Book1 Mahasiddha Manifestations

Mahsiddha Manifestations
Based on, 'The Golden Garland of the Drigung Kagypa Throne-Holders from 1143 to 1792','Bri-gung gdan-rabs gser-phreng
Volume I Ratnar-Ngrjuna of Tibet

Drigungpa Rinchenpel (1143-1217)
Trungpa Changlochen Tulku

Edited by Jeffery Beach
This book is dedicated out of devotion to the Lords of the three families
His Holiness Drigung Kyabgn Chungtsang Rinpoche Konchok Tendzin Chkyi Nangwa. His Holiness Drigung Kyabgn Chetsang Rinpoche Konchok Tendzin Kunzang Thrinley Lhundrub. His Eminence Drigung Chje Togdan Rinpoche Konchok Thubten Tenpe Gyaltsen.
It is also offered with reverence to the memory of
His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje, who was an expression of the qualities of all the Buddhas.
Out of profound love and deference it is offered to
His Holiness Tenzin Gyatso, the gone beyond rewards Fourteenth Dalai Lama, who is the manifested activity of all the Buddhas.
Introduction
Ratnar-Ngrjuna of Tibet is the first volume of a set of three entitled Mahsiddha Manifestations, which would expose and comment in detail on the content of a chronicle called the Golden Garland of the Drigung Kagypa Throne-Holders and will give us a glimpse about some great enlightened Tibetans. Moreover as many of them are linked to Indian Siddhas, their achievements appear in an open perspective and reflection about the meanings of the oral whispered concealed Tantric practices as well as other blessed written Buddhist traditions. On the one hand, the parallel Indian monastic conventions that have led some to declare Buddhism as a part of Hinduism are also filled with meaningful parentheses in a way to elucidate their common points or differences as root, path, and fruit. Accordingly, this life story of Rinchenpel, otherwise known as Ratnar, and recognized as a reincarnation of Ngrjuna, is at the heart of epic Indian literature as well as the Tibetan classical biographical schema. Gurus and High-Lamas are said to be the essence of the uninterrupted transmission consisting of listening to the revealed teachings, mentally tasting them with adequate meditation, and afterwards realizing the ultimate truth. Many levels of methods to approach the One-Pointed Mind are scrutinized herein as it is a crucial way to recognize the nature of mind, beyond mental concepts, and a cognitive luminous emptiness from which the phenomenal emerges. As life changes from one moment to another, this text is like the thinking mind, or at least the intellectual power that analyzes events on top of their causes and fruits, without losing the mingling confusion of the relativity and clarity of awakened reality always holding it. In order to awaken, one has to make a leap of faith into the river of no return, the Mercury of Mind aware of the Perfect Revelation of Knowledge that is capable to produce the hidden sacred energy of the seven subtlesubstances shared by excellent Practitioners of the Conjunction.
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It is called Step-by-Step, just, as when one starts to walk to a destination and makes it to his final goal, so then when this fortunate one understands that his first step was, in fact, his arrival at his destination. Therefore, the distinctions between different vehicles or modes of knowledge are not relevant as the Victorious One inspired all of them. Sasra is not a place of cyclic sufferings but is in fact the perfectly free nirvana or the propitiation of what kyamuni Buddha showed and taught. This book underlines the idea that a monastic approach can obviously be analyzed, but in the end, it goes beyond logic and ungraspable, just as if one only looked at the banquet without sitting at the table enjoying the food.
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Short Biography of the Author

Marc J. C. Franois, the ninth Trungpa Changlochen tulku, was born in the Water Dragon year (1952). While growing up in his family house in Paris, there was a huge Buddha along with a bookshelf of dharma books, which he could look at every day. Consequently, he became a Buddhist by the age of fifteen and took monastic vows in the Zen tradition in 1970. Since then, he has spent more that eighteen years in fifty-two countries studying practices as well as the history of all religions. He received numerous secret yoga transmissions in all the traditions from almost fifty teachers. In 1978, his first meeting with rTogs-ldan sPrul-sku in Leh, Ladakh was quite remarkable. The next morning during their second meeting, there was a face-to-face Sacred Sprinkling Ritual of Aphyi and rDo-rje Phag-mo. Marc, with uncharacteristic behaviors, then, drank all the ambrosia from the skull-cup, so the smiling Chos-rje rTogs-ldan Rinpo-che told him that he had previously been the phyag-mdzod phur-bu. Marc could not figure out the meaning of the meeting at the time, as this rDur-'bug-pa phyag-mdzod dKon-mchog Phur-bu (18731950) was the treasurer for the preceding rTogs-ldan sPrul-sku, who looked after the three main Drigung monasteries, and their forty branches in Ladakh. Moreover, that Phur-bu founded in 1904 the important monastery called Sher-khrul Phun-tshogs Chos-gling dgon in Sharchukhul Valley, close to the Tibetan border. In 1987, Marc invited rTogs-ldan Rin-po-che to France and in 1990; he took him to Germany as well. Then, due to karmic ripening, and the awakening of the fury, Marc decided to dedicate his time to study and practice in different places in India. By doing so, he was able to recollect many more details about his own line of previous lives. While meditating at Phyang monastery, Marc understood in 1993 that Phur-bu happened to be the continuity of a boy born in 1868 in the house of Ga-ga Tshe-ring bKra-shis of sKul-bu-chen village. It was clear too that the young sKul-bu-chen-pa that had died from smallpox was indeed before
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that the renowned Mahmudr master Nang-so mKhan-po dKonmchog bsTan-pa (1781-1867) also known as Grub-dbang Rin-poche. Also, in 1993 and the succeeding years Marc recollected, while in retreat, numerous other events, and he could remember that the successor of the departed dKon-mchog bsTan-'dzin (1741-1780), the fifth Drung-pa Chang-lo-can sPrul-sku was the rDzong-gsar bKrashis stronghold-governor (rDzong-dpon) and, at that time, could not be recognised as such, due to some political infighting. Since his youth, Marc has had numerous luminous dreams, and auspicious signs. He could see, for example, an event about the life of Phun-tshogs Gras-pa (1587-1648) the second Drung-pa lCang-locan who was the son of the newly converted sovereign of the Chakhar Mongols (Sog-po Chog-thu). Yet, Marc remained silent about this for some years, before giving a list, in 1999, of what he had discerned to His Holiness Che-tshang Rin-po-che in Dehradun and after a month, he felt that his compassionate teacher knew this to be true. He was informally enthroned in 2000 as the ninth Drung-pa lCang-lo-can sPrul-sku (or Trungpa Changlochen Tulku) since Drung-pa Rin-chen-dpal (1519-1586) of the lCang-lo-can Bla-brang, which is a section of the Drigung Thil monastery; His Holiness Chetshang Rin-po-che renamed Marc, dKon-mchog sNang-ba Thubbstan Rin-chen. His next step, on September 7th, 2009, was to establish, close to Rabindranath Tagores Visvabharati University in Santiniketan, Bolpur (West-Bengal), the Alakavat Research Trust (A.R.T.) in order to clarify countless unknown points of Indo-Tibetan Buddhist history, and sacred texts.
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Preface
Namo Mlaguru Majur Yamntaka This book is based on the Golden Garland of the Drigung Kagypa Throne-Holders ('Bri-gung gdan-rabs gser-phreng), covering a period starting from 1143 and ending in 1792. This root-transcription is divided into three volumes for the English version, so the original content of the twenty-eight biographies of the hierarchs, or more commonly known as ThroneHolders, has been greatly extended by the ninth Trungpa Changlochen Tulku in order to precisely detail untold points, as well as its discarded contents related to the development of Buddhist history. The first volume, in thirty chapters, called the 'RatnarNgrjuna of Tibet', known as Rinchenpel (Rin-chen-dpal), the manifestation of Ngrjuna born in Tibet. The volume ends with four chapters dedicated to his main disciples biographies, with the exception of two of the disciples, which will come in the second volume, as they were Throne-Holders of this lineage. This chronicle of enlightened beings starts as a family saga of the clan of Rinchenpel, the founder of the Drigung branch of the Kagypa, to which was added the biography of his ancestor, the Grandmother who goes beyond phenomenal. This volume came into my hands after a second trip to Drigung Thil, Tibet. Here is a hopeful attempt to share the deeds of this exceptional lineage with others. Yet, I had kept in mind the advice received from the late extraordinary Lady-Practitioner of the Conjunction, Chos kyi sGron-ma mKha'-'gro-ma, who told me from Guru Padmasabhava cave where she was staying, Do not ever grasp [the sectarian idea of] the teaching lineage (Chos-lugs gi phyogs-rim byed). These sacred original stories were collected by a Ladakhi secretary to the Throne-Holder, who would later be the throne-minister, Nangso mKhan-po dKon-mchog bsTan-pa (1781-1862), also known as No-no Rin-po-che, who was, for uncertain political concerns, the
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unrecognized sixth Drung-pa lCang-lo-can sPrul-sku. Subsequently, this preparatory collection of life-stories was finally amended by bsTan-'dzin Padma'i rGyal-mtshan (1770-1826 r. 17881810) the fourth sKyabs-mgon Che-tshang Rin-po-che, and twentyeighth Throne-Holder and recorded in his collection of his own works. Konchok Tamphel (dKon-mchog bsTan-'phel), a young Ladakhi student, since graduated and now a khenpo, was kind enough to come twice a day, when he had free time, to make an oral translation of the 349 pages found in the Tibetan edition during the month of July 1989. While the notes for this book were taking shape, the Golden Garland of the Drigung Kagypa Throne-Holders revealed itself as a compendium, of biographies written at different times by various authors, and became the framework of stimulating fruitful research into a variety of related topics. Fortunately, this also became an uninterrupted source of questions while spending several months with His Holiness bsTan'dzin Kun-bzang 'Phrin-las lHun-grub, the seventh 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che. Through his awakened compassion, His Holiness was able to discern ancient links, and by showing his thoughts on the factors of simultaneous return of what had been produced, it aroused in me a profound devotion. Of course, that was also the reason for meetings with various other wise gurus well aware of the different teachings that are the canvas for this succession of amazing accomplished Throne-Holders. The role of the gurus succession, as guarantors of the transmission of kyamuni Buddhas wisdom in Tibet, is presented here. Their connection with the transmission coming from India has been carefully scrutinized, eliminating distorted viewpoints. The little light shed here on the background and the events have been treated in detail whenever it was relevant to do so. The book examines the embarrassing questions left to modern researchers about the establishment of a chronology for distinguishing the lives of two Patajalis, of four Ngrjunas and others. Let us hope that, that this will initiate, in the coming years, a complete chronological revision of the original scriptures and their
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translations, as well as an elimination of fictitious and irrelevant tales. This controversial achievement should be taken as a challenge of the intellect and not as a foolish provocation to the natural conservatism of an establishment tied to the status quo refusing to see the color of the river changing when it rains. Buddhism developed from the advice left by its founder to exercise our capacity to analyze while viewing the relativity of phenomena and teachings, leaving untouched the emptiness beyond all concepts. Born in Paris, I have spent almost eight years in India since 1972, and a few more years in fifty-one other countries, so it has been interesting to note that most of my Indian friends believe that Buddhism is part of the Hindu religion. This text contributes to demonstrate the complexity of this supposition, as kyamuni had formally rejected the caste system, as well as the existence of a self-as-such. Moreover, these two approaches are very contradictory to Hinduisms own convictions. Moreover, kyamuni remained silent about controversial questions, and his inspiring paradigm of tolerance had shown opinions or judgments to be label limitations of the experience of the truth beyond thought. In this way, the traditional polemic distinctions made, even by paita, between teachings as high and low, or relative and definitive, should not be grasped as such, and the different teachings of kyamuni should not be rejected as contradictory, as we would see, in paragraph after paragraph. It is said that the more knowledge you acquire, the more you abandon the notion of knowing anything, and by adopting a daily practice of the contemplation of supreme mind, you would have the good fortune to taste the emptiness of pride. The twenty-eight biographies and other topics are, of course, an extensive an illustrative catalogue of the secret doctrines, and the astonishing accounts of the rise of deep spiritual experiences on all levels within the Path of Liberation. Buddhisms teachers were usually practicing closely with Hindu masters and many of them had spiritual non-sectarian relationships that will also be demonstrated.
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These pages are an illustration of the difficulties encountered by high lamas to be respected and obeyed. Once, kyamuni Buddha himself was so tired of the rivalries within the community that he ran away to the forest to be alone. The pages point to the fact that since last century, Indian philosophies as well as authors writing about Buddhism have been using Western dialectical terminology, which is tainted by the influence of the Judeo-Christian culture, as well as Existentialism, and even psychoanalytical considerations of the human mind. It is very inaccurate, and as a result, Sanskrit is chosen here as the oldest root of expression of Hindu and Buddhist topics while speaking on the topic of the enlightened path. In this fashion, all vocabulary has been rendered from Sanskrit with rare Tibetan exceptions, as Tibetans understand their language. The limitations of the adaptation from one language to another are underlined here by the fact that we must choose a meaning, when a word could have several meanings. Then a mistaken usage of a word can become an incorrect expression of meaning in many cases. To simplify the reading, notes have been included in the text and that opens some space in the original accounts, which is a traditional way to do this in sacred Indian scriptures. To ease the reading of the text and quotes, a bibliography, as well as annexed documents, and numerous dates with more details have been added to the index and to an extensive glossary. As Buddhism is an international religion or just a philosophy for some Westerners, its numerous texts have been translated into many languages. Therefore, in order to have coherence, the entries start in Sanskrit, followed by Pali, Chinese, Japanese, and Tibetan, when possible. Mongol, Arabic and others languages are included when appropriate. In order to simplify consulting the Glossary and Index, the English alphabet was adopted without attention to the Sanskrit order as in and , not considered as Sh, or for Tibetan with the a. This is written as (') in the Wylie system of transcription, such as at the beginning of a name like 'Brog-mi. Identically bSod-nams would be classified in B, and not in S.
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The Sanskrit used here is well known and was formalized in 1894 with 13 vowels and 35 consonants. That is why they would not be explained in detail here, and the same for Pali as it is known to be close to Sanskrit. For the Chinese the official Pinyin has been adopted, even if it does not do justice with Mandarin tones, and concerning the Japanese, the Hepburn transliteration was used. I want to give an all too short expression of profound thanks to the esteemed Saptarshi Roy who revised an earlier version of this text. He made valuable suggestions. My appreciation also goes to Ani-la Gedn Pema [Berenice Santiago-Lopez] for her corrections. Nolle Morice, Vivien Franois, and Romain Franois succeeded in convincing me of the necessity to lighten the reading of this book by putting dates of people, details of locations, languages, names of deities, and other parentheses into an index. A fresh revision was written in this spirit from July to September 2009. In addition, my gratefulness goes to Manoj Mal who provided, out of loving-kindness, all the requirements for a calm environment in the Flower Deity Cave (Pupa hakr guh, Me-tog gi lHa-phug) at Prantik, West-Bengal. I feel very grateful to Frdrique Martins great generosity for she has sponsored me without interruption since 1998. Furthermore, my significant admiration goes to the butcher of linguistic French Rococo, the editor Jeffery Beach who has made this book more readable on a relative level, while leaving intact the essence; besides, our constant friendship during these last few months without a doubt has revived a previous link. Then of course, again I would like to express my appreciation to Khenpo Konchok Tamphel. Finally, my love goes to all the teachers who generously passed on teachings and whose energies remain at the Blue-Heart-Drop. May they remain long in this world, so they may benefit deluded beings unaware of their innate freedom. O H Written on the kin day, the 25th of June 2008, the anniversary date of the Ngrjuna born in Tibet, may it be auspicious to all. Trungpa Changlochen Tulku of Drigungthil Densa
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Editors Note
In September of 2009, I met a tall Frenchman in the dining room of the Songtsen Library in Dehradun, India. We introduced ourselves and over the next four days discovered a friendship and a link that goes back through time in ways that has given me great joy. That very first day, at lunch, I was listening to a conversation this man was having with Professor Heather Stoddard about a book he had written. They were talking about his need for an editor to review and make the final corrections to prepare the book for publication. Professor Stoddard told Marc Franois that she could not help, as she was way too busy for such an additional undertaking. This was the answer to a personal desire to edit important texts in English at the library; moreover, I knew I was particularly suited for this book because of my background in French. I spoke up and offered my help, little knowing what it would entail. I told Rinpoche that he should give me a few pages to correct and if they were edited to his satisfaction, then I would be glad to do the rest of the work, to which he agreed. I worked on these pages overnight and read them to Rinpoche the next morning. He was very pleased and gave me a copy of the book to start working on it. Despite my pleasure at getting this opportunity, I was privately concerned by the size of the task and whether I had bitten off more than I could chew. Over the next few days, Rinpoche, and I became acquainted with each other and my personal doubts somehow dissipated. Little did I know what an honor, joy, and learning experience this work would become in my life. Over the next months, Rinpoche and I stayed in constant touch discussing corrections and additions. Regarding the text, I would like to comment and explain our approach in this edition of the first volume of Mhasiddha Manifestations and subsequent volumes to come later. As far as I know, a work of this nature has never been attempted in English, it presents a number of challenges, and I believe we have succeeded most of the time.
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Part history and part teaching of the highest order, mingling the two into a well-woven union of spiritual and intellectual expression, this book is meant to provoke debate and demands that all interested parties continue this new research in ways that benefit all, not only scholars. From the spiritual point of view, we decided to use more literal translations of terms normally left in Sanskrit or Tibetan as a way to give real meaning to words not understood in their totality in English and most likely other Western languages. When words are used in an English text are left in Sanskrit, there is usually a glossary, which gives a definition of the word. More often than not, this definition is a convention used by many authors and these translations are, in many cases, incomplete or inaccurate. This is why Rinpoche rightly insisted using the literal translations for deities, mandalas, and other aspects of tantric practice throughout the text. It became a way for the reader not to fall into the ignorance of convention but to approach this book as an instruction from a teacher. In addition, the literal translations make the relationship of tantric practice to the body much clearer in that they give meaning to specific corporeal places and experiences. As a tantric practitioner progresses in practice, of course, subtler inner and secret meanings of body, speech and mind, become apparent. True experiential understanding comes from meditation, however to approach it is made easier by the descriptions of the literal translations. As Rinpoche told me, This way we can approach the transmissions of the Mahasiddha, which is the direct experience and not the pondering of paradoxical words. It is a skillful method. This is why we have used italics. It makes it easier to see that the terms are explained in the glossary. They are cross-indexed too. In addition, the book reveals the unappreciated importance of Sanskrit in the explanation on yogic practices in Buddhism and Hinduism. Sanskrit, the language of the rishis, was, originally a chanted language reserved for the expression of deep practices of prana and kundalini to open the channels and other aspects of the mystical body, speech and mind leading to liberation. Before working on this book, I had very little knowledge of the Wylie system of transcribing Tibetan into the Romanized alphabet; out of laziness, I never learned it and as a result my ignorance
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through mispronunciation and my ignorance of actual spellings led to much confusion on my part, over the years, about the names of deities and concepts. For example, rDo-rje Phag-mo (Vajravarhi) was a name that I was uncertain of, as I believe it was pronounced rDo-rje Pal-mo (Dorje Palmo); that difference changes the meaning entirely. Another example is the seeming usage of an apostrophe before a word: I now know that is the way to indicate the silent a before a word. Therefore we have made the differentiation by using ', instead of . For this reason, we used the Wylie system throughout. It will also aid researchers wanting to look at the Tibetan to correlate more accurately those terms with their Sanskrit counterparts. My ignorance also led to mistakes, which Rinpoche had to take considerable time to review and correct. For this I apologize and if there are still some inaccuracies appearing in this printed version of the work, the fault is all mine. We have also taken the time, for the sake of readability, to shorten names of the most well known individuals. Their full names are in the index. Due the constraints of time, and a lack of a staff to work with, we decided to keep the terms placed in the index, italicized in the text as a referring method. We did not add the page numbers to the index as some terms are mentioned too often to make it useful. Another challenge we faced is the lack of a font having all the pronunciation accents for Romanized Sanskrit. We apologize for the inaccuracies this creates. Finally, I would like to state the importance of viewing the interdependent world historical threads (discussed in these volumes) leading to the development of Vajrayana Buddhism as a fundamental clarification and not a cynical deprecation and reduction. Rather, Vajrayna is the culmination of these threads leading one on the path to full liberation. Buddhism has never existed in a vacuum separate from previous traditions that go back far in time and it is important, if one wants to gain greater understanding into the meanings of deities, mandalas, and methods, to dig deep and maintain an empirical mind about the interdependence of ancient cultures in the search for liberation is essential.
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I would also like to specifically thank Kyorpon Konchok Sherab for his invaluable corrections in the Wylie System spellings of Tibetan.
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Table of Contents
Ratnar-Ngrjuna of Tibet
Introduction Short Authors biography Preface Editors Note Table of Contents Chapter I Nobleness of Heart 1. An Accomplished Father (1143) 2. A Blissful Mother (1141) 3. Rinchenpel at Birth (1143) 4. Master of Simultaneous Return 5. The Eight Year Old Daughter 6. Gone Beyond the Subconscious Chapter II Clearing Up the Nature of Phenomena 7. Quintessence Illuminating Phenomena 8. Step-Across-Space Female-Deity 9. Remaining in the Center of Libations 10. The Mothers Lineage 11. The Fathers Lineage Chapter III Dazzling Fusion 12. Opening of the Eyes (1059) 13. The Orphan Ran Away (1075) 14. The Kyuras Ancestors 15. The Young Man at the Door (1076) 16. Prodigious-wedding (1076) Chapter IV Renewed Commitment 17. The Promise to Her Sons 18. The Astral Magic Ritual 19. Last Whirlwind of Light 20. The Grandmothers Legitimate Heirs
page 9 page 11 page 13 page 19 page 23 page 31 page 31 page 32 page 33 page 33 page 34 page 38 page 42 page 42 page 44 page 47 page 50 page 51 page 54 page 54 page 56 page 58 page 60 page 64 page 70 page 70 page 72 page 75 page 76
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Chapter V Past Existences of Rinchenpel 21. Fabulous Emanations 22. Rinchenpel and Arya Nagarjuna 23. Nagarjuna of Madhya Pradea
page 81 page 81 page 82 page 84
Chapter VI Two More Accomplished Ngrjunas page 93 24. Nagarjuna of Tamil Nadu page 93 25. Nagarjuna of Kamr page 101 Chapter VII Nagarjuna of Gujart 26. Krishna-Nagarjuna Lineage 27. Opening of the Heart 28. Pure-Diamond Ambrosia Chapter VIII Awakening Premises 29. Three Prophecies Concerning Rin-chen-dpal 30. First Teachings and the Fathers Death (1148) 31. Kadampa Lineage of Kham (1149) 32. The Goat and the Footprint (1149) 33. Apparition of the Emptiness Deity (1151) 34. Extraordinary Visions (1151) 35. The Body of Illusory Appearances Lineage (1163) 36. Renunciant's Spirit (1165) Chapter IX The Naked Mind of Ones Guru 37. Signs of the Guru's presence (1166) 38. Encounter with the Predestined Guru (1167) 39. Named the Dazzling Jewel (1167) 40. The Kagypa Tradition (1167) 41. The Appeasement of Suffering 42. The Step-by-Step Path (1168) Chapter X On the Gurus Trail 43. The Reciprocal-Choice (1168) 44. Fruit of the Path (1168) 45. Comparison of the Oral Lineage (1169) page 107 page 107 page 116 page 121 page 125 page 125 page 126 page 127 page 128 page 129 page 131 page 134 page 138 page 140 page 140 page 140 page 143 page 144 page 145 page 152 page 157 page 157 page 160 page 162
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Chapter XI Luck and Splendor 46. The Paita of the Middle Way (1169) 47. The Song of Good Augurs (1169) 48. The Presaging of the Three Hats (1169) 49. Mercurial Flowing River Chapter XII Unity with the Guru 50. The Shaking that Unties the Secret 51. Solar Crystal Successors Chapter XIII The Marvelous Cavity 52. Echung Cave (1171-3) 53. Rendezvous with Four Killers (1174) Chapter XIV Illusory Leprosy of the Emotions 54. Blessing of Reality (1174) 55. Lingje the Poet of the Conjunction (1175) 56. Lady Space Ornament (1177) 57. Mendicant of Peace (1178) Chapter XV Island of the Perfect Knowledge 58. Scraps of Brocades (1179) 59. The Logical Stop (1179) 60. Nothing but for the Eyes (1179) 61. Immaculate Imagination (1179) 62. Water Genie (1179) 63. The Founding of Drigungthil Monastery (1179) 64. Disciplinary Compassion (1179) 65. Shugseb Kagypa (1179) Chapter XVI Impartial Mind 66. A Journey to Three Peaks Mountain (1181) 67. Lingje Comes Across the Diamond (1181) 68. Departures for Holy Places (1181) 69. Festival of Erroneous Views (1181) 70. Inner Gaze Beyond the Last Limits (1181)
page 169 page 169 page 169 page 176 page 177 page 179 page 179 page 189 page 194 page 194 page 209 page 217 page 217 page 226 page 229 page 231 page 235 page 235 page 236 page 238 page 238 page 242 page 244 page 246 page 250 page 252 page 252 page 255 page 257 page 261 page 262
27 page 265 page 265 page 269 page 273 page 277 page 277 page 281 page 282 page 285 page 287 page 289 page 295 page 295 page 299 page 303 page 304 page 305 page 308 page 308 page 310 page 312 page 315 page 316 page 318 page 322 page 324
Chapter XVII Odd-Feeling Subtle Body 71. What a Frog Source (1181) 72. Lady Messenger of Birth (1185) 73. The Karmapa's Visit with Rinchenpel (1185) Chapter XVIII Innate-Wisdom Space 74. Treasure of Spatial Emptiness (1188) 75. Mongol Wrathful Sovereign (1189) 76. Luck Secret Warbling (1189) 77. The Three Domains of the Innate 78. Domination of the Five Aggregates 79. Four Joyful Unthinkable Processes Chapter XIX Life Duration 80. Palaces of the Vital Energies (1190) 81. Step-by-Step that Determines Existence 82. Thinking About Taking the Vows (1192) 83. The One Hundred Forty Traveling Sons (1192) 84. Fantastic Signs of Realization (1192) Chapter XX Great Man Mad Hilarity 85. Accumulation of Wisdom (1131) 86. Double Putting to the Test (1131) 87. Uncontaminated Innate-Wisdom (1135) 88. The Magician Conversion (1143) 89. Magnified Jewel Point (1145) 90. Luminous One Emitting Hidden Noises (1149) 91. Very Pure Perfecting (1154) 92. Action without a Mundane-Foundation (1154)
Chapter XXI Peaceful and Wrathful Appearances page 326 93. Eyesight at Lion's Shoulder (1194) page 326 94. One Hundred Deities with Foreign Appearances (1194) page 327 95. Drigungpa Mediator in Ningxia (1194) page 328 96. Favorable Omen Bird (1197) page 330 97. Ash-Image of the Guru (1199) page 330 98. Discipline Protector (1199) page 332
28 page 335 page 342 page 342 page 349 page 356 page 356 page 361 page 364 page 364 page 370 page 378 page 378 page 379 page 380 page 382 page 385 page 386 page 387 page 389 page 389 page 398 page 402 page 403 page 404
99. Resulting of a Creation (1199) Chapter XXII Bodhisattva Instructions 100. Taking Hold Over Whatever is Revealed as Existing (1201) 101. Four Lotus Flowers in Tibet (1205) Chapter XXIII Masters of Dissolution 102. Flight of the Two Sovereigns (1206) 103. Tibetan-Mongol Negotiations (1206-7) 104. The Emigrated Khampa Family (1207) 105. Path of Hermitages (1207) 106. The Sign of Satisfaction (1208) Chapter XXIV Irresistible Phenomenal Wind 107. Guru Throne-Holder (1209) 108. Stay Thus Here (1209) 109. Tibetans Rally to the Mongol Conqueror (1209) 110. Twenty-One Treasures of the Guru (1210) 111. Mongol Invasion of Manchuria (1210) 112. Disruption in Central Asia 1211 113. Mongol Invasion in Central Asia (1212) Chapter XXV Five Bodies of a Buddha 114. Transmission of the Eight Approaches (1214) 115. Sources of the Eight Approaches (1214) 116. Chosen One of Three Peaks Mountain (1214) 117. I Shall Come Back (1217) 118. Sublime in the Middle Way (1217)
Chapter XXVI The Gifted Attendant page 406 119. Drigung Lingpa Family (1187) page 406 120. Twenty-Nine Past Existences (1187) page 406 121. Nobody Knows Who He Is (1207) page 412 122. Very Popular One (1207) page 413 123. Gates of Good Augurs (1217) page 414 124. Royal Disciple in the Ecstasy Hair Kingdom (1219) page 415 125. Scattering the Royal Father's Ashes (1219) page 416 126. Right on the Path of No Rule (1219) page 418
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127. Gling-pa Returns to mThil (1225) Chapter XXVII The Guru Champion 128. Lingpa and Sakya Paita (1226) 129. The One Hundred Karchu Documents (1226) 130. Only Thought Repercussions 131. The Two Attendants Conference (1235) 132. Political Mediation (1235) 133. Glittering Lake (1241) Chapter XXVIII Victorious Demigod of Inner Space 134. Inheritor of the Encounters Lineage (1169) 135. The Monk Who Wanted to Go to India (1186) 136. Fruit of the Body of Illusory Appearance (1197) 137. Clouds of Phenomena (1207) 138. Solitude Mirror (1208) 139. Benefiting the Hermits (1214) 140. The Mongol Capture of Beijing (1215) 141. Teacher of the Illusory (1220) 142. Drigungpa settlement in Bhutan 1222 Chapter XXIX With Skillful-Means 143. The Fire-Raiser (1220) 144. Demons of the Cave (1224) 145. Charismatic Transfer (1240) 146. Guruyoga Shortcut (1193) 147. Innate-Wisdom Image (1211) 148. Sublime Discursive Appeasement (1211) Chapter XXX Unsurpassed Attractiveness 149. The Cotton-Dressed Lord (1208) 150. Intentional Mental Purification Siddha (1208) 151. Other Figures of Changchub Ling 152. Elemental Dissolution Master (1203) 153. Bearded One Prank (1219) 154. Glorious Hermit (1192) 155. Accomplished One of the Undulating Circle (1198) 156. Innate-Wisdom Metal (1222)
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157. Nature of Mind-Bridge 158. Sooner or Later
Index and Explanations

List of the Spiritual Leaders' 28 biographies given In the Golden Garland Tibetan Calendar from 1227 to 2117 Cited Bibliography Index of Quoted Books Index of Deities Index of Places Index of Names Index of Non-Translated Terms Explanations page 483 page 485 page 491 page 497 page 508 page 549 page 596 page 650 page 658
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Chapter I Nobleness of Heart

1. An Accomplished Father (1143) Rin-chen-dpals father, named sKyu-ra rNal-'byor-pa rDo-rje or Pure-Diamond Practitioner of the Conjunction was the worshipper of the Magnified Dreadful Pure-Diamond Splendor. His family received this teaching, as we will see, later on, from Rwa Lo-ts-ba rDo-rjegrags. The Worshippers of the Benevolent One own a sacred tradition, which came to light in Kamra as the Dreadful Awareness, but it may be a creation coming from an exiled citizen of the four tribal republics of the Bharaiva Nga, mainly situated in Uttara Pradea and Madhy Pradea, from the empire of the Indo-Greeks. This text was written around 360, during the late period of Samudragupta of Paliputra. The author was a contemporary of the renowned Harisena, the official poet, and historian of the Gupta conqueror. At that time, Asaga of Puruapura was already active, but had not yet established the School of Those Who Set Out Awareness, a tradition very well known as the Approach of the Unshakeable Conjunction. If we substitute the Hindu Dreadful Awareness for Dreadful Graceful-Splendor for accuracy, a common oral tradition is clearly revealed. Graceful-Splendor is one of the Eight Sublime Heroes Lucid of the Mercurial Awakening. He is the embodiment of sound, as well as of the consciousness of creative intelligence itself, and his wrathful appearance springs to light at the Heart-Wheel of the Phenomenal, where he vibrates the garland of phonemes. These syllables, O H make the resounding emptiness that provokes the lightning radiance of the awakened five winds. One morning in the year 1141, after he completing the four stages of encountering, sKyu-ra rNal-'byor-pa rDo-rje received naturally, the completion of the Magnified Dreadful Pure-Diamond Splendor. From then on, he would be able to subjugate all evil spirits that create obstacles (outer, inner, and secret). Thus rNal-'byor-pa rDo-
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rje could make all negative occult forces ineffective. They all had to surrender to the authority of his realization of the Compassionate Unborn Presence within Innate-wisdom, which passes beyond the duality of a subject and an object. 2. A Blissful Mother (1141) In the year 1141, at the age of twenty-two, rNal-'byor-pa rDo-rje married Rakshi bZa' bTsun-ma, who was a virtuous admirer of the Buddha; her nickname was sBas-pa 'i rNal-'byor-ma, or LadyPractitioner of the Conjunction of the sBa clan. The first famous member of the clan had been sBa Lo-ts-ba gSal-snang Ye-shes bZang-po, also known as sBa-rje Embryo of Innate-Wisdom. He was the one who had initially brought back to the Emperor Khri-srong lDe'u-btsan a bronze statue from the kingdom of Mi-nyag, an area situated between the prefecture of Gansu to the West, and Inner Mongolia to the East. The translator, sBa, went to India to invite, in the name of his master, the renowned ntirakita of Mair, known in Tibetan Zhi-ba-'tsho of Za-hor, whose mission was to found the first and foremost monastery of bSam-yas. The second famous figure of the clan was sBa-gong Ye-shes G. Yung-drung who happened to be one of the heirs of the Good Conduct, brought to Tibet by ntirakita. He was also the founder of the two monasteries of 'Tshal-pa, and 'Bring Khams-gsum. The third famous person of the clan was a layman, named sBa dGe-mthong, who taught in gTsang province, near the rNying-mapa monastery of Zur-chen Shes-rab Grags-pa. The fourth well-known member of the clan was the layman sBasgom Ye-shes Byang-chub. He was the lineage heir to the twelve Continuous-Mystical-Processes of the Sure Path of the Fearless, also known as the Path without Confusion, or Endangerment. This tradition was the first division of What Excites the Acquaintance of the Moment Towards Transition, which is commonly known as the Great Perfection. It is said that, sBa-sgom Ye-shes Byang-chub made a light-body on the side of a pitcher, and that it streamed forth forever into space. Two other members of the clan, joined the bKa'-brgyud-pa lineage of Mar-pa when they became disciples of his spiritual son
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rNog gZhung-pa Chos kyi rDo-rje. In fact, rNog had a disciple known as Lady sBa-mo Chos-brtson along with her brother sBa Wa-ba-can, whose nickname means the one with an exopthalmic goiter. Now, concerning Rin-chen-dpals mother, the convention would remind us, that as a Lady-Practitioner of the Conjunction, she was also considered a Lady-Corporeal-Devouring Awakened-Energy. Its secret meaning is that she was recognized as an expert of the blazing bliss. From their extraordinary union a precious fruit was soon destined for birth. 3. Rinchenpels Birth in 1143 Lady sBas-pa 'i rNal-'byor-ma soon became pregnant with a predestined boy. The baby was born in the Water Sow year, during unusual atmospheric conditions that were believed to be very special signs. Perhaps because of the obvious virtue of the newborn child, or due to his natural nobility, his mother decided to name him as bTsum-pa-skyab (Noble Lord of Refuge), and which can be translated as the Protector of Monks too. As we will see, later, the compassionate one Phag-mo Gru-pa rDo-rje rGyal-po would name him Rin-chen-dpal, which translates into Sanskrit as Ratnar, meaning Dazzling Jewel. 4. Master of Simultaneous Return The biography of Rin-chen-dpal, founder of the 'Bri-gung-pa bKa'-brgyud-pa School, starts by showing their long lineage and the nobility of spirit of Rin-chen-dpals ancestors. Rin-chen-dpal is identified among Tibetans as the Dazzling Jewel Gifted of Joy, Protector of the Three Domains, because he realized all aspects of the unity of appearances, along with emptiness, especially the twelve factors of simultaneous return of what had been produced. Their number changed from nine to twelve and from one Aphorism to another, as it was philosophically necessary to demonstrate the absence of a self-as-such in all phenomena for the One Who Has Been Awakened Separately who does not preach. Regarding the Hero Lucid of the Mercurial Awakening for him, all phenomena are
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empty, and are beyond all reasoning. The list of the twelve factors is as follows, First, manifesting the ignorance of ones self, appearing as the veil of duality, Second, the arising of the impregnation of the mental-image-of-acts, which appears as a mental formation, in other words, a dualistic speculation, Third, the consciousness of existence appearing as the consciousness (of eyes, ears, nose, tongue, body, and volition), Fourth, this is the settling of name-and-form, which appears as the conceptualizing or putting a label on, or grasping phenomena as subject and object, Fifth, the six sources of perception, or the Five Sense Objects, and the mental sense object, Sixth, begins the contact of the subject-object perception, [five] senses, and [five] sensorial faculties, or eyes to look at the form, nose to smell, and ears to hear sound, tongue to taste, body to feel, and volition that gives rise to thoughts, Seventh, the sensation takes place, Eighth, thirst, or eagerness, known as insatiable desire, which creates emotional torments (physical, or mental sufferings), Ninth, is grasping, which is the attachment to existence, and emotions, Tenth, is existence, or the coming to life, which turns into continual births, Eleventh, is the ensuing birth, Twelfth, is feeling old age and death, 5. The Eight Year Old Daughter It is possible to find allusions to the precedence of the Grandmother Who Goes Beyond the Phenomenal (A-phyi Chos kyi sGrol-ma) in the Basket of Aphorisms, or Buddhas Discourses. For example, she is mentioned in the Aphorism of the Mode of Knowledge, which Magnifies the Emptiness Known as the White Lotus Sacrificial Seat of the Determining Phenomenal Element (Saddharma Puarka nma mahyna stra, C. Miafa lianhua jing, or Fahua jing, J. Hokke ky). It is in the Tangyur of Beijing No.
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781, Dam-pai Chos Pad-ma dKar-po zhes-bya-ba theg-pa chen-poi mdo). In this collection of texts, which were written down in the years 80-90, we find the eleventh chapter regarding the Perfect Vision of the Presence of the Reliquary Tumulus. There, in disguised wording, it is stated that the (Bodhisattva) Sublime one Shown to Imagination, the Gone This Way, named the Living Jewel appeared before the Buddha. At the same time, the Bodhisattva named Pinnacle of Cognitive-Wisdom arrived from the part of space, which is under the ground of the Pure Buddhafield of the Living Jewel. kyamuni Buddha invited him to speak to the Bodhisattva Majur. Graceful-Splendor who became the Juvenile Heir was sitting on a lotus of one hundred-petals in width, like a cartwheel, surrounded by his retinue, and a cenacle of Heroes Lucid of the Mercurial Awakening. He emerged from his palace situated in the Profound Sea, namely the Sovereign of the Undulating-Energies of Ocean, and flying through the air, he landed on the Mountain of the Peak of the Vultures, which is 3 km to the North of Rjagha. This means he crossed space from the nadir to the zenith. The Pinnacle of Cognitive-Wisdom then questioned Graceful-Splendor, There is, oh son of righteous lineage, the daughter of Sgara, who is eight years old, named the One Who Illuminates the Phenomenal, she is gifted with magnified Innate-wisdom, of very sharp senses, of the triple activity of body, speech and mind, and she rules knowledge. She has obtained the letter as well as the spirit of the discourses of those Gone This Way. She embraced instantaneously a thousand contemplations, which made her feel the fundamental equality of phenomena, and living beings. Having conceived the thought of awakening, she cannot regress. She experienced for all sentient beings the very same attachment as for herself. She has been skillful in making all the roots of virtue blossom, without ever losing patience. With a smile on her lips, and gifted with perfect beauty, the Sovereign of Caring has only thoughts of friendship and compassion in her mind. In her way, she is capable of obtaining perfect awakening. Appearing immediately at the end of this evocation, the daughter of the Sovereign of the Undulating-Energies of Ocean stood in front of the One Who Possesses the Qualities [or the Buddha], and she sang, Pure as the immaculate depth, this Body in Union with Bliss shines
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forth everywhere, embellished by the thirty-two signs of beauty. It is also bedecked with the secondary marks of a Body Resulting of a Creation, which all sentient beings honor, since this body is easily approachable by all beings like a fellow countryman. Since I had the aspiration, I acquired the state of awakening, as the Gone This Way, this is my testimony, I would therefore show, in detail, the phenomenology, which is liberated from suffering. At the sight of her, Upatiya riputra of Mahetta addressed the daughter of the Sovereign of the Undulating-Energies of Ocean. You have a glimpse, oh my sister of Mercury Mind Lucid of the Perfect Revelation of Knowledge. You have become the One Who Cannot Lose Ground, and you have gained limitless Innate-wisdom. My sister, you are a woman. You have consecrated a restless strength to execute virtuous acts since immeasurable time. In this way, you have actualized the five perfections, and yet, until today, you did not actualize the Buddha state. What is the reason? Is it because feminine wisdom is not able to access one of the five seats? Is she not capable of taking rebirth as the Creator of the Supreme Principle (in the first of the Eighteen Heavens of the Conceivable)? Is she not capable of taking rebirth as the Powerful One (also called the Best One), in the (second of the six sensorial heavens)? Is she not capable of accessing one of the Mahrja in the (First heaven of the Sovereigns of the Four Directions)? Is she not capable of taking rebirth as the One Who Stays in the Circle [of Existences] (in the Sixth of the Six Sensorial Heavens)? Is she not capable of accessing the stage of a Hero Lucid of the Mercurial Awakening without regressing? Then the daughter of the Sovereign of the Undulating-Energies of Ocean who had a jewel of the value of three thousand universes [or equal to the totality of the Three Domains, sensorial, imaginable, and unthinkable] and offered it to the Blissful One [or the Buddha] who accepted it compassionately. Because (of these questions), the daughter of the Sovereign of the Undulating-Energies of Ocean, at the sight of all these of the [Three] Domains, and of the Dean Upatiya riputra, suppressed the invisible signs [of emptiness], or the nonsigns of her femininity. He [or She] then appeared with male attributes, or signs in the aspect of the Bodhisattva who flew away to the zenith point of the ten directions. There in the area of the
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space known as Immaculate, he sat close to the trunk of the Tree of the Mercurial Awakening, which is made of the Seven SubtleSubstances Nature. There, this Hero Lucid of the Mercurial Awakening displayed the perfect accomplishment of a Buddha, with the thirtytwo signs, that is gained from the knots of the subtle channels of imagination, which have been untied. The (sixty-four) secondary marks of a Sublime Hero of the Vital Principle lighting up the ten directions of space, spreading the teaching of the phenomenal, or the nature of things, or of the determining elements. Then all the beings of the universe, the Unborn Presence gaze at this One Who Possesses the Qualities. He was seen from then on as an object of respect for the Deitys Radiant-Appearance, Undulating-Energy, Speaking-Radiating Awakened-Energy, Smoke-Eater, Not Fully Divine Breath, Mythical Phoenix Firebird, Why-How fabulous-being, Majestic Chimera Strength, humans, and non-humans. At that moment, beings, which could hear the Gone This Way, were incapable of diverting from Mercurial Awakening, to the emptiness of ultimate truth, of a Spontaneously a Fully Awakened One. The universe of the Immaculate, as well as that of the Unborn Presence, was shaken in six different ways [and that one for each of the six moving existences]. Moreover, the three thousand [or all beings in the Three Times, past present, future] that were issued from kyamunis retinue [in other words, all of us] acquired extraordinary patience regarding phenomena [and their relativity]. Three thousand living beings [or all the beings of the Three Domains of existence] feel the joy to hear the prediction saying that they would reach the perfect realized state of a Buddha. Then, the Bodhisattva Pinnacle of Cognitive-Wisdom and Upatiya riputra remained silent. This Lady-Deitys Radiant-Appearance Who Illuminates Phenomena, the daughter of Sgara Ngarja, who appears to be the Bodhisattva of the Immaculate realm, would have countless past existences. In particular, she reveals herself as all the feminine emanations of mKhar-chen Ye-shes mTsho-rgyal of sGrags, and this extraordinary emanation succession includes the Grandmother Who Goes Beyond the Phenomenal [A-phyi Chos kyi sGrol-ma].
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6. Gone Beyond the Subconscious The dignified A-phyi Chos kyi sGrol-ma is connected to Tibet in the introduction of the worship of the One Who Goes Makes You Beyond. As was pointed out by Western paita, historically speaking, Hindu syncretism would lead to the cultural assimilation of One Who Goes Makes You Beyond, in particular in Kamra, where around 925, the Worshippers of the Benevolent One would regard her as one of the Ten Magnified Ladies of Knowledge. The list may vary, but she is generally named as follows: BlackBlue One, One Who Goes Makes You Beyond, Sixteen Ones, Beauty of the Three Cities, Lady of the Creation of Humanity, Beheaded One that has severed the knots. She is a form of the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence, Dreadful-Lady who destroys the unreality of time, Lady-Deitys Radiant-Appearance Who Lives in Ethereal Smoke, Lady-Deitys Radiant-Appearance Crane Face, Lady-Deitys Radiant-Appearance Cow Elephant in Heat, and LadyDeitys Radiant-Appearance White Lotus, known as Prosperous Beauty. The slow process which had begun as early as the very first Gupta kings, was made easier by the gradual fading of the social influence of the Buddhist minority, and of their principalmonasteries, which were literally called in Sanskrit as a place where to go for a walk, or where to have a pleasant time. Subandhu was one of the observers of this changing society when he wrote his comedy, the Lady-Undulating-Energy Given by the Subconscious, or the one offered by the Perfumed One, or the personified subconscious, who is the son of the Deitys RadiantAppearance with the Benign Glow. In any case, his heroine was recalling the One Who Makes You Go Beyond to whom the Full Beggar Monk Woman gave a practice with [Daily] Assiduity. Subandhu was born a subject of Balditya Megha, who was the sixth and last ruler of Megha Dynasty of the Pacanada, and Kamra, as well as the patron benefactor of Buddhist monasteries. He married his daughter Anangaeka Madraka to Durlabhvavardhana Krtoga of Krkoanagar a condottiere, who happened to be his Chief General of the Army.
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Durlabhvavardhana moved his capital city to Praveapura, where he became the founder of the Krtoga Dynasty, a dynasty that will have thirteen sovereigns who were patrons of Buddhists. Moreover, these Krtoga sovereigns would even contribute to Buddhisms early propagation into Tibet as a way to establish peaceful relations. Two hundred fifty years later, Ata, the monk, and prince of Vikramapura in Bagaladea would become the Guru of Mahpla I, the tenth Mahrja of Gaua. Officially, during the second period of diffusion of Buddhism in Tibet, Ata became the one who would spread the worship of The Twelve Ones that Go Beyond the Subconscious Scene. These Innate-wisdom female-deities, or awakened energies are the personifications of place and time, or in a figurative meaning, they are the different parts or places of ones body that appear with the silent deepening of the Extraordinary Vision. They make us understand what we were previously deprived of consciousness. In the ordinary field, or in common sense, they would be regarded simply as Lady-Protectors of The Nature of Things of the ten directions within the outer, inner, secret, and impenetrable dimensions or space, in other words, sensorial, imaginary, inconceivable, and the union of the three. The Twelve Ones that Go Beyond the Subconscious Scene have three eyes for the three channels of sun, moon, and central fire. Meaning they are active in (the illusion of) the relativity of the Three Times (past, present, and future). They intervene in cemeteries (physical, mental, and the ungraspable experiences), because they are the Lady Keepers of the Cemetery, and of the cemetery enclosure. They know self-illusion, of one that believes whatever there is, to be the gravedigger of dualistic grasping. The thought here, compares to the Cemetery Flower, or Cemeterys Phantom that brings back a corpse to life, thus it is too a Place of Ghosts Apparitions. We can make out three classes of the cemetery practitioners, which are the spots of cremation of the decaying carcass. It corresponds to the Three Domains of activities of The Twelve Ones that Go Beyond the Subconscious Scene. The beginning practitioner is the one who abides in a charnel ground as the essence of the intermediate stage between sensorial life and death. The intermediate practitioner is the one who abides in
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the cemetery, imaginable as the essence of the sixth of the six intimated transformations, or as it can also be translated as the sixth that gave access to the presence. They are commonly called the six intermediates states. It is the dimension of what is situated inside, or not visible, and the practitioner is the One Who Knows What Is Hidden, or One Who Knows What Is Dissimulated. Therefore the inner is a synonym in Sanskrit of, nearest, the opening, intermediate space, weak point, and particularity, is becoming a transformed presence, or existence as the (intimated) nature that determines the existence. The advanced practitioner is the one who abides permanently in the cemetery of inconceivable space as the essence of the mind recognizing the ultimate truth of the union of emptiness and all phenomena. The Twelve Ones that Go Beyond the Subconscious Scene appear, more specifically, in the inner dimension as the direct experience of the twelve luminous phases of the continuous mercurial movements, becoming manifest when the Channel Always Moving Restlessly is awakened, as this name also means, the Channel, which by shaking continuously, makes impurities fall away. It is a sort of spatial thing, comparable to the ascending and descending movement, of the sun, the moon, secondary constellations, and impromptu comets. In the most secret field, they set all phenomena free, and disclose the unthinkable reality of the intrinsic nature of mind, showing the root of ignorance as non-recognition. The list of The Twelve Ones that Go Beyond the Subconscious Scene, adopted by the bKa'-gdams-pa Tibetans disciples of Ata are as follows, First, Glorious Intelligence of the Central Sovereign Mountain Second, Only Mother Divines Splendor Third, Only Mother Pure-Diamond Approaching Brightness Fourth, Lady-Deitys Radiant-Appearance Who Lives in Ethereal Smoke of the white and black thoughts Fifth, Lady-Deitys Radiant-Appearance with Four-Arms Sixth, Lady-Deitys Radiant-Appearance Who Has the Sign [of Awakened Mercury] Seventh, Lady-Deitys Radiant-Appearance That Has Power Over Existential Becoming
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Eighth, Lady-Deitys Radiant-Appearance of Space-Time Ninth, Lady-Deitys Radiant-Appearance of Sparkling Residence Tenth, Lady-Deitys Radiant-Appearance Making Violent-Jumps Eleventh, Lady-Deitys Radiant-Appearance with the Unique Braid, also known as Violent Heat Twelfth, Lady-Deitys Radiant-Appearance Who Illuminates Phenomena [Grandmother from Lato], otherwise known as the Flame Holder As a result, A-phyi can be clearly viewed as the last secret revolution of the Tenth Bhmi that liberates from the ignorance of the ultimate truth, where the duality between phenomena and emptiness [of any fanciful self-grasping] disappears like a cloud in the sky.
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Chapter II Clearing Up the Nature of Phenomena

