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The life of Tilipa

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The life of Tilipa


I prostrate to the siddha gurus. This life of the great lord of yogins Tillipa is in two parts.

First, In the manner of having the support of and depending on others his relying on gurus and listening to the dharma and so forth are taught, and his coming for the benefit of sentient beings as a nirmanakaya. His having parents, gurus and so forth is taught.

As for the first, according to the explanation of the great master Naropa, in east India in the country of Zahor, also called the city gnyug gyi nor bu, his father was the bhraman gsal ba. His mother was the bhramani gsal ldan ma. His sister was the bhramani gsal sgron. By being born as their son, in the east in Dzha ko, having arisen like the rising of the sun, it is said he was called by the name bhraman gsal a'od.

Both his father and mother showed him to knowers of signs and astrologers. They examined his signs and calculated his stars. All the good and auspicious signs and omens in the world were complete. Therefore they didn't know what he was and spoke these verses.

Complete with all good and auspicious signs Whether this boy is a god, naga, yaksha Or a buddha we cannot determine. Take care of this excellent boy well.

After they said that, he depended on food of the three whites. When they had performed the liturgy for a sharp mind, by studying the Vedas and so forth he was very competent and [so] he grew up.

skyed che bar gyur: (his competence) increased his knowledge increased greatly

Then his father and mother talked. "The boy must be a householder," they said.

The son said:

On earth, or in the celestial realms as well, However well taken care of


There is not even one sentient being who will not die. Since I will die, because of fear I will practice holy dharma. When he said that, his parents did not listen, and it is said he fled to [practice] dharma.

Moreover, according to the explanation of Lord Sna phu pa the great jetsun Tillipa had two buddha gurus. He had human gurus of the four special transmissions of siddhi, with two lineages from Vajradhara.


The Two Buddha Gurus

Of those, the two Buddha lineages were from glorious great Vajradhara and the mother dharmakaya, the wisdom dakini, As for the means by which he met with these two, the guru Tillipa by the oral instructions of the four special transmissions of siddhi completely ripened his being, but he was not liberated. Therefore, having been taught in person by the dharmakaya great Vajradhara, he was blessed, and it is taught that by that he was instantly liberated.

As for the second buddha guru, in the west in the country of Uddiyana in the temple of Shri Ghandola, he met in person the mother dharmakaya wisdom dakini. The locks of the gates of the three seals were opened. From three treasure chests he was given the oral instructions of the three-fold-wish fulfilling gem and that in viewing one need not view, in meditating one need not meditate, in action one need not act, and that the fruition need not be established. Just by receiving these, the dharmas of enlightenment which he had requested,

shus pas yes shig gir: naturally

it is taught that he was effortlessly liberated. Those two [stories] tell only how he met with his two enlightened gurus, The extensive [version] is contained in the hearing lineage.


Second, from Tilapia's six human gurus, as for two lineages from Vajradhara in person, this guru Tai lli pa was the heart son of the sambhogakaya victorious one great Vajradhara. An embodiment of all secret mantra, a lord of the tenth bhumi, a bodhisattva within the vajra essence, he attained the complete empowerments of the anuttara tantras of secret mantra with their oral instructions. The abhishekas and oral instructions with the permission blessings of the teachings were all excellently attained by him it is said.

Also, as for the master of secret mantra Glorious Vajrapani, after he was urged by Vajradhara himself, Tillipa met him in person as an eight year old boy. He attained the teachings and permissions of all the dharmas of Mahayana, and by his merely being blessed all inner and outer dharmas in an instant were suddenly born in his mind.


As for the way he met with the siddha gurus of the four special transmissions, first from the great bhraman Saraha he is maintained [to have received] the special transmission of the meaning of the essence, mahamudra.

From the great master Nagarjuna [he received] the special transmissions of father tantra, illusory body, and luminosity.

From Sumati [he received] the special transmissions of mother tantra Hevajra and a'pho ba drong a'jug.

From Dombhi Heruka [he received] Shri Chakrasamvara and the special transmission of nadi, prana and bindu, it is said.


The First Special Transmission

As for the story of the first special transmission, 300 years after the truly, perfectly enlightened Great Sage's parinirvana, in the great city of Shravasti there was abhraman couple with abundant riches and enjoyment etc.

who had no children. They made offerings to the three jewels and supplicated. They performed the Mahapratisara Dharani liturgy etc. and various sadhanas. By that finally the wife had a boy baby of good form, beautiful and attractive to look at, who was very dear to them.

Until reaching the age of thirteen he did not go out. Then in one part of the city, having set out extensive offerings, the boy went outside of the gates, showing himself to all the people of the city. In that country was a woman who was said to be a dakini. Having appeared beside the boy, she gave him the name Saraha, and then she said, "Saraha you go to dharmadhatu."

With that the boy asked her, "How should I act to go to dharmadhatu?"

The woman is supposed to have said, "Seven days from now, after the bodhisattva Vajrapani has come, he will bless you."

His father and mother said, "Since there is danger that she may be an illusion of Mara, you better look out." LT One woman is not sent outside the city alone." he said [so it's suspicious]

Then one day when that boy was playing, a naked woman woman having appeared in space, said, "Saraha, in your play meditate. You are not of the family of householders. You are of the family of yogins."

At that very instant, glorious Vajrapani came in person, and then by his merely placing his right hand on Saraha's head, the realization of buddhahood had arisen in his mind. He realized and knew all outer and inner dharmas. Exaggerations and denigrations were cut through.

As he was preparing to go on retreat, his father said, "With me acting as your servant, don't go to retreat. Stay and meditate in the house." "I,


your son, by remaining in the house from now on will be carried away by distracting preoccupations. Then meditation will not come. Therefore, I must meditate in solitude."

When he said that his father said. "Well then, meditate in a monastery in Shravasti. When he had said that, Saraha meditated there for many years, but then Saraha became sad. He went to his father and sang this song.

By me speech is not spoken. When there is resolution, there is great bliss. Ha cang a'di la gag yod me tshe bya. When there is too much there is blockage in this. It is done like the life of a fire.

The faculties without exception have the one taste of luminosity. Things are all one in this path of illusion

By being one with the self arising Tathagata Unattached enjoyment of nirvana is produced. I Saraha do not meditate on anything. The rope of disruptive emotions and fear is cut from within.

Since dharmas are conceptions, there is nothing to meditate on. Without remainder having removed them, I am in the sleep of bliss. I Saraha see nothing to meditate on.

Having said that he flew in space. In the south he went to Shri Parvata. Outside [the village] to the south in the south in a great charnel ground called Fierce Rock Grove he conquered with his action many karma lords of death and flesh eating dakinis. He remained there doing ascetic practice.

Then having gone to the eight great charnel grounds he was made the lord of the feast of the dharma explaining dakinis and remained there.

Then also the yidam Vajravarahi said, "Now not going to the celestial realms, perform benefits for sentient beings."

When she had said that, he went to the great city of Shravasti and stayed there. Having made his yidam great Vajradhara, having given to master Nagarjuna the instructions of keeping [rtan cig] the deity [pan tsa dra ma]] etc. and said "Son, you should act for the benefit of sentient beings."

Nagarjuna to Aryadeva, having established him in the yidam Dagmema, having completely given him the completion stage of nadi and prana and the oral instructions depending on a mandala a'khor lo he said, "Son you should perform benefits for sentient beings."

Lhu yi pa, having given having given the oral instructions of tummo and luminosity and the yidam Vajravarahi, he said, "Son, you too should act for the benefit of sentient beings. As I was thinking I would go to the palace of Akanishta dharmadhatu before the sixth buddha great Vajradhara, glorious Vajrayogini said, "Son, now act for the benefit of sentient beings." When she had said that, then she said, "[your] living here in a charnel ground is over.

You should spread the teachings of Buddha and act for the benefit of sentient beings who are to be tamed.

Having taken on the accouterments of a monk, doing drong a'jug in that city having remained 300 human years, he showed various miracles and benefited many sentient beings. Then his skandhas were enlightened without remainder. The one like that is "Great Saraha." He is said to be the master of the lesser Saraha and all the siddhas.

His student was the great master Lhuyipa. As for his story, at that time in a great city in Uddiyana to the west there was a great king who had five sons. The middle one thought, "As for the royal rule, my elder brother will carry it. If I as an ordinary person am defeated or am driven out into


What is the idea here???

another country, by my brother, who is worried I might be competition] that will not be good. Therefore I will go and seek the dharma. After thinking that, he left and went to another country.

In that [country] was a great city, and [Lhuyipa] stayed there begging alms. There was an object of offerings of the king of that country called Kayatapa, who was skilled in letters. The prince thought, "First in the study of dharma one must know letters, so thinking that he would study letters, he studied letters from master Kayatapa. By doing that he [came to] knew them better than the master, it is said. There in that city he remained doing calligraphy.

The king gave [Lhuyipa] a servant woman as a wife, and since he stayed with her a girl was born. Then in master Kayatapa jealousy arose. He put calumny in the king's ear. "Kye great king, as for this person, since for all his awareness he is a madman, if without being able to help it, he transgresses, that will be bad. Also he is someone who was formerly expelled by another king. Now also it would be best to drive him out."

By his saying that in the king and his his wife

etc. became hostile toward him it is said. After Master Kayatapa and his Lhuyipa's wife became friends, the the prince knew the master's calumny [and thought,"These people are angry with me. Since it is a good decision, I shall go again to seek the true dharma."

