times. who lived at the northern border near Khyåtila. thus he was nourished with the Elixir of Long-Life Prescriptions. and known as the Yogi Cittavajra (rNal-'byor-pa Thugs kyi rDo-rje) or Pure-Diamond Mind. 17) The Knowledge Holder Vajrah˵kåra of Vår∑apura. a pseudonym of Dharmakapåla (Thod-pa Chos-pa) who was a disciple of the paˆ∂ita Amoghavajra-Vajråsana of Bodh Gåya. He lived in the Not Fully Divine Breath’s Cave. Borea in Greece. in the royal family of Gau∂a. named in Bible as Benoth. This aspect should be acknowledged to be like the Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity. Seth in Egypt. who taught the Basket of Good Conduct at Nålandå. and in . and understood as being close to the Benevolent One. it was related to the Eleven Intermediate Whirlwinds Breaths. Baal Zebud (Beelzebub) in Canaan. in Èukhåradeßa. known as the Quintessence of the [breaths] Revolution Instructions. Íåntiprabha (Zhi-ba-'od). or Excellent Vision Who Discourses on Reality. 16) The Noble Lord and famous Paˆ∂ita. known as the Accomplished One of Vajråsana. and Rudra in the Ùgveda. which was situated in the Gilgit Valley. brought into Tibet by dPyal Lo-tså-ba dPal Chos kyi bZang-po. 18) Dharmak¥laya (Chos kyi 'Phrin-las) born in 987. which seems to be confirmed in Tibetan by the use of the title of dBang-phyug (Íiva). which is a very ancient form of the Intermediate Whirlwinds Breath. who passed on to him the Lineage of the Lord of Free-Space with the Efficient Tie. Vajrah˵kåra was the disciple of Gagasiddhi-Guhyanåtha in the Accomplished Possessors’ Lineage. Manodharma (Intelligence of the Nature of Things. Marduk in Babylon. born in 693. Certainly. who lived in Tamil Nådu. 15) The born prince and Noble Lord Darßanasådhu Pralåpasatya (Legs-mthong bDen-smra).

At¥ßa in the Yar-klungs Valley. 23) The paˆ∂ita Íåntibhadra of Kaßm¥ra. 21) The Great in What Determines Existence. There are two celebrated persons of that name. it shows the crossing of knowledge in all these traditions expressed by a few mystical sages’ revelations. who was.Yung-drung (Svastikav¥rya) born in 1011. Bhan-de Tshul-khrims. He obtained the accomplishments from Lord Quicksilver the Furious River Who Holds Back. Chos-mdzad received also the Accomplishments from the Possessor of Innate-Wisdom with Four Arms. which was recognized as the second Kukkuripåda (Lightning-Pillar of the Female Dog). two monasteries of gTsang. who broke the idiotic into pieces. and he could have received Cakraßambara’s early lineage. 19) The king Chos-mdzad (Dharmakara) of La-stod. He was also known as Circle of the Jumping Deer. 20) The bKa'-gdams-pa dGe-bshes Khu-ston Lo-tså-ba brTson'grus g. This furious method compared to a river’s waves would later be one of the two written. and was a pupil of Íåntigarbha. The second one was Íåntibhadra-Kukkuripåda of Kukku†apåda. Yon-tan Blo-gros (Mahåbhåvanå Guˆamati). known as the Sublime Accomplished One. who was a great practitioner of the conjunction of Yar-klungs Valley. born in mDo-khams. that met the Splendid to Consider. This should not raise doubts in our minds. in 1644. The first one is Íåntibhadra who was at bSam-yas in 779. the first sKyabs-mgon Chung-tshang Rin-po-che. a summit near Råjg®ha. by his reincarnation 'Bri-gung Chos kyi Grags-pa. who was a disciple of Shong-ston Lo-tså-ba rDo-rje rGyal-mtshan. VajrahåsahË H˵ (H˵-bZad-pa rDo-rje) or Howling-Wind of the Pure-Diamond. rDo-rje Grags-pa (Vajrak¥rti). discovered a generation earlier by gTer-ston Dum-rgya Zhang-khrom rDo-rje 'Od-'bar-zhabs. or Awakening of Mercury). on the contrary. 24) The great bliss giver. born in 1282. That . he was the teacher of dBe-dmar dgon and Sham-bar dgon. 22) The Great Mystical-Incantations Practitioner. and became one of his three heart sons. a disciple of gTer-ston lHa-rje gNubs-chung-pa.Mahåsiddha Manifestations 409 Sanskrit as Buddhi (Intelligence. around 1060. known as H˵-Chung. a Holder of the Oral Lineage as well as the Holder of the Wealth Deposit Lineage of the One Who Prepares for Death as the Fading of Breaths Hold Back.

the lineage with 'Bri-gung-pa Rinchen Phun-tshog. 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was sixteen years old. This Ngang-phu-pa had taken the habit to declare laughingly to newcomers “Here nobody knows who he is (in reality) except me. known as Sha-ra Gling-pa. his father took him to the teacher Ngang-phu-pa. and introduced him to the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. The behavior of Shes-rab 'Byunggnas was the one of a genuine monk. mentioned by 'Gos Lo-tså-ba gZhon-nu-dpal. in 1199. and is not to be confused with another Gurston. a pupil of dPal mGon-po Tsa-tu-mag. who gave birth. or in Tibetan. the One In Charge of the Daily Offerings to the Revered One. he went with three hundred companions to the monastery of 'Bri-gung-mthil. who was a meritorious student of Phag-mo Gru-pa. already mentioned with Karma-pa Dus-gsum mKhyen-pa. and Phag-mo Gru-pa. named Grub-thob gSal-thong Sha-sgom of mDo-khams. to Gur-ston of lHo-brag. in the monastery of Ngang-phu. 25) The btsun-pa Grags-pa Ye-shes (Jñånak¥rti).Mahåsiddha Manifestations 410 tradition would enter. 'Bri-gung-pa welcomed him as if he was indeed already awaiting his arrival and he offered him to be the Guide in Front of One’s Eyes. therefore during the three . who was a famous astrologer. one of the teachers of Sangs-rgyas Ras-pa. 29) The Lady Gur-mo-mtsho the daughter of Hor-rje Lung-dkar. who would turn out to be.” Ngang-phu-pa went to the pure fields when Shes-rab 'Byung-gnas was only nineteen years old and in 1207. who gave him the Vows of a Novice-Monk-Beggar. as he was attracted by the reputation of Rin-chen-dpal. The young man accepted enthusiastically. the sixth Throne-Holder of Rva-sgreng bKa'gdams-pa’s principal seat monastery. who would obtain the accomplishments from the Possessor of Innate-Wisdom with Four Arms. 27) The member of the trio of the Khams-pa disciples of sGam-popa. around 1094. 28) The sGom-chen Chos kyi 'Byung-gnas (Mahåbhåvanå Akaradharma). 26) The dGe-bshes Tshul-khrims Legs-grub (Susiddhißila) of 'Dam-shod. 121. in 1530. Nobody Knows Who He Is (1207) In 1203.

he would be figured in rolls of paintings along with Grags-pa 'Byung-gnas on both sides of Rin-chen-dpal. From that day on. Upatißya Íåriputra. 122. and Kolila Mahåmaudgalyåna of Mahetta. and he had already become a very popular person. Very Popular One (1207) In 1209. with bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub. Well aware of the extraordinary memory of his disciple. following the example of Íåkyamuni Buddha and his two main disciples. His faithful principal attendant would then massage his legs.Mahåsiddha Manifestations 411 following years he would live without owning anything. 2008. the seventh 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che in Phyi-dbang ma-dgon His Holiness told me that as sKyob-pa-rje Rin-chen-dpal was afflicted with edema of the legs. Rin-chen-dpal would profit from it on many occasions. and by that. Rinchen-dpal judged it opportune to nominate him as his personal principal attendant as he had not yet replaced sPyan-snga Grags-pa 'Byung-gnas whom he sent. and was obliged to stretch out in order to relieve the condition. so they were speaking openly about the Basket of Aphorisms or the Basket of the Six Continuous-Mystical-Processes. I was lucky to remind His Holiness of it during our meeting in Kåthmåndu (Kå∑†håmaˆ∂) in August. That is why later. as he was on the way to sLe-mi. Shes-rab 'Byung-gnas would be nicknamed One in Front of the Eyes. These minutes of privacy were again an occasion to question the root guru about the trickiest points of the teaching. That is why. in 1208 to succeed him as the gDan-samthil Throne-Holder. . During a conversation about this biography in May 1996. or read during the day and every evening he would write down whatever he collected. when 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was twenty-two years old. showing to knowledgeable observers that he was gifted of a natural detachment. Shes-rab 'Byung-gnas was able to memorize the teachings he had listened to. his impeccable comportment was appreciated by the most sincere disciples in Byang-chub-gling.

he was aware of the difficulty of transmitting his realization. Rin-chen-dpal urged him to act as the One Who Imparts the Object of Thinking to Others. Not far from that place. the Sovereign of the Sixth Sky of the Sensorial Domain of Desire. a support of offerings of the type identified as Reliquary Tumulus With Many Gates Of Good Augurs. in 1223. Tråpu∑a. In his devotion that is concerned with liberation 'Bri-gung Gling-pa started to build a reliquary tumulus. Íåkyamuni had spoken to two foreign merchants. Only Mother of Subtle Life Governing All Sentient Beings. had offered Íåkyamuni Buddha a White Conch and a Golden Wheel in order to praise and urge him to start teaching. Another explanation is that both these merchants making commerce. up to the Seng-ge dpung-pa (Lion’s shoulder). may be regarded as two saviors committed to defend. first to the mental contemplation of mind. Protector of the Three Domains’. in the beginning of 1214. 123. safeguard. Protector of the Three Domains.Mahåsiddha Manifestations 412 Yet. as they inspired fear or causing distress by a . the Sovereign of the of Eighteen Skies of the Domain of Form. known as the Step-AcrossSpace-Lady-Deity. near the g.Yu-mtsho (Turquoise Lake). rGod-tshang-pa would have a pure vision of the Step-AcrossSpace Female-Deity Killer Leonine Mouth. so. save. Previously. as he wanted to dedicate himself. This particular monument reminds of an episode that occurred in Såranåtha. The Best One. in 1194. as has been reported. and the eponymous Scythian hero Båhlika of Båhlika city. and the Creator of the Supreme Principle. whose name means Pewter. he went next to Tså-ri Hidden Valley. that he named. There. his guru had contemplated the deployment of the Rotation-Space-of-Energies of the Five Deities of Reciprocal-Choice. Shes-rab 'Byung-gnas objected. Gates of Good Augurs (1217) 'Bri-gung Gling-pa was thirty years old when he was designated to preside over the funeral rites of Rin-chen-dpal. Then in conformity with the last testament of Dazzling Jewel Gifted of Joy. ‘Support of Offerings with Precious Gates of the Dazzling Jewel Gifted of Joy. in Tibetan. a reserve that Rin-chen-dpal was able to appreciate at his own cost.