7. Quintessence Illuminating Phenomena In the original text of the Golden Garland of the Drigung Kagypa Throne-Holders ('Bri-gung gDan-rabs gser-phreng), the bibliographic Tibetan schema puts the life of the Grandmother (Aphyi) in its introduction to the history of her heir. The splendid Grandmother Who Goes Beyond the Phenomenal is considered an emanation of the Spontaneously Coming Together at Ones Innate LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence. The word sahaja here has two broad meanings. First, together, simultaneously, gathered, in accordance, going with, assisted by, and provided with. Second, that which is produced at same time as, innate, that which exists, who is as such since its birth, as such from the very beginning, as such from the start, or congenital. She is then, the one who does exist, but being innate, or without any relative conditioned birth, she is as a Pure-Diamond that is no other than stainless fundamental emptiness. She is also the one who arises with the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. This term is generally translated as, common sense, by the awakening mind that is inherent to the nature of all beings. This sublime external dimension is the Body Resulting From a Creation that takes form occasionally in front of human eyes in the great primordial purity. In her inner form, she is said to be the Supernatural Sonorous Breathing that Appears to be Radiant that occurs whenever the winds that hold up the dualistic thoughts are dissolving. This is compared to the non-artificial luminosity of one hundred suns, when the body is in union with bliss. It is also sometimes poetically compared with the shining of the full moon, or Soma, which is a word, that, in Sanskrit, as well for the moon. It is a very secretive word, because it means the juice that is obtained by pressure, which the Greeks used to call Asclepiad. In Sanskrit, Soma is also the synonym of the Lady-Deitys Radiant-Appearance Rising
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Mother one among the myriad of names of the Benevolent Ones wife, standing as the essence of the Channel Always Moving Restlessly. While in the Bhagavad Gta, with the Dark One as the Guru, she is the One Who Makes One Run, the one that makes one flee, or the one that makes one melt. She has untied hair, as an analogy for the untied knots of the imagination; she is also the sole wife of the Five Pava brothers who are the metaphorical expression of the Five Sense Objects, as well of the Five Fundamental Wheels. It is also the occurrence of the mercurial nectar. In the secret life of an Accomplished One, the nectar of sugarcane prompts a sacred intoxication, so the Channel Always Moving Restlessly then compares to a tavern, and its cavities are reminiscent of goblets. While the adept feign drunkenness, nectar is continually poured in countless blissful waves. It begins suddenly by the mingling of the Five Existing Elements earth, water, fire, air, and space. It grows constantly because it is fluid and cool, yet at the same time hot, volatile, always in motion but stable, and soon after diffusing everywhere, it opens new spots all over. Thus, enjoyable teachers who know it well would tell you Just relax and be happy. Clear Light translates the natural luminosity of the nature of mind. Yet, initially, this term was reserved for the Deities Radiant-Appearances of Peaceable Shining encountered on the second mental contemplation of mind of the fourth level of Attentive Absorption Into Reality. It was described around 140 by rya-Ngrjuna from Vidi in the thirteenth chapter of his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. He explains, that it starts by the absorption based upon the sensorial followed by the absorption based upon the imaginable, and by the absorption based upon the unthinkable, and at last by the absorption tied up by nothing else. This Deities Radiant-Appearances of Peaceable Shining is the essence of the twelve vowels gathering in ones heart. Later on, this luminosity would be described as similar to the transformation occurring at the time of death accompanied by the ten different stages of dissolution. It is the fundamental state of continuousness, which manifests at the very instant of lifes end. It is also, the intimate transformation of contemplation, directed to this same state, when provoked by a Tantric adept as a Skillful-Means to
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realize, in one lifetime, the Subtle Mind accepting emptiness. It is for this reason that two stages are distinguished. The first one is well known as the Son of the Supernatural Sonorous Breathing that Appears to be Radiant, known as Clear Lights Son. It is the luminosity of a child, or of the one who becomes a son with the progression, and the clarification of the ten signs of the dissolution. For the reason that, at the beginning of the process, they occurred sometimes unexpectedly, or in a disorderly way, in a manner so evanescent, that they could even be unnoticed. It is the illusory experience of the path. This is caused by the contact, or the approach with cognitivewisdom as the father, and Innate-wisdom as the mother. This subjective brilliance of the son, or Son of the Moon Sovereign, (aka the Path Mercury) is serving to reach the decisive nature of mind. She is qualified here as the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant, or as the Moon Sovereign, which, by the way, is a male deity in Sanskrit. A metaphorical moon is considered as the source from the outset. Grandmother Who Goes Beyond the Phenomenal is the final stage of this uninterrupted mercurial process in the Three Domains. Moreover, the Grandmother may also adopt in a worldly stage the liability of a Clan Lady-Deitys Radiant-Appearance, a Genealogical Lady-Deitys Radiant-Appearance, or of an Ancestral Mother LadyDeitys Radiant-Appearance. She does this from a Proto-Tibetan tradition viewpoint, which should be considered as before the introduction of Bn as well as Buddhism. It was an ancient habit, here as elsewhere, creating a mythological pantheon of meteorological Deities Radiant-Appearances, or anthropomorphic figures of celestial phenomena. They were being put to work on the enlightened path. 8. Step-Across-Space Female-Deity The Grandmother (A-phyi) manifests as multi-faceted, so after hearing, or in other words, the audition of maxims, she gets to stimulate our reflection that arises as the intension to act, and helps us to cultivate the imagination that makes existence appear, a word usually written as meditation, which is a Latin Christian
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expression meaning to cogitate. She appears in the ContinuousMystical-Process of the Step-Across-Space, the Lady-Deitys Radiant-Appearance Who Offers Her Blazing Tongue Glimmer (kin Agnijihv Jval tantra, mKha'-'gro-ma Me-lce 'Bar-ba'i rgyud). This is mentioned It is in the Kangyur of Beijing vol. 10; rGyud section XXII (Sha), No. 466, folio 228a4 to 256a4, or 440 lines, less than 56 pages. The translator was Padma, known as Padmasabhava of Lakpura. He also translated the next two texts. See, also the dPal 'Bar-khro-ma rgyud, which is one of the twenty-two Continuous-Mystical-Processes of the Excellent Conjunction of the Old-Tradition. What follows was written about her. At the end of an immeasurable time that was named the Lady Who Lives in the Lotus, and was linked to the Undulating-Energy of the Navel-Lotus. She would become visible as the One Who Possesses the Qualities, the Thus Gone This Way, the One Who Deserves to Receive Homage, as she is Spontaneously a Fully Awakened One; she would be called, Lotus Splendor of the Lord Who Takes Beings Beyond the Shore. Here, the Step-Across-Space Female-Deity respects the usual general schema applied to Upper Tantra. So, she could as well have been regarded as the Effigy-Loved-Divinity, which is mental consciousness gifted with awakened qualities. She is also ones own Personal-Deity Who Supervises Favorable Presages, or a Tutelary Protecting Deity. She may become visible suddenly as a Bird of Prey Holding Right Omen. She is the One Who Knows Presages, gifted of vision in the Three Times. She is also manifested sometimes in the secret occurrence as the Undulating-Energy That Gives Presages, also known as Not Fully Divine Breath of Presage; and here it is coincides with what Hindus have entitled the personified Divine Energies. As a result, she bestows all accomplishments, and realizations. Her daily practice goes through achievement in the succession of the creative and dissolution stages of (the deity known as) the possessor of the couple, because she is allowing the contact to occur. From the first stage arises cognitive-wisdom, which generates practical Continuous-Remembrance, or the actuality of constant remembering of the situation within the thinking mind, or the silent relaxed awareness of ones thoughts that does not grasp anything.
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This concept is usually rendered by the word vigilance, but it would turn to a sensorial faculty of continuous-remembrance, or even to a strength continuous-remembrance. There it would be taken over by the continuous-remembrance close up, and would produce the pure continuous-remembrance. This is why she is called the steps of the creative birth. It is the Domain of Relative-Conceptual Truth. The second stage is Innate-wisdom, which manifests at the instant of dissolution, or literally the Step [of the vanishing] of Whatever Has Been Produced. It is the Domain of the Ultimate Truth, or the gone beyond concepts to the emptiness. Hinduism explains this last stage, as the dissolution surpassing astral time. As Chkyi Nyima Rinpoche pointed out, the teacher would explain that, if at the moment of the fruit, there were no loved deity, then the [One Hundred] Deities Radiant-Appearances would appear spontaneously on the path until the extinction of the conceptual duality. Chkyi Nyima was born in 1951 in lHa-sa, as the son of my late Guru, U-rgyan sPrul-sku. He was recognized as the seventh sGar Grub-chen sPrul-sku of 'Brong-ngur dgon Thub-bstan rNam-rgyalgling, a 'Bri-gung-pa monastery of Nag-shod. I had the link to visit him many times since he attended his father in 1974 to build up the Ka-Nying Shedrub Ling Monastery in Kthmndu Valley. In 1976, Rinpoche, to stimulate my devotion concerned with liberation, showed me, alone, his skill in secret doctrines. As he gets older, his sense of humor has become well known, as well as the clarity of his teachings, attracting a great number of Westerners. Because of his influence, I have adopted his translation of the term Extraordinary Vision, which is profoundly pertinent. He is also renowned for his ability to sharply answer questions as soon as they arise in the minds of the circle of his listeners even before they ask them. Consequently, I used to joke about it with Erik, a Danish translator who is one of his closest disciples and heart son. I met Chos kyi Nyi-ma Rin-po-che again on the sixth of August, 2008, and from our private conversation came out that he had completely rebuilt 'Brong-ngur dgon (Drongurgn) where seventy monks live. Rinpoche also reminded me that the kind of research contained in this book may be misunderstood by non-Buddhists giving rise to erroneous views about the teaching and its past.
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Someone could deduce that the historical aspects of this work can only be analyzed from a materialistic point of view, but that will silence the move toward the two truths of the relative and the absolute that cannot be grasped by mind as a object. That is to say, we cannot prove that kyamuni Buddha taught this or that. It would be like saying that the Christ had no part in the elaboration of the New Testament, that the Prophets Koran was written down in a chronological disorder long after his death, or the like about Indias Sacred Hindu Texts. The essence of the Loved Deity goes beyond the meaning of the training of the cognitive, in the Three Domains, or outer, inner, and ultimate secrecy. It is also never far from the continuity of the view, or vision of relative and absolute truth. The Grandmother Who Goes Beyond the Phenomenal then is also the essence of the Step-Across-Space FemaleDeity, which is the most arduous to cross. 9. Remaining in the Center of Libations The worship elements of the Lady Ancestor who embodies Innate-wisdom are rooted in the 'Bri-gung-pa tradition. 'Bri-gung-pa Padma'i rGyal-mtshan the fourth sKyabs-mgon Che-tshang Rin-poche, who happened to be the author of the Golden Garland of the Drigung Kagypa Throne-Holders, also wrote a ritual libation text dedicated to A-phyi and to the other main protectors. Since ancient times Hindus used to indulge in ritual libations to Manes, furthermore this is defined as an act ineluctable of ritual libations, which was accompanied by the favored exclamation shining. This last word also means to please, as well as to make oneself loved by, because, one should give a bright libation to please, or awaken yearning, and at last, has to offer what satisfies. It also invokes the mountain called Rucaka, or Hairuca that is the original abode of the Luminous He that Emits the Hidden Noises. He was also known as the Not Fully Divine Breath with a Luminous Weapon reminiscent of a thunderbolt. Later on, he would become the EffigyLoved-Divinity known as the Pure-Diamond He; who is an interjection that destroys all illusions.
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This libation was principally offered to the Libation Deities Radiant-Appearances, and the one better known as the One Who Holds Back [Vital Breaths], the essence of the death of breaths. Libation, or beverage that brings good augurs could also be given to former Deities Radiant-Appearances, guests of honor at ritual sacrifices; as is the case with the Shining Whiteness, the essence of Venus, one of the countless names of the Deitys Radiant-Appearance of Fire. Moreover, Agni has a marked preference for the oblation set on fire or an action of oblation that is performed in Tibet, as well as China, and Japan. The rituals of libation, like other offerings, are devoted to gather the two accumulations. They are terms to group together, and can be regarded as the meeting of Worldly Deities Radiant-Appearances of Pure Land concerned with conceptual merits, which make us move nearer to causal time of the final awakening without contretemps. They are our causal emotions and imaginations too. The second gathering is regarded as the one of the Supra Mundane Deities Radiant-Appearances that are only concerned with an accumulation of the merits of Innate-wisdom, which brings us beyond concepts into emptiness, where the reality of subject and object are not existent. They are our arousing unthinkable undisclosed experiences on the path. They come with us up to the ultimate truth of the moment of the fruit, mentioned previously. The objective of the offering is to produce for oneself, as for others, the most secret inner bliss manifesting spontaneously. It displays the reality of the conjunction of cognitive-wisdom embracing the essence of emptiness of Innate-wisdom, whereas, in ordinary life, this accumulation of conceptual merits is regarded as an antidote to miserliness. The offering is the second of the Seven Branches of Worship, arising in the years 20-40 CE, with the Aphorism of the Mode of Knowledge That Magnified, Named Triple Joint of the Trunk of the Aggregates on the Wind Path in Noble Man (rya Triskandhaka nma mahyna stra, C. Sanbing jing, 'Phags-pa Phung-po gSum-pa shes-bya-ba theg-pa chen-po'i mdo). It is in the Tangyur of Beijing No. 950. This Aphorism was popularized in Tibet, under the title of The Thirty-five Gone This Way in Liberation (Pacatriat Prtimoka Tathgata, De-bzhin gShegs-pa Sor-lnga); better identified as
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Killing Whatever is Produced, this text was assimilated for the avowal of one misdeed, or transgression. Ngrjuna-rmanta of Kcpuram developed this practice around 660. The seven branches, were mentioned by rya-Ngrjuna of Vidi in the thirteenth chapter of his Treatise of Instructions of the Magnified CognitiveWisdom that Goes Beyond the Last Limits. An extensive commentary, written around 135, on the Aphorism of Cognitive-Wisdom that Goes Beyond the Last Limits in Twenty-five Thousand [Verses] in an Noble Man (rya pacaviatishasrik Prajpramit stra, Shes-rab kyi Pha-rol-tu Phyin-pa stong-phrag nyi-shu lnga-pa). This treatise was composed in the Prkt Mahrr of the Stavhana Dynasty after have been written in Prkt Pli, and in the rthamagadhi of the late Maurya Dynasty, around 200 BCE. It would be transcribed into Sanskrit during the Early Gupta Dynasty, almost five hundred years later. That allowed for additions, in addition to intensive reworking to answer the polemics of the day. Then, the Sanskrit original was lost, and did not reach Tibet, but the Chinese version was translated into Korean as well as Japanese. It explains that the Bodhisattva practices offering, real, or imaginary as an antidote to miserliness, this gift corresponds to rejoicing in meritorious acts. 'Bri-gung-pa Padma'i rGyal-mtshan, the fourth sKyabs-mgon Che-tshang Rin-po-che wrote a praise libation textbook where the Grandmother (A-phyi) is designated as dByings-phyug-ma. The designation is a translation of her Sanskrit name Lady-Deity of Primordial Nature, which is also the name, the Lady-Deity Who Safeguards Ethereal-Space and is the wisdom wife of the Accurately Luminous One. To summarize, Accurately Luminous One is the leader of the five clans. He is the holder of the Buddha family, as the master of the spatial element. Moreover, he is also ignorance in its unrefined aspect, or solidified, which does not recognize true reality, and grasps the illusion of a self-as-such. The essence of the Buddhas teaching is based upon the selfless. The mingling of the adept and his illusory deity of the path, who put into evidence, the very absence of self-as-such, which on a subtle level embraces emptiness. This illusory deity is also Innate-wisdom itself and she is the only one who could bestow upon us the relative and absolute
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Accomplishments. Then the true essence of the deity would happen at the moment of the fruit, as the three, four or five bodies of a Buddha. The Grandmother (A-phyi) is additionally called the Lady of Primordial Nature of the Pure-Diamond. She is then understood as the wisdom counterpart of the being of pure reality, known as the Hero Lucid About the Pure-Diamond. He is the essence of the lucid consciousness of the awakened energies of the Body in Union with Bliss. 10. The Mothers Lineage On this earth, the Grandmother Lady of the Nanam Clan, had as a mother a woman known as 'Bring-bza' Dar-'jam, a lady of the Dring clan, who was an advanced practitioner on the Path of Liberation, because she accumulated sufficient merits to hold an emanation of wisdom. 'Bring-bza' Dar-'jam came from a great lineage, which had dedicated the strength of several generations to Buddhism, and furthermore, in her family tree, was the queen 'Bring-bza' Thoddkar (the Lady of Drings clan with the White-Skull) who had given birth to the emperor Srong-btsan sGam-po, of the sPu-rgyal Dynasty. The great-great-uncle of 'Bring-bza' Dar-'jam founded the lHalung dgon in Khams-gsum Zangs-khang. 'Gos Lo-ts-ba gZhon-nudpal had correctly remarked that the tradition of the Ten Men of Central Tibet, which was propagated by Zha-lu Bu-ston Lo-chen Rin-chen-grub to edify people was partly wrong. Here we can see, it by ourselves by comparing dates. 'Bring Ye-shes Yon-tan, born in 993, is not from the same generation as 'Tshur-phu-pa Klu-mes Shes-rab Tshul-khrims, born in 943, and Rag-shi Tshul-khrims 'Byung-gnas born in 944. The Ten Men of Central Tibet propagated the Good Conduct in the Central and Eastern Provinces based on the tradition introduced into Tibet by ntirakita the Holder of Good Conduct. Dar-'jam ordained rNog Lo-ts-ba Legs-pa'i Shes-rab, who would become in 1045 a disciple of the Bagal master Ata, and in 1073 rNog would found the monastery of sNe'u-thog in gSang-phu that was linked to the creation of the Adviser Tradition. Later, 'Bring-bza' Dar-'jams younger brother, 'Bring-ston was the third rGyal-lha-
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khangs Throne-Holder. Afterwards, he would justify the exciting relationship with the family of 'Bring-bza' Dar-'jams husband, as we will find out. 'Bring-bza' Dar-'jams niece, 'Bring mTshan-ma, a first cousin to A-phyi would stand out as a great disciple of Thos-pa-dga' (rutinanda, to whom we listen to with joy), also known as the Illustrious Lord Mi-la Ras-pa who achieved final Liberation at his Chu-dbar cave. Subsequently, 'Bring mTshan-ma would comprehend the real meaning of the Succession of the Instructions, and she would disappear one day in the sky without leaving any remains, making an Body of Rainbow of Pearl-Atom. 11. The Fathers Lineage The Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza') was the daughter of the aristocrat sNa-nam Jo-bo-dpal. He belonged to a family illuminated by great teachers during the imperial period, as was the case with Lo-ts-ba sNa-nam rDo-rje bDud-'joms who happened to be the issue of a high dignitary of the large city of the Bulb of Pleasant Love in the ancient satrapy of Transoxiana. Lo-ts-ba sNa-nam rDo-rje bDud-'joms left there at the beginning of the reign of Khri-lde gSug-btsan, known as Mesag-tshoms, the young emperor of the Yar-klungs Dynasty. As stated by historians, it happened, in 728, when Bilg the fifteenth Trk Trgesh Qaghan of the hordes of the East answered a call from the princes of the Sugua Tribes of the ancient satrapy of Sogdian to assist them in repelling Muslm invaders. Since, after having been subjugated in 642 by the Sassanid Dynasty, and others, under Hishm Ibn Abd-al-Mlik, the tenth 'Umayyad Kahalifa, the Muslms were still on the warpath. In addition, the mother of Khri-srong lDe'u-btsan, emperor of the sPu-rgyal Dynasty, and sNa-nam rDo-rje bDud-'joms mother were sisters. Yet, sNa-nam rDo-rje bDud-'joms was a distinguished worship minister. For the rNying-ma-pa, sNa-nam rDo-rje bDud'joms was an incarnation, or Body Resulting From a Creation of the Mind of Padmasabhava, and was one of his main disciples too, he received the teaching of the Iron-Point of Pure-Diamond. Afterwards, he received the two kinds of Accomplishments. A line of emanations
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of his body would manifest in Tibet starting with gTer-chen Rig'dzin rGod-ldem. His successive reincarnations would hold the Wealth Deposit of the Northern Traditions line settling their seat in rDo-rje-brag. Moreover, sNa-nam rDo-rje bDud-'joms was able to propagate the Oral Tradition that will eventually reach Rong-zom Lo-ts-ba Chos kyi bZang-po, who happened to be born in the same year as Mi-la Ras-pa. sNa-nam rDo-rje bDud-'joms was initiated into the Eight Luminous He Emitting the Hidden Noises in mChims-phu Cave, at a place situated beyond bSam-yas, first imperial sanctuary. The Eight Luminous He Emitting the Hidden Noises is also known as the Eight Approaches were incorporated into the class of ContinuousMystical-Processes of Sublime Conjunction. Thus, sNa-nam rDo-rje bDud-'joms would go beyond the Iron-Point of Pure-Diamond and the most Sacred Sprinkling Ritual that is usually translated as the word empowerment in Tibetan. A Skillful-Means transfers the anointed luminous lineage to the four accesses. First, is the vase empowerment, or cavity of the sacred cordon, which churns, or transmutes, the Five Fundamental Winds that support the five poisons, and the Five Existing Elements. Second, is the secret empowerment of the inner hidden blissful treasure of mystical secret energy. Third, there is the manifesting of cognitive-wisdom in union with the Effigy-Loved-Divinity. Fourth, there is the leading of the Vase, Secret, Cognitive Wisdom, and Song of Innate-Wisdom. The Sanskrit version of Iron-Point of Pure-Diamond would later be found in Nepla. It is, a text from the tradition of the Wealth Deposit that will be initiated in Tibet by Padmasabhava. With regard to the Iron-Point of Pure-Diamond, Padmasabhava of Uiyna, in his youth, received the initiation from the One Who Teaches How to Approach, Prabhahasti, or Prahasti Rja, who ruled over the Kirta Tribes of Karati in Pacanada. As a consequence, he included it in the general cycle of Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence, who is an emanation of the Extraordinary Vision wrathful aspect of Favorable on All Sides, a reality belonging to the Continuous-Mystical-Processes of the Sublime Conjunction. The peaceful emanation is the being of pure reality,
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known as the Hero Lucid About the Pure-Diamond. The Iron-Point of Pure-Diamonds lineage would spread in the West with His Holiness bDud-'joms sPrul-sku 'Jigs-bral Ye-shes rDo-rje, an emanation of 'Brog-mi Lo-ts-ba dPal gyi Ye-shes, who transmitted it to me. Our sNa-nam Jo-bo-dpal was born the son of sNa-nam Jo-sras, and of Lady Zhang-lcam sGrol-ma, a member of the royal family of the vanished Zhang-zhung kingdom that ruled over the Gangs-ri mtsho gsum in Western sPu-hrang. He was the son of Zhang sNanam rDo-rje dBang-phyug, who was considered an emanation of the Possessor of Loving Kindness. In 978, this virtuous son received the Good Conduct, or Good Behaviors lineage, from his illustrious teacher mTshur-phu-pa Klu-mes Shes-rab Tshul-khrims. Zhang sNa-nam rDo-rje dBang-phyug founded the sanctuary of Chag gi gTsug-lag-khang, and by 1012, he had established the rGyal-lha-khang monastery. His disciple Glang Tshul-khrims 'Byung-gnas succeeded him, and was ordained in 1060, by dGebshes Po-to-ba Rin-chen-gsal the great disciple of 'Brom sTon-pa Lo-ts-ba rGyal-ba'i 'Byung-gnas, who would be the fourth Rvasgreng-pa Throne-Holder. The maternal uncle of the Grandmother Who Goes Beyond the Phenomenal, the paita 'Bring-ston succeeded Glang Tshul-khrims 'Byung-gnas, was enthroned in 1103 as rGyal-lha-khangs ThroneHolder.
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Chapter III Dazzling Fusion

12. Opening of the Eyes (in 1059) The Grandmother Who Goes Beyond the Phenomenal was born in 1059, during the Earth Sow year, as her parents were traveling. Thus when childbirth occurred, the couple, 'Bring-bza' Dar-'jam, and sNa-nam Jo-bo-dpal were walking along the road, near the river down-stream from 'Bri-gung, that event took place just before the confluence of the sKyid-chu river, in a place that corresponds to a road junction. There, one branch leads towards the west up to the gTer-sgrom Thrilling Caves, and the other going north to a place, where in 1179, the 'Bri-gung-mthil monastery would be built. The bKa'-gdams-pa regarded the graceful Grandmother (A-phyi), as the Twelfth One Who Makes You Go Beyond, and she is famous as the [Grandmother] Who Goes Beyond the Phenomenal. It was in fact with the coming to Tibet of Ata of Vikramapura, that the worship of these called The Twelve Ones Who Go Beyond the Subconscious, started to become popular as the essences of the twelve transits. Ata translated in 1039, with Nag-tsho Lo-ts-ba Tshul-khrims rGyal-ba, a text in the Mahvihra of Vikramaila. It is called Named Garland of Pearls, the Hymn to the Lady-Deitys RadiantAppearance Who Makes Go Beyond the Noble Man (ry Tr Dev stotra mauktika ml nma, 'Phags-pa lHa-mo sGrol-ma bstod-pa mu-tig phreng-ba zhes-bya-ba). This is a short book of 43 lines written by the Bagal Candragomin-Ngaputramitra of Vrandra. He was a Guru of the lineage of Asaga-Asagapda, the second celebrated Asaga, the pseudonym of The Accomplished One Asagapda (Lightning-Pillar of Non-Attachment). In 639, Candragomin-Ngaputramitra received many transmissions from the Holder of Knowledge Who Teaches How to Approach, Aoka of Gay, who was a main teacher in the Vast Sanctuary Tumulus of the Tree of the Mercurial Awakening teaching at Bodh Gay. He bestowed upon Candragomin-Ngaputramitra several lineages including, the Lord Who is Able to See, the One Who Makes You Go Beyond, and the
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Encounter With the Secret. Candragomin-Ngaputramitra then became a propagator of the One Who Makes You Go Beyond, his beloved deity, from whom he attained Accomplishments. Ata wrote and translated in Tibet with 'Gar Lo-ts-ba dGe-ba'i Blo-gros a text of 51 lines. He entitled it Method that Manifests [the Deitys Radiant-Appearance] Illustrious Lady Who Makes You Go Beyond (Tr Bhaarik sdhana, rJe-btsun sGrol-ma'i sgrubthabs). The One Who Makes You Go Beyond is worshipped in India as a lady emanation of the compassionate Lord Who is Able to See, which the Chinese pilgrim Faxian, reported on in 402 when he arrived in Mathur. The Grandmother (A-phyi) sits among the heroines, as they are embodiments of the activities of all the Buddhas in the human world, as well as in the rest of the Three Domains. When she was born, the fortunate sentient beings around her were able to see, that the babys body had all the secret signs of an emanation of Step-Across-Space Female-Deity of Innate-Wisdom. These Deities Radiant-Appearances Above Worldly Ones emerge naturally from space where they continuously display the fundamental dance. They cover the relative time interval of innate energy during its daily revolution. This space can be understood as the foundation from which emerges the illusory appearance of phenomena, because only the dualistic grasping of it generates cyclic existence. These Deities Radiant-Appearances have the faculty to manifest themselves in a Body Resulting From a Creation acting as the many reminders of the Buddha Nature to all sentient beings. On the inner level, they are the expressions of the Five Innate-Wisdoms within the Body in Union with Bliss. On the secret level, they are the awakened wisdoms, or five consorts, and the retinue of the Five Victorious Ones. These StepAcross-Space Female-Deities are the essence, for a tantric practitioner, of the moving energies in the seventy-two thousand channels. They are the three refined ones, the channels, the subtle breaths, and the drops. 'Gos Lo-ts-ba gZhon-nu-dpal described the specific signs of Magcig Zha-ma who was an emanation of the One Who Makes You Go Beyond, similar to the Grandmother (A-phyi). The body of Ma-gcig Zha-ma had all the marks of a Lady-Deitys Radiant-Appearance of the Lotus. She had an image of a red lotus with three sources in the navel from where a garland (rosary) ascends. She
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had a rosary of precious stones between her two breasts and two diagrams of good fortune at her shoulders. At the back of her two ears, the links of her earlobes was reminiscent of a White Conch, or comparable to a lotus. Moreover, under her tongue, we could have found the image of a sword reminiscent of a Blue Water Lily marked of the Tm letter, which happened to be the seed syllable of the One Who Makes You Go Beyond. Stuck between Ma-gcig Zha-mas two eyebrows was a banner, which was stamped by a sun and a moon with a wheel. 13. The Orphan Ran Away (1075) The Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza') became fatherless and motherless before she was eight years old. However, here also, the secret significance of the exhaustion of the white-drops and red-drops, and the maturity of the eight-year-old Blue-Heart-Drop should be considered. Her uncle took care of her with great fondness, because she was the image of seduction. With the passing of time, she developed such a reputation, that she had been asked to marry with insistence. However, the Grandmother Who Goes Beyond the Phenomenal (A-phyi Chos kyi sGrol-ma) rejected all candidates that anyone but her would have looked on as advantageous. Her uncle did not succeed in his pressures, and her persistent refusals began to worry him a bit. Then in 1075, the Wood Rabbit year, A-phyi Chos kyi sGrol-ma was sixteen, she stated to her disconcerted godfather that her future husband lived in far-away Eastern Khams and his name was as sKyu-ra A-mes Tshul-khrims rGya-mtsho, according to her visions. She anticipated any opposition from her uncle that could go against her wishes, so she ran away with the help of an itinerant hawker, or, in Sanskrit, the One Who Shouts Loudly. Again, the secret significance takes us right to her experience of the uninterrupted moving of bliss, which burns to ash, one that acts upon the fruits in the Channel Always Moving Restlessly. In the hawkers company, she took the road east, which perhaps is an allusion to the Eastern Pure Land That One Finds at the Pleasure of the Heart-Wheel of the Phenomenal. She discovered her future dearly loved Khams-pa, as she had seen in her pure visions, who was born into the sKyu-ra
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clan, whose members claimed that their mythic ancestor was a man coming from the sun. He was more likely a merchant of Parthian origin, traveling the Silk Road by way of the southern oasis of Tarim. The Tibetan rulers dominated this area then, and had kept garrisons in Dunhuang from 781 to 848. Worship of the sun, as a religion, happened to be widespread during the Arsacid Dynasties, reached the Roman province of Syria, and came to Rome under Sextus Varius Avitus Bassianus Elagabal of Amasia, who happened to be the sun worship religions great pontiff. However, before him, Roman Emperor Marcus Aurelius Antoninus already had relations, by 162, with Vologes V, Arsacid, the sovereign of Parthia. At the same time, in Northern Hindustn, his contemporary Kaika I Shi Kua, the fourth ruler of the Tura Kua Shi, born in the oasis of Kustna, was imitating Roman coinage. He partly dominated the Silk Road, thereby suggesting that sun worship arrived earlier in Rome. The last king of the Kua Dynasty in Afghanistn was eliminated by the Ha hordes, which then launched an attack on the First Gupta Empire, which was in decline by then. Mihirakula Shha Javla of Skala who was, in 502, the Prince of the Ha or, more precisely, Prince of the Ha Haythelit Dynasty was a worshipper of the Sun God. The Ha then settled in Rjputna where the kings also asserted that they had a solar ancestor. Some other Ha would later migrate to Nepla. Thus, one of their princesses should be Bhkuti hakur who was an elder sister of the king Dharmadeva Licchavi. Her father was the warrior and viceroy Auvara hakur founder of the Kailaka Bhvan of Devapan, and in 620, was a great sponsor of Nland. Bhku hakur known as Khri-btsun Bal-mo-bza' Khro-gnyer-can married in 623 the emperor Srong-btsan sGam-po. The first sKyu-ra clan hero took advantage of the deep sleep of a pleasant young woman to have his way with her as if in a dream. Even so, the belle was apparently delighted, married him, and gave him progeny. sKyu-ra A-mes was five-years older, and he lived as a simple practitioner of the conjunction of the Old-Tradition. He moved away from worldly concerns, and he was completely devoted to
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assiduous practices, without seeking any sumptuous spiritual state of mind, which is a clinging of self-illusion. Two disciples of Rva Lo-ts-ba rDo-rje-grags were quoted by 'Gos Lo-ts-ba gZhon-nu-dpal as saying that sKyu-ra A-mes Mi-nyag and sKyu-ra A-skyab received many transmissions that will eventually come to the 'Bri-gung-pa. Rva Lo-ts-bas root Guru had been of Bal-po who was a pupil of the Kamrai Prajarakita. He was the one who had introduced Mar-pa Lo-ts-ba Chos kyi Blogros to his root Guru r Samantabhadra-Napda, who had been ordained in the great center of Vikramaila. These two Khams-pa disciples of Rva Lo-ts-ba received the cycle of the essence called, the One Who Prepares for Death as the Fading of Breaths Hold Back the Black-Blue-One from the lineage of Guru Bharo Phyag-rdum of P-ro, and the cycle of the Magnified Dreadful PureDiamond Splendor. That is to say, they are two wrathful forms of the Bodhisattva of Wisdom as manifestations of the deepening experience of Extraordinary Vision, who, in his peaceful form is the Charming Resounding Phoneme. Rva Lo-ts-ba was among the greatest transmitters of this period, and it is impossible to sum up his work and translations. For more details, see, Rva Lo-ts-ba rDo-rje-grags biography written by rJe-btsun Jo-nang-pa Trantha. 14. The Kyuras Ancestors The family tradition, as recorded by members of the sKyu-ra clan mentioned as its originator, is sKyu-ra sTag-sgom who married Rongs-bza' in 973. She gave him three sons. They were named, 2.1- sKyu-ra 'Gru Nyi-ma dKar-po, 2.2- sKyu-ra 'Gru Nyi-ma Nag-po, 2.3- sKyu-ra 'Gru Nyi-ma-khra, In addition, the younger brother of sKyu-ra sTag-sgom namely 'Gru had seven sons. The first-born sKyu-ra Nyi-ma dKar-po was the father of three sons, 3.1- sKyu-ra dPa'-bo So-gad, 3.2- sKyu-ra Ya-gad,
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3.3- sKyu-ra Ma-gad The first-born sKyu-ra dPa'-bo So-gad married rMa-chen sPom-ra lHa-mo who gave him three sons. They were named, 4.1- sKyu-ra Sor-dgu-pa lTag-po-che gNam-sbyin dKar-po, 4.2- sKyu-ra Ames Mi-nyag, 4.3- sKyu-ra A-skyab The first-born sKyu-ra Sor-dgu-pa had two sons in turn, 5.1- sKyu-ra Ames Tshul-khrims rGya-mtsho, 5.2- sKyu-ra g.Yung-drung rGya-mtsho Ames and A-skyab, like their uncles, became the disciples of Rwa Lo-ts-ba rDo-rje-grags. He bestowed on them the Sacred Sprinkling Ritual of the One Who Prepares for Death as the Fading of Breaths Hold Back, together with the method of Arata known as the ContinuousMystical-Process, Named Magnified Dreadful Pure-Diamond Splendor (r Vajra Mahbhairava nma tantra, dPal rDo-rje 'Jigsbyed Chen-po rgyud ces-bya-ba). It is in the Kangyur of Beijing, vol. 4 section rGyud VIII (Ja), No. 105, folio 134b2 to 147b5, 212 lines, or less than 27 pages. The authors name is not mentioned. The translators were Bharo Phyag-rdum of P-ro, and Rwa Lo-tsba rDo-rje-grags of sNye-nam sNang-yul. From the 'Bri-gung-pa it would be transmitted to Tsong-kha-pa who was the founder of dGa'-ldan Monastery, the first dGe-lugs-pa monastery in 1408. He passes the transmission on to mKhas-grub rJe dPal-bzang, who would take it as his sublimation Effigy-Loved-Divinity. It can be seen in the exhibition of unknown rolls of paintings in the collection of Rabindranth hakr (Tagore), the 1913 Nobel Prize winner for literature, and founder of the International University of antiniketan. I was lucky to see, it among thirteen paintings I was able to identify for the exhibition. This set was presented for the first time during the First International C.B.S. Conference on the 25th September 2007 in antiniketan. This process to approach would be spread by rMa Lo-ts-ba Chos-'bar, who would later give it to his nephew. Later on, rMa Lots-ba Chos-'bar would found two monasteries, Bya-dkar, and gSerthog at Mal-'gro, before passing the torch to his nephew Mon-ston 'Byung-gnas Shes-rab.
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After that, the sKyu-ra clan members would also hold the Ancient Continuous-Mystical-Processes of the Initial Propagation, as well as the New Continuous-Mystical-Processes of the second diffusion. 15. The Young Man at the Door 1076 After a long journey, the youthful A-phyi Chos kyi sGrol-ma arrived in the village of sKyu-ra A-mes Tshul-khrims rGya-mtsho. He was the still living with his father sKyu-ra Sor-dgu-pa lTag-poche gNam-sbyin dKar-po and his brother g.Yung-drung rGyamtsho. The young looking man opened the door, and the juvenile Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza') advised him without hesitation that she was an emanation of Innatewisdom, which stood out purposely just for him. She was awakened, and in the secret language, her sixteen years are an allusion to the male longing for, or a woman in love. In other versions, it is, an allusion to the bull and a thousand [cows], which is also a mystical-incantation that is known as an act of the virile drench that calls to mind the mystic bull. The bull is associated with sixteen secret phases, it is known as the bull and the sixteen [cows]. They are an allegory of the sixteen phases of the Mystic Cow that Fulfills All Our Wishes, and the One Who Is Born From Love, or the One-Pointed Mind. It means the luminous sprinkling of the Channel Always Moving Restlessly that is compared to a spraying, and it is the knowledge-activity sacred sprinkling of the Nature of Things, which is setting ablaze Innate-wisdom. Here it is clear that A-phyi already attained the eight accomplishments together with the Six Supra-Sensorial Perceptions, and as an Accomplished One, she was gifted with the Four Kinds of Spontaneous Awakened Activities peace, increase, domination, and destruction. From their joining together a glorious family lineage would flourish, working for the benefit of sentient beings. Yet, at first, sKyu-ra A-mes Tshul-khrims rGya-mtsho was not interested at all in her evident innocence and, he was somehow appalled at the idea of conjugal chains, which could threaten to disturb the quiet continuity of his contemplative observances. Gently, he challenged her, and gave, as an excuse, his disinclination for such an impromptu wedding. Yet, far from dropping the matter, A-phyi
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started to apply a slowly developing magnetic influence on him. She began the account of her most recent journey from the Central province, her crossing tracks, precipices, ravines, and streams. She told him about her nights under the stars, in caves, her meetings with men, spirits, and wisdom protectors. Bit by bit, she captured the youths attention by her description of perilous experiences, real and imaginary. In subtle ways, she fascinated her interlocutor with the images of her progress while on the journey, and with her arrival in the mDo-khams district. Her voice was lyrical. She was revealing her ingenuous charms. Slowly, sKyu-ra A-mes Tshul-khrims rGya-mtshos defenses were breaking down. Soon after, he found himself under the spell of her exquisite charms. No doubt, A-phyi was vigilantly following the contemplative gaze of this twenty-one year old man, as well as the imperceptible crumbling of his defenses. He was almost being affectionate, when she decided to disclose to him her most surprising pure vision and the mental images of her mind that announced to her how they would be brought together. Still, the vivacious sKyu-ra A-mes Tshul-khrims rGya-mtsho (Tremendous Ocean of Morality) resisted a bit more, just because, it is sometimes annoying to see, others deciding your future without consulting you. This time, sKyu-ra A-mes objected with the fact of his obvious poverty, which would not allow him to assume married life. However, nothing would stop her. The young girl had foreseen his repartee. She awakened her shimmering UndulatingEnergy, in other words, her natural wealth, which is connected to one of her Four Kinds of Spontaneous Awakened Activities (peace, increase, domination, and destruction). Since, he pretended that, his residence was meager, in a figure of speech he showed that his Channel Always Moving Restlessly was not completely awakened. Here are the explanations given, around 955, in plain language, by Abhinavagupta, the Illustrious One Who Knows [the Inner Revolutions] Worshipper of the Benevolent Guru of the Branch, the Ones Who Felt the Inner Revolutions, who happened to be Lakmaa Deikendras pupil. He was also the spiritual guide of Kemagupta the sovereign of Kamra, who became a persecutor of Buddhists. Abhinavagupta wrote in his Luminous Continuous-MysticalProcesses (Tantrloka), about the ascending, spread out in thirty
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stages of the Curl, resembling numerous delightful fountains of luck. Abhinavagupta explained in details the three levels of emissions. The first level, the supreme level, is the Consciousness of the NonDissolution, which Buddhists qualify as not mundane, but concerned with the Domain of the Unthinkable. The second level is intermediate as well as lucid. It is the Domain of the Imaginable. These are from the tantric view, synonyms of the Supernatural Sonorous Breathing that Appears to be Radiant. It is the level where the Four Mental Contemplations of Mind begins. The third level, called lower, or inferior, as it consists in the play of Subtle Breaths of the Ineluctable Acts. It is still the Domain of Desire to which one may feel attracted. That is why in Buddhism it is called the Body of Illusory Appearance. Around 945, Kemendra caught a glimpse of kyamuni Buddha in a dream. He was a Worshipper of the [Solar] One Who is Always Active of the branch of the Disciples of the Fortunate One, founded around 170, during the Puyamitra uga era; he explained the nature of the underground breaths, and elucidated on how awareness or realization generates life energy, manifesting as the radiating lights of the sublimation Effigy-Loved-Divinity, and his retinue. That is one of the secrets of the Assiduous contact with the Effigy-Loved-Divinity. The works of these two masters would be included in the Tibetan collection. This shows us something about the community of esoteric practices of Hindus and Buddhists known as Accomplished Possessors. Clearly there was a link between Hindus and Buddhists going beyond sectarianism. The experience of the wheels is very similar, but as the view differs, the harvest would not be identical. The foundation consists of opening the conscious to the magic illusory reality of the Channel Always Moving Restlessly, and blazing it from the Curl beyond the navel by the conjunction of mind and cognitive-wisdom. Thus the nature of respirations appears to be, in fact, Innate-wisdom. Then one should pacify all by the ire (wrath) of the heart syllables to savor the ambrosia of the Throat-PleasureWheel. In Sanskrit, amta not only means ambrosia, but also signifies immortal deity, medicine of immortality, as well as light rays. The
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emergence of it provokes draining from the Sublime Bliss-Wheel. Here, the establishing of a full going-all-over ascending and descending, similarly with paths, joy, shaking, or shake all, sleep, whirling, and draining of the white-drops that are compared with essential pearls. Then the piercing of the wheels started, which was made by A-phyi for her future husband by way of the Four Sacred Sprinkling Rituals through the contact with her own The RotationSpace-of-Energies of Subtle Breaths that are locations of Innate-Wisdom Unborn Presence display. Ab Rayhn al-Birni lived under the reign of the conqueror Mamd Sultn of Ghazn, mentioned around 1020 that specific process in his Research of What Could Be Discovered in Hindustn (Taqiq m li 'l-Hind). This text is also a critical history of religions, scientific knowledge, and traditions of Hindustn. The Persian historian Al-Birni asserted that Kemendra was a grandson of Sindhu the finance minister, and Kemendra had related that in his grandfathers time, the Guru Vasugupta wrote, around 820, his Discourse of the Benevolent (iva stra) to challenge his compatriot, the Accomplished Possessor NgrjunaNgrjunagarbha of Sadarhadvana, the third Ngrjuna. Somnanda, a disciple of Vasugupta lineage, would turn out to be Abhinavaguptas spiritual leader around the year 940. These three great pious intelligent beings, Vasugupta, Somnanda, and Abhinavagupta, were all inspired by the Buddhist path, which in defense of Hinduisms values, they had to censor. Kemendra used several Buddhist scriptures, some being reminiscent of the One Hundred and Eight Parables (Aaata Avadna), and did his best to re-establish harmony between Hindus and Buddhists. Kemendra followed the model the queen Di Lohara, widow of Kemgupta, who, during the period of her regency, built new monasteries from 952 to 1003 to accommodate Buddhist foreigners. In conclusion, Rin-chen bZang-po would be among them during his first trip from 965 to 987, before initiating the second stream of translations in Tibet. Thus, A-phyi explained to sKyu-ra A-mes Tshul-khrims rGyamtsho that she was able to bring out at will, all kinds of material wealth as well as immaterial ones, and announced that she would give him evidence of her capability before long.
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16. The Prodigious Wedding (1076) When the first light of sunrise appeared, sKyu-ra A-mes Tshulkhrims rGya-mtsho was convinced of A-phyis capabilities by means of an intimate blazing luck early on his nuptial night. It was an introduction by a Lady Imaged-Gesture that Closes the Ineluctable Acts to the Effigy-Loved-Divinity. This is when somebody stirs energies within the Channel Always Moving Restlessly; the upshot is the burning out of the Seed of the acts. It is also known as cutting down miserliness. This is one of the four seals similar to a padlock for the body; the muting of speech, and the cutting down of the presence of the predictable that was brought into play. This is known as an Imaged-Gesture that Closes the Attendance of Conventional Use. Furthermore, the fact of closing the mind is known as an Imaged-Gesture that Closes the Determining Elements, or cutting through the nature of things. The three last ones are said to evaporate the three poisons. These four stages of attendance to the Effigy-Loved-Divinity are described in the Continuous-Mystical-Processes of Conjunction with the Effusive Primordial Splendor. It is also in the spirit of the ContinuousMystical-Processes of the Conjunction of Melding with the True Nature of Reality, as well of the Continuous-Mystical-Processes of the Conjunction of the Magnified Secret of the Pure-Diamond Diadem. Since it is a teaching that penetrates the space-time continuum of the Heroes Lucid of Innate-Wisdom, one should set him on the four locks, or in beat, the four seals, as to make him an integral part of it. The tradition requires a special freedom to go beyond taboos, since if the mouth, which houses the organ of voice and mutters mystical-incantations, has to perform a fellatio in order to employ the oral void, one must be put into contact with the (eight petals of the) Jewel-Wheel, the starting spot of the Channel Always Moving Restlessly. This intimate area is obviously connected to the usually unnoticed testicles subtle breaths, additionally these eight petals are similar to the eight ones at the vagina solar entrance, or at the reverse lunar door. Finally, the lips, tongue, tongue-taste and fingers are among the twenty-four exclusive blissful spots, or Twenty-Four Sacred Places, directly related to the eight petals of the
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Heart-Wheel of the Phenomenal where abide the inescapable emotions, and feelings. This uncommon bringing into play of the oral hollow space, and of its masculine attribute compares to the mythical weapon of the voice, which confronts you with the delicate gulp of air movements. They are those of the five aggregates or form, sensation, perception, impregnation of the mental-image-of-acts, and consciousness. Intervening here is the sixth aggregate of the pure mental nature of the real, which is the essence of the place and time, within the space-time, namely the Hero Lucid of the Pure-Diamond, which embraces Innate-wisdom. It is the revelation of the sensations, which are combined with emotions, and imagination manifesting as the spontaneous arising Deities Radiant-Appearances, or Undulating Awakened Energies. They are symbolically figured as a garland of [fifty] skull-heads, which are the cemeteries of imagination, and that suggests the secret fact of these esoteric doctrines linked to a mythic arm that includes the face, or the voice. The disciple is the one having an Assiduous contact, or is the One Who Is Satisfied, who would take part in a genuine rejoicing of pleasure, until the very moment where, without discursive thoughts, he would fall asleep after the outcome of his satisfaction into the state of Intimate Transformation of Dreams. All through this training it brings you beyond the limits up to the end of pleasure as the mystical experience begins and the feeling brings the conjunction adept to actualize the mental body intensive bliss, which spreads in abundance. It is from this development of the stages of experience of the Four Attentive Absorptions into Reality that everything is uprooted. It is even more evident when the triple continuum of body, speech, and mind are refined. At that stage, the perfect flexibility of the triple continuum stands up as self-expressed. It happens with calm abiding, or the pacification to commit (oneself) into the deepening contemplative process. This stage corresponds to the development of the concentration of One-Pointed Mind, through the knowledge of the parts of body, a Sanskrit term which not only means the spiritual body, but its massive shape, and trunk as a tree.
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The conjunction adept should experiment with bodily sensations because what the body realizes, will allow him to incorporate his EffigyLoved-Divinity. The pleasure experienced with a woman, implies the bliss of her, which depends on the appreciation of the clitoris, the bicephalous source of clitoral orgasm. Moreover, on the secret level, this fine swelling gives rise to the bona fide intermediate space Incandescent oblation in the Channel Always Moving Restlessly of a Lady-Practitioner of the Conjunction. Here once more, the secret tradition speaks, devoid of hypocrisy, about the atmosphere of the plays of love, as the source of great joy, which can release until the outpouring of laughter when it is approached by the Savor of voluptuous pleasure. It compares with a lamp of sensual delight. It provokes the dissolution of the breaths, and the emergence of the ten signs. They are the ten dissolved breaths manifested as smoke, mirages, fireflies, lamp flame, fire tongue, moon, sun, eclipse, flash of lightning, or primordial drop. It arises as an exquisite delight like a space emission, which takes the conjunction adept beyond love tiredness. By riding, the very Subtle Breaths the couple could remain in coitus, or penetrated limitlessly. The conjunction adept is the One Who Enjoys an Uninterrupted Bliss, even without emission. This is why the tradition speaks of the Lady-Holder of Knowledge Bouquet of Pleasures, who is the daughter of a Knowledge Holder gifted with magical powers. Yet, in India, the Knowledge Holder is a deity who manifests to the practitioner of the conjunction as an expression of the inner spiritual strength of Buddha Nature, and to look at it is to recognize the empty harmless essence of the mirror of mind. The Old-Tradition acknowledges four kinds of human knowledge holders corresponding to the Ten Bhmis. They are the Knowledge Holder with Corporal Residue, the Knowledge Holder of LifeUnction, the Knowledge Holder of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, and the Knowledge Holder of the Unborn Presence. These confidential teachings have been transmitted in Tibet by few Accomplished Ones such as Buddharjna who came over and over again, from the Middle Way of the eleventh century to the early twelfth century, from the Vast Sanctuary Tumulus of Vetlagiri, also known as Ratna (Parasvmin), Jewel Fruit
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(Phalaratna, Rin-chen 'Bras-bu); yet, these skillful-means had to remain secret. A-phyi told to her fianc to send invitations to his parents, and neighbors for the wedding-party because she refused to wait any longer for the arrival of some members of her clan. sKyu-ra A-mes, still incredulous about the evocation of festivities to come, exclaimed that, his dwelling home contained hardly any reserves of ordinary food and this would be unsuitable for such an event. A-phyi with a half-smiling face then eructated a resonant Pha, which made a skull-cup appear in her left hand. She pronounced another Pha, which made a damaru appear with two cords terminated by bowls in her right hand, which was made of a twoheaded skull cut at the forehead. A-phyi asked him then to give her any kind of food, which could fill her prodigious cup to bring favorable circumstances upon their union. Thus, sKyu-ra A-mes made a gesture and his mother brought her a sheeps right shoulder. A-phyi was delighted and gazing at the four edges, she predicted that they would have four sons, who would all be distinguished Practitioners of the Conjunction. She started to twirl her damaru between her thumb and her forefinger giving a rhythmic resonance as soon as the bowls struck the skin. Having solicited the innate vibration in the Three Times she made a cloud of exquisite victuals appear, as well as delicate nectars that will satisfy the appetites of a multitude of guests just by looking at them. Besides the evident meaning of this event, let us have a look at the hidden one. First, the guests can be understood as the one hundred self-arising principal Deities Radiant-Appearances of the Rotation-Space-of-Energies of the Mystic Process of the Body, Speech, and Mind. Bringing to mind, the mystical poem of Kcrya-Knhap of Vidynagara. It was the eleventh poem included in the Named as the Commentary of the Treasure of [fifty] Mystical Movement Songs (Carygtikoa vtti nma) compiled by Munidatta, around 1075. [By the Gurus blessing] firmly squeezing [at the center the root jewel under navel], the energies in the Channel Always Moving Restlessly [by the bliss occurring at the cessation of activity of the two subsidiaries channels] as such, the space empty of the senses, a
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particular experience, churning the spontaneous, manifested bliss and moves in space. By means of the Supernatural Sonorous Breathing that Appears to be Radiant, the non-respiring damaru sends back the echo of the Step-across-space Heroes [with the leonine roughing of emptiness]. Knha, abiding in the method of a practitioner of the conjunction with a skull-cup, having no settled home in the corporeal city, with an equal disposition toward all, [immersed in the Attentive Absorption Into Reality, which is able to annihilate all obstacles]. Ali-kali, the empty bell of the vowels, and consonants [of the Heart-Wheel of the Phenomenal whitened by the diamond-like incantation], the ankle-rings, the earrings of sun and moon, or energies emanating from the eight petals of the HeartWheel of the Phenomenal related to the subsidiary channels are becoming like ornaments. Taking the ashes of loving passion, the hatred, and the ignorance [that are all consummated by the blazing bliss], he obtains the pearl-necklace of definitive liberation. Killing [all the invalid concepts of a self-as-such) the mother-in-law [of Five Fundamental Winds), the aunt [of the Five Sense Objects, and the mental] the sister-in-law in her house [of the great bliss lotus]. Killing still the mother [of all illusions], Knha stands out as a Holder of the skull-cup, the seat of all bliss who takes us beyond the imagination to the emptiness within the Channel Always Moving Restlessly. Coming back to the biography, later, when the visitors arrived, in order to bring good luck on them, she offered each a welcome gift consisting of an onyx whose preciousness was proportional to the rarity of its twelve eyes, for the twelve zodiac houses. The guests were surprised by this new prosperity, which reigned over the house from then on. They were stirred by the intense radiating wisdom blazing forth from such a young married Lady. This beautiful history should be considered in its esoteric meaning in regards to the sheep bone given by the mother-in-law, a substitute for the Magnified Illusion and the general inner bliss, which arose from it. As for the announced delivery of four sons, it can be understood as the Four Attentive Absorptions into Reality, or methods of the Supernatural Sonorous Breathing that Appears to be Radiant, known as the Son of the Supernatural Sonorous Breathing that Appears to be Radiant of the confrontation with the Mother of the Supernatural
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Sonorous Breathing that Appears to be Radiant of ultimate truth. It is also known as the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, and translated into common understanding by the Great Seal. Similarly, the onyx with twelve eyes can be appreciated as the twelve stellar inner revolutions, or the twelve daily or yearly transits in the Channel Always Moving Restlessly.
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Chapter IV Renewed Commitment

17. The Promise to Her Sons In the following years, A-phyi Chos kyi sGrol-ma and sKyu-ra Ames Tshul-khrims rGya-mtsho had the four self-sacrificing heroes they were expecting. They received the names of 2.1- sKyu-ra Nam-mkha' dBang-phyug, 2.2- sKyu-ra dPe-ka dBang-rgyal, 2.3- sKyu-ra Na-'gags-pa bSod-nams, and 2.4- sKyu-ra dKar-gdung 'Gru Within the coming years, these four boys would appear particularly gifted with mental contemplation of mind, and they all would realize the Fruit of the Ancient Continuous-Mystical-Processes of the Initial Propagation, as well a New Continuous-Mystical-Processes of the second diffusion given by their parents. The teachings of Rwa Lo-ts-ba rDo-rje-grags would be spread by sKyu-ra A-mes Tshul-khrims rGya-mtshos family line. That aspect deserves particular study, which takes us beyond original goal for this volume. One should not confuse Rwa Lo-ts-ba rDo-rje-grags with his nephew Rwa Lo-ts-ba Chos-rab-bdag, who was an adept of the Continuous-Mystical-Process of the Wheel-Point of Determinate Time. This rDo-rje- grags would have a colorful emanation in nature the wonderful eighth sTag-lung rMa-sprul, bsTan-'dzin Kun-bzang 'Jigs-med, who was one of the sTag-lung bKa'-brgyud-pa ThroneHolders. With whom as I said before, I had the karma to partly receive the sTag-lung-pa transmissions from His Holiness 'Bri-gung sKyabs-mgon Che-tshang. A-phyi was a witness to the interrupted manifestation of Four Kinds of Spontaneous Awakened Activities. She had a deep realization, as well as the correctness of her view combined with an infinite compassion for sentient beings. A-phyi explained to her children that she had been born because of a previous commitment that she had
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sworn in the Cave of the Submission of Eros, the universal sovereign of natural sensual forces, which is situated above the gTer-sgrom nunnery, known as gZho Ti-sgro. She did it when she was the princess mKhar-chen Ye-shes mTsho-rgyal, she swore at the feet of her Guru Padmasabhava to protect the teachings of kyamuni Buddha in the Three Domains, or the Domain of Desire, the Domain of the Imaginable, and the Domain of the Unthinkable. At that moment, she engaged herself in favoring the propagation of teachings, the hidden Wealth Deposits to be rediscovered again for reasons that should not be disclosed to the profane. In the view of the New Continuous-Mystical-Processes of the second diffusion, Aphyi and her contemporary Ma-gcig Lab-sgron should be considered as two emanations of the Sow of Pure-Diamond. A-phyi is also reputed as the essence of the Innate-Wisdom Unborn Presence that is the embodiment of Buddha Nature, known as the Embryo of the Gone This Way of Innate-Wisdom Drop. She is the metaphorical name of the Two-Faced One, because behind her rightear, she has a sow-snout-face that induces a second entry-point, consisting of searching the phenomenal mud at the foundation from which an immaculate lotus arises within the Extraordinary Vision. She is figured at the midpoint of two inverted triangles symbolizing the point under the Navel-Wheel Resulting of a Creation and the Sublime Bliss-Wheel, seats of the countless red-drops and white-drops. This is why she appeared with the red-fire wisdom color that destroys illusions with the emptiness of the inner innate nature. It is a variation of the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence abiding in the Blue-Heart-Drop, which is the one of all, Buddha. She is the domain of the so-called Body of the Nature of Things, or the fundamental element of the (unthinkable) entity and the Favorable Lady at All Sides. For the domain of the Body in Union with Bliss, she is sometimes the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. That is to say, she is the Magnified Mother of Innate-Wisdom, who embraces the (virile or virtuous) cognitive-wisdom, or better yet, the enlightened bliss of CognitiveWisdom that Goes Beyond the Last Limits. She appears as a succession of emanations working for the benefit of all in the domain of the Body Resulting of a Creation,
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On a particular occasion, A-phyi renewed her commitment to protect the dissemination of the teachings in front of her four sons. She declared that from now on, she would also act as a protector of the Tenth Bhmi, which is the tenth stage on the path of the Hero Lucid of the Mercurial Awakening in Noble Man. At this level, she offers the realization of the Body in Union with Bliss, and her Innatewisdom to all the Practitioners of the Conjunction when they indulge constantly in the Method that manifests the Divinity. On many occasions, A-phyi publicly used the two kinds of Accomplishments. They are the eight Physical and Mental Ordinary Accomplishments and they are the Supreme Accomplishments of the realization of the nature of mind as emptiness. The ordinary Accomplishments are the advantages of the worldly or mundane the Nature of Things. However, the second being without concept, or unthinkable, these Supreme Accomplishments are the outgrowths of the Supra Mundane the Nature of Things. In this way, she teaches without obstacles, the perfect realization of definitive awakening. 18. The Astral Magic Ritual When A-phyi felt her departure from this world imminent, she perceived the starting process of the dissolution of her RotationSpace-of-Energies. Thus, A-phyi gathered family members and disciples in a cemetery to perform a Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities RadiantAppearances. The Eight Great Cemeteries, or charnel grounds, are on the outer level the respirations initial abode. They support the sphere of the Desire Deities Radiant-Appearances on the inner level. They appear as the spontaneous luminescence ablaze of the magic sphere of the unthinkable Deities Radiant-Appearances who remain immersed in the two first of the Four Mental Contemplations of Mind. While, on the secret level, they stay clear of dualistic thought. The Buddhas Aphorisms describe by phenomenology or Basket of determining Elements as well as the domain of the Supra Mundane Deities RadiantAppearances of the next two upper mental contemplations of mind. These cemeteries, in the tantric view, belong to the Upper and Mother Tantras. They teach, in particular, the Supernatural Sonorous
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Breathing that Appears to be Radiant, known as Clear Light. Each one of these cemeteries has a bond with a particular tree that corresponds with the setting ablaze of the eight petals of the HeartWheel of the Phenomenal in the center of which is the fundamental crystalline Blue-Heart-Drop. Macabre rituals still exist today in famous impure cremation spots in Bagala. There, despite the legal prohibitions, some Hindu Practitioners of the Conjunction are occasionally secretly necrophagous, as they believe that by eating human flesh, which symbolizes solidification inherent to the earth element, they wish for the ability to fly. Yet, their wrong view ignores the fact that trying to eat pieces of a Brahman cadaver is actually a figure of speech expressing the refinement of the Seven Subtle-Substances Nature, into the Channel Always Moving Restlessly. In A-phyis biography, one should consider her capacity to pierce the Heart-Wheel of the Phenomenal of her disciples to insufflate them with her own compassionate empty bliss. With her, the five fleshes, and the five ambrosia nectars, are the Five Existing Elements with their transmuted awakened energies. The Magic Astral Circle that Sustained the Cohorts of Minor Deities Radiant-Appearances is a practice devoted to a quadruple absolute object. It consists of, First, prepares for the direct transmission of the vision of reality by the method of the Four Sacred Sprinkling Rituals, which impart the initiatory authority of realization. Second, that which calls upon the body, speech and mind of the Practitioners of the Conjunction so that it may obtain the Fundament of the Place of Strength Control of absolute truth, that gives direct access to emptiness, together with the experience of the appeasement, and Extraordinary Vision. That is the blessing of the awakened activities given by the spatial opening up of the formless female-deities of Innate-wisdom. Third, it creates the capacity for teaching the deepest methods of the Continuous-Mystical-Processes, which causes actualization of the altruistic selfless, otherwise celebrated as the intrinsically absence of a self-as-such. Fourth, allows for the requiring of the oral secret prescriptions, which can help one realize that all phenomena are unadulterated, and that the self-as-such has no ultimate truth.
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Mar-pa Lo-ts-ba Chos kyi Blo-gros said about this, By making the Ritual of Homage to the Magical Astral Circle, which Sustains the Cohorts of Minor Deities, then, desires, sensorial perceptions, and thoughts become an integral part of the path. By this celebration of phenomenal existence, the adept broadens his appreciation of the sacred nature, and then he will possibly renounce the grasping an ego. It is skillful-means, an oblation of energies to be given, allowing the gathering of the two accumulations, which are necessary to complete the awakened path. Then, there is an accumulation of conceptual merits that permits the generation of a continuum of favorable positive acts, and which makes us able to produce the appropriate outer, inner, and secret merits, or else in the simple fitting of physical conditions, suitable energies, and proper psychological dispositions. After that, it is an accumulation of Innatewisdom, which manifests spontaneously by the sudden appearance of the inner vision of the non-existence of a self-as-such, or of any sentient beings, and a glimpse of the intrinsic emptiness of phenomena. The father of the Ka'-brgyud-pa, the translator Mar-pa Lo-ts-ba Chos kyi Blo-gros received, in 1035, the cycle of Secret Prescriptions of the Continuous-Mystical-Process Sovereign of the Magnified Illusion, from ntibhadra-Kukkuripda of Rjagha, known as the second illustrious Accomplished One Kukkuripda. He declared on the subject, The offering that gives access to the intimacy of the Magic Astral Circle that Sustained the Cohorts of Minor Deities RadiantAppearances should be accomplished after tasting ambrosia. That manifests when the ascending bliss arrives at the Throat-PleasureWheel, and the next step is to provoke the draining at the root of the head Sublime Bliss-Wheel. That is understood as well as draining the existent element. It introduces us to the experience of the Mother Tantra, Innate-Wisdom Tantra, or the Tantra of the spontaneous arising of the experience that culminates with the inner secret blazing of the Curl, known as the Fury. It compares with an image of loving kindness without boundaries, which can transmute neurotic emotions, or Veils of Mental Torments, symbolized by an Aquatic Chimera, which is often drawn on the Iron-Point. The nectar is also compared to a prickly apple, which dives into illusion. The special nature of this blazing elixir discloses the deepness of the expedient transmitted by tantra.
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That is why, A-phyi brought all to a space without mask. She carefully cut a corpse from which she made strips of flesh. It is said that all these who had accepted with devotion concerned with liberation to go beyond ordinary prohibitions, and to receive or appreciate some of the illusory substance obtained in the two kinds of accomplishments. She said to her four sons that they were all under her protection, with descendants for the next fifteen generations. Then she prophesized on the future of the sKyu-ra clan and in sibylline words, she announced the foundation of 'Bri-gung-mthil monastery by her great-grandson Rin-chen-dpal. 19. Last Whirlwind of Light Following that, A-phyi went to the Sphere of the Pure Land of the Prodigious Power to Move Within Space, and her body disappeared in a whirlwind of light leaving no trace, like the melting of a cloud in the sky. In the spatiality of tantra, the Imaged-Gesture that Closes the Prodigious Power to Move Within Space] is an allusion to surprising movements, which led to an automatic revulsion of the tongue against the palate when the Subtle Breaths rush into the Channel Always Moving Restlessly. Here the Prodigious Power to Move Within Space is the fundamental space of the messenger of the Innatewisdom that is beyond of all phenomenal location. It is why this place qualifies as the Sphere of the Unthinkable Celestial Deities Radiant-Appearances, since they actualized the essential emptiness from where arise all phenomena. It is the space or natural cognitive sheen of the Body in Union with Bliss that is revealed as the essence of fundamental emptiness. No self-grasping remains there, it is the emptiness of the self-as-such, or the selfless nature of a Buddha, as it is told. It is called the fruit of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. In the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl of r Samantabhadra-Napda, the Prodigious Power to Move Within Space coincides with the generation of the body of the conjunction of dreams. It is also known as the body of dream wind. In that case, it is a subtler phase of the Supernatural
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Sonorous Breathing that Appears to be Radiant, the so-called Clear Light, understood as the Body of Innate-Wisdom. At that stage the Five Sense Objects are the Five Innate-Wisdoms Consciousness of the Five Victorious Ones, which manifest as Innate-Wisdom as a Mirror, Innate-Wisdom of Discernment, Innate-Wisdom of Equality or normal stage of mental balance, Innate-Wisdom of Accomplishment, and Innate-Wisdom of the Sphere of Phenomenal Reality, concerning the alchemy that speaks of matter fundament. For one entering into the experience of the practice, and in the stream of the true Guru of the Three Domains, there is a path and fruit to discover. It is why the mystery is preserved, because these that do not practice should pay no attention to the subject, for they might even despise it out of ignorance, or feel some aggressiveness against it. That is why, it is said, To teach one hundred beings, it is not enough. Yet, to teach someone who is not interested, it is far too much. 20. The Grandmothers Legitimate Heirs A few components came from a communication by Professor Heather Stoddard, see, the Members of sKyu-ra Lineage, mentioned by E. Sperling in some notes on the early 'Brin-gung-pa sgom-pa. For all the dates, look at the Index of names. The line from sKyu-ra dPe-ka dBang-rgyal, the second son of Aphyi became the main line of the legitimate heirs. He was a contemporary of sGam-po-pa, and he had four sons in his turn. 3.1 The elder, mKhan-po sKyu-ra Dar-ma had one son, 4.1 sKyu-ra A-nu-rgyal, had one son, 5.1 sKyu-ra sGom-pa Shkya Rin-chen, became the political ruler of 'Bri-gung-pa territories. He had two sons, 6.1 sKyu-ra gCung A-dpal, 6.2 sLob-dpon sKyu-ra Tshul-khrims rDo-rje Next, gCung A-dpal had two sons, 7.1 sLob-dpon sKyu-ra Ye-shes-dpal, 7.2 sLob-dpon sKyu-ra Se-chen rDo-rje-dpal Ye-shes-dpals only son was 8.1 sKyu-ra sGom-pa Khu Kun-dga' Rin-chen, and with him this branch died out in 1359, furthermore, he became the adversary of
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Phag-gru Byang-chub rGyal-mtshan the founder of Phag-gru-pa Dynasty. The second son of dPe-ka dBang-rgyal was 3.2 sKyu-ra dKon-mchog Na-chen, or dKon-mchog Rin-chen was the father of 4.2 sKyu-ra A-nye A-grags who becomes the father of the third 'Bri-gung-pa Throne-Holder, as the second son continued the clans line, and power. 3.3 The third son, sKyu-ra bTsum-pa 'Bar-ba had no known heir 3.4 The fourth son, sKyu-ra rNal-'byor-pa rDo-rje was the father of the first sKyu-ra 'Bri-gung-pa Rin-chen-dpal Then follows the three sons of sKyu-ra A-nye A-grags. 5.1 The eldest son, sKyu-ra dBon-chen bSod-nams Grags-pa was the third 'Bri-gung-pa Throne-Holder 5.2 The second son, DPon-rgyus sKyu-ra rDo-rje Seng-ge would continue the line 5.2 The third son, sKyu-ra gCung rDo-rje Grags-pa would become the fifth 'Bri-gung-pa Throne-Holder The second son, rDo-rje Seng-ge had five sons 6.1 sKyu-ra sTag-ma rDo-rje Seng-ge was the elder one 6.2 sKyu-ra dKon-mchog-tshes was the second son 6.3 sKyu-ra bCung A-nu-rgyal was the third, and he continued this line of the clan 6.4 sKyu-ra Thog-kha-ba Rin-chen Seng-ge was the sixth 'Brigung-pa Throne-Holder 6.5 The last son, sPyan-snga sKyu-ra mTshams-Bcad-pa Grags-pa bSod-nams became the seventh 'Bri-gung-pa Throne-Holder. Next, sKyu-ra bCung A-nu-rgyal was the father of the seventh generation, had three sons, 7-3a sKyu-ra dKon-mchog-brtseg, 7-3b sKyu-ra bSod-nams rGyal-mtshan, 7-3c sKyu-ra rDo-rje rGyal-mtshan that will be the father of the eighth generation with his four sons 8-3c1 the elder son would be sKyu-ra bCu-gnyis-pa rDo-rje Rinchen that became the ninth 'Bri-gung-pa Throne-Holder. 8-3c2 sKyu-ra Kun-dga' rGyal-mtshan was the second son and he would continue the line.
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8.3c3 the third sKyu-ra Nyer-brgyad-pa rDo-rje rGyal-po became the tenth 'Bri-gung-pa Throne-Holder. 8.3c4 and sKyu-ra rDo-rje-dpal would be the youngest. Next, sKyu-ra Kun-dga' rGyal-mtshan father of the ninth generation had two sons. 9.3c2a the elder one sPyan-snga sKyu-ra Nyer-gnyis Chos kyi rGyal-po would become the eleventh 'Bri-gung-pa Throne-Holder. 9.3c2b the second sKyu-ra dKon-mchog rDo-rje rGyal-mtshan would be the father of the tenth generation with a single son. 10.3c2b1 His son, sKyu-ra Ko-shir rDo-rje rGyal-mtshan Dongrub rGyal-po would turn into the twelfth 'Bri-gung-pa ThroneHolder, and have one son. 11.3c2b1-1 His only son sKyu-ra Dag-po-wam Rin-chen dBangrgyal would become the thirteenth 'Bri-gung-pa Throne-Holder and again, he would have a single son. 12.3c2b1-1-1 His son sKyu-ra Chos-rgyal Rin-chen dPal-bzang-po would be the fourteenth 'Bri-gung-pa Throne-Holder. Moreover, would be the father of the thirteenth generation with two sons. 13.1 the eldest son was sKyu-ra Rin-chen Chos kyi rGyal-po. 13.2 the second son, sKyu-ra Rin-chen Chos kyi rGyal-mtshan became the fifteenth 'Bri-gung-pa Throne-Holder, and have in his turn three sons. 14.2.1 the eldest, sKyu-ra sGom-pa Rin-chen rNam-rgyal 14.2.2 the second son, rGyal-ba sKyu-ra Kun-dga' Rin-chen dPalbzang-po was the sixteenth 'Bri-gung-pa Throne-Holder. 14.2.3 the youngest son was sKyu-ra Chos kyi rGyal-po bsTanpa'i rGyal-mtshan. The eldest son, sKyu-ra sGom-pa Rin-chen rNam-rgyal, married a Phag-gru-pa princess and she gave birth to one child. 15.2.1a sKyu-ra Byams-pa Chos kyi rGyal-po Legs-ldan dPalbzang-po had three sons. His first wife bSod-nams sGrol-ma of sKyid-shod Brag-dkar gave birth to two sons, and with his second wife, the Mongol Hor-bzang 'Bum-skyid gave birth to a third one. 16.2.1a.1 the eldest son sKyu-ra Rin-chen rNam-rgyal was the eighteenth 'Bri-gung-pa Throne-Holder. He had one son. 17.1a.1a sKyu-ra Chos kyi Bar-le-ba, which would also marry a Phag-gru-pa princess, but having no heir this branch died out.
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16.2.1a.2 His brother Pa-chen sKyu-ra bSod-nams dPal gyi rGyal-mtshan succeeded him as the nineteenth 'Bri-gung-pa Throne-Holder. 16.2.1a.3 their half-brother sKyu-ra Phyogs-las rNam-rgyal was the twentieth 'Bri-gung-pa Throne-Holder. He had one son. 17.2-1a.3a Phag-mo-rtsi zhabs-drung sKyu-ra Mi-pham Rin-chen Chos-rgyal who, in turn, had two sons 18.2.1a.3a.1 the eldest son, sKyu-ra sKyid-phug-pa gDung-rgyudpa had one son. 18.2.1a3.2a the second son of sKyu-ra Mi-pham Rin-chen Chosrgyal was sKyu-ra gCung Chung-ngu, passed away before his fifth year. This branch also died out. 19.2.1a.3a.1a sKyu-ra dGa'-ba'i dBang-po, who passed away before being recognized as an emanation of the first Chung-tshang Rin-po-che 14.2.3 sKyu-ra Chos kyi rGyal-po bsTan-pa'i rGyal-mtshan, the third son of sKyu-ra Rin-chen Chos kyi rGyal-mtshan would have only one son. 15-2-3-1 sKyu-ra Rin-chen Phun-tshogs Chos kyi rGyal-po would become the seventeenth 'Bri-gung-pa Throne-Holder. He was the originator of a second branch of sKyu-ra, with his only son. 16.2.3.1.1. 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKrashis became the twenty-first 'Bri-gung-pa Throne-Holder. He had 5 sons. From his first wife Nor-bu sGrol-ma in 1567, Chos-rgyal Phuntshogs bKra-shis had a son in 1568, 17.1 but he passed away in 1578, he was only eleven years old. 17.2 Chos-rgyal Phun-tshogs bKra-shis, the second son sKyu-ra N-ro bKra-shis Phun-tshogs was the twenty-second 'Bri-gung-pa Throne-Holder. With his second wife dPon-sa Phun-tshogs of lHun-grub rdzong in 'Phan-yul he had a son. 18.2.1 was sKyu-ra bsTan-pa'i Nor-bu and who passed away before him 17.3 sKyu-ra Chos kyi dBang-phyug, the third son of Chos-rgyal Phun-tshogs bKra-shis, was sixth Zhwa-dmar sPrul-sku and Throne-Holder of bDe-chen Yangs-pa-can.
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17.4 rGyal-dbang sKyu-ra dKon-mchog Rin-chen, the fourth son of Chos-rgyal Phun-tshogs bKra-shis, became the Refuge Protector Che-tshang, and the twenty-third 'Bri-gung-pa Throne-Holder. 17.5 Rig-'dzin sKyu-ra Chos kyi Grags-pa, the fifth son of Chosrgyal Phun-tshogs bKra-shis, was the first of the Refuge Protector Chung-tshang, and the twenty-fourth 'Bri-gung-pa Throne-Holder. After that, the sKyu-ra clan was extinguished. The incarnations of the Elder brother (Che-tshang) Rin-po-che, and the Younger brother (Chung-tshang) Rin-po-che would be recognized instead, and they would continue the spiritual link.
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Chapter V Past Existences of Rinchenpel

