The 9th International Conference Buddhism & Australia
Chinese Buddhist Encyclopedia Illustrations
|Articles by alphabetic order|
The life of Tilipa
|Please consider making little donation to help us expand the encyclopedia Donate Enjoy your readings here and have a wonderful day|
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.
Then his father and mother talked. "The boy must be a householder," they said.
The son said:
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,
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.
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."
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.
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.
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.
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.
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???
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."
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.
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.
"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."
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.
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.
On the great seat of the earth
The pillow of the hand is a soft cushion.
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:
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]
- 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.
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."
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.
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.
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."
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.
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.
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,
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."
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.
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]
However by his saying that, the castle was completely destroyed
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.
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 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.
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,
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,
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."
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.
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.
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."
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?
What are you called?
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.
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:
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.
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.
"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.
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."
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.
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:
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.
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.
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.
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?"
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."
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.
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.
I give half my kingdom."
They are planning this. They Say but not do] bros = gros???
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."
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:
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:
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
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."
"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.
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 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.
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.
Some said, "He is liberated." Some said. "Probably he is not." Some said, "He is not."
Having said that he sang this song.
a real city???
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 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.
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?"
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.
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.
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.
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
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."
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."
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.
They threw away the water. ?
"How did this happen," She asked
Having said that, carrying two kar wa ti, she left.
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."
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."
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."
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.
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.
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 woman said, "Son, it is like that.
"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.
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.
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.
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.
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.
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."
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."
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."
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:
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.
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.
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.
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,
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
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.
[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 .