Aßvajit. a place that had been a center of Those Who Have Respect. sKyob-pa-rje Rin-chen-dpal appeared to Shesrab 'Byung-gnas in pure vision as he was meditating in the Cave of the Attentive Absorption Into Reality. He found them in the future wildlife park named Deer Park. or realities. rGyud-'grel section LXIX (Tu). vol. Next. the Mercury Mind Lucid of the Perfect Revelation of Knowledge that presides over the Three Domains. On this subject. “Dear son. By their offerings. No. saffron. 79. His root guru declared him. see. Shes-rab 'Byung-gnas also inserted the root guru’s iridescent conch of his brain covered up with secret signs that had also remained intact. Shes-rab 'Byung-gnas set in the root guru’s skull. the five who had followed him during his six years of asceticism the Four Noble Truths. a text like the ‘Reliquary of the Collections that Sheds the Appeasement (Caitya sañcaka nirvapaˆa. It is in the Tangyur of Beijing. Íåkyamuni Buddha went to demonstrate to his five ascetic companions. He moulded them to constitute many collections that make one experience (emptiness). mChod-rten dang tsha-tsha gdab-pa)’. incense.” After that. and medicinal substances. which makes one tremble. They became his first disciples Ajñakaundiya. Mahånåma. At that moment. He sealed there various corporeal relics that he had mixed up with clay. 3895. Våspa. do as you wish… but do not forget the original very last wishes of your guru. the Two Lords of the Relative Domains had then been calling Íåkyamuni back to his responsibilities. Shes-rab 'Byung-gnas started to construct a second support of offerings of the type of a Reliquary Tumulus Of The Submission Of The Killer. or M®gadåva Vihåra. that had been spared by the fire. as the Reliquary Tumulus Of The Victory of Vaißål¥. jewels reduced in powder. folio 185b4 to 186a7. a branch issued of the Sons of Vatsa Emanated from Those Announcing the Deans’ Tradition. which was located at Varåˆas¥’s gates. adorned of sacred letters that had spontaneously appeared along with several images of deities. which would be named. in the fifty-seventh day following his awakening. the Best One and the Creator of the Supreme Principle. That was a text of 12 lines of less than 2 .Mahåsiddha Manifestations 413 frightening appearance. This type of reliquary tumulus was also known in common parlance. and Bhadrika.

Makahannya haramitsu kyØ. along with some of his ten assistants. or support of offerings in Tså-ri. He also made an image of his Bla-ma appreciated as the great corporeal vase. The pilgrim Xuanzang had collected 657 texts during his voyage to India. C. this statue would prove to be gifted with particular powers. Shes-rab’ Byung-gnas was able in 1218 to go for a retreat at mChog-dgon. 12. Mohe Banruo Poluomi jing.Mahåsiddha Manifestations 414 pages. The Tibetan translators. vol. he went on a pilgrimage to Gangs-ri Ti-se at the head of one hundred of his disciples. At¥ßa and Nag-tsho Lo-tså-ba Tshul-khrims rGyal-ba were the unmentioned author and the translators. They were led by two spiritual sons. Royal Disciple in the Ecstasy Hair Kingdom (1219) 'Bri-gung Gling-pa presided over the Ritual of the Ultimate Dissolution at the departure his root guru for the pure fields and then. sGom-pa rDo-rje Blo-gros. Soon after. had been working around 1042 in the Gu-ge kingdom with Subuddhaßr¥ßånti of the Somapura Mahåvihåra in Ompur. It is in the Kangyur of Beijing. When the mausoleum was erected. translated this extensive Aphorism into Chinese after his return in 645. Shesrab kyi Pha-rol-tu Phyin-pa 'Bum-pa rGya-cher)’. He placed there the ‘Aphorism of the Mode of Knowledge that Magnified of the Cognitive-Wisdom that Goes Beyond the Last Limits in One Hundred Thousand [Verses] (Íatasåhasrikå Prajñåpåramitå sËtra. Ri-khrod-pa dBang- . In 1218. Shes-rab 'Byung-gnas inserted in its top-part an intact copy of the Basket of Good Conduct that was brought to Tibet by the Ba∫gal¥ monk prince. who had been the one In Charge of the Daily Offerings to the Revered One at 'Bri-gung-mthil in 1217. No. unmentioned. subdivided into 72 chapters. in 1219. which was a text including sections I to XIV and totaling 75841 lines or 9494 pages. Afterwards. and consecrated it with some of the remaining corporeal relics. he built two reliquary tumuli. which can be understood as the Reciprocal-Choice Monastery. around 1044. J. and were probably Rin-chen bZang-po. 730. Sher-phyin. in conformity with his last wishes. and Ri-khrod-pa dBangphyug. Having scrupulously fulfilled his disciple-duties. 124.

Mahåsiddha Manifestations 415 phyug had become the principal teacher of what determines existence of Tså-ri rTa-ra. he started to teach mNga'-bdag mGon-lde. That indeed testified to the excellence of both Blama and royal disciple. the Phag-gru-pa bKa'brgyud-pa principal seat. Scattering the Royal Father’s Ashes (1219) In 1219. and he became his principal teacher. in the tradition transmitted from sGam-po-pa to Phag-mo Gru-pa and Rin-chen-dpal. before rejoining 'Bri-gung Gling-pa. the sovereign of sPu-hrang (Ecstasy Hair. At the same time. When 'Bri-gung Gling-pa arrived at mNga'-ris sKor-gsum. which belonged to the Calla Dynasty. He conversed through them. 'Bri-gung Gling-pa reached the shores of mTsho-mapham where he encountered Khri Grags-pa-lde Calla of the Yar-rtse kingdom. 'Bri-gung Glingpa requested his disciple Ri-khrod-pa dBang-phyug to go teaching in sPu-hrang sMad. one of the two great disciples of Rin-chen-dpal. He succeeded in introducing him to the nature of mind. or Ecstasy Pacification) who had just succeeded his father. and a disciple of Rin-chen-dpal who would later become the fourth 'Bri-gungmthil’ Throne-Holder in 1235. we should add that Khri Grags-pa-lde would also patronize . 'Bri-gung Gling-pa was able to first meet him during a pilgrimage to the Gangs-ri Ti-se where Grags-pa-lde had come to scatter the ashes of his father Khri Grags-lde-btsan of Yar-rtse. in the Revered One’s Step-by-Step. the sovereign of Mon-pa Land. and he had sent offerings to gDan-sa-mthil. Several paˆ∂ita capable of translating foreign languages accompanied then Khri Grags-pa-lde. which was then headed by Grags-pa 'Byung-gnas the fourth gDan-sa-mthil Throne-Holder. and consequently in 1220. Grags-pa-lde was known to be a fervent Buddhist. who had annexed the land of Kumåon (Uttarakhand) to his dominion. it was a great benefit to practitioners of the area. or root guru. which was a branch issued from the royal house of sPu-hrang. as the king had forgotten the Tibetan language of his forefathers. 125. Grags-pa-lde of Yar-rtse then became one of the patrons of Shes-rab 'Byung-gnas as with Grags-pa 'Byung-gnas. To be fair. or succession order.

Considering the twelve factors of simultaneous return of what had been produced that were dear to Ratnaßr¥-Någårjuna of Tibet. This was. for him. which took place at gNyi-gong. were mostly ignored. and who were now slaves. or minister of the mental creation. Then. 126. the news that Gu-ra-ba. an occasion to remain confined into an intensive Attentive Absorption Into Reality. he participated in a conference with numerous important personalities. Right on the Path of No Rule (1219) At his arrival at Gangs-ri Ti-se. The representatives of Tämucin Chinggis Qaghan arrived from the Silk Road. and the outpost of the Tarim oasis. he reminded him that it was 'Bri-gung Gling-pa’s duty to occupy the first-seat during the local assemblies. the biography of 'Bri-gung Gling-pa notes that. that day. in 1220. 'Brigung Gling-pa experienced this circumstance with such displeasure. the second 'Bri-gung-mthil’s Throne-Holder had gone to the pure fields came to the Gangs-ri Ti-se. 'Bri-gung Gling-pa expressed his intention to retire somewhere to practice in solitude. This unexpected event had provoked petty internal rivalries for the succession. the sovereign of the Türk Qarluq ruling from Kashgar to Khotan and over the defunct Qarakhitan Empire. His heart son Ri-khrod-pa dBang-phyug who was acting as the meditation Principal Teacher of What Determines Existence. as the Path Beyond Study. In his profound devotion. who had made trade appearances in Tibet. The delegates of Arslån Khån. he perceived that he became. These acquaintances in Tibet.Mahåsiddha Manifestations 416 the 'Tshal-pa bKa'-brgyud-pa and he would invite 'Tshal-pa Marlung-pa to visit him a while later. At the same time. told him that he did not accompany him to take charge of the mountain hermits of the area. that he became suddenly ill. which was an experience of silence within the reality occurring from the deepening of Extraordinary Vision. a Hero Lucid of the Mercurial Awakening of the Tenth BhËmi on the irregular Path of No Rule. a phrase rendered in Tibetan. but they were a good example of the . came there. 'Bri-gung Gling-pa prayed to his root guru with tears of a devotion that is concerned with liberation. or vassal tribes of the Mongols.

lHachen bKra-shis would offer Shes-rab 'Byung-gnas the old g. 'Bri-gung Glingpa decided to visit the neighboring kingdom of Mar-yul (Butter Land) that will be later called in Tibetan. as it would be spared during the ransacking. a vassal of Gulab Singh. Shesrab 'Byung-gnas visited the king in his palace of She-ye. 'Bri-gung Gling-pa reached the sPang-gong mTsho. some Mongol merchants entrusted their stock of gold and silver for the three years to come to mNga'-bdag mGon-lde of sPu-hrang.Yung-drung had been established around 1050 by some of Rad-ni Lo-chen Rin-chen bZang-po’s disciples. in fact. and who annexed the kingdom of Ladakh in 1846.Mahåsiddha Manifestations 417 policy of the Steppes Conqueror. and the eminence of Khrig-rtse. which would be later named. sgom-pa rDo-rje Blo-gros.Yungdrung dgon. Since the previous year. and Second Lohara Dynasty of . Afterwards. the first Mahåråja of Jammu and Kaßm¥ra. which is situated between the two reliquary tumuli of the current capital city of Gle. 'Bri-gung Gling-pa would receive them. a Mane Coming from the Ladakhi Tribes of Ladakh. when mNga'-bdag mGon-lde would give him the gTsug-lag-khang with other historical sanctuaries. which had been founded around the year 545 by Am®tprabhå. the Waz¥r of Kå∑†havå†a. which had confirmed the submission of the western part of Tibet to the Mongol conqueror. After these discussions. who was one of the fourth queens of Meghavåhana Mahåråja of Kaßm¥ra. but. the Island of Liberation. a large lake. the Mar-yul were governed by lHa-chen bKra-shis dNgos-grub mGonpo. by the troops of Zorawar Singh Khaluria. A few authors thought that Bla-ma g. the place already had a Five Deities Hall by then. From the dRu-thog district. which is parallel to the Seng-ge Kha-'babs that is called the Sindhu River after crossing the border. La-dwags. The Qaghan spies also offered some valuable gifts to the gTsug-lagkhang royal sanctuary of Kha-char in sPu-hrang. known as ldan-ma Chos kyi Seng-ge to look after things. 'Bri-gung Gling-pa then left his second main disciple. together with the notable influence of the First Lohara Dynasty. the elder brother of mNga'-bdag mGon-lde of sPu-hrang. in the Seng-ge lHa-khang survived the dominant style of the Påla Dynasty of Bihar and Ba∫gala. No more than the Lion’s hall would remain from this period. To recap. in 1841. Later. On this particular occasion.