After the wife was given to the master [Kayatapa], he said to the king, "I will go wandering." The king said "Go!" Then the prince departed and went.

By going to the city of Shravasti, he met the great lord of yogins glorious great Saraha. Since he asked to be accepted, by merely being blessed, after special realization arose he was ripened and freed.

Then the prince went to Shri Parvata in the south. He perfectly received all the abhishekas and oral instructions. "Now I have gone to the great benefit," he thought.

Realizing that he had been made into a siddha, since he had to live, he relied on begging and by that passion and aggression depending on objects came [to him], and his mind was lost in connection to hunger. He relied on fruit but on some occasions in summer and autumn and [always] in the winter and spring it wasn't available. By performing a man's work, in between wages he wasn't able to meditate. By his doing agricultural work subsequently many sentient beings were killed, and he went into doing evil deeds.

At a great river [there were discarded] fish guts. For these he had no ego-grasping. Continuously also there was plenty. His skandhas could rely on this. "Cooking them, I will eat them," he thought. He carried them in a basket. Rdzi'u LT

Having built a hut by the bank of the river, he ate them. When he had attained siddhi by meditating, he was known by the name of master Luyipa. He was without clothes. His body having been affected by sun or icy wind became blue. His hair, also blue, became all disordered. sticking our crazily dzings

Then the former king with his retinue surrounded by the four kinds of troops, his army was coming into another country with his army. By that master Kayatapa saw master Luyipa blue la hrid pa blue, with hair sticking up and terrifying, and showed him to the king and the soldiers.

Look over there. look at his hair! His color!

"A bad person, wherever he goes can't do anything." As he said that, they all clapped their hands. They laughed at him. Then master Luyipa's memory of former habitual patterns awakened, and he says "bhadha."


By his looking at them with a stiffening gaze the king and Kayatapa etc., all the army became stiff like wood, and then they couldn't move. It is also said that they couldn't stop laughing.

Then the king asked for forgiveness. Having received Luyipa's feet on his head, he asked him to relieve the stiffening. He also asked him to become an object of offerings and by his making offerings, all the army was released from the stiffening.

Then the king said, "My army [will] go back," and asking him to be an object of offerings and making offerings, the army left. Then the master, not intending to go and be the king's object of offerings, carried the fish guts in his basket.

In the east in a great city called Jhalandhara, near the king's palace in a gate house, Luyipa was staying, cooking fish guts. That morning the time had come for the great king of that city, who was called Dharikapa, to go to his pleasure grove.


Mdun na a'don gdol pa: I think in this case someone who goes before saying "make way for the king" etc. Is the attendant the outcaste???]

In front [of the king, an outcaste was going checking [the path nyul du btang, and so met the master. He said, "Yogin, don't stay here. The path on which the king will go is being swept up."

Although he said that, [Lhuyipa] didn't want to go. Though [the attendant] dragged him with his hand, he did not move. With helpers even with 30 people pulling, he was not moved. Even after he was tied to an elephant and pulled, he was not moved.

He said, "Cut him into pieces with a knife, and throw them away," but by attacking him with a knife they couldn't cut him. No matter what they did, they were not able to do it anything. When they told the king, the king said. "He [must be] a yogin. Don't punish him at all. Let him stay there."

Then the king, was lifted in a palanquin, and, having [had] set out extensive parasols victory banner, banners, silk streamers, incense, lamps etc., appeared there. Compassion arose in Lhuyipa. To break the king's pride, he showed one threatening mudra, and the king and all his retinue were stiffened. Then the master sang to the king this specially directed song.

The three realms without remainder are just so. Without remainder this is just so. Within that greatness is no self and other. As for you, you are the servant of that.

E ma samsara is a great wonder. By unabandoned other, what can be done?

On the great seat of the earth

On the earth, on the road stan which is [smooth like a sleeping mat,

The pillow of the hand is a soft cushion.

The moon means beautiful woman [bright] lamp fan bsil yab according rlup. Rlung? Rlub connection, good company


The canopy of the sky, liberating from attachment, acts as a woman. King, like you, in the three realms I am a king.

By his saying that, in the king, knowing that he was a siddha, faith arose. He asked him to go into the palace and be his object of offerings, it is said.

E ma Ho great warrior approach, approach. Teacher of the pure state, Emptiness and compassion both. Autonomous emanation and gathering.

By the king so supplicating him, not raised up by many people, the master raised himself, and then he went into the king's palace.

Then in order to see whether the master was liberated or not liberated from attachment and had attachment to desire or not, the kings queens, daughters and so forth

Young and all made up beautifully, with very nice seductive ornaments. and then they were offered to the master.

To draw the kings mind out of the qualities of human desire, the master said "The daughters of the gods are seven times better than those of humans. The daughters of the nagas are seven times better than even those of the gods. The daughters of the asuras are seven times better than even those. Having summoned by samadhi [some that were] seven times more beautiful than even those, he showed to the king. In the king wonder arose. His mind was drawn out from samsara. He made a request to the master, "Please accept me."

After the master gave him the oral instructions, he said, "Abandoning a king's rule and a king's arrogance, take a low place, making yourself the servant of a prostitute, and practice. By practicing what was said in this case, perform the activity of yogic discipline."

By his saying that, the king's raja's pride and arrogance were broken, and he was made into the servant of a prostitute. By meditating, after he attained siddhi, once the master's head was surrounded by five colored light.

After the prostitute saw that, she had regrets. "My trusted servant please forgive me. Since you are a siddha yogin it is not right that you be my servant. You should go away." Because she said that, the king sang this song:


Actions of joy are joyless.


Many children and much wealth are joyless If one grasps the kingdom of trikaya, that is joyful. Actions of bliss are not bliss Worldly bliss is not bliss Spotless bliss is bliss

Actions of benefit are not benefit.

Worldly benefit is not benefit. If one realizes dharmadhatu, that is benefit.

This trikaya of pure nature Is not in the realm of experience of false conceptions. Mind, the intention dharmakaya, is inexhaustible. To have experience of that is bliss

So he said. "After next year, though you will desire it in your hearts you will not see me," he is supposed to have said.

Then in that country was a yogin called nag po brtul zhugs. The prostitute said, "My servant the siddha is an enlightened person like that. You should go look at him. Many people appeared to see his face. There nag po spyod pa, having prostrated to master Dharikapa, requested the oral instructions. [OK]

King Dharikapa sang this song. E HO [when rotten inside akar wood is] black aloe. This is an offering for the gods

A ka ru tree Rul: the wood of akaru will spoil a few years after being cut In the middle is the black medicinal and incense substane called akar nagpo This is bshos offered to deities for the gods.

If [one is] ignorant of gods' existence internally, why offer to the external gods?

"Husband and wife make the offering of union," so was said by Dharika.

Incense wood, thang phrom herb, glorious bil ba fruit and dab ma me tog, ngag ni ci phyir sno rangs spyi bor a'dogs  ???

  • Flower-like leaves, very green/ [blue] why do we place them on the head? why do that when you don't know the important port.

The three worlds have been conquered by me. Not with a sword not with a club By the personal kindness of lord Lhuyipa The sword of nonduality pierced Dharikapa.

As for mind, the mandala of space Is changeless [so that] hope is cut off. The flower of natural space, crystal and gold, Is the winds, and as for these five, A ho kye.

Having said that, king Dharikapa at that very time subsided into the sky like a rainbow subsiding into space, and his skandhas without remainder were enlightened.


Then also in king Dharikapa's minister named Ding gi pa faith arose. He asked master Luyipa to accept him. The master knowing that master Dingipa was a vessel [of the teachings], properly established him on the path of ripening and freeing.

"You, abandoning the haughtiness of a minister, [should] go to the great city of Shravasti. Practice with the manner of beating rice. In this very life you will attain the supreme siddhi of mahamudra."

So he prophesied. Then Dingipa, having grasped the pranas, beat rice. After the wisdom of meditation had arisen by meditating, he sang this song:

Without means, without clothes chu ba shu spags skin rtsa ba root med

As for the great wisdom, the two shores are attained. By the rope of prana, equal taste ro snyam read mnyam is brought on. Though so ba [grain] and rice beating are nonexistent, At all times I beat rice.

So he said. By means of nadi and prana he attained siddhi.

In the city of Shravasti he became a beggar of secret activity and lived there for a long time. Then as for arriving and departing, once he did so having mounted on the stream of a river. Sometimes he did so having mounted on sun and moon rays. By attaining the power of heat, he went naked.

In a great charnel ground called Ki Ka grove was a land of dakinis. Having been invited there he was offered to by the dakinis and made the lord of the dakinis' feast. He stayed there explaining the dharma.

The great master Tillipa did not gradually arise. It was sudden. A wisdom dakini called chu shing gi snye ma can prophesied him, and said, "Tillipa, you should act to benefit sentient beings.


In the great charnel ground Khamka Grove is the great master called Dingipa who has been made into an object of offerings by the dakinis. Go meet him de la gtugs, and [then] perform benefits for sentient beings.

Then Tillipa went to seek master Dingipa. In the charnel ground Sosa Ling an authentic brahman was making a ganachakra out of the flesh of the dead. When Tillipa went to him, the dakinis said, "Here is some more feast material. Let us kill him and make him into the feast."

Saying that, they grasped him. Tillipa was delighted. Having thought, "This body of mine will go for a great purpose," he made this special utterance.