21. Fabulous Emanations The biography of Rin-chen-dpal suggests some of his previous past existences. It is a large parenthesis, and a form of eulogy. At the time of a previous birth of duration of one existence of the world, in other words, immeasurable time, the future Rin-chen-dpal manifested as the sovereign of one of the continents, known as the Sovereign Who Remains in the Circle [of existences]. Rin-chen-dpal was then known as Daily-time Circumference, or a personified highest level of the Domain of Desire. That is to say, the sixth sky that is beyond emanations. There, he sat among the Sublime Deities RadiantAppearances, which are like the Benevolent One as the Sublime Lord, known as the Killer Primordial-Lord of Sensual Desire, who is even able to feel all the pleasures of the five earlier skies. After that, he fathered a thousand sons [or awakening of all the subtle thousand channels] this self-sacrificing Universal Lord experienced a deep mind for abandonment. That took him to realize next, the awakening as the Lamp of Victorious Undulating-Energy. Next, the future Rin-chen-dpal reappeared in the time of the Luminescent Protector, the second Buddha of this cosmic cycle that will count one thousand Buddhas. That is a way to say that all sentient beings will appear as Buddhas. Then, as the Luminescent Protector was teaching, he incarnated as his disciple, the Warden of the Sky of Contentment, who was described in a parable as a simple potter. He then manifested himself as the Sovereign of the Sacred Sparkling Auspiciousness on Every Side. Later he incarnated again as the famous Licchavi of Vail who happened to be a disciple of kyamuni Buddha.
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22. Rin-chen-dpal and Arya Nagarjuna Rin-chen-dpal then took birth, in 94, as rya-Ngrjuna of Vidi as it was announced in a kyamuni Buddhas prediction recorded in the Aphorism of the Appearance that Surpasses the Determining Elements of Phenomena that are Reduced to Nothingness (Saddharma Lakvatra stra, C. Lenqie jing, J. Nyryga ky). This text in the Tibetan collection is titled, String of the Mode of Knowledge, Which Magnified of the Manifestation of the Jewel in Noble Man (rya Lakvatra mahyna stra, it is in the Kangyur of Beijing No. 775, 'Phags-pa Lang-kar gShegs-pa'i theg-pa chenpo'i mdo). The Tibetan historian 'Gos Lo-ts-ba gZhon-nu-dpal would quote in his Blue Annals a prediction found in the Aphorism of the Sacred Root Prescriptions of Graceful-Splendor (Majur mlakalpa stra, it is in the Tangyur of Beijing No. 162, 'Phags-pa 'Jam-dpal gyi rtsa-ba'i rgyud). This text, of 36 chapters and 508 pages, would be classified later under the new title of rya Majur Mlatantra in the Tibetan Canon. The translators who worked, around the year 790, with sKa-ba dPal-brtsegs are not mentioned. However, a revision was patronized by Bla-chen Byang-chub-'od who was the regent of the Gu-ge Kingdom from 1035 to 1057. It was done around 1045 by the paita Kumrakalaa of rnagara, and 'Khon Lo-ts-ba kya Blo-gros. The prophecy went something like this, Four hundred years after the Buddha, a monk called Nga would reach the state of the One Who Has the Capacity to Partake His Joy with All, and he would live six hundred years. He would be awakened by the realization of the Excited Sublime Pea Hen. He would understand the (concealed) meaning of the Commentaries of the Exegesis, and the Emptiness of the Non-Existence of phenomena, which is one of the eight emptinesses showing the essence of phenomena. Then, leaving his body, he would be reborn in the Pure Land of the Distribution of the Pleasing Place. It is a verse referring to the Aphorism of the Mode of Knowledge that Magnified Named the Distribution of the Pleasing Place in
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Noble Man (rya Sukhvatvyha nma mahyna stra, C. Wuliangshu jing, J. Muryju ky. It is in the Kangyur of Beijing No. 783, 'Phags-pa bDe-ba-can bKod-pa zhes-bya-ba theg-pa chen-po'i mdo), if we follow the Aphorisms, four hundred years after the Appeasement of the Dissolution of the Matter of Siddhrtha Gautma, known, as kyamuni of Kapilavstu would take us to the year 80. It was the era of aka Moga, the Mahkatrapa Indo Scythe aka of Pukarvat, and his vassal Liata Kusulta Kahrata, the Satrap of Chuka. Thus, he would have passed away around 520, during the Later Gupta Dynasty, Vainiyagupta of the first Bagalo-Bihri branch, and was, then, the sovereign of Northeast Bagala. Concerning the text of the Incantation Kept in Memory the Queens Knowledge of the Excited Sublime Peahen (Mahmyr Vidyrj [dhra], it is in the Kangyur of Beijing No. 178, Rigsngags kyi rGyal-mo rMa-bya Chen-mo). It is a text of 64 pages translated around 790, by ilendrabodhi of the Saghrma in aarhadvaa, Jnagarbha of the Skandha Vihra of rnagara, the second great kyaprabha, a Vinayadhra Mlasarvstivdin of the Saghrma in aarhadvaa, and Zhang Lo-ts-ba. This old text belongs to the Basket of Magic Spells Knowledge, which was compiled in Prkt between 20 and 90, and was reorganized in Bharaiva Nga Sanskrit, between 220 and 270. As G. Samuel has shown, the Excited Sublime Peahen is a ritual of protection of the Mode of Knowledge of the Pure-Diamond, which contains a catalogue of two hundred essences of the Speaking-Radiating AwakenedEnergies in the Channel Always Moving Restlessly. During a private talk at his residence of Sa-bu in La-dwags in August 2007, His Eminence rTogs-ldan sPrul-sku, the actual 'Brigung Owner of the Nature of Things told me that if rya-Ngrjuna had not lived for six hundred years, the four individuals emerging from the Tibetan Corpuses, should be regarded as the continuity of one single consciousness. Then, rTogs-ldan Rin-po-che took as an example the Eight Tokens (Hidden in the Heart) of the Revered One that are the essences of the eight petals Heart-Wheel of the Phenomenal of Padmasabhava. This thought leads me to include here, short descriptions of the four Ngrjuna lives. Yet, a more complete endeavor should be taken on later with full research done on the
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more than one hundred texts translated under the name of the fourth illustrious Ngrjuna. Obviously, this work needs to be accomplished with adequate research of the different doctrines, together with their historical context. 23. Nagarjuna of Madhya Pradea Rin-chen-dpal appeared then as rya-Ngrjuna, known as 'Phags-pa Klu-sgrub in Tibetan, Ryju in Japanese, and in Chinese in different versions: Tree of the Dragons (Lung Zhu), Fearful Dragon (Lung Mong), or Triumphant of the Dragons (Lung Zhen). rya-Ngrjuna was born into the Brahman caste in the city of Vidi, which was then the capital city of Dakiakosala, at the confluence of the Be and Betw rivers, giving to the area its modern name of Benagar in Mlavadea. rya-Ngrjuna was a member of the Sanakanika, or nakanika Tribes of Northern Dekkan, who had a close relationship with the Kka Tribes of Kkakya. rya-Ngrjuna soon became a adept of the Three Baskets, as well as an expert of the Eighteen Expansions of the Body of the Congregations of the Hearers belonging to the Mode of Knowledge that Makes One Abandon (the passions), these eighteen expansions were a vast monastic establishment comprising five different locations in the Kkakya region. This number of eighteen schools, in fact, should be revised as it has been arbitrarily fixed in some texts, such as the Controversial Points (Kathavastu, P. Kathvatthu), compiled around 251 by a branch of Those Announcing the Deans Tradition'. Some authors knew it, as in the case of rJe-btsun Jonang-pa Trantha. In 1608, he wrote his work about the Buddhist schools. For example, the seven branches of the Sublime Assembly were, in fact, more than eleven, and the divisions of the schools coming from the Disciples of the Luminous Teaching also further complicated the traditionally shortened description. Xuanzang, the Chinese pilgrim recorded that, while visiting India, between 631 and 643, some two thousand monasteries housing one hundred thirty-four thousand monks related to the socalled Eighteen Expansions of the Body of the Congregations of the Hearers.
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rya-Ngrjuna resided in the Cetiyagiri Vihra of Vidigiri on Vidi Mountain. It was a vast complex that had properties within the five districts around Kkakya. rya-Ngrjuna taught at the Cetiyagiri Vihra in the village of Sonri that was close to his native home of Vidi, situated 9 km southwest of Kkakya. Later, rya-Ngrjuna was represented in paintings with his head covered by the Seven Cobra Cowl Rotation-Space-of-Energies of the Sovereign of the Undulating-Energies Deitys Radiant-Appearance with the Benign Glow ruling the Primordial Water of the Heart-Wheel of the Phenomenal associated to the vital breaths. It illustrates his ascendancy over the awakened energies, and his deep realization. The first great Ngrjuna was the father of written literature in mnemonic [verses], which are easily memorized. rya-Ngrjuna wrote, around the year 135, his Five Treatises of the Middle Way. The first is the Treatise in Mnemonic [Verses] of the Middle Way (Madhyamaka krik stra, C. Chu lun, J. Chu ron), known as the Treatise in Mnemonic [Verses] of the Middle Way Fundament named Cognitive-Wisdom (Praj nma Mla Madhyamaka krik). By use of logic, he described the fact that all phenomena are unreal, and beyond all affirmation, or negation. It is a text that strips the View in the Middle Way. He revealed that the primary intelligence is the foundation, or fundament, and the spontaneous manifestation of emptiness, being the essence. In the year 409, Kumrajva of Kua, the prince monk, made the first translation of this text. The Tibetan collection later had a text called Explanation in Mnemonic [Verses] of the Foundation in the Middle Way Named Cognitive-Wisdom (Praj nma Mla Madhyamaka krik, dBuma rTsa-ba'i tshig-le'ur byas-pa shes-rab ces-bya-ba). It is in the Kangyur of Beijing vol. 95 mDo-'grel (dBu-ma) section XVII (Tsa), (No. 5224), folio 1 to 22a4. It is a text of 340 lines, or about 43 pages. The translation was written around 795 by Jnagarbha and Cog-ro Lo-ts-ba Klu'i rGyal-mtshan. A later revision was made about 1072 by the Nepl Hasumati, of Ratnagupta Vihra, and sPa-tshab Nyima-grags. His second treatise is the Named Chain of the Reasoning Trick in Sixty Mnemonic [Verses] (Yukti Saik krik nma, Rigs-pa Drugcu-pa'i tshig-le'ur byas-pa zhes-bya-ba). It is in the Tangyur of Beijing vol. 95 mDo-'grel (dBu-ma) section XVII (Tsa), No. 5225,
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folio 22b2 to 25a7. It is a text of 30 lines, or about 4 pages. ryaNgrjuna of Vidi wrote it to illustrate the artificial process of the meaning of argumentation, in a way to establish the essence of the phenomenal. The translators were the paita Mutitar, and sPatshab Nyi-ma-grags. This book was translated early on into Chinese, and it became one of the root-texts of the Chinese Middle Way School founded in 420, and known as the Three Treatises School (Sanlun Zong, J. Sanron Shu). It inspired the Japanese Middle Way School established in 625. The third treatise is the Named Aphorism of the Splitting Bamboo (Vaidalya stra nma, Shib-mo rNam-par 'Thag-pa zhesbya-ba'i mdo), known as the Statement Finely Woven. It is in the Tangyur of Beijing vol. 95 mDo-'grel (dBu-ma) section XVII (Tsa), No. 5226, folio 25a7 to 27a4. It is a text of 13 lines, or about 2 pages. The translators, around 1155, were Ananta, known as nanda, or in full the Kamri paita Jaynanta, and the one Who Translates the Foreign Languages Grags-'byor Shes-rab. Kumrajva translated this text into Chinese at a very early date. The fourth treatise is, Named Emptiness in Seventy Mnemonic [Verses] (nyat Saptati krik nma, sTong-pa-nyid bDun-cu-pa'i tshig-le'ur byas-pa zhes-bya-ba). It is in the Tangyur of Beijing vol. 95, mDo-'grel (dBu-ma) section XVII (Tsa), No. 5227, folio 27a4 to 30b3. It is a text of 40 lines, or about 5 pages. The translators were Kumrottara, and sNur Lo-ts-ba Dharma-grags. They translated the text around 1050. Kumrajva also translated it into Chinese earlier, because he was demonstrating the View of the Emptiness Gone Beyond the Two Extremes. They are those of the existential view of the fact of becoming, and the so-called nihilistic view of the absence of fact of becoming. The fifth treatise is the Named Display in Mnemonic [Verses] the Rolling up of the Isolated Paths (Vigraha vyvartan krik nma, rTsod-pa bZlog-pa'i tshig le'ur byas-pa zhes-bya-ba). It is in the Tangyur of Beijing vol. 95, mDo-'grel (dBu-ma) section XVII (Tsa), No. 5528, folio 30b3 to 34a2. It is a text of 56 lines, or about 7 pages. The translators were Jnagarbha and sKa-ba dPal-brtsegs. As 'Gos Lo-ts-ba gZhon-nu-dpal recorded, a revision was written around 1120 by paita Jaynanta, known as Jaynanda of rnagara, and Khu Lo-ts-ba mDo-sde-'bar of Khu-nu. It is a work
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on the thesis of the Middle Way, demonstrating his particular method, which supposedly answers objections by realists such as logicians. Kumrajva of Kua also translated rya-Ngrjunas Treatise of the Twelve Doors (Dvadaa Dvara stra, C. Shih Erh Men lun, J. Jnimon ron), along with the Treatise of One hundred [Verses] (ataka stra, C. Po lun, J. Hyaku ron) written about 145 by his disciple, the first distinguished ryadeva of Anurdhapura, which is a refutation of the View of Brahmans. rya-Ngrjuna was aware of the prominent world of Huka Kua, who was emperor of the ukhra Scythians in 110. He was a great sovereign Worshipper of the Benevolent One, and annexed all the lands from the Delta of Indus with Punarvasu and Nsik in the South, up to Ajarmara, and Pukarapura in the North. ryaNgrjuna would have also been aware of the emperors son, Kaika I Shi Kua of Jlandhara, and Puruapura who would later convoke the Fourth General Buddhist Assembly, in 155, at Jlandhara. The Kamri historian Kalhaa of Parihsapura recorded this, between 1146 and 1148, in his Chronicle of the Sovereigns (Rjataragi) or Kings of Kamra. rya-Ngrjuna was a contemporary of Kaika Kua. rya-Ngrjuna knew of the Empire of Nahpna Kahrata of Takail too, who was of the Kahrata Tura Scythian Second Dynasty of Pajb, and Mathur. In 112, Nahpna Kahrata attacked the Stavhana princes, who were already weakened by divisions resulting from petty rivalries. Subsequently, Kaika Kua annexed the northern part of Mahrra. rya-Ngrjuna was in contact with Gautamputra Stakari III Stavhana of Pratihna, who became, by 122, the Lord of the Lands of the South. This twenty-third sovereign of the Stavhana Dynasty was installed as Emperor of ndradea, and Mahrra. Gautamputra would revitalize, by his conquests, the power of his dynasty, and he reformed his administration by adopting the old model of the Maurya Dynasty of Paliputra. With him, the Prkt Mahrr replaced the Prkt Pli, and the rthamagadhi of the Maurya as well. At that time, rya-Ngrjuna wrote in Prkt his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. It is an extensive commentary of the
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Aphorism of Cognitive-Wisdom that Goes Beyond the Last Limits in Twenty-five Thousand [verses] in Noble Man (rya Pacaviatishasrik Prajpramit stra, No. 731, Shes-rab kyi Pha-rol-tu Phyin-pa Stong-phrag Nyi-shu lNga-pa). This text would be revised several times, so in the end, it would total 76 chapters, and 2,356 pages in the Kamri-Tibetan version. rya-Ngrjuna used to exchange letters with Gautamputra, and he became the Guru of his son-in-law. Gautamputra then manifested his tolerance, and he would even read, to a certain extent, these monumental works. There is some relationship between the letters (suhl, in Prkt) of rya-Ngrjuna and the redaction of the Aphorism of Writing (P. Sallekha sutta, Suhl stra), which in Pli constitutes the second collection of the Medium Aphorisms (Majjhimaikya ). It groups together 152 titles classified in 15 sections that correspond to the approach of the Middle Way Tradition (Madhyamgama) in Sanskrit. The first rya-Ngrjuna was the author of the enlightened analytical work of the Aphorism of Those Who Deserve to Receive Homage (Arhata sutta). It is one of the 7,762 Aphorisms in Pli, of the Collection of Aphorisms classified by subjects (Samyuttanikaya) corresponding to the Approach of the Only Supreme Tradition (Ekottargama in Sanskrit, compiled around 350). This made rya-Ngrjuna the first author to explain the View of the Union of the Two Truths, adopted, today, by many Hindus. The relative appearances are sometimes understood as a feint truth by dissimulation, or the Domain of Relative-Conceptual Truth, and the truth of supreme spiritual reality, is known as the Domain of the Ultimate Truth. It is, the absolute nature of relative truth that is beyond apparition and unthinkable phenomenal disappearance. From 288 to 269, the philosopher Stratn of Lmpsakos in Musa took charge of the Lukeion in Athnai, a School founded in 335 by Aristoteles of Stgeiros. Stratn succeeded Thephrastos of Ersos, and he started to study the science of nature. It brought him to contradict Aristoteles, when he rejected the primordial origins that could justify the apparition of phenomena. This Greek absolutist approach came close to the crux of Buddhist metaphysics, which asserted that illusory origins gave effects, which are similar to
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dreams. It is a dialectical distinction between relative truth, and the reality beyond conceptions. Moreover, rya-Ngrjuna was a paita seeking to study the hidden Wealth Deposits in old sanctuaries, or in reliquary tumuli. He discovered that like many texts during his long-life, and in particular, the Aphorism of Cognitive-Wisdom that Goes Beyond the Last Limits in Eight Thousand [verses] Noble Man (rya Ashasrik Prajpramit nma mahyna stra, C. Daoxing banjo jing, it is in the Tangyur of Beijing No. 734, 'Phags-pa Shesrab kyi Pha-rol-tu Phyin-pa brgyad-stong-pa mdo). The first chapter of the Ashasrik Prajpramit could be dated from 80 BCE, and the thirty-second, or last chapter, from 50. This collection, as with the other extensive Aphorisms of the Mode of Knowledge that Magnified (Mahyna stra, Theg-pa Chen-po'i mdo), were compiled during one hundred thirty years, or five generations, to end up as 4,992 lines and 624 pages in the Tibetan edition. Lokaema of Bhlika who was a teacher of the Cognitive-Wisdom of the Mode of Knowledge that Magnified translated the twentyseventh chapter into Chinese around 175. Moreover, Lokaema happened to be a pupil of the Avaghoa of Sketa. The twenty-seventh chapter was later reclassified as the sixth chapter of the Ratnaka Stra. That is to say, the Aphorism of the Mode of Knowledge that Magnified, Named Multitude of Manifestations Linked to the Diffusion of the Movement of the Unshakable One in Noble Man (rya Akobhya Tathgatasya Vyha nma mahyna stra, 'Phags-pa De-bzhin gShegs-pa Mikhrugs-pa'i bKod-pa zhes-bya-ba theg-pa chen-po'i mdo). It is in the Kangyur of Beijing No. 760/6, Ratnaka stra. The first Avaghoa of Mathur was one of the oldest authors of the Mode of Knowledge that Magnified. Yet, he lived at the Sublime Assembly of the Kukkulika, the principal monastery situated in the suburb of Paliputra. Avaghoa was also close to the age of 30 and the author of the well known Fifty [verses] about Behaviors with the Guru (Guru pacat ila, or Guru pack, it is in the Tangyur of Beijing No. 4544, Bla-ma lNga-bcu-pa). The second Avaghoa was a Disciple of the Luminous Teaching. Prva of Puruapura, who was his early Guru, passed on to him
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the disciplines lineage, or Basket of Good Conduct. He wrote in answer to Hindu critics, the Six Streams of Reasoning (a Tarkavada, rTogs-ga'i sde-drug). He developed a few original concepts like the Three Bodies of a Buddha, and the Consciousness of the Non-Dissolution'. This new expedient was stocking all the accumulated tendencies, known as mental imprints, left by Ineluctable Acts, much like seeds, or drops that are issued from the veil. Avaghoa-Avrapda, the third Avaghoa, known by his pseudonym of The Accomplished One Avrapda (Rider of the Lightning-Pillar), lived around 960, and had a connection with the Gurus Lineage of the Supernatural Sonorous Breathing that Appears to be Radiant, that came to Prajbhadra-Tailikapda of Jhewri, pseudonym of The Accomplished One Tailikapda (Lightning-Pillar of the Sesame-Oil Squeezer), known as Avraprabha (Shining Rider). rya-Ngrjuna explained his theory of the twenty-seven constellations, corresponding to the Lunar Asterisks in his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, while around about 148, Vsiputra r Pulumyi Stakari Stavhana, the son and heir of Gautamputra Stakari was studying astrology. These constellations are distributed in four distinctive phases, three of six elements, and one of nine elements. These stages correspond to the Buddhist tradition of the Four Earthquakes followed by the dissolution phases of the Five Fundamental Winds, which support the Five Existing Elements, just has it occurs at the instant of death. The Four Earthquakes are the four shakings of the foundation that announces the entrance into the experience of reality, as it is related in kyamuni Buddhas Aphorisms. Later on, Yaj r Stakari Stavhana, a nephew of ivaskanda Stakari Stavhana succeeded him in 174. ryaNgrjuna met the prince, when he was a young boy playing with his friends, and predicted his coronation. Yaj r of Vidarbhanagar was to be the last great sovereign of the Stavhana Dynasty. In 174, rya-Ngrjuna dedicated to him his Necklace of Precious Stones (that is) a Furrow (where one plants) for the Sovereign (Rjapariktha Ratnval, rGyal-po-la gTam-bya-ba Rinpo-che Phreng-ba). In this text that will be later classified by the
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Tibetans within the Five Treatises of the Middle Way, there is the famous injunction to the adept Give the victory to others, and do accept the defeat as yours. According to a well established tradition, wild elephants protected the Vast Sanctuary Tumulus of Kkakya, and the Undulating-Energies protected the Vast Sanctuary Tumulus of r Dhnyakaaka, known as r Parvata. The Tibetan historian Jonang-pa Trantha wrote that it was there that rya-Ngrjuna erected a low wall surmounted with one hundred and eight small reliquary tumuli. The Scottish Colonel Colin McKenzie rediscovered this Mhacaitya in 1797 and this revealed to the world the Amarvat School of sculpture. The reliquary tumulus of Amravat, known as the Vast Sanctuary Tumulus of r Dhnyakaaka is situated 1.5 km from Amravat, and it already existed by 260 BCE, as Mahdeva was a tenant of the Sublime Assembly at the Caitika Vihra on the Ka River. Mahdeva ordained the Prince Mahendra Maurya a famous second son of Aoka Maurya. Mahdeva was the Arhat founder of the Sixth Branch of the Sublime Assembly, if we follow the Questions of riputra (riputra Paripcch), in a text dated around 40 BCE. The area had been a Buddhist center during the uga Dynasty of Magadha as early as 187 BCE. The terrace, the dome, the kiosk, and the parasol date from that time. Yet, this style differs from these of the Vast Sanctuary Tumulus of Bhrahuta Mahcaitya, or the Vast Sanctuary Tumulus Kkakya. Tradition says that rya-Ngrjuna had installed as the protector of the place, the Great Black Carrion Crow Face, which was probably the same as the Great Black-Blue-One Named Carrion Crow. This protector was an emanation of the Awakened-activity of the Favorable on All Sides, and was already protecting the Kka Tribes of Kkakya. Since 152, rya-Ngrjuna was the spiritual guide of Udayanabhadra Vkaka, known as Antivahana the Rja of Vindyadea who was a grand vassal of the Stavhana. He patronized the Foundation of an Academy of Studies at the Caityagha of Ngrjunikoda. Later on, Udayanabhadra Vkaka also offered to his Guru, the fitting-out of his cave at Brhmagiri. As a result, in 156, rya-Ngrjuna sent him his Letter to a Friend (Suhl ekha, bShe-pa'i spring-yig). Udayanabhadra was murdered
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by his son aktiman, urged to reign by his mother who was the daughter of Gautamputra Stakari. This aktiman was afraid of rya-Ngrjunas occult powers. He predicted the ascension to the throne of Yaj r Stakari Stavhana a great-grandson of Gautamputra. The Gurus advice was compared (in his letter to the young king) to the plough that digs out a furrow while preparing a good field for the reign of Yaj r. Hitherto, this spiritual influence was harmful to the counsellor, as well as to the position of Grand Vassal, that aktiman, the Rja of Vindyadea, wished to control since his coronation in 176. In accordance with the legend that developed later, aktiman Vkaka, known as Vindhyaakti I, had rya-Ngrjuna beheaded in his Brhmagiri cave. However, this should be understood also as a story, an elliptic rhetorical comparison, as suggested by the analogy that the ruler is a reaper. Most probably, the guru practiced the transference of consciousness, expelling the vital atom by the Practice of the Movement that Mingles, just as he was beheaded. The precious and extraordinary relics of the Guru of Middle Way were set down in the Vast Sanctuary Tumulus of Gummididurru not far from the two magnificent constructions of the Vast Sanctuary Tumulus of r Dhnyakaaka and of Caityagha at Ngrjunakoda.
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Chapter VI Two More Accomplished Nagarjunas

24. Nagarjuna of Tamil Nadu The second famous Ngrjuna was known as Ngrjunarmanta of Kcpuram, The Accomplished One of the Encounter With the Secret successions tree. He can be found into the Tibetan collection as the Full Beggar Monk Splendid to Consider, or the Illustrious of the Pier Splendid to Consider from Poiyam. This Tamul Ngrjuna-rmanta, born in 619, belonged to the Kci, or aka Kcya Scythian Tribes who started to migrate from Mlw around 155, shortly after the death of the conqueror Gautamputra Stakari III tavhana of Pratihna. These Kci gave their name about 240, under Bappasvmi Pallava, mentioned in Ngrjuna-rmantas biography as a member of the Pallava Dynasty, to the Golden City, or the Golden Mountain. It is a mythical site also called the Golden Unchanging, and Golden Point known to be the wife of Mount Meru, known, as the Agreeable Mount Meru in the heart of which is the Fabulous Tree that Fulfills all Wishes. This name was for the Kci, a souvenir of the Maru Valley, or of the Maruwadwan River, that was named Marudvidha in the gveda, where the kingdom of Parvata was. It was a satellite state of the great kingdom of Takail. Moreover, this couple is the underlying reality of the Channel Always Moving Restlessly. It is their natural golden radiance that was mentioned as one of the Twenty-Four Sacred Places, in the Continuous-Mystical-Process of The Pure-Diamond He. However, for Worshippers of the Benevolent One, it was the city of the Golden Unicorn, another essence of the secret experience of the mental luminosity shining in the Channel Always Moving Restlessly of a practitioner of the conjunction. The practitioner of the conjunction known as a horn lover, a horn husband, or Enamored of the Horn, and the Benevolent One, is called the One Who Makes Horns Grow. Yet, that know-how is occurs too as the Speaking-Radiating Awakening-Female-Energy One Who Makes Horns Grow, or that which
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changes man to his best. As it is recorded in the biography of Ngrjuna-rmanta, one of his disciples came to believe (that is mental) he was developing heavy horns, and Ngrjuna-rmanta taught him how to reduce them by the same process. That tradition should be regarded as similar to that of the Celtic deity Cernunos; a design, by 480 BCE, on Celtic helmets in the form of a snake with stag horns, which was, in an outer way, understood by warriors, as the symbol of spring fertility, but understood by druids to inwardly be the awakening of lifes luminous energies. When Mahendravarman I Pallava of Kcpuram was ruling as the first sovereign, or imperator of the South, Ngrjuna-rmanta was born in Kcpuram on the Palr River that flows into the Coromandel Coast Sea. The Tamul Ngrjuna-rmanta opened his eyes not far from the Vast Sanctuary Tumulus of Kcpuram, which had been built around 180 by some Maurya vassals who evaded the swirl following the takeover of Puyamitra uga of Paliputra, who murdered Bhadratha Maurya in 187 during a military parade. Adjoining the Vast Sanctuary Tumulus was the Palarrma, or Pallrrma, which was the headquarters of the Vtsiputriya Palarrmavdin. That branch, founded by some of the Sons of Vatsa Emanated from Those Announcing the Deans Tradition, which spilled out from the Ghoirma of Kaumb upon the Yamun River. This lineage started about 270 by the Dean who was One Who Deserves to Receive Homage, Vtsiputra of Kaumb. The Ghoirma had been established much earlier; close to 520 BCE by the merchant Ghoila of Kaumb was Kanakas son. The father of the second imposing Ngrjuna-rmanta was the wealthy Brahman Sktyyana, and his name calls to mind the astrological succession tree of the sage Sktiputra. Other than that, it is also an allusion to the transit, the passage of the fact of being transferred, it also tells us that, Sktyyana himself was the progeny of a mixed alliance between a Brahman, and a Buddhist princess. Then the questionable social origin of his father weighed in the conversion of the child in his youth. It seems that Sktiputra was a reputable astrologer, and he saw, that Ngrjuna-rmanta was born to a high destiny. Yet, Sktiputra understood that if some special conditions were not fulfilled, the child would not pass the obstacle of seven days, except if some offerings were made to one hundred
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monks, in order to propitiate the One Hundred Deities. Then his life would extend for seven rainy seasons. This biographic metaphor is a replication of the allegory of Siddhrtha Gautmas seven solar steps just after his birth, which was done as the accomplishment of the seven sacrifices to the seven horses of the vital breaths. Seven is also the number of the seven tongues of fire, known as the seven gates (the Five Sense Objects, plus the mind, and intelligence) that are named the seven lamps, or seven continents. Although that may be looked at as a metaphor for the seven hindrances, which were symbolized in antiquity by the Seven Heads of the Hydra, which come back here as the Seven Cobra Cowl appearing above Ngrjunas head. Therefore, in order to outsmart the fates, before his seventh birthday, the young Ngrjuna-rmanta was sent to the distant Saghrma Mahvihra of Nland to become a novice. It was then a genuine center of studies with eleven monasteries, together with reliquary tumuli. The spot, patronized since 608 by Haravardhana Silditya Puyabhti of Sthvivara, and Kanykubja, a great general of the North, then under the rule of Dakia Pacla as well as Uttara Pradea, Jlandhara, and the West of Gaua. Nland was also protected by two of his vassals, namely Puravarman Maukhar of Gay, and his younger brother Kalyavarman Maukhar of Sahasrm was ruling since 619 a dominion at the West of Varas. Into this family, in 617, ntivarman Maukhar prince of Sahasrm was born who later became the monk ntideva-ntivarman and around 660, an eminent minister at the court. On the way, Ngrjuna-rmanta passed by Srantha, where Aoka Maurya had restored, around 245 BCE, the vast reliquary tumulus Dharmarjika to commemorate the first turning of the wheel of Dharma by the Buddha. There, Ngrjuna-rmanta saw a block representing the Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity that dated from 475, or during the rule of Puragupta I of Magadha, and Bagala. That ancient Intermediate Whirlwinds Breath, almost certainly related to the Khasa Tribes of Vakhapura, provoked in him a vision of the Lord Who is Able to See.
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In 626, at his arrival, Ngrjuna-rmanta took the Intermediate Vows of a Crow Hunter from The Accomplished One RhulabhadraSaraha of Rj. This prince monk was the youngest of the five brothers of Jyehabhadra, a Rja of the Brahman caste who was the potentate of the Pudra Tribes of Pudravardhana. The conqueror aka of Karasuvara in Survaabhmi, the Mahrja of Gaua, of Bagala, and the land of the Mahni River had reduced Jyehabhadra, in 604, to the status of a vassal state. aka was in fact a mercenary very much related to Torama III Goparja of the Turuka territory of ViJaypura, before 595. He was from the Tuyuk Ha Haythelit royal clan, and an heir of the family of Torama Shha Javla, prince of Kubhsthnadea. aka also come from royal families having the bloodlines of the Indo-Greek, Indo-Partha and Indo-Scythian sovereigns, who merged into the family of iupla Cedi, the prince of the Cei Tribes of Bundelkhand close to 509, with Torama II Goparja, the son of Mihirakula Shha Javla prince of Skala. aka began to serve around 588, as a vassal to Mahsenagupta, the Mahrja of Daraadea, and North Bagala. He stood out as a great feudatory, having pushed back the invasion led by Suhivarman of Prgjyotia, the Mahrja of Kmarpa around 590. Rhulabhadra-Saraha, Ngrjuna-rmantas Guru, was the One Who Imparts the Object of Thinking to Others, previously he had taken his own vows with the illustrious Aoka of Gay who was a holder of knowledge, one who teaches how to approach it, residing in the vicinity of the Vast Sanctuary Tumulus of the Tree of the Mercurial Awakening in Bodh Gay. In 624, Rhulabhadra-Saraha transmitted the practice of the One Gone Beyond the Limits of Life, to Ngrjunarmanta, known in short, as the Causeless Life, which was rendered into Tibetan as, Indeterminate Life. That is to say, the Aphorism of the Mode of Knowledge that Magnified, Named Innate-Wisdom Existing in Noble Man (rya Aparamityur Jna nma mahyna stra), it is in the Tangyur of Beijing No. 361, 'Phags-pa Tshe dang Ye-shes dPag-tu Med-pa zhes-bya-ba theg-pa chen-po mdo); some unknown translators would translate this text into Tibetan during the sPu-rgyal Dynasty. Earlier, in 240, this text was translated as the Aparamityus stra into the language of the Northern Oasis of the Silk Road
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during the rule of Vasudeva II Kua. The Aparamityus Stra would stand out as a root-text of the Pleasing Place, or (pure field of the) Blissful cavity, where abides Unlimited Brightness. Having passed the fateful seven years, Ngrjuna-rmanta took the Vows of a Novice-Monk-Beggar, and later took the Vows of a Full Beggar Monk receiving then the eulogistic name of Splendid to Consider, a title reserved for a person of quality, or from a royal family. His Guru Rhulabhadra-Saraha was an expert of the Quadruple Knowledge, and some text annexes mentioned as Parts of the Knowledge, akin to the Astronomy [Solar] part of the knowledge (Jyotia Vedga) written around 148 BCE, at the beginning of the rule of the Indo-Greek Stratn II of Skala, the third Mahkatrapa of Gandhra. He also knew the eighteen sciences, and the eight subsidiary subjects well. RhulabhadraSaraha had been excluded from his caste one day in 615, as he was attending an assembly of five hundred Brahmans, he had a direct experience of the Innate-Wisdom Unborn Presence that caused him to look intoxicated in public. Later, Rhulabhadra-Saraha studied in Mdhyadea (Madhy Pradea), where he became a Holder of the Three Baskets because of his skill in disciplinary methods, in other words, Good Conduct, Phenomenology, and the Buddhas Discourses, or Aphorisms. All this knowledge he passed on to the second excellent Ngrjuna. Rhulabhadra-Saraha had also received numerous transmissions around 620 from the One Who Teaches How to Approach, Dharmadsa of Vrandra, who was the maternal uncle of Candragomin-Ngaputramitra of Vrandra. He therefore imparted to Ngrjuna-rmanta, the cycles of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, the Intense Encounter with the Cognitive-Wisdoms literature, and the Five Treatises of the Middle Way of rya-Ngrjuna of Vidi. Ngrjuna-rmanta made a brilliant study of the classical texts taught at the Nland monasteries. Moreover, he was initiated into the Continuous-Mystical-Processes of the Encounter With the Secret. It is a text that reminds of the Three Rules of Art, in other words, the convention of the audition of maxims, known as the listening to the teaching. This is the blending of reminding and reflection, or the mental contemplation of mind. The convention of imagination makes existence appear. One has to cultivate what gives a sense of well
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being, sometimes called triple Cognitive-Wisdom or discernment. It is also a text, which describes the penetration of the three gates, or acquaintance with the Three Bodies. Gate of the Body under the navel that is the dimension of an ImagedGesture that Closes, and the Body Resulting of a Creation, Gate of Speech at the throat, the mouth, and the nostrils, it is the dimension of the mystical-incantation, as well as the Body in Union with Bliss, Gate of the Mind within the Creator [of the Supreme Principle of the] Opening Up at the crown of the head also called the Golden Gate, and the Body of the Nature of Things. Ngrjuna-rmanta would soon become an author, and write important works as his Five Successive Steps, or the Gradual Series to Illustrate the Five Inner Revolutions (Paca krama, C. Wu Wei, J. Go Yui, it is in the Kangyur of Beijing No. 2667, Rim-pa lngapa). This process coming in a series setting out the instructions to connect up the respirations that support the Five SensorialConsciousnesses by using alternate contractions or expansions from the heads crown downward, and again vice versa, in order to bring back by continuous exercise the Five Fundamental Winds to the BlueHeart-Drop where they will be perfectly refined. Ngrjuna-rmanta would have four extraordinary students, Candrakrti-Mtaga of Matagapura, ryadeva-Kararapda of Karasuvara, the first eminent kyamitra of Sketa, and Ngabuddhi-gotpda of Skya. He told them about the Continuous-Mystical-Processes, as well as the View in the Middle Way. Ngrjuna-rmanta wrote many works like the Mnemonic [Verses] of the Trunk of the Sacred Tree in Noble Man (rya alistambaka krik, 'Phags-pa Sha-lu lJang-pa'i tshig le'ur byaspa). It is in the Tangyur of Beijing vol. 104, mDo-'grel (mDo-tshogs) section XXXIV (Nyi), No. 5485, folio 25a6 to 69a6. It is a text of 705 lines, or about 89 pages. The author is Ngrjuna-rmanta. The translators, about the year 810, were the paita Dharmarprabha, the paita Sdhumati, gNyags Lo-ts-ba Ye-shes gZhon-nu of 'Phyos, and sKa-ba dPal-brtsegs. Ngrjuna-rmanta was a great leader of monks. He spread teachings like his Explanation to the Commentary of the Distress Admission, Which Leads to Awakening (Bodhy ppati deanvtti,
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Byang-chub kyi lTung-ba bshags-pa'i 'grel-pa), it is in the Tangyur of Beijing, vol. 105 rGyud-'grel mDo-tshogs section XXXVII (Ji), No 5506, folio 215a4 to 227a6. It is a text of 194 lines, less than 25 pages. The author was Ngrjuna-rmanta. The translators, around 780, were the Sublime Who Bestows the Object of Thought to Others, ntirakita of Mair, leader of the Meghamatta Vihra in Magalapura, the capital city of the abhala kingdom, and maybe Devaghoa, known as the young copyist -tsa-ra, or the One Who Teaches How to Approach named sBa Ye-shes-dbyangs. It is a practical explanation of the Aphorism of the Mode of Knowledge that Magnified, Named Triple Joints of the Aggregate Trunk [of the windy road] in Noble Man (rya Triskandhaka nma mahyna stra, C. Sanbing jing, it is in the Tangyur of Beijing No. 950, 'Phags-pa Phung-po gSum-pa zhes-bya-ba theg-pa chen-po'i mdo). It is a revealing of ones own failings, made in front of the Awakened Ones. It is not a confession, in the Christian manner, because the Awakened Ones have nothing to forgive, as they know the illusion of a self-as-such, as well as the ultimate truth of the emptiness of acts. The secret path is to face the domain of the relative (conceptual) truth with an open heart that will allow you to approach the Domain of the Ultimate Truth, which is beyond expression. In the same spirit, he composed a text entitled, the Lamp of Dishonor (Avamna Pradpa nma, Zhen-log sGron-ma zhes-byaba), about ones failings. It is in the Tangyur of Beijing, vol. 81; rGyud-'grel section LXXI (Tu), No. 4551, folio 270b1 to 276a6. It is a text of 94 lines, or less than 12 pages. The author is Ngrjunarmanta. The unmentioned translators were probably Abhaykaragupta, and Mi-nyag Lo-ts-ba Tsa-mi Sangs-rgyas Grags-pa. Abhaykaragupta was a Guru attached to the Three Royal Vihras of Ratnagiri in Oradea established around the northern waters edge of the Brahm River by the sovereigns of the Bhaumkara Dynasty. Abhaykaragupta was a teacher of the Saghrma Mahvihra of Nland, as well as one of Mativihra of Vajrsana in Bodh Gay, and the Mahvihra of Vikramaila. Zha-lu Lo-ts-ba Bu-ston Rin-chen-grub, in the early fourteenth century, and Jo-nang-pa Trantha Kun-dga' sNying-po of Phuntshogs-gling, near the beginning of the seventeenth century, noted
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that the second magnificent Ngrjuna would occasionally live in Nland. There, Ngrjuna-rmanta had plenty of time to embellish the area, and to restore the old reliquary tumuli in which he discovered a number of ancient texts. Around 670, a little before the arrival in 675 of Yijing the Chinese pilgrim, the Tamul Ngrjuna-rmanta left Nland. He retired to r Parvata, on the edge of the Caityagha of Ngrjunikoda, and the Potalaka at the western Ghts of ndhradea. It was a terrestrial spot, considered to be a counterpart of the palace of the Lord Who is Able to See, the Sublime Hero Lucid of the Mercurial Awakening, the ruins of which inspired the imperial stronghold of Srong-btsan sGam-po and the building, from 1645-1695, of the new Potala Palace of lHa-sa. The Singhalese chronicle reported the disciples of the Tamul, Ngrjuna-rmanta to be the Congregation of the Excellent Mountain of Pure-Diamond. It was compiled in r Lak around 1348, and known as the Grasping of the Changes of the Schools (Nikyasagraha). Ngrjuna-rmanta was the author of numerous tantric texts, one of them was the The Rendering Fact that is Opening to the Mercury of Lucid Mind of the Perfect Revelation of Knowledge (Bodhicitta Vivaraa nma, Byang-chub Sems kyi 'grel-pa zhes-byaba). It is in the Tangyur of Beijing, vol. 61; rGyud-'grel section XXXIII (Gi), No. 2665, folio 42b7 to 48a2. It is a text of 83 lines, or less than 11 pages. The translators, in about 1040, were the scholars Gukara, and Lo-ts-ba Rab-tu Zhi-ba'i bShes-gnyen. A revision was made by the Nepl paita Kanakavarman, and sPa-tshab Nyima-grags. Ngrjuna-rmanta also wrote a work that was the Feuille de route allowing one to reach Potalaka (the lost Sanskrit title may have been [Potalaka gamana mrga pattrik], Po-ta-la-kar 'gro-ba'i lam-yig). It is in the Tangyur of Beijing, vol. 81 rGyud'grel section LXXII (Nu), (No 4577), folio 317b8 to 326a4. It is a transcript of 141 lines, or nearly 18 pages. The quoted author was rmat Potalaka Bharaka (dPal-ldan Potalaka'i rJe-btsun), known to us as Ngrjuna-rmanta. The translators, in about 1325, were Abhiyuktadevar, and Sum-pa Lo-ts-ba Dharma Yon-tan of Rong.
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25. Nagarjuna of Kamr In 730, Ngrjuna-Ngrjunagarbha started to teach in the Saghrma of aarhadvaa, some 15 km to the northeast of rnagara, later he moved to Nland. He was born in 708 during the end of the reign of Durlabhaka Pratpiditya II Krtoga of Pratpura, the second Mahrja of Mahkamra. In his youth, Ngrjuna-Ngrjunagarbha had known Candrapia Krtoga, and Trpia Krtoga I who succeeded their father in 712 and 721. Candrapia happened to be the disciple of his minister, the accomplished Indrabhti of Lakpura, who was, from 707, the Buddhist Rja of Uiyna. Trpia murdered Candrapia and had a short rule as well. Afterwards, the conqueror Lalitditya Muktapia Krtoga, their younger brother, ascended to the throne, and moved his capital city from Pratpura to Parihsapura in 735. This great emperor was a Worshipper of the [Solar] One Who is Always Active. He ruled wisely with the support of the powerful Buddhist minority, then about 30% of the population of his state. At that time, akhana (known as Cakua), the Chief General of the Army chose the third distinguished Ngrjuna as his spiritual guide. akhana was a prince of the white Trk khra Scythians, who settled in karestn by 636, and continued later, to migrate further. akhana was the great vassal of Uiyna, he patronized the restoration of the reliquary tumulus in the ancient capital city of Huvikapura, which he would ornate with eighty-four thousand Deities Radiant-Appearances and Buddhas in bas-relief. It is reported that he spent as much as 80 kilos of gold for that. Ngrjuna-Ngrjunagarbha resided then, almost all the time in the Wood of the Six Arhats (aarhadvaa), in a place situated today in the northwest of the magnificent Mughol terraced garden palace of Shlimar Bagh Bhavan. Ngrjuna-Ngrjunagarbha had various eminent teachers, but his root Guru was the first famous Ngabodhi of the Meghamatta Vihra of Magalapura, born in 687 as a prince of the royal house of abhala (South Uiyna). Ngabodhi conferred on him many Sacred Sprinkling Rituals, which favored spiritual insight. Ngabodhi transmitted to him his Named as the Intensity that
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Goes Beyond the Conjunction of Mental Creation (Atiyoga Bhvan nma, it is in the Tangyur of Beijing, No. 3259, A-ti rnal-'byor gyi bsgom-pa'i thabs zhes-bya-ba). Ngabodhi gave Ngrjuna-Ngrjunagarbha, around 720 to 725, a series of books. Among them was the Spherical Balls ContinuousMystical-Process of the Eminent Knowledge of the Accurately Luminous One (Vairocanbhisabodhi tantra pirtha, it is in the Tangyur of Beijing, No. 3486, rNam-par sNang-mdzad mNgon-par rDzogs-par Byang-chub-pa'i rgyud kyi bsdus-pa'i don), which is considered as the source of the Continuous-Mystical-Process Sovereign of the Magnified Illusion. Ngabodhi gave him the Inner Incandescent Oblation that introduced him to the experience of the Body in Union with Bliss. Ngabodhi told him about the Offering of Energies, which brings in the residential places of the Body Resulting of a Creation. Furthermore, Ngrjuna-Ngrjunagarbha was the pupil of the second distinguished Ratnamati born in 687. He taught at the Skandha Vihra of rnagara, and should not be confused with the first Ratnamati known to have translated fifty-five Buddhist works into Chinese from 508 to 527. The extension of the Lalitditya conquests led by his right-hand man akhana, allowed Ngrjuna-Ngrjunagarbha to go to Nland after the elimination, in 740, of Yaovarman of Kanykubja, Mahrja of Dakina Pacla, and the takeover of this wealthy territory. It is said that Ngrjuna-Ngrjunagarbha expelled eight thousand monks to re-establish monastic discipline, or the Good Conduct. The third Ngrjuna-Ngrjunagarbha wrote his Distressed Unrefined Body in Accordance with the Mode of Knowledge of the Innate Pure-Diamond (Vajrayna Sthlpatti, it is in the Tangyur of Beijing, No. 3307, rDo-rje Theg-pa'i sBom-po'i lTung-ba), which is an avowal in 5 lines of the failings of a monk in front of the Buddhas. Wugong, the Chinese pilgrim studied in Kamra from 751 to 754 in different monasteries, and among them he stayed at the Muktapia Caityavihra in the capital city of Parihsapura, at the Amtabhvana Vihra, at the Ktyasrngiri Vihra, and at the new akhana Vihra of Huvikapura. Wugong witnessed a small
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Buddhist Renaissance as three hundred monasteries received financial support from results of the conquest of akhana. Ngrjuna-Ngrjunagarbha started to restore the reliquary tumuli of Rjagha, Vail, rvast, and Varas near Banras with the gold offered by akhana. Thus, he helped in four of the Six Sacred Cities. Ngrjuna-Ngrjunagarbha continued to pursue his activities under the reign of Gopla of Gaua who founded, in 752, the Pla Dynasty, which was favorable to Buddhists, as Goplas brother Dharmapla-Dharmapda became, around 750, an eminent One Who Teaches How to Approach. Gopla was a disciple of Vivarpa-Lilavajrapda (One that is in Every Form the Lightning-Pillar of the Pure-Diamond Play) The Accomplished One of Rha had been elected as the first Mahrja of Gaua, and he founded in 756, the Uddaapura Mahvihra (Raising Stick Citys Sublime Place Where to Go for a Walk). Which is an allusion, without equivocation, to the fact that whenever the Five Fundamental Winds penetrated the Channel Always Moving Restlessly, they naturally rise in similar fashion to a paper serpentine blotted by a continuous pressure. The choice of this appellation is testifying that it was a Foundation dedicated to the studies of the Continuous-Mystical-Processes. Ngrjuna-Ngrjunagarbha of aarhadvaa gave the sacred vows to countless men, and in 753, the second eminent Buddhaplita came from Hansakrida in Tampala Land, or the Telegu speaking area, and was received by him in Nland as a novice-beggar-monk. Later, in 765 during a visit at Uddaapura Mahvihra, Ngrjuna-Ngrjunagarbha gave to Buddhaplita the cycle of the Continuous-Mystical-Processes of Charming PureDiamond Encounter With the Secret. Ngrjuna-Ngrjunagarbha had four other great supporters, and one of them was the second kyamitra, also known as Mahkyamitra, another one was Ngamitra-Kucipda (FriendlySun Undulating-energy - Lightening-Pillar Who Tenses Up). Ngrjuna-Ngrjunagarbha was one of Padmkaras teachers, he was known as Padmasabhava, and he gave him his Transit to Coming Existence (Bhava sakrnti, it is in the Tangyur of Beijing No. 5240, Srid-pa 'pho-ba). It is a text of 16 lines in five points
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about the Practice of the Movement that Mingles, more commonly known as the transference of consciousness. About 770, Ngrjuna-Ngrjunagarbha was also the Guru of avarevara-avaripda (Lord of the Savage), known as The Accomplished One Savage Lights Ray, or Savage Lotus, known as Sublime of the Savage, or Sublime Hermit from Hills and Mountains. This avarevara-avaripda was a member of the abara Parthian Tribes of Dekkan living in the Vindhyagiri Ranges, since their migration around 104, or in the time of Vindhyaketu, who had married one of his daughters to Gautamputra Stakari III Stavhana. To summarize, Ngrjuna-Ngrjunagarbha promoted the cult of the One Who Makes You Go Beyond (see, No. 2555 & 2556). His biography tells us that Tr blessed him, and that she appeared to him in pure visions. It is said, allegorically, in a parable, that, one day, she diverted him from his project to convert a mountain into gold. This expressed his ascendancy over the process generating the inner blissful conflagration, and of his experience of the Supernatural Sonorous Breathing that Appears to be Radiant in the Channel Always Moving Restlessly, or Axial Mountain. Let me add here that the pure visions are not the exclusive privilege of some Tibetans; on the contrary, they are linked to the most ancient Indian practitioners as an outcome during an attentive absorption into reality. As such, Hindu masters are reputed to be able to gaze at exalted sages, or sublime spiritual intelligence, which transmitted them enigmatic sets of guidelines. One of these visionaries was treya Mahi of Rjputna who was born seven years earlier than Ngrjuna-Ngrjunagarbha. treya was able to hear [inaudible sounds] of an unbeaten instrument, to breath divine (supernatural) scents, and so forth. Without doubt, he was linked to the roots of the tradition of the Elixir of Long-Life, since he taught the quintessence of the (breath) revolutions. Some of treyas books were translated into Tibetan. Ngrjuna-Ngrjunagarbha, the Ngrjuna of Kamir spread the practice of the Pure-Diamond Fury, by which the dissolution process of the Five Fundamental Winds starts, rising up in impetuous
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movements of Innate-wisdom, which encounters cognitive-wisdom in the Channel Always Moving Restlessly, visualized internally like hollow bamboo. This essence is also called the Wrathful One, or in its starting phase, Brown Gold, of the Indo-Parthian tradition, the Guide in Front of Ones Eyes of the vital breaths Not Perfectly Refined, or the Not fully Divine Ones. It is the Deitys Radiant-Appearance of Hair, known as the One with the Form of a Hair and regarded as the son of Path Jupiter Deitys Radiant-Appearances. In its ascending phase, he is then known, together with his twin-brother, the Golden Coin Speaking-Radiating Awakened-Energy, or the ascending of the Curl, associated, with the One Who Jumps Up. About this, one can read the Magic Spell Named Golden Residence in Noble Man (rya Hirayavat nma dhra, 'Phagspa dByig-dang lDan-pa zhes-bya-ba'i gzungs), It is in the Kangyur of Beijing; rGyud, section XV (Pha), vol. 7, No. 190, from folio 202b3 to 204a7, it is only 13 lines, or less than 2 pages. The translators, around 790, were Jinamitra, Dnaila, and Zhang Lo-ts-ba. In another Hindu tradition, the Wrathful One happened to be one the names of ivas wife, the One Who Gets Furious Whenever She is Awakened. Ngrjuna-Ngrjunagarbha of Kamir also wrote short practices similar to the Lamp of True Nature (Tattva Pradpa, Dekho-na-nyid sGron-ma), which concerns the Method that manifests the Divinity of the One Who Has in Hand the Pure-Diamond. See, Blue Night Outward Appearance (No 3048, 3049, 3500 and 3688). Ngrjuna-Ngrjunagarbha composed a manuscript of 16 lines entitled Ambrosial Mind of Unfed Exhaustion (Pryacittta, it is in the Tangyur of Beijing No. 3689, gNod-pa Sel-ba'i bDud-rtsi), which is poorly understood as the Expiatory Ceremony of Offerings (of appropriated and unappropriated deeds) to the Immortal Mind; with reality in the appearance of Vajrapi Pryacittta. Ngrjuna-Ngrjunagarbha wrote his Which Brings the Ineluctable Acts to the One Who Protects from the Fear of the PureDiamond (Vajrapavitra karma sabhra, it is in the Tangyur of Beijing No. 3690, rDo-rje Bya-pa'i las tshogs), a 5-line text concerning the Path of Accumulation [of Merits] to meet with reality in the appearance of Vajrapi - Vajrapavitra.
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Ngrjuna-Ngrjunagarbha left an assortment of works. One of them was the Prescription for a Happy Realization, which manifests innate nature (Svabhvsiddhy upadea, it is in the Tangyur of Beijing No. 3224, Rang-bzhin Grub-pa Med-pa'i gZhi'i man-ngag).
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Chapter VII Nagarjuna of Gujart