Yung-drung. son of Jassaka. Jagadeva of Kaßm¥ra.107 meters. In 1220.Mahåsiddha Manifestations 418 Kaßm¥ra with certain elements that came from the Gu-ge and sPuhrang Early Dynasty. and Fotula culminating at 4. it was possibly built as early as the reign of Kaˆi∑ka II Såhi Ku∑åˆa. who was succeeded by his brother. This practitioner of the conjunction born in the Brahman caste. the Mahåråja of Kaßm¥ra and had come there from some of the neighboring kingdoms. fled from Ír¥nagara . Therefore. In 1052. It was known as Mun-sgrib village.718 meters. he had been able to converse with them about many relevant topics. and 'Gos Lo-tså-ba gZhon-nu-dpal reported that he was one of the previous Body Resulting From a Creation of the first Zhwa-dmar sPrul-sku bKra-shis Grags-pa born in 1200. on the road that passes in front of the eight meter high bas-relief of the Hero Lucid of the Mercurial Awakening. Kun-zig-Munsgribhis is located between the two passes of Namikala rising up to 3. and the deceased king’s peers elected a rich citizen. The Second Lohara Dynasty ended because of the lack of an heir. a vassal king of the citadel gates. every single one of whom were the subjects of Råjadeva of Ír¥nagara. had turned into a true Hero Lucid of the Mercurial Awakening. had. Jagadeva’s son. and Kun-zig the old of Mun-sgrib village where Sarvavid of Jålandhara had settled who was an Accomplished One Who Imparts the Object of Thinking to Others and is confused with his own root guru. Ír¥ Samantabhadra-Nå∂apåda. Today.” While traveling. Råjadeva. Maitreya that was carved at MËlabha in sPu-rig. a monastery dedicated to the Allknowing Accurately Luminous One. and an old devoted lady lamented saying “That place of the All-Knowing One (Kun-rig) has become presently a dark veil (Mun-sgrib). and not during the Kårtoga Dynasty. since 1199. 'Bri-gung Shes-rab 'Byunggnas met some paˆ∂ita. the Chief of the 'Bro clan helped Sarvavid to establish sNang-gsal dgon. This Deities Hall was erected on the opposite bank of the Bod-mkhar-bu. 'Bri-gung Gling-pa crossed the Mar-yul up to Bodmkhar-bu. Sarvavid passed away as he was on his way back from mTholding in Gu-ge. somewhere on the way to Bla-ma g. the Ír¥nagara Dvåraråja. Their nephew. been a good sovereign before being poisoned in 1213 by Padma. in Kun-zig. Although. nor the Utpala Dynasty. by wealthy Kaßmiri merchants around the year 225.

he returned to Tibet. This pupil of ‘Bri-gung Gling-pa would reappear in 1519 as Drung- . the 'Bri-gung-pa would have three mother-monasteries in the three villages of Wa-rtse Rinchen-ling.Mahåsiddha Manifestations 419 to Kå∑†havå†a before coming back in force. and the long-term consequences would be considerable for the Tibetan history. the prosperous landowners of Lavanya Tribes. mThil Kun-dzoms-ling. he got closer to Sa-skya Paˆ-chen Kun-dga' rGyal-mtshan. the sovereign of Guge. during the following two years. Shesrab 'Byung-gnas meditated in sLe-mi. Gling-pa Returns to mThil (1225) In 1222. instead. he did retreat at mNga'-ris where. 'Bri-gung Gling-pa entered the sLe-mi Valleys. In 1224. which would later be annexed by the Ghurkha Dynasty of Nepåla in 1797. or monasteries. Islam. rejected his alliance with the bKa'-brgyud-pa. the sixth Sa-skya-pa Throne-Holder of neighboring gTsang. spreading all over Hindustån. as the civil war would weaken his authority. Råja of Lohanagara. Råjadeva would be attacked inside Ír¥nagara by a number of rebels led by Balådhyacandra Lohara. 127. Chos-rgyal Grags-pa. At that time. Thus. The Buddhists in Kaßm¥ra were a minority representing 5% of the population. he meditated and taught. there. when 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was thirty-five. and rDzangs '‘Phel-rgyas-gling that will be established by his disciple Ri-khrod-pa dBang-phyug. and Råjadeva’s power had been precariously balanced. and after sometime. and he would pass the very contested crown of Mahåråja of Kaßm¥ra to his son Saµgramadeva in 1236. This defection would provoke a disruption. even beyond the Indus River. where Rad-ni Lo-chen Rin-chen bZangpo had established Rin-chen-gling two hundred years before. To consolidate his position with foreign support. and their last place where to go for a walk. 'Bri-gung Gling-pa left the sPu-hrang traveling toward South to the nomad country of the three Bal-po Valleys. From there. and Dåmara Tribes were reputed to be king makers. had made notable progress. On the contrary. were in a state of disrepair since they had lost the patronage of successive royal Brahman families. at the border of sMos-thang. At that time.

the youngest one who was bSod-nams Grags-pa’s principal-attendant. lCang-lo-can Bla-brang) in 'Bri-gung-mthil. He was the intimate secretary of 'Brigung-pa sKyu-ra Rin-chen Phun-tshogs. his younger brother Thub-pa bSod-nams sMyon-pa Gling-pa again. who would be the first sPrul-sku of 'Bri-gung-mthil. and the founder’s younger cousin. 'Bri-gung Glingpa had several meetings with sKyu-ra dBon-chen bSod-nams Grags-pa. they would recognize Phun-tshogs Grags-pa as the second Drung-pa lCang-locan sPrul-sku. As a result. and 'Bri-gung-pa sPyan-snga sGam-po-pa. 'Bri-gung Gling-pa returned to dBus-gTsang. or Sog-po Chog-thu who was newly converted to Buddhism in 1595. Around 1550. the seventeenth 'Bri-gungpa Throne-Holder and a Body Resulting From a Creation of 'Bri-gung Gling-pa. shortly after 1587. This Phun-tshogs Grags-pa happened to be the second son of Sechen Khån. abiding in the palace of the Revered of the Residence of the Curl (Alakavat¥ Guru Saudha. the third 'Bri-gung-pa Throne-Holder. this Drung-pa lCang-lo-can would become the holder of all. which he left in 1218. the twenty-first 'Bri-gung-pa ThroneHolder.Mahåsiddha Manifestations 420 pa lCang-lo-can sPrul-sku Rin-chen-dpal. and about 1578 of his elder son 'Bri-gung-pa sKyu-ra Nå-ro gNyis-pa bKra-shis Phun-tshogs the twenty-second 'Bri-gung-pa Throne-Holder. He visited 'Bri-gung-mthil. the Qaghan of Chakhar Mongol Tribes. . After that. or educator of 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKra-shis. He was able to see.

and even in bSam-yas he would discover an exemplar in Sanskrit of the Shangs sreg-zhing. the fourth son of Sa-chen Kun-dga' sNying-po. he also held the version of Ír¥ . and the arts. In accordance with the linage initiated by Shangs-pa mKhasgrub Khyung-po rNal-'byor. and for his twenty-years. Sa-skya Paˆ-chen was the informed defender of the Old-Tradition. as well as the Approach of the Unshakeable Conjunction. That particular text concerned the oblation set on fire of Iron-Point of Pure-Diamond. he led a procession to welcome him. He possessed the different lines of the method to Cause the Appeasement of Suffering given by Buddhaßr¥jñåna. Moreover. granted him the title of paˆ∂ita. The homage orchestrated by Sa-skya Paˆ-chen Kun-dga' rGyalmtshan implied his wish to receive a transmission from 'Bri-gung Gling-pa. Íåkyaßr¥bhadra of Kaßm¥ra. He had received the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar SonorousHowl. He had acquired the Old-Tradition of What Excites the Acquaintance of the Moment Towards Transition. which was the son of Sa-skya dPal-chen 'Od-po. Sa-skya Paˆ-chen Kun-dga' rGyalmtshan was considered as a Body Resulting From a Creation of the Sublime Hero Lucid of the Mercurial Awakening-Graceful-Splendor as he had achieved a precocious brilliant education including foreign languages. in recognition of his talents during his visit. His journey happened to cross that of Sa-skya Paˆ-chen Kun-dga' rGyal-mtshan.Mahåsiddha Manifestations 421 Chapter XXVII The Guru Champion 128. 'Bri-gung Glingpa dBon Shes-rab 'Byung-gna went on a pilgrimage by way of the bSam-yas imperial rNying-ma-pa monastery that is near the banks of Yar-klungs gTsang-po River. This had given him a great ease whenever he had to demonstrate in public the view of the teachings he held. Lingpa and Sakya Paˆ∂ita (1226) After few weeks spent at 'Bri-gung-mthil. Sa-skya Paˆ∂ita was himself a teacher in the two Indian philosophical schools of the Middle Way. As Sa-skya Paˆ-chen heard of his arrival. the sixth Sa-skya-pa Throne-Holder. which had been taught in Tibet by Padmasaµbhava.

'Bri-gung Gling-pa went south to lHo-brag. close to rGyal-rtse. and relatives of Mar-pa of lHo-brag had decided that rNgog mDo-sde. where his descendants would prolong the lineage of the Rotation-Space-of-Energies of the Nine Deities of The Pure-Diamond He. his grandson rNgog Kun-dga' rDo-rje. Yet after him. born in 1157. 129. they broached the particular teachings of the bKa'brgyud-pa.Mahåsiddha Manifestations 422 Samantabhadra-Nå∂apåda’s ex-wife. he proposed to 'Bri-gung Gling-pa the leadership of the place. known as the Six Turnings Around the Nature of Things From the Hidden One. which. and 'Bri-gung Gling-pa found Gro-bo-klungs in a terribly neglected state. improvised with his own carpets. Subsequently. He arrived in the southwest at Gro-bo-klungs. Hence. as his own father was known to be a Body Resulting From a Creation of Mar-pa. established by Mar-pa. just as Ír¥ Samantabhadra-Nå∂apåda had predicted. the One Who Gives Good Feeling. He wanted to go for his periodic retreat. 'Bri-gung Gling-pa declined the invitation. The One Hundred Karchu Documents (1226) After. as they would later on continue their discussion as an open debate in written works. It was in this grotto. there were wonderfully splendid buildings. son of rNgog gZung-pa Chos kyi rDo-rje. Sa-skya Paˆ∂ita offered 'Bri-gung Gling-pa a high-seat. it seems that this meeting was memorable for the two men. threatened to fall in ruin. Niguh Måt®. Long ago. at present. from where he sent magnificent offerings to Byang-chub-gling. who was nicknamed. they discussed the tradition of the Fruit of the Path of the Sa-skya-pa. that Nam-mkha'i sNying-po had obtained around 810 the . and he retired during the winter 1226-7 to mKhar-chu in the sacred cave where he succeeded rNal-'byor-pa Nyier-phu-pa. For a long time. would buy the last corporeal relics of the great translator from one of his nephews who had won them playing at dice. The manifest indifference of the children. had lost interest in Gro-bo-klungs as it was too far away from his latest headquarters at sPre'u-zhing. 'Bri-gung Gling-pa was welcomed at Gro-bo-klungs by the One Who Teaches How to Approach. together with other Sa-skya-pa transmissions that were included in the traditions transmitted before then by Phag-mo Gru-pa to Rin-chen-dpal.