This dharmata is without complexity. Spotless luminosity arises in the mind. The yogin abandons grasping and fixation. As for the essence, it is completely pure. I Tillipa am the feast substance.

Because he said that, the dakinis said, "Since this is a yogin having good fortune, let us not kill him, but let him go."

When they had said that, then Tillipa said to Master Dingipa "I must request the dharma."

By his saying that master [Dingipa] said, "Tillipa seek the ultimate of dharmata, Cutting off the complexities of mind, rest continually in the yoga of non-meditation."

By his saying that Tillipa perceived the essential meaning of dharmata. Thus by the sixth buddha Vajradhara the lineage went to the bodhisattva Vajrapani. By him the lineage went to great Saraha. By him to Luyipa, by him Dharikapa, by him to master Dingipa, and by him the lineage went to master Tillipa. In particular this was the special transmission of nadi and prana, tummo, and mahamudra.


The Second Special Transmission

As for the story of the second special transmission, the lord of the tenth bhumi the bodhisattva Lodro Rinchen says, the great brahman Saraha blessed suddenly. The master Nagarjuna blessed gradually. Both these two are prophesied in many sutras and tantras as emanations of the truly completely enlightened one.

Moreover the Lankavatara Sutra and Mahameghasutra/ great cloud sutra sprin chen po'i mdo, and rnga bo che'o mdo, Great Drum Sutra, dangs snyigs a'byed pa'i mdo and a'jam dpal rtsa ba'i mdo and mgon po mngon a'byung ba'i rgyud etc., 13 sutras and tantras translated into Tibetan, prophesied Nagarjuna, and these were fulfilled in existence.

As for the story of master Nagarjuna, the great master having these many prophesies, [he was born] in south India in the region of Bheta, in the weekly market place called ka ra ha, His father was king trig tra ma and his mother the bhramani ghri hi .t.ti. He was born her son. Later she is also called Ghihi ti. Sometimes it is said he was a bhraman, but a'bra ko also has it that he was a kshatriya.

His parents gave that prince the name Dharmadhara. As soon as the prince was born, from space the sound "Nagarjuna Nagarjuna" arose, and after that he was known by the very well known name Nagarjuna.

When he was a child, he leaned the [technical treatise on the science of medical diagnosis] etc. and handicrafts and construction, astrology etc., by seeing them one time they were known. Then when he was twenty years old, he was also known as rgyal ba byin pa, the khenpo of glorious Nalanda. He was also called "little Saraha" and "master Spotless Melody." Having taken ordination, when he became a full gelong,

He was also given the name Sha kya'i bshes gnyen.

By training in hearing, contemplating and meditating until he was thirteen he knew the meaning of all the scriptures.

He became a pandit learned in the five sciences. He became like the crest jewel of all Buddhists.

Then, having met with the bodhisattva Lodro Rinchen, he was completely empowered with the four empowerments. He was given the secret name gnyis med rdo rje.

If so, his householder name was Dharmadhara. His ordination name was Sha kya'i bshes gnyen. His abhisheka name was mi bskyod rdo rje. His prophesied name was Nagarjuna. His secret name was Vajraraka.

Moreover on first seeing the Prajnaparamita in 8,000 lines, he saw the truth of the first bhumi, and from that he was empowered by the bodhisattva Lodro Rinchen. By that he attained the meaning of the eighth bhumi and being a rigdzin of life.

Then at a certain point, from his practicing meditation at glorious Nalanda, a dakini appeared in the aspect of a young girl. Having prostrated to the master, circumambulated and made offerings, she said, "On the day after tomorrow a call will come [to summon you]. That is an obstacle. Don't go,but remain."

The day after the next, from the village, though he was called, he did not go but stayed. In the morning that girl came and asked. "Did you go where you were called?"

"I didn't go." he said.

"Well then, follow me."

As he went where he was led by that girl, the earth trembled. Then in a village with some run down houses many people had been killed in many ways. Their flesh and blood was all being eaten, it is said. There, having given it to Nagarjuna and the girl also, they said "Eat it."

The master thought," First, I am a bhikshu. Second, this was ripened by great arrogance. Third, it is not suitable to eat just-killed warm flesh without an intermediary."

Having those thoughts, he did not eat it. Then they all disappeared, he knew not where, it is said. Then the girl said, "You don't know how to receive siddhi. Now on the morning of the day after next, there will appear before you many geese, among them the yidam deity Shri Manjushri. Grasp them."

The day after the next many geese appeared. Nagarjuna thought, "If I grasp them...", but while he stayed in the mud, they all got away, it is said. when the girl appeared she said, "Didn't you grasp the geese?"

"I didn't know how to grasp them, and because of the mud they all got away," he said.

"You are unworkable. Also you don't know how to receive siddhi. The day after next a woman will come. Grasp her any way you can," she said.

The day after the next as he waited from the early morning, at one point a girl appeared. By his grasping her, it is said that all at once [she turned into a long flame of blazing fire

Since he grasped the middle, it is said that she turned into water. By his grasping the water, she turned into the noble one Manjushri, who said, "Son, say what siddhi you desire."

The master said, "[I] request [that I become an] enlightened one by gaining supreme siddhi in the srid pa bar do." The ordinary siddhis, under the ocean yar [LT: mar: though the high nagas are said to live in the sky, the grammar is strange] at the bottom in the land of the nagas 55.7 Also going to the peak of the god realms, going in a castle that is made there [miraculously].

"Very well, I will give you both of them But don't talk about it even to your mother or maybe don't talk]


Having said that, becoming invisible dissolved into light, it is said.

Then by that castle arising as desired, the master is said to have been joyful te. To my mother saying just a little bit there will be no fault at all," he thought.

However by his saying that, the castle was completely destroyed

Then the master was depressed. "I can't receive siddhis. This is the result of small learning," he thought.

Therefore he saw and understood the teachings of the Sugata universally without exception. Those he did not know, he asked about from the khenpo and loppon and from guru Lodro Rinchen. Cutting through exaggeration and denigration, he comprehended their words and meaning.

Then for the sake of later generations he wrote many shastras. In the world he roared with the lion's roar three times. Among texts chiefly teaching the profound view, he produced a complete cycle of knowledge. Among texts chiefly teaching meditation to be practiced, he produced a cycle of the correct oral instructions.

Among texts chiefly teaching vast action he created a cycle of scriptural pramana.

He made those three. In the first, the cycle of view, were the Praise of Dharmadhatu, tshig gi gter snying po gsal ba, Averting the Arguments, srid pa a'pho ba, the Mulamadhyamakakarikas etc., 14 texts in all.

In the cycle of meditation were the pa.natika, mdos sred, Intention of Shri Guhyasamaja, a'du's pa'i rigs lnga, a'phags skor, the Chakrasamvara with 13 deities etc.

In the cycle of action, generally for the sake of renunciates an abridgement of the vinaya was made.

In particular, for the sake of son gelongs the so so thar pa a'grel pa nyi zla was made. For the sake of the bodhisattvas the bslab pa kun las btus pa mand mdo kun la btus pa were made. For physicians the sman dpyad yan lag brgyad, phan pa'i pu tra and a'tsho ba'i mdo were made. For kings the shes pa'i spring yig, for ministers the shes rab brgya pa nyi shu pa'i a'grel pa, and for ordinary people the mo yig spos sbyor, rten a'brel kyi rtsis ka greater and lesser etc. were made. These, in brief, had immeasurable good qualities. They had greatness of purpose for those of Jambuling in the south.

Then in the service of the khenpo, at the time of his work at Shri Nalanda, after a great famine had arisen, he made a gold transforming elixir rtsi thabs. By his nourishing his companions, they all rejoiced. From that, khenpo Saraha said, "By this my sanghas are joined to wrong seeking, [with women] so now for forgiveness from that, of ivory and sandalwood and things like that build 108 temples for the lords finally go to meditate at Shri Parvata in the south," he said.

In their place. With your hand when you put it on on a woman lag rtsar bzhon pa, The master may [make them somewhat] depressed, If it is someone of very small learning say, "If you are of small learning, you are also like me." If you are someone of very great learning he said, "you have Great learning like me."

So having taught the sangha of later generations, he also built the lord's temples. "At the time of turning the wheel, [557.7 ] in all the birth places," having written that aspiration at that time, also he went to Shri Parvata.

Lord sna phu pa maintains moreover that master Tillipa and the great master

Nagarjuna really met. In that story, by the great master Nagarjuna accomplishing the siddhi of the vase, all that was wished for and needed was established by that vase. For a little while since the master had gone begging in the city, on the bank of a river was a group of children mtshan cig playing. "We are cattle herders," ba lang tsho yin were playing. The master thought, "[I should] examine whether among these there is or is not a suitable vessel of mudra having the Mahayana family.

This river was completely unfordable <manner and because there were big waves it was a bad place then from his trying to cross over,

Therefore, in that river in a completely unknowable manner, by great waves from sa mi bdes [a bad place??? where are the word breaks and meaning when he was made to fall,

a boy said, "Noble one, in there since there is no other shore at all, you will not get free.de na phar rab med pas mi thar. ]???

"That is not a place you can ford the river. You won't make it." he is supposed to have said. "Don't go. I will help you cross."

Then the boy [khur nas phyin] was holding him by the hand

Also the master to examine whether he was a vessel of mantra or not and suitable to teach the Mahayana dharma or not blessed that water [so that it was] very great. Though by that emanation both masters on the point of sinking, in the boy regret did not arise.