26. Krishna-Nagarjuna Lineage The fourth celebrated Ngrjuna is mentioned by the Tibetan Canon as Ka-Ngrjuna (Sparkling Undulating Energy Dark One) of Daihak, or Ngrjunapda (Lightning-Pillar of the Sparkling Undulating Energy), and as Ngrjunantha-Kcrya (Sparkling Undulating Energy Possessor Who Teaches How to Approach the Dark One). Ka-Ngrjuna of Daihak belonged to the Grajara Tribes that were driven from the battlefield by the Ha Haythelit Dynasty. Around 530 they settled in the Northern Gujartra where the conqueror Yaovarman Aulikara of Muevar ruled. From these tribes would emerge the Pratihra Dynasty rising from the prince Mihirakula Pratihra who became, near the year 710, the vassal of Dantidurga Rraka of Mnyakhea. Ka-Ngrjuna was the disciple of the third Vararuci-Damyantha of Daihak. The first Vararuci, lived around 340 BCE, was the younger colleague of Pini of alsura, who was patronized by Nandivadhana, the Commander of Magadha. Two of Vararucis works are still known to us, the first is his treatise, in meter, entitled, the Connoisseur of the Sacred Oral-Tradition (rutabodha), and the second, his vernacular grammar or Explanation in Prkt (Prktpraka). The second Vararuci of Kamra lived around 740. He was the author of the One Hundred Stanzas (ata Gth, it is in the Tangyur of Beijing No. 5824, Tshigs-su bCad-pa brgya-pa). The third Vararuci wrote the text, Named the Method that Manifests [the Deitys Radiant-Appearance] of the Black-BlueExalted-Instant Point (Mahkla Kla sdhana nma, No. 4931 Nagpo Chen-po Phur-par sgrub-pa zhes-bya-ba). He also wrote the Method that Manifests [the Deitys Radiant-Appearance] BlackBlue-Exalted-Instant Splendor (r Mahkla sdhana, it is in the Tangyur of Beijing No. 4207, dPal mGon-po Nag-po'i sgrub-pa'i thabs). Moreover, this Vararuci bestowed upon Ka-Ngrjuna
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the consecration of the succession tree of the Sonorous Roaring of the Pure-Diamond H Reciprocal-Choice. Vararuci and KaNgrjuna resided near the great Hindu temple dedicated to the Five Emblematic-Signs of Lord iva at Aahilapaka, who was called the Possessor of the Lunar Elixir there. Ka-Ngrjuna was also a disciple of Hipa-Jlandharapda of Khytila who taught One Who Imparts the Object of Thinking to Others, he lived in the Kujnavala Mahvihra of Jlandhara, and which was then known as Jlandhara The Accomplished One. This spiritual leader belonged to the line of Ngrjuna-Ngrjunagarbha of aarhadvaa, the third Ngrjuna. Ka-Ngrjuna, the fourth Ngrjuna became a Guru of the lineage of the Supernatural Acquisition of the Sap, or the only flavor of the ultimate truth, which compares to an Elixir of Long-Life, or quintessence of the (respiration) revolutions. He would be mentioned as the eighth in the list of the Possessors of the Fury. After that, Ka-Ngrjuna, known as Ngrjuna Kcrya, would be revealed in this lineage the second Kcrya-Knhap of Vidynagara. The Uninterrupted Succession of the Revered Ones, or spiritual fathers of the Ntha School started with nine Accomplished Possessors, who would be included later on in the meaningful list of the Eighty-Four Buddhist Accomplished Ones who symbolize the Seven Substances times the Twelve Transits. The Continuous-Mystical-Process of the Savage (abara Tantra) gave a close list of twenty-four Revered Ones of These Who Carry a Skull-Cup, which is one of the fourth branches of the Worshippers of the Benevolent One. As we have seen, The Accomplished One avarevara-avaripda came from the abara tribal group of the Vindhyagiri Ranges, which had settled in Sgara, Bhautapla, and Indirpura. One of the Hindu masters of the abara was barasvmin who was, approximately in 375, the author of the Exegesis in Vernacular Parlance of the Aphorisms of the Investigators (Mimska stra bhya). barasvmin revitalized the Earlier Investigators School, founded around 185 BCE, by Bdaryaa of the Mahyuttara Tribes of Mhea, who was the author of the Aphorism Subsequent to the Knowledge (Vednta stra), as a development of the revelation of
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the fourteen principal Connections. A generation later, Jaimini of rvast readapted it, around 150 BCE, by adding his own system of philosophical examination demonstrated in his Aphorism of Investigation (Mims Stra), a manuscript that will be reworked after him by several authors during a period of more than five hundred years. Jaimini asserted that the supreme art of the sound of the countless Mystical-Incantations inherited from the Quadruple Knowledge was a method to approach liberation. Thus, Jaimini had contributed to interpret the different Brhmaa, or sacred texts of the Supreme Principle together with the MysticalIncantations used during the sacrificial offerings. Jaimini established a codex, which put into view the most obscure points of the Quadruple Knowledge books. He did so in order to refute incorrect interpretations of the direct experiences of the Vedic sages. Yet, if the Earlier Investigators School had accepted almost all the ideas of the other schools, Jaimini clearly signified that knowledge, or erudition, alone was not capable of producing Liberation. Furthermore, even if Jaimini confirmed the preponderance of the Brahmans, for him, adequate monastic rituals realized Liberation. He had never chosen any particular supreme deity. It was evident then, that the multifaceted composite tribal polytheistic cake was somehow too, an approach of a much more delicate monotheism that he does not give his name so as not to criticize anyone personally. kyamuni Buddha had remained silent to delicate questions for the very same reasons without rejecting the pre-Vedic and Vedic gods that where integrated in his experience beyond labels. Thus, his Eighty-Four Thousand Dharmas (The Nature of Things, or determining elements, or nature of things) were able to transmute all kinds of deities into quality strengths on the path of awakening to the reality within the Aphorisms or Continuous-MysticalProcesses without a single contradiction. barasvmin was at the origin of the Supreme Investigators School that will become the platform for later concepts demonstrated by Govinda Gauapda of Gaua around 625, as the Unity Subsequent to the Knowledge. So as not to have anymore arguments, Govinda Gauapda (Lord of the Shepherdesses Lightning-Pillar Concerned by the Bowl) would take back a great number of
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inescapable ideas of the Middle Way taught by rya-Ngrjuna of Vidi in his Exegesis of the Frog (Mdukya krik), or from the Connection of the Frog (Mkyopaniad). One of the things borrowed from the Vedic Knowledge of the Truth, was the teaching of illusory appearances of the phenomenal world, and its absence of an ultimate truth. The cause advanced being the ignorance of that truth. This contributed to a coming together of Buddhist and Hindu views, and that obviously added to the Indian clich of Buddhism being a component of the Hindu religion, yet the Christian clich is that Buddhism is a philosophy. Previously, in Jaiminis time, this idea was certainly stimulated by the philosophers of the Indo-Greek dominions. Gautma, the logician, established, close to the year 155 BCE, a dialectical movement of paita known as These Who are Following the [Vedic] Rules of Logic. Furthermore, to support the precedence of his flood of light, Gautma asserted that he was continuing the ideas of the sage Akapda (Lightning-Pillar of the Imperishable One), born in 734 BCE, who taught the Vedic imperatives for reasoning. Gautma wrote down explanations about other schools, but his more valuable contribution was to codify the measures, standards, and models (or norm having authority), and he announced four standards adopted by all schools during a debate. First, the standard achieved by direct observation, for example looking at the sun. Second, the standard achieved by inference, as when we see, smoke, there must be a fire somewhere. Third, the standard achieved by comparison, like observing the similarities and differences between a wild buffalo and a domestic buffalo. Fourth, the standard achieved by sound, or a gathering of evidence coming from the audition of maxims of sacred texts revealed by the past sages, or from ones continuous-remembrance, by a direct contemplation of mind experience, or self-revelation that was to be adopted as post-Vedic. Thus, Buddhist masters were free to explain at will, and compile their Five Baskets, while they could not follow Gautma in all his beliefs. Buddhists could agree on the sensorial Domain of Desire with the myriad of Deities Radiant-Appearances Abiding within His Six Skies. They would consent as well to the Ineluctable Acts relative to reality conducive to rebirths, and they considered the Benevolent
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One as the Sublime Practitioner of the Conjunction as the starting point of their Path of Liberation. Yet, the influence of Gautma upon Buddhists was to be full of meaning, as he had included the implication of a human Guru, and the adoption of a personal deity as the paving of the way to the arriving of the experience by way of the conjunction with Continuous-Mystical-Processes. About 610, Padma of Gayira rewrote, and seriously modified the Legend of the Worshipper of the [Solar] One Who is Always Active (Vaiava pura), composed originally around 380. He also attacked Govinda Gauapdas ideas, around 625. As a way of condemning the kyamunis beliefs, Padma also described the punishment of the ruling Lady Rjit as the Best One. She had her two sons killed, because they had dared convert to the Victorious Over the Phenomenal, the Buddhist religion. The Worshipers of the [Solar] One Who is Always Active was a later triumph of the Buddhists. By asserting that kyamuni Buddha was indeed one of the Ten Apparitions of the [Solar] One Who is Always Active, as they had done as early as 910 under pressure from Muslm invaders with other popular challengers like the Dark One, who was the pupil of the Handsome Giver of Pleasure. Buddhist and Hindu Supreme Investigators had an Oral Tradition exposing their view, their methods, and their direct method path to ultimate truth. At that time, an ascetic Kplika, was begging with a skull-cup, or a vase made of a skull-cup, and this followed accurate usages regarding, known as the violent, impetuous, or Wrathful One, she could be traced from ancient times. She is attested to in various Upaniads. Different teachers passed on the Uninterrupted Succession of the Revered Ones of the Fury, and other similar practices, to Siddhrtha Gautma of Kapilavastu, known as kyamuni Buddha and in particular by Alrakml of Vail who imparted to him the Quadruple Knowledge. Afterwards, his second great Guru Udarkarmaputra passed on to him the Fourteen Early Connections. The Fury run through appears in the teachings of The Accomplished One Indrabhti of Lakpura. It is also present in about 745, in the works of Gagasiddhi-Guhyantha of Sia. After him appeared, The Accomplished One Who Teaches How to Approach
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it, Lalitavajra-Vivarpa of Sia, who taught until 801 in a municipality located in close proximity to Rwalpii. Furthermore, Lalitavajra-Vivarpa was linked to the stpa of Lalithapura. In the next generation, Udbhaa-Uddhtipda would be regarded as the founder of the Uninterrupted Succession of the Possessors. Udbhaa was a Sovereign of The Accomplished Ones also known as Bhaa by the Worshippers of the Benevolent One who converted after a lost debate with Gagasiddhi-Guhyantha, he was also acknowledged as Udentha. His name is sometimes written as Uddhtipda (Lightning-Pillar of One who Throws Himself on High). Obviously, Uddhilipdas name is an allusion to the jumps that belong to the violent method of the secret training of the Fury, in correlation with the Conjunction of the One Who Holds the Inner Fire As His Own Child. Udbhaa-Uddhtipdas successor, born in 749, was Karamya Matsyendrantha (Possessor with the Extraordinary Visionary Faculty Gifted with Compassion for the Illusion) or Matsyendrantha-Carpaipda of Vira, was a member of the Matsya Tribes of Rjasthn. Matsyendrantha, the Accomplished Possessor, was also known as Carpaipda or Krpaikapda. Like his Guru, he left a few poems exposing, in a down to earth fashion, the flavor of ambrosial experience. They would express the outer, inner, and secret meaning, and he would set forth the quintessential taste of the true nature of sensorial experiences. Ghorakantha of the Kujnavala Mahvihra in Jlandhara had several spiritual sons. He succeeded MatsyendranthaCarpaipda. The first son, the Accomplished Possessor VikhadevaCauragipda (Deitys Radiant-Appearance Deprived of Hands Lightning-Pillar Who Circulates to the Branches) of Skala, otherwise known as Nintha (Possessor Who leads to One Condition), was born in 808. The second son was born in 812. He was Ratntantha-Tatipda (Possessor Who is Freed from Charnel Pleasure - Lightening-Pillar Who Spreads Out Self-Sacrifice); he became famous for his fabulous activities. The third son was born in 815. He was the Accomplished Possessor Daantha of Daakraya belonging to the Daakla Tribes of Dekkan, who lived between the Somodbhav and the Godvar rivers.
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Daantha (Possessor of the Staff) was a spiritual guide of the tradition of the Continuous-Mystical-Processes of the Encounter With the Secret. His name also recalls the (northeast) warden Blue Staff, known as the Staff of Victory, synonymous with the Moon-hare Club. This Daantha founded a branch of practitioners of conjunction that wore particular symbols. The fourth son, born in 811, was the Possessor of the Impenetrable, (Gahanantha) who had in his turn, a disciple born in 833, known as the Possessor Who Broke Off All [Mental] Activities (Nivittintha); he was a Marha Prince of Tryambaka, and the brother of Jnadeva. The fifth Accomplished Possessors pupil, born in 808, was Cauragintha-Vigrapla known as Vigrapla I, a prince who happened to be a young cousin of Dharmapla, the mighty Mahrja of Gaua, and a nephew of Dharmapla-Dharmapda. Cauragintha-Vigrapla, then a sovereign of the Pla Dynasty, but in order to avoid the problems of a new succession, in 857 Cauragintha-Vigrapla preferred to abdicate in favor of his son Nryaapla who became the fifth Mahrja of Gaua. After that, this Accomplished One lived, as a simple full beggar monk. The sixth successor of the Accomplished Possessors list was born in 820. He was known as crya Vivamitra-Pravarantha the Siddhcrya, and as the Possessor of the Deities RadiantAppearances of the Other Shore (Pravarantha). He was also known as the Possessor Who Stays at All Times Beside (Prvantha), because during his life, he remained close up to his Guru Cauragipda. crya Vivamitra-Pravarantha was succeeded by two of his disciples. The first disciple was Possessor Who Tamed [the Young Bull] Excellent Brilliance (VararuciDamyantha) of Daihak. The second disciple was HipaJlandharapda or Hipa of Khytila (the First Who Has Expelled), also mentioned as the first Accomplished One known as Jlandhara. His name recalls the Practice of the Movement that Mingles, connected with the habit of shaving the head while keeping a tuft of hair to let somebody see, the point of the transit; Ka-Ngrjuna succeeded both of them, and became the eighth of the Accomplished Possessors. The ninth Accomplished Possessor, Bhgavatpda (Lightning-Pillar of the Fortunate-Glory) followed
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him. He was known as the devotee purabhagavat (Blessed legend), and his brother, born in 898, was RasluVimalabhadrapda (Sweet-taste - Lightning-Pillar of stainlesshappiness), his pen name was Bhadrapla (Protector of the Fortune) of Bhadra upon the Vitast River, in a valley situated within the ancient Kingdom of Maidhara, a division of Pacanada. The capital city of Bhadra was known as Alexandria Boukephala, founded by the conqueror Alexandros III, the king of Makedona in memory of his horse killed in the spring of 326 BCE, during his successful battle against the Scythian Pruruva Madraka of Skala. Hipa-Jlandharapda was also, in 885, the sacred teacher of the Intelligence of the Illusory Magic (Mynmati). A princess, who seems to be an essence in common parlance of the Mother of Clear Light, or literally, the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant. Hipa-Jlandharapda taught Mynmatis son, the Accomplished Possessor Gopica who was the Ha Goparja of the Turuka territory of ViJaypura in South of Gopagiri. Gopica belonged to the princely Ha Haythelit Dynasty starting a new branch in 509 with Torama II Goparja who happened to be the Emperor First Among the Kings of the Turuka territory. Another pupil of Hipa-Jlandharapda, born in 866, was the third great Bharthari of Nagahrada the Accomplished Possessor, otherwise known as Bairga, or Bhartntha. He would be remembered in the tradition as a tireless ascetic. The first monk, Prince Bharthari of Karkoanagara, was known as the author, around 395, of the Explanations of the Eight Logical Works plus four secondary ones, and was of the first Dinga of the cra Mahcaityavihra of Vidarbhanagar upon the Vidharb River, that was the capital city of Kuivia, of the territory of the Kuina Tribes. The second Dinga, The Accomplished One of Telingama, near Kcpuram, was, around 695, the Tamul founder of a new expression of the Approach of the Unshakeable Conjunction. Furthermore one of his guru was the born Brahma MitraciaPakajapda of Kcipuram who was a disciple of Ngrjunarmanta of Kcipuram.
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The second famous Bharthari was a logician who wrote, in about 665, some commentaries on the works of Bharthari Prince of the Mlava Scythian Dynasties organized in a republican tribal confederation. Bharthari the Bagal underlined in his grammatical explanation that, The disciples of the first famous Patajali of Takail got lost in traditional explanations of the grammarians work. They forgot the unseen spirit within, but he added that Candragomi came back to this very essence in his Great Commentary (Mahbhya), a book written around 160 BCE, that was also known to us as the Conjunction of Perfumed Powders (Crayoga). Ka-Ngrjuna, as with the other main figures of the Ntha, is regarded by the tradition of the Worshippers of the Benevolent One as one of them, because Lord iva is called the Protector of the Element Strengths. It is a spiritual effort of the energies, or the winds that support the Five Existing Elements, the Five Sensorial-Consciousnesses, the sentiments, or emotional torments. For the Jain, this level recalls abhantha dintha (the Primordial Possessor Wisdom Lord of the Bulls), who had been the first in the list of the Ones Who Make Forth, roughly 3000 years before. He was recognized as the son of the Lady-Deitys RadiantAppearance of the Central Axis, known as the Agreeable Mount Meru. This reality came across on the path corresponding to the Hero Lucid of the Pure-Diamond, of white complexion, as he is immaculate. Although like several Buddhist figures, his stature had been much improved with time. Previously, this deity was known as the Powerful General Sovereign of the Smoke-Eaters, and as well as the Smoke-Eater Hh, which has been kept in his mantra as Hh Hh Ho. He is the one that makes the breaths of the one hundred syllables of the Blue-Heart-Drop fly like an arrow made of a cane, or a bamboo with nodules. Hero Lucid of the Pure-Diamond is then the essence of space-time, and he personified the Body in Union with Bliss of the five aggregates that are refined by the continuous encounter of cognitive-wisdom with Innate-wisdom. From Matsyendrantha-Carpaipda of Vira, the second Accomplished Possessor, that tradition flowed to the North of Hindustn, since, it spread, particularly in Bagala, Kmarpa, and even to Nepla. From the very beginning, the Uninterrupted Succession of the
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Possessors included a number of ancient beliefs, like the one that set forth the quintessential taste. They are sometimes described as alchemists since they work the elementary body, and because they set forth the different philosophical elements of that particular direct experience. 27. Opening of the Heart The tradition of the Accomplished Possessors was combined with a Gurus Lineage reminiscent of the one of the Conjunction of the second Patajali-Goikputra of Plkiguu, who belonged to the God Tribes of ndhra Pradea. Patajali-Goikputra was a young contemporary of ryaNgrjuna of Vidi, and he is often confused with the grammarian and the first Patajali of Takail who was the author of the Great Commentary (Mahbhya). Patajali-Goikputra initiated a School of the Conjunction, around the year 150, at the end of the rule of Vsiputra r Pulumyi Stakari Stavhana of Pratihna, the twenty-fourth emperor of Dekkan. Patajali-Goikputra was a precursor to Lakulisa, the reformer born in 184, the initiator of the branch of the Worshippers of the Great Lord Husband of the Chain, which is to say one of the four branches of the Worshippers of the Benevolent One. The second great Patajali compiled in Prkt a fundamental work in three, or four volumes, entitled, Aphorism of the Conjunction (Yoga stra). These texts, as those of ryaNgrjuna of Vidi, would be later translated into the Sanskrit of the Early Gupta Dynasty approximately around 390, or during the fertile reign of the conqueror Candragupta II Vikramditya Maurya. The first book demonstrated the practice of the Attentive Absorption Into Reality. The second book demonstrated the practice that leads to the conjunction, or the return of the Wind of Subtle Breaths in the Channel Always Moving Restlessly. The third book demonstrated the Accomplishments, with their extraordinary powers. The fourth book showed the inside isolation that allows for the untying of all the sensorial bonds, as well as the mental ones, to get free from the cycle that goes from one state to another. This last volume seems to have been written much later, long after Patajali-
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Goikputra past away. It was written down or revised from the perspective of a Continuous-Mystical-Process around 445, at the end of the rule of Kumragupta I Mahendrditya. In his Aphorism of the Conjunction, Patajali-Goikputra enumerated already the eight members, or sections of the practice of the outer, inner and secret phases of the conjunction with naked reality. These phases are expedients intending to break from the enslavement of self-illusions. First, are the rules of the Lunar and Solar Breaths that are associated with refining the channels, and they consisted in abstaining from killing, or non-violence, lying, stealing, to be chaste, which does not necessarily mean to abstain from sexual intercourse, and refusing to give (as a salary like the Brahmans do). Second, he introduced the notion of cleanliness, contentment by ascetic behaviors, and the continuous mental union of the subject with his object of contemplation. It is the Conjunction with the Lord. This tradition was known since as the, Lord Connection (opaniad), and referred as the Connection that Allows One to Behave as the Master (Sahitopaniad), a text of a single page, which was the fourteenth chapter of the Vjasaneyi Sahita, Coming from the Knowledge of the Life-Fire of the White One (Sita yurveda), originally written around 860 BCE. The Connection of the Vast Forest (Bhantrayaka Upaniad) is another text derived from the yurveda demonstrating this same crucial subject, and it became the last chapter to be attached to the One Hundred Paths of the Supreme Principle (atapatha brhmaa). PatajaliGoikputra already praised the stimulating nature of the Union with the Effigy-Loved-Divinity, and that practice would become well integrated into all other Indian tantric schools. Third, Patajali-Goikputra advocated the adoption of the physical positions, and attitudes that favor the conjunction. These practices are partaken of in all Indian religions. Fourth, he explained in three steps, Inhalation, Retention, and Expiration, what contributes to the centering of the vital breaths and puts the mind back to resting in peace. Inhalation is the starting place fill up with the secret heat, or to fill all space, like a delightful heavenly river in space. Next, retention is the holding, or keeping in memory, like a Magic Spell, and
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concentration of the mind that is accompanied by the arrest, or stopping of the breathing process, which is blazing the Fury. Then follows expiration or the blowing out the subtle heat, in a vibrating expiration, as that exhalation increases blissful insight. Fifth, he showed the sensorial retraction that is set independent of external stimulations, and the effect is to bring back everything into the channel that destroys the production of acts, known to tantric Buddhists as the outside blue and inside white Channel Always Moving Restlessly. This is to say to interrupt the Lunar Channel of Libation, known as the Left Side, the White Channel that has a Lady Frivolously Glowing, and the Red Solar Channel of Golden Color, or the Channel that is Colored, known as in the Right Side of the Channel of Man Sap, to tantric Buddhists. This is the abode, for Hindus, of the Divine Energies, called Mercury Mind Lucid of the Perfect Revelation of Knowledge in the Mode of Knowledge that Magnified. Sixth, he came to the Support Concentration that spontaneously produces the surprising manifestation, or the display of luminous points, and subliminal images. Seventh, he spoke of an uninterrupted concentration that occurs during the time of practice, as well as after it, in a natural flowing continuity. Eighth, he demonstrated the stage where the mind naturally mingles with its object of contemplation. It is, called Attentive Absorption Into Reality within the Continuity of the Consecration Rite Letting In a Difference. Since, Ngrjuna-rmanta of Kcpurams mentor, Rhulabhadra-Saraha of Rj, The Accomplished Ones adopted a combination of trainings. Later, Hipa-Jlandharapda, the heir of the tradition of the Accomplished Possessors, transmitted it to KaNgrjuna. With the tradition of Patajali-Goikputra and Lakulisa, the restorer of the Gurus Lineage of the Worshippers of the Great Lord Husband of the Chain, the holders of the Accomplished Possessors string were, the heirs of the Cinnabar School founded, around 195, by The Accomplished One, Bhogar of Tamilakam. He prospered during the reign of the conqueror Karikla Ca of Uraiyr. Bhogar was the elder brother of the Buddhist Dean Kassapa. He celebrated, around 212, in Prkt Pli, the cult of the future Buddha, Maitreya,
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in his Chronicle of the Immaculate Innocence (Angatavasa). Bhogar visited Kmarpa, as well as Paliputra, and then sailed to Arabia, and after that, he went by sea to China, and returned to establish the Cinnabar School. That is why a few late authors thought that Bhogar learned Cinadea (Cinnabar School), by way of the Silk Road. Bhogar then taught the Elixir of Long-Life, known as the Quintessence of the [respiration] Revolutions, a world that recalls the secret dripping. Bhogar started also to initiate psychosomatic practices of sexual energies of the Intermediate Space Chamber, known as Gynoecia, or literally, what follows the intimate shrine. It is why some writers see the hand of a teacher on him, known as Bengzu. He would have initiated him, around 215, to the secret doctrines of Yingzheng, known as Qin Shi Huangdi, the Yellow Emperor. While, others opined the influence of Zhang Daoling of Luoyang, who founded the movement of the Celestial Masters under the Xihan sovereigns, in Sichuan around the year 160. It was also known as the School of the Five Bushels of Rice, since its members had to give that amount as an annual contribution. Bhoghar came back with a foreigner named Pulipi of the rystna Vihra of Kustna. Bhoghar involved himself in the teaching of a low caste woman, a musician and a singer, and who could be considered, as a metaphor of the sonorous syllables whirling in ones Heart-Wheel of the Phenomenal. The omba were itinerant singers and musicians. The Brahmans regarded their wives as prostitutes, because these low caste men who are musicians and singers, and low caste women who are musicians and singers were always on the road, without a fixed abode. This may also be an allegory of the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. Bhogar received the practice of the Lord Who is Able to See, with the Six Syllables, the Mystical-Incantation that Brings Back the Vital Breaths to the Blue-Heart-Drop. It closes the doors leading to the six perishable conditions, known as the six moving existences (infernal, animals, ghost, human, not fully divine, and divine). Then, he destroyed the product of the acts in the Blue-Heart-Drop with the whirling of the six syllables O Ma-i Pad-ma H. It is why this white aspect of the (Great Compassionate) One with Four Arms is
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represented in the Imaged-Gesture that Closes with the Hands Joined. They join over the Blue-Heart-Drop in the Imaged-Gesture that Closes Like a Hemispheric-Casket around the Realized as Soon as Thought Mind-Jewel. The two other arms hold, in the right-hand, a garland [rosary], and in the left-hand, the stem of a lotus. He dwells in rapture born in the heart of the whirling garland of the sonorous syllables awakened by cognitive-wisdom, and the life blooming energy of Luminous Innate-Wisdom streaming out of the Blue-HeartDrop to the Channel Always Moving Restlessly. He is sitting in a posture with crossed legs, called the bed like that, combined the channels, winds, and drops, for it is considered to be the most tranquil posture, because it is brings back the peripheral winds to the body trunk. He is adorned with a tiara, a necklace, is dressed with a loincloth, and is seated encircled by a halo of the Five Victorious Ones. His two assistants, Jewel Holder and Magnified Lady Knowledge are the essences of the two lateral channels (father-and-mother), as well as the nadir, and zenith. This tradition claimed that kyamuni Buddha had previously received this teaching, as he was the exalted sage Vasiha, the solar breath essence, and the twin-brother of the exalted sage Agastya, the lunar breath essence. They were the two sons spontaneously born of the aspersion of semen of the Primordial Governor of Water, and Primordial Governor of the Ubiquitous Friend, at the sight of the raising of the Step-Across-Space Female-Deity of Dawn. These waves of semen are an ancient symbol of the spurt of the Innate-Wisdom Unborn Presence. That also meant that the Primordial Governor of Water, and the Primordial Governor of the Ubiquitous Friend are the holders of the semen, subsequently they are respectively the essences of the primordial fluidity of the water element within the Blue-HeartDrop, and omnipresent loving-kindness, which does not have to be cultivated. They are in this case, the roots of the Buddhist Magnified Compassion of the Lord Who is Able to See, and of the friendship that was famous early as the Divine Friend of the Possessor of Loving Kindness, who is the next Buddha to come. This reality that was discovered about the awakening path was already known around 1100 BCE, within the Sacred Verses of Knowledge (gveda, Nges-brdzod). Moreover, in this text, desire is viewed as the cause of being, then as the subject architect of
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creation, so the result is that the essence is dispersed. That thought is not far from an aspect of Buddhist phenomenology, the Basket of Determining Elements, asserting that desire ensues from ignorance that does not recognize the reality of the illusory nature of phenomena, and their essence to be the emptiness followed by the cycle that goes from one state to another. Bhogar was the first Guru in a list of eighteen Accomplished Ones in Tamilakam, and two of them were reputed to be foreigners. Furthermore, his fellow countryman, The Accomplished One Ngrjuna-rmanta of Kcpuram, left a text of 27 lines, or less than 4 pages. It is entitled the Method that Manifests [the Deitys Radiant-Appearance] the Six Inalterable Phonemes of the Lord of Free-Space in the Noble Man (rya Lokevara aakara sdhana, 'Phags-pa 'Jigs-rten dBang-phyug Yi-ge Drug-pa'i sgrub-thabs). It is in the Tangyur of Beijing No. 3556 and translated into Tibetan around the year 790 by Padmasabhava of Lakpura and Nganlam Lo-ts-ba rGyal-ba mChog-dbyangs. 28. Pure-Diamond Ambrosia Ka-Ngrjunas guru, Hipa-Jlandharapda, the Accomplished Possessor, taught in the Kujnavala Mahvihra of Jlandhara, adjacent to the Worshippers of the Great Lord Husband of the Chains headquarters. Hipa-Jlandharapda became the founder of two branches of the Ntha called Ph (or Knphaa), and Aughari (or Aghori), which would be assimilated into These Who Carry a Skull-Cup, Worshippers of the Benevolent One. Hipa-Jlandharapdas student, known as Gopica the King and Accomplished Possessor, became the first spiritual guide of the Knphaa Yogin lineage. The term Knphaa calls to mind the loved one; therefore the practitioner of the conjunction is the one that loves to practice the Phaa; they are connected with the Difficult to Propitiate, known as the One Who Abides in the Virgin Forest as well. Moreover, it tells us in secret words about the jungle, the wild forest of the seventy-two thousand secondary channels, or the internal Forests Footpath of the one who adopted the conduct, destined to be liked by the Beloved-One, or the continuous repetition of Phaa. Then, the practitioner is like the forests frog that jumps, in a series,
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from one crater to another. Forest's frog also recalls the Blue-HeartDrop that Takes Her Flight with the (resonant onomatopoeia) Phaa (Pha or Phat in Tibetan). It is, as well, a tonality that suggests a scream, or a wind howl, yet, the exclamation phaa, was a basic resonance, which was used by the Worshippers of the Great Lord Husband of the Chain, just as kuhu stands for the basic resonance for the Cuckoo. Again, this invokes the experience of the Senses Sovereign of the Hood, known as Undulating-Energy of Residual, which is the personification of residual memories, the Luminous Being with One Thousand Jewels of the Hood, the essence of the Sublime Bliss-Wheel of the brain, while Pha is what severs discrimination. It is why it is the ending of numerous Mystical-Incantations. The Buddhist Hipa-Jlandharapda was the author of many metaphorical anecdotes, and he was reputed to be an expert of the Conjunction by Violence, that can also be translated as the Conjunction in Urgency. It is a term, once more, recalling the violent transit, or expulsion of the conscious principle and the transit to the next life, or as we have already seen the Practice of the Movement that Mingles. There is a short text, the Transit to the Next Life attributed to the third Ngrjuna, known as Ngrjuna-Ngrjunagarbha of aarhadvaa whom I already mentioned. Padmasabhava, a disciple of Ngrjunagarbha, introduced it into Tibet, from a particular lineage that he received it from as well from the lineage of Pure Vision, and from the lineage of Unlimited Brightness. I hold this line from my root Guru since 1978, as well as from other teachers. It is still transmitted by various 'Bri-gung-pa sPrul-skus to this day. The Ntha Schools masters quickly received a reputation for passing on teachings able to control the breathing process as well as body, and mental functions. They were reputed as being able to control rain, and obeyed by wild animals as well. They could also give commands to serpents, scorpions, worms, and insects. They were able to ride tigers (or anger energies), and to transform their own side, as well are their appearances at will. They had the reputation to be able to fly on carpets to mythical cities. They knew how to raise the dead, and fly away. They were clairvoyants. They
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could live without food. They could multiply their body at will. All these things were mixed up of course with superstitions, and with time, critics would voice their opinions. Especially in the late fifteen century with reformers like the poet Kabr of Banras, who was a Worshipper of the [Solar] One Who is Always Active, and with his admirer, the renowned Guru Nnak of Talwai, who would become the founder of the Sikh religion. Ka-Ngrjuna passed on to his disciple Vimalabhadrapda, known as The Accomplished One Bhadrapla, the roots of the Continuous-Mystical-Process of Pure-Diamond Ambrosia Splendor, it is in the Kangyur of Beijing, No. 74, which is a variation of the Named Continuous-Mystical-Process of The PureDiamond He. It is in the Kangyur of Beijing, No. 10. Later, Vimalabhadrapda wrote an 81-page text as an explanation of the commentary wherein he compiled a detailed account of it; see, the Tangyur of Beijing, No. 2522, See, also No. 2521. After him, the accomplished Bhgavatpda, the ex-Brahman purabhagavat wrote down an explanation of nearly 114 pages, it is in the Tangyur of Beijing, No. 2523. Ka-Ngrjuna compiled several practice texts. One of them was his Ritual to Obtain the Essence of the Place of Power of the Violent Heat of Red Blood Unicity Braid (Raktaikajay adhihna vidhi, Ral-gcig-ma dMar-mo byin-brlabs kyi cho-ga). It is in the Tangyur of Beijing, volume 59; rGyud-'grel, section XXVI (La), No. 2604, from folio 115b5 to 116b4. That is 15 lines, or less than 2 pages. The author cited was Kcrya, or KaNgrjuna. The translators, around 1350, were paita Narendrabhadra of Khma, and gZhon-nu Shes-rab Lo-ts-ba. Ka-Ngrjuna innovated a ritual as an Offering of Vital Energy as a Means for the Continuous-Mystical-Process in Various Ways (Nn Tantroddhta bali vidhi; rGyud sNa-tshogs-las bTuspa'i gtor-ma'i cho-ga). It is in the Tangyur of Beijing, vol. 81; rGyud-'grel section LXXII (Nu), No 4588, from folio 349a7 to 385a6. That is a text of 574 lines, and nearly 72 pages. The author cited was r Ngrjuna, known as Ka-Ngrjuna. The translators, around 1080, were paita Karmavajra of rnagara, and Grva Lo-ts-ba gZhon-nu Tshul-khrims. Two other texts are his too. The first one is the Method that Manifests [the Deitys Radiant-Appearance] BlackBlue-Exalted-Instant with Four Arms (Caturbhuja Mahkla
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sdhana, Nag-po Chen-po Phyag-bzhi-pa'i sgrub-thabs). It is in the Tangyur of Beijing, vol. 86; rGyud-'grel section LXXXIII (U), No. 4942, folio 13b5 to 14b6. It is a text of 18 lines, or less than 3 pages. The author cited was Ngrjunapda, known as Ka-Ngrjuna. The translator, after 1426, was r Vnaratna of anagara. This Protector is an emanation of the Awakened-activity of Glorious Circle of the Reciprocal-Choice Splendor, the essence of the Victorious Unshakable One that abides in the Blue-Heart-Drop. The second text is the Offering of Vital Energy Serving to Hold Back the Crow Faces Possessor (Ntha Kksya baliyantra, mGonpo Bya-rog gDong gi gtor-mdos). It is in the Tangyur of Beijing, vol. 86; rGyud-'grel section LXXXIII (U), No. 4962, folio 48a2 to 56a6. It is a text of 117 lines or less than 15 pages. The author cited was Ka-Ngrjuna. The translator, r Vnaratna of anagara, was in Tibet around 1426. This Kksya then converted to Buddhism and became the first acolyte of Possessor of the Black-Blue-Exalted-Instant with Four Arms; previously he was the protector of the second Mahstpa of Kkakya. Ka-Ngrjuna is also most probably the initial author of Named the Oblation of Fire as a Magical Act of the Protector of the Black-Blue-Exalted-Instant of Pure-Diamond (Vajra Mahklbhicra homa nma, rDo-rje Nag-po Chen-po'i mNgonspyod kyi sBying-bsreg zhes-bya-ba). It is in the Tangyur of Beijing, vol. 86; rGyud-'grel section LXXXIII (U), No. 4954, folio 26b4 to 28a3. That is a text of 23 lines or less than 3 pages. The authors cited were Ngrjuna or Ka-Ngrjuna, and his copy reworked later by Abhaykaragupta of Ratnagiri; also mentioned, was Mi-nyag Lo-ts-ba Tsa-mi Sangs-rgyas Grags-pa of Tsong-kha in A-mdo, the translator. Last, Ka-Ngrjuna was most probably the author of Named Increasing of the Direct Experience of the cognitive-wisdom of Pure-Diamond Graceful-Splendor (Manjurvajra praj vardhana nma, 'Jam-dpal rDo-rje blo-gros ([instead of shes-rab] 'phel-ba zhes-bya-ba). It is in the Tangyur of Beijing, vol. 79, section LXVIII (Nyu), No. 3525, folio 84a6 to 85a7. That is a text of 18 lines, or less than 2 pages. The author was Ngrjunapda or Ka-Ngrjuna. The Translators are still unknown today.
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Chapter VIII The Awakening Premises

29. Three Prophecies Concerning Rin-chen-dpal Certain prophecies are considered here, such as the one announcing Rin-chen-dpals birth. They are extracted from the three types of writings, the Aphorisms of the Mode of Knowledge that Magnified, the 'Continuous-Mystical-Processes', and the concealed Wealth Deposits that are rediscovered treasures. In the Aphorism of the Magic Evolution of Residing InnateWisdom (Jnavat parivarta stra, Ye-shes yongs-su rgyal-po mdo), we can read, Appearing among the snowy northern heights, A being named Dazzling Jewel (Ratnar, Rin-chen-dpal), Will greatly benefit the Dharma and, His fame will resound in the Three Domains. In the summarized portion of the Gurus awareness of the thought of the Mercurial Awakening (Bla-ma dGongs-'dus) we can read, In the 'Bri district, true waterfall of the teaching, The Dazzling Jewel will appear in the Sow year. After having gathered one hundred thousand full beggar monks, He will go to the Pure Field of Superior Joyfulness. In this place, he will be honored under the name Unshakable Gone into the Pleasant Immaculate. He will have at his disposal a countless retinue in this very pure place. Next, in the Wealth Deposit of the Sovereigns Precepts (rGyalpo bka'-thang gter-ma), it is written, Northeast of the glorious sanctuary of bSam-yas in 'Bri-gung,
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Cascade of the Teaching, in the Sow year will be reborn The Sovereign Khri-srong lDe'u-btsan As the One Gone in the Pleasant, the Dazzling Jewel. Gathering one hundred thousand awakened beings, He will go to the pure fields of the supreme joy and He will be known as, The Immaculate Unshakable One, The One Gone in the Pleasant. In this very pure place, he will manifest as The Sovereign Who Can Clear Up the Teaching to Perfection.
30. First Teachings and the Fathers Death (1148) As Rin-chen-dpal or sKyu-ra bTsun-pa-skyab (Noble Lord of Refuge of the Kyura) was even not three years old, he spontaneously manifested a natural knowledge of reading and writing. Thus, in 1146, his father sKyu-ra rNal-'byor-pa rDo-rje initiated him without delay into the Effigy-Loved-Divinity of the Magnified Dreadful PureDiamond Splendor, as well into the Charming One who Prepares for Death at the Fading of Breath Control, known as the Charming One Who Holds Back the Masses of Enemies. The two incense aspects, of a Buddha emanating as the Sublime Heroes Lucid of the Mercurial Awakening of the cognitive-wisdom of all Buddhas, are the antidotes to ignorance, and are particularly active during the Extraordinary Vision Accompanying Innate-Wisdom. Also, by the Skillful-Means of these two forms of the Effigy-Loved-Divinity; bTsun-pa-skyabs intelligence was not only stimulated, but these two wrathful wisdom appearances forever removed from his path, the obstacle makers, known as the interrupters of the flowing of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. In 1992, in Dharamsala, 'Jam-dbyangs Don-grub Rin-po-che, the fourth sGar-rje Khams-sprul, a great rNying-ma-pa master told me, Ignorance appears naturally. If it drags along an action, it will have fruit without fail. In fact, if Innate-wisdom and the Unborn Presence of Innate Ignorance are spontaneously manifested together, they externalize, nevertheless, separately even if they have the same unicity of the Nature of Mind as Radiant-Dazzling-Sonorous. The originators of impeachments have been issued from the ranks of the
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eight classes of spirits, or Eight Energies Having a Governor, then they become enslaved to their Lord. In 1148, Rin-chen-dpal, the Noble Lord of Refuge of the Kyura was only five years old, he was able to see, the inherent fragility of existence, and when his father passed away, he experienced the reality of impermanence, and nature of this precious human life. Thus, he experienced the suffering of change. After that, his uncle mKhan-po sKyu-ra Dar-ma took care of him, and started to take charge the young boys studies. He gave him the Basket of Aphorisms, or knowledge about Buddhas discourses. He gave him several elements of the Mode of knowledge of MysticalIncantations, known as the Mode of Knowledge of the Pure-Diamond, with all the Continuous-Mystical-Processes he had received. 31. Kadampa Lineage of Kham (1149) Rin-chen-dpal, the Noble Lord of Refuge of the Kyura was six years old when the great one who makes existence appear, Rva-sgreng sGom-chen (the Great Bliss Giver of Reting Monastery) arrived from Central Tibet in Khams. On this occasion, bTsun-pa-skyab had his first glimpse into the Experimental Tradition of the bKa'-gdamspa. He then acquired, a most recent lineage, and a reinforced blessing, as Rva-sgreng sGom-chen received it from the illustrious Friend of the Good Augurs Virtue. He was also an attendant to sTodlung-pa Tshul-khrims-'bar, and this person was the main connection for the Instructions of the Experimental Points. Moreover, sTod-lung-pa Tshul-khrims-'bar had been one of the three great disciples of 'Brom sTon-pa Lo-ts-ba rGyal-ba'i 'Byung-gnas, the founder of the principal monastery of Rva-sgreng, and in addition, one of the spiritual sons of Ata of Vikramapura. This way, Rin-chen-dpal, the Noble Lord of Refuge of the Kyura was able to mature his experience of the three stages of appeasement, or calm abiding. It also gave him a deepening of the equality of mood, known as the mental balance preparatory to the conjunction, or fixation in pair of appeasement, and Extraordinary Vision.
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32. The Goat and the Footprint (1149) Next, Rin-chen-dpal, the Noble Lord of Refuge of the Kyura, benefited from lessons of the paita 'Khor-ba rLung-khyer. Nonetheless, as in the case of Mi-la Ras-pa, the death of his father deprived him of his inheritance and to survive, he was forced to read sacred texts for others to help his relatives as much as he could. Such a tradition was well established since classical times, it is attested to by some of the two hundred and nine inscriptions that were discovered around the vast reliquary tumulus, and other reliquary tumuli of Bhrahuta erected by the Disciples of the Aphorisms. Some of them dated back to the Emperor Agnimitra Virasena uga of Paliputra, who lived around 158 BCE, he was the second sovereign of the uga Dynasty. Among the inscriptions, which interest us here, six of them concern the Singers of Written Texts. That practice was not reserved just for the full beggar monk. It was also attested to in some Pli books like the Path of Total Purification (Visuddhimagga). It was an extensive text in twelve chapters that included subjects like the history of Buddhism, written in 429 by Buddhaghoa of Gay. It also compiled the Vimaimagga of the Dean Upatissa, in a work written around 124, dating from the reign of Vasabha over Sihaladvpa. The Visuddhimagga was included in the Basket of Good Conduct, where they are called the Singers of Long Aphorisms, an allusion to the Collection of the [thirty-four] Long Aphorisms (Dghaikya) that corresponds to the Dghgama in his Sanskrit version. The Aphorisms of the Mode of Knowledge that Magnified again mentions them as Singers of the Teaching. Rin-chen-dpal the Noble Lord of Refuge of the Kyura was seven years old when a terrible famine in 1150 hit the Eastern Khams region. One day, during this terrible period, he accomplished reading a collection of books, and as he was accustomed to receive honoraries, he was then given a goat. He was delighted at the thought of being able to supply his family with fresh milk. However, when he tried taking the goat away, the stubborn goat would not move. After smashing its hobble, the goat dragged him a few meters in an involuntary skid during which the young boy left
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a footprint (in rock). Onlookers were amazed and were puzzled at the funny looking event. His reputation spread and becoming more solicited as a reader, thus was able to increase his contribution to saving his relatives from the throes of hunger. From then on, Rin-chen-dpal, the Noble Lord of Refuge of the Kyura, deepened his practice of the initial stage of the Four Conjunctions, or four successive unions of the Great Seal, or the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. This permits to approach the Body Resulting From a Creation, as the nine openings cannot give access to, being penetrated or being pierced by malevolent ones anymore. It is often ignored that Imaged-Gesture that Closes Whatever Excites the Sacred Cordon also consists of making the body impenetrable. There is a posture, or literally a way to put into place, that consists in obtruding the place of birth, or perineum with the right heel, and holding the left knee with two hands. That also allows taking back energies by tucking the chin in against the neck, with the effect of tightening the neck in a posture called the Holder of the Net. Also called an Imaged-Gesture that Closes in Excellence, supposed to disperse whatever is hostile, and which binds the vital breaths activating the subtle channels, and suspending the sensorial and mental flux. The name, the Holder of the Net, helps recall the Accomplished Possessor Hipa-Jlandharapda, and that in turn stimulates the display of Innate-wisdom in the Channel Always Moving Restlessly. 33. Apparition of the Emptiness Deity (1151) During 1151, the Metal Ewe Year, Rin-chen-dpal, the Noble Lord of Refuge of the Kyura was eight years old, when, with his daily practice, he experimented with the luminous presence of the Charming One who Prepares for Death at the Fading of Breath Control. He had the pure vision of the very deity that served him as a recall point regarding the union of the phenomenal with Innate-wisdom, which also qualifies as emptiness. It is generally admitted that when an Effigy-Loved-Divinity appears to a practitioner in pure vision during an Attentive Absorption Into Reality, or in a dream, it means that he is obtaining some particular accomplishment. The Intimate Transformation of
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Dreams, or the intermediate stage of dreams, is the fifth of the six transformations referenced as such. Once more, Buddhists and Hindus share this tradition. In this way, in Vasuguptas lineage, known as Vasudeva of Mahkamra, who was the founder, in 810, of the One Who Knows [the Inner Revolutions], Worshipper of the Benevolent One, the Guru Abhinavagupta set out clearly the dreamlike spiritual path in the twenty-fifth chapter of his Luminous Continuous-Mystical-Process (Tantrloka). His Holiness bsTan-'dzin rGya-mtsho, the Fourteenth T-la'i Blama stated one time about the Gradual Path, or the Step-by-Step Path, We, humans are not far from awakening. Our five senses are like the Body Resulting of a Creation, of a Buddha. Our body of dream wind is similar to the (intermediate state) post-mortem body. It is like the Body in Union with Bliss. The foundation of these two bodies is the Subtle Mind of the Supernatural Sonorous Breathing that Appears to be Radiant, sharing the Buddha Nature of the Body of Innate-Wisdom, or the very Subtle Mind of the Subtle (Mother) Supernatural Sonorous Breathing that Appears to be Radiant. The Intimate Transformation of Dreams is the stage of the display of illusory imaginary vision. It is the return to the internal foundation called the [philosophical] elementary embryo, the essential part of the interior, the metal in the gangue, and the original embryo. It is, as well, the elementary imaginable form of the cutting off, and this conditioned illusion. This is a secret practice, which accustoms one to the play of the mind's natural luminosity. Then, it becomes possible to go from the dream stage to a stage without phantasms, otherwise known as Mother of the Supernatural Sonorous Breathing that Appears to be Radiant, or else Mother of Clear Light, which is the state of a Buddha. In the parable of the five messengers who decided that the future kyamuni Buddha would leave his palace, the dream corresponded to the vision of an ill man delirious and prey to hallucinations. It is also the Body in Union with Bliss of a Bodhisattva, or a Buddha. It is again the Son of the Supernatural Sonorous Breathing that Appears to be Radiant. In the ContinuousMystical-Processes, refuge has Three Roots, which are complementary to the Three Jewels. The Revered One is the source of inspiration that allows for the recognition of the nature of mind. The Effigy-Loved-
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Divinity is the fountain of the two kinds of Accomplishments, which manifest the innate awakened nature of the practitioner. The StepAcross-Space Female-Deities as well as the Protectors of the Nature of Things are the wells of the Four Kinds of Spontaneous Awakened Activities appearing endlessly from emptiness. Yet, the initial resurgence of the Effigy-Loved-Divinity, and of the Step-Across-Space Female-Deity of Innate-Wisdom that are emanations of the Body in Union with Bliss is the Revered One that remain as timeless as the initial awakened mind. This is why the Son of the Supernatural Sonorous Breathing that Appears to be Radiant would occupy the very first seat for the practitioner his whole life. The Effigy-Loved-Divinity permits recognition of the imagination, or the Intimate Transformation of Dreams, as the reality of the emptiness, and that closes the door to rebirth in the three lower realms. Another time, as Rin-chen-dpal the Noble Lord of Refuge of the Kyura was devoted to contemplation in rTsib-rlung Mo-che, he saw that the cycle that goes from one state to another, and so-called liberation, were only appearances without real substance, just like the glint on a mirror, which does not leave an imprint. In spite of his juvenile precociousness, he then started to teach sacred texts publicly. He explained the methods used to establish the mental contemplation of mind, and this fresh breath of activity lacks in nothing due to the impetus of his diligent practice. 34. Extraordinary Visions (1151) Despite of his youth Rin-chen-dpal continued to deepen the intensity of his realization by study, reflection, and putting them into practice. In 1160, the Earth Rabbit year, at the age of seventeen, Rin-chendpal found himself naturally confronted with the spontaneous manifestation of the emergence of the Nature of Mind as RadiantDazzling-Sonorous. He therefore intensely experimented with the union of the effortless lightning with his nature, which culminates (during the conjunction) with the emptiness of the sonorous vowels [emptiness of breaths or musical notes], and then he held the fruit of the third stage of Extraordinary Vision.
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He stopped to cross at that very moment, the second level of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, and he started his acquaintanceship with the Body in Union with Bliss. This underlines the fact that he was already practicing the Conjunction with the Supernatural Sonorous Breathing that Appears to be Radiant, which was transmitted from Prajbhadra-Tailikapda. It is a regulation by which the Wind of Subtle Breaths reveal their true nature, as they are in fact, the thread of the Body in Union with Bliss. A great number of lineages concerning this teaching did exist, which merits a separate study, as they appeared to be, in some way, quite complementary. Yet, here, it is a question of applying SkillfulMeans to Tie Up the Subtle-Breaths, which hold the Five Sensorial Faculties. It does not consist in Holding Back the Subtle Breaths, or forcing back the breaths to cut off ordinary breaths. This teaching is known as the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl, and the second PrajbhadraTailikapda pupil, the layman Mar-pa spread them in Tibet. Soon after that, the youth Rin-chen-dpal exercised to the union of Dream Prescriptions, and this manner, he could erode even more the wrong views concerning the supreme view, the ultimate truth of phenomena, which is to know true emptiness. Without any delay, he naturally rose above this illusory stage, which consists of intervening consciously to effectively modify the development of ones dream. That is to say, as you are lucid dreaming, you are able to delete the unwanted developments of subconscious imprints, and to give it a new direction as you wish. Rin-chen-dpal, bTsunpa-skyab, visited the Pure Buddhafields nightly. Once, he went to the Non-Colored Lotus, or the Bloodless. The Non-Colored Lotus is also a furtive experience coming from the retention of the breaths (after inhalation) in the intestinal link. This is sometimes qualified as keeping blood, within the skull-cup as shown by numerous Deities Radiant-Appearances. Moreover, the same Sanskrit word for blood also means, colored, painted, red, redden, passionate, adoring, to become Enamored, to be charmed, amiable and alike. It is also symbolized in an offering shrine by the presence of a bowl made of a skull-cup placed in center as the symbol for ignorance. This one is adjoined by two small metallic skull-cups, containing blood as the metaphor for anger, and ambrosia as the metaphor for desire.
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Consequently, Rin-chen-dpal was able to experiment with the body of the conjunction of dreams, which is the outgrowth of the Intimate Transformation of Dreams, or in common parlance the intermediate stage of dreaming. This retention at the inhalation by the skull-cup essence of the Channel Always Moving Restlessly displays the Holding Back the Subtle Breaths or forcing back the respirations and making the Wind of Subtle Breaths enter there. That may occasionally suspend the ordinary breathing process. The Accomplished One PrajbhadraTailikapda, had taught the Intimate Transformation of Dreams, to r Samantabhadra-Napda. Naturally, this teaching was also known by adepts of other lineages, and with different outlooks by Practitioners of the Conjunction of the One Who Knows [the Inner Revolutions] Worshipper of the Benevolent One of the branch of the Ones Who Felt the Inner Revolutions, akin to Guru Abhinavagupta. Moreover, Ata had received the Six Means of the Conjunction with the Phenomena of Kcrya, that spread, around 985, from Kcrya-Knhap of Vidynagara, The Accomplished One. Of course, we are tempted to think that Rin-chen-dpal had acquired this transmission from sGom-chen Rva-sgreng-pa; but we shouldnt forget that he was a being with the ability for quick spiritual development. At this time, Rva-sgreng sGom-chen started elucidating for him, the three sections of the Step-by-Step Path to the awakening, that had been propagated by Ata into Tibet. The Gradual Path or Step-by-Step Path penetrated Eastern Tibet now, by way of five disciples who came from this region. This was due, primarily, to the activities of the Sublime Practitioner of the Conjunction, A-mes Byang-chub 'Byung-gnas, who stood out later, as the second Rva-sgreng-pa Throne-Holder, from 1064 to 1078. Next was rNgog Lo-ts-ba Legs-pa'i Shes-rab, who had been one of the three principal spiritual sons of Ata who imparted him the transmission of the Exegesis Treatises. After that, rNgog founded, the sNe'u-thog monastery in gSang-phu West of lHa-sa, in 1073, where his nephew and successor, rNgog Lo-ts-ba Blo-ldan Shesrab established a New School of Dialectics, after coming back from Kamra in approximately 1108. In 1115, one of his disciples Gros-lung-pa Blo-gros 'Byung-gnas composed, the Two First Stages of Clearing Up, Which Should Be
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Praised, also known as the Stage of the Sublime Step-by-Step Path (Lam-rim chen-mo), as well as the Sublime Teaching Step-by-Step Path (bsTan-rim chen-mo). These two commentaries developed into root-texts, compiled by Tsong-kha-pa in the early fifteenth century. However, long before Tsong-kha-pa, sGam-po-pa, the founder of the Dwags-po bKa'-brgyud-pa tradition, realized the Close Union of the Path of Ata with the teachings of Mar-pa and Mi-la Ras-pa, when composing his Jewel Ornament of Liberation of the Gradual Path ([Mrgakrama Karmntlakra], Lam-rim Thar-rgyan). 35. The Body of Illusory Appearances Lineage (1163) In 1163, the Water Ewe year, as Rin-chen-dpal, the Noble Lord of Refuge of the Kyura was twenty, he went to study near with lHo-pa rDo-rje sNying-po who was already ninety-five. This eminent Khams-pa Bla-ma lived as an itinerant, as did his predecessors, and in 1076, he was the youngest of the sixth great disciples of 'Gos Lots-ba lHa-bstas of rTa-nag Khug-pa. The first 'Gos Lo-ts-ba, after his studies with Ata, had invited to Tibet one of the greatest propagators of the Continuous-MysticalProcess of the Encounter With the Secret. His lineage would be considered the Southern Lineage, as it came from The Accomplished One, Ngrjuna-rmanta of Kcpuram. Rin-chen-dpal bTsun-paskyab received from him the Method that Shows the Mysterious Nature of the Physical Body, Whose Intrinsic Reality is in Fact the Body Resulting of a Creation. lHo-pa rDo-rje sNying-po studied in detail, the Continuous-Mystical-Process of the Encounter With the Secret, the translations of which were already revised by 'Gos Lots-ba lHa-bstas. This first 'Gos Lo-ts-ba around 1025, just as with Mar-pa Lo-tsba, felt deceived by 'Brog-mi Lo-ts-ba Shkya Ye-shes of Myu-gulung, but afterwards he was able to study with no less than seventy teachers. His root Guru was, around the year 1030, of the Mativihra of Vajrsana in Bodh Gay, and Abhijs heart son, the paita Yoa taught him too. They transmitted to him the Encounter With the Secret. That text was linked to the classification of the Basket of the Six Continuous-Mystical-Processes, as well as with the Father of the
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Continuous-Mystical-Processes that to the adept is the Body of Illusory Appearance. The Continuous-Mystical-Processes of the Encounter With the Secret is the fundament that supports two other sections, the Mother of the Continuous-Mystical-Process, and the ContinuousMystical-Process of Non-Duality. In summation, the Mother of the Continuous-Mystical-Process deals in depth with the Nature of the Energies, or Live the Breaths of the Body in Union with Bliss. Whereas, the section of the Continuous-Mystical-Process of NonDuality, deals with the Union of the Father and Mother, or the Implicit Uniqueness of the Two Wisdom-Like Bodies. The root-text was completed in the original tradition by the voluminous Explanation of the Commentary Named the Lamp that Illuminates (Pradpoddyotana nma k, sGron-ma gSal-bar Byed-pa zhes-bya-ba'i rgya-cher bshad-pa), written by the second Candrakrti-Mtaga of Matagapura, disciple of the Tamul Ngrjuna-rmanta. It is in the Tangyur of Beijing, vol. 60, section rGyud-'grel XXVIII (sa), No. 2650, folio 1a1 to 233a7. It is a text of 3,735 lines, or about 467 pages that is subdivided into 17 chapters. The Tamul author, Candrakrti-Mtaga, explains the extensive commentary of this tantra (No. 81) written by his Guru Ngrjunarmanta (No. 2648); the translation was written around 989 by paita raddhkaravarman of rnagara, the holder of that lineage, and his disciple Rin-chen bZang-po. The colophon wrongly mentions sKyid-nor Lo-ts-ba dPal Ye-shes-dpal of Khri-thang, one of the ten translators of Rin-chen bZang-pos entourage, and 'Gos Lo-ts-ba lHa-bstas of rTa-nag Khug-pa, his cadet, who may have revised it around 1044. After that, 'Gos Lo-ts-ba is mentioned as the author of a second revision completed with the advice of Ata around 1048-50. Scholars think lHo-pa rDo-rje sNying-po also received from 'Gos lHa-bstas, six other foremost cycles of teachings. The first one was Named the Precept to Approach the Magnified ContinuousMystical-Process Sovereign of the Cage of the Pure-Diamond of the Step-Across-Space Female-Deities in Noble Man (rya ki Vajrapajara mahtantra rjakalpa nma, 'Phags-pa mKha'-'gro-ma rDo-rje-gur zhes-bya-ba'i rgyud kyi rgyal-po chen-po'i brtag-pa). It is in the Kangyur of Beijing, vol. 1; rGyud, section II (Ka), No. 11, folio 262a6 to 301b3. It is a composition of 614 lines or nearly 77
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pages. The author was an Accomplished One not yet identified. The translation written close to the year 1040, by GaydharaKyasthapda, or r Gaydhara (Continuous-buzzing Splendor), Kyasthapda (Lightning-Pillar of his caste), the first Accomplished One of this name, and 'Brog-mi Lo-ts-ba Shkya Ye-shes. This tradition came from the method in five points of the accomplished poetic Song of Spontaneous Realization that Grants Something. It is a teaching of the class of the Lady-Practitioner of the Conjunction PureDiamond Unborn Presence with her forty-nine Deities RadiantAppearances retinue. Second, lHo-pa (The Pure-Diamond Heart) received the Named Continuous-Mystical-Process Sovereign of The Pure-Diamond He (Hevajra tantrarja nma, Kye'i rDo-rje zhes-bya-ba rgyud kyi rGyal-po). It is a text of 514 lines, or nearly 65 pages. The author was not mentioned, but the historian Jo-nang-pa Trantha Kundga' sNying-po of Phun-tshogs-gling thought him to be Rhulabhadra-Saraha of Rj, The Accomplished One, and the forerunner of the Accomplished Possessors Lineage. The translators were Gaydhara-Kyasthapda of Mativihra in Vajrsana, the first one to be called as The Accomplished One, and 'Brog-mi Lo-ts-ba Shkya Ye-shes. The revision was made by the historian 'Gos Lots-ba gZhon-nu-dpal sometime around 1432. Afterwards, lHo-pa rDo-rje sNying-po also had in his possession his commentary, or Detailed accounts of The Pure-Diamond He, a text about the Jewel Rosary of the Conjunction (Yogaratnaml nma Hevajra Pajik, dGyes-pa rDo-rje'i dKa'-'grel rnal-'byor rin-po-che phreng-ba). It is in the Tangyur of Beijing, vol. 53, section rGyud-'grel XVI (Ma), No. 2313, folio 1 to 72b8. It is a text of 1,152 lines for 144 pages. The author was, around 1015, Nag-po sPyod-pa-ba. He was also known as Ka-Knphaapda, the senior Kapda (Lightning-Pillar of the Dark One). His pen name was The Accomplished One Knhap, which is a bad translation of Knphaapda (Lightning-Pillar of the One Who Loves to Practice Phaa), as he adopted the Conduct destined to be Liked by the Beloved-One, or the Concealed Expulsion of the Blue-Heart-Drop. The translation was written about 1042, by Ka the paita, known as Ka-Samayavajra of Vajrsana, and by Nag-tsho Lo-ts-ba Tshul-khrims rGyal-ba.
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Third, lHo-pa received the Named Continuous-Mystical-Process of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction (Catur Yogin Sapua tantra nma, rNal-'byor-ma bZhi'i Kha-sbyor kyi rgyud ces-bya-ba). It is in the Kangyur of Beijing, vol. 2; rGyud section IV (Ga), No. 24, folio 235a3 to 243a7. It is as text of 133 lines, or less than 17 pages. The author was an Accomplished One not yet identified. The unmentioned translators were, around 1041, Mitratr of the Mahvihra of Vikramaila, known as Trpla, or The Accomplished One Trka; and La-chings or La-beings Lo-ts-ba Yon-tan-'bar. Two paita made the later revision, they were probably paita ilaguhya, and Shes-rabbrtsegs Lo-ts-ba and for No. 2523 too, around the year 1257. Fourth, lHo-pa also received the Magnified ContinuousMystical-Process Sovereign named the Pure-Diamond SpatialDeity-Hero Splendor (r Vajraka nma mahtantrarja; rGyud gyi rgyal-po chen-po dPal rDo-rje mKha'-'gro [instated of dPa'-bo] zhes-bya-ba). That is a cycle joined to the one of the Jumping Deer. It is in the Kangyur of Beijing, vol. 2; rGyud, section III (Kha), No. 18, folio 227b7 to 358a5. It is an extensive text of 2,087 lines, or nearly 261 pages. The author was an Accomplished One not yet identified. The translation, as well as the revision, was made by The Accomplished One Gaydhara-Kyasthapda, and 'Gos Lo-ts-ba lHa-bstas. Fifth, lHo-pa received the Named Continuous-Mystical-Process Sovereign of the Magnified Conjunction of the Four Seats Splendor (r Caturpha Mahyogin tantrarja nma, rNal-'byor-ma'i rgyud kyi rgyal-po chen-mo dPal gDan bZhi-pa zhes-bya-ba). It is again another variety of cycle combined with the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. It is in the Kangyur of Beijing vol. 3, the section rGyud V (Nga), No. 77, folio 167a8 to 217a1. It is a text of 793 lines, or nearly 100 pages. The unmentioned author was in fact Vivarpa-Lilavajrapda of Rh, The Accomplished One, who created a new presentation of the Fury. The translators were Gaydhara-Kyasthapda, and 'Gos Lo-ts-ba lHabtsas. Sixth, lHo-pa was in possession of the Continuous-MysticalProcess of the Magnified Illusion (Mahmy tantra nma, sGyu'phrul Chen-po'i rgyud ces-bya-ba). It is an aspect of the Creator of
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the Supreme Principle. It is in the Kangyur of Beijing, vol. 3; rgyud section V (Nga), No 64, and folio 153a6 to 157a4. It is a text of 63 lines, or less than 8 pages. The author who was not mentioned was the Matsyendrantha-Carpaipda of Vira, the Accomplished Possessor. The translators were Jinapara, known to us as GaydharaKyasthapda, and 'Gos Lo-ts-ba lHa-bstas. These six books represented the essential part of the Upper Tantra brought back by the great Mar-pa. These traditions were transmitted to his closest disciples who passed them on to the bKa'brgyud-pa tradition. Therefore, one can deduce that Rin-chen-dpal got at least a glimpse of knowledge out of these spiritual teachings. 36. Renunciants Spirit (1165) In the Wood Hen year 1165, Rin-chen-dpal bTsun-pa-skyab was twenty-two. He noticed the extreme hardship of the people during a period of severe drought. Genuinely moved by his neighbors distress, he decided to sell all his possessions to help the most needy people as much as possible. When others found out what he did, his fame spread far throughout the entire Khams province. Elsewhere too, the exemplary morality of this young man was celebrated. His taste for renouncement was now pushing him obviously to leave everything, literally, he was gifted with the mental balance that rejoices, and it was so without any limits. Renunciation has been a main topic in Buddhist literature for a long time. Bharthari illustrated it in his poem entitled, One Hundred Aversions (Vairgya ataka). The Sanskrit word translated here by the word aversions has obviously no limit to its meaning, as in disgust for, repugnance for, indifference to worldly concerns, being tired of existence, renunciation, and even asceticism. Bharthari was the younger brother of Bhojadatta of Karkoanagara, a protector of Sanskrit belle-lettres, and a Gupta governor of the Republican Confederation of the Mlava Scythian Tribes, resettled since 299 in Jaypura region. Bhartharis life was one full of intelligence, and contradictions too. Yijing, the Chinese pilgrim was told three hundred years later that Bharthari was ordained by Vasurtha, successor to Vasubandhu, and that celebrated grammarian Bharthari was a full
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beggar monk seven times, as he gave back his robes six times. Thus, his aspiration for renouncement was a constant in his behavior. In his poem One Hundred Rules of Good Behavior (Nti ataka), Bharthari just as his contemporary Klidsa was trying to arouse devotion and provoke spiritual experiences by images of love blazing, devoid of hypocrisy. While in his poem of the One Hundred Horns (gra ataka), he illustrated his talent for using metaphors such as horn, which could mean as well, a musical instrument, a goblet to drink, a peak, self-confidence, and a damageable pride.
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Chapter IX The Naked Mind of Ones Guru