Whatever he heard from Rin-chen-dpal. 'Bri-gung Gling-pa had composed in Tibetan the first great extensive commentary of the views that are specifics to the Mode of Knowledge that Magnified. Moreover. the name of Saµyåkcitta is a synonym of the Hero Lucid of the Celestial Mercurial AwakeningEmbryo. and his devotional work would spring up as a main subject of study in Tibet during the thirteenth. This rough draft written from memory was entitled the ‘Only Thought [of Awakening]’ in One Hundred Texts. let us remember that the Benevolent is acknowledged too as Celestial Governor. accordingly. or the One Who has the Simultaneous Experience of Thought and Mind. He realized after a first draft. These views were the object of attacks from the Sa-skya-pa and they would be led from then on by Sa-skya Paˆ-chen Kun-dga' rGyal-mtshan. There. as a result this would give birth to a stream of commentaries. Emblematic Spatial Sign. Soon after the drafting of the text. Nam-mkha'i sNying-po received that transmission from the Knowledge Holder H˵kåra of Vår∑apura. as well as to a series of polemics. In Sanskrit. and fourteenth centuries. which is actually similar to the Benevolent. This Effigy-LovedDivinity is the essence of dissolution. In fact. 'Bri-gung Gling-pa would then jot it down.Mahåsiddha Manifestations 423 Accomplishments from Mind Together. because sKyob-pa-rje Rin-chen-dpal. it was copied by his disciples and quickly diffused. he forced himself to reduce them to one hundred fifty themes. Sa-skya Paˆ-chen produced in response of the Dwags-po bKa'-brgyud-pa views a circumstanced refutation in his ‘Exegesis Treatise of the Perfect Distinction of the Three Vows (sDom-gsum gyi rab-tu dbye-ba'i . the Ratnaßr¥Någårjuna of Tibet. the sixth Sa-skya-pa Throne-Holder. that he had broached One Hundred Ninety Themes of a Distinction Among The Nature of Things. which is put into contact with innate radiant luminosity. 'Brigung Gling-pa set about his first draft of the ‘Only Thought [of Awakening]’ that liberates by the Unwavering Attentive Absorption Into Reality. between two sessions of mental contemplation of mind. after his root guru Phag-mo Gru-pa had taken back the views defended by sGam-po-pa. which transcends and makes one realize the emptiness of pride. and even as Celestial Hair.

Second. or the Domain of the Unthinkable. who declared that intelligent people had been corrupted by sGam-po-pa. corresponds to the sphere beyond the conceivable. as the sharp view of the diamond point of sGam-po-pa bSod-nams Rin-chen. good or bad are simply imaginary. which one chooses completely that liberates from one’s falls. the object of the three vows was to voluntarily avoid all the negativities. who praised it with sincere warmth and affection. the object that one chooses completely of the Hero Lucid of the Mercurial Awakening that makes others to go beyond before himself. Yet. the fundament of the unimaginable source of all phenomena. Only Thought Repercussions 'Bri-gung Gling-pa copies of the ‘Only Thought [of Awakening] in One Hundred Texts’ were highly appreciated by three of his great dharma-brothers. This was a genuine code of moral ethical vows of a house lord. In spite of that. or Vows of the Secret Mystical-Incantations. which is the Domain of the Ultimate Truth. the object that one chooses completely of the Secret Mystical-Incantations. who was following Mar-pa’s and Mi-la Ras-pa’s understanding that all events. 'Gar Dam-pa Chossding-pa Shåkya-dpal. more closely translated as the object. at the limits of the Domain of Relative-Conceptual Truth. This major volume . or the Domain of the Imaginable. and Thub-pa Rin-chen 'Byang-chub. and the sacred vows of the unvanquished one that leaves the house. which is identical to the Body of the Nature of Things. according to sGam-po-pa. These were rDo-rje Shes-rab. and that was why he had underlined the similarities more than the differences. which corresponds to the sensorial sphere or Domain of Desire. the origin of this controversy was more ancient. 130. or Oaths Picking the Lock of the Body of Innate-Wisdom. corresponds to the sphere of form. First. having a common nature. the Vows of Individual Liberation. For Rin-chen-dpal. or vows returning to liberation.Mahåsiddha Manifestations 424 bstan-bcos)’. Sa-skya Paˆ-chen Kun-dga' rGyal-mtshan had separately demonstrated the three vows. as they are intended to protect us. Third. had cost him the attacks from some of the teachers of the Basket of Determining Elements.

without question. reminds one. Several disciples of the late sTag-lung Thang-pa bKra-shisdpal participated also in the public debate. the holder of the Nature of Things of the Mountain Hermits of Yang monastery wrote his remarks. which were included in the Ambrosial-Drop Passing by the Five Indicated Points in the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. the ‘Ornament of Liberation of the Stepby-Step Path ([Mårgakrama Karmåntålaµkåra]. 'Brug-pa rGyal-ba Yang-dgon-pa the founder of Ír¥-ri gNamsding monastery that was a heart son of rGod-tshang-pa who had established the sTod 'Brug-pa branch would also give his clarification in this controversy.Mahåsiddha Manifestations 425 would then become known as (the extensive version of) the Phenomenal Sublime Teaching of the ‘Only Thought [of Awakening] (Dam-chos dGongs-pa gCig-pa)’. Among them was the Owner of the Nature of Things. known as the ‘Ornament of Liberation of the Gradual Path’. In fact. who was the realized author of a deep commentary of the Step-by-Step Path of At¥ßa. of the encounter with the [divinities of the] assembly excellent in all things. the teachings of the late Rin-chen-dpal. the most voluminous of all the collections of the Dwags-po bKa'-brgyud-pa branches. This. unsurprisingly. This nephew and his disciples defended together. Lam-rim Tharrgyan)’. Khro-phu Lotså-ba Tshul-khrims Shes-rab. who had realized the Outgrowth of the Heart of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. which would be preserved in the collection of the Oral-Tradition of the Taglungpa. At the time. as well as the exegesis of sGam-po-pa. and they were following the example of bKra-shis dpal’s nephew and successor sTag-lungpa sKu-yal Rin-chen-mgon who had been recognized as a Body Resulting From a Creation of Phag-mo Gru-pa. the synthesis of sGam-po-pa’s Step-by-step method had turned into a basic practice for most of the Dwags-po bKa'brgyud-pa branches. of course. which remains. Other eminent bKa'-brgyud-pa Teachers. The second great leader of the Karma bKa'- . Yang-dgon-pa. known as the Unique Moment at the Last Limit of the Nature of Things. They would produce extensive notes. Khro-phu Lo-tså-ba wrote down pertinent remarks about the declared views of the bKa'-brgyud-pa in response to the critics of Sa-skya Paˆ-chen Kun-dga' rGyalmtshan. rapidly showed their own appreciation.

the third rGyal-dbang 'Brug-chen sPrul-sku. This particular chapter of the ‘Only Thought [of Awakening] in One Hundred Texts’ would be regarded as an authoritative one. Zhwa-dmar Chos kyi Grags-pa’s disciple. who was recognized as a Body Resulting From a Creation of 'Brug-chen gTsang-pa rGya-ras Yeshes rDo-rje. a commentary about the Only Thought. who was the fourth sPrul-sku wrote. classified as WhiteWater. This abridged version here leaves out many important points. close to the year 1560. the first rGyal-dbang 'Brug-chen. which demonstrated the views of the different streams classified under the general appellation of Bon-po. in about 1750. the Buddhist Killer was named. after a visit to 'Brigung-mthil would enlarge his own laudatory appreciation in two volumes. as they are vast subjects that cannot be wholly explored in this volume. Around the year 1780. The second stream known as the Uttering Ones of Zhang-Zhung. Si-tu-pa sPrul-sku Chos kyi 'Byung-gnas. Blo-bzang Chos kyi Nyi-ma a well-known dGe-lugs-pa . a clarification of the Only Thought. That is the Uttering Ones of the Twelve Shamanic Knowledges with astrological foundations. He Who is Personified by Worldliness. the eighth rGyal-ba Karma-pa Mi-bskyod rDo-rje. in one volume. about 1495. and would give birth to prolific explanations. who established the great dPal-spungs Karma bKa'-brgyud monastery. The third stream known as the Uttering Ones of New Developments appearing after the persecution of the Imperial period of the sPurgyal Dynasty and mixing with Buddhist teachings.Mahåsiddha Manifestations 426 brgyud branch. would write. the eighth one. as Padmasaµbhava had done before him. In his ‘Only Thought [of Awakening] in One Hundred Texts’. would in his turn express his praises. Thus. 'Brug-chen Kun-mkhyen Padma dKar-po. After them. and the magic uttering practices classified as Black Water. known as the Uttering Ones of Good Fortune Secret Diagrams. Again. a famous Khams-pa paˆ∂ita. namely Zhwa-dmar Chos kyi Grags-pa. with practices that are close to the Old-Tradition of the ContinuousMystical-Processes of the Initial Propagation. which would remain a highly explosive polemic. around 780. the arguments developed by his root guru. when at the height of his temporal power in dBus-gTsang. 'Bri-gung Gling-pa had also mentioned point by point. Next.

Tokyo 1968). the fourteenth Tå-la'i Bla-ma would declare in public that the Bon-po was the fifth tradition of the Tibetan Buddhism. around 645. see the Sa-skya-pa'i bKa'-'bum (vol. while some others were capable of using them as a (toxic) medicine. We should add as an explanation that they concerned the three modes of knowledge. The Ba∫gal¥ Candragomin-Någaputramitra of Vårandra was the author. It is in the Tangyur of Beijing vol. Yet. mDo-'grel (Semstsam) section LXI (Ka). Mahåyåna. Sa-skya Paˆ-chen Kun-dga' rGyal-mtshan was reputed to appreciate the elegant phrases. In Sa-skya Paˆ-chen’s considerations. Nevertheless. as well as the contradictory ideas. as the one responsible for the Sa-skya-pa lineage. His Holiness bsTan-'dzin rGya-mtsho. as several of his partisans were obviously less learned. and Vajrayåna. As Mark Tatz remarked. Byang-chub Sems-dpa'i sdom-pa ni-su-pa)’. No. that remained prohibited for sentient beings afflicted by dualistic grasping of a self-as-such. that all the Heroes Lucid of the Mercurial Awakening followed an extraordinary path. In 1996. and its object. Sa-skya Paˆ-chen argued that this approach was incorrect on the fact that these three vows were concerned with different methods. The unmentioned translators were the paˆ∂ita Vidyåkårasiµha of Huvi∑kapura. in his explanation to the ‘Commentary of the Two Hundred [Verses] Conforming to the Choice of the Hero Lucid of the Mercurial Awakening (Byang-chub Sems-dpa'i sdom-pa gsal-bar ston-pa shlo-ka nyi-shu-pa'i rnam-par bshad-pa)’. 114.Mahåsiddha Manifestations 427 classical paˆ∂ita would still quote arguments in his late history of the Bon-po. or even the paradoxical ones. and his disciple dBas Lo-tså-ba . the third Sa-skya-pa Throne-Holder. 4. It was a text of 15 lines or less than 2 pages about the Vows of a Hero Lucid of the Mercurial Awakening. which were able to cut off the common discursive flow in one’s mind. Íåkyamuni had backed the fact. For Sa-skya Paˆ-chen. it was his duty to defend the theses of his own people. Sa-skya Paˆ-chen interpreted the view developed by his uncle Sa-skya rJe-btsun 'Khon Grags-pa rGyalmtshan. folio 192a1 to 192b8. 5582. some people pretended that Íåkyamuni Buddha wanted to limit some of the (negative) activities. who taught at the Skandha Vihåra of Ír¥nagara. or H¥nayåna. It was a commentary of the ‘Two Hundred [Verses] Conforming to the Choice of the Hero Lucid of the Mercurial Awakening (Bodhisattva saµvara viµßaka.