Having thought "Again, if this master cannot get free, how bad that would be" the by made this special utterance: "Whoever does not grasp a corpse or root or tree, will die in the midst of the water and by that will not reach the shore. Noble one grasp my neck grasp and don't let go," So saying, he saved him from the water.

Then also the master did alms begging, and when [again] he came to the water. The former child appeared as a king. He sat on a tala tree trunk with two girls as queens to the left and right. Four boys acted as the inner ministers. Ten surrounded him as the outer ministers. Twenty acted as subjects. They acted like king and ministers. It is said.

Then to the master they said,

"Kye noble one, since a king is staying there I ask you not to go that way."

The master, knowing that that child had the karma of being a vessel, From where they were dressed in yellow/[[[Wikipedia:gold|gold]] gser du byon pas that former boy, having come from the field, prostrated and spoke to him politely.

Then the master said, "If you were [really] a king would you be happy? The boy is supposed to have said, "I would be happy with that; but not having good fortune and samaya substance, I was indeed born as a cowherd."

There the master said, "Well, I will empower and bless you as a king."

Having said that the king, ministers, and queens with the subjects names having been written on tala leaves they were placed in the vase. Having left them there for seven days, he said to that boy, "Say into the mouth of the vase, "I am made the king of this country." By saying that the boy did that, and in so doing he attained the siddhi of the vase.

By the power of that, at that time the king of that country desired in his heart to go walking about. Having put aside the king's trappings, going forth as a subject, he went to a pleasure grove.

Moreover that king had an elephant who showed all kinds of signs called nyi ma'i shugs can. If in that country there was an army or plague etc., the elephant would not eat rice not drink water. It would rub its tusks [on things] and moan etc.

Also when there were auspicious signs, taking various flowers from the pleasure grove, it scattered them. On the head of those worthy to be king, taking the [[[Wikipedia:coronation|coronation]]] vase, it would place it there, so that they had the [[[Wikipedia:royal|royal]]] empowerment. At that time, taking the coronation vase, it went forth. All were astonished.

"Has the king died and transmigrated from the kingdom, or has the king abdicated?"

Having said that, following the elephant, they went forth in that way. The elephant with that vase empowered the former boy cow herd.

Then that cowherd boy became the king of that country, and was welcomed in the palace. He was given the name great king Dhanatilopa. Then the people in the palace, nang mi did homage to the king. The people outside said, "This is a cowherd. He is a fake king!" and didn't listen.

Then when king Dhanatilopa had supplicated the master because they reviled him, said "If I don't have the fortune to be a king, and can't take care of the kingdom, let me be like before. If I do have the fortune to be a king, and take care of the country, let all the retinue and subjects be naturally tamed."

The master, having taken his vase, arrived there. "You don't have to be afraid," he said.

Leading all the subjects and retinue, Tilopa went to the pleasure grove. Striking the trees with his palm, he said, "Go fight in Sa ta bha la." With that all the retinue and subjects had faith, so it is taught.

Then king Dhanatilopa by doing that made all the trees into soldiers. The whole pleasure grove was filled by men in armor, and by that happening, in all the retinue and subjects wonder arose. Having become faithful and devoted they were all naturally tamed.

Moreover in a little while all the army of Duruka haughtily arose. When all were panicking, king Dhanatilopa gave to the retinue and subjects the gift of fearlessness. He carried a *** phub: there is a style of not using it's full name phurba and throne. Having climbed up a tala tree trunk, by his shaking Spugs the phurba, all the army of the enemy was blinded by light rays. By the light rays of his brandished sword ten million million times ten million [bye ba sa ya dung phyur] soldiers arose. They conquered the army of Duruka.

Then after king Dhanatilopa had produced very great power and faith 61.4 in all the retinue and subjects, in the retinue sadness arose, because having appointed his son as regent, he went to the monastery called so ma pu ri, in a place where there was a naturally arisen stone statue of heruka, and the mother had given instructions. There with his maternal uncle acting as preceptor he took ordination. That is according to the teaching of the siddha sna phu pa.

Then thinking he would seek the dharma from master Nagarjuna, he went to look for him. In a forest there was in a hut of grass, in a circle of light. Going there, he met with the yogin Matangi, and said, "Have you seen master Nagarjuna?

"Master Nagarjuna went to teach Dharma to the gandharvas. "He sent me to accept you, great being, he said.

What are you called?

"I am the ascetic Matangi," 61.7

Moreover, there are also some who maintain that both master Nagarjuna's student who was given kingship and Tilopa who met him existed. According to the explanation of lord sna phu pa, he is said to have met the great master ma ti ki.

Then, as for the story of the ascetic Ma tang ki, [sic] he was called ting ko pa. Born in the bhraman caste he made his living from [tending] cattle. Moreover on the peak of Mount Malaya, which has meteoric iron,

Master Nagarjuna was meditating. By that bhraman boy Matangi in that mountain's at behind the base of the mountain was herding cattle, and having gathered flowers, he scattered them on that mountain. In play, he offered them to master Nagarjuna. The master, seeing him with his higher perception, knew that child would be a vessel.

One day, he sent forth an emanation. In the place where that bhraman was playing with friends, a woman appeared and then said, "Child, don't play, but go At the peak of the mountain, where the one called Master Nagarjuna is, requesting the dharma, meditate and you will attain siddhi."

Having said that she disappeared no one knew where, it is said. Then the child's felt very happy.

His heart having become joyful and elated. "Even if it isn't true at all, it could be. I should go and look."

So thinking, he milked the cows. Having gathered many flowers he took them [and the milk] and went to the tip of that mountain. When he had met with the master, he scattered flowers. Offering milk, he requested Dharma. The master, knowing he was fortunate, sang this song:

E HO Make the six paths into one practice. There mix the sun and moon into one taste. For the experience of prana, raise it in the body. KYE

By action day and night conquer the lord of death.

Above and below are of equal nature. As long as the wind of time is not eaten, Guide the unmoving wind by skillful means KYE

This samadhi is without good and evil deeds. Lead the Hell of the five gates Matangi. Know your own nature Matangi

Having taught that and having given the oral instructions, he ripened him. Then Matangi said to the master, "Should I meditate or what?"

Meditate taking care of your own cattle," he said.

By doing that that cowherd attained siddhi in the mountain of Bheta. Then he went to perform secret activity. He sang this song:

As for guarding cows, buy two pack oxen Having brought these, as for guarding cattle, go sell them. Having gone on the great earth, by doing selling Not attaining wealth on the earth, the earth is all.

The five pack oxen are transparently white By becoming one they will all go. In the saddle of the heart cinch the thoughts of mind. Having received the speech of the guru, having loaded the burden, With such selling, guarding my oxen, I go.

If you are on the ground, becoming the ground is obtained. Knowing my own nature is the essential kindness of Nagarjuna

Having said that, he went only in retreat and stayed in the forest. Then he saw the face of the bhagavan Shri Chakrasamvara who empowered him. For the sake of beings he did many sadhanas. Then he was also called the great master Ghokshar. He was also known as klu'i byang chub Nagabodhi. Having done ascetic practice, he was also known as Matangi.

Then the great master Tilopa [SIC] heard it said, "There is a student of master Nagarjuna, the mahasiddha Matangi Nagabodhi."

Then he went to look for him, and having asked in a city, he was told, "I don't know about a master Matangi. The cowherd called Matangi is probably in the upper valley at the mountain called Bhidha."

"What is he like? Tilopa asked.

"His footsteps and so forth are twice as big as those of other men," it was said.

Then Tilopa went to look for the one he had asked about, but did not find him. He said, "I will go to this mountain,"

And he stayed to sleep there. At a certain point the earth was white with snow, and at that time footprints bigger than those of other men footprints were displayed. He followed those footprints. As he was looking for Matangi, in the tip of a nyagrodha tree there was a black man with blodshot eyes with black pupils and in height bigger than others. Thinking, "This is the master, what good fortune," he prostrated and circumambulated. Offering a mandala, he asked him, "Master please accept me.

"I will make you my student, and if you are requesting dharma take care of these oxen of mine,"

Then that master went to another place. While he was meditating there by guarding the oxen, as a remaining karma of Tilopa, a fiere non-human spirit having become angry, gave him severe leprosy. After that master Matangi came and said. Mix my excrement, urine and sesame oil, and drink it, Also rub it on your body."

By doing that the leprosy was cured. Then he was known by the name Tillipa.

Then by that master he was properly set on the true path. "Now you should act in the city, practicing in the style of pounding sesame seeds.

In this very life you will attain the supreme siddhi, mahamudra."

So he prophesied. By doing that he did in fact attain the supreme siddhi. He was known as Tillipa.

Thus by the lord of the tenth bhumi, the bodhisattva Lodro Rinchen, the noble one Nagarjuna was instructed. By him Matangi was instructed. By him Tilopa was instructed. In particular that was the special transmission of dream and phowa. That was the story of the second special transmission.


The Third Special Transmission

As for the special transmission of Sumati, moreover the dharmakaya wisdom dakini, the consort of the victorious one Vajradhara, Sumati, was of equal fortune with the Buddha. Called Samantabhadri, this woman possessed a universal form transformed into all that was desired.

Sometimes she taught the dakinis. Sometimes she taught the wolves. Sometimes she was a young woman. Emanating bodies with skandhas of the rainbow or heaps of light, she would run through all the charnel grounds. Actually she lived in Dense Wilderness Charnel Ground.