37. Signs of the Gurus presence (1166) In 1166, during the Fire Dog year, the paita dGe-bshes Gon-da arrived from central Tibet, celebrating everywhere the merits of a Khams-pa named as Phag-mo Gru-pa rDo-rje rGyal-po. Ka'-gdams-pas Throne-Holders well established the title of dGebshes to award the end of a course of study of all sorts of Indian texts. Moreover, this honorific degree was a contraction of dge-ba'i bshes-gnyen, which came from the Friend of the Good Augurs Virtue in Sanskrit. The very first time Rin-chen-dpal heard about the activities of this Bodhisattva, Phag-mo Gru-pa rDo-rje rGyal-po, he felt so moved that he immediately experienced a genuine psychophysical shock. From the news, the manifestations of a spontaneous devotion that is concerned with liberation arose in his mind as he could recognize that Phagmo Drupa was indeed his prophesized root Guru. At that moment, his body started to shiver, all his hairs stood up, while tears of love gushed out. Furthermore, his mind suddenly become like a cloudless sky, as discursive thoughts vanished. Soon after this instinctual reaction, as he gazed at the ascending moon transit, he felt surprised that he became conscious of her awaking, and he thought Is not she happy to be able to contemplate my spiritual guide upon this earth. He was aware of these characteristic signs, as a manifestation of an ancient link existing between him and Phag-mo Gru-pa. As a result, he was determined to leave straightaway, despite the predictable difficulties to come. Consequently, he immediately gathered whatever belongings he had to travel to Central Tibet to meet his Guru. 38. Encounter with the Predestined Guru (1167) On a morning in 1167, Rin-chen-dpal, the Noble Lord of Refuge of the Kyura, came across a couple pretending to be there at the
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request of Phag-mo Gru-pa rDo-rje rGyal-po. He recognized them as manifestations of the Protectors of the Nature of Things, and before even thinking about it, he threw his body to the ground, paying them homage, since this man, and this woman were after all the magical display of his Revered One. Rin-chen-dpal was twenty-three years old when he arrived at gDan-sa-mthil where Phag-mo Gru-pa lived in a simple hut since 1158. Everyone there lived in the corners of this improvised monastery in a sort of a half-solitary retreat, where disciples survived all around the area in humble structures made of a mixture of branches and earth. Phag-mo Gru-pa was an adept of the Twelve (harshnesss) that Made the Accessory Disappear, which consists of living on accepting charity and to only eat seated; not accepting food after rising up, to wear monks robes, to wrap oneself with rags, or to dress with the three monks robes, or with white cotton. To stay in an isolated hermitage, at the foot of a tree, or in a forest, as well as in open space without shelter, or in a cemetery. One must always remain in a sitting posture too. These twelve practices are linked to the Path of Accumulation [of Merits], as well as the path of moving ahead, which allows to access to the sixth Bhmi level on the awakening path. Yet, in accordance with another interpretation this form of asceticism corresponds only to the Summit, or the Bodhisattva third, and fourth Bhmi level. When Rin-chen-dpal was brought to the Gurus presence, he offered all his tea provisions, as well as his faithful horse. All the events of this story should also be appreciated from the perspective of the inner view, and the secret view, which are stacked with evident meaning. Thus, the horse can be understood as the breaths mastered of the inner set ablaze of the Fury, which allows for feeling the Peaceful Innate-Wisdom presence as a way to approach the essence of the emptiness of all phenomena apparently existing. Phag-mo Gru-pa refused to accept the horse, saying, You should know that I never received any sentient being as a present. Phagmo Gru-pa was in all probability imitating Mi-la Ras-pas ways when he came across sGam-po-pa and turns him into his first heart son in 1110.
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Phag-mo Gru-pa invited his eighty senior disciples who were in retreat to partake in whatever he received, and by doing so, he gave rise to a bouquet of happy coincidences. As they all gathered, Phag-mo Gru-pa improvised a festive tea ritual, in an outline of a Magic Astral Circle that Sustained the Cohorts of Minor Deities RadiantAppearances. He consecrated it with an invocation to the EffigyLoved-Divinity of the Glorious Circle of the Reciprocal-Choice Splendor. This figure was to him what the Hindus named the Personal-Deity Who Supervises Favorable Presages, or ones Tutelary Protecting Deity. In this way, Phag-mo Gru-pa showed publicly his limitless Magnified Compassion, in order to favor immediately the blooming maturation within Rin-chen-dpal, with an appropriate giving of his own awakened vital energy. While doing this, he immediately introduced his new disciple to the insubstantial nature of the EffigyLoved-Divinity, which allows the practitioner to recognize the illusory nature of self-grasping. Therefore, he would be perfectly free to catch a glimpse of the manifestation of the awakenedactivity of the fundamental nature of innate-wisdom as ultimate emptiness. This too manifested as the Sixteen Principal Step-AcrossSpace Female-Deities of Innate-Wisdom, or inner rotations, which are the essence of the Sixteen Emptinesses. Until that day, Phag-mo Gru-pa often openly declared that, his successor would be a layman, and, that he would have realized the spiritual Ten Bhmis to be crossed by a Hero Lucid of the Mercurial Awakening in the view of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon Related to the Aphorisms. Then Phag-mo Gru-pa smiled broadly and stated, Now all my disciples are here. But, as Phag-mo Gru-pa was rejoicing in the blossoming of the basis for a happy relationship for the future, Rin-chen-dpal was contemplating on the complexion of his spiritual guide, which was shining from the inside, and he may have had thoughts of pride. Then the master perceiving this, rebuffed him by saying Eh. You the layman, it seems that your self-esteem for your small being is high. Did not you understand, that if Im working in your favor like this, I must have done so for many eons?
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39. Named as Dazzling Jewel (1167) Rin-chen-dpal, the Noble Lord of Refuge of the Kyura was then considered as one of Phag-mo Gru-pas closest disciples, but, as he was still a layman, he showed a marked respect to the full beggar monks as they had taken the two hundred fifty-three vows. Whenever he saw a monk, he would greet him with a bow, and soon, his manner made him known within the community as the pious layman. One month had passed since his arrival, when Phagmo Gru-pa, as it was his habit, again gave the Vows of a Hero Lucid of the Mercurial Awakening to newcomers who requested them. These vows consisted, on a relative level, of gradually generating compassion for sentient beings by dedicating our field of consciousness to them. Yet, it also consists of pledging to purify others in case of necessity, which consists as well of taking the great vow of actualizing Supra Mundane Innate-Wisdom of the Mode of Knowledge that Magnified, for which there is neither conception of a giver nor the idea of a beneficiary, nor even an object of gift. It was at this occasion, that he received from Phag-mo Gru-pa the new name of Rin-chen-dpal, which was translated in Sanskrit as Dazzling Jewel (Ratnar), and from now on, he will be referred as such in this and forthcoming volumes of this work. Rin-chen-dpal cultivated, with renewed energy the two kinds of Mercury Mind Lucid of the Perfect Revelation of Knowledge. The relative is pushing to act in favor of others, and the supreme one, is the Awakening Without Greasepaint to the Emptiness of Reality United with the Emergence of the Phenomenal. In other words, the Mercury Mind Lucid of the Perfect Revelation of Knowledge has two aspects. The first is the Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret. It is of the senses and conceptual while keeping dualistic points such as self and others. Yet, it shouldnt be discarded because the supreme one depends on the blossoming of the first one, from beginning to end; the inescapable accumulation of merits too is divided as aspiration and application. Aspiration focuses on the achievement of the fruit, application, as the growing of the strengths of appropriate behaviors, and the deepening of insight experiences that contribute to liberating oneself, and others.
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The second one is the Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality, which is genuine emptiness beyond the conceptual. It is understood by the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, through the uniqueness of mental pacification, or appeasement and Extraordinary Vision. This appeasement of the sensorial illusory stimuli, emotional affects, grasping subject and object, wondering, or thinking, allows for the maturing of the Extraordinary Vision of whatever the mind manifests. That takes place in the form of the Monkey Made of Imprints, or mental habits generating suffering and joy, identified as emptiness of nature itself, and followed by the understanding of the Emptiness of the Non-Existence of phenomena. We have evoked this innate awakening as Extraordinary Vision Accompanying InnateWisdom. Phag-mo Gru-pas root Guru, sGam-po-pa used to summarize the supreme Mercury Mind Lucid of the Perfect Revelation of Knowledge by stating, It is emptiness, which is indivisible from radiant compassion, of which cognitive radiance is impossible to express in words, in conceptual thoughts. It does transcend duality of grasping subject and object. 40. The Kagypa Tradition (1167) From 1167 to 1170, during the thirty months that will precede his departure to the Pure Land, Phag-mo Gru-pa rDo-rje rGyal-po passed on to Rin-chen-dpal all the prescriptions, and the most Sacred Sprinkling Rituals, he himself had received, one after another, just like an image of a vase filling another one. The Guru was then to him the One Who Instructs, as a true spiritual preceptor, the one who has chosen the most appropriate to be instructed, the one who will receive the Gurus Prescriptions. Phag-mo Gru-pa sprinkled on Rinchen-dpal, and bathed him literally with his shining compassion, because he planned for him to receive the consecration of the sacred sprinkling that is compared to [gurus heart] water, or to a sacred sprinkling royal coronation, and glowing unction that makes of you the anointed luminous one. Whenever a Guru proceeds like this, his disciple will forever be in the essential unicity of innate-wisdom of the Three Bodies of a Buddha, sometimes suggested as four bodies, or even five bodies.
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These profound acts are required in order to awaken an image, or a statue. Rin-chen-dpal received the transmissions particular to the bKa'-brgyud-pa, since the illustrious Mar-pa of lHo-brag, and those obtained by his heart son Mi-la Ras-pa of sMad Gung-thang. They were then passed on to two of his heart sons, sGam-po-pa, and Raschung-pa. Those two, in turn, added numerous new connections to the initial Mar-pa Kagy tradition. Today, some scholars complain that the erstwhile tradition has been spoiled, but they forget the transitory nature of the teachings, as well as the timeless uncontaminated ultimate nature of these very same teachings, which cannot be modified. Thus it seems pointless to complain about todays practices of the bKa'-brgyud-pa as mingling with other traditions as it has been the case from the very beginning. 41. The Appeasement of Suffering Phag-mo Gru-pa contributed to enrich the tradition of his lineage when he passed on to Rin-chen-dpal the Secret Prescriptions of the method to Cause the Appeasement of Suffering. This was indeed an extraordinary Gurus Lineage, which is one of the Eight Chariots, or original Tibetan streams. This doctrine is based on the different versions of the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. It is with the Cutting Off (Illusion Into the Ultimate) Free Space of the illustrious lady, Ma-gcig Lab-sgron, which severs the very roots of the Veils of Mental Torments, as illusory appearances. In this fashion, this very old methodical approach, which has been actualized by Accomplished Ones as a Skillful-Means of realization was brought into Tibet by Buddharjna of the Vast Sanctuary Tumulus of Vetlagiri . The method to Cause the Appeasement of Suffering was a process, whose beginning could be traced to what was the Basket of Minor Breaks that Keep, Called the Internal Memory of Magic Spells, the equivalent of the Corpus of Minor Breaks compiled in Pli, and not in kyamuni Buddhas time. In fact the Prkt Pli was the dialect of the people of Vidi in South Dekkan in 250 BCE, under Aoka Mauryas rule, and the Strapiaka in Sanskrit, known as the
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Suttapiaka in Pli, were classified into Five Baskets, or collections, the one of the Minor Breaks being the fifth. Later, the Basket of Minor Breaks That Keeps Magic Spells in Mind would lead to the Basket of Magic Spells Knowledge. It often constituted in an informal manner as the Fifth Basket of Corpuses, of the Mode of Knowledge that Magnified. That is to say, with the Basket of the Hero Lucid of the Mercurial Awakening including the cycle of the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, and other precious collections of texts. They are really the principal roots of original texts, which started around 200, to be known as Continuous-Mystical-Processes. In this manner, it is manifestly clear that the Basket of Good Conduct had actually contained the root-tantra texts, with specific instructions accumulated by Oral-Tradition since kyamuni Buddha, and his immediate successors, and this Oral-Tradition always enlarging, was occasionally whispered, from the Gurus mouth to disciples ears. This very tradition was effectively taught by kyamuni Buddha, and preciously kept in the written books of Those Announcing the Deans Tradition, assuming the name of the Vigorous Veterans, who had their headquarters at the Veuvana Vihra of Rjagha. Indeed, It was summarized in the Aphorism of Magnified Cognitive-Wisdom that Goes Beyond the Last Limits in Five Hundred [Verses] (rya Pacaatik Prajpramit stra, 'Phagspa Shes-rab kyi Pha-rol-tu Phyin-pa lNga-brgya-pa). It is in the Tangyur of Beijing, vol. 21 Sher-phyin XXIV (Tsi), No. 738, folio 143a2 to 161b2. It is a text of 297 lines, or less than 38 pages. This book concludes with the mystical-incantation, which says, Go. Go. Go Beyond. Go Beyond the Beyond Itself. May the Awakening Mercury Be the Manifest Shining-Sound Ha. This mysticalincantation introduces us to a truth gone beyond discrimination, until this cognitive-wisdom that manifests during the Extraordinary Vision, reveals Buddha Nature free from suffering. There is another text dating from about 40. It is known as the Aphorism of the Mode of Knowledge that Magnified of the Cognitive-Wisdom that Goes Beyond the Last Limits, Named [instruction about] the Sharp Pure-Diamond in Noble Man (rya Vajracchedik nirdea nma prajpramit mahyna stra, C.
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Jingang bore lumi jing, J. Kongo ky, 'Phags-pa shes-rab kyi pharol-tu phyin-pa rDo-rje gCod-pa zhes-bya-ba theg-pa chen-po'i mdo). Therein, Subhti, a lay disciple of kyamuni Buddha, speaks. Subhti stood out as One Who Deserves to Receive Homage, by contemplating the state of kindness, a Sanskrit word also meaning existence, innate nature, and absolute purity. It is the highest of the three qualities. Nevertheless, Subhti is better remembered as the first one who was able to teach the view of emptiness in front of the Buddha kyamuni. Subhti therefore stated his rejection, of the casting up of signs (marks, characteristics, attributes, designation, sexual organs, and even descriptions). Subhti also explained that wherever there are no more established characteristics, there are no more lies regarding the Domain of the Ultimate Truth. It was a genuine evocation of the Body of the Nature of Things, known as the Body of Unthinkable Truth. It is the wellspring of all phenomena. In Tibet, Grwa-pa sNgon-shes dBang-phyug-'bar of Grva-thang, lCe Dal-sgang of bZang-yul, and lJang bKa'-gdams-pa of mChimsyul, became three disciples of Paramevara Buddharjna. During their first journey to see him, which took place from 1061 to 1064, they set up the Intermediate Appeasement Continuous-MysticalProcesses string. After them, and close to 1070, sPu-hrang Lo-chung dKon-mchog-'od, who had been nicknamed Lo-ts-ba Chung-pa to be distinguished from sPu-hrang Lo-ts-ba An-ston Grags-pa Rinchen, went to study with the near paita Jnaguhya of Kamra, who happened to be Paramevara Buddharjnas pupil. Subsequently, he would transmit to dKon-mChogod, the three cycles of the Appeasement of the One Who Makes You Go Beyond. In 1073, The Accomplished One Who is Able to Cross to the Other Shore, the One Awakened to the Innate-Wisdom Splendor (Paramevara Buddharjna), made his fourth visit to Tibet, and then he taught gNyags Lo-ts-ba. After that, in 1073 to 1074, Buddharjna passed the torch on to Dam-pa rMa-sgom Chos kyi Shes-rab whom he introduced to the State During Which the Eyes Are Open [to the naked truth] and where mental waves are exhausted, because the breath that holds on to them is obviously suspended. Yet, it is a process occurring only when one obtains it from his Guru, as the Fundament of the Place of Strength Control. I had the good fortune to experience this,
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when in 1990, during a particular initiation in Paris, my root Guru introduced me to the Domain of the Ultimate Truth, as glimpse of emptiness combined with the selfless state, or limitless corporeality and mind. It is a stage, where the only fact to remind the continuousremembrance, a pseudonym for the fact of constant remembering of a situation within the thinking mind, it is instantaneously feeling the presence of the Extraordinary Vision Accompanying Innate-Wisdom. It was, in the fluidity of the Cognitive-Wisdom on his two feet, the appeasement, and the Extraordinary Vision spontaneously manifested in the symbiosis of perfect unity. Since that day, by this unanticipated blessing of a compassionate spiritual guide, I was rooted in an innate devotion that is concerned with liberation from discursive attention. It will topple over all kinds of doubts, neuroses, so-called obstacles, or other difficulties in regards to this pilot who should be regarded as simple dust in a sunray, or a karmic anecdote. In the practitioner of the conjunction tradition, this has to be kept secret, but sometimes, one should offer it for the benefit of others, to show how it can still happen today. Paramevara Buddharjna also taught Dam-pa rMa-sgom Chos kyi Shes-rab with the help of crystal rocks arranged in sixtyfour different ways, to point out the sixty-four secondary marks of the Body Resulting of a Creation. In this manner, he introduced him to the Deities Radiant-Appearances of the Satisfaction of Pleasures Resulting from a [Mental] Creation. They are a specific category of Deities Radiant-Appearances of the Hymeneal, manifesting the psychological experience of union of the Five Sensorial Faculties with their Five Sense Objects in the Channel Always Moving Restlessly seen as place of birth, or genus vulv. This gave rise to the confidential practice of the Imaged-Gesture That Excellently Closes the Young Girl of the Pure-Diamond, which consists of adopting the Putting into Place of an Accomplished One or sitting position while making the Imaged-Gesture That Closes the Opening of the One Giving Prosperity. In fact, it is done quite naturally for the practitioner who continuously circulates the transmuted winds from the mouth of his Effigy-Loved-Divinity to the one who is his innate-wisdom spouse, and then restlessly moving downward to the gate of his gender , and it is the same for a
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woman. This is done in order to subjugate the Deitys RadiantAppearance of Sensual Desire that is known also as the Killer Who Fights with Flowers, and was represented earlier as the essence of the Seven Malevolent Vases Sediments, also known as the Spirits of Intermediate Space. Padmasabhava adapted the Indian tradition of the Sediment of the Vase, within the teaching of the Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord that I received twice. It would take too much space here to explain these sediments in detail, nevertheless if they are linked with the supply given by the two parents at ones birth, they should also be understood as the sediment chemical substances that keep all molecules together, and contribute to the solidification of the matter. The practitioner of the conjunction imagines this Deitys RadiantAppearance of Sensual Desire as the Flower of the Tree that Combined while he becomes its pollen. By doing so, he develops the arousing strength of the Fury, as the secretion improves the magnetism of the practitioner who then is able to put an end to, or to cut off the activities of the shackles. Furthermore, a variation of that Yoniparamudr is called Imaged-Gesture that Closes in Excellence the Pure-Diamond Place of Birth, and it consists of abiding in full formation within the vagina of an energized partner. These two practices may as well just be imagined with a deeper effect when the Encounter With the Secret, or the face to face of Cognitive-Wisdom and innate-wisdom, is experienced, and it is the same for a woman. In the mixed traditions, these Deities Radiant-Appearances are seen as the result of a personification of a creation of Good Fortune, as well as of Loving Pleasure Result of a Creation. In the Quadruple Knowledge, it is also the Primordial Governor of the Hymeneal, which is an inner whirlwind breath, assimilated into the Constellation of Leo. They are at last the essence of the Deities Radiant-Appearances of Sensorial Subtle Channels. Furthermore, they are presided over by the destructive forces of the intermediate state, or the One Who Prepares to the End of the Obstacles Makers, which is experienced as Ambrosial-Curl in the Guhyasamja Tantra, or even as the Ambrosia of the Pure-Diamond in the Guhyagarbha Tantra of the rNying-mapa, and as the Unwavering Anuttarayoga Tantra for the gSar-ma-pa.
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These destructive forces reveal themselves when the mixed three downward elements [earth, air, and water] ascend within the flame that burns from the air or wind Navel-Wheel Resulting of a Creation, accompanying the encounter of the cognitive-wisdom and innatewisdom at the Heart-Wheel of the Phenomenal. Thus, suddenly heat appears to lick the throw-wheel, consequently fusing with the fire element, and as this is happening, the flame overruns the back mouths cavity, and spreads to the sun and moon gates of the nose. Then, the practitioner experiences genuine ambrosia at the suspension of these four breaths. After that, pressure pushes the flame up and now links to the foundation of the Sublime Bliss-Wheel of the brain that is the abode of the fifth element, space. This starts to melt, in its turn, while provoking the draining of the white-drops, one after another, and that particular occurrence is associated with the milking of the Mystic Cow that Fulfills All Our Wishes. Dam-pa rMa-sgom Chos kyi Shes-rab would transmit the Manual of the [Sixteen] Practical Instructions (Lag-khrid), together with the method for Cultivating the Aspiration to Awaken for the Welfare of Others' that introduces one directly to the nature of ones mind. It was a text in four sections, which would be known in Tibet as Giving Oneself to the Emptiness that Gradually Refines All'. Paramevara Buddharjna also taught it to sKam-sgom Yeshes rGyal-mtshan, and to So-chung dGe-'dun-'bar, who received in 1075, the fertile meaning lineage, together with the Secret Prescriptions of fifty-four Accomplished Ones (men and women). Sochung, the Accomplished One wrote about of these Three that Gave Refuge, the Elder, the Younger, and the Youngest. The Three Jewels that are giving the Refuge, the first of the Jewel beings is obviously kyamuni, the Awakened One. Yet, kyamuni taught his cousin to be his own refuge, as the Buddhist path is the way to full Liberation from any kind of absolute extreme authority, as the Buddha rejected the self-cult, supreme-self, and so forth, as well as any superlative qualification of the nature of thing, calling it as ultimate emptiness. Then one as to find the accurate target within the Liberation of consciousness what was ascertain as Buddha Nature in the Three Times, which means that all sentient beings will manifest as Buddhas. The second Jewel is the Buddha, the Nature of Things (Dharma), given or even inspired, as well as the Exegesis Treatises of
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his enlightened spiritual sons. These are the potential achievable paths, not to be followed with a simple blind devotion but on the contrary with a faithful awareness that is substantiating the deficiency or revealing the excellence of their guidance. The third Jewel is the Assembly of the Multitude, the stage of a reunion in great numbers that is at the highest level, not by the everyday monk but by the Heroes Lucid of the Mercurial Awakening Noble Man of the highest of the Ten Bhmis, some of them already Buddhas. Wrapping up, they are the face of the Three Bodies that are experienced thought, the non-duality of their uniqueness, which are synonyms of the Triple (familiarity) with an Absence of Conceptual Reasoning, Emptiness of Radiant Dazzling Sonorous and Emptiness of Bliss. Later, in 1088, when his spiritual guide came back from China, So-chung received thus the Fifty-One Only Fundaments, Which Dispel (mTha'-sel lnga-bcu rtsa-gcig); this is like the sunrise of innate-wisdom clearing away the fog. Finally, in 1115, Paramevara would transmit to Dam-pa Zhibyed-pa Kun-dga' the Continuity of the Meaning Lineage of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, a text which was divided into five paths, and three types of atonements. The Indian guru gave him four oral teachings as well, together with the River of the Consecrated Waters (dBang gi chu-bo), which was a complete cycle of the sacred sparkling initiations, and furthermore he bestowed too, the Oral precepts lineage of father Paramevara (Pha Dam-pa sNyang-brgyud). Paramevara Buddharjna then declared Kun-dga' is the only human to equal me. The river is the only thing that flows continuously. The Sun, and the Moon are the only things that constantly rise up into the sky. In this way, Phag-mo Gru-pa introduced Rin-chen-dpal to the direct method of one of the most staggering Accomplished Ones ever known in Tibet.
42. The Step-by-Step Path (1168)
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In 1168, the Earth Rat year, Phag-mo Gru-pa passed on to Rinchen-dpal several other aspects of the bKa'-gdams-pa tradition and he elucidated for him, the Gradual Path, or more literally translated the Step-by-Step Path, which had been brought to Tibet by Ata. He gave him also his detailed oral commentaries concerning the Luminous Lamp of the Voyage to Supreme Revelation (Bodhipatha Pradpa, Byang-chub Lam gyi sGron-ma). It is in the Tangyur of Beijing, vol. 103, mDo-'grel (dBu-ma) section XXXI (Ki), No. 5343, folio 274b1 to 277b6. It is a text of 54 lines, or less than 7 pages. The author-translator was Ata. He was helped by 'Gar Lots-ba dGe-ba'i Blo-gros of gTsang-rong. Another text with the same title totals 76 lines. It is most probably a later version; see, the Tangyur of Beijing No. 5378. This teaching would be popularized by the bKa'-gdams-pa as the Lamp on the Path (Lam-sgron), and it would later become a roottext in monastic colleges. It is in the Tangyur of Beijing, vol. 103 mDo'grel (dBu-ma) section XXXII (Khi), No. 5358, folio 1a1 to 231a2. It is an extensive commentary of 3,682 lines or almost 461 pages. The author was Ata. The translators were, around the year 1120, paita Jaynanda of rnagara, and sPa-tshab Nyi-ma-grags, and Khu Lo-ts-ba mDo-sde-'bar. In addition Phag-mo Gru-pa explained to Rin-chen-dpal the Assemblage of the Exalted Aphorisms (Mahstra Samuccaya, mDo-las Kun-las bTus-pa Chen-po zhes-bya-ba) of Ata. See, It is in the Tangyur of Beijing, vol. 103 mDo-'grel (dBu-ma) section XXXII (Khi), No. 5358, folio 1a1 to 231a2. It is a long collection of 3682 lines, or nearly 461 pages. The translators were again paita Jaynanda of rnagara, sPa-tshab Nyi-ma-grags, and Khu Lo-tsba mDo-sde-'bar. Phag-mo Gru-pa imparted to him five root-texts that were also included in the bKa'-gdams-pa basket of texts. The first one was the Conjunction as a Practice Belonging to the World of the Hero Lucid of the Mercurial Awakening (Yogacary Bhmau Bodhisattva Bhmi, rNal-'byor sPyod-pa'i Sa-las Byang-chub Sems-dpa'i Sa). It is a work of the first celebrated Asaga of Puruapura. It is in the Tangyur of Beijing, vol. 110, mDo-'grel (Sems-tsam) section LI (Zhi), No. 5538, folio 1a1 to 247a8. It is an extensive text of some 3,944 lines, or 493 pages, which was subdivided into 22 chapters, with 4
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main subjects, and 28 entrances. The author, who was not mentioned, was Asaga of Puruapura. The translators were, around the year 795, the paita Prajvarman of Parotsa, and Zhang Lo-ts-ba already mentioned twice before. The second text was the brief versified explanation of the Aphorism of the Rhetorical Ornaments [in answer to those who objected] to the Mode of Knowledge that Magnified (Mahyna Strlakra Krik, Theg-pa chen-po'i mDo-sde'i rGyan gyi tshig le'ur byas-pa). It was written around 360 to show the theories of the Approach of the Unshakeable Conjunction by Maitreyantha, a celebrated teacher of the Adrapuri Caityrma outside Mathur. This school of the Approach of the Unshakeable Conjunction as a practice had several authors, starting with the prince Bharaka Nanda of Mathur. He was connected to the Emperor Kaika I Shi Kua of Jlandhara and Puruapura, born and killed on the Silk Road, and then afterwards, to his son Vnika I Kua who moved his capital city to Mathur, where he established himself in the suburb the Caitya of Tkri il. Shortly after him, the tantra would emerge, around the year 200. After, Bharaka Nanda the most eminent author was Paramasena of Huvikapura born in 195, and ending with Sayakatya of Kujnavala Mahvihra, known as Kunavala Saghrma of Jlandhara who would pass away in 301. ryasagha, known as Asaga would quote some of these early works. This Brief explanation versified [Mahyna strlakra krik, already mentioned] is a text of 683 lines, or less than 86 pages, which would be divided into 21 chapters. The author was Maitreyantha of Mathur. The original text was translated into Sanskrit by his disciple Asaga. The translators were, for the Tibetan, around the year 775, kyasiha, known as r Siha of Kustna, and sKa-ba dPal-brtsegs. The third work was the Brief Versified Explanation of the Collection of Knowledge [of the Recitation of the Phonemes] (ik Samuccaya krik, bsLab-pa Kun-las bTus-pa'i tshig-le'ur byas-pa), by the first excellent ntideva-ntivarman II Maukhar, the prince, and monk of Sahasrm. The author was also known in Nland as a teacher of the lineage of the Middle Way by Syllogism. It is in the Tangyur of Beijing, vol. 102, mDo-'grel (dBu-ma), No. 533. The author was ntideva-ntivarman of Sahasrm. The
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translators, who were not cited, were the same as for the commentary that followed the text [see, No. 5336], that is to say, the second famous paita Jinamitra of the Vibhvana Vihra in rnagara, and again, the Tibetan Zhang Lo-ts-ba. The fourth work was the Unexpected Arrival in the Fact of Walking [in the steps] of a Hero Lucid of the Mercurial Awakening (Bodhisattva Cryvatra, Byang-chub Sems-dpa'i sPyod-la 'Jugpa), by ntideva-ntivarman, who demonstrated, in detail, the practice of the awakening to emptiness. It is in the Tangyur of Beijing, vol. 99, mDo-'grel (dBu-ma) section XXIV (Ya), No 5272, folio 1a1 to 42b1, it is a text of 665 lines, or nearly 84 pages, divided into 10 chapters. The author was ntideva-ntivarman of Sahasrm. The translators were, around the year 790, paita Sarvajnadeva, and sKa-ba dPal-brtsegs. The first revision was led around 1025 by crya Dharmarbhadra, Rad-ni Lo-chen Rin-chen bZang-po, and 'Khon Lo-ts-ba Shkya Blo-gros. Sumatikrti, and rNgog Lo-ts-ba Blo-ldan Shes-rab made the second revision close to the year 1085. The fifth work was the Garland [of histories] of the Births Having Been [previously] Produced (Jtakaml, sKyes-rabs phreng-ba, C. Pusa bensheng man lun, J. Bosatsu honj man ron). It is in the Tangyur of Beijing, vol. 129, section mDo-'grel (sKyesrabs) section XCIV (Ke), No 5650, folio 1a1 to 152b1. It is a quite long text of 2,425 lines, or almost 304 pages, divided into 34 stories. ryasura was the author, around the year 375. He was known as Parahitaghoa rayaka. This classical poet wrote this text at the height of the Early Gupta Dynasty. To be fully appreciated as enlightened tales, his 34 small stories should be compared to the thirty-five stories, in Pli, of the Basket of Achievements (Cariypiaka). They contributed to glorify the absence of bonds, or hindrances hampering the Bodhisattva, and they illustrated as well the Six that Go Beyond the Last Limits, known as the Six Perfections. Thus, when Haravardhana Silditya Puyabhti of Sthvivara and Kanykubja would organize around the year 620, a competition of writers, he noticed that they were all imitating ryasura. Phag-mo Gru-pa, like other sGam-po-pa disciples assimilated the tradition of Ata. This prince was born in Eastern Bagala as
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Candragarbha (Zla-ba'i sNying-po), and he was the third son of r Prabh Ri, and Kalyar, who was from 979, the Rja of Vikramapura. Gifted of a pure vision of the One Who Makes You Go Beyond, he went to meet paita and Accomplished Ones. He followed Rhulagupta-Jeri, of Klaka, The Accomplished One that passed on to him the 'Pure-Diamond He'. During the following twelve years, Ata listened to Paiapik-Avadhtipda of Kanykubja, or fully spelled, Paiapdik (Explainer of the Lightning-Pillar that is Making Spherical Balls), known as The Accomplished One Avadhtipda (Lightning-Pillar that by Shaking Continuously Makes Impurities Fall) known to as Mahjapuya (Sublime in Insane-Merit). In 1011, aged 39, and with the approval of Mahpla, the tenth sovereign of Gaua, he took the Vows of a Full Beggar Monk from He Who is Preserving Morality, or ilarakitaGarbharipda of the Mativihra in Vajrsana, known as The Accomplished One Dharmapa Garbharipda or in the full spelling, Garbhaharipda (Lightning-Pillar Womb of Brown-Winds). ilarakita-Garbharipda, then residing in Uddaapura Mahvihra transmitted to him the Sublime Assembly, and named him Ata. He also studied the three other older lineages of the Basket of Good Conduct, and he became known for his virtuous behavior. With Rhulagupta-Jeri, he started to study the Approach of the Unshakeable Conjunction in Middle Way of the Shiny ContinuousMystical-Process. After that, Ata studied with Bodhibhadra, known as The Accomplished One Bhadrapda, and Ratnkarantintipda. Ata studied the Sight of the Middle Way with KaKnphaapda of Vidyngara. Ata had many other masters, and the Accomplished One Who Imparts the Object of Thinking to Others r Samantabhadra-Napda passed on to him the Wheel-Point of Determinate Time while he was in Vikramaila. Ata received also transmissions from such Accomplished Ones as Prajbhadra-Tailikapda, Jnarmati-Vyadalipipda or Vyadalipipda (Lightning-Pillar Alphabet-Hunter), Kualipda (Lightning-Pillar expert) the youngest one, the prince dombi Heruka Kalacuri Cei, Vidykokila, Koadatta- Bhtakoipda or Bhtakoipda (Lightning-Pillar of the Ten Million of Elements),
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and even Mahjana. Ata also received countless teachings from his elder brother, the prince Puyar, who used the pseudonym paita Dnar-Kuali, and the pen name Kualar. Ata even crossed the sea too to go to learn with DharmakrtiSurvaadvpa. He came back twelve years later in 1025. Later, Ata was invited to Tibet where he journeyed, after some delays, in 1042. Ata worked hard until his death, and he was able to translate 207 texts, including some he wrote. His contributions to reinforcing monastic discipline caused the flourishing of virtue again throughout the whole country. He succeeded either in dispelling the erroneous views nourished by some Tibetans concerning the Mode of Knowledge of the Pure-Diamond, the Three Baskets, and many other topics. Other lineages quickly absorbed the different branches of his teachings; as a result, heritage is now common to all.
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Chapter X On the Gurus Trail