the advantage of making a distinction between the two lineages of Vows of a Hero Lucid of the Mercurial Awakening as coming from Maitreya. known as Vißuddhasiµha. His work was updated particularly by Íåntideva-Íåntivarman II Maukhar¥ prince of Sahasråm. The second and oldest philosophical lineage was the one of Manjushri and ÓryaNågårjuna of Vidißå. Sa-skya Paˆ-chen would compose the ‘Treasure of the . Thus. Candragomin-Någaputramitra of Vårandra. around 380. and was assassinated in Tibet. and his disciple Asa∫ga of Puru∑apura.Mahåsiddha Manifestations 428 'Jam-dpal Go-cha. then at gDan-sa-mthil in 1384. rJe Tsong-kha-pa Blo-bzang Grags-pa would refute it around 1410. one should remember that Tsong-kha-pa had passed few months at 'Bri-gung-mthil. he kept that line alive. known as Asa∫gapåda who taught at Nålandå around 620. or as it is discreetly written in the official story. of course. The last one was. around 640. His work was passed on to Íåntirak∑ita. around 762. the capital city of Íaµbhala. rNal-'byor spyod-pa'i sa-las Byang-chub Sems-dpa'i sa) of Asa∫ga of Puru∑apura. his nephew Sa-skya Paˆ-chen Kun-dga' rGyal-mtshan established a distinction between the two philosophical lineages. The first was the one of Maitreya. confused the second great Asa∫ga-Asa∫gapåda of Vißoka. belonging to the BhËmi of the Hero Lucid of the Mercurial Awakening (Yogacaryå bhËmau Bodhisattva bhËmi. in his ‘Central Path of the Hero Lucid of the Mercurial Awakening (Byang-chub gzhung lam)’. otherwise known as the method of unshakable union. At the deference of Sa-skya Grags-pa rGyal-mtshan. This distinction made by Sa-skya Paˆ-chen Kun-dga' rGyalmtshan seemed to some critics as too abrupt. and by doing so. known as Maitreyanåtha of Mathurå. It was known as Those Having the Mind Untainted Thoughts. Thus later on. was killed by a kick from a horse. who taught at the Meghamatta Vihåra. and returning to 'Bri-gung-mthil in 1397-8. They were the propagators of the current of the Approach of the Unshakeable Conjunction. before going to study at Sa-skya in 13756. or Manjushri. brought these up to date. in 1373-4. in Ma∫galapura. This work was linked to the heart showing itself to the mind known as Mind Untainted Thoughts a Philosophical School. which summarized the chapter of the conjunction as a practice.

‘Hulihuli + H˵ + Pha†a’. which opposed him to the Hindu master Harinanda who was presented as the chief of the Ones Who Cross the Ford. the foreign teachers admitted their defeat and were obliged to leave Tibet. who guided him to Yer-pa. They belonged to . these teachers living in Nepål¥ Hindu temples probably arrived there from the two great shrines of Bhubaneßvara (Bhubaneswar. and this Accomplished One fell down like a bird hit by a stone. plus a heart-shout plus the onomatopoeic that cuts duality and mingles all. the Sanskrit. who was a holder of the Iron-Point of Pure-Diamond’s Lineage. Then in accordance with custom. After that. hidden there with Padmasaµbhava’s Iron-Point [dagger]. which makes of him a possible DaVita from Tamil Nådu. He translated that text in Sanskrit after his victory in the debate. facing Harinanda. and he is shown with a black body. at the border of Nepåla. some Sa-skya-pa rolls of paintings show the conversion of Harinanda. Yet. They gathered near sKyid-grong in the Rong-pa country. However.Mahåsiddha Manifestations 429 Knowledge of Logic (Tshad-ma Rig-gter)’. Orissa). or witty ones do believe that the original should be respected. Some beautiful spirits. Sa-skya Paˆ-chen requested the help of the Sublime Lord 'Dar-phyar Ru-pa dBang-phyug Chen-po. Sa-skya Paˆ-chen. and told him that he was incorrectly reciting the Mystical-incantation. 'Dar-phyar Ru-pa in pure vision had seen Padmasaµbhava. when some other understand it to be just a relative truth. Sa-skya Paˆ-chen triumphed after thirteen days of debate. where he discovered a teaching of Iron-Point of PureDiamond. which is a sort of intimidating howling. For the Tibetans. it is rendered in Tibetan as Huluhulu Hung Phat. Just as an example. Yet. in a Valley situated at the west of Nya-lam that adjoins Bal-po Valley. a practitioner of the conjunction. the mighty 'Dar-phyar Rupa pierced the shadow of that Worshipper of the Great Lord Husband of the Chain. 'Dar-phyar Ru-pa despite of his wrong pronunciation already realized his accomplishments as he demonstrated to Sa-skya Paˆ-chen who invited him to assist with his unusual powers. an accomplished practitioner of the conjunction born in Jo-ma Nags-rgyal. and one of his partisans started to fly. as an illustration of the art of the debate in which he excelled. 'Dar-phyar Ru-pa visited Sa-skya Paˆ-chen. Harinanda called for a competition of magic accomplishments.

twelve paˆ∂ita. as five hundred monks had gathered around him. he spent the winter in his mKhar-chu retreat cave. and twenty-one foreign teachers.Mahåsiddha Manifestations 430 the Li∫garåja Tribhuvaneßvara. Chag Chos-rje-dpal lived at Gung-thang in La-stod close to the border of Nepåla and India. At his return. which were sometimes qualified as profane Tantra as they were used to harm others. 131. which had been built around 630 by the conqueror Íaßå∫ka of Karˆasuvarˆa. Yet. Chag Lo-tså-ba made then. and would go to Thang-po-che dgon-pa. prior to spending five years in the Yar-klungs Valley. and had been studying with four Tibetan translators. even so. he taught them to their satisfaction in accordance with the uses established by the Mi-la Ras-pa. the Mahåråja of Ko∫goda for his Påßupata guru Paråßara of the Lakulisa lineage. Sa-skya Paˆ-chen expressed his particular comprehension of the view of Íåkyamuni Buddha in his ‘Clarification About One Thought of the Silent One (Thub-pa dGongs-gsal)’. and related to the Praßuråmeßvara founded by Íaineyabh¥ta Mådhavavarman Íailodbhava. Chag Chos-rje-dpal exercised his innumerable talents to refute the erroneous views of his contemporaries. 'Bri-gung Gling-pa then took the habit to spend the summer . his most popular works would remain his less sharp but devotional poems entitled the ‘Precious Treasury of Elegant Words (Legs-bshad Rin-po-che'i gter)’. The Two Attendants Conference (1235) In the spring of 1234. he was offered the direction of eighty monasteries. Holder of numerous lineages. and he sharply denounced their devious ways and dishonest compromise. Chag Lo-tså-ba Chos-rje-dpal would then also participate in the polemic in 1237 with his cycle about the refutation by logical reasoning of the mystical-incantations. 'Bri-gung Gling-pa left the polemical scene to go back to the Mar-pa center of Gro-bo-klungs and after that. he retired to rTe'u-ra bKa'-gdams-pa monastery. a public denunciation of the Nature of Things that make perish. Chag Chos-rje-dpal was the nephew of Chag Lo-tså-ba dGra-bCom-pa. For him these practices were a degeneration of the view. Nonetheless. which produce negative effects (sNgags-log Sun-phyin-skor) as they are produced against others. After Sa-skya Paˆ-chen. in 1258.

These two heart sons of sKyob-pa-rje Rin-chen-dpal met again at Phyag-'tshal-sgang mountain. which he had compiled in seven sections. one more time. Grags-pa 'Byung-gnas aware of his arrival went to meet him. After the Ritual of the Ultimate Dissolution. Therefore.Mahåsiddha Manifestations 431 at Ya-rgyal. as well as his first work of the ‘Only Thought [of Awakening] in One Hundred Texts’. written in mKhar-chu during the winter of 1226-7. which each are comprised of four hour sessions daily. because of a general request. the fourth gDan-sa-mthil Throne-Holder installed by Rin-chen-dpal. Shes-rab 'Byung-gnas was forty-seven years old and Grags-pa 'Byung-gnas fifty-nine years old. they exchanged gifts. the glorious-seat of Phag-mo Gru-pa. the third 'Bri-gung-pa Throne-Holder had gone to the pure fields. the sad news reached him that sKyu-ra dBon-chen bSod-nams Grags-pa. he met Grags-pa 'Byung-gnas. 'Bri-gung Gling-pa Shes-rab 'Byung-gnas was invited to visit Dwags-lha sGam-po monastery at the foot of the sGam-pogdar Mountain where his late maternal uncle mKhan-po Dwags-po Zes-dkar 'Dul-'dzin-pa had been the fourth Dwags-po-pa’s ThroneHolder until 1209. 132. After few days. In 1235. being the youngest. 'Bri-gung Gling-pa left to a secret visit to 'Bri-gung-mthil Byang-chub-gling to see his two brothers and nephews. 'Bri-gung Gling-pa resolved to go to 'Bri-gung-mthil. and return to mKhar-chu for the winter months where his disciples following his example remained in seclusion to practice the four divisions of time. avoiding an official reception. While on the way. Shes-rab 'Byung-gnas visited gDan-sa-mthil. 'Bri-gung Gling-pa solicited a teaching that creates a favorable link. and on the Yar-klungs Valley road. he resisted to this honor. nevertheless. Thus. . amidst atmospheric signs. he taught the Sublime Teaching of the Phenomenal ‘Only Thought [of Awakening] (Damchos dGongs-pa gCig-pa)’. Some people wanted him to become the successor of dBon-chen Rin-po-che. Grags-pa 'Byunggnas offered him the precious Lineage of the Prescriptions together with his whispered comments. or what is called a Teaching in Return. Political Mediation (1235) In 1235. which were judged to be particularly auspicious. and as for the outer appearance.