Then the great master Thanglopa was instructed. As for the story of that master, in the city of Tsampaka, a weaver couple had a son. After the mother died, the father thought, "Since I can't nurse this child, he might die at any time."

so along with her corpse, he took him to the charnel ground. [Lt: evening]

Then the dakini Sumati, transforming herself into a wolf, was howling. While the small child was clinging to the mother's corpse, compassion arose and from her accepting him the child did not cling to the concept that this was his mother.

Having rejected the cold human corpse, since the wolf was very warm, enjoying it, he scratched her nipples. By the blessing of that, in the being of that small child self arising wisdom and the samadhi of great bliss arose, and then his body grew much bigger. In the body of that small boy bliss spread. Then that small child in the body bliss grew and mental luminosity increased. He praised the mother with these words:

Not moving from the state of unborn mind, As body emanation and body corpse everything is shown. Mother having a form transformed into all that is desired, You bless body and mind into great bliss

By his so praising her, by mother Sumati his body and mind were entirely blessed into undefiled great bliss. Then, after that child became a great lord of yoga, his body became a body of light. After his defiled skandhas were liberated, he remained meditating in that charnel ground.

After the dakinis assembled from the ten directions, mounting on the corpses they surrounded him. They praised him saying, "This is a great lord of yogins." They made a great sound of PHAM. Then the master praised the dakinis:

Kye ho In breathless hearts existing with the play of dance, Just by moving upward with the utterance of PHAM, And by being fearless with the discipline of a lion, You are roaming the place of the great charnel ground.

With your bodies of space, your dance is unobstructed. Abandoning ornaments, you are completely naked, With hair let loose and the sound of PHAM

Having said that to the height of seven tala trees he soared in space. Then descending into the top of a thang tree, by meditating on every single thang leaf [at once], he was known as the great master Thanglopa.

As for the name he was given by the dakinis, he was called dzho ki dur khrodpa. Then he remained in the charnel ground teaching dharma to the dakinis.

In a great city of na ma gcig grangs gling when he arrived there, two householder spouses had an authentic mark-having son. On the forehead was a coil of joy [of hair. and having seen it, knowing that he had the good fortune to be the master's spiritual son, he remained near the child.

Both his mother and father said, "Go away to spen dha ba bha ri. We are waiting for guests," they are supposed to have said. The small boy, looking directly at the master, joined his palms. In the mother and father wonder arose. The small boy requested the master to bless him. The master placed his hands on his head.

Hum glorious heruka Unsurpassed leader of beings Look in your own mind, boy Purify the place of the life force.

Having so said, the master went to the charnel ground. Then in the being of that small boy nondual wisdom and great bliss arose and he was liberated. He became a great lord of yogins. After he flew up seven tala trees in height, he meditated [simultaneously on the each leaf of the tala trees. He was given the name Shinglopa. Having become a mahasiddha, he remained meditating in various forest solitudes.


Also at that time in that region there was a kshatriya couple without a son, and whatever means they tried was of no use. Making offerings at stupas and temples and supplicating also was of no use. In a great charnel ground called tshang tshing khrig pa the wisdom dakini Sumati, master Thanglopa and Shinglopa are said to have dwelled. "If we offer a ganachakra there and supplicate [them], a son will come," they said.

Therefore they went there. In an unpeopled clearing forest was a white man with peaceful accouterments, with body well-fleshed. His hair went beyond his waist. Having put on a red garment, he stirred a skull cup full of amrita with the left hand ring finger. "What are you two doing here?" He is supposed to have said.

"We two came [because we] wanted a son," They said. "Who are you?"

"I am called Shinglopa. You offered a ganachakra with devotion and by my blessing you to establish your desire, if you desire a son, that will be accomplished."

When he had said that he gave a mouthful each of the amrita of the skull cup it is said. Then, as a son was born to the royal couple, it clearly said the mantra of Vajrayogini and aa li kaa li 68.5 it is said.

Then when they thought, "The child, escorting a wife [chosen] from 500 designated childhood friends, must take a house," inspired by the dakinis, the prince said, "Since this samsara is completely futile, abandoning the preoccupations of a householder I will go and meditate."

Having become a gelong with patched clothes and getting his food by begging, by meditating in the forest he came to possess the six higher perceptions.

Then one evening in a dream a white woman is supposed to have said to him, "You are of the family of master Shinglopa, so go where the master is and request the oral instructions of mantra."

Then the prince went to look for Shinglopa. Finally when he came into a charnel ground, on the leaf of a tala tree there was a white man smiling making moving mudra. Having prostrated, he requested oral instructions. "Son, since you are of the family of Shinglopa, I will bless you," he said.

He ripened and liberated him. Then that prince became a great lord of yogins. It is said that he was known as dorje drilbu pa/ Vajraghantapada. That master's country was taught to be Uddiyana.

Then that master Vajraghantapada went to a mountain like a lion leaping into space to meditate. Having spread out a skin as a cushion, he sat there cross legged. As he grasped a garland of lotuses at his heart, the evildoer king of that country, leading a numerous retinue, was hunting wild animals. In the master compassion arose. "Kye ma [that you are] doing such actions!"

Having said that, he uttered these verses:

Having really completely examined, with analysis

Those who are competent, do not do dispicable things.

To be like people having little shame. The yogin does not desire.

Jaws continuously dripping with liquor, Are as if turning black. Elephants the lotus root Cannot hold because of its fineness.

By his saying that the king was embarrassed. Getting angry at Vajraghantapada, he said, "To whoever goes and disgraces this hermit monk

I give half my kingdom."

A prostitute mother and daughter said, "We who are called women, have great wiles and powers of deception, so we will disgrace the monk."

The prostitute mother and daughter having gone to where the monk was, circumambulate his hut, then went away

They are planning this. They Say but not do] bros = gros???


the master knowing she was doing that asked, "What are you doing?

They said, "I am giving devotion to the master."

He said, "I think you want slander to come to me,"  ???? LT Khur pa: offering master says


nyed la tha snyad mi yong zer ro pr: "That news is not right"

Then, as she constantly performed prostrations and circumambulations, [now it is real LT]

The master was a little tired. The mother said, "what if my daughter serves you." Since she was authentic, the master relied on her as a mudra, and she gave birth to a son and daughter. Then the prostitute went where the king was and said, "Since I have disgraced the monk, I want half the kingdom."

The king said, "First bring me together with the monk."

Then the king said, "In the morning de all the people should make offerings to jowo Kasarpani, and each should carry a vase of chang."

That was publicized. Then the prostitute also told that to her daughter. In the morning all the people gathered at the temple of Kasarpani. Then between the right and left rows that were made, the king made a high throne and sat there. in a container of li metal having brought chang, the master also gave his consort a vase of chang. His daughter put some on her head. His son came carrying it at his hip. When in the late morning they had brought the chang, the king said, in answer to [what had been said to him] before:

E ma evil doer monk of a bad time Action like that brings shame upon the doer.

The monk, seemingly getting angry, showed a threatening mudra. The mouths of the liquor vases became stuck and could not be freed.

He threw his daughter and son up into space. The boy became a vajra. The girl became a ghanta. After [the master took them in her right and left hands, the wife, also thrown into space became a khatvanga. Then the wife became glorious Vajrayogini. The master himself became glorious Heruka. As they remained in the space above, in everyone wonder arose, and they became respectful. At that time the master uttered this special saying:

Just as the lotus flower Is not covered by the faults of mud, The yogin skillful in means Is not covered by the mud of desire. By you, evil doer, that is not known. E ma look at these miracles!

So he said. When he had the thought that now he would go to the celestial realms, Great Compassion actually appeared in person, and spoke these words:

Beings at the end of time are difficult to tame. How is it suitable to abandon excellent means? If one is separate from the hook of compassion, In the lesser vehicle one will pass into nirvana.

Having said that, he also said, "Son, not letting go of sentient beings with your thoughts, benefit them."

Then the king repented and asked for forgiveness. All the people did prostrations and circumambulations. Then he was known by the name great master Vajraghantapada. When he meditated on a rock like a lion leaping into space. he was also known as Kar.naripa. For the sake of beings he produced three kinds of siddhi for beings. These were the abhisheka of Chakrasamvara the developing stage, and the completion stage.

Then master Tillipa went to the north, and when he asked what siddhas possessing the oral instructions having siddhas were there and what they were called, it was said that at a rock of a mountain called kar .na ri, the great master Kar.naripa dwelled, and he went to seek him.

When he met a gelong with a moustache whose face on examination appeared somewhat wrathful angry, he requested the oral instructions. Having shown him the face of Chakrasamvara in person, Vajraghantapada gave him the instructions and said. "You should stay in a place where you will not fall into partiality and practice secret activity." So he prophesied.

Thus at that time [the instructions that had been given] by Sumati kun tu bzang mo to the great master Thanglopa, and by him were given to Shinglopa, and by him were given to Karnaripa, by him were given to Tillipa. It is maintained that these were especially the special transmissions of Chakrasamvara, phowa and bardo. That is the story of the third special transmission


The Fourth Special Transmission.

As for the special transmission of Dombhipa, glorious Vajrapani was blessed by the victorious one great Vajradhara. By him Dombhi Heruka was blessed. Having attained accomplishment in mantra, he had four especially great qualities, which were of very high understanding In reverse order these were yogic gazes, the power of miracle, power coming from one having seven births as a bhraman, and pressing down the sun from above.