43. The Reciprocal-Choice (1168) Phag-mo Gru-pa conferred to Rin-chen-dpal, together with other disciples like sTag-lung-pa Thang-pa bKra-shis-dpal, the cycle of Five Steps of the Jumping Deer Splendor (r Cakraambara paca krama, dPal 'Khor-lo bDe-mchog gi rim-pa lnga-pa). It is in the Tangyur of Beijing, vol. 82; rGyud-'grel section LXXIII (Pu), No 4624, folio 100a4 to 103a7. It is a text of 43 lines, or less than 6 pages. The author, close to the year 980, was rDo-rje Dril-bu-pa, or the second Dharmakrti-Ghaavajrapda of the Mahcaitya of Ghaasl, known as The Accomplished One Ghaavajrapda (Lightning-Pillar of the Pure-Diamond Bell), was the One Who Imparts the Object of Thinking to Others in the Saghrma Mahvihra of Nland. The translators were paita KaSamayavajra of Vajrsana in Bodh Gay, and Nag-tsho Lo-ts-ba Tshul-khrims rGyal-ba. The paita Sumatikrti of Nland, and rNgog Lo-ts-ba Blo-ldan Shes-rab wrote the first revision around 1090. The second revision was written in Tibet after 1426, by dPal Nags kyi Rin-po-che, known as the sublime paita r Vnaratna of anagara, and bSod-nams rNam-par rGyal-ba dBang-po'i sDe. Phag-mo Gru-pa obtained it from dPal Gwa-lo-pa Lo-ts-ba. Dharmakrti-Ghaavajrapda was a teacher of the Basket of Determining Elements. He bears the same name as the Tamul logician r Dharmakrti of Tiruvannmalai born in 766 of the Mala Tribes that gave its name to the country of Malaja, and he too taught the Basket of Determining Elements. After them, came the third eminent Dharmakrti-Survaadvpa born in 968, and known as rmad-Dharmapla, a Rja of Survaadvpa (Sumatra Island). Sent as an ambassador to the court of Mahpla I, the tenth Mahrja of Gaua, and in 990 he became a pupil of Mahrratna, known as yu The Accomplished One, therefore, he was Atas spiritual guide.
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Phag-mo Gru-pa also displayed the version of the cycle of the Thirteen Deities Radiant-Appearances of Reciprocal-Choice coming from Dharmakrti-Ghaavajrapda, that is to say, the Twelve [Solar] Houses Governors that Surround the Blue Space Enveloping the Husband Effigy-Loved-Divinity. The name of this Effigy-Loved-Divinity corresponds in Sanskrit to the Choice of the Best Companion Found after Research into the View of Mutual Union. It is a synonym of the Jumping Deer of the Emotional Beatings, continuously Shaking One's Heart-Wheel of the Phenomenal. This fact causes confusion in translation because the two appellations are visibly a single truth. In the Hindu tradition, it was a diabolical energy, slaughtered in the metaphor by the Best One Primordial Governor, known as the One Thousand Shining-Pupils, of his eyes, or that which is like a Thousand Radiant Stars. Jumping Deer is a great figure in Buddhism known as the Sovereign of the Second Sky Called the Thirty-Three [Deities Radiant-Appearances] of the Sky of Thirty-Three Located at the Top of the Agreeable Mount Meru. Later on, the Jumping Deer would appear as the enemy of the Deitys RadiantAppearance of Sensual Desire. This experience is the essence of restless mental energy, and the inner heat of the passionate ambrosia taste. It compares to a Jumping Deer that does not relax, or stay in place and the Deitys Radiant-Appearance of Sensual Desire played a part as the butcher who prepares in the kitchen, the remains of discursive thoughts, in the combustion of innate-wisdom within the channel always moving restlessly. The Deitys Radiant-Appearance of Sensual Desire is then, the One Who Splits the Jumping Deer, or the one who pierces, who unlocks, or blows up the Prodigious Cervid, known as Golden Unicorn Who Discloses His True Life as the BlueHeart-Drop Luminous Display. It is a theme manifested in several allegorical biographies of The Accomplished Ones. After that, Phag-mo Gru-pa expounded the Commentary on the Consciousness of the Five Steps of the Lightning-Pillar of the [PureDiamond] Bell [of the empty space of senses] (Ghaapda paca krama vijna k, Dril-bu rim-lnga'i rnam-par bshad-pa), about another of sGam-po-pas disciples, La-yag-pa Byang-chub sNgosgrub who had already given, around the year 1130, an explanation dedicated to bKa'-brgyud-pa practitioners.
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Phag-mo Gru-pa also conferred with the Effigy-Loved-Divinity, the cycle of his Protector of the Nature of Things, or Method that Manifests [the Deitys Radiant-Appearance] of the Rotation-Spaceof-Energies of Black-Blue-Exalted-Instant the Possessor-of-Splendor with Four Arms (Caturbhuja rntha Mahkla maala sdhana, dPal ye-shes mGon-po Phyag-bzhi-pa'i sgrub-dkyil). This Four Arms, and the Grandmother Who Goes Beyond the Phenomenal became the 'Bri-gung-pas two principal Protectors of the Nature of Things. He is also the defender, or in Sanskrit, the possessor, of the bKa'-brgyud-pa Schools, because he cuts off the discursive. He is also well known as the Black-Blue-Exalted-Instant Who Holds the Chopper of Innate-Wisdom presence, severing conceptual reasoning, while being an emanation of the awakenedactivity of the Effigy-Loved-Divinity, also an expression of the Victorious Unshakable One of the lineage of the Gujart, KaNgrjuna of Daihak. Another text mentioned earlier, and translated into Tibetan, is entitled the Method that Manifests [the Deitys Radiant-Appearance] Black-Blue-Exalted-Instant with Four Arms (Caturbhuja Mahkla sdhana, Nag-po Chen-po Phyagbzhi-pa'i sgrub-thabs). It is in the Tangyur of Beijing vol. 86; rGyud'grel section LXXXIII (U), No. 4942, folio 13b5 to 14b6, it is a text of 18 lines, or less than 3 pages. Ka-Ngrjunapda of Daihak was the author. r Vnaratna of anagara was the translator around the year 1435. Dark One Divinity, and Black-Blue-Exalted-Instant, should be considered carefully to find out their true relationship for a practitioner of the conjunction. Traces of the Dark One takes us back to the sage Katha, known as Kathakalpa, founded the Kauthuma Vedic discipline, around 820 BCE, a branch coming from the lineage of the Knowledge of the Life-Fire of the Dark One (Ka yurveda) that expounds several obscure points. His name is a reference to the Kathakalpa, or confidential practice of the tribal guardian Corporeal-Devouring Awakened-Energy that Splits the SkullCup. Later on, about 298 BCE, Guru Kalpin, whose name calls to mind the Hollow of the Skull-Cup, known as the Hemispheric-Casket, would develop the lineage of the Practice of the Movement that Mingles.
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This convention is shown in many texts related to the Named Continuous-Mystical-Process of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction, which was previously quoted. 44. Fruit of the Path (1168) Phag-mo Gru-pa passed on to Rin-chen-dpal, the Red Instructions of the Fruit of the Path (Raktopadea Phala Mrga, Lam-'bras dMar-khrid). He learned them in the great Sa-skya monastery from Sa-skya-pa Sa-chen Kun-dga' sNying-po, the third Sa-skya-pa Throne-Holder, a son of Sa-skya-pa dKon-mchog rGyalpo. The Sa-skya-pa leaders were teaching the Fruit of the Path Lineage whose source can be found in the Named ContinuousMystical-Process Sovereign of The Pure-Diamond He (Hevajra Tantrarja Nma, Kye'i rDo-rje zhes-bya-ba rgyud kyi rgyal-po), It is in the Kangyur of Beijing, vol. 1; rGyud section II (Ka), No. 10, folio 230a3 to 262a4. It is a text of 514 lines or almost 65 pages, which had been subdivided into two parts, and 22 chapters. The unnamed author was an Accomplished One, and the historian Jonang-pa Trantha Kun-dga' sNying-po of Phun-tshogs-gling, wrote, in approximately 1610, that it was most likely Rhulabhadra-Saraha of Rj, the historical precursor of the Accomplished Possessors. The translators were Gaydhara Kyasthapda of the Mativihra of Vajrsana, and 'Brog-mi Lo-tsba Shkya Ye-shes. A revision was later made by the historian 'Gos Lo-ts-ba gZhon-nu-dpal. The Sa-kya-pa tradition attributed the Fruit of the Path Lineage to r Dharmapla-Virpa of Lalitagiri on the Southern Virpa River, a tributary of the Brahm River. For this reason, he was nicknamed as Virpa the Second One. The first Accomplished One named as such was With the Appearance of an Arrow', or With the Appearance of a Bird, was born in 821. Virpa of Tripur in Dhala, belonged to the lineage of Yogin Lakmkar who passed away early in 792. Virpa was known as Feather Appearance (Virpka), also Monstrous Eyes, and Feather Appearance Whirlwinds Breath (Virpkarudra), are some of the one hundred nicknames of the Benevolent One. Thus, it was patently obvious that
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he had been converted, as he was identified before that as the Lord of the Free-Space Benevolent One. After r Dharmapla, and his pupil Kcrya-Knhap of Vidynagara, the Fruit of the Path Lineage started spreading into Tibet with 'Brog-mi Lo-ts-ba Shkya Ye-shes, and Ba-ri Lo-ts-ba Chos kyi Grags-pa and was transmitted to Sa-skya-pa Sa-chen Kundga' sNying-po. r Dharmapla was also the holder of the Intense Starting of the Conjunction in Six Parts of the Fury. He transmitted it, about 970, to Jnarmati-Vyadalipipda of Mahkaara in the Gondia Forest. He was known as The Accomplished One Vydalipda, or the One that Remained Hidden While Looking at the Warbling (and lightning) Heart Syllables. He was also acknowledged as Vyhi (Hidden Receptacle of the Pillar). He was a great monk, a Sublime Who Bestows the Object of Thought to Others officiating at the Mahvihra of Vikramailas central gate. One of his unsigned written works was the Method that Manifests [the Deitys RadiantAppearance] Savage Foliage (Paraabar sdhana, Ri-khrod Loma-can gyi sgrub-pa'i thabs). It is in the Tangyur of Beijing, vol. 81; rGyud-'grel LXXI (Du), No. 4360, folio 231b8 to 323b1. It is a text of 10 lines, or less than 2 pages. The registered translator was Yarklungs Lo-ts-ba Grags-pa rGyal-mtshan dPal-bzang-po born in 1281. r Dharmapla transmitted it as well to the sovereign, and the second known as ombi Heruka Kalacuri Cei born in 940, known as The Accomplished One ombipda (Lightning-Pillar of the innate melody beyond caste). In addition, he imparted him with the Who Prepares for Death at the End of the Starting Red (Rakta Yamntakt, it is in the Tangyur of Beijing, No. 2874, gShin-rje mThar-byed dMar-po). This approach of the Catcher Who Prepares for Death as the Fading of Breaths Hold Back the Red together with his Red Prescriptions was received by Glo-bo Lo-ts-ba Shes-rab Rin-chen, born in 1198, and later to Zha-lu Lo-ts-ba Bu-ston Rin-chen-grub. This extraordinary outcome also evokes in Sanskrit the direct coming across of the stage of the red-drops moving to the blue-heart-drop, known as Full of Catcher of the Furious, as well as knocked senseless named as Furiously Resounding Phonemes.
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r Dharmapla also transmitted the tradition of the One With the Efficient Tie to Noble Man that originated from Ngrjuna-rmanta of Kcpuram, and which he received from his Siddha Guru Airpati the paita of the Vihra of Bhaktibala in Dakipatha. He then transmitted it on to Yogi Gagdhara, about the year 970, and afterwards to Ba-ri Lo-ts-ba Chos kyi Grags-pa who brought it to Tibet. Another time, r Dharmapla passed on the tradition of the Glorious Circle of the Reciprocal-Choice Splendor, which went back to Abhayakrti, and that he had received from the logician Ratnakrti, in 965 approximately. Finally, in 973, in Gu-ge kingdom, r Dharmapla with the assistance of his three disciples, the paita Sdhupla-Krmapda, known as Krmapda (Lightning-Pillar of the Tortoise-snake), Guapla, and Prajpla, introduced the transmission of the Higher Lineage of Good Conduct, a particular name of a level of disciplinary rules. 45. Comparison of the Oral Lineage (1169) As if these waves of transmissions were not sufficient, during the Earth Female Buffalo year (1169), Phag-mo Gru-pa sent Rin-chendpal to visit his fellow spiritual brothers, as it was a tradition in the Succession of the Instructions inherited from Mar-pa, and his guru r Samantabhadra-Napda. Rin-chen-dpal went at first to Dwags-lha sGam-po monastery, which was headed by sGam-po-pas nephew and successor Dwagspo sGom-pa Tshul-khrims sNying-po. Thus, just prior to go to the pure fields, sGom-tshul passed on to him many teachings including the Four Conjunctions, which took back the successive steps of the encounter with innate-wisdom, already divided into inferior, medium, and upper levels. This teaching described the twelve stages that led to the final outgrowth of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. The bKa'-brgyud-pa lineage had been transmitted this, since Prajbhadra-Tailikapda of Jhewri village, a teacher of the Somapura Mahvihra in Ompur. As we have seen before, this PrajbhadraTailikapdas (Lightning-Pillar of the Sesame-Oil Squeezer) name was written as the One Who Is Feeling the Triple
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Character of Astral Time of the Sesame too, that is to say of the surprising transits of the Blue-Heart-Drop. His approach differed, more or less, from the one adopted by the Sa-skya-pa, who would later pass it on to Tsong-kha-pa, and then to the dGe-lugs-pa monasteries. These twelve phases can be summarized in four points. First, the Conjunction with a Concentration to a Single Point, or Unified Conjunction that Does Not Maintain Any Meditation; it is a phase of attentiveness with a single focus. It allows for the recognition of the nature of mind. During these triple stages, which correspond to the first three levels of the Ten Bhmis, the adept experiments alternately with the Pleasant (sensorial) Bliss of Emptiness, and the Emptiness of the Radiant-Dazzling Sonorous, or of the thinking-mind. It is a direct experience of the emptiness of nature itself, as evoked by the kyamuni Buddhas Aphorisms. It is also the accomplishment of the three stages of calm abiding presiding over the experience of the luminous Attentive Absorption Into Reality. In Sanskrit, it also means a putting back in order, as when the confusion of a tempest gives way to the natural brightness of a cloudless sky. It is called the coming into contact with the Body Resulting of a Creation. Second, the Conjunction Freed of Conceptual Expansion [of the illusory word] in a Non-Discursive Innate Level, it is a stage of simplicity, which occurs whenever there is a realization of the mind as rootless, or without origin. During these triple stages, the practitioner understands that what arise, fade away, or remain as emptiness. In the Japanese Nichiren Shsh, the lineage founded by Nichiren around the year 1260, the term emptiness translates as Potentiality from the Aphorism Named White Lotus SacrificialSeat of the Determining Phenomenal (Saddharma Puarika nma mahyna stra, C. Miafa lianhua jing or Fahua jing, J. Hokke ky, Dam-chos pad-dkar [zhes-bya-ba theg-pa chen-po'i] mdo). Emptiness is the genuine nature of all phenomena. It is a way, by which all the things exist within the absence of an inherent nature as the luminous mind has an indefatigable ability to work in chorus with all levels of intensity. It is this way the foundation of the Buddhas philosophy, free from any extraneous thinking, is a direct
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expression of His enlightenment. Emptiness unveils simultaneously with dualistic thought, which is also called Supreme Truth of Ordinary Reality, a synonym that is indeed thoughtfully close to emptiness. This way, the practitioner of the conjunction liberates himself at the root, the very root of dualistic grasping at appearances, and any vain attempt at grasping emptiness as well. It is an appropriation, which qualifies as fixation. Moreover, at that time, the practitioner is able to become aware of the intense complexity of all phenomena. It is then also, that the three stages of Extraordinary Vision take place, in other words, Extraordinary Vision Accompanying Innate-Wisdom. These three stages of the Extraordinary Vision are related to the fourth, fifth and sixth Bhmis of the Aphorisms, or of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon Related to the Aphorisms. It is the point of the genuine contact with the Body in Union with Bliss. Third, comes the Conjunction of the Vision that Conceives the Only Taste in the Absence of Division of Appearances and the Mind, which is reminiscent of clouds in the sky, appearing, and vanishing. It is a theatre where appearances are dissolved naturally, like the condensation on the intelligences mirror. That aim is summarized as the thoughts that are passing like birds in the sky without leaving traces and even by an experience without any conceptual reasoning. This platform is also described as the dissolution of conceptual dualistic ignorance in the awakened mind, the cycle that goes from one state to another, and as the Appeasement of the Dissolution of the Matter. This is once more the union of appeasement, and Extraordinary Vision, which is compared to the acquaintance by the Fish with the Depths of the Ocean. Therefore, the seventh, eighth, and ninth Bhmis cover illusory appearances, and the mind would be like water pouring into water. The different Accomplishments are then coming to maturity, logically. It is the time of the getting in touch with the Body of the Nature of Things, known as Body of Unthinkable Truth [of emptiness]. Fourth, the Conjunction of Contentment with Signs that is Obviously Beyond [meditative] Beatitude, which is described as the supreme stage, Bhmi, or Region where one places his confidence, an expanse of the direct experience of knowledge. Here, all ideas, notions, thoughts, impressions, a priori, and] concepts are
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exhausted, as well as whatever could be imagined. That compares with the marks of the Body in Union with Bliss, of the steps of the creative birth. In this case, initial thoughts, or even these that have been accumulated until then about the reality of a subject are eclipsed. This compares to the Son of the Supernatural Sonorous Breathing that Appears to be Radiant. In the history of Buddhism, the Supernatural Sonorous Breathing that Appears to be Radiant was originally known as the Deities RadiantAppearances of the second of the four levels of the mental contemplation of mind. Later, this state of luminosity was used to describe the fundamental state of ones consciousness, which arises at the moment of death as mind, or whatever it perceives as one. It is also, the state of familiarity provoked by an advanced practitioner of the conjunction as a Skillful-Means to discover in this very life, the Subtle Mind, which could realize emptiness. Then the Son of the Supernatural Sonorous Breathing that Appears to be Radiant of the Path, which is a Skillful-Means to approach the fundamental nature of mind, can be melted within the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant. This is again followed by the emergence of the Body of the Nature of Mind arising from its qualities. The holders of the lineage of the Middle Way by Syllogism have demonstrated the emptiness of nature itself for two hundred years, as early as 420, since the founder, the first Buddhaplita, up to the first Candrakrti of Samtaa close by 620. The emptiness of nature itself was in fact a development of the Emptiness of Inherent Accomplishments (of the Person Principle). Candrakrti argued to refute the objections advanced, around 600, by Bhvaviveka of Malaylam in Keraa, a holder of the branch of the Approach of the Unshakeable Conjunction in Middle Way of the Shiny ContinuousMystical-Process. Furthermore, Candrakrtis topics would be revisited in Tibet by Ata. The union of the fourth body with the three previous ones announces the stage of dissolution. It is literally, the Step [of the vanishing] of Whatever Has Been Produced, or of the Body of the Nature of Things as Innate-Wisdom, which is the expression of the qualities known as attributes, proprieties, virtues, and merits. It is the body that experiences the Three Bodies as uniqueness, and which is
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expressing the spontaneous natural truth, as well as Innate-Wisdom of Discernment of a subject and his object. It is self-knowledge of the essence, or proper reality. The innate original awakening is noticed as the nature for whatever it is. It is innate-wisdom without warning, present in all objects of knowledge, the primordial pure essence, reality, true nature, or even primary substances, which purify the illusory Veils of Mental Torments instantaneously that cover up innate natural omniscience. Regarding the MysticalIncantations of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, it is usual to speak of the inner level. Be that as it may, it is an intensity that purifies the two darkening veils of the mask of somatic and psychic pains and dualistic consideration of a subject and an object. It is known as the Veils of Mental Torments that cover the truth of the emptiness of the fact of being, and the veil of innate-wisdom, which covers the reality of the emptiness of phenomena, or emptiness of the non-existence of phenomena. It is a stage mainly concerned with the experience of the four joy called joy, supreme joy, extraordinary joy, and joy unborn presence. These joys are expressing the fact of an increasing feeling of been spontaneously, amused, joyful, cheerful, or gay, which is going with the awareness of freedom, increasing autonomy, autonomy, independence, and clear of a single remaining of a selfdetermination on the Path of Liberation. They also correspond to the realization of the Body of Illusory Appearance, with the channels, winds, and drops. They are, as well, the essences of the Four in this Way, or In This Way as Selfless, In This Way of the MysticalIncantations, again, In This Way of the, and last, In This Way as the Mental Contemplation, known as innate-wisdom. Next, there is the Heart of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. It was supposedly assigned to Ngrjuna (or rya-Ngrjuna, Ngrjuna-rmanta, NgrjunaNgrjunagarbha, and Ka-Ngrjuna) together with a few others, called generically, in Tibetan, the Six Ornaments, and Two Supremes [an expression in numbers that is, in fact, historically inadequate]. They are reserved as well for the Eighty-Four Accomplished Ones [there are more than eighty-four]. This section is called secret stage, because it shows the awakening of the sphere of
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phenomenal reality, where abides the Innate-Wisdom of the Sphere of Phenomenal Reality. These three stages of outer, inner and secret are expressed as the foundation, path and fruit, as I was taught in 1974 by the late rGyal-ba U-rgyan sPrul-sku, an unknown holder of the 'Ba'-rom bKa'brgyud-pa lineage as well as a realized rNying-ma-pa spiritual guide. This foundation is an immutable nature of the things experienced as an unborn bliss. The path and its nature are the unobstructed naked expressions as perfectly natural luminosity, the awakened thinking minds clarity, or understanding, which happens to manifest with the close perception of Extraordinary Vision. The fruit manifests by the diversity of appearances, or the emptiness of the 84,000 teachings or determining elements, which are constituted by the 7 refined substances, times the 12 solar houses, and multiplied by the 1,000 subtle channels. Obviously, the fruit is cognitive, not produced, unchanged, without growing or declining, innately present in the mind of the entire being and within the Three Domains (sensorial, imaginable, and unthinkable). Phag-mo Gru-pa used to teach his own method called the Circular Alive Energy of Ones Devotion (Adhimukti Pracakra, Mos-gus srog-'khor), in three points of devotion concerned with liberation, compassion and a state of shock similar to panic. In the Old-Tradition, it corresponds to the essence, nature, and spread out, which were compared with the acquisition of the foundation, as the Three Bodies. The path is found within the ordinary naked mind. This word in Sanskrit has again many meanings. The first one brought to mind, is the antelope, then, the better-known meaning of track (of the mind like an antelope), path, road, distance of the trip, and even it expresses the word scar that should remind us of the difficulties encountered on the way. For the Old-Tradition, it is visualized as What Excites the Acquaintance of the Moment Towards Transition, which expounds Essence, Nature, and Compassion as three aspects of the Embryo of One Gone in the Pleasant, known as the gold of our Buddha Nature revealed as fully awakened. On the path, the guru has to behave despite the fact that he knows that the veils of the Ineluctable Acts still affect him from time to time. He does it with
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the awareness of the absolute emptiness of self-as-such, which is beyond relative ignorance. The disciple, should understand that, and imitate this behavior with the correct View of the Union of the Two Truths. He would then be able to consider the apparent lacks in his guru as his own, and his devotion that is concerned with liberation would increase. Doing that, the practitioner of the conjunction would feel the blessing of the lineage as he abides in the Blue-HeartDrop, the very pedestal of the spontaneously emergent innate Magnified Compassion.
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Chapter XI Luck and Splendor

46. The Paita of the Middle Way (1169) In all circumstances, Phag-mo Gru-pa acted without the slightest sectarian prejudice. He considered all traditions, and lineages worthy of study. One day, he told his heart son sTag-lung-pa bKrashis-dpal, Above all, keep carefully whatever transmission you received, because it is not essential that they flow back to me. Candrakrti, the leader of the school of the Middle Way by Syllogism wrote a very sharp commentary regarding the NonDiscrimination of the View of the Union of the Two Truths, known as absolute and relative realities. It was a book of the correct exegetic lineage descending from rya-Ngrjuna of Vidi. The text is, as well, a masterful introduction on the thoughts of the originator of the philosophy of the Middle Way. That is why this work is regarded as one of the best clarifications of rya-Ngrjunas Treatise of the Middle Way. For the coming months, Rin-chen-dpal continued to deepen his philosophical meditations of the view that eventually turned him into an Accomplished One Who Imparts the Object of Thinking to Others. Rin-chen-dpals dharma brother, sTag-lung bKra-shis-dpal went on to visit the Friend of the Good Augurs Virtue Bya-'chad Kha-pa Yeshes rDo-rje, who bestowed on him the prescriptions he had obtained from Sha-ba Gling-pa, and Rog Glang-ri Thang-pa rDo-rje Seng-ge who had been the disciples of dGe-bshes Po-to-ba Rin-chengsal, the fourth Rva-sgreng-pas Throne-Holder. This Po-to-ba had been one of the three spiritual sons of 'Brom sTon-pa Lo-ts-ba rGyal-ba'i 'Byung-gnas, who had founded, in 1057, Rva-sgreng monastery. 47. The Song of Good augurs (1169)
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In 1169, the year of Earth Female Buffalo (sa-mo glang), Rin-chendpal was twenty-three, Phag-mo Gru-pa suggested to sTag-lung-pa bKra-shis-dpal who was also twenty-three to associate with a LadyPractitioner of the Conjunction who was one of his disciples. In accordance with the convention, Phag-mo Gru-pa advised him to take her as a partner the Lady Imaged-Gesture Who Closes the Ineluctable Acts. This was to be able to appreciate physically by way of the sensorial channels, the activities of the Elementary Beings on earth, that is to say, the Deities Radiant-Appearances of the Five Existing Elements that control the balance of the Five Fundamental Winds, and the Five Sensorial Faculties. Doing so, Phag-mo Gru-pa manifested here once again, that he had actually gone beyond concepts. Since, he had received the teachings, that make the Five Existing Elements, or Five Fundamental Winds in the Channel Always Moving Restlessly abide, where the conjunction of cognitivewisdom, and innate-wisdom refine them. Phag-mo Gru-pa held two lineages concerning the essential whitedrops from the Sublime Bliss-Wheel of the brain, the red-drops from the Navel-Wheel Resulting of a Creation, and the only Blue-Heart-Drop within the Heart-Wheel of the Phenomenal. He had received the lineage of Mar-pa reputed to have had numerous lady partners, in India, as well as Nepla, in addition to Tibet, and Phag-mo Gru-pa has as well the lineage of rMa Lo-ts-ba Chos-'bar of La-stod. The virtuous rMa Lo-ts-ba travelled on three occasions to India with his nephew rMa Lo-ts-ba mTha'-bzhi born in 1067, who would later found the two monasteries of Bya-dkar, and gSer-thog in Mal'gro, not far from the future 'Bri-gung-mthil. His heart son rMa Lo-ts-ba mTha'-bzhi would be the transmitter of the Continuous-Mystical-Process Sovereign, Named Splendor of the Wheel-Point of Determinate Time that Is Animating the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence. This rMa Lo-ts-ba Chos-'bar started to study in lHo-bal, and then received, around 1080, the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon from Vajrapi, a pupil of Maitrigupta-Maitripda, known as Maitripda (Lightning-Pillar Related to Love), he was the father of the Lineage of the ImagedGesture that Closes Whatever Excites the Sacred Cordon. The lucky rMa Lo-ts-ba was also a disciple of the accomplished magnified paita
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Jaynanda of Kamra, known as the great man, a teacher of the lineage coming from Ngrjuna-rmanta of Kcpuram. He transmitted to him the Continuous-Mystical-Processes of the Encounter With the Secret. Another important guru of this lineage was Ratnkaranti-ntipda known as ntipda (Lightning-Pillar of the Peace of the Absence of Passions), the Accomplished One Who Imparts the Object of Thinking to Others, of the Saghrma Mahvihra of Nland. He gave, in Vikramaila, to Ata his Method that Manifests [the Deitys Radiant-Appearance] of the Magnified Illusion (Mahmy sdhana, sGyu-'phrul Chen-po'i sgrub-thabs). It is in the Tangyur of Beijing, vol. 57; rGyud-'grel section XXIII (A), No. 2115, folio 339b4 to 344b8, a text of 84 lines, or less than 11 pages. The translators were paita ntibhadraKukkuripda of Rjgha, and 'Gos Lo-ts-ba lHa-bstas of rTa-nag Khug-pa. Ratnkaranti-ntipda wrote in this practice, Just imagine, a hemispheric place, whose ground is a circular terrace made of diamond. A diamond balustrade encloses it, which is the essence of the Four [or Eight] Deities Radiant-Appearances of the Heart-Wheel of the Phenomenal, with a Tabernacle Tent. It is the pearled essence of the lucid principle, whose soil has been set ablaze [by the experience of innate-wisdom], together with its celestial palace, which is the staff-trunk. Its only courtyard is made of gems, with four corners, for the front side of the body, the backside, the Right Side, and the Left Side. It has four gates, which are the two nostrils of the nose, the urethra, and the anus. There are as well, the eight secondary doors two shoulders, two hands, two legs, and two thighs. The four porticos are there for the two eyes, and the two ears. The four altars are the Creator [of the Supreme Principle of the] Opening Up at the heads summit, the space between the eyebrows, the mouth, and the navel. And last, the net of the seventy-two thousand channels (8 petals x 3 channel main branches [or 24 holy places] x 3 smaller-branches [of the body, speech and mind] x 1000 twigs fully covering the intermediate spaces).
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They are radiating from one Heart-Wheel of the Phenomenal, which is the residence of the terrestrial nymphs, known as the spatial deities [of the passage of the bodys orifices] who are seen as the Mundane Deities Radiant-Appearances. Some of them enjoy residing, looking similar to corpses, in temples and cheekbones, or in the protuberance. After, rMa Lo-ts-ba studied also with The Accomplished One Who Teaches How to Approach it, Abhaykaragupta, a disciple of r Samantabhadra-Napda, Mar-pas guru. Thus, rMa Lo-ts-ba obtained from him the Rotation-Space-of-Energies of the Forty-Five Deities Radiant-Appearances. That is to say, the Circle that Comes Toward the One Named, the Undisguised Pure-Diamonds (Vajrvali nma maalopyik, dKyil-'khor gyi cho-ga rDo-rje Phreng-ba zhes-bya-ba). It is It is in the Tangyur of Beijing, vol. 80; rGyud-'grel section LXX (Thu), No 3961, folio 1a1 to 115b4. It is a text of 1,836 lines, or almost 230 pages. Abhaykaragupta of the Ratnagiri Vihra in Oradea was the author. The translators were Abhaykaragupta, and 'Khor-lo-grags, known as Mi-nyag Lo-ts-ba Tsa-mi Sangs-rgyas Grags-pa. A revision was made after 1212, by five paita, the Indian Prajamatir of Jlandhara, and his four Nepl colleagues of Devapan, Ratnarakita Rhularbhadra, and Ravindraprabha, the second well known Maikarjna; and Chag Lo-ts-ba Chos-rje-dpal. A second revision was done around 1315, by dPang Lo-ts-ba dPal-ldan Blo-gros brTan-pa. Our rMa Lo-ts-ba Chos-'bar was a practitioner of the Body of Illusory Appearance. Therefore, in 1078, when rMa Chos-'bar was thirty-four, as his teacher Abhaykaragupta had predicted, he introduced this teaching to Ma-gcig Zha-ma. She was then a girl of sixteen, because he knew her to be an emanation of One Who Makes You Go Beyond, rMa lived with the lady Ma-gcig Zha-ma until he was poisoned five years later. With him, Ma-gcig Zha-ma experienced the Sixteen Heroes Guardians of Pure Fields, which were coupled together with the sixteen Step-Across-Space Female-Deities Guardians of Pure Fields. They were able to untie the Thirty-Two Knots of the subtle channels of imagination, giving the practitioner the entry-point to the Pure Buddhafields. These thirty-two Deities Radiant-Appearances correspond to the thirty-two signs of the Body in Union with Bliss. She was capable of transmuting her own fluids
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during the sixteen stages that correspond to the Sixteen Emptinesses. However, after the murder of her root guru, she contracted a venereal disease from another practitioner of the conjunction. As a result, as she was trying to get cured, in 1191 at the Zur-khang of Ding-ri, she decided to become the disciple of the amazing Buddharjna of Vetlagiri with her younger brother Zha-ma Lots-ba Chos-rje rGyal-po Khon-phu-pa. Together, they received what will constitute another Fruit of the Path Lineage that will from then on be known as the Zha-ma Lam-'bras. In 1168, sTag-lung-pa Thang-pa bKra-shis-dpal objected to the suggestion of his guru. He had to make clear to Phag-mo Gru-pa, that he preferred to continue his solitary practices without being embarrassed by a sister. A little while later, this fine woman, who had the Magic Spells Knowledge, and gifted with the particular marks of a Step-Across-Space Female-Deity consented to the dissolution of her corporeal, or Body Rotation-Space-of-Energies. Another great disciple of Phag-mo Gru-pa, named Gling-rje Raspa, by then forty years old, learned too late about this lost opportunity. As he appreciated this occasion for its spiritual value, he came fast to obtain the skull-cup of the late lady for his own mystical use. The symbolic connotation of the skull-cup is very complex, and has a secret profound meaning. Thus, he should be definite by the existent context. It is for example a phenomenal container of one of the three poisons identified as Loving Passion, Anger, and Ignorance. When it is ignorance, in union with emptiness, the skull-cup represents the pacification of the emotions, or the two emotional torments (physical and mental), which are bound by the grasping of a self-entity, or an object. rya-Ngrjuna of Vidi had described them in this way, These emotions are named as emotional torments (difficulties, pains, and wounds), because they hurt, and torment the thoughts. There are two sorts of torments, attachment relative to a self, and attachment exterior to a self, which arises by contact with external objects. This can be found in chapter thirteen of his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. In Buddhism, cognitive-wisdom has the name the cutting off in order to create a disjunction of the emotional torment, known as afflictions.
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Gling-rje Ras-pa was aware of the genuine potential of that libation skull-cup upon the two phases as steps of the creative birth, which are synonymous of the Body of Illusory Appearance, and as the Step [of the vanishing] of Whatever Has Been Produced, which is synonymous with Supernatural Sonorous Breathing that Appears to be Radiant. These two phases are two aspects going beyond duality, and very similar to Phenomenal Illusions, which is present here in the manifestations of the awakened qualities of the Effigy-LovedDivinity, or to his essence, which is not-form, unthinkable, and pure cognitive emptiness. Gling-rje Ras-pa arrived late for the assembly, convoked by Phagmo Gru-pa for his disciples to partake in a new Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities Radiant-Appearances. As was his habit, Phag-mo Gru-pa dedicated it to the Glorious Circle of the Reciprocal-Choice Splendor. The leftovers had been distributed, Gling-rje Ras-pa came with devotion concerned with liberation just to stand in front of Phag-gru who had received, as was the custom, the first generous portion. In consequence, he was able to fill his fresh skull-cup with some of the leftovers. Gling-rje Ras-pa then passed in front of Rin-chen-dpal who made an offering in such a manner, that together with his own, formed a true mound of good augurs. This was because Rinchen-dpal understood the importance of the twelve factors of simultaneous return of what had been produced. This sign delighted Gling-rje Ras-pa. He improvised a Song of Spontaneous Realization that Grants Something, to praise him in the tradition of the MysticalSongs of The Accomplished Ones. Henceforth, these were known as the Song of the SuccessfulUdder-Milking Globe-Treasure (Dohakoa gti, Do-ha mDzod kyi glu) of Rhulabhadra-Sahara. It is It is in the Tangyur of Beijing vol. 68 rGyud-'grel section XLVI (tshi), No. 3069, folio 72b1 to 74b6. That was a text of 46 lines, not even 6 pages. The unmentioned translators were, around the year 1050, Dhtirjnapda (Lightning-Pillar of Innate-Wisdom Splendor Contemplation), Drikapda (Lightning-Pillar that Burst Open Blossoming), Ngadattayogin, and rMa Lo-ts-ba Chos-'bar, for No. 3069. Furthermore, it was also known as the Named Spiritual Song, of the Successful-Udder-Milking Globe-Treasure (Cary Dohakoa
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gtik nma, sPyod-pa'i mDzod kyi Glu zhes-bya-ba) written, about 995, by the lady Kanakhal, the younger sister of Mekhal, known as Mekhalpda (Lightning-Pillar of the belt). She had been one of two disciples of Kcrya-Knhap of Vidynagara, the second was known as Kapda the First (Lightning-Pillar of the Dark One). It is in the Tangyur of Beijing, vol. 69; section rGyud'grel XLVIII (Tshi), No. 3175, folio 5a4 to 5b1. It was a song of only 6 lines, not even a page. The unmentioned translators were Dhtirjnapda, and rMa Lo-ts-ba Chos-'bar as for No. 3169 too. It was also known as the Spiritual Song, of the Learned Sonorous-Howl (Na Paita gtik, Nro Pai-ta'i glu) of r Samantabhadra-Napda, under his pen name Napda (Lightning-Pillar Sonorous-Howl), who was well acknowledged for his Channel Always Moving Restlessly, Which Emitted Extraordinary Noises. It is in the Tangyur of Beijing, vol. 69 rGyud-'grel section XLVIII (Tshi), No. 3194, folio 10a8 to 10b4. It was a poem of 4 lines, or half a page. The unmentioned translators were, again, Ngadattayogin-Drikapda and Ma Lo-ts-ba Chos-'bar. It was known also as the Named Mystical Song with the Profound Meaning that Has the Spiritual Experience of Secrets (Cittaguhya Gambhirrtha gti nma, Sems kyi gSang-ba Zab-don brDa'i-glur Blangs-pa zhes-bya-ba) of the second Lord of the Savage, avarevara-Prajvaragupta, who awakened the Mercury of Innate-Wisdom, Known as Prajvaragupta (Confidential excellent Cognitive-Wisdom). He became, in 1034 the root guru of Maitrigupta (Confidential Loving One) or Maitrigupta-Maitripda. He also taught Ngadattayogin-Drikapda or Ngadattayogin (Practitioner of the Conjunction, Given by the UndulatingEnergies). He is often confused with the first avarevaraavaripda of arabhapura, born in 745, who had been a great disciple of rya-Ngrjuna, the third Ngrjuna. It is in the Tangyur of Beijing, vol. 69; rGyud-'grel section XLVIII (Tshi), No. 3275, folio 104a1 to 104b4. It was a song of 12 lines, or 2 pages. The translators were Ratna Parasvmin Buddha, a pen name of Buddharjna, and Zha-ma Lo-ts-ba Seng-ge rGyal-mtshan. Maitrigupta-Maitripdas pupil Mar-pa pursued this tradition of r Samantabhadra-Napda, as did Mi-la Ras-pa; they were both able to spontaneously improvise songs with a deep look into the
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experience of the Path. Moreover, Mar-pa received from Maitripda, what was also known as Advayavajra (Pure-Diamond of Non-Duality) his own Lady Corporeal-Devouring Awakened-Energy of the Nature of Things of the Curl acknowledged being the LadyDeitys Radiant-Appearance Intentional-Thoughts-Splendor. About this point, see the Method that Manifests the Subtle Breath of the LadyDeitys Radiant-Appearance Intentional-Thoughts-Splendor (rmati Dev pra sdhana, dPal-ldan lHa-mo'i srog-sgrub). It is in the Tangyur of Beijing, vol. 86; rGyud-'grel section LXXXII (Zu), No. 4928, folio 280b3 to 281b1. That is a text of 14 lines or less 2 pages. The author was Maitri-pa or Maitrigupta-Maitripda. The unmentioned translator was indeed Mar-pa as it is recorded in the following text No. 4929. Maitripda had go over the two main points, and expressed them first, as non-continuous-remembrance, or the innate post-silent relaxed awareness; and secondly, as that which produces non-perception, or non-comprehension going beyond ordinary misleading inquisitive mental capacity. 48. The Presaging of the Three Hats (1169) In 1169, as Phag-mo Gru-pa rDo-rje rGyal-po wanted to be able to foretell his three heart sons future, he offered each of them a piece of red felt in order that they make their respective hats, or in Sanskrit their head ornament, which produces contentment. Then when they came back to present him their work, Phag-gru publicly predicted what was called, Excellent Spiritual Ineluctable Acts. Thus, sTag-lung-pa Thang-pa bKra-shis-dpal, in his devotion concerned with liberation, had sewn on the front side of each edge two brocade hems he had cut off from the old boots that Phag-mo Gru-pa allowed him to have. Phag-gru explained that sTag-lung-pa would become an object of devotion concerned with liberation, as well as a benediction for his own disciples. Gling-rje Ras-pa as a true layman, and Mi-la Ras-pas spiritual nephew had added to it a piece of white cotton like a practitioner of the inner blissful ablaze of the Fury. In fact wearing a very simple roll of pure wool turned into a way to follow Mi-la Ras-pas paradigm model. Consequently, Phag-gru announced that Gling-rje would pass on the teaching to a lineage of disciples dressed of cotton
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and soon after that, Gling-rje left the huts of Phag-gru-pa gDan-samthil head-monastery, went to Nag-chu district, and, as a result, he would not be able to see, his root guru again in this life. 'Bri-gung-pa Rin-chen-dpal had a second piece of red felt, which he had added to constitute a pleating of the upper part symbolizing the twelve factors of simultaneous return of what had been produced. By that, he had given to his hat a fullness that will remain until today characteristic of 'Bri-gung-pa hats. Phag-mo Gru-pa proclaimed that Rin-chen-dpals activities would surpass his own, and that he would amply propagate his lineage. 49. Mercurial Flowing River Phag-mo Gru-pa wanted one more time to test the understanding of sTag-lung-pa bKra-shis-dpal and Rin-chen-dpal. One morning he teased them by saying, I think that it is, but can you check to see, if the Yar-klungs gTsang-po River is overflowing. Therefore, bKra-shis-dpal, and Rin-chen-dpal decided to have a look at the river. When they reached the bank, they noticed that it was not overflowing. 'Bri-gung-pa understood the profound significance, of the enigmatic approach of his gurus question. As a result, as they had returned, he declared to him It has already overflowed. Moreover, it has flooded to the two central Provinces of dBus and gTsang (Sublime Bliss-Wheel of the brain and Throat-Pleasure-Wheel), and, now it is overflowing towards Khams (in ones Heart-Wheel of the Phenomenal). The mystical song of the second Dharmakrti-Ghaavajrapda, which had been One Who Imparts the Object of Thinking to Others in the Saghrma Mahvihra of Nland, gives us some explanations. It constitutes the fifth poem of the Commentary of the Song of Spontaneous Realization that Grants Something of the Globe [treasure] of the [fifty] Songs of the Practice of Movement (Cryagti koa vtti), compiled about 1075 by the One Given to Silence (Munidatta). The abyssal [or alarming) river of existence [carrying along the three flawed appearances] is subterranean [because of the three veils with a demonic opacity].
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She flows [taking away urine, and excrement], rejecting quickly to the two banks [of the inner nadir and zenith, or two extremities] the mud [of the veils of omniscience]. While in the center [or the Channel Always Moving Restlessly] is the point of support [to be followed by the still inexperienced practitioner of the conjunction]. Because of phenomenal movement, I, the Mischievous One, have thrown a bridge [consisting of the familiar encounter of cognitive-wisdom and innate-wisdom] for human beings [which by his practice of this rendezvous is aspiring for liberation]. Who may be able to go to the opposite shore crossing in full security [the ocean of the cycle that goes from one state to another]. Cutting through [the dualistic grasping of the Five Fundamental Winds of] the tree of illusion [of bliss of the Body of Illusory Appearance], whose planks are jointed as the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge, which is united with the Supernatural Sonorous Breathing that Appears to be Radiant. The powerful axe of non-duality [the fixation in pair of appeasement, and Extraordinary Vision] blows off the concept of the Appeasement of the Dissolution of the Matter. Would going on the bridge [of the unity within the luminosity] neither to the right, nor to the left [or channels of the sun and moon] of the awakening [of the perfection of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon] near, thus do not move away. If, you are the person [practitioner which is approaching of the conjunction], you should cross to the other side [and then pass the river of the triple phases of the ten illusory appearances, like smoke], That is indeed the request of the Mischievous One [Catila], the Incomparable Lord. For his root guru, Rin-chen-dpal had summarized with a sincere sense of humor, not only the propagation of the bKa'-brgyud-pa tradition within Tibets provinces, but more importantly, his familiarity with the Bliss of Emptiness, and of the Emptiness of the Radiant-Dazzling Sonorous.
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Chapter XII Unity with the Guru

50. The Shaking that Unties the Secret In 1170, the Metal Tiger year, as Phag-mo Gru-pa was enjoying his last days, he asked Rin-chen-dpal to come to see, him for a secret meeting. He made him sit according to the Seven Fundamental Rules of the Accurately Luminous One, which consists of seven particular situations, or literally, to put in place. It is known as well as the Putting into Place of an Accomplished One, consisting of adopting the posture with the legs bent, which is also called the Put in Place as a Lotus, or known as the Put in Place as a Diamond. About this subject, read the enlightened commentary of the Ninth Karmapa dBang-phyug rDo-rje written around 1590, this exists in an English translation. Phag-mo Gru-pa did this, as the postures favor the circulation of the Five Fundamental Winds. They are one of the energies of the Five Existing Elements that is to say, from the bottom to the top, earth, air, water, fire, and space, which have their abode in the Five Fundamental Wheels. The first point consists of sitting with the legs crossed. That stimulates the cerebral-spinal center, and closes the lower orifices of the wind evacuating out the bottom. It is yellow and abides at the fork, which controls the urethra, and the anus. It also supports the earth element, and its essence is the Source of the Jewel, which personifies the Aggregate of Feeling-Sensation. The Source of the Jewel shows the Imaged-Gesture that Closes, Which Bestows Gifts, known as that which fulfills ones desire. The second point consists in joining ones hands on the thighs, with the right palm resting under the left, the palms facing up as this brings back the Seven Subtle-Substances Nature, in the Channel Always Moving Restlessly, where they could calm down the lymphatic nerve system, the intestines, as well as the stomach. These Seven Subtle-Substances Nature, known as reality, true nature, or essences, are counted as 24 (12 x 2) in Indian philosophy. In this case, they are referred to, in Tantric Buddhism, as the Twenty-Four
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Sacred Places (8 heart-petals x 3, body, speech and mind). Moreover, the second point stimulates the solar center stabilizing the wind that holds the vital breath. This wind is white, it abides in the Heart-Wheel of the Phenomenal supporting the water element, and its essence is the Unshakable One, which preserves ones life. It is the aggregate of form, and it shows the Imaged-Gesture that Closes by Contact with the Bhmi, known as Taking the Earth as Witness. The third point consists of pushing up the backbones like a lance. It is all the same in the Sino-Japanese tradition. When I was fifteen years old, the St Zen Master Taisen Deshimaru used to say to his disciples Push the sky as if you were pine trees. That point, then, stimulates the solar plexus, the heart, and the blood circulation, at the same time that stabilizes the wind that gathers the solid elements (into the Channel Always Moving Restlessly), within the wind circulating upward. It is red, and abides at the Throat-Pleasure-Wheel where it holds the fire element, as the essence of Unlimited Brightness. It governs speech, gulping, and memory, and as well is the aggregate of perception, and it shows the Imaged-Gesture that Closes by the Contemplation of the Mind. The fourth point consists in lightly tightening the neck that straightens up backward like a hook. This is stimulating the ThroatPleasure-Wheel; it brings back the heat into the Channel Always Moving Restlessly, then stabilizing the wind remaining equal, which establishes mental balance. This wind is green, and abides in the under Navel-Wheel Resulting of a Creation were it holds the air element, as the essence of Fruitful Accomplishments. It governs the digestion and the inner heat. It is the aggregate of mental images, and it shows the Imaged-Gesture that closes by the absence of fear, known as the absence of danger. The fifth point consists in lightly raising up the two shoulders in order to move them backward, that is to say, in the very axis of ones hands, as a supplement to the second point. The sixth point consists in turning the eyes to look at the point of the nose. The eyes should then not be too closed, or too open. The effect of this is to calm down meandering thoughts. The seventh point consists in letting the tongue relax normally, that is to say, lightly against the back of the throat, in order to softly
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obstruct it. Doing so regulates the breath, and next, starts the pressing down of the breaths into the belly with the use of gulping. The sixth as well as the seventh point are in fact regulating the wind that penetrates. It is light blue, and abides at the junctions, or articulations. The aggregate of the space, as the essence of the Accurately Luminous One that governs the bodys movements. It is the aggregate of consciousness, and it shows the Imaged-Gesture that Closes Phenomenal [Arising], known as turning the teaching-wheel. In general, the easing of the junctions of ones body governed by the Accurately Luminous One wind stabilizes the four winds mentioned above. It manifests a natural stage of the experience without any conceptual reasoning, which corresponds to a luminous nondiscursive stage. Phag-mo Gru-pa conferred on him the Fundament of the Place of Strength Control, together with the appeasing blessing waves, which penetrated the wheels as he pronounced the mystical-incantation of the Three Bodies O A H. It is an abrupt intrusion of the three gates that are like orifices, or intermediate roads, which have been described in detail in the Continuous-Mystical-Process of the Encounter With the Secret, or a reunion with whatever was hidden. That also concerns the body, or the lower gate under the navel, which is known as one of the Smoke-Eaters. As we have already seen, they used to be under the Hero Lucid of the Pure-Diamond-the Powerful General Sovereign of the Smoke-Eaters. This gate also corresponds to the Undulating-Energies, as well as the Body Resulting of a Creation, or to the Bliss of Emptiness, and the Emptiness of the Radiant-Dazzling Sonorous. It is the inner dimension of the ImagedGesture that Ends Desire as well as the absence of desire. Next, it concerns speech, which is the medial gate of the nose, together with the two nostrils, the solar father, the lunar mother, and the mouth. This entrance corresponds to the Protectors of the Earth, known as the worldly Step-across-space Heroes and Step-AcrossSpatial female-deities. It is the Body in Union with Bliss, known as the Emptiness of the Radiant-Dazzling Sonorous. It is the inner dimension of the mystical-incantation as an antidote to hatred and the absence of anger. Last, it concerns the mind, or upper gate, or Golden Gate, at the Creator [of the Supreme Principle of the] Opening Up. It is the
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Accurately Luminous One. This gate corresponds to the Supra Mundane Deities Radiant-Appearances, who are these of the Encounter With the Secret. It is the spontaneous presence of the Body of the Nature of Things. It is the hidden dimension of ignorance that links with the Five Qualities of Desire. It was revealed as the knowledge of reality by the sages who wrote the Quadruple Knowledge, and by the lineage of knowledge holders, who wrote down the Buddhas Aphorisms, the Exegesis Treatises, and the Continuous-Mystical-Processes. It recalls the three entrances in the diffusion of liberation, that is to say, emptiness, or absence of fixation related with signs and non-signs. The One Who Knows [the Inner Revolutions] Worshipper of the Benevolent One, Guru Abhinavagupta, described this initiation or Sacred Sprinkling Ritual as the penetration by the master on the Subtle Breaths of his disciple. This process is called the conjunction of the goose, which evokes the underground gate of urethra with the idea of the eclipse, connected with the Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings. The goose theme was already mentioned in the Birth Having Been [previously] Produced By the Goose (Hasa Jtaka). It shows the sacrifice to the One Who Supports the Realm who is the Sovereign of the Geese, and of his minister Amiable Mouth, known as the Greek Satyr Why-How Mares Mouth, or even Horse-Face Sediment, which would become over time, the Horse-Neck, an outward appearance of the Lord Who is Able to See. The Eastern One Who Supports the Realm for Buddhism was made a prisoner in a Net of Illusory Appearances. This is of course is the Net of the Creator of the Supreme Principle that is made up of the thinking mind that is like a river, it brings to mind, Manas Apsara who is the snakebite deity known in Greece as Artemisia, and in Italy as Diana. It is also the net of the Embryo of Secret that is like the Embryo of Innate-Wisdom. It was sung by the Worshippers of the Benevolent One, the hymn of the Secret of the Goose (Hasa Guhya), which is fast as (a cloud of) thoughts, and as a goose garland fly, passing by without leaving any trace, as well as a train of thoughts in ones mind. In the mythology of the One Who Supports the Realm was also the name of the Deitys Radiant-Appearance of the Primordial Son who appears suddenly and soon disappears without leaving a trace. The One
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Who Supports the Realm, as the Eastern Guardian, is represented in paintings in blue, like space, and playing a lute. This instrument with seven strings is sometimes replaced by a bow with arrows figuring in the Subtle Breaths of the Ineluctable Acts. They are the attributes of the innate vibration of Buddha Nature, which manifests by the Subtle Breaths of Innate-Wisdom, or by the Resonance of the Innate-Wisdom Unborn Presence in the Channel Always Moving Restlessly Awakened to the Domain of the Ultimate Truth. Whenever the Revered One Consciousness merges with the EffigyLoved-Divinity, then it successively invests the gates, and the Nine Consciousnesses of the Transit Orifices. They are the Creator [of the Supreme Principle of the] Opening Up, the space between the eyebrows, the eyes, the ears, the nose, the mouth, the navel, the urethra, and the anus. The Forehead-Wheel is considered as the tenth gate. For the Greeks in India, they were the nine Muses that were soon after assimilated into the Nine Grasping Paths presiding over destiny, and they were also known as the nine that put into contact with, as they are the bona-fide fortune analogous to authentic awakening. For a Worshipper of the Benevolent One, they are the Nine Black-Blue Lady-Deities Radiant-Appearances. The Black-Blue-Lady of the South abiding at the Creator [of the Supreme Principle of the] Opening Up The Black-Blue-Lady of the Exalted Instant abiding in the space between the eyebrows The Black-Blue-Lady of the Cemetery abiding in the eyes The Black-Blue-Lady of the Secret abiding in the ears The Black-Blue-Lady Who is Beneficial abiding in the nose The Black-Blue-Lady Who is Pruned abiding in the mouth The Black-Blue-Lady Who is Accomplished abiding in the navel The Black-Blue-Lady of the Goose abiding in the urethra The Black-Blue-Lady of Outer Space abiding in the anus The ascendancy of such a method is demonstrated by the passage, or the transit to the next life, which is in the Tangyur of Beijing, vol. 95, section mDo-'grel (dBu-ma) XVII, No. 5240, folio 170b5 to 171b4. This is a text of 16 lines or 2 pages subdivided into 5 points. Ngrjuna or Ngrjuna-Ngrjunagarbha of aarhadvaa was the author. The translators, which were not mentioned, were
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possibly the same as for the No. 5241. This text was a type of extension of the Aphorism of the Mode of Knowledge that Magnified, Named as the Passage to Next Life in Noble Man (rya bhava sakrnti nma mahyna stra, 'Phags-pa srid-pa 'pho-ba zhes-bya-ba theg-pa chen-po'i mdo). It is in the Kangyur of Beijing, vol. 35, mDo-sna-tshogs section XIX (Tshu), No. 892, folio 185a3 to 187a1. That was a text of 31 lines, not even 4 pages. The author was an Accomplished One unknown to this date. The translators were paita Jinamitra of the Vibhvana Vihra in rnagara, Dnaila of Camp, and Zhang Lo-ts-ba. The Practice of the Movement that Mingles is rarely made by the ejection of consciousness in a corpse, or by intrusion into another body. This tradition is laid open in the Aphorism Magnified, Named Forced Intrusion in [the body which goes beyond] Vail in Noble Man (rya Vail [parakya] pravea mahstra, 'Phags-pa Yangspa'i Grong-khyer-du 'jug-pa'i mdo chen-po). It is in the Kangyur of Beijing, vol. 39; mDo-sna-tshogs section XXVIII (Shu), No 978, and folio 167b1 to 171a7. That was a text of 63 lines, or nearly 8 pages. The author was an unmentioned Accomplished One. The translators not mentioned were, in about 790, paita Surendrabodhi of the Muktapia Caityrma in Pratpura, and Zhang Lo-ts-ba. This particular teaching of intrusion, did not disappear with Marpa, contrary to his biographer's statement, as Ras-chung-pa transmitted it, and later on, Karma Paki, or Karma Pak-shi, the second Karma-pa practiced it in 1283 with the cadaver of a boy in sTod-lung 'Phar-tshan, but his parents were frightened and gouged the boys eyes out. Mar-pas first son, Mar-pa Dar-ma sDo-sde, had been luckier as he practiced it in 1067 with a turtledoves cadaver, and then passed from it into the corpse of a young man, and then was subsequently recognized as Pravatapda-Drumaguhya (Lightning-Pillar of the Turtledove Secret Tree) of Jaypura, The Accomplished One, who would become one of the India teachers of Ras-chung-pa. Moreover, Buddharjna of Vetlagiri was also a holder of this lineage. His story tells us of his misadventure when another Accomplished One took his body, and left his own old black one. However, it can be understood as a parable, in which two
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Accomplished Ones had to remove two elephant corpses, known as the two darkening veils, two emotional torments, and at last the two truths. That also suggests the hidden meaning connected with the Elephant Face, known as the Lord of the Mass, Conqueror of Obstacle Makers, the son of the Benevolent One Whitened with Ashes. In Buddhism, he is identified as the Lord of the Multitude Hero of the Central Jewel of the Chain, the mighty governor of the Minor Deities Radiant-Appearances of the Five Existing Elements. The paita Bhvabhadra, known as Bhvapda, who taught at Nland, was an expert on this matter. 'Gos Lo-ts-ba gZhon-nudpal wrote that Bhvabhadra was able to penetrate the vital breaths of his students, to provoke in them a stage of unconsciousness similar to regular grasping. In fact, that gift familiarizes one with the Attentive Absorption Into Reality that can be bestowed only by a veritable Revered One to his closest disciples. My root guru gave me this extraordinary insight during which subjects and objects are dream-like, contained by a presence without the ground of reasoning, and yet perfectly lucid. It is a state of familiarity with a vastness that challenges the use of words and expresses its conceptual appearance, and why, as a rule, one does not disclose the experience to others. It is an experience that few teachers are able to give, today, to their disciples, as I experienced in Paris in 1988, as a disciple of the Owner of the Nature of Things, rTogs-ldan sPrul-sku dKon-mchog Thub-bstan bsTan-pa'i rGyalmtshan, this happened to me during a consecration, or Sacred Sprinkling Ritual of Unique Braid Splendor. Sometime after, as I was traveling with rTogs-ldan Rin-po-che in Germany, during the body of the conjunction of dreams, rJe Phag-mo Gru-pa, and sKyob-pa Rin-chen-dpal gave me an instruction. And few months later, in 1989, His Holiness bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub, the Seventh Che-tshang Rin-po-che effectively transmitted to me the Unction of Vital Energy Upon the Five Indicated Points, which sprinkles the five wheels of the Channel Always Moving Restlessly as he was at Phyi-dbang ma-dgon in Ladwags. Thus, on these two valuable occasions, I was introduced by todays Bodhisattvas to the unspeakable certainty of the foundation, the path that is always in movement, and the fruit of the Lineage of the Dazzling Jewel Gifted of Joy, as a Conjunction of the Vision that
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Conceives the Only Taste in the Absence of Division of Appearances and the Mind. The great Bhvabhadra had made certain points clear in his Explanation of the Commentary on the Continuous-MysticalProcess Sovereign, Named Spatial-Deity-Hero Pure-Diamond Splendor (r Vajraka nma mahtantrarjasya vivti; rGyud kyi rgyal-po chen-po dPal rDo-rje mKha'-'gro [instead of dPa'-bo] zhesbya-ba'i rnam-par bshad-pa). It is in the Tangyur of Beijing, vol. 50, section rGyud-'grel IX (Ta), No. 2131, folio 1 to 238a6. It is an extensive work of 3,798 lines, or 475 pages. The author was Bvabhata, known as Bhvabhadra. He was a disciple of r Samantabhadra-Napda. The translators were GaydharaKyasthapda, and 'Gos Lo-ts-ba lHa-btsas. Bvabhata explained that, if the practitioner attempts the intrusion into another body, without having cultivated the ascetic interior blazing of the Curl, known as the Fury, that is to say without having purified all, from the nose downward to the navel, then the relaxation obtained, is without any Attentive Absorption Into Reality. The attempt would be fruitless of result as it was done without mental contemplation of mind. Bvabhata confirmed that only a fully qualified human being, who possesses certain Accomplishments, would be able to put his consciousness into the body of someone else. Bvabhata explained also the localization of the Deities Radiant-Appearances of the Three Domains. For Bvabhata, the Navel-Wheel Resulting of a Creation is the Foundation of the current of perceptions of the Five Sensorial-Consciousnesses. He indicated that there is the abode of the Deities RadiantAppearances of the Domain of Desire, known as of the sensual pleasures. Yet, it must stated here, that these spiritual strengths, otherwise known as Deities Radiant-Appearances, would remain unnoticed until one has met them in truth through Extraordinary Vision while his mind has settled there in Attentive Absorption Into Reality. Thus, the Sun Forehead-Wheel is known by Hindu Practitioners of the Conjunction as the Commanding-Wheel as it has control over mental movements, and linked to the Moon EyebrowsWheel referred by them as the Three-Pointed-Wheel that bestows mundane accomplishments. Bvabhata wrote that the essential white-drops of the Forehead-Wheel were the abode of the Deities
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Radiant-Appearances, or innate qualities, of the Domain of the Imaginable, or conceptual forms. While the Creator [of the Supreme Principle of the] Opening Up at the brain or Golden Gate was the abode of the deities, or innate qualities of the Domain of the Unthinkable, or formless emptiness, beyond the conceivable. The great rNying-ma-pa master Klong-chen Rab-'byams would confirm, around the year 1359, in his Triple Cycle of Relaxation (Ngal-gso sKor-gsum), that in order to accomplish the transit, one should beforehand cultivate the, set ablaze which closes up the consciousness of the transit orifices during the three stages of retention, otherwise known as relaxation. He mentioned them as emptiness of thinking-mind, illusory appearances, and mental contemplation of mind. In addition, Klong-chen Rab-'byams substantiated that it is useful to practice the interior blazing of the Fury as an introduction to the Practice of the Movement that Mingles to contribute, by way of this effort, to the obstruction of the less important natural orifices by the Respiration of the Vase, which refines the spatial abodes. Such advice can be found in a text like the Continuous-MysticalProcess of the Four Seats; furthermore, this tract was commented on by the second ryadeva-Kararapda of Karasuvara. Such guidance can be found again in the Named Continuous-MysticalProcess of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction. This is a text, which demonstrated the method for developing power over the breath with the Respiration of the Vase. Thus, these deities are manifestations of the inner radiance of the qualities of the mind, yet when their nature is not understood they may stand out as troublesome similarly to the four (types of) desires that appear as existent and should be rejected. Abhaykaragupta of Ratnagiri Vihra in Oradea commented on this point as well. Just as the potter would do with the goal of inverting sensorial perceptions by leading them inside and giving birth to a vase, this practice of Respiration of the Vase has three levels. However, a novice practitioner cannot produce the wished dissolution. It is necessary to devote oneself to the preliminaries to be able to bring the sensorial streams back together with the Five Sensorial-Consciousnesses, and the perceptions, which govern them. Such a suggestion can be found in collected Hindu traditions, brought back to Tibet by rNgog Lo-
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ts-ba Legs-pa'i Shes-rab as the (seven) Rotation-Space-of-Energies of rNgog. These methods include the Nine Deities Radiant-Appearances of The Pure-Diamond He, the Fifteen Deities Radiant-Appearances of Absence of [Degenerating] Self-as-Such, the Forty-Nine Deities Radiant-Appearances of the Cage of the Pure-Diamond of the StepAcross-Spatial Female-Deities, the Ninety-Seven Deities RadiantAppearances of Four Seats of Pure-Diamond, and the Thirteen Deities of the Step-Across-Space Female-Deity of Innate-Wisdom. They are related to the Named as the Conjunction in Line of What Was Accomplished (Nipanna Yogvali nma, it is in the Tangyur of Beijing No. 3962, rDzogs-pa'i rNal-'byor gyi Phreng-ba zhes-byaba). They include as well, the Five Deities Radiant-Appearances of Magnified Illusion, and the Fifty-Three Deities Radiant-Appearances of the Litany of the Names of Graceful-Splendor. Altogether, the Seven Rotation-Space-of-Energies total two hundred forty-one Deities Radiant-Appearances. This rNgog Lo-ts-ba Legs-pa'i Shes-rab taught the Union of the Effigy-Loved-Divinity with the Body of Illusory Appearance, in the Brilliance Produced by the Sonorous Awakened Breath; known as the Supernatural Sonorous Breathing that Appears to be Radiant. That included the stage of visualization of the small of the side of a hair that is red in color, and it is located four fingers below the navel. That is followed as well by the stage of compression of the Subtle Breaths, up to the blue H at the HeartWheel of the Phenomenal. Then upward to Ka, or the syllable Ha, this is under the Creator [of the Supreme Principle of the] Opening Up, or the Golden Gate within the brain Sublime Bliss-Wheel. It should be practiced until the achievement of causal signs, like itching, palpitation, and pulsation of expulsion. Moreover, the eructed sound Pha, whenever spoken, would purify the Path of the Phonemes that follow thoughts simultaneously with the sound Pha. All this was familiar to the One Who Knows [the Inner Revolutions], Worshipper of the Benevolent One, the guru Abhinavagupta, and, around 972, the Buddhist paita, Jayratha of the Skandha Vihra of rnagara explained his work about the ascending practice of the Ten Kha. Then in 1170, Phag-mo Gru-pa proceeded to a special conjunction by touching the front, throat, and heart of his pupil. Phag-mo Gru-
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pa transmitted to Rin-chen-dpal the Secret Prescriptions favoring the maturation of insight, and predicted that he would soon turn out to be a Fully Realized One [of the Tenth Bhmi]. 51. Solar Crystal Successors Only a few days had passed since the anointed secret unction, that Phag-mo Gru-pa rDo-rje rGyal-po offered Rin-chen-dpal, when Phag-mo Gru-pa projected from his Heart-Wheel of the Phenomenal, a radiant golden pure-diamond during a monastery ritual. The five points of this personified symbol show off the five basic rays of the Domain of the Ultimate Truth, and this sparkling image dissolved into Rin-chen-dpals chest. Such an event brings us closer to another text written by Abhinavagupta, the Worshipper of the Benevolent One of the Lineage of The Ones Who Felt the Inner Revolutions. This disciple of Lakmaa Deikendra followed a lineage that had genuinely crossed with the masters known as the Accomplished Possessors, and thus Abhinavagupta mentioned the fact as the piercing of the drop. The Sanskrit word for it is viddha, which also means to destroy by fire, to consume, subtle, or intelligent, yet viddha stands here for pierced, hurt, affected by, and to fill up. This shining Blue-Heart-Drop is gifted with the forces of the refined five aggregates. They are the essence of the Five Victorious Ones that may come into sight as five color flashing lights at the (single point) space between the eyebrows. Then go all the way through the (three or ten petals of the) Forehead-Wheel to arrive at the (thirty-two petals of the brain) Sublime Bliss-Wheel at the Creator [of the Supreme Principle of the] Opening Up. They go out from the upper cavity to form the Seven Cobra Cowl of energies, constituting the aura shown in paintings around the heads of the four Ngrjunas. Here the Five Victorious Ones manifest the perfectly refined Five Innate-Wisdoms Consciousness. That is to say, the innatewisdom that appears in different Aphorisms as the manifestation of the Body in Union with Bliss, and the last wisdom that is considered the Body of the Nature of Things. As we have seen, they are InnateWisdom as a Mirror, Innate-Wisdom of Discernment, Innate-Wisdom of Equality, Innate-Wisdom of Accomplishment, and Innate-Wisdom of the Sphere of Phenomenal Reality, known as Innate-Wisdom of the Space
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of Unconditioned Phenomena. In the Mode of Knowledge of the PureDiamond, they are the essences of the numerous qualities of the Embryo of the Gone This Way, along with the awakened face of the three poisons expressed as the five poisons, in other words, anger, desire, pride, jealousy, and stupidity. Abhinavagupta explained that such a Sacred Sprinkling Ritual makes a pupil, a complete Revered One, allowing him to initiate his disciples. The Blue-Heart-Drop becomes similar to a solar crystal gifted of fabulous properties that constantly radiate out from the Revered Ones heart toward his blessed sons. It is also the case between a master and his disciple in the heart to heart transmission during the confrontation with the nature of the phenomenal in the St Zen School. It corresponds in the Rinzai Zen School to the handing over of an approbation seal, attesting that the disciple has realized the meaning of what is literally called a public case archive. What is it? What is the sound of one hand clapping? That mind-to-mind transmission is regarded as uninterrupted from kyamuni Buddha through the Aphorisms. It is, as well, the direct dialogue from one teacher to a disciple in order to help him sever social or mental conventions, and to introduce him to an experience without any conceptual reasoning, by tasting the mental contemplation of mind, it is the door to the Domain of the Ultimate Truth, or emptiness. Thus, those who were witnesses to this extraordinary scene understood that Phag-mo Gru-pa rDo-rje rGyal-po was designating Rin-chen-dpal as his successor. Consequently, he had bestowed on him the direct experience of the Emptiness of Inherent Accomplishments (of the Person Principle) that is to say of a self-assuch, as well as all phenomena. Soon after, Phag-mo Gru-pa had to demonstrate the mundane reality of the Domain of Relative-Conceptual Truth of impermanence, because a jealous person too had poisoned him, as had been the case for Mi-la Ras-pa and many others. Phag-mo Gru-pa accepted this, and he dissolved of his Body Rotation-Space-of-Energies, in the first days of October 1170 of the Metal Tiger year. The preparations for the funeral having taken a month, Rin-chendpal who was then a layman aged twenty-seven, was required to preside over the Ritual of the Ultimate Dissolution, which concerns only the Body Resulting of a Creation.
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Phag-mo Gru-pas remains were placed on his seat, and then the earth shook in such a way that half of the content of the altar offering bowls spilled. At the same time numerous atmospheric phenomena of good augur occurred. A crystalline snowfall happened as if the Deities Radiant-Appearances were sending flowers, which disappeared before they could touch the ground. The most fortunate attendees could hear celestial music; others were able to see, the Assembly of Buddhas, Bodhisattvas, and Supra Mundane Deities Radiant-Appearances. Among Phag-mo Gru-pas ashes, innumerable corporeal relics, and fragments of relics were found intact, in fact, his heart and his tongue were also intact, but appeared to be marked with letters. Out of devotion, his organ of the speech was to be cut off in two parts, which were placed into reliquaries to be carried to his native Khams. For this special occasion, Rin-chen-dpal had to sell, for the second time, whatever he had, to contribute to the building, which was at the halfway point, of gDan-sa-mthi Monastery, which blazing radiance brings happiness, and symbolizing the Excellent Spiritual Ineluctable Acts of this Buddha. He then deposited the heart together with many other relics inside the reliquary tumulus. During the consecration that establishes the abode of this precious mausoleum created out of a devotion concerned with liberation for the Revered One, Rin-chen-dpal shared food and drink with all. Thus, he managed to make offerings to everyone, and has he did so, he managed to give away whatever he still owned. Phag-mo Gru-pa had several great disciples. Twenty-six among them are listed here, starting from the oldest down to the youngest. Khro-phu-pa rGyal-tsha 'Gro-mgon rGyal-mtshan was to stand out as the founder of the Khro-phu-pa bKa'-brgyud-pa School. The great sPar-phu-ba of g.Yo-ru-gra was known for his Cognitive-Wisdom at the Limits of Mind. His heart son was rNgog Seng-ge Kha-pa, who became the founder of the monastery of lJang Seng-ge Kha-pa in lJang-yul. The Lama of the 'Brug-pa bKa'-brgyud-pa, Gling-rje Ras-pa, was known for his infallible knowledge at the limits of mind. He would pass his lineage to his nephew 'Brug-chen gTsang-pa rGya-ras Ye-shes
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rDo-rje, born in 1161, who would be the true founder of Bar-'brugpa bKa'-brgyud-pa School. Chos-rje lDum, who actualized Only Flavor (One Taste), succeeded him. He was followed by Shug-rtsar-ba who will transmit the Written Words that Do not Pass, known as a collection of Prescriptions. 'Ban-dha Phug-pa was also one who had realized the Only Flavor. Yel-phug-pa Ye-shes-brtsegs who happened to be a near son, became the founder of the Yel-pa bKa'-brgyud-pa School. Thus, dGe-ba'i bShes-gnyen Seng-ge-dpal was also a close disciple, or near-son. In addition, rTsi-lung-pa was one of the heart sons. Then, gShen-sgom dKar-ba was one of the heart sons. lHa-sa-ba dGe-'dun-skyabs would transmit the Written Words that Do not Pass. The Accomplished One Nya-re Se-bo would stand out as the founder of Gles-dgon in Khams where he would transmit the precepts or Advice of the Adviser Tradition. Kun-ldan gTsang-pa Ras-chung taught the precepts. Mi-nyag sGom-rings taught the Advice far away, in the realm of Pinchang Xixia, the fifth Toba Tungus sovereign of Mi-nyag. Gru-gu sTon-pa Blo-gros Seng-ge transmitted to a few adept ones the Written Words that Do not Pass. Myang-gshen Grong-pa would be known as one of the heart sons. Then follows rGyan-thang-pa who would offer to a number of fortunate ones the Written Words that Do not Pass. Next, sTag-lung Thang-pa bKra-shis-dpal became the founder of the sTag-lung-pa bKa'-brgyud-pa School, and would be known to be concerned with liberation at the limits of mind. Chos-rje 'Jig-rten mGon-po, or Rin-chen-dpal became the founder of the 'Bri-gung-pa bKa'-brgyud-pa School, and would be one of those who actualized Only Flavor. Chan-bu rGya-ras would be known for his occult outcome to the limits of ordinary mind. The dGe-slong Nam-mkha-'od would be able to demonstrate his prodigious powers.
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Then, sKal-ldan Ye-shes Seng-ge, would transmit the prescriptions to g.Yam-bzang Chos-rje Chos kyi sMon-lam, who would later become the founder of the g.Yam-bzang-pa bKa'-brgyud-pa School. The Bla-ma sMar-thang-pa dMar-pa Shes-rab Ye-shes Rin-chen was one of the near-sons, and he became the founder of the sMarthang-pa bKa'-brgyud-pa School. Then came Khro-phu-pa Kun-ldan Ras-pa, who was known as 'Gro-mgon Sangs-rgyas Ras-chen, co-founded, with his elder brother, the Khro-phu-pa bKa'-brgyud-pa School. Next was dGyer-sgom, who was a near-son, he became the second sNye-phu'i Shugs-gsebs dgon Throne-Holder of the Shugsgsebs bKa'-brgyud-pa School.
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Chapter XIII The Marvelous Cavity