After a first refusal. for the winter of 1235-6 to his mKhar-chu retreat cave. they exchanged teachings. the second 'Bri-gung-pa Throne-Holder departed to the pure fields in 1221. In order to conciliate a majority. Rin-chen-dpal. Some other sources pretended that they then made a show of wonders. In addition. Grags-pa 'Byung-gnas found that it was better to accept. it had been the case. He had to give in as the most eminent persons pressed him to contribute to restoring calm. He wanted to avoid quarrelling that could create serious troubles between the different factions. 'Bri-gung Gling-pa proceeded to sBrangrong where he met 'Gar Dam-pa Chos-sding-pa Shåkya-dpal in sBrangs-mda' Ti-skad. 'Bri-gung Gling-pa went on the road to Dwags-lha sGam-po very amiably declining the invitation of lHa-chen bKra-shis dNgos-grub mGon-po of Mar-yul.Mahåsiddha Manifestations 432 by compassion. He did it as an evident signal of his deep devotion to his root guru. these Nine Hero Deities of the Transformation of the Appearances of Existence are the essences of the . as well as by wise political astuteness. as in 1208 Rin-chen-dpal had installed him as gDan-sa-mthil’s ThroneHolder. in front of the majority of sKyu-ra clan members. Grags-pa 'Byung-gnas was then installed. Gu-ru Rin-po-che. in a spot not far from the future rDzong-gsar bKra-shis. like Gu-ra-ba. 'Bri-gung Gling-pa returned. known as Padmasaµbhava. to assure a sort of interim governance. Shes-rab 'Byung-gnas suggested to ask sPyan-snga Grags-pa 'Byung-gnas who was then sixty years old to be the fourth 'Bri-gung-mthil’s Throne-Holder. or the New Castle of Good-Augur. 133. Previously. but he would remain active for the next twenty years. Afterwards. had converted the local-spirits of the nine Tibetan’s mountain ranges around 770 and classified them as the nine deities who are at the origin of the satisfaction of subconscious impressions.Yu-rgyal (Turquoise Sovereign) where abides a Deity’s Radiant-Appearance of the Place. who had maintained contact with him since his passage there in 1221. as usual. Glittering Lake (1241) From 1237 on. 'Bri-gung Gling-pa would give the summer-teaching period at the feet of g. until his last breath in 1255. At that moment. when Gu-ra-ba.

which is a pass that rises to over 5. he began the dissolution of his Body Rotation-Space-of-Energies. According to the myth. speech and mind would always be one with his root guru. Protector of the Three Domains. 'Bri-gung Gling-pa broke with his habit. . which is another lake of an area of 284 sq. or Old-Tradition practitioners as well. He was considered to be the essence of the unsubstantial ascending vital energy of the zenith. and to an increasing number of disciples. km. This great lake was already linked. whose summit is 7.009 meters. therefore he used to return for the winter-teaching period at his mKhar-chu cave. his body. Thus. a mountain culminating at 4. and his spouse Yar-’brog Lake-Mother Auspicious Mountain. 'Bri-gung Glingpa followed the time division instituted by the Dwags-po bKa'brgyud-pa. at an attitude of 5. He had attracted several monks. the Dazzling Jewel Gifted of Joy. some had even come from as far away as Dwags-lha sGam-po. and its glacier is situated on the western side of the Yar-'brog Yum-mtsho Lake.191 meters.400 meters. he made the vow that in his existences to come. In 1242. and his wisdom spouse represented the retrograde vital energy of the nadir. the White-Nose Peak. and is situated about 83 km from sNa-dkarrtse. situated on the western bank of the Yar-'brog Yummtsho. From there he preceded not far from sNa-dkar-rtse. The Gangs-bzang summit is listed as one of the Twenty Mountains of Tibet. and thus they are familiar to the Indian heavenly Nine Black-Blue-Lady-deities. to rGyal-rtse.Mahåsiddha Manifestations 433 Nine Consciousnesses of the Transit Orifices. and by way of the sTag-lung-pa’s monasteries to the Phu-ma Yum-mtsho Lake. 'Bri-gung Gling-pa taught at the lake bank to large assemblies. by way of the western road. and he gathered many rNying-ma-pa. a divine couple lived there consisting of the Speaking-Radiating Awakened-Energy Auspicious Mountain. Everyday during his last two months of life. as he left lHobrag province by way of the Mon-mda'-la. As 'Bri-gung Gling-pa had the premonition of his own departure to the pure fields. and then everyone would remain in seclusion for the following waning days of the moon. the capital city of Nyang.420 meters. He transmitted the tradition during the waxing days of the moon. He arrived at the Yar-'brog Yum-mtsho which is a glittering lake in the nomadic pasturelands that was by then starting to become a place of pilgrimage.

but that extraordinary meaningful biography of 'Bri-gung sKyabs-mgon Chung-tshang line will be in the second volume.Mahåsiddha Manifestations 434 'Bri-gung Gling-pa Shes-rab 'Byung-gnas would appear again in 1243 as gTer-ston Grub-chen Me-long rDo-rje. .

This gNyos lHa-nang-pa was therefore issued from a rich travel companion of Mar-pa’ who had invited Mar-pa. as he is the real father of the bKa'-brgyud-pa lineage. it must have been an exaggeration to make more obvious. He started to transmit. a life of Mar-pa. Inheritor of the Encounter’s Lineage (1169) 'Gos Lo-tså-ba gZhon-nu-dpal the Tibetan historian wrote. This gNyos Lotså-ba came from the Kha-rag Mountains. that gNyos gZhi-brjid rDo-rje. it also brings to mind the term of. during a conversation with His Holiness sTaglung rMa-sprul bsTan-'dzin Kun-bzang 'Jigs-med. to accompany him to Nepåla and India from where they would return to Tibet in 1038. the gifted mind of Mar-pa. in 1029. that during their return travel. Speech.Mahåsiddha Manifestations 435 Chapter XXVIII Victorious Demigod of Inner Space 134. 'Brug-pa gTsang Nyoms He-ru-ka pretended to the detriment of the gNyos clan. Renowned Qualities (Guˆak¥rti. and Mind of all the Thus Gone This Way (Sarvatathågata . the Guru’s Lineage of the ‘Sovereign Process of the Approach that Magnified the Named Encounter With the Secret of the Body. Another biographer named. the eighth Zhabsdrung sTag-lung Ya-thang-pa told me in Dharamsala that he did not believe this version of the story. In January 1996. and the One Who Governs the Deities’ Radiant-Appearances of the Five Existing Elements. and an elementary creature. 'Brug-pa gTsang Nyoms He-ru-ka who happened to belong to the 'Brug-pa bKa'-brgyud-pa School would write around 1490. Yon-tan Grags-pa) had bribed porters to lose their charges of the Mar-pa manuscripts while crossing a tributary. what has been. known as Sangs-rgyas Ras-chen. in Tibet. whatever is exiting. also known as rGyal-ba gNyos lHa-nang-pa gZhi-brjid rDo-rje (victorious Demigod of the inner space) was born into the family of gNyos Lo-tså-ba Yon-tan Grags-pa. That will allow him to give the nickname to gNyos as 'Byung-po and that name is often wrongly translated as demonic. and yet. or being produced. Probably looking for a dramatic effect. in which he had written of a natural rivalry between these two young men of eighteen and sixteen of age at the time of their departure from Tibet.

which in his turn had gave it to his child rNal-'byor -pa gNyos Grags-pa-dpal. Flashing Pure-Diamond (Vajratejo. The author. in 1164. section VI (Ca). 1. 6. known as the layman Bodhibhadra. the gNyos 'Jam-dpal rDo-rje. When he was five years old. unmentioned. folio 158a3 to 160a1. gZhi-brJid rDo-rje). No. It was a text of 30 lines or less than 4 pages. the ‘Method Makes Manifest [the Deity’s Radiant-Appearance] Graceful-Splendor’ that is associated with the ‘Encounter With the Secret Splendor (Ír¥ Guhyasamåja Mañjußr¥ Sådhana. Thus rDo-rje Bla-ma passed on the torch to his son gNyos dPal-lde. The unmentioned author was paˆ∂ita Candramåla. the paˆ∂ita Íraddhåkaravarma of the Skandha Vihåra in Ír¥nagara and Rinchen bZang-po. 3. dPal gSang-ba 'Dus-pa'i 'Jam-dpal gyi sgrub-thabs)’. rGyud section II (Ka). known as the second K®∑ˆapåda the Younger. It was a text of 191 lines. This Grags-pa-dpal became. It is in the Kangyur of Beijing. around 627. folio 117b5 to 129b4. 2743. folio 95b5 to 167a8. subdivided into 18 chapters. Aßoka of Bodh Gayå. known as The Accomplished One Kålacakrapåda Pat® (Father Lightning-Pillar of Wheel-Point of Determinate Time). Debzhin gshegs-pa thams-cad kyi sKu-gsung Thugs kyi gSang-chen gSang-ba 'Dus-pa zhes-bya-ba brtag-pa'i rGyal-po chen-po)’. and Chag Lo-tså-ba Chos-rje-dpal. The blissful gNyos rDo-rje Bla-ma received that transmission from K®∑ˆa-Samayavajra of Bodh Gayå. No. The revision was made around 1220 by the layman Ravindraprabha of Devapå†an. After Yon-tan Grags-pa. the father of a boy that he named. That is to say. or nearly 24 pages. vol. vol. whose biography will follow. It is in the Tangyur of Beijing.Mahåsiddha Manifestations 436 Kåyavåkcitta Rahasyo Guhyasamåja nåma mahåkalparåja. Ír¥ . It is in the Kangyur of Beijing. 65. The author. lHanang-pa gNyos gZhi-brJid rDo-rje received from his father. 81. was The Accomplished One Who Imparts the Object of Thinking to Others. a prosperous practitioner of the conjunction with a profound devotion. It was a text of 1148 lines or almost 144 pages. his son gNyos rDo-rje Bla-ma added to his family lineage the ‘Continuous-Mystical-Process Named Splendor Wheel-Point of Determinate Time Embryo (dPal Dus kyi 'Khor-lo zhes-bya-ba'i rgyud kyi snying-po)‘. was. around 1035. around 1020. The translators were after 989. No. the Holder of Knowledge Who Teaches How to Approach. rGyud. rGyud-'grel section XL (Thi). vol.

which had been established together with Bya-dkar dgon by rMa Lo-tså-ba mTha'-bzhi three generations before. vol. gNyos lHa-nang-pa gZhi-brjid rDo-rje was only dreaming of following the footsteps of his ancestor gNyos Lo-tsåba. 66 rGyud-'grel section XL (Thi). The Monk Who Wanted to Go to India (1186) When he was thirteen years old. in 1186. Full of expectations. who was a principal teacher of the bKa'-brgyud-pa lineages who had got the habit to send some of his supporters abroad. close to the year 1032. When he was introduced to his presence he saw him as a Body Resulting From a Creation of K®∑ˆa-Samayavajra of Bodh Gayå. in the Wood Female Snake year. 135. It was there that gSer-thog Jo-sras Yang dBen-pa. or almost 29 pages. 2756. the son of sLob-dpon gSer-thog-pa sTon-pa the fourth Throne-Holder of Byadkar. . In 1185. folio 63a6 to 277b4. whose pen name was Balin Ócårya. It is in the Tangyur of Beijing. It was a text of 230 lines. he had this idea in mind while he went. The translators were At¥ßa. Consequently. Sugatak¥rti. dPal gSangba 'Dus-pa 'Jig-rten dBang-phyug gi bsgrub-pa'i thabs zhes-byaba)’. known as K®∑ˆapåda the youngest one. and Rad-ni Lo-chen Rin-chen bZang-po around 1042. gNyos lHa-nang-pa reached Mal-'gro 'Gung-mkhar a spot near the bKa'-gdams-pa center of gSer-thog dgon. the 'Tshal-pa bKa'brgyud-pa School principal seat founded by 'Tshal-pa Zhang. he arrived at the 'Tshal-pa Gung-thang. Therefore. who had gone several times out of the country to study. No. and gNyos Lo-tså-ba Yontan Grags-pa who is not mentioned were the translators. The author was At¥ßa. gNyos lHa-nang-pa gZhi-brjid rDo-rje had been initiated to two texts classified in the category of the ContinuousMystical-Processes of Sublime Conjunction. and gSer-thog was living. The little boy received the ‘Named Method that manifests the Divinity Lord of Free-Space of the Encounter With the Secret Splendor (Ír¥ Guhyasamåja Lokeßvara sådhana nåma. to pay a visit to Rin-chen-dpal. At that time. gNyos lHa-nang-pa gZhi-brjid rDo-rje was visiting teachers.Mahåsiddha Manifestations 437 Samantabhadra-Nå∂apåda.