Then in the king's palace in the city ra ta longs spyod a'bral len, in a weekly market place called dkar ka' khab, was a bhraman having two sons. Those boys, whatever play and actions they did, all those the manner of giving a ganachakra, and whatever speech they spoke, all that was spoken about the three jewels.

Those two children ran away. After that, when they went in the southwest intermediate direction, [where there was] Kurukulle's mountain cave, a place of attaining siddhi, and a place where many buddhas and bodhisattvas abided. Behind it was a great charnel ground of inexhaustible darkness. It was an assembly [place] of all the dakas and dakinis where a great temple of secret mantra was said to exist.

The [two boys] went there, and on reaching it, by looking they were distracted by the sights, and they did not notice that the sun was setting. There when they were going to go home, after twilight, on the tip of a great rock like a lion leaping into space a banner of a victory human corpse had been put, and at the base of that rock they stayed and slept.

At a certain moment, after there was the sound of a damaru, and when they looked, from the ten direction all the dakas and dakinis gathered, and on that rock they fell like rain and dissolved into it. It is said. Then from within that rock a great noise arose, and many karma dakinis came out. Roaming in all the charnel grounds, they were seeking the materials of a ganachakra. When they had found the two boys, they said "Here are two substances for the feast."

They didn't take them into the palace. but they bound them by the gate, and left them there.

Then after that, another girl appeared. She said, "These two unfortunate ones must be "liberated"". In those two no sorrow arose. Having thought, "Our two bodies will go for what is of benefit, they said, "We joyfully ask you to receive and use us. May we two after this birth rely on mental bodies like illusion, and attain the supreme siddhi of mahamudra."

When they had said that, the butcher woman's daughter did not "liberate" them. They asked the wisdom dakinis about the meaning of the words the two boys had said

"Well, bring the two of them here," they said

Then they went to the throne. [The wisdom dakinis knew that they had good fortune. By their just blessing them, at that time they were liberated. At that time the biggest [boy's] body became lake a rainbow. That one, called dom bhi chen po, went to the celestial realms.

The [other] one was also going there, but the dakinis said, "Son of good family, now, with your completely ripened body, benefit beings. Completely accomplish all the actions of secret mantra."

When they had so supplicated, a dakini of noble family was offered to him as a mudra. That mudra was beautiful and attractive. She was one such that [just] by seeing her bliss arose. Since she was afraid of the desires of sentient beings, she emanated herself so that externally she was plain and unattractive. [She] properly practiced the actions of secret mantra. then the master was staying in charnel grounds, and he sent the lady to make their living. In a great field many monks were building 108 stupas. Since they were able to provide provisions, she was begging begged for bread from them.

They said to the beggar lady, "You ugly woman, go away," they said,

They didn't give her anything at all and beat her.

Then, when she took a kapala full of rice gruel [for herself], and was running away they chased her. She said, "Since you are Buddhists, [you are supposed to] act [with] great compassion. Don't harm sentient beings."

You fast-talking beggar lady, you certainly already

Took our rice," they said and beat her.

Then when the woman had come to the place where the master was, when she had told the above stories, she said, "If you don't show them a miracle, I'll be dead and be put in the charnel ground.

Then at night the master went before the stupas, and having shown a yogic gaze, by samadhi he turned all the stupas turned upside down. In the morning the monks were all astonished by seeing this. They talked about why it had happened. For the most part they thought it was probably the result of beating that beggar lady the day before. "Yogis have action of great skillful means,," they said..

Then the monks asked where the beggar lady had gone. "She want to Kurukulle's mountain cave," it was said. Then the shravakas' elephant was loaded with much liquor. To repel vicious predators they played Sound of music of conch trumpets and cymbals etc.. They went to ask the master for forgiveness.

In a hut of grass the beggar lady was offering a mandala to the master. Liquor was brought. Not doing what they asked, the master said, "You don't have to ask me for forgiveness. Ask the woman."

By their asking her for forgiveness, the woman asked the master. When seven stupas had already been put as before, [the master said] "They will be shown to future generations of yogins, and the Buddha's teaching will be benefited. Now one will remain upside down."

Then the master said, "Why did you build these things out of bricks."

They said, "We want to attain enlightenment."

The master said, "The Buddha's enlightenment does not arise from rocks and bricks. It arises from the realization of your own mind." When he had guided them with many teachings, 76.1 those shravakas entered into the Mahayana.

Then Dombhipa went to the south to perform the paramitas, and all the people in the city said to hom, "All the holy men, and the extremist panditas having gathered, they are making offerings to the divine images." You should go, " they said. So he went there.

The extremists that were there, circumambulated the divine images with the flesh and blood of many slain beasts. "By having done such an action, what do you want?" Dombhipa asked."

"By offering to the deity Maheshvara we hope to be liberated" they are supposed to have said.

"Well is Maheshvara himself liberated?" he asked.

Some said, "He is liberated." Some said. "Probably he is not." Some said, "He is not."

They were in doubt. Then the master said "since [your] minds are in doubt, he is not liberated. By killing sentient beings enlightenment is not attained."

Having said that he sang this song.

Kye ma worldly confused minds By the power of ego-grasping wander in samsara. They do not realize suchness with a spotless mind. From inexhaustible karmic bondage how will they be liberated?

When he had tamed those extremists by his miraculous power, they entered into the teachings of Buddha.

Then the master went by his miraculous pawer to a great city called "Land of gold."

a real city???

He cried, "Who wants the siddhi of mahamudra?" but by his calling, not even one person who desired it appeared it is said.

Also arriving in a great city of Pakistan, he transformed himself into an ordinary beggar and said. "Who wants the siddhi of mahamudra? By circumambulating you beggars will become siddhas." However not even one requester appeared.

Then he was sad and said, "Though I have performed benefits for sentient beings they are not tamed. Now depending on one born seven times as a bhraman, I will benefit beings."

Having thought that, he thought that as it says in the seventh chapter of glorious Chakrasamvara, it is necessary to seek one born seven times as a bhraman, a skye ba bdun pa.

Then [he went] to south India in the region of Zahor, where there was a skye ba bdun pa. Seeing him, having come before him, he prostratrated and circumambulated and said, "Since I am doing benefit for sentient beings, and since you are a skye ba bdun pa, I am coming to get you. Can your mind give up [your body now. If you can't give it up, at the time of death, call on me with your voice,

Having thought a little, [the skye ba bsun pa said] since life is very dear in the world, I can't give it up now, but at the time of death I'll send a message, and let it be done then," he is supposed to have said.

Then in five years the skye ba bdun pa mith malaria.

Having sent a messenger, he invited the master. The master said, "By applying the oral instruction of a'pho ba, you will be enlightened without the bardo."

Then the master carried the skye ba bdun pa's corpse and came to the charnel ground. "The jackals are seeing off the corpse," he thought."

Since they ran, by showing a gaze he stiffened them. Then the master grasped a tiger that did not eat him. Having mounted it, using poisonous snakes as cinch, crupper and whip, and with the mudra of noble family mounted beside him on the [tiger's] back, he carried the corpse in his lap. Having put on the six Bone ornaments, having gone to the market place in the city of a'bras len dkar ka'i khab, he said, "Who wants the siddhi of mahamudra?"

The people around him said, "It is a god," "It is a naga," or "It is a yaksha," or "It is a rakshasa."

They all said [such things] and fled in terror it is said . A kusulu said, "Accept me with your compassion."

By giving him the cut off tongue of the corpse [the kusulu attained supreme siddhi, and then subsided like a rainbow. Then all the people of the city, because he had said, "Who wants to attain siddhi," all attained the siddhi of being a rig pa a'dzin pa.

Then, from all the people becoming very devoted, an extremist yogin said, "Buddhist yogins are deceivers. The tiger was just a low magic trick. He gave musk to the snakes, then showed them off as if he had power, That is nothing but empty pride. If you [really] have power, prostrate to our god images.

Then by the master by prostrating to his divine images many nine-story temples were destroyed and became heaps of earth. The extremists became frightened. They bowed to the master and entered into the Buddhist teachings.

Then the master thought, "I should show a miracle." In that city there was a liquor selling woman called bhi na sa va jra. He went to her to buy liquor.

How much do you want to buy," she asked.

"I'll buy whatever you have," he said.

"I have 500 khal what price will you give?" she said.

Then the master said, "Satisfy me. [For] whatever price [you] want, until the sun's shadow subsides [I want the] measure [of all I can drink]," he said.

At the edge of the sun's shadow he placed a phurba. Moreover at the time of promising a price for liquor, if it was not repaid there was a law [decreeing a] punishment.

By the master stepping on the sun from above, all the woman's liquor was brought for consumption, [but still] he wasn't satisfied. She borrowed and brought the liquor of all the city's other liquor-seller ladies, but he still wasn't satisfied.

Then even all the grass was thirsty. The tiny sentient beings and all the field grass was burned. There in the country of the king called zangs kyi grags pa the hours, dbyug gu and so forth, and all the astrological conjunctions were disturbed. All the sentient beings fell into kleshas and sleep. Then all the people of the region cried out, asking "Why has this happened?" When they asked for advice and counsel, bhi na sa said, "In my house such and such a yogi is there." "He is the cause," she said.

Then they all said, "since those called yogins have great skillful means, we recognize that it is him.

Then the king went where the master was, and said "You who are called Buddhist yogis perform benefits for beings. However, if you do like this, many sentient beings will be harmed."