52. Echung Cave (1171-3) As Rin-chen-dpal had offered all his belongings for the funeral of his spiritual guide, he was totally impoverished. However, soon after, an aristocratic woman became his patron, and for his coming three-year retreat, she would provide for all his necessities. In accordance with a prediction by Phag-mo Gru-pa, he went to Echung Cave to put into practice the instructions he had received. It was there, that the illustrious lady Ma-gcig Lab-sgron practiced in 1076. She was dedicated to the realization of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. Ma-gcig Labsgron happened to have had one hundred sixteen teachers, and yet, she became, in 1071, a young disciple of Buddharjna who had come from Vetlagiri, a spot, which is reminds us of the name of Those Pronouncing Reality as a Phantoms Apparition. This opens here another parenthesis, as it happened to be the lesser known of three Schools of the Mode of Knowledge that Magnified. The two others were Those Pronouncing Emptiness, and Those Announcing Consciousness. It seems that the Vettulavdin, were well established in the Vast Sanctuary Tumulus of Vetlagiri. The great genealogical chronicler, Mahvasa, wrote around 425, that they had begun to prosper in Sihaladvpa, under the reign of Vohrikatissa of Anurdhapura. This was despite the opposition of Kapisa the powerful minister, who tried, in 216, to thwart the activities of the full beggar monks of the Abhayagiri Vihra at Anurdhapura as they wanted to adopt the views of the Vettulavdin, and abandon these of the Theravdin Mahvihravdin in Anurdhapura. Therefore, the Vettulavdin should be regarded as a line coming from Those Announcing the Deans Tradition. That event occurred around the year 215 during the reign of ntamla Ikavku of Ngrjunakoa who happened to be a great vassal of Caa r Stavhana, and had established a magnificent capital city at Ngrjunakoa where he patronized Buddhists before Karikla
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Ca of Uraiyrs death in 215 who was the supreme ruler in Tamilakam. Ma-gcig Lab-sgron followed the Indian Sublime Accomplished One everywhere from 1073 to 1076. Later, he advised her to become a Lady Imaged-Gesture that Closes the Ineluctable Acts. As a result, she was involved with Bhadrakaplin of Kuavat who happened to be an adept of the Named Continuous-Mystical-Process Sovereign of the Magnified Conjunction of the Four Seats of Splendor (r Caturpha mahyogin tantrarja Nma, rNal-'byor-ma'i rgyud kyi rgyal-po chen-mo dPal gDan bZhi-pa zhes-bya-ba). Together, Magcig Lab-sgron and Bhadrakaplin had one daughter, and two sons. Yet, later, she would take back her bhiksuni robes, and founded two monasteries as a display of her unusual spiritual abilities. From 1091 onward, she started to propagate the Lineage of Cutting Off (Illusion into the Ultimate) Free Space, or The Cutting Off (Illusion into the Ultimate) Path. It was concerned with the four hundred twentyfour sorts of sickness, ninety-one sorts of accidents, three hundred sixty mental indispositions, eighty thousand Veils of Mental Torments, or ten thousand for each of the eight petals of the HeartWheel of the Phenomenal. It was, in fact, an ancient Indian convention, which was to be considered as an integral part of the Step-by-Step Path of her root guru, since it was based on the conjunction of the channels, subtle breaths, and drops. The choice of Echung Cave underlined the relationship existing between Phag-mo Gru-pa and his successor Rin-chen-dpal with the teaching of The Cutting Off (Illusion into the Ultimate) Path. Indeed, Rin-chen-dpal would later write an original Method that manifests the Divinity, and some of his collection of Songs of Spontaneous Realization, Which Grants Something. In Echung Cave, Rin-chen-dpal penetrated the outer, inner, and secret arcanas, of the twelve factors of simultaneous return of what had been produced. This sort of causal link varied from one aphorism to another, as it connects elements that changed from nine to twelve, and it, again, underlines the part of inspired traditions that kyamuni Buddha gave to the lineages propagators. This link is a proof of the absence of intrinsic self-assuch, as well as all phenomena for the One Who Has Been Awakened Separately, as or a Hero Lucid of the Mercurial Awakening in Noble
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Man. In fact, all phenomena are empty, and they are gone far beyond thought. The traditional list is as follows, First, is by ignorance originating the dualistic darkening veil of innate-wisdom, which cannot notice reality as such, but follows dream-like empiric phenomena as truly existent; the Unborn Presence of Innate Ignorance, which does not perceive its true nature, in contrast to the Knowledge of the Unborn Presence of the Favorable on All Sides that recognizes it. It is then clear, that it is not the nature, but the recognition, which is the crucial point. Second, comes the impregnation of the mental-image-of-acts or the accumulated mental imprints that creates speculative results such as colors, and forms, qualifying as images, or mental formations with binding effects. Third, comes consciousness, the Five Sensorial-Consciousnesses of eyes, ears, nose, tongue, and touch, conditioned and continued from one life to another. Fourth, comes name-and-form, corresponding to the habit of labeling, or naming, and the habit of conceptualizing anything. Pointing out a self-as-such that is the mind, even if it has received a label, cannot be grasped, while the form of this self-as-such when grasped becomes a body. This is also, mind as subject, and form as object. Fifth, appear the Six Sources of Perceptions, or Five Sense Objects plus the mind as a sense object. Sixth occurs the contact between the subject and the object of perception, organs, and sensual objects. Or whatever is accessible to the Five Sensorial Faculties, and the Five Sense Objects, of the Six Sensorial Faculties of the eyes, nose, ears, tongue, body, mental, and again the form, smell, sound, taste, tangible, idea, which are the cause of the following point. Seventh, manifests sensation, feeling, or the perception of sensorial objects, bringing the results of enjoyment, pleasure, displeasure, and neutral indifference that constitute the different stimuli. Eighth, rouses thirst, or insatiable desire, making the veils appear that originate from illusory fascination. From that ensue the eighty thousand emotional torments, and the other veils that darken the relative truth, or literally the Domain of Relative-Conceptual Truth.
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Ninth, arises grasping, that is an attachment to existence, as well as to emotions. This tendency to grasp solidifies duality. Tenth, rouses existence or the fact of coming into existence known as becoming. The Eleventh link is that of birth, and rebirth. Finally, the Twelfth link is the experience of old age and death, or the knowledge of this life with its sufferings, and the hardship of the torments of this mortal existence. Yet, some look at suffering as essential to the maturation of an Extraordinary Vision becomes Pure Innate-Wisdom. Buddhism teaches that the one who understands the essence of the nature of mind, or the innate beyond concepts of this causal link clears away all erroneous views about a self-as-such as being permanent. Many Westerners consider this view as philosophic, and that is a cultural mistake, because the view is the fruit of the direct pure perception of the nature of things. During international expositions, it was this lack of knowledge that had Parisian museum curators qualifying the presentation of the Middle Way of the energetic ryaNgrjuna of Vidi, as speculation. It was as if it was a simple spiritual theory, and this label, is applied as well to more contemporary people, such as the Catholic Churchs father (Saint) Justin the Philosopher, that is to say, with the same global materialistic view of a monks life. It is like a spectator speaking of exquisite foods without tasting them, or to someone commenting on a still life painting of fruit, when the fruit can be physically tasted. Rin-chen-dpal understood that, this causality came from any of the twelve factors of simultaneous return of what had been produced, in no particular order. If all phenomena are interdependent, then, they have no inherent independent existence. This is what he taught later on to his own disciples. Rin-chen-dpal resolutely applied himself to this practice, which had to be accomplished in series during the moving of the Intense Starting of the Conjunction in Six Parts of the Fury. This tradition can be traced back to the year 660, as noted in the Tangyur of Beijing, to Ngrjuna or Ngrjunarmanta of Kcpuram, and to Candrakrti-Mtaga of Matagapura. Afterwards crya Smtijnakrti, born in 957, and
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Durjayacandra-Tantuvyapda of Thanjvr born in 967 would continue this tradition. Then the second person known as r Vairocanavajra born in 1038, also known as paita Vairocanarakita of Somapura Mahvihra, would come. This tradition is similar to the usual way of describing the stages of the Continuous-Mystical-Processes of the Wheel-Point of Determinate Time. It is somehow another method of the Fury. First, the convergence, which consists in bringing back the Five Fundamental Winds of the Five Existing Elements, and the Five Sensorial-Consciousnesses toward the Blue-Heart-Drop abiding at the center of the Heart-Wheel of the Phenomenal, making the ten casting up of signs appear (smoke, mirage, fireflies, candle flame, fire tongue, moon, sun, eclipse, flash of lightning, or primordial drop). Hindu masters explain them as insignificant. In philosophical parlance, they are the subtle element particles, which appear for the duration of a stage where ethereal space can be observed consciously as mind. It is set off by the vibrations of the subtle breaths penetrating the Blue-Heart-Drop in the center of the Heart-Wheel of the Phenomenal. Second, comes the stability of the mental contemplation of mind; as the Wind of Subtle Breaths are balanced, while the solidity of the Five Existing Elements, through an uninterrupted continuous-remembrance closing up, knows great luck, erodes, or sublime bliss, generated by the union of the Five Fundamental Winds, held by the cognitivewisdom encountering the Five Innate-Wisdoms Consciousness. It is then the veritable intercourse of the father-and-mother, or a union of a subject with its object that makes the familiarity with the Body of Illusory Appearance blossom. These phases allow one to grow, to be conscious of identifying with the nature of mind, and then to distinguish it as such. At that time, the ten casting up of signs would vanish unsurprisingly. These two preliminaries are qualified as the facts of entering, penetrating, or in short as intrusion, while they are connected at the same time with the body. For the Mode of Knowledge of the Hearer, this intrusion corresponds to the stage of the One Who Enters the Stream, or the one had ascended to the stream of luck proper to the first of the Ten Bhmis, and then to the Second Bhmi and up to the Sixth Bhmi. Such a Hearer Enters Into The Stream By Following The Phenomenal, as the first recognized rya-Ngrjuna wrote in his treatise, He is aware of the emptiness of being, but that he
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does not know yet that all phenomena are empty. He would be known as the Hearer Enters Into The Stream, Who Would Take Birth from One [noble] Family to Another [noble] Family, as he would have sixteen more lives that can been seen as sixteen inner revolutions before he is be able to realize the awakening of a Buddha. Third, it is necessary to lock up the Five Fundamental Winds, or to tie up the vital respirations, presiding over the Five SensorialConsciousnesses. It is a stage consisting of obstructing, within the trident of the Navel-Wheel Resulting of a Creation, the twin terminal breaths of the two lateral channels. The imaginative channel of male sap, the right side, is said to be solar and colored (in red), it governs the tongue and taste, while the imaginative Channel that has a Lady Frivolously Glowing, on the left side, is said to be lunar and white in color. They would later be controlled with their two associations downward at the eight solar petaled Jewel-Wheel and the eight lunar petals of the (moon) Anus-Wheel, as well as the upward connections at the lunar single space at the Eyebrows-Wheel, and Forehead-Wheel. These upward gates are designed as a disc and crescent among the Deities Radiant-Appearances attributes, known as qualities. Both the solar and lunar channels have their own main-gates through the two nostrils, and from there, they are proceeding upward in a hook up to the eyebrows, and then they are traveling down once again matching the Channel Always Moving Restlessly until one finger downward to the Navel-Wheel Resulting of a Creation, which is situate four fingers below umbilicus. The Greeks and the Seven Sovereigns of the Indo-Greek Menander Dynasty of Skala in Madradea acknowledged this point as the Dynastic Umbilicus Hub, similar to the Omphalos egg-shaped beryllium stone of Apollos oracle shrine of Delphos. Delphos was the spot where Apollo brought down the mythical gigantic female python. There, the solar and lunar channels are connected to the central trunk forming a trident, which is a common attribute of many sovereign Deities Radiant-Appearances, while its three points are the three corners of the downward triangle of the subtle breaths, holding the three poisons of ignorance, desire, and anger. Some variants do exist in accordance with the emphasis given by particular traditions.
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This retention leads the Five Fundamental Winds to dissolve, or to be even more subtly refined, physical force can do it by jumps, and other means, or more peacefully as an effortless attention consequence of the mental contemplation of mind deepening. This dissolution corresponds to the stage of the One Who Would Return Only One Time; this led to the third of the Ten Bhmis. That stage can be reached by two methods. The first one is the devotion concerned with liberation, which is considered the commonplace level, the second one arises through the awakening of cognitivewisdom, which is considered as the extraordinary intensity, and far more stable, as that allows for the reunion with innate-wisdom. Theoretically, the practitioner of the conjunction at that stage would have to spend yet again seven existences, corresponding to the refinement of the Seven Subtle-Substances Nature, before he awakens as a Buddha. Like this, the Five Fundamental Winds and Five Sensorial Consciousnesses return to their less refined essence within the Channel Always Moving Restlessly, which can also be translated into Sanskrit as the channel that makes things fall by shaking. This convention has been known since Vedic times as the Quadruple Knowledge, for example, the deaths of the solar and lunar respirations has been mentioned since 750 BCE in the Knowledge of the Truth. More recently, as had noted the historian Kalhaa in his chronicle of the Sovereigns (Rjataragi) or Kings of Kamra, a Worshipper of the Benevolent One named Avadhta was, around 235 BCE, the guru of Jaulanka Maurya, the Yuvarja, or Viceroy of Gandhra, and Kamra who was a son of Aoka Maurya. Avadhtas expertise over the channels, winds, and drops was understood as his name tells us of his practice of shaking to tie up the vital respirations. That recalls the ancient tradition of the Benevolent One of the Dance Who Makes the Grains Fall, which is still practiced today in Tillai Mair. That dance opens a parenthesis in the parenthesis as it is linked to Mauyalkya that was previously known as the Not Fully Divine Breath That Appears After the Killer. In the oldest tradition of the Not Fully Divine Breath That Appears After the Killer, it was manifested as the personification of epilepsy under the name of the Grandfather Who Ravishes, a deity coming from the Parthian god, known as the One Who Takes Away. It was called later the Sovereign One Who Takes Swelling Up Away, or the
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Sovereign One Who Takes Away Manes. He is the sovereign deity of the love that makes a collapse that lives within the Sky of the Satisfaction of Pleasures Resulting from a [Mental] Creation. That is a heaven where the ruling Deities Radiant-Appearances creates their own objects of desire since they are free from emotional torments. Thus the Sovereign One Who Takes Swelling Up Away was acknowledged as the Creator of the Supreme Principles son is like the Ineluctable Acts Containing All that creates everything at will, and that mighty protector was introduced into Tibet by Padmasabhava as the Protector of the Nature of Things of bSam-yas imperial shrine. Avadhta taught at the mountain peak sanctuary of Haramukua consecrated to the Benevolent Master of Elements, and restored by the Buddhist patron Aoka Maurya together with the place of worship of Vijayevara Mavarjya in Kamra, and the Aokevara aivaka temple built in the Pndrethang village near rnagara. The Knowledge of the Truth was rewritten partly around the year 680 BCE, by the sage Gaya, whose name is associated with the Maga, or Magadha Tribes that about 700 BCE had established the cities of Mathur, Gagdvra, Gay and Korka. Gaya was associated with the sacred mountain of Gayairas too, as well with the parable of Lord iva performing the Benevolent One of the Dance Who Makes the Grains Fall upon the prostrated cadaver of Gaysura, an enigmatic hidden profound breathing. This subtle breath is said to abide in the bottom, and compared to a wild buffalo. Just about that time, Zarathura of Bhlika, was also teaching about vital breaths associated with the paths, or cosmic energies, a word which was known in Parthian as Ahura, and that became Asura in Sanskrit. Another author of the Knowledge of the Truth was the eponym sage rthavan who had written, about 790 BCE, various hymns consecrated to cosmic energies, together with a collection of Magic Spells that can be regarded as one of the roots of the Basket of Minor Breaks That Keeps Magic Spells in Mind. rthavan is also regarded as the author of the Connection of the Head of the Knowledge (rthavaniras Upaniad), but that independent tradition would attached by Brahmans during the Maurya Dynasty to the Vedic Quadruple Knowledge in order to have tight control of the social pyramid that was rejected by kyamuni Buddha, and his disciples.
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There are some variations in the Benevolent One of the Dance Who Makes the Grains Fall. One of them is the Benevolent One Black Bee that is the Holder of the Ewer [of the breaths], and it brings to mind the Respiration of the Vase. Another version is the Transformation of the Reed. It is the essence of the sublimation, in the channels, of the Five Existing Elements that are similar to the Buddhist ones. It appeared as the elephant of the Mountain of Reed as well as in the parable of kyamuni Buddha pacifying the excited pachyderm that his cousin Dhanapla Devadatta sent to kill him. Therefore, the Mountain of Reed is the essence of the visionary source that takes away by force the mountain of the Thirty-Two Knots of the Reed, or of the Channel Always Moving Restlessly. Yet, the excitation, or intoxication of love or alcohol, compares with the oozing temples of a rutting elephant, and it suggests loves fever or prides fever too, since the Buddhas cousin was led astray by his passion and swelled pride. To conclude this point, just an evocation of the other tradition of the rustic Chanted Dance of the Cowherd Girls with the Dark One who manifests the howls accompanying the milking of the vowels and consonants at the wheels. The Buddhists considered one deity as the Cowherd Sovereign of the Smoke-Eaters Innate Sounds, but he is better known as the Powerful General Sovereign of the Smoke-Eaters, the Hero Lucid About the Pure-Diamond. That milking provokes a mooing compared to a whirlwind cyclone, or to the scream of the wheels, and that is why many Deities Radiant-Appearances are called Holders of the Wheel Disc. Jayadeva of Kindubilva was a late transmitter of this tradition when he wrote, around 1192, his Song of the Shepherdesses (Gta Govinda), mentioning the Deitys RadiantAppearance Dark One and His Beloved Sixty Thousand Cowherd Girls. The poet Jayadeva was valued, to a great extent, at the court of Lakmaasena, who was the sixth sovereign of the Sena Dynasty of Rh. Jayadeva was an ascetic who renounced, before he married a sacred dancer whose name means Residence of the Lotus. It was also reported that his devotion was so significant that the Gag River overflowed its banks to be closer to him, and that allegory tells us something of his mysterious experience. Another time, as an allegory, thief companions raped Jayadeva and cut off his member.
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Previous to the Vedic cults, the cult of the Dark One Divinity, known as the Sovereign of the Undulating-Energies Deitys RadiantAppearance with the Benign Glow was agglomerated into the [Solar] One Who is Always Active; this was not mentioned in the Vedic tradition. Before the Vedic cult, the Best One supplanted the Dark One Divinity, called Cowherd around the year 410, at the end of the reign of Candragupta II Vikramditya who had dethroned his brother Rmagupta in 378. Jayadevas Gta Govinda kept with its Sanskrit redaction, numerous passages in the intermediate vernacular speech that are attributed to the Dark One Divinity himself. Coming back now to the third effort that consists in to tie up the vital respirations it continues by a stretching from the eight petals of the Jewel-Wheel [or penis top for a man, and inner premise of the vagina for a woman], up to the summit of the thirty-two petals of the brain Sublime Bliss-Wheel. From where begins an arc passing through the Forehead-Wheels petals, and ending at the single point between the Eyebrows-Wheel extending it. In this main channel, circulate not only the Five Fundamental Winds, which have the nature of the Five Existing Elements (earth, wind, water, fire and space), but also the essential white-drops, and red-drops, which are the mysterious nourishments of the process of refining the Mercury Mind Lucid of the Perfect Revelation of Knowledge. Fourth, from now on, one must apply the holding of the Five Fundamental Winds or retention acquired by a mental contemplation of mind that spontaneously suspends the subtle breaths. This practice consists of a constant recalling, or continuous-remembrance as the cognitive-wisdom now assumes the appearance of the wind that holds the vital breath that forces the wind of subtle breaths, holding the channel of the ineluctable destiny of the act to interrupt that function. In theory, this stage of retention corresponds to the progression of One Who Would Never Return, as he ascends to the Fourth of the Ten Bhmis. Again, that level can be reached by the devotion that is concerned with liberation or better yet by cognitive-wisdom and this practitioner would never be reborn again outside of the divine sky where he would pass from the three existences, until he can make flourish the Three Bodies, before being awakened as a Buddha. This state is produced when there is a pressure exerted by the Respiration
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of the Vase that is called here the Subtle Breath Respiration of the Vase. It calls to mind the pure vase that is alone, isolated, absolute, unmixed, producing an insight through the absolute unity of mind. Later, that truth became a specific yogic school and expressed as the Hindu belief in the absolute unity of the self-as-such or essence. It presses the upper Wind of Subtle Breaths as well, as the lower ones together toward the under Navel-Wheel Resulting of a Creation. It is why the procedures of the Secret Oral Tradition from a Revered One to his disciple cannot be circumvented. As they are, include the masters work upon disciples channels, winds, and drops, as well as the transfer of the awakened energy coming from the lineage of knowledge holders, which allows the piercing of the drop. These are the authentic initiations, or Four Sacred Sprinkling Rituals, of the Vase, Secret, Cognitive Wisdom, and the Song of Innate-Wisdom. As I wrote these lines, during the night of the eighteenth December 2007, in an illusory dream-like state, bDud-'joms sPrulsku 'Jigs-bral Ye-shes rDo-rje appeared to me and touched my three gates with O H. At that moment, he bestowed on me a teaching about the Little A, which is the subject of this paragraph. The following day, I was feeling unwell and cold but without fever. At that moment, a destitute insane whipping woman came to beg at my door, and she appeared to be like a manifestation of the Central River. Therefore, out of loving compassion, I offered her the Fifty Daughters (for the fifty letters of the Gupta Sanskrit alphabet), which are symbolized by a garland necklace of skull-heads. The Greeks used to call them the Fifty Nereids, as the symbol of the emotions, and visions arising in ones mind. Some people, such as a friend of mine, the psychiatrist, Doctor Tisserand, may regard it as an unhealthy neurosis. To conclude, what has to be considered here, is the effectiveness of the subtle breath teaching I received: it spreads deeper and deeper within by daily practicing. At this time, the two last stages are called Abiding, which consists of interrupting the motion holding speech, whose most important outcome is the Body in Union with Bliss. That is in the Mother Tantra language, the growing familiarity with the Supernatural Sonorous Breathing that Appears to be Radiant, which is, of course, cognitive. Fifth, comes the fact of continuous recollection, known as continuous-remembrance, which consists of bringing back the unified
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mind to the continuous shift of the Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality. It is the nonconceptual actuality of emptiness, which is like the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. Continuousremembrance corresponds to the stage of One Who Deserves to Receive Homage, as it is the destructive force of the passions. He reaches the fifth of the Ten Bhmis by attaining the path That Looks At The Presence. He is liberated from the cycle that goes from one state to another, as well as of old age and death. He has realized the stage of liberation, by overcoming the physical and psychic traumatic experiences associated to the Veils of Mental Torments. Here, this Arhat level is not so far as the hearer of highest accomplishment. He is in fact a Hero Lucid of the Mercurial Awakening that has deliberately renounced his liberation for the welfare of suffering beings. This experimental uninterrupted bliss manifests when the inner blazing has been brought up to the Channel Always Moving Restlessly, from the Curl or the Little A, otherwise known as the Fury, and melting the white pearl of the overturned letter Hm that vomits like a mongoose, draining the white-drops. Then the milking of the Mystic Cow that Fulfills All Our Wishes begins, which is at the point under the Sublime Bliss-Wheel, in a place reputed to be the brain center of pleasure. This spiritual guideline can be traced back to 640 BCE, from the sage Ghaajnuka who had left, at the time, the Knowledge of the Truth, the teaching of the use ones head like a jar, and the milking the cow that has an udder like a jar. After that, the Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret drains downward. It provokes the experience of the Four Joys at its passage in each of the wheels. These Four Joys are obviously uncreated, as they are exempt from all distorted modalities and called pure vision, or pure perception of the nature of what is. That downward draining continues until the Jewel-Wheel of life. The mental-union experience at the Throat-Pleasure-Wheel follows the upper Sublime Bliss-Wheel of the brain. Then diffusing the bliss, one chakra after another, is the Heart-Wheel of the Phenomenal, the Navel-Wheel Resulting of a Creation, and finally to the Perineum-Wheel Diffusing Bliss at the Secret Place downwards to the Jewel-Wheel.
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Sixth, the Attentive Absorption Into Reality takes place, which is an uninterrupted experience without the duality of the Bliss of Emptiness. This absorption corresponds to the stage of the One Who Has Been Awakened Separately, which includes two categories, the height that teaches by the Imaged-Gesture that Closes, or by displaying wonders, and the position of the one who teaches without anything. Moreover, if the One Who Has Been Awakened Separately cannot join a teacher during the last stage of his training, the Thousand Buddhas are there to wake him up. It corresponds to the seventh of the Ten Bhmis demonstrated in the Aphorisms. This reality brings one genuinely along to the realization of the Body of Illusory Appearance, by the achievement of the dissolution, of the grosser substantial Five Existing Elements. These two last stages are qualified of dissolution, because they are beyond form, or whatever is still imaginable. It also then evokes the triple process of the dissolution, and the emergence of three visions, acknowledged in short as white, red and black, which follow, the transformation occurring at the time of death, and introduce the actuality of the Body of the Nature of Things of a Buddha. They can be seen in Rin-chendpals guideline. They are the Three Protectors of the Nature of Things, or awakened activities, under the generic name of A-mgon Chos-gsum, meaning, the Grandmother Who Goes Beyond the Phenomenal, the Possessor of the Black-Blue-Exalted-Instant with Four Arms, and the Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord as the activity of the Horse-Neck Fearful Compassion. Phag-mo Gru-pa received that particular training in 1139 from 'Byim Lo-ts-ba gZhon-nu-blo. Later on, Rin-chen-dpal would state to his disciples I became aware at that time of the fact that it was particularly difficult to bring back, make abide, and dissolve the Five Fundamental Winds in the Channel Always Moving Restlessly. Whatever it was, his expertise was at once confirmed and it provoked in him the emergence of the Invisible Supernatural Sonorous Breathing that Appears to be Radiant, or expression of the nature of mind. Then, the crystalline essential drops of discernment appeared to Rin-chen-dpal. These hematite bubbles resemble the quintessence of the Subtle Breaths without substance, and they are the extraordinary abode of the Deities Radiant-Appearances Fully
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Awakened from the Body of Pure-Diamond, the outcome of the Attentive Absorption Into Reality Towards the Pure-Diamond. PatajaliGoikputra of Plkiguu described it as an Intentional Thought of Clarity that Produces [instantaneously] The Cessation of Pain that happens while, from the heart within the channel that destroys, emanates a dazzling light, which compares to an internal zodiac wheel, or a luminous circle. Thus, manifesting separately, are Personal-Deities Radiant-Appearances of Pleasure, and the Tutelary Protecting Deity or your Effigy-Loved-Divinity. One may then be able to contemplate at that time palaces, flowers, gardens, rivers, mountains, golden sanctuaries, so and so forth. Sublime sacred beings would also stand up to encourage and teach you. These lights generally start as yellow, and white, but soon or later, green, red, and blue lights would stream out depending on the secret space you abide in the most. As this truth comes into view as it is the secret process of relaxing the hearts knots in the Ending of the Knot (Viokaparvan), which is a chapter of the Mahbhrata. After that, Rin-chen-dpal had the inner visions, known as Extraordinary Vision States, or pure visions, which sometimes compare to the peacocks feather stem beginning to spread, while Rin-chen-dpal was dedicated to the Conjunction with a Concentration to a Single Point. To approach this experience we should remember that in India the peacock is the mount of the Juvenile of the [Autumnal Transit of the] Moon within the Pleiades. This divine peacock is known to eat poison in order to obtain his astonishing feathers colors, he is a snake killer, that is to say that he overcomes the fear of the supreme knowledge that makes the sense of self-importance vanish. Originally, in Vedic times, he had been the son of the Deitys Radiant-Appearance of Fire, and of the divine Gag River, so he had keep from that period his nickname of Ganges Son. After that, he was recognized as the Son of the Benevolent One, and his spouse the Lady-Deitys Radiant-Appearance Who Lives in the [Central-Axial] Mountain. The Juvenile of the [Autumnal Transit of the] Moon within the Pleiades had been acknowledged as the Juvenile Bull living in the constellation of Taurus and in the myth, he was breast fed by the Seven Stars of the Pleiades, the small constellation located at the head of the
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constellation of Taurus. He is considered even as the essence of one the twenty-seven or twenty-eight Lunar Asterisks of the constellation of Cancer appearing with the June-July moon. Moreover, that point underlines, once more, the correlation between Greek solar astrology, and Indian lunar astrology. These stars are the daughters of the One Who Supports the Realm, who manifests as the Best Ones Elephant named Wheel of Breaths. In addition, the nurses are understood to be the Seven Lady-Deities Radiant-Appearances, which are in essence the One Hundred Deities Radiant-Appearances, known in Rome as the Penates gods who were the tutelary deities of the entourage of the Goddess of the HomeFire, or the Indians Lady-Deitys Radiant-Appearance Who Lives in the [Central-Axial] Mountain. They were clearly named as the Inner Deities Radiant-Appearances in the De Agricultura of Marcus Porcius Cato who was the Censor in 185 BCE. The Juvenile of the [Autumnal Transit of the] Moon within the Pleiades, as a dark-red complexion, with six faces, sometimes along with twelve arms and twelve legs, because he controls the Six Elements of Existence: earth, water, fire, air, space, and consciousness. In Tibetan, he is known as the One with Twelve. He is also recognized as the Deitys Radiant-Appearance of Destruction, as he appeared to be the deity of war, stickiness, and of thieves. He is the King of Destruction and the Destruction Who is Loved by his mother, the Lady-Deitys Radiant-Appearance Who Lives in the [Central-Axial] Mountain. As he is gifted of the infinite knowledge of science, he is known as well as the Easy Knowledge of Divine Principle, and as such, he bestows the Accomplishments. He is also, the Sublime (commander) of the Army Forces as he is the chief of the Deity troops. That reality is known to be within the third sky of the Deitys Radiant-Appearance Who Holds Back Easily, the twin solar and lunar breaths picture the twelve zodiac houses, which become manifest soon after the interruption of these two lateral channels. That sky is the third of the seven spheres, and it is called Bright Resonance in a metaphor of the Heart-Wheel of the Phenomenal, where abides the Deities Radiant-Appearances of Fortune. This also evokes the overstepping of the sky for the one born to the sky of death that passes into the other world. That is not just meaningless gibberish, as the Best One governs this sphere as the Lord of the Sparkling Sonorous
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Vowels crowned of the Sky Diadem, controlling the Mischievous Spirit Who Causes Eclipses. Rin-chen-dpal experienced the confrontation of mother and son in the heart of a totally unadulterated calm where one can find undeviating knowledge of emptiness. That is to say, that Rin-chendpal started to mingle the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant with the Son of the Supernatural Sonorous Breathing that Appears to be Radiant. Then from Rin-chendpals Heart-Wheel of the Phenomenal the rays of innate-wisdom streamed out, getting rid of the impurities of the six moving existences roaming in the cycle that goes from one state to another. The biography of sKyob-pa-rje Rin-chen-dpal relates here, how he experienced the luminosity of the nature of mind, in the company of its five visionary stages known as increasing, spreading out, intensification, perfection, and outcome. After that, Rin-chen-dpal actualized the imagination that makes the natural state of mind appear, therefore all the manifestations of sentient beings, as well of the things revealed to him to be pure Deities Radiant-Appearances in Divine Citadels, or in Pure Buddhafields. 53. Rendezvous with Four Killers (1174) In 1174, the Wood Horse year, Rin-chen-dpal completed the prescribed period of his three years retreat, and he decided to quit Echung Cave. For a few weeks, he made a pilgrimage, which allowed him slowly to feel himself again with his feet. A contact that made him feel intoxicated, as all people who have been in a long retreat are subject to this state of rapture. However, he decided to return to Echung Cave rapidly. He found some new patrons, who guaranteed to supply him with all necessary supplies for the coming years. Rin-chen-dpal was cut once more off from any human communication, and as a result, for four more years from 1174 to 1177, he would continue to contemplate on the nature of things before coming back to work for the benefit of all sentient beings.
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Altogether, Rin-chen-dpal spent seven years in seclusion as a mountain hermit. A little while after going back into retreat, Rin-chen-dpal was confronted, with the Four Demonic Strength Killers, which correspond to the four (types of) desires that appear as existent and should be rejected, or the four types of illusory psychological creations to be given up which are conditioned by the five poisons (ignorance, desire, anger, pride and stupidity). These are the four manifestations of Eros, or the Killer that as already been evoked as Killer Primordial-Lord of Sensual Desire, in addition to Killer Who Fights with Flowers. Together these appearances make obstacles, pierce, and kill with the five arrows that are in essence the unknown Subtle Breath movements within the wheels expressing the unrecognized Five Qualities of Desire. They are the sovereigns of the established circle that is in a stage of desire within the sixth sky of the Domain of Desire. These Four Demonic Strength Killers are evoked by ryaNgrjuna of Vidi in his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, which does not exist in Tibetan. rya-Ngrjuna mentioned the subdivision as unrefined, or grosser, and subtle. rya-Ngrjuna then specified that they manifest whenever the sign of the truth of all phenomena had been rejected, that is to say, whenever emptiness, which is their real nature, is not recognized. rya-Ngrjuna quoted in his tenth chapter about the fetter of desire, the authority of the Minor Breaks (Kudraka or Kudrakgama), and the fact that kyamuni Buddha was paying back homage to Mra. kyamuni did so, as we can find it mentioned in the Pli, Collection of Sixty-One Aphorisms, known as the Suttanpta. He did it too in the Aphorism of the Mode of Knowledge, Which Magnified, Named Spread Out of the Plays in Noble Man (rya Lalitavistara nma mahyna stra, C. Puyao jing, J. Fuy ky, it is in the Tangyur of Beijing No. 763, 'Phags-pa rGya-cher Rok-pa zhes-bya-ba theg-pa chen-po'i mdo). There kyamuni Buddha declared, Desires of the senses are your first army, sadness the second, hunger and the need for liquids the third, an insatiable thirst the fourth, languidness the fifth, fear is the sixth, skepticism the seventh, anger and hypocrisy the eighth, gain (cupidity) the ninth, and attachment to vainglory the tenth. Self-
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exaltation and the despising of others, these are your armies, not any man in the universe, not any god, is able to destroy you. By the (single) arrow of innate-wisdom, I would smash this army, Oh Mra, like a simple clay pot. In this treatise, rya-Ngrjuna answers a later question about Mra, and he wrote, She is named Mra, because she takes away life, destroying the beneficial roots of the phenomena of the Path as well as the qualities. The Ones Who Cross the Ford (or non-Buddhist masters) are calling him the Killer Primordial-Lord of Sensual Desire, or the Killer Who Fights with Flowers as well as the Five times fighting one. The illustrious lady Ma-gcig Lab-sgron, who explained in detail the meaning of the Cutting Off (Illusion Into the Ultimate) Free Space, wrote that A demon is not an entity that materializes in a black form to terrify us, but it is whatever creates delays in the achievement of liberation. Her teaching is then right in line with the Aphorism of the Multiple Manifestations of the Protuberance (Gaavyha stra, known as Acintya [viaya] stra, C. Jufa shibin jing, it is in the Tangyur of Beijing No. 761/44, sDongs-po bKodpa'i mdo). It is a text that stood out, in Tibetan, as the forty-fourth chapter of the Great Volume of Aphorisms Magnified of the Buddhas Blooming Garland (Buddhvatasaka mahvaipulya stra, C. Huayan jing, J. Kegon ky, No. 761, Sangs-rgyas Phal-poche zhes-bya-ba shin-tu rgyas-pa chen-po mdo). This collection represents 25,441 lines or 3,074 pages in 35 chapters, to be compared to the thirty-nine Aphorisms, and the eighty rolls of the early Chinese version. The Gaavyha sheds light on the eight types of production of the Mercury Mind Lucid of the Perfect Revelation of Knowledge, and then, how to sever the Mental Torments that Distress All Sentient Beings. The four following points are about the Four Demonic Strength Killers, the shifting of the Killers acts, the rejection of the sign of the truth of all phenomena, and the hindrances. These hindrances are listed as the desire, the five aggregates, the Five Sensorial-Consciousnesses together with the Five Existing Elements, the Killer Deitys RadiantAppearance, or the Body-Killer, or again the Killer of creatures. The Four Demonic Strength Killers also appear in the Aphorism of
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Cognitive-Wisdom that Goes Beyond the Limits in Twenty-Five Thousand [Verses] in Noble Man (rya Pacaviatishasrik Prajpramit stra, it is in the Kangyur of Beijing No. 731, Shesrab kyi Pha-rol-tu Phyin-pa Stong-phrag Nyi-shu lNga-pa). That text has a chapter entitled The intelligence turning [into life] The Killer (Mra Bodha Parivarta). They are presented in the Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits in Eight Thousand [Verses] in Noble Man (rya Ashasrik Prajpramit nma mahyna stra, C. Daoxing banjo jing, it is in the Kangyur of Beijing No. 734, 'Phags-pa Shesrab kyi Pha-rol-tu Phyin-pa brgyad-stong-pa mdo). In this text, we can also find this Mra Bodha Parivarta chapter. The Deitys Radiant-Appearance of Sensual Desire is as we have seen, a Killer that Fights with Flowers who shoots the Five Signs of Death of the Deities Radiant-Appearances (of the domain) of Desire. These signs are the dissolution of the Five Fundamental Winds and Five Fundamental Wheels within a mortal Body Resulting of a Creation. The second great Candrakrti-Mtaga of Matagapura, in his explanation of the commentary Named Lamp that Illuminated (Pradpoddyotana nma k, it is in the Kangyur of Beijing No. 2650, sGron-ma gSal-bar Byed-pa zhes-bya-ba'i rgya-cher bshadpa), also quoted the five arrows. It is a text of 467 pages for 3,735 lines and 17 chapters, which is a development of the Named Explanation of the Commentary of the Continuous-MysticalProcess of the Splendor of the Encounter With the Secret (r Guhyasamja tantrasya tantraik nma, in is in the Tangyur of Beijing No. 2648 dPal gSang-ba 'Dus-pa'i rgyud kyi rgyud-'grel zhes-bya-ba). This is a work of 5,418 lines and 678 pages that was written by Ngrjuna-rmanta of Kcpuram, his guru. For Candrakrti-Mtaga these five arrows correspond to five experiences that can be installed in as obstacles. The first arrow is namely the orgasm charnel frenzies, but that word is also used as a mythical weapon, and reminds us of Madanayogin who was a close disciple of Maitrigupta-Maitripda, around the year 1055. He lived in a wooded area near Nland. During the process of awakening, sometimes the Divine Energies or innate-wisdom stimulates the (mark, sign but as well) sexual organ, causing a sort of itching.
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We should be reminded, then, that the Buddha is called the One Who Has the Marks, and the Bodhisattva is known as the One Who Got the Marks. It is also called as Not Fully Divine Breath That Itches in the tradition coming from the sage, Kadu of Sarasvat, also known as Kava, who had been the author of Vedic hymns, close to the year 810 BCE. Also akuntal of Kaumb who was, about 355, the founder of the stream of practice of the Worshippers of the Benevolent One that Destroyed the Long Hairs. Kadu was the guru of Klidsa, as well. Klidsa was the mystic poet born in 350. This name tells us of the power that destroys the long hairs and that is one of the named Divine Energies. Which, here too, is a metaphor for the knots of the subtle channels of imagination. Moreover, it also reminds us of the Dravidian Longhaired Ones living on the banks of the Kual River near Jatinga Rmevara, which had been subdued, by Phivisena I Vkaka, the Mahrja of Dakiakosala around 365. akuntal was most probably the guru of Vtsyyana of Kaumb, the capital city of Vatsabhmi (The Dear Earth), who belonged to the Vtsya Tribes, and the presumed author, around 370, of a new version of the Aphorism of Desire (Kma stra) that was written about 220 BCE. The Vtsya Tribes had as Protector of the Cohorts [of the Minor Deities Radiant-Appearances] a personified spiritual energy that was like a protector of the Earth, called the Not Fully Divine Breath, Which Makes Tender by the Knowledge of the Games of Love, or art of love, a phrase that also means knowledge of the without members. It is somehow synonymous of where there are no members, as the subtle breaths are kept exclusively in the body trunk, or Channel Always Moving Restlessly, when the one that is completely held by love, a state compared on the spiritual path, as the becoming or transformed presence. The practitioner of the conjunction is animated by the emotion of love reputed to be in the Heart-Wheel of the Phenomenal as the principle of pleasure, or fire, and suffering or smoke. Therefore, the conjunction of the solar and lunar twin channels at the Navel-Wheel Resulting of a Creation is described as a rendez-vous damour, or love rendezvous, the energetic refinement to go through the Extraordinary Vision of the spontaneous attention to ones feelings, yet here it also looks at the fact of being taken by a kidnapper. The paradox of this mystical experience is that it takes
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one beyond pleasure, despite a so-called apparent ardent desire that provokes the reunion. The flames of the attention expose actions and emotional reactions, and then burning forever anything that is inadequate to be kept on the Path of Liberation. The second arrow of Candrakrti-Mtaga is the blinding dazzling, which could remind us of a Blinding Dazzling Point, it is the wife of the Spurting One With the Friendly Finger who is known to be the Benevolent Ones son. This means that the experience of the couple essence of the Hindu Curl, which is called the Fury by the Buddhists, may be a source of a new kind of delusion if you still ignore that all phenomena are empty. The third arrow of Candrakrti-Mtaga is a magical enchantment that is followed by the fourth arrow, which is a sort of blackout or fainting fit, and the fifth arrow of an unconscious cataleptic rigidity. These incidents are three kinds of inner eclipses caused by the nonrecognition of the nature of mind within the Attentive Absorption Into Reality. These Four Demonic Strength Killers are transmuted on the path that makes appear, or path that assures ones happiness, known as the Path of Imagination That Makes Existence Appear. That step is the fourth among the Five Paths to Be Followed by the Hero Lucid of the Mercurial Awakening. The first destroyer is the tangible or Killer of the Aggregates, with his unrefined, or grosser (contaminated) level, and his subtle level of the veil of the uncontaminated Foundation of the Unborn Presence of Innate Ignorance. The unrefined is solidifying the Five Existing Elements by living in skin and bones. The initial eradicator is in that case the essence of the latent ignorance of the unadulterated nature of the five aggregates. Yet, his power vanished whenever the authenticity of the Body of the Nature of Things that is emptiness is realized. Some people complain that the accumulation of merit process seems to be an endless goal to get free of Ineluctable Acts, and that is why patience about the nature of phenomena is demanding. As long as there is a rejection of suffering there can be no freedom, as the reaction generates tension and distress. The second Killer is the Killer of Mental Torments that is the unrefined or grosser degree of intensity including the Six Roots of the [Eighty-Four Thousand] Mental Torments, and the secondary torment factors, which are constantly afflicting us with joys and sufferings.
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They take us to the six moving existences through the six sources of perception, if their antidotes that are known as the Six that Go Beyond the Last Limits are forgotten. The Killer of Mental Torments nests in the red-drops of the lower triangular center, or trident close to the Navel-Wheel Resulting of a Creation. That is to say in the very source of the sanguine influx, which had been transmitted by ones mother, and corresponds to the Innate-Wisdom Unborn Presence. The Killer of Mental Torments is nests in the white-drops, of the triangular center at the Foundation of the Sublime Bliss-Wheel in the brain area that is like an upper trident. There, he abides in the nervous influx, which had been transmitted by ones father, and that corresponds to the space of the Body Resulting From a Creation at conception, or entrance into the Channel Always Moving Restlessly. These two inverted triangles, when they arrive at the Heart-Wheel of the Phenomenal, form the Holy Star Of Six Branches within the center of the Blue-Heart-Drop where stands the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence, who is the personification of the real meaning of all sentient beings, they are all the Buddhas of the Three Times (past, present, future). This so-called obstacle, at the subtle level, is the assortment of latent tendencies born of the ignorance of the Foundation, which did not recognize her innate true nature. This blockage will vanish, as soon as anyone becomes a Hero Lucid of the Mercurial Awakening. The third Killer is the Killer Lord of Death, a pseudonym of the One Who Holds Back [Vital Breaths] and Ineluctable Acts. This is why he was put in scenes by itinerant singers who used to tell spectators about the Sovereign Who Holds Back, and who used to show paintings of the infernal places where he, the One Who Holds Back [Vital Breaths] Sitting on His Throne. The One Who Holds Back [Vital Breaths] Reputed Living Underground, where he is the One Who Holds Back [Vital Breaths] Presiding Over the Tribunal charged to judge the acts. Storytellers used to describe to the public the method of chastisements inflicted on a dead one. These remind us of two names of the Benevolent Ones wife, the One Who Is Drinking Death, or Conqueror of Death. His unrefined intensity corresponds to the exhaustion of life energies. His subtle level faces death as inconceivable, and he cuts off the anger, which is full of hatred. This obstacle personified by the Lord of Death is sometimes labeled as
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the Demon of Exaltation. He arouses attachment to the Accomplishments of the Attentive Absorption Into Reality, as he governs the Sixteen Manifestations of the Ascending and Descending Breaths that support life. This obstruction vanishes as soon as the mercurial path is achieved. Finally, the fourth killer is the Killers Son of the Deity who is the leader of all the Deities Radiant-Appearances of the sixth sky, which is the last sky of the Domain of Desire. He represents the dualistic grasping of a self-as-such, and may be pushed to believe that he is one the Creators of the Supreme Principle of the Universe, or of a Buddhas Three Bodies. This barrier is destroyed by the Only Thought [of Awakening], which does not adhere to any of the Spheres of Deities Radiant-Appearances by the Unwavering Attentive Absorption Into Reality that transcends pride. That is why all the Sublime Heroes Lucid of the Mercurial Awakening are said to have equalized the transit of the ineluctable acts of the Killer. Afterwards, the view of duality arose in Rin-chen-dpals Mind, which was still tainted, that is the deepened realization of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. He was now able to understand his past karmic debts, which conditioned him. He would need, from now on, to pacify once and for all, the accumulated mental imprints to go further in his realization.
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Chapter XIV Illusory Leprosy of the Emotions