Afterwards. and to the second distinguished paˆ∂ita Jñånagarbha teaching at the Kuñjnavala Mahåvihåra of Jålandhara. As gNyos lHa-nang-pa gZhi-brjid rDo-rje was captivated by Rinchen-dpal. For 'Gos Lo-tså-ba gZhon-nu-dpal. and by his Tamul devotee Någårjuna-Ír¥manta of Kåñc¥puram. the holder of the lineage of the Ancients of Himalaya of Those Original Ones Announcing that All [Phenomena] Exist. After that. the second exalted Candrak¥rti-Måta∫ga of Mata∫gapura. was the eleventh successor of mTshur-phu-pa Klu-mes Shes-rab Tshulkhrims. he therefore went to meet Thag-ma rDo-rje gZhon-nu. For gNyos lHa-nang-pa’s the ceremony of the . As he was working for the benefit of others. Rin-chen-dpal told him without beating about the bush “Go first to solicit the Vows of a Full Beggar Monk from Thag-ma rDo-rje gZhon-nu. who transmitted it to sBa Lo-tså-ba gSal-snang Ye-shes dBang-po in Tibet sometime after 770. This gSer-thog Jo-sras Yang dBenpa had ended the fear of the local population caused by the apparitions of deities. the origin of that line came from Upatißya Íåriputra of Mahetta and his disciple Råhula of Kapilavastu who was Íåkyamuni Buddha’s only son to be recorded regardless of the progeny of the numerous concubines of the prince. It had been continued at Nålandå university around 630 by the Ba∫gal¥ Råhulabhadra–Saraha of Råjñ¥. animated by enthusiastic projects. which is still living in the sTod-lung Valley.” This mKhan-po Thag-ma rDo-rje gZhon-nu. After that.Mahåsiddha Manifestations 438 The historian 'Gos Lo-tså-ba gZhon-nu-dpal wrote that this Accomplished One was emitting a radiance that was perceived by others. It was passed on to his pupil. and the Bla-ma listened to this brilliant hot-headed young man of twenty-three years. it was passed on to Íåntirak∑ita of Ma∫galapura born in 722. to Ír¥gupta born in 676. and that he had also left many footprints [in rock]. and he had housed sixty monks at Mal-'gro rGyal-bzangs sGang-dgon . about the year 725. the founder of Grags-tshab dgon about 1065. living at the bKa'-gams-pa monastery of sTod-lungs mTsho-smad. gNyos lHa-nang-pa was able to meet Rin-chen-dpal at Mal-'gro 'Gung-mkhar on the sKyidchu river bank. he founded Mal-'gro rGyalbzangs sGang-dgon in order to commemorate his father and his root guru lHa-rje Zla-ba'i 'Od-zer. then on to the second famous Bhåvyak¥rti. the successor of Ka-pa Dar-ma Seng-ge.

so then. he obtained the Secret Prescriptions. or their unsettled-untamed mind. the son of a Bla-ma from faraway sBal-ti-yul. 136. gNyos lHanang-pa gZhi-brjid rDo-rje.Mahåsiddha Manifestations 439 Vows of a Full Beggar Monk. gNyos lHa-nang-pa completely forgot his dreams of travel beyond the mountains. found himself to be animated with an admirable sacred zeal. By now. and he had also established sKyor-mo-lung dgon. This sBal-ti Jo-sras was in charge of Bran Ra-mo-che dgon at that moment. his disciple. and thus gNyos had accepted suffering or frustrations along with freedom and joyfulness. speech and mind. inner. at the age of thirty-three. Later. he had gone beyond the psychological dependence that enslaves ordinary men affected by the crazy monkey. he offered him the triple continuum of his body. and the unthinkable unity of the two within the dimension of the Awakened One. thus he had become able to communicate through emptiness with everything that will arise. he severed the illusions of the Three Domains or outer. This is another name for the sensorial objective dimension of the Best One. as gNyos had split his own thoughts and emotions. and while he was making the three prostrations. The Extraordinary Vision that all phenomena are empty arose in him as his meditation had been deeply stabilized. after having received all the required teachings. Fruit of the Body of Illusory Appearance (1197) Getting in touch with Rin-chen-dpal. the mechanisms of the obstacles within self and phenomenal illusion. the imaginable subjective dimension of the Creator of the Supreme Principle. As an explanation. gNyos had acknowledged that gain and loss where like the two negative and positive sides of one’s life. he retired to a hermitage. gNyos lHa-nang-pa gZhi-brjid rDo-rje came back to Rinchen-dpal. There. gNyos lHa-nangpa became clairvoyant with this newly acquired luminosity. This is why in 1191. Furthermore. let us add that. Thag-ma was assisted by his disciple sBal-ti Jo-sras. gNyos was able to distinguish the mind’s innate clarity or Nature of Mind as RadiantDazzling-Sonorous as an extraordinary display of all mind paths at work together without confusion from the present moment to the . and ultimate secrecy. gNyos had carefully seen to the fair continuous-remembrance or just attention.

and accomplished by the maturation of realization as an expression of the Body in Union with Bliss. the Mercury Mind Lucid of the Perfect Revelation of Knowledge. In 1197. consisting of servants. gNyos lHa-nang-pa understood that he had realized the fruit of the Seventh BhËmi. Clouds of Phenomena (1207) When gNyos lHa-nang-pa gZhi-brjid rDo-rje came out. known as Which Goes Far. as he abided in a fluid Attentive Absorption Into Reality that is not tied up anymore to anything. or Skillful-Means introducing to the Emptiness of the Non-Existence of phenomena. physical or mental were revealed as issued of the dualistic grasping of a self-as-such. again. During the seventh stage known as the Skillful-Means of Innate-Wisdom. From that very moment on. in his late thirties. In this way. as well as manors. 137. it is also in the superior view of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. to be an expedient. he offered him all his family belongings. in the Fire Female Snake year. from a fruitful voluntary retreat. it is the first level of the path That Looks At The Presence in the fifth BhËmi. Last. Perfected here is self-discipline together with the path that liberates from dualistic experiences by an experimentation of an increasing unity abiding in a continuous attention. and immutable realization. the first of the three levels of the Conjunction of the Only Flavor.Mahåsiddha Manifestations 440 next. this two wounds disappeared for him as an object of confusion. lands. As he was gifted of devotion concerned with liberation. after spending six winters in closed retreat. born from the vision of the awakened qualities of his root guru. gNyos lHa-nang-pa understood that all thoughts are the Body of the Nature of Things. He did so without departing from the triple intellectual comprehension. practical experience. which he had inherited from the prosperous house of his ancestor gNyos Lo-tså-ba Yon-tan Grags-pa. the two emotional torments. Subsequently. constituting the first real step of a Hero Lucid of the Mercurial Awakening. That . he returned to Rin-chendpal. gNyos lHa-nang-pa realized the Body of Illusory Appearance as the Mode of Knowledge of the Naturally Radiant Luminosity of the Mind. He was able to generate with his CognitiveWisdom. It is.

in the New-Tradition. It is at that stage that the Sacred Sprinkling Ritual of Innate-Wisdom has become perfected. One morning in 1207. The magnificent gNyos lHa-nang-pa opened countless locations. as well as a detailed account made by one of his disciples to Rin-chendpal. where the disciples dressed of cotton. which are covered with a coat of snow during the whole year. From then on. and they led some two hundred admirers of Rin-chen-dpal there who were going into retreat. and at last even encouraging others to make offerings. as gNyos lHa-nang-pa retired to meditate among the sublime peaks. gNyos lHa-nang-pa’s reputation was formidable. whose innate-wisdom is symbolized by the Lady that Safeguards Ethereal Space. He went in this manner to the Ma-pham g. and all his qualities became manifest. fair. The Drigungpa chronicle of Kailåßa ('Bri-gung Ti-se Lo-rgyus). or Demigod of Inner Space Victorious Buddha Dressed of Cotton. predict the future by the desire for gain. all Practitioners of the Conjunction with the imaginary yet resourceful almighty Fury could survive. or right livelihood. then forty-four. and that is why he started to be known as the Demigod of Inner Space. which does not indulge in manifesting wonders. in the Fire Dragon year. There is the consecration of the eminent knowledge of Vairocana or the Accurately Luminous One. gNyos lHa-nang-pa awakened as a Sublime Hero Lucid of the Mercurial Awakening of the Tenth BhËmi named as Clouds of Phenomena. Solitude Mirror (1208) In 1208.Mahåsiddha Manifestations 441 was indeed the demonstration of the understanding of the just. praising his own qualities. one day. as well as emitting an infinite radiance into their different domains. For him. gNyos lHa-nang-pa gZhi-brjid rDo-rje. went to the Gangs-ri Ti-se in sTod mNga'ris in company of 'Gar Dam-pa Chos-sding-pa Shåkya-dpal. 138.Yu . gNyos lHa-nang-pa flew away in a cross-legged posture. proclaiming his wonderful achievements. and some others labelled him as lHanang-pa rGyal-ba Sangs-rgyas Ras-pa. the Nature of InnateWisdom was fully revealed. That sublime knowledge allowed gNyos lHa-nang-pa to contemplate the millions of Buddha universes. tells us that.

he gave a very generous amount of supplies for the alimentary needs of the disciples of the 'Bri-gung-pa. at the invitation of Sovereign of the Undulating-Energies Unfathomable Breath. Benefiting the Hermits (1214) It was noted that gNyos lHa-nang-pa gZhi-brjid rDo-rje (the Flashing Pure-Diamond Demigod of Inner Space of gNyos) had obtained all kinds of amazing spiritual and worldly abilities from Se-lung the Sublime Deity’s Radiant-Appearance of the Place. brings to mind one of the six initial tribes of Tibet that lived in the ancient royal region of Zhang-Chung as explained by the Uttering Ones of Zhang-Zhung. gNyos lHa-nang-pa had a pure vision of the RotationSpace-of-Energies of the Gangs-ri Ti-se and thus could perceive the Glorious Circle of the Reciprocal-Choice Splendor that was his EffigyLoved-Divinity unveiling his Crystal Palace. After that. lHa-chen Khri-'barbtsan. as a way to solicit some transmissions did not hesitate to put the foot of gNyos lHa-nang-pa on his head as evidence of his selfless humility. gNyos lHanang-pa was able to contemplate Íåkyamuni Buddha surrounded by his two disciples. left his icy solitude and went to teach lHa-chen Khri'bar-btsan. nangskor) of the pilgrimage path around the Gangs-ri Ti-se. 139. or Turquoise Lake. now fifty years old. 'Brug-pa. otherwise known as the Sovereign of the Undulating-Energies of Ocean. gNyos lHa-nang-pa. Upatißya Íåriputra. he entered his palace to teach him. and Kolila Mahåmaudgalyåna. or even from time to time written as Great Splendor. Having being satisfied by the instructions he received. and he was even able to pay attention to their teachings. which is dominated by the Crystal Peak. Despite the fact that he was himself a Hero Lucid of the Mercurial Awakening. and 'Tshal-pa bKa'- . This specific title of Great One of Se. At that time. and here he acted in Tibet as the Sublime Deity’s Radiant-Appearance of the Place of the Se-lung Valley. where. This particular small basin still belongs to the inner circumambulation (Antarapradak∑iˆa. the king of sPu-hrang.Mahåsiddha Manifestations 442 mtsho. as the fourth year there ended. In 1213. He was celebrated furthermore in India as the Innate One Without Birth Single Foot.