Therefore he asked him to release the sun. The master said, "How will I benefit sentient beings? In [big] cities like this, where there is no one who does even one prostration or gives food even once, to [such people who are] not devoted and have no faith by even the Buddha the meaning indeed didn't arise. Also in letting go of the sun, I would indeed be without the price of the liquor."

Then the price of the liquor was promised by the king. By the master removing the phurba, the sun went very quickly as if tumbling down. There, counting by hours, seven days had completely gone by. Then the city inhabitants produced faith and devotion. Also having gone to Kurukulle's mountain cave, the solitary place glorious reg med a'bras

phung po, Dombhipa remained there meditating.

Then in that liquor seller lady faith arose. "Master Dombhipa came to my house and, never mind the Dharma oral instructions, I didn't even ask for a blessing. I was not mindful of Dharma. I must go to seek him and request the oral instructions."

Thinking that, borrowing an elephant from the king, she loaded it with 500 khal of liquor. Having gone to the master she requested the oral instructions.

The master said "You know more than me about the oral instructions."

"How can that be, she asked.

"As for that, first your rice is like the Buddha's teachings in general. Then processing it by beating is like training in hearing and contemplating. After fermenting it which is like philosophical dharma, then the meaning of mantra must be meditated on.

"Like drinking [after the solids in it] have settled is coemergent wisdom is born in one's being.. Like drinking it yourself and also giving drink to others is practice of the essential meaning. It is also taught to others."

When he had said, he clapped his two hands on her head, and by that realization of mahamudra arose in her being

Then the master pulled out the sadhana of Kurukulle from many tantras and gave it to her. An untimely great sound arose. By the force of the sound the dakinis gathered. They carried the sadhana of Kurukulle to where Bhi na sa's body was, it is said. Then also, when the master had received the pecha from the place of the dakinis, on the hem of the woman's own clothing, [a copy] was written in white goat's milk.

Having taken the writing back to her own place, she went to her house,and by infusing it with the smoke of wheat etc the letters gradually became visible. Then she practiced as they were written. In this very life she attained supreme siddhi.

So by the prophesy that was given, and also the untimely great sound having arisen, after the dakinis gathered, by their seeking the master and bhi na sa's bodies, after the pecha had not been attained, also after the pecha in her own place by her seeking had been completed, they said

"Let's not stay where it is noisy," and went their separate ways, it is said.

Then, practicing like that bhi na sa also attained siddhi. By prana and mind arising in water she did not sink. In the sky like a bird she was without obstruction or attachment. Then because Bhi na sa had Dombhipa's instructions, she attained siddhi, so it is told. All who drank the liquor sold by the woman also had little discursive thought and attachment it is said.

Then at a certain time king zangs kyi grags pa went walking about. Having been bitten by a poisonous snake he was ill. A mantrika bhraman and physician agreed that if he drank water from the bottom of the ocean it would help. The king quickly sent some people there.

Because they came and got the water, the naga that had harmed the king emanated as a boy, who went crying. He went together with them. Those two swift-footed ones he said, "What's the problem."

"Our king has died and is gone," he said.

They threw away the water.  ?

When they came back, the king had not died but was sick. He said. "Where is the water."

"After it was said that the king had died, we threw the water away."

"Well since this now this is a sign of my death, look for a yogin having the oral instructions," he said.

Then they said, "bhi na sa has the oral instructions," and when they summoned her, returning the king's kindness she brought much liquor.

"The king, abandoning conceptions should drink this liquor," she said and blessing him brought it to him. The king said, "Take away your liquor. I have not exhausted my own wealth, and I am dying."

"How did this happen," She asked

When the above stories had been told to her, the king asked, "Do you know who can water from the bottom of the ocean?"

Not conceptualizing the woman's liquor, he drank it, and the sickness was cured.

Then the woman said, "The water at the bottom of the ocean is indeed all minds' appearances. I can fin it. No problem."

Having said that, carrying two kar wa ti, she left.

Then the king thought, "How will she do this?"

As he looked from the top of his house, once she had gone to the surface of the ocean, she went to the middle and then reached the bottom. Having gone there, she got the water.

With that wonder arose in the king. Not stopping to catch her breath, the woman returned and brought the water. The king accepted bhi na sa as an object of offerings. Because he did homage [to her], the people said, "The king is silly and gullible."

It was said, "The woman is made a bla mchod."

Then the woman said, "Since people are talking like that, I will go."

Then the king thought, "Since she is a siddha, I must request oral instructions. Since there is danger she will not give them, first a physical relationship must be made."

Grasping her, he drew his sword.

"If you are not made my wife, I'll cut both our throats, and we will be dead." Because he said that, then she thought, "With what the king said as the reason, our both having our throats cut and dying would be bad."

Therefore, she agreed. Then a son was also born. That boy grew big and after he was ordained did his studies. Then the king thought, "Now the time to ask for oral instructions has come."

Having prostrated and offered a mandala, he said, "My lady, since you are a siddha, please accept me.

Although he prostrated and supplicated, she said, "You, O king, are deceptive. Since you don't have faith in me, you won't get the instructions.

Then the king asked, "What did I do that was deceptive and not faithful."


The woman said, "Though you thought you were dying, you watched me go to get the water, and didn't tell me. Before learning Dharma you wanted a physical realtionship Relying on your sword for that you said, "Both our heads will be cut off." Having kept those things secret from me, you are a deceiver."

Because she said that, the king said, "Then giving me whatever punishment isappropriate, please accept me."

She said, "Well then, abandoning a king's pride, you must be the servant of a prostitute for three years."

Then the king abandoned his kingdom. He went to be the servant of a prostitute.

During that time the son finished his studies, and there was great merit. He gathered a great crowd of students, he thought, "If I see my parents why isn't that suitable?

When once he had met with his father, since he was showing off his merits,: so that it would be  ???

His father supposedly said, "Look how you are desiring the eight worldly dharma. It would be better ro hold the royal rule. Since by the dharma of non-meditation I did not attain buddhahood, I also for the sake of attaining the oral instructions from you mother, have abandoned royal rule and been made the servant of a prostitute."

Then the son thought, "A dharma my parents don't take joy in is useless." He abandoned collecting explanations of words conventions and so forth. He remained continually meditating in the solitude of forest retreats in the samadhi of unpleasantness and so forth.

Then for his father the king the three years were over. He went to his house, and then Bhi na sa finally ripened and freed him. Like a subsiding rainbow his skandhas without remainder were enlightened.

Then also [Bhinasa] thought, "As for the father, it has gone well. The son's thick manner of physical austerities will cover up the Dharma. Since his mind is covered in a net of conceptions, establishing him in the Mahayana, his mind needs to be liberated."

Then, by her doing, three attractive male and female animal herders carried buffalo meat and rice liquor. After they reached the gate of the son's hermitage she said to the son's disciples, "These two consorts of my son have come to visit." That is my message.

The disciples said, "We heard that you, the mother of our master was a siddha, When they had said this, they also said "This was from madness."

They didn't send a message to the son. Then the woman approached her son. She brought meat and liquor. "I think I need to bring a feast to you three consorts. Last year the son's father the king, having died, I was too busy to visit, but now take this meat and liquor and eat, she said.

"I, having been ordained from the time I was small, practice austerities and properly keep my vows. I never go near meat liquor and women, so 84.6 why are you saying that."

The woman said, "Son your mind is not separate from the dualism of grasper and grasped. Those are indeed your wives. By inexhaustible restrictions of austerities, the support is not established. If you depend on the five desirable qualities, you will attain enlightenment."

The son said, "Well then, is it that by the dharma of the shravakas one won't get enlightened?"

The woman said, "Son, it is like that.

"And by the great vehicle one will get enlightened?"

"Son, it is like that." So she said.

Then the son said. "Well then I ask to be accepted by the single mother."

His mother said. "Make this meat and liquor into feast requisites. Having properly entered the path of ripening and freeing path of secret mantra, you son, from today onward, having been accepted, should abandon the pride of a king and grasp the level of humility. Abandoning a monk's accouterments and austerities, as clothes wear woolen cloth. [leafLT As companions leading mudras, make prana and the life force enter in the avadhuti. Abandoning grasper and grasped of mind, rest in the luminosity of mahamudra.

In the country of Uddiyana in the west is king Indrabhuti who has siddhi. In his crossroads sleep for13 years in complete nonconceptual experience. You will attain the supreme siddhi of mahamudra."

So she prophesied. Then the princr thought, "This woman is a wisdom dakini." Having thought that faith and devotion were produced. Having requested blessings he did according to the woman's prophesy. He was known as the great master Lavapa.

Then the 13 years passed and King Indrabhuti and master Lavapa a'gro gling byas pas talked with each other [about who was higher.] Lavapa won. Then the master in order to produce faith in the king, went upwards into space and sang this song:

The skandhas, dhatus, ayatanas senses etc. Now are completely gathered into the natural state of awareness. By the power of prana dreams are seen. In waking from dreams, particulars are otherless. As for all beings, day and night be asleep.

By his singing that, the king became devoted and praised the master:

By the great master Lavapa At the crossroads of the great city Having placed the mind in a fastened state, By staying asleep for 13 years, He attained the siddhi of mahamudra.

Liquor, women, and sleep as a third, The paramitas' enemies that are to be abandoned, By the means of secret mantra are brought to the path. Therefore secret mantra is skillful in means.