54. Blessing of Reality (1174) In 1174, the Wood Horse year, Rin-chen-dpal contracted a skin disease. He was thought to have had leprosy. He felt all the mental torments that distress every being, bringing him close to depression. As he could not endure the idea of such pitiful condition, he decided to go to a remote area, and to die somewhere near the Echung Cave. He chose a shelter in a rocky nook, overhanging the cave, and whose bumps seemed to him quite a difficult access, enough to dishearten access by anyone else. There, he thought he would project his consciousness out of his body, as he was then determined to climb the mountain to Practice of the Movement that Mingles. Yet, before leaving the cave that he had been occupying for five years, he decided to prostrate first in front of a painting of the Lord Who is Able to See, the Great Compassionate One (Mahkruika, Thugs-rje Chen-po). He kept this precious spiritual treasure there, which Phag-mo Gru-pa had blessed countless times out of love. Accordingly, while he bent forward, he started to question himself, Am I not the most pitiful of sentient beings? As he prostrated for the second time, the Mercury Mind Lucid of the Perfect Revelation of Knowledge arose in him. And at that moment, he thought, Have I not received the precious instructions due to the kindness of my root guru together with the whispered Secret Prescriptions, concerning the six intimated transformations, or intermediate stage between death and rebirth? Have I not obtained the method that permits the principle of conscious ejection by the Creator [of the Supreme Principle of the] Opening Up? In that case of what should I be in fear of? He was making his third prostration, when he started to consider, How many men are fortunate enough to possess such prescriptions about the Pure-Diamond? Then, a profound compassion arose in him for all sentient beings. He sat down spontaneously animated by a deepened aspiration, which pushed him then to act for the benefit of beings. During the following night, he flooded his
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seat by waves of his own tears, which streamed down from his eyes, as his Attentive Absorption Into Reality was particularly intense. This experience needs some explanation. The Revered One, Somnanda, in his Knowledge Lucid of Divine Strength (aktavijna) wrote, around 945, the Thirteen Vibratory Movements of the Curl, parallel to the Thirteen Deities Radiant-Appearances of Reciprocal-Choice associated with the Fury, practiced by Rin-chendpal. Somnanda wrote about the tenth movement coming after the penetration, which is followed by an intense liberation, or deliverance. It is the decisive stage where a hair-raising feeling manifests, starting again from the bulb of the Blue-Heart-Drop, followed by a spurting wave of tears, accompanied by yawning. The mouth is naturally opened as if it was the moment of death. Thus, speech stammering provokes a spontaneous Isolation of Speech. The last knots of the subtle channels of imagination exploding like the Omphalos Sacred Knot of the Sanctuary of Gordian severed in 334 BCE, by the glaive of Alexandros III the King of Makedona. Gordios, the second king of the Dorian Dynasty of Phrygian Mushki of Lydia, founded the city and cult of Omphalos within the Zeus temple as early as 702 BCE. Alexandros adopted the views of his friend Purrhon of Elis, the founder of the Skeptic School, who went with him to the Indus where he had discussions with Indians. Alexandros had taken from Purrhon the idea of following appearances without defending them as true, without even being obliged to proclaim them as truth because of the illusory nature of sensorial perceptions. Purrhon taught that happiness was an absence of trouble (ataraxia), yet that was misunderstood as a negative theory in the West, as was the Appeasement of the Dissolution of the Matter. The innate joy that takes hold provokes waves of exalted sobs. As a result, the divine touch manifested, as the vibration made the Blue-Heart-Drop reverberate. This spiritual energy, already considerable, is without interruption, and swells like a river by the onrush of the energies of what Buddhists call the Seventy Two Thousand Subordinate Channels, which are born at ones Heart-Wheel of the Phenomenal. This provokes new experiences. In accordance with the ContinuousMystical-Process of Self-Pleasure (Svacchanda Tantra), a text of the Worshippers of the Benevolent One, the Deities Radiant-Appearances are
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the personified energies, all gifted with particular functions. These divinities are qualified as mysterious, or Deities RadiantAppearances that Should Remain Secret in Tantric Buddhism, as in the Guhyaka tradition ascertained by Patajali-Goikputra, around 165, and in the Post-Vedic tradition of the Worshippers of the Benevolent One that Destroyed the Long Hairs, ascertained by akuntal around 370. These Deities Radiant-Appearances are considered as the warden of treasures of the suite of the One Who Makes the Earth Shine, the Lord of the Curl abiding in his palace of the Curl that Gives Enlightened Knowledge. In ancient India, this divinity was perceived, as a Deitys Radiant-Appearance of Conflict, or that which obstructed, prevented, was hostile, excluded, or was even incompatible. This earlier periods approach was retained in the Killer of Mental Torments. At that moment, Rin-chen-dpal, in tears, could obviously recognize, the illusory nature of solid appearances, and forever severed all dualistic grasping. Then the interrupted overflowing waves of the compassionate motion of the mind that do not bind up the Domain of the Ultimate Truth, effortlessly allowed him to subjugate the Killer of the Aggregates, linked to the Domain of Desire, as well as the Killer of Mental Torments, connected to the feeling of imaginary forms (or Domain of the Imaginable). As this was so, he did not feel any sort of attachment for the wonder that ensued. That permitted him to triumph over the One Holding Together Life Energies, or Killer Lord of Death, the sovereign having to decide the moment of ones death, the one who puts an end to the possibility of further spiritual progress, or who suspends our capacity for liberation. This Killer Lord of Death should be scrutinized without doubts to being one of our multifaceted deluded appearances of mind, as Extraordinary Vision allows us to be free of the fear of death, and impermanence. Subsequently, Rin-chen-dpal was emancipated from the exaltation of his experience of his own meditative good fortune, of the Killers Son of the Deity that is in fact our capacity to get familiarized with the four skies of the Domain of the Unthinkable, or the formless. Last, Rin-chen-dpal rejected the erroneous view of the idea of a superior ego that is the Creator of the Supreme Principle of the three personified obstacles. He remained in the Innate-Wisdom of Equality.
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As a commentary, the Aphorisms tell us, that we should consider these Four Demonic Strength Killers, or demons, as enlightened personalities, who are the essence of the Four Sovereigns of the Domain of Desire. In fact, they have highly accumulated conceptual merits to be manifested in such a sphere of action, or field, and the Buddhas can live on whatever plane they like for the consciousness that held their Ineluctable Acts is emancipated, and as the Hindus say, the illusions have been destroyed. Yet, whenever the prism grasping a self-as-such distorts their true nature, they will appear as demons. That is the meaning of their apparition to kyamuni Buddha, then able to defeat their armies. When a practitioner awakens, they manifest to him their true faces. kyamuni Buddha encountered the Killer as he left his palace on horseback when he heard a voice telling him Within seven days, you will be crowned, Siddhrtha. Why are you leaving like this? The future kyamuni Buddha pulled up his mount to listen carefully, and he understood that it was the Killer, and went on his way. The second time, the Killer manifested to him, as he feared, under the Bodhi tree, just before actualizing the Appeasement of the Dissolution of the Matter. In spite of that, kyamuni Buddha met the Killer, again and again, as he was trying to persuade him he was in error, and send him back to his fathers palace. Since kyamuni Buddha recognized him at every occasion, the Killer vanished for sometime. The four Killers can be represented differently by the Killer of the Aggregates and as the (yellow) Creator of the Supreme Principle, who are the sovereigns of the Aggregates. The Killer of Mental Torments, or sentiments, regarded as the One Who Makes the Earth Shine Speaking-Radiating Awakened-Energy with a red complexion corresponds here to the Brown [Solar] One Who is Always Active, the guru of the emotions, feelings, or sentiments. The particular significance of the brown color, as it is understood, is the one of the lion, monkey, and wind, as well as the Brown Deities Radiant-Appearances. In addition, the Benevolent Ones wife is named Brown Hair, as the tiny channels are inhabited by red fire and intermediary blue space. It evokes the sky where the brown sandal tree grows, an analogy for the not fully refined sensorial subtle channels. Moreover, the Best One had a wife who personifies the sense of smell known as the One Who Hitches up the Brown or the One Who Hitches up the Cloud. The One Who Holds
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Back [Vital Breaths] the Black-Blue-One corresponds to the brown Benevolent One as the Sublime Lord manifested as the High Lord of Death. Thus, the green Best One is the prototype of that god of lightning, which is believed to be like Zeus, the sovereign of the Sky [Deities Radiant-Appearances] of the Thirty-Three. In India, during kyamuni Buddhas life, the Vedic sexed gods of the Quadruple Knowledge, fought with each other, and they indulged in all sorts of pleasures, as was the same with the Greek gods. That is why they were confined to the sixth sky of the Domain of Desire as was described in the phenomenology, or Basket of Determining Elements transmitted by the lineage coming from Upatiya riputra the disciple of kyamuni Buddha. The redaction of that collection of Buddhist metaphysical texts was pursued since the critical time of the third General Assembly held in 251 BCE, which the first Upagupta of the Urumuagiri Vihra in the Mathur suburb presided over. These works were to be continued from the time of rya-Ngrjuna of Vidi, and the fourth General Assembly of 155. The Aphorisms pointed out, that kyamuni Buddha was an expert on the Quadruple Knowledge, as well as the Fourteen Early Connections. kyamuni Buddha did not reject the Vedic sexed gods, who were the sovereigns of phenomenal lifes strengths, as well as well-known intellectual references for his contemporaries. These divinities already expressed the nature of Innate-Wisdom within the myths like the one of the abyssal snake. Polemics were constants, and a Worshipper of the Benevolent One, such as the Kamri Avadhta of Diva Vijayevara, who happened to be, about 235 BCE, the guru of Jaulanka Maurya, the future viceroy of Gandhra and Kamra, had a debate on this subject with eminent senior deans. Avadhta was at that time opposed to Yasa, the Dean of the old Kukkuarma, newly renamed as Aokrma of Paliputra, and who had been a minister of Aoka Maurya. Yasa would later follow his royal-son Jaulanka in Kamra, and establish the Saja Vihra of Kustna in an oasis colony of the Silk Road. However, for Those Who are Lucid of the Mercurial Awakening, or Buddhists, the Deities Radiant-Appearances emerge from emptiness, and is a fundamental difference with Hindu concepts on the subject.
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These gods or Energy Deities Radiant-Appearances are seen as following a mundane path, and as such cannot be considered an absolute object of Refuge. That is why they are not represented in Buddhist paintings sitting on a lotus, synonymous of the fully awakened Channel Always Moving Restlessly, but upon a worldly mount. Yet, as sentient beings they too have buddha-nature. At that very moment, Rin-chen-dpal found himself to be totally cured of his skin disease, and in accordance with the usual formula, the Sovereign of the Undulating-Energies that had been the cause of it, left his body along with his retinue. As an explanation, these Deities Radiant-Appearances of Undulating-Energy belong to the Eight Classes of Deities RadiantAppearances Corporeal-Devouring Awakened-Energy Having a Governor, and that is to say according to the Aphorisms the Deitys Radiant-Appearance, Undulating-Energy, Speaking-Radiating Awakened-Energy, Smoke-Eater, Not Fully Divine Breath, Mythical Phoenix Firebird, Why-How Fabulous-Being, and Majestic Chimera Strength. These Deities Radiant-Appearances could be beneficial or evil depending of the accumulated tendencies during past actions. For example, in their insight aspect these Eight Undulating-Energy Sovereigns fit in the Wind of Subtle Breaths Rotation-Space-of-Energies of the so-called Guardian of the North of the first Sky who is the leader of the Protectors of the Four Directions, or the chief of the Four Sublime Sovereigns of Deity-Radiant-Appearance Divine Body Trunk. He is the Son of the Whispered Tradition, whose name also means the full moon day. In the Buddhas time, the Son of the Whispered Tradition, Vairavaa had become the Protector of the Veuvana Vihra of Rjagha. Moreover, his eight sons were like the eight rays of a wheel hub riding the Eight Subtle Breaths, which is why they are identified as the Eight Lords of the Horses. After that, as Rin-chen-dpal abided in a natural effortless Unwavering Attentive Absorption Into Reality, the Seven Lady-Deities Radiant-Appearances, or Seven Mothers of Wonders started to show him their faces in pure visions. These Deities Radiant-Appearances are evoked in the root text of the Continuous-Mystical-Process of Graceful-Splendor in Noble Man (rya Majur mlatantra [known as Majur mlakalpa stra], 'Phags-pa 'Jam-dpal gyi rtsaba'i rgyud). It is in the Tangyur of Beijing, vol. 6; the rGyud section
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XIII (Na), No. 162, folio 45b4 to 299a6. It is a text of 4,061 lines or almost 508 pages with 36 chapters. Some of the translators were not mentioned, but they had worked with sKa-ba dPal-brtsegs. The first luminous one to manifest to Rin-chen-dpal eyes was the Mother of Wonders for Supreme Creative Imagination, better identified in India as the Lady-Deitys Radiant-Appearance Who Lives in the Secret River, or Melodious Eloquence, who is the consort of the Creator of the Supreme Principle. Next, the Mother of Wonders Sublime Lady, the consort of the Benevolent One appeared. She was followed by the Mother of Wonders the Prosperous Beauty, Who Belongs to the [Solar] One Who is Always Active and the consort of the [Solar] One who is Always Actives spouse. She was ensued by the Mother of Wonders Juvenile-Lady, known as Golden Divine Energies, the consort of Juvenile of the [Autumnal Transit of the] Moon within the Pleiades. The fifth one to show herself as the Mother of Wonders Black-BlueLady Who is Pruned, the consort of Leonine Hero. Then, the Mother of Wonders Wild Sow, the consort of this Wild Boar appeared, seen later on as an apparition of the [Solar] One Who is Always Active. Immediately after, came the Mother of Wonders Best Lady Personifying Anger, the consort of the Best One, known as the LadyDeitys Radiant-Appearance Splendor. These Seven Mothers of Wonders are the Seven Subtle-Substances Nature, as well as the Seven InnateWisdom Qualities. They are the essence of the activities of the emanation bodies of the heroic humans, or Seven Awakened HumanHeroes of this cosmic cycle. In the middle of the reign of Kujla Kua the Scythian conqueror of Bhlika, a text was written, around 50 CE, about the tradition of the Benevolent One, the third episode of the LadyDeitys Radiant-Appearance in Majesty (Dev Mhtmya, bDagnyid Chen-po lHa-mo). It is one of the most famous texts of the Divine Energies School, and in there manifested the Difficult to Propitiate as the tempest of the Black-Blue-Lady. Under this pseudonym of Black-Blue-Lady, she is the personified disintegrating storm that everyone comes across at the time of death, in other words, at the end of the dissolution process, which prefigures destiny. Furthermore, the Black-Blue-Lady is the spouse of the Inner Whirlwind Breath, an assumed name of the Benevolent One as the Sublime Lord, found too, as the Killer Primordial-Lord of Sensual Desire
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who presides over the destruction. Difficult to Propitiate did this to fight the two contrary strengths of the Not Fully Divine Breath of the Wrathful One and the [Solar] inhalation blazing under the NavelWheel Resulting of a Creation. While he was considered the Guide in Front of Ones Eyes of the Asura, known as Not Fully Divine Breath of the Pruned One, or the One without Branches. He is the personified [lunar bliss] last expiration breath by the mouth as well. Not Fully Divine Breath of the Pruned One was the Protector of the Cohorts [of the Minor Deities Radiant-Appearances] of the eponym Mua Tribes who were living then in Takail, the capital city of Uttarpatha. Their name means, these who keep their hair cut off [a monk], or to prune [a tree]. That reality links to the Connection of the Pruned One (Muakopaniad), which is tied to the Knowledge of the True. However, in the time of Candragupta Maurya of Paliputra, a large number of the Mua Tribes had spread, around 310 BCE, to the suburb of Mathur founding the Urumuagiri Vihra as mentioned earlier. After that, the Difficult to Propitiate would again be called later as the Black-Blue-Lady (and even as Black-Blue-Lady Who is Pruned) to fight the Red seed syllable, or red Seed, or blood original reason. It is called in Buddhism, the red-drops, located in the Navel-Wheel Resulting of a Creation. During that battle, Difficult to Propitiate will create the Seven Mothers of Wonders, out of male heroes. Thus, the Creator of the Supreme Principle showed up as the Mother of Wonders for Supreme Creative Imagination. It is the Sublime Lord standing as the Sublime Lady, Juvenile of the [Autumnal Transit of the] Moon within the Pleiades becoming the Mother of Wonders Juvenile-Lady, known as Golden Divine Energies. The [Solar] One Who is Always Active became the Prosperous Beauty, Who Belongs to the [Solar] One Who is Always Active; Wild Boar turns into the Mother of Wonders Sow, and Leonine Hero stands out as the Mother of Wonders Leonine Heroine, known as the Black-Blue-Lady Who is Pruned, and the Best One became the Best One Lady. This list is similar to the one of the Continuous-Mystical-Process of the Juvenile (Kumra Tantra), a text belonging to the Worshippers of the Benevolent One that speaks about the Corporeal-Devouring Awakened-Energy that Bray [Like a Camel] the Ten Opening Up. Yet, here as we have mentioned before, in the sixth sky appears the Best Lady, and in the seventh comes the Black-Blue-Lady Who is Pruned.
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Soon after that pure vision, Rin-chen-dpal perceived the deep meaning of the law of fundamental conditions or causality, and of its becoming. He noticed that he was able to understand why two stones at the entrance of Echung Cave were laid down in such position. Moreover, his Effigy-Loved-Divinity, who was from that point on, in the Glorious Circle of the Reciprocal-Choice Splendor showing him her true face, and offered him the accomplishments, or the Eight Mundane Accomplishments, and the Supra Mundane Accomplishments. After that, he was able to actualize the Four Kinds of Spontaneous Awakened Activities (peace, increase, domination, and destruction), together with the Six Supra-Sensorial Perceptions, or supernatural vision, supernatural listening, regular recurrence of what is thought in surrounding, capacity of creating illusions, and wonders, the fact of remembering past lives, and the capacity to turn away perishing all harmful magnetisms. 55. Lingje the Poet of the Conjunction (1175) 'Gos Lo-ts-ba gZhon-nu-dpal wrote that, in 1175, the Wood Ewe year, Gling-rje Ras-pa received a note from 'Tshal-pa Zhang who was from the landed aristocracy; but then became one of the great disciples of Phag-mo Gru-pa rDo-rje rGyal-po, and Dwags-po sGom-pa Tshul-khrims sNying-po, the nephew of sGam-po-pa. 'Tshal-pa Zhang begged him in these terms Help me in my feud. and, then by an appropriate ritual, Gling-rje Ras-pa was able to immobilize the troops that the landlord Chu-gle'u Chung-ba had gathered against 'Tshal-pa Zhang, near the palace. The very same year, 'Tshal-pa Zhang founded the 'Tshal-pa Gung-thang monastery and established the 'Tshal-pa bKa'-brgyud-pa School. Later, he propagated among other teachings, the Cycle of Teaching of the Petition of Guru Zhang ('Tshal-pa'i Chos-skor Bla-ma Zhang). The fortune of Gling-rje Ras-pa was increasing so much that he dedicated a large amount of money for a great statue that 'Tshal-pa Zhang wished to have erected in 'Tshal-pa Gung-thang. This monastery became a threat to the balance of power in this territory held by clans and local nobles. From 1175 to 1350, 'Tshalpa Gung-thang would exert a considerable influence for almost 175 years before vanishing suddenly after a lost battle against the Phag-
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gru-pa leader, nonetheless prior to that, this golden period would be famous in Tibet as 'Tshal-dus. At that time, when anyone offered to Gling-rje Ras-pa manuscripts, he would to send them to 'Tshalpa Zhang to enrich this rapidly developing center. Gling-rje Ras-pa went back along the road to gDan-sa-mthil, the principal seat monastery of the Phag-gru-pa bKa'-brgyud-pa School created by his late Bla-ma Phag-mo Gru-pa. On the way, he passed by bSam-yas Imperial monastery where he had a pure vision of a blue woman who put a book in his mouth. She was the One Who Makes You Go Beyond known as the Deity with a Single Braid, and from then on, Gling-rje Ras-pa was able to instantaneously understand the meaning of all the books he could see, as he had obtained the permission to write from the Sixteen Principal StepAcross-Space Female-Deities of Innate-Wisdom. He started to compose some works about the Basket of the Six Continuous-Mystical-Processes. Someone tried to ridicule his explanations, arguing that they were merely the nature of his own fantasies. Gling-rje Ras-pa composed a first work entitled Direct Contemplative Vision of the ContinuousMystical-Process (rGyud kyi rNam-bzag). The second one was the Diffusion of the Sextuple Lamps ([a Vipradpa], sGron-ma rnam-drug), an expression of his direct experience of the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar SonorousHowl. These had been transmitted, close to the year 1040, by r Samantabhadra-Napda who was acted as being the One Who Imparts the Object of Thinking to Others at the Northern Gate of the Mahvihra of Vikramaila. Gling-rje Ras-pa then wrote his Praise to the [Awakening] Diamond Mind ([Cittavajra stotra], Sems kyi rDo-rje'i bstod-pa)'. He left a fourth work entitled the Unscheduled Arrival of the Conjunction ([Yogvatra], rNal-'byor 'Jug-pa), describing in detail the stages leading to the dissolution that opens the gate of the first of the Ten Bhmis of a Hero Lucid of the Mercurial Awakening. He composed a fifth text, the Daily Ritual of the Rotation-Space-ofEnergies that Approaches the Circle of the Reciprocal-Choice (Cakrasavara maalopyik, bDe-mchog gi dkyil-'khor gyi choga). By doing so, he was in the tradition of the Eulogistic Hymn to Glorious Circle of the Reciprocal-Choice Splendor (r Cakrasavara stotra, dPal 'Khor-lo sDom-pa'i). It is in the Tangyur
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of Beijing vol. 51; rGyud-'grel section XII, No. 2157, folio 279a5 to 280a2. This brief praise of only 14 lines was a work written about 935, by the second Indrabhti-Kambalapda. The translators were unmentioned. Gling-rje Ras-pa also took the initiative to institute, in Tibet, the Method that manifests the Divinity that Allows for the Receiving of the Intermediate Space of the Guru, by which the believer could realize the unity between the phenomenal on the mundane level, and his awakened nature that could be seen in the individual activity of ones root guru. Some people asserted that, Gling-rje Raspa had received the Lineage of the Successful-Udder-Milking, known as the milking of the Mystic Cow that Fulfills All Our Wishes, from sPar-phu-pa Blo-gros Seng-ge who stood out, in 1162, as a pupil of 'Gro-mgon Phag-mo Gru-pa rDo-rje rGyal-po. That is to say the Three Successful-Udder-Milking (Tri Doh, Do-ha sKor-gsum), a parable of the Three Bodies as the true heart of the Three Domains. The first one is the Peoples' Successful-Udder-Milking (Janadoha, dMangs Do-ha) in Sixty Verses, about the body, and the Multitude of Minor Deities Radiant-Appearances of the Body Resulting of a Creation. The second one is the Queens Successful-UdderMilking (Ridoh, bTsun-mo Do-ha) in Eighty Verses, about the speech and the Supernatural Sonorous Breathing that Appears to be Radiant of the Body in Union with Bliss. The third one is the Sovereigns Successful-Udder-Milking (Rjadoh, rGyal-po Doha), of the Mind, or the Body of the Nature of Things. These three original Bagal songs are traditionally attributed to RhulabhadraSaraha of Rj. However, as was noted by 'Gos Lo-ts-ba gZhonnu-dpal in his Blue Annals, the commentaries of Gling-rje Ras-pa rule out those of sPar-phu-pa. Moreover, it seems that sPar-phu-pa also received this transmission from two disciples of Ras-chung-pa. He received it in 1109from Asu Bal-po, his guru in the sKyid-chu Valley. The lineage of sPar-phu-ba was continued by dGyers-sgom. He was the co-founder of sNye-phu'i Shugs-gsebs dgon in 1179 with sNye-phu Zhang-sum Thog-pa Chos kyi Seng-ge. Then the Shugs-gsebs bKa'-brgyud-pa School transmitted it for a few generations. Furthermore, the lineage of Asu, known as the Gurus Prescriptions would be continued from Gling-rje Ras-pa, by his own commentaries, to his nephew 'Brug-chen gTsang-pa rGya-ras Ye-
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shes rDo-rje, the first rGyal-dbang 'Brug-chen, who was the bona fide organizer of the 'Brug-pa bKa'-brgyud-pa School. 56. Lady Space Ornament (1177) In 1177, the Fire Hen year, Rin-chen-dpal was thirty-five, he decided to leave the Echung Cave, and to return to be among people. His reputation of excellence preceded him in all the villages, as he was known to be Phag-mo Gru-pa rDo-rje rGyal-pos heir. Consequently, he received invitations, one after another, and with compassion, he accepted all of them. Rin-chen-dpal presided not only over the rituals, but also over the local festivities to which he was invited. On one of these occasions, he encountered the great enlightened Lady-Practitioner of the Conjunction Zlos Nam-mkha'rgyan (Space Ornament from Zlos). Rin-chen-dpal perceived that her behavior was that of an insane woman denuded of conscience, gone beyond convention half-witted, or literally intoxicated by Innate-Wisdom, and gone far beyond concepts. Her root guru and male wisdom partner was known as the One Who Was Stripped of three poisons Knowledge of the skull-cup by the Contemplation of Mind Accomplishments (Dhynasiddha Kaplj or Thod-pa sMyon-pa bSam-sgrub). This master was one of the two sons born to Ma-gcig Lab-sgron and Bhadrakaplin of Kuavat, and in his youth he had received a book identified as Cycle of Deserting the Step-Across-Space Female-Deities (kin pariha pradakia, mKha'-'gro nyams kyi skor). That is to say, the tasting of the Sixteen Emptinesses through the Sixteen Principal Step-Across-Space FemaleDeities of Innate-Wisdom, able to untie the knots of the subtle channels of imagination preventing the emergence of the Nature of Mind as Radiant-Dazzling-Sonorous. Thod-pa sMyon-pa bSam-sgrub had received the Cutting Off the Mothers Lineage that had realized the synthesis of the Old-Tradition of the Cutting Off the Fathers Lineage of Padmasabhava of Lakpura, and the new one given by Paramevara Buddharjna of Vetlagiri three hundred fifty years later. Thod-pa sMyon-pa bSam-sgrub had rejected any kind of conformism to lead an extraordinary existence. Afflicted by leprosy, Thod-pa sMyon-pa bSam-sgrub went to Ts-ri Hidden Valley, at the edge of the Assam jungle, where he was confined in
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an interrupted practice of the conjunction of the channels, subtle breaths, and drops, eventually curing him completely. He realized that the motion of the energies involved the contact, or the encounter, as his continuous-remembrance awakened his cognitivewisdom putting it in union with his Innate-Wisdom during the attentive absorption into reality. Furthermore, he understood the mind unified with sensations, emotions, sentiments, perceptions, or whatever conditions the consciousness, and arises like waves as well as subconscious tidal waves. As Thod-pa sMyon-pa bSam-sgrub welcomed renunciation, he severed attachment, the source of the process generating Ineluctable Acts and their ripening effects. Through Extraordinary Vision, he forever broke the inert schema of repression of the three poisons, tasting them as immaculate energies of the Three Bodies. He dug to the bottom of the ignorance that blows as the wind of suffering, pushing the rejection of feelings until they become anger, hatred, or resentment. By doing so, he freed all kinds of negative energetic hindrances, clearing himself of the duality of good and bad, therefore having a constant view of ultimate truth. Thod-pa sMyon-pa bSam-sgrub later went to the isolated snow summits of Sham-po Gangs-la, on a mountain, the abode of the great deity Yarlha Sham-po who is the essence of a peak overlooking the South Yar-klungs Valley and where the imperial graves are. The rare human beings he encountered there took him for an evil spirit and they threw yak-tails at him, but he collected them to create a carpet, and out of it, he also sewed a black hat that became very renowned. He lived this way for many years subsisting only on pure water. One day he went down, and in Dran-pa, a village of honest people, and as he was feeling an immeasurable compassion, he started to suck the nose of a leper, which caused him to tear a lot. With time, his healing powers increased so much that he was able to forbid hunting throughout the area. He then built a medical safe haven, together with a hospice, where food was distributed to the poorest inhabitants. After becoming an Accomplished One, Thod-pa sMyonpa bSam-sgrub attracted numerous disciples. Of these, twenty-one would realize the fruit of the practice; there were, as well, eighteen virtuous sisters, and he took some of the disciples to a Lady ImagedGesture Who Closes the Ineluctable Acts to favor their spiritual
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maturity. The Lady-Practitioner of the Conjunction, Zlos Nam-mkha'rgyan, was among the most eminent of these secret partners, and was even considered as one of his three main disciples. When she encountered Rin-chen-dpal, this exquisite beauty came to his room totally naked, without any consideration of acceptable behavior. She was then around sixty-eight, a fact that has been kept silent, and unrelated in his biography. It is only written that as Rin-chendpal was still a layman, he understood that it was the right time to fulfill Phag-mo Gru-pas prediction by taking the commitments of a monk. 57. Mendicant of Peace (1178) In 1178, the Earth Dog year, Rin-chen-dpal stopped eating meat. In addition, he took the Vows of Returning to Liberation for the first time, known as the Vows of Individual Liberation, or the thirty-six Vows of a Novice-Monk-Beggar as a means to pacify the sufferings of the neighboring population. The vows consisted of the four defenses of the body, or abstaining from killing, harming sentient beings, drinking water where sentient beings reside, or killing animals. The two other defenses of the body, which follow, are abstaining from stealing, and refraining from sexual misconduct. These defenses are followed by the twelve defenses of speech, such as abstaining from lying, making depreciating insinuations concerning a monk or novice, creating a schism or dispute, following a faction, disturbing a laymans faith, knowingly lying, wrongly accusing to favor a friend, criticizing a servant of the monastic community, and abstaining from accusing a monk, teaching for money, accusing a monk without evidence of a transgression, and to refuse to listen to a deans advice. The five defenses of the mind are abstaining from accepting more than one portion of food, drinking alcohol, indulging in frivolous songs, dancing, and playing a musical instrument. There are eight defenses of a mind that turned to reflection, abstaining from wearing ornaments, colored costumes, or garlands of flowers, utilizing a high seat, or luxurious bed, of sitting or sleeping on a seat or bed more than a cubit, and lying down or relaxing on a high seat, or luxurious bed. The five defenses of the mind that turns to practice
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are abstaining from eating after the midday, keeping gold, silver, behaving like a layman, giving up the monks vows, and refusing to serve a teacher, or a dean. These rules underscore the difficulties of grasping by the ego, also, the manner in which some monks can change the spirit of the disciplinary code to silence the opposite view of the greatcompassionate ones. Unfortunately, just as in the past, many monasteries are still affected by the wrong views of deluded minorities today, thus spoiling the very root of kyamuni Buddhas testament. After a probationary period, Rin-chen-dpal took the [two hundred fifty-three] Vows of a Full Beggar Monk in the tradition of the Ancients of Himalaya of Those Original Ones Announcing that All [Phenomena] Exist from the Jetavanram, a principal monastery of rvast. For the taking of vows, Rin-chen-dpal chose the One Who Imparts the Object of Thinking to Others sNye-phu Zhang-sum Thog-pa, one of the last of the living great disciples of sGam-po-pa, as preceptor. He was assisted by Tsi-lung-pa Chos kyi Ye-shes who was the One Who Teaches How to Approach the Act and by gNyal-ba Dul- dzin-pa in his role as Secret Preceptor. After that, Rin-chen-dpal followed gNyal-ba to the Khyung-kha-lung dgon-pa, the monastery where he would stay for sometime to receive from the eminent Holder of Good Conduct of the gNyal district, the teaching of the Aphorism that Liberates [full monk] From his Falls ([Bhiku] Prtimoka stra, dGeslong So-sor Thar-pa'i mdo). It is in the Kangyur of Beijing Vol. 42, 'Dul-ba section V (Che), No. 1031, folio 1 to 18b1. That was the revised version in 280 lines and 35 pages made round 590 by Guaprabha of the Adrapuri Caityrma outside Mathur. The translators were, close to the year 790, the paita Jinamitra of rnagara and Cog-ro Lo-ts-ba Klu'i rGyal-mtshan. This is the essence of kyamuni Buddhas Eighty-Four Thousand Teachings, which can be found in the Basket of the Good Conduct together with the collection of disciplinary rules. That knowledge and transmission lineage would later allow Rin-chendpal, to act with the authority of a superior of the monastic community. He had, by following the example of sGam-po-pa, who
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had choice to live the life of a doctor after the death of his beloved wife, the idea of benefitting all sentient beings. In Tibet, the tradition coming from kyamuni Buddha was classified as the Eight Chariots, or the Eight Grand Chariots of The Accomplished Ones Lineages. Traditionally mentioned in this way, First, the rNying-ma-pa, the so-called Old-Tradition introduced by Padmasabhava and others. Second, the bKa'-gdams-pa tradition propagated by Ata. Third, the Sa-skya-pa tradition coming mainly from r Dharmapla-Virpa, the second r Virpa. Fourth, the bKa'-brgyud-pa tradition coming chiefly from r Samantabhadra-Napda. Fifth, the Shang-pa bKa'-brgyud-pa tradition, that mostly came from Niguh Mt, the wife of r Samantabhadra-Napda. Sixth, the Conjunction of Pure-Diamond, a convention also recognized as the Six Movements Ahead of the Conjunction, or transmission of the Continuous-Mystical-Process Sovereign, Named Splendor of the Wheel-Point of Determinate Time that Animates the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence. This came, primarily, from Sucandraabhalapda, who reformulated it from the most ancient sources, and as it says, nothing is created and all things are transformed. Seventh, the method To Cause the Appeasement of Suffering Lineage that was combined with the Cutting Off the Mothers Lineage, both issued from Buddharjna. Eighth, and last, came the Three Pure-diamonds, a lineage originating from The Accomplished One 'Brug-pa U-rgyan-pa Sengge Rin-chen-dpal, a heart son of rGod-tshang-pa, who received the imperial tradition attributed by 'Gos Lo-ts-ba gZhon-nu-dpal, to Padmasabhava pupils Byang-chub gZhon-nu of rGyu-sa born in 772. The later Tibetan traditions of the Jo-nang-pa, linked to the Saskya-pa, came from the Eight Grand Chariots, and this lineage was established by a disciple of Somantha of rnagara who taught the Continuous-Mystical-Process of the Wheel-Point of Determinate Time, in Bla-ma g.Yung-drung dgon. Afterwards, this 'Bro lineage came to rJe-btsun Yu-mo Chen-po Mi-bskyod rDo-rje whose sixth successor was Jo-nang-pa Kun-spangs Thugs-rje brTson-'grus, the first Jo-
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nang-pas Throne-Holder. Following that, Tsong-kha-pa put together an original wisdom collection of almost all traditions giving birth to the flourishing dGe-lugs-pa School established in 1415 at his principal seat monastery of dGa'-ldan. To conclude this parenthesis, we should note that, for long time, the mingling of the Eight Grand Chariots of The Accomplished Ones Lineages happened as much in the past, as with those of today. It is motivated by the realization of the ultimate truth beyond the mundane sectarian bondages that, unfortunately, have deeply divided Tibetans, and contributed to suspend Tibets recognition in the concert of nations.
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Chapter XV Island of the Perfect Knowledge

58. The Scraps of Brocades (1179) Afterward, Rin-chen-dpal returned to the Phag-gru-pa bKa'brgyud-pa principal seat of gDan-sa-mthil monastery, and noticed that the monks were in need of everything. This was in fact the case since the passing of Phag-mo Gru-pa rDo-rje rGyal-po, and many monks blamed him for their utter destitution, as was previously the case when Shugs-gseb-pa sNye-phu mKhan-po Zhang-sum Thog-pa Chos kyi Seng-ge was in charge the during his retreat. During the following months, Rin-chen-dpal could perceive the covetousness, and the poor maneuvers of some members of the monastic community. He saw their complete lack of sincere devotion, as did his guru. He distributed whatever he had as offerings to all the monks, and to those in retreat. He made this a habit saying, To keep only one (precept) that was to reap (for sure) the crop of emancipation. However, some deluded people did not care about this highest sense of essential ethics, so similar to the purity of a diamond. One morning, voices were heard vehemently shouting about Rin-chen-dpals intentions, Arent we the venerable Mi-la Ras-pa's nephews, and as such we should not have the right to consume barley beer at will? Rin-chen-dpal then tried to reprimand the leaders underlining the fact that by doing so they broke their monastic vows in accordance with written rules. Nonetheless, his opponents rebuffed him, in their ignorance, by arguing in these terms: Do you not owe yourself a closer look at the purity of your own vows by refraining from criticizing others thereby jeopardizing the unity of our monastic community? Thus, far from objecting to the increasing condemnation from some of the monks, a profound compassion overcame him and he left in silence to delve into a contemplation of mind. While he was in a deep attentive absorption of reality, Phag-mo Gru-pa appeared to him in pure vision to give him the following prediction, Here, only remains a seat, whose brocades are in scraps, and an old carpet used for rope. Leave them
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(these relics), and go further into this province to the North, to the dBu-ru district. Rin-chen-dpal made the decision to leave gDan-sa-mthil during the night, to avoid any possible tumult. He left in the company of four disciples of his immediate entourage who were in his confidence. On the way, he made a stop to see, a faithful [yet, probably a deity abode in the aspect of a] layman named Temporary Lodging Who Makes Ventures. He offered them tea along with the necessary supplies for their journey. Moreover, this devotee gave Rin-chen-dpal a new coat. Probably here, again in secret wording, this is an original experience of the uninterrupted movement of the awakened subtle-breaths. His biography talks about the subjugation of the Sublime Deitys Radiant-Appearance of the Place Temporary Lodging with a Golden Head who would become known in the 'Bri-gung-pa lineage as the Deitys Radiant-Appearance of the Place, under the title, Great-layman Sovereign-owner of the Nature of Things. After that Phag-mo Gru-pas principal seat remained unoccupied by a throne holder for the coming years, as will be seen later on. 59. The Logical Stop (1179) Rin-chen-dpal and his companions went to the famous monastic college of gSang-phu sNe'u-thog affiliated with Brag-nag dgon, a monastery founded in 1063 by rNgog Lo-ts-ba Legs-pa'i Shes-rab, who had also established, in 1073, the center of gSang-phu sNe'uthog near lHa-sa. Professor Heather Stoddard told me in 1999, that rNgog Lo-ts-ba was the son of a practitioner of the Old-Tradition, and he belonged, from 1020-30, to the group of paita following Rad-ni Lo-chen Rinchen bZang-po, who started the new wave of translations that will be known as the New-Tradition. At that time, rNgog went to study the Old-Tradition of the Three Baskets in Khams. Then, he became aware of the arrival, in Tibet, of Dpakara rjna Atia of Vikramapura and went to meet him in sNye-thang, where he became one of the three eminent disciples of Guru Atia. Rin-chen-dpal knew that rMa Lo-ts-ba dGe-ba'i Blo-gros, a follower of Rin-chen bZang-po, had been the first Tibetan to
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translate the commentary as additional information for the Model of Reasoning Making Authority (Prama Vrttika vtti, Tshad-ma rNam-'grel gyi 'grel-pa). It is in the Tangyur of Beijing, vol. 130, mDo-'grel (Tshad-ma) section XCV (Ce) I to XI, No. 5717a, folio 404b3 to 535a4. It was a text of 2,074 lines or nearly 260 pages. r Dharmakrti of Tiruvannmalai was the author, around the year 795, and previously quoted. The translators not mentioned were the paita Subhtir of rnagara and rMa Lo-ts-ba dGe-ba'i Blogros, not long after 1020. This dGe-ba'i Blo-gros introduced the study of logic for the monks in Tibet. It was in fact by following this first system, that Khyung-po Grags-se had later established a school in lHa-sa at the dMar-po-ri (Red Mountain) old palace built about 625, by the emperor Srongbtsan sGam-po who did so after a memorable debate, which opposed him to Dwags-po dBang-rgyal of Po-ta-ri during the 1076 General assembly gathered in the Gu-ge kingdom. The nephew of the founder of gSang-phu, rNgog Lo-ts-ba Bloldan Shes-rab decided to establish the New School of Dialectics, after translating, around the year 1090 in Kamra, the Ornament Put into Verse of the Short Explanation of the Additional Information of the Model of Reasoning Making Authority (Prama Vrttiklakra, Tshad-ma rNam-'grel gyi rGyan). It is in the Tangyur of Beijing, vol. 132, mDo-'grel section XCIX (Te) chapter First, and Second with Third, No. 5719, folio 1a1 to 382a7 and folio 1a1 to 329b. It was a text of 6,103 lines or almost 763 pages, and again 5,261 lines or nearly 658 pages, for a total of 11,364 lines or 1,421 pages. The paita Prajkragupta was the author in 845. The translators were, the paita Bhavyarja of rnagara, and rNgog Lots-ba Blo-ldan Shes-rab. A revision was made by Kumrar, known as the paita Kumrarbhadra, and Zangs-dkar Lo-ts-ba 'Phags-pa Shes-rab, who established in 1107 Bo-dong-ye. After rNgog Blo-ldan Shes-rab, his gSang-phu-pa successors in charge of the transmission of the commentaries of the exegesis adopted the usage to teach without prejudice in large or small monasteries, whenever they were invited. Rin-chen-dpal knew that, and therefore stopped at gSang-phu. Moreover, he was ordained the previous year by gNyal-ba 'Dul-'dzin-pa who happened to be the nephew of the late gNyal-ba Ri-lu, the fourth gSang-phu-pa Throne-
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Holder. Thus, it was without equivocation that he would be cordially welcomed by gSang-phu-pa rNam-par-ba, the Fifth gSangphu-pa Throne-Holder. 60. Nothing but for the Eyes (1179) After some days, which were consecrated to gathering the principal points of the lineage of exegesis, Rin-chen-dpal left gSangphu sNe'u-thog to go north with his party. Thus during a night of camping, while in attentive absorption into the nature of reality, in the early morning lights, the Great-Benefactor Deitys RadiantAppearance of the Plain appeared to him. This Deitys RadiantAppearance of the Plain belonged to a historical period, which preceded the introduction of Buddhism to Tibet. He had become the High Lord of a Range Mountains holding his name, and his summit culminates at 7,162 meters to the south of the abode of his wife, the Wealthy Lady of the Lake [reflecting the] Sky. The Great-Benefactor Deitys Radiant-Appearance of the Plain was also mentioned as one of the eight sons of 'Od-de Gung-rgyal and his wife Yum Phag-mo Tshang-dgu, while the seven others are king spirits of their respective mountains. They are, Yar-lha Sham-po, rMa-chen sPomra, sGyogs-chen sDod-ra, sGam-po lHa-rje, Zhogs-lha rGyug-po, Jobo g.Yu-rgya, and She'u Kha-rag. Padmasabhava subdued this Great-Benefactor Deitys Radiant-Appearance of the Plain or gNyangchen Thangs-la, He turned him into one of the Nine Male Demi-Gods, or Nine Heroes Deities Radiant-Appearances of the Transformation of the Appearances of Existence. They were, on the outer level, the hypostasis of the nine greatest mountains of Tibet, on the inner level the nine corporeal orifices, known as the nine openings, and Nine Consciousnesses of the Transit Orifices previously mentioned. Moreover, as gNyang-chen Thangs-las cognitive-wisdom in contact with his Innate-Wisdom spouse consciousness governed the two eyes that gave him a preponderant responsibility for the undisclosed spatial visionary experiences. From then on, the Great-Benefactor Deitys Radiant-Appearance of the Plain would have his place among the Protectors of the Nature of Things in Rin-chen-dpals lineage. 61. Immaculate Imagination (1179)
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A little after the vision of the long night, the protector, 'Great Deitys Radiant-Appearance Creator of the Supreme Principle BrightWhite, appeared to Rin-chen-dpal. He was riding a white horse brandishing a sword, and a banner. After a time under Chinese influence, this mount became a dragon. In India, the mount was a wild goose, which would fly over the Himalayan Range to migrate, just like a Royal Goose spending the summer in Mongolia and coming back to India for the winter. The goose, as we have seen before, is the hypostases of the urethra. This allegory of flying over the Himalayan Axial Mountain in winter and summer is evidently linked to Greek theogony, as a space moving form, embodied by Zeus, who was the Swan, and corresponding to the inner awareness of the Bodhicitta movement of the Eighth Swan Lunar Asterisk reappearing during the first two-weeks of January. rya-Ngrjuna of Vidi taught this early on in his work on the thirty-seven lunar asterisks that are the outer, inner constellations or, the Step-AcrossSpace Female-Deities of the emptiness of radiant dazzling sonorous', the secret ones acknowledged as emptiness or, the 'Sixteen Principal Step-Across-Space Female-Deities of Innate-Wisdom'. That is why the 'Creator of the Supreme Principle of the [temporary] Sky-Residence' was the personified intelligences eye images, manifested as the unaffected clarity of the thinking mind in action within the, Domain of the Imaginable. Just as the Best One is the personified bliss of the Domain of Desire, and recognized as the Lord of the Sky, this is to say they are both linked to the Celestial Tree understood by kyamuni Buddha to be the Tree of the Mercurial Awakening. In India, the Creator of the Supreme Principle appeared only after the Quadruple Knowledge, to personify the Deitys Radiant-Appearance of the Person Principal, or Sublime Hero of the Person Principal, as well as cognitivewisdom when she is related to the human gender faculty. Afterwards, he was associated to the Lady-Deitys RadiantAppearance Who Lives in the Secret River, personification of speech and knowledge, the mounting of a goose flying away through the Creator [of the Supreme Principle of the] Opening Up. Since the Creator of the Supreme Principle occupied the center of the Rotation-Space-ofEnergies of Objective Reality of the Person He was surrounded by [forty-four] Divinities of Divine Stages, subdivided externally as
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[thirty-two] Deities Radiant-Appearances of Intense Sonority, and inwardly as the [twelve] Deities Radiant-Appearances of the Lightning-Rays or the Natural Radiance of the Luminous-Wheels Within the Unknown Pillar. Together they are the personification of the Golden Embryo or innate vital force germ that energizes living creatures. This white peaceful outward appearance of the Creator of the Supreme Principle had been associated by oath, through convention, an agreement, or else an assumed obligation made with Guru Padmasabhava; and such a deep expression of an assumed obligation includes in Sanskrit, as well, the idea of encountering, approaching, going toward, and arriving at. In this case such a deity is known to be linked by an Imaged-Gesture That Closes and looked upon as a Hero of the Assumed Obligation, or one who goes toward the fact of being a pure-diamond, in the understanding of the view of the union of the two truths preserved by the Mode of Knowledge of the Pure-Diamond. Subsequently, as the supreme view illustrates all phenomena are vacuous of any imagined conventional deity, which is in reality the Body, Speech, Mind, Quality, and Awakened-activity of a Buddha or a rya Bodhisattva. Whenever it is required by a practitioner of the conjunction visualizing himself as a manifestation of cognitivewisdom, his assumed obligation compels him to mingle on the spot of the gathering. Then the fact of being cognitive-wisdom unites instantaneously to being Innate-Wisdom through the mysticalincantation Dza H Ba Ho, and the appropriate ImagedGesture That Closes the Rotation-Space-of-Energy. Moreover, the syllable dza (or jam in Sanskrit) means to consume continuously (the illusory nature of a self and appearances), while H is a menacing howling (of the dissolution) inducing the direct recognition of the clarity of the nature of mind. Ba implies a Sanskrit word signifying that this lucid luminous simplicity is very abundant, very dense, vast, and used as a hook. Ho is often explained in Tibetan as a feeling of wonder, but in fact, it comes from the Sanskrit word meaning sacrificial offering, and the practitioner is then the one who invites the sacrificial offering to burn. Then, Ho is a calling interjection that implies the hour, a term corresponding to the Greek horoskopos (time + observer), as the horoscope is an instant situation of the planets. Furthermore, the
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doer of the sacrifice is the caller or inviter to the bestowing of accomplishments. The Creator of the Supreme Principle will become the Protector of the Nature of Things of the dGe-lugs-pa dGa'-ldan Khri-pa Throne-Holders, which will later be known as the Sublime Throne of Contentment by allusion to the Fourth Sky of the Domain of Desire where abides the Possessor of Loving Kindness the future Buddha. Those elected leaders of the first principal seat monastery of the dGe-lugs-pa, created in 1409, will become even more significant after the victory, in 1637, of the allied forces of Ngagdbang Blo-bzang rGya-mtsho, the great Fifth T-la'i Bla-ma. The details of the vision of the long night or its dissolution underline, here, a symbolic understanding of a spiritual experience, combined with the continuous process of the mercurial movement that opens infinite sanctuaries. As a protector, the Great Deitys Radiant-Appearance Creator of the Supreme Principle Bright-White is in essence the emanation of the activity of the Effigy-Loved-Divinity of the Continuous-Mystical-Process of the Magnified Illusion (Mahmy tantra nma, sGyu-'phrul Chen-po'i rgyud ces-bya-ba), already mentioned. See, in the Kangyur of Beijing, vol. 3, and rGyud section V (Nga), No 64, folio 153a6 to 157a4. It was a text of 63 lines or less than 8 pages. Matsyendrantha-Carpaipda of Vira probably was the unquoted author, around the year 785, the second accomplished possessor Carpaipda. As we have seen earlier, this Carpaipda was the holder of a lineage close to the mystics carrying a skull-cup, the famous branch of the Worshippers of the Benevolent One. The translators were, around 1045, Jinapara, the first Accomplished One Gaydhara-Kyasthapda of the Mativihra of Vajrsana, and 'Gos Lo-ts-ba lHa-bstas of rTa-nag Khug-pa. This mother Continuous-Mystical-Process was taught around 1010 by ntibhadra-Kukkuripda of Rjgha, who after some hardships passed its quintessence to Mar-pa that is related in his biography. Rin-chen-dpal had seen at sNe'u-thog in gSang-phu, the Golden Breastplate the Red riding a brown horse and brandishing a heavy club ended by a jewel. Because, formerly, rNgog Lo-ts-ba Blo-ldan Shes-rab, otherwise known as dGe-bshes gSang-phu-pa, had brought it back from India, and was installed in 1073 as the main protector of his monastery. This particular shape of the Creator of the Supreme Principle as a wrathful warrior that was adopted by the
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bKa'-gdams-pa and would later seduce the nomadic Mongols. However, in this aspect he was the emanation of Causeless Life, which is the Body in Union with Bliss of the Unlimited Brightness. In Tibet, the Golden Breastplate the Red will sometime appear as brDargyab sPrul-sku, the first Body Resulting of a Creation of a Khams-pa dGe-lugs-pa center situated near Chab-mdo, some 1121 km away from lHa-sa. From 1179 on, the Creator of the Supreme Principle served Rin-chen-dpal just as since the time of Padmasabhava, others had gained such a privilege. In addition, it is said that Rinchen-dpal offered him a footprint in a rock as a demonstration of devotion. 62. Water Genie (1179) Rin-chen-dpals biography evokes two other events with an evident hidden meaning. They express the fact of his skillful capacity to go through the dissolution the Eight Classes of Deities Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor within the Channel Always Moving Restlessly, by transmitting to everyone, the Nine Consciousnesses of the Transit Orifices of the Body Resulting of a Creation, and the intermediate mental spaces of the Body in Union with Bliss. It is said that, while vultures were gliding over him, Rin-chendpal gave an appropriate teaching. Furthermore, as one of the horses of his retinue was bolting, Rin-chen-dpal was able to make it back because of his inner abilities. Here again, another enigmatic detail is mentioned, as it is alleged that, he had sent one of his apparitions to the Pure-Diamond Throne in order to pacify the war with the White Trk khra Scythians. That was indeed a type of habit, which came from Indian Accomplished Ones in order to label the historic places to bring into play spiritual somatic and psychic attainments. Here once more is pointed out, one of the Five Bodies Abodes that is to say in the center of the Heart-Wheel of the Phenomenal, which is compared to the Indian place of the Buddhas awakening at Gay. Yet again, this demonstrates the excellent information collected by Tibetans about the Indian holy spots. At that time, the north of India was reeling due to waves of brutal attacks of a Muslm invasion that was led by Afghani and Trk
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vassals of Mu'izz al-Din Muammad the Sultan of Ghr. At that time, numerous towns were devastated one after another, in different areas: Mlastna in 1175, Gujartra in 1178, Sindhu in 1182, Lohur in 1185, Ajarmara, and Dhillik in 1192, then soon after that Dhillik would become the sultanate capital city. Furthermore, Mirath, the ancient Ki, and several other cities were also subjugated, and Hindu places of worship, as well as the Buddhists centers were looted and set on fire. In an enigmatic allusion Rin-chen-dpal also went to teach at the border of dBus-gTsang, and to allow the hearers to return home, he interrupted the sunset. It was just like an Indian Accomplished One story, and while doing so; he showed his expertise by holding back the subtle-breaths. Then, during his attentive absorption into reality the Great Deitys Radiant-Appearance Intermediate Space Male-Divinity, the high local genie, appeared to him. This demigod or Deitys Radiant-Appearance of the Person Principal binds himself to Rinchen-dpal by oath. This Great Deitys Radiant-Appearance Intermediate Space Male-Divinity took from him the [five] vows of a layman, which are: not to kill, not to steal, not to indulged in adultery, not to tell a lie, and to get intoxicated. This Mundane protector, he is as well known to be a Warden of the Universe Sphere. This a term, that in Tibetan, underlines the fact that this protector is still in the transmigrating existence free-space, or world that is still understood as an external world, and as such, subject to impermanence, birth, sickness, old age, and death. That is the reason why such a type of spirit glowing energy has not yet realized the emptiness of phenomena. It is understood only after the Seventh Bhmi, and is regarded as not fully purified, and he could not be viewed as an object of refuge as he is under the influence of mundane phenomena. To sum up, within the eight worldly the Nature of Things, or eight determining elements make people content or discontent. The eight are, first and second gain and loss, two words that mean initially, the fact of finding, or obtaining, and fact of not finding, or not obtaining, as well as comprehension, or perception as opposed to incomprehension, or without perception. That point is conditioned by the wish of gain, or to win at all times. Thirdly and fourth, glory and infamy, two associated words, which significance is again fame, as opposed to disgrace or dishonor
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whenever a reputation is tarnished by events or allegations. Fifth and sixth, praise and blame, two words, which involve speaking very highly of, and again, renown or glory or blaming (here in Tibetan, to blame, criticize, denigrate, defame, object to, abuse and offend); seventh and eighth, pleasant and difficult, or convenient and easy, as opposed to unfortunate and despondent. Then the Great Deitys Radiant-Appearance Intermediate Space Male-Divinity who was enjoying a very subtle-body, which is made of light, a huge body, and a body free of movement as it is a luminous one, with all kinds of faculties, capable of charming others, and to appreciate his liberty of residence. Indeed, he would after that occupy a high rank in the North of the 'Bri-gung Rotationspace-of-energy that Rin-chen-dpal had established. Rin-chen-dpal now chose to settle among those summits, which at daybreak seems to be so crystalline, or full of pearly translucent rays. At that time, when Rin-chen-dpal arrived in a village, the children improvised a high-seat for him. Then, he started to teach the local people and all the cultivators rushed to hear his voice. It is said that, as he was speaking, the waters of the local river sang the name of Ratnar-Ngrjuna of Tibet. 63. The Founding of Drigungthil Monastery (1179) In a short time, one hundred monks had gathered around Rinchen-dpal, and he understood that he would have to establish a monastery; and as he did so, the accuracy of his great-grandmother A-phyi Chos kyi sGrol-mas predictions, and his root-guru Phag-mo Gru-pa rDo-rje rGyal-po came to fruition. While still in the year 1179, Rin-chen-dpal arrived in the 'Bri-gung Valley, about 132 km in the Northeast of lHa-sa, he founded, the 'Bri-gung-mthil Principal Seat, which he named as the Island of the Mercurial Awakening. In haste, Rin-chen-dpal had to constitute, an administrative structure to deal with the continual massive influx of newcomers. The twenty-seven year old rDo-rje Seng-ge was selected from among his devotees to be the general administrator of the monastery, and he had to diligently supervise several constructions at the same time.
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Rin-chen-dpal had a pure vision of the rotation-space-of-energy of his monastery that was protected on four sides. In the North, close to the summits was the White Great Deitys Radiant-Appearance Intermediate Space Male-Divinity. In the West, was the Keeper of the Vases Sediment Who Gathers Infinitesimal Red Atoms at Tsha-ug dPal Ri-khrod mountain hermitage. In the East, was the Blue Undulating Energy That Flies Out of Water Like an Arrow. In addition, at gTersgrom in the South, was the Grandmother of the Stainless who should be acknowledged as an Ancestral Mother Lady-Deitys RadiantAppearance, also known as Mother of Wonders of the Vital Principal Wealth Deposit Casket. These Four Protectors of the Place were linked to the Eight Classes of Deities Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor, or, the Deitys RadiantAppearance, Undulating-Energy, Speaking-Radiating Awakened-Energy, Smoke-Eater, Not Fully Divine Breath, Mythical Phoenix Firebird, WhyHow Fabulous-Beings, and Majestic Chimera Strength. Indeed Bar-lha was a King Spirit, Sog-ra-btsan, a Genie of the Summit, Chu-'phen, an Undulating-Energy, Di-do-ma, a Mother of Wonders, and they were also associated with a fifth one, Sublime Staying Put of the Objective Reality of the Person , alias, Golden Head (temporary lodging), the Sublime Deitys Radiant-Appearance of the Place mentioned earlier. Rin-chen-dpal achieved the secret level of the expertise of the refined five fundamental winds that are in essence the five Innate-Wisdom consciousnesses. Padmasabhava had previously pacified those great spirits when he was teaching, about 795, the princess mKhar-chen Ye-shes mTsho-rgyal of sGrag in a cave that is situated at the bottom of the terminal rock, which overhangs gTer-sgrom. It happened as he was transmitting to her, What Excites the Acquaintance of the Moment Towards Transition, and the apparition of the Heart of the Rhododendron Pigment in the Step-Across-Space Female-Deity (kin Cittatilaka, mKha'-'gro sNying-thig). That is to say, the essential instructions extracted from the Continuous-Mystical-Process of the Sure Manifest Blazing (Abhaya praka jvala Tantra, Klong-gsal 'barba rgyud), which is the nineteenth Continuous-Mystical-Process of the section of the Path of Instructions (Upadeavarga, Man-ngag-sde) of the Old-Tradition, which will be rediscovered sometime around the
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year 1435 by the gTer-ston Ratna Gling-pa Rin-chen-dpal of Grushul in lHo-brag.
64. Disciplinary Compassion (1179) Rin-chen-dpal instituted in Byang-chub-gling a bi-monthly monastic training to recognize downfalls in order to nourish, maintain, or bring up, a word, which is rooted with growing, to feel well, or to bring prosperity. This ritual is still exclusively reserved for the monks of his community. As it is allows full and novice monks, as well as nuns to feel that they have been able to restore the purity of their vows, whenever they have been damaged, or broken, in the more serious cases. Moreover, he was forced to notice that the preservation of this tradition, which is essential for the continuation of original purity, was difficult to put into practice, as in fact, most of the monks were busy and coming late. As in Phag-mo Gru-pas monastery, the monks lived on the heights everywhere in small huts, or in simple cabins built on the slope of the mountain, covered with grasses doted with multi-colored flowers, turning into a freezing coat of snow in an instant. However, as Rin-chen-dpal was thinking, in his profound compassion, to suppress this usage, out came the Creator of the Supreme Principle and he managed to persuade him not to do so as he governs the imagination that includes remorse. In the Aphorisms, kyamuni Buddha taught ten points to be fulfilled in order to facilitate the entrance into attentive absorption on reality, which pushes the gate of the First Bhmi. In short, they are, to take care of outer conditions, to control desires, to put an end to obstacles, to set rules with determination, to deal with suitable mental activities, to involve oneself in appropriate practical experiences, to give rise to advantageous qualities, to keep clear of poor influences, to heal bad habits, and to actualize the perfect mercurial awakening spontaneous excellence. Some practitioners believe that they are gone beyond these stages; nonetheless whenever their familiarity of appeasement, and Extraordinary Vision deepens, they will have the unambiguous intuition that their is no running away from these ten points, as they
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will be highly disturbed by negative emotions, and ripening negative ineluctable acts. The following story is the outgrowth of a conversation that took place in June 1996, at Phyi-dbang ma-dgon, about the Golden Garland of the Drigung Throne-Holders, with His Holiness bsTan'dzin Kun-bzang 'Phrin-las lHun-grub, the actual Refuge Protector Che-tshang Rin-po-che. As sKyob-pa-rje Rin-chen-dpal had a close relationship with the Black-Blue Exalted-Instant with the Club, one day as rDo-rje Seng-ge, the general administrator of the monastery was overcome by his duties, the mighty possessor did not agree with what was going on, so, with his club, he caused the collapse of the building that was preoccupying rDo-rje Seng-ge too much. Furthermore, when rDo-rje Seng-ge lamented of his ill fortune, sKyob-pa-rje Rin-chen-dpal retorted, Black-Blue Exalted-Instant the with the Club is an emanation of the Wrathful Activity of the Extraordinary Vision of the Luminous One Who Emits Hidden Noises, who calls for vivid excellence, who is a protector of the Nature of Things gifted with the [third] wisdom eye [that feels emptiness]. Because of that, he defends the Mercury Mind Lucid of the Perfect Revelation of Knowledge, who presides over the life of this monastery. Therefore, you should not expect him to care for your constructions. The Possessor of the Club is the shield of the Continuous-MysticalProcess of Sublime Conjunction, of the Effigy-Loved-Divinity that is a wrathful emanation of Favorable on All Sides, or in Tibetan Beneficial in All. It is say that; he abides in a cemetery of the Eighth Bhmi, and that why he is sometimes holding in his left hand a medicinal vase. He is married too to the Angry Lady while their entourage consists of the most influential Undulating-Energies, and wild wolfs, tigers, and snow leopards. As a result that may make them to confused with Deitys Radiant-Appearance Subtle-Breath Great-Club, and his wife who are the shields belonging to the ferocious cycle of Horse-Neck, the compassionate one. The Possessor of the Club belongs to the Rotation-space-of-energy of the Ball That Makes Entered Into Felicity in Eight Approaches ([Sugata Pia Aa gama], bKa'-brgyad bDe-gshegs bsDus-pa), which had been already discovered by gTer-chen mNga'-bdag Nyang-ral Nyi-ma
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'Od-zer. Rin-chen-dpal received this wealth deposit from Nyi-ma 'Od-zer himself, whose wife, Jo-'bum was a wonderful Lady ImagedGesture That Closes the Ineluctable Acts, and she was recognized to be a Body Resulting of a Creation of mKhar-chen Ye-shes mTsho-rgyal, just like A-phyi Chos kyi sGrol-ma had been. Usually, the Possessor of the Club is represented standing upon a lotus standing on two corpses of severed illusory grasping of the I and Mine. He is brandishing his club in his right hand, and on odd occasions, he may hold his medicinal vase in his left hand. He is crowned the five skull-faces from which come the flames of the transmuted five Innate-wisdom consciousnesses of the five aggregates. Above, gliding over him is a Mythical Phoenix Firebird with a snake in his beak, which is the symbol of his fearlessness of the snake of awakening that is free of bodily limits as the blue-heartdrop is capable by now of flying out of the Channel Always Moving Restlessly. So to speak, the Mythical Phoenix Firebird is the Hero of the Person of the Principal Mount; and he is called in Sanskrit the Sovereign of the Falling Undulating-Energy. Furthermore, his Mythical Phoenix Firebird usually green in color showing here that the encounter of the yellow earth with the blue sky has given birth to the green wind that turns into cyclic vegetation. Yet, in different contexts, the meaning may be different, and sometimes the Mythical Phoenix Firebird figures in white whenever the five light colors are associated with it. Obviously, his name is associated to the blueheart-drop as a blue sapphire, a kind of corundum (aluminum oxide) like lapis lazuli, as well as the emerald, or bright emeraldgreen is a variety of beryl, showing accomplishments. The monastery of 'Bri-gung-mthil was, at that time, taking measure of its boundaries, and at the bottom of the hill, or down in the Valley of the river that flows to the southeast in the direction of lHa-sa, rDo-rje Seng-ge installed a site still visible today. From that period on, it was known as the Seat of the Teaching of the Protector. After that, a third of the way up the slope, by way an arduous lane was built the Great Golden Hall, which was the shelter of the worshipping All-Purpose Assembly. There, was an Eastern extension installed, made up of a long natural platform on which was placed the Red Canopy of the Guru. Rin-chen-dpal had judged that outside placement as especially of good fortune, even to turn
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over in ones mind while in front of a large audience. Following that terrace, only some one hundred meters further by way of a small winding smooth path, was the building of the Hall of the Deities Radiant-Appearances of the Great Treasure of the Grandmother and Her Retinue. Since the general devastation of Tibetan monasteries by the Chinese communists, the monks were able to return to 'Bri-gungmthil around 1970 under the inspiring zeal of the restorer dPa'chung Rin-po-che, who happened to be one of those Accomplished Ones predicted by the founder Rin-chen-dpal. Virtually every evening, the monks (six hundred in 1964, two hundred fifteen in 1996) gathered to perform by personal request, the practice of the Movement that Mingles in Favor of the Corpse. The cadavers arrive by truck from cities as far away as lHa-sa, or domesticated yaks carry them from the surrounding mountain areas. It was so, except when the communist colonial authorities sporadically restricted this practice. In many cases, the late person remains are brought there by friends, and not by the closest family members. Advice is then carefully given to the dead together with prayers chanted for their welfare. After that, the deceased are carried away to be cut into pieces on the following morning in an open space to feed the vultures. The Chinese authorities dont object anymore to that custom as the colonists represent, at present, at least half of the population of lHa-sa and other main towns, where they have confiscated the lions share of the economic structure, and government administrations. A great number of monks and nuns have indeed been killed with various means, executed, or else murdered since the communist take over; while some others were just tortured, imprisoned, or forced into hard labor camps, and more recently the monks were subjected to forced re-education in 1997 and 2000. That is why a lot of monks travel incognito, and do not wear their robes. I was able to meet the compassionate seventh 'Bri-gung Srog-sprul dKon-mchog brTson-'grus Thar-chin of 'Bri-gung-mthil who had one arm mutilated, and our encounter, which was unforgettable was a great inspiring example of a genuine Bodhisattvas life