in particular the former king’s sister. He had heard about a famine there. as well as A-tig sMan-jo-ko. then he was able to give the winter-teaching period to those in retreat there. 1215. yet gNyos lHa-nang-pa received his assistance in helping out the practitioners enduring the most extreme hardships. the eighth Tungus Jurchen . the founder of 'Bri-gungmthil. a princess who had become a nun. this dynasty of foreigners that the Chinese discreetly named Jinchen started by then to crumble under the conqueror’s hammer. That place was then fully dedicated to the memory of his own late root guru Rin-chen-pal. Like the Gangs-ri Tise. gNyos lHa-nang-pa left lHa-chen Khri-'bar-btsan of sPuhrang to begin a retreat on the mental contemplation of mind within the Secret Rotation-Space-of-Energies at La-phyi. gNyos lHa-nang-pa left his cave. or the Citadel of the Jewel of the Mountain Deity. and if he went there. the La-phyi Gangs belongs to the list of the Twenty Mountains of Tibet. gNyos lHa-nang-pa would always remember the solicitude of the royal family of sPu-hrang. and that forced Wanyan Xun. the Mongol riders had invested the old imperial city of Luoyang. 140. the eastern wing of the armed forces of Tämucin Chinggis Qaghan was harassing Wanyan Jin Yongji. The Mongol Capture of Beijing (1215) During that time. gNyos lHa-nang-pa would use their generous offerings to establish lHa-mthil Rin-chen-gling. Jo-mo dGe-slong-ma. Henceforth. he would return to teach. just after the disappearance of lHa-chen Khri-'bar-btsan of sPuhrang. At the end of spring. and returned to Gangs-ri Ti-se. which meant the survival of the seven hundred hermits of the region was in jeopardy. it was to find a remedy by his boundless activities. In 1213. His patron lHa-chen Khri-'barbtsan of sPu-hrang had become a full beggar monk and had already abdicated. the unfortunate Tungus Jurchen emperor. the three branches that were now colonizing the mountains. and 'Bum-rgyan. During this period. and therefore in 1219.Mahåsiddha Manifestations 443 brgyud-pa. hill hermitages and caves. In 1214. The Deity’s Radiant-Appearance of the Place appeared to him to give him his support.

and whose sovereign was believed to be the most powerful. on the southern bank of the Syr-Daryå and spread to Signak on the northern bank. Ural. just as Tämucin Chinggis Qaghan planned to get involved. In 1215. 141. but also a paˆ∂ita.Mahåsiddha Manifestations 444 emperor to resettle in Kaifeng. now known as Beijing. that created a vacuum as the Mongols were on their way. and the Aral Sea while forcing local tribes to flee in the direction of Central Eurasia. and he reacted speedily by sending ambassadors who were beheaded as well. Teacher of the Illusory (1220) It was well known that gNyos lHa-nang-pa gZhi-brjid rDo-rje was not only an Accomplished One. Dniestr. the Türk Qipchaq together with a few thousand Russijans would be cut into pieces at the bloody battle of Khalka. whose ancestors had been chased from power in 1125 by the rise of the Tungus Jurchen. the Mongols would chase out the Türk Qipchaq to the Western part of their empire by the four rivers of the Dniepr. In 1218. Prince of the Realm. a Khitan prince. or to demonstrate the teaching and facilitate the listening of the maxims of the tradition. afterwards in 1222. Well informed. the city of Yenjing. . and chief of the right wing. and in 1215. the uprising of the empire of the Eastern Türk Qipchaq hordes at his border worried Shåh 'Alå' al-Din Mu˙ammad Ibn Tekish Sultån of Khwårazm. The Khwårazm’s armies spread terror and death up to the confines of the Syr-Daryå. and Volga. Furthermore. the pursuit of the subjugation of the China would be given to Mukali. he knew how to drive into the Khwårazm Empire. As soon as Tämucin Chinggis Qaghan came to know that. He immediately sent a few units of ten thousand riders to disorganize the defenses of his new enemy. Tämucin Chinggis Qaghan then recruited Yelü Chucai. and generated severe disorders in the Qipchaq Empire. surrendered. The following repression was incredibly severe. The first one consists of communicating. and that is why he devoted himself to the three erudite activities. The rebellion was declared near Jand. some Mongol caravans had been arrested and the leaders executed as spies in Utrar upon Syr-Daryå. still at its zenith.

with the pseudonym of Je†åri. from 3206 to 3281). The ‘Named Transformation that Manifests Beyond the Inconceivable (Acintya Paribhåvanå nåma. ‘dyotis patha’ is the path of stars. which is suggested in Sanskrit as the necessity of thinking. (but also) that which makes appear. in the fact of setting about nourishing reflection that gives rise to the intention of acting. It is in the Tangyur of Beijing. their name is composed of the need or necessity of thinking. They had translated the texts of the Lineage of Songs of Spontaneous Realization that Grant Something (see. As an Accomplished Erudite One. but for an Accomplished One the outcome . shining. and had emerged in the list of the ten signs of dissolution. around the year 1091. gNyos lHa-nang-pa never forgot his family’s lineage heritage. while 'dyotis' is the clarity of star. bSam gyis Mi-khyab-pa bsGom-pa zhes-bya-ba)’ illustrated this inconceivable dimension. or literally. and Zha-ma Lo-tså-ba Chos-rje rGyal-po 'Khon-phu-pa. Then. and he wrote down a profound commentary about his secret spiritual knowledge. No 3241. The second one consists of writing. vol. or the sky-ether. folio 45a8 to 46a4. The author. furthermore. Yet. or more literally in Sanskrit about the practical advantage of the mystic secret of the teaching of the Splendor of the Encounter With the Secret. The third erudite activity consists of debating. this practice is fruitless when limited to the imagined body of the deity.Mahåsiddha Manifestations 445 or Innate-Wisdom Obtained by Listening. 69 rGyud-'grel section XLVIII (Tshi). Buddhaßr¥jñåna of Vetålagiri. which means. around 1005. Here is the opportunity to approach the inconceivable. usually inadequately translated by Westerners as a preaching. and the encounter. was Råhulagupta-Je†åri of Kålakˆa. He would use this didactic work from then on to speak in front of large audiences. or union with a particular category of deities known as Deities’ Radiant-Appearances that Forces Out the Necessity of Thinking who are phosphorescent like fireflies. the Conjunction with the Effigy-Loved-Divinity that allows cutting through sudden illusory appearances arising as a person or phenomena. irradiating. The translators. or literally the fact of separating from. and in addition to ‘dyota’. unmentioned were. That was a text of only 12 lines or 2 pages. like a voluntary exile that allows the checking the assimilation of knowledge by students.

in 1221 where he would return to the sKyid-chu Valley. Drigungpa Settlement in Bhutan (1222) In 1222. after a devastating earthquake his nephew gNyos lHa-nang-pa Rin-chen rGya-mtsho would resettle at Pha-gri. where his descendants would continue his lineage until they were expelled in 1649 by the increasing power of the first lHo 'Brug-pa Zhabs-drung 'Brug-pa Ngag-dbang rNam-rgyal. Later in 1220. the Wood Monkey year. in whose body all the Buddha’s wisdom is manifested. Then. during the Water Horse year. gNyos lHa-nang-pa travelled all over lHo-brag. in 1813.Mahåsiddha Manifestations 446 would be translated by the achievement of the Innate-Wisdom Body of Illusory Appearance gifted with his thirty-two signs that are the thirty-two [Deities’ Radiant-Appearances] of the henceforth untied Thirty-Two Knots. He would be recognized as an emanation of Charming Resounding Phoneme. Later on. gNyos lHa-nang-pa went to sPa-ro where he established the 'Brigung lHag-pa bKa'-brgyud-pa sub-branch. and one of them. sovereign of the newly named 'Brug-yul. gNyos lHa-nang-pa would leave for the pure fields in his sixtieth year at lHa-mthil Rin-chen-gling that he founded in 1219. and after. and he went further on to Mon-pa of lHo-mon. He would pursue a lineage of past existences in Tibetan history. . the dGe-bshes 'Brag-pa Tshulkhrims gZhon-nu of gTsang would work wisely and take over the continuity of this teaching lineage at lHa-mthil. 142. gNyos lHa-nang-pa gZhi-brjid rDo-rje. In 1224. the first 'Jam-mgon Kong-sprul Yon-tan rGya-mtsho Blo-gros mTha'yas. but he would mainly teach at Don gsang-ba. regarded as a favorable year for travel and pilgrimages. The wonderful gNyos lHa-nang-pa gZhi-brjid rDo-rje had many other devotees. in a country that was not yet known as 'Brug-yul (Dragon Country). to return to lHobrag. Rin-chen-gling’s principal seat. left dBus-gTsang. who was fifty-seven. that started with sNye-mo Lo-chen rNam-par sNang-mdzad Srungba of Bye-mkhar at the end of the eighth century that began the lineage of a Body Resulting From a Creation who was.

time appeared to me when I was riding the body of dream wind. the ‘Collection of Oral Instructions (gDams-ngag-mdzod)’ of the eighteen initial lineages. the 'Treasures that Embrace All Knowledge (Shes-bya Kun-khyabmdzod)'. That was a few weeks before his fatal car accident in Sikkim. He happened to bestow on me private transmissions. the Sixteenth rGyal-ba Karma-pa Rang‘byungRig-pa'i rDo-rje a renowned Sublime Accomplished One. while visiting Rumtek. the ‘Collection of Wealth Deposit Precious Jewels (Rin-chen gTermdzod)’. just as the four Karma bKa'-brgyud-pa regents were present. an occasion to revitalize a link established between gNyos lHa-nang-pa and Ri-khrod-pa dBang-phyug. in 1974. with his root guru. He would gather it in the ‘Five Collections of Treasures ([Pañca Ko∑a] mDzod-lnga)’. totaling 725 texts. It was therefore. His Eminence. the Third 'Jam-mgon Kong-sprul Blo-gros Chos kyi Seng-ge bsTan-pa'i Go-cha arrived Paris when he was twenty. the ‘Collection of Treasures of the Oral Instructions of the Great Indians (rGya-chen bKa'-mdzod)’. I saw 'Jam-mgon Kong-sprul for the last time in 1992. and the ‘Collection of Treasures of the Oral Instructions (bKa'-brgyud gDams-ngagmdzod)’. As I was accompanying His Eminence rTogs-ldan sPrul-sku for a tour in Sikkim. Namo Mañjugho∑a Ír¥mËlaguru Sarvasiddhi Phala H˵ .Mahåsiddha Manifestations 447 The great Kong-sprul would write a monumental work displaying an encyclopedic knowledge. and since that.

In 1211. he was fortunate to receive transmissions. he joined the group of the people going to retreat in the Tså-ri Hidden Valley. or imagination that makes . at the age of twelve. he carried on with his studies. His hermitage was near the Tså-ri Nga-la'i sGangs. his disciples who had received the teachings of the tradition. his father took him to 'Bri-gung-mthil. to see. or with the usual disciples. The Fire-Raiser (1220) The historian 'Gos Lo-tså-ba gZhon-nu-dpal wrote that 'Gar Dampa Chos-sding-pa Shåkya-dpal had inherited from his family clan the practice of the Dreadful Pure-Diamond. The spot was the abode of the Sublime Deity’s Radiant-Appearance of the Place know