By the city of extremes, the central wisdom is destroyed On becoming the center of the mandala there are no extremes

So he said. Then also master Lavapa praised the king.

As for king Indrabhuti, He is an emanation of Vajrapani. To produce completely purity from passion He emanated a body in Uddiyana, Moving in the sky like a bird

So he said Then he was made into the king's object of offerings. In order that the many might perfected the accumulations, they built him a hut in a great charnel ground on the other shore of a river, the master abided in yab yum. He spent his life in secret activity. They brought him food in turn.

Then one time the youngest queen's turn came. The king said, "If we forget this duty, I remembered at midnight, if the food of the siddhi is broken off, there will be famine for for 13 years."

Having thought that was not good, the king commanded the queen, "At midnight [you] are to be sent to bring it to him.

Then that queen took buffalo flesh and rice and corn and liquor, and carried it in a basket. She asked, "In what way should I go over the water?"

The king said, "Go to the water's shore, and by the benefit of king Indrabhuti's having abandoned impure activity, say "may the river be reversed [and flow backwards.]" Then go into it.

When the river has almost finished flowing back, then go!" he said.

Then the thought arose in the queen, "I am being punished by the king. With myself there are fifty-one queens. How can he have the virtuous roots of having abandoned impure action?" Thinking that she went on weeping.

She went to the shore of the river. "What if it were true..." She spoke those words, and the river drained by being reversed above. Then, going straight across she made it through.

Then because they were drawn by the offerings for master Lavapa, she said, "The charnel ground wolves are coming for me!"

Because she said that, the master said, "Depending on the virtuous roots of Master Lavapa giving up food in the afternoon, say to the wolves"Go away," and they will go."

The woman thought, "How can he have such virtuous roots of giving up food in the afternoon? He is eating right now. Well, since he is a siddha, it could be true."

With her thinking those words, all the wolves fled. Then in that queen devotion and faith arose. When she had gone back to her house, she told those stories to the king. The king said, "As I do not experience ordinary [[[Wikipedia:sexual|sexual]]] desire, the master also does eat in the ordinary way.

So he said. Then the king made up his mind and asked for oral instructions from the master. That queen also having attained the siddhi of mahamudra had faith in Buddhism.

The other queens became devoted later, but at that time the queens who had faith in the extremists discussed this, saying. "This kindness of the king to this yougest queen was due to master Lavapa. The king and queen were both deluded by him, since they don't have [any more] faith in the extremists. We should kill this master." So they said.

In the evening, having come [over] on a secret cable, they went to the hut. The master, knowing about that, was meditating in the samadhi of emptiness. By that he was not seen at all by them. In his bed was a pile of clothing. The queens said, "Since he is a yogin skillful in action, his body and mind are dissolved in this woolen cloth. Since we know that, let' s cut this woolen cloth to pieces and eat it."

Having said that, they tore the woolen cloth into fifty pieces, and ate it. Then in the morning the master, naked, went to the king's palace. The king asked, "Why did you come here naked like that?"

The master said, "Your queens went crazy. Having divided up my woolen cloth, they ate it, make your queens bring it back."

When the king commanded them to do that, all of them who were there said, "We didn't eat it."

Then the king had the queens brought where the master was. By the master hitting them each once on the head, the pieces of woolen cloth were fully vomited, it is said. Then although all of them were blessed into one, one fragment was missing. "Now one queen is missing. Call her."

When he had said that, also the king had her looked for.

When she was brought, by being hit once on the head, she [too] vomited a piece of cloth. All the [pieces] with that were blessed into one, and he put that on his body.

Then all the queens became faithful and devoted, and entered into Buddhism. Then the great king Indrabhuti with his fifty-one queens was ripened and freed. Their skandhas without remainder were enlightened.

Then in the south, in the charnel ground of Singha, Tillipa was invited to a puja for the gods of the dakinis. As he was making preparations to go there, master Tillipa, in a city of Bengal, was making a ganachakra. A dakini called chu shing gyi snying ma can, prophesied, saying "You son of noble family, there is a great master called Lavapa. If you go to where he is, having cut the ground and root of mind, in this very life you will be liberated."

So she said. Tillipa went looking for him. Lifted into space by seven naked girls, he was invited into a silk palanquin. Having met Lavapa there], he said, "Please accept me."

Having empowered and blessed him with his hand, Lavapa said, "Tillipa, perform benefits for sentient beings."

After all the obscurations of kleshas of Tillipa were purified with not even one remaining, because he [still] had subtle obscurations of knowables the so-called suchness of all dharmas did not manifest to a small extent. The master said, "You are proud. You have a proud thoughts. That is the reason. So now for three years in the city pan cha pa ni in a market place replete with the five senses become a prostitute's servant. Practice in the manner of [pounding] sesame grain. In this very life you will attain the siddhi of mahamudra."

So he prophesied. Then master Lavapa, after he was covered by the dakinis, was invited by a rainbow. Tillipa did [as he was told]. By pounding sesame seeds and meditating, a special realization arose in his being, and after that he was known in that country as a mahasiddha. He showed miracles and visual appearances to one person and many.

Then the king of that country heard it said, "A yogin has been made a servant of [the prostitute Dharima. Having attained siddhi by pounding sesame seeds, he has become a great siddha." The king with his retinue went there. At that time master Tillipa, to produce complete faith in the king, abiding in space seven palm trees in height sang this vajra song:


"E ma ho! Sesame oil is the essence. Although the ignorant know it is in the sesame seed, Not understanding the aspects of dependent origination, They are not able to extract the essence, the sesame oil. Likewise this innate coemergent wisdom Primordially exists as the essence of all beings; But if it is not shown by the guru, it cannot be realized. As one removes the chaff from the beaten sesame, And the essence, the sesame oil, appears, The guru shows the truth of tathataa. One should bring out what rests inside, as with the sesame oil. All phenomena become inseparable in one essence. Kye ho! This truth, far reaching and difficult to fathom, Is realized at this very moment. Oh how wondrous."

So in the great lord of yogins Tillipa himself, depending on pounding sesame seeds for Dharmima the wisdom of suchness manifesting realization arose in full measure.

After that vajra song had been sung, telling about it afterwards, he commented it with abundant words. As for the teachings he gave, they were these:

The side not according with the absolute is not abandoned. The antidote wisdom is not meditated on. The stages of the path are not trod. The fruition does not manifest.

All the dharmas of the relative dependent on cause and fruition are taught by the example of sesame seed and sesame oil. By the beating stick and the application of a person's hands, if it is not beaten and squeezed out, one cannot produce the goal, the sesame oil. Thus, not from one, not from two, this arises from all the power of interdependent arising altogether.

Likewise though all beings are pervaded by dharmakaya, it [must be] shown by the oral instructions of a genuine guru. If the conceptions of the path are not abandoned, the fruition, buddhahood, will not manifest.

All these relative dharmas depend on cause and fruition. Therefore great king know it like that..

From his so teaching, at that very time, by just hearing the word "suchness" the wisdom of suchness manifested [in the king. The siddhi of the celestial realms was attained. Having soared in space, all at once the rcontinua of Zahor in the east were emptied.

By bhagavan great Vajradhara Dombhipa was instructed. By him the barmaid Bhinasa was instructed. By her master

Lavapa was instructed. By him the great master Tillipa was instructed. In particular, this is the special transmission of luminosity. That was the story of the fourth special transmission.


As for this master Tillipa, because of his being blessed by the four special transmissions of siddhi, he became a great master of all the dharmas of fruition. By the realization of the victorious one great Vajradhara being properly born in him he attained the supreme and ordinary siddhis without remainder. He had inconceivable virtues. He was without distinction from Vajradhara in person.

Moreover when people asked Tillipa, "Who was your guru?" He said:

Arya Nagarjuna, Saraha Lavapa and Sumati Were the gurus of the four special transmissions.

Second, since he wasn't a person who was a discrete entity, as for human parents, gurus and so forth, he taught that he had none. As for the great Jetsun Tillipa's country, parents, khenpo, and guru, as for saying, "They are these," no one knew with certainty. When Tillipa himself was asked, he said,

I have no parents and country I have no guru and khenpo I am a self-arising buddha I am omniscient Tillipa

So he taught and also

Naropa of the two truths being free from extremes, Your omniscient guru Was the yogin called Tillipa In the teachings of the Sage, the king of the Shakyas, Not passing into nirvana, as a nirmanakaya, you benefit beings

That is also taught and also

I have gone to a hundred buddha fields Emanating as a hundred hundred emanations

I have seen a hundred buddhas And tamed a hundred hundred sentient beings I have talked with the Buddha Aaryadeva, Nagarjuna, And Saraha cannot match me

So he taught. Moreover

Of all the buddhas of the three times The body Chakrasamvara I am. My mind is Hevajra. My speech is Mahamaya. My mind is Chakrasamvara. My head is Guhyasamaja. My limbs are the black enemy. My subsidiary limbs are vajra Yamantaka. My body hairs are the buddhas of the three times. The buddhas of the three times are me myself.


So he taught. Thus by those two sections the life of Tillipa the great lord of yogins, profound and profoundly good is abridged and presented

[He is] the four biographies' meaning gathered into one. Up to here within the gurus of the four special transmissions of siddhi, [[Tillipa's] special transmissions]], 16 siddha gurus lives are contained .

Source

http://www.quietmountain.org/links/teachings/Tilopa_Bio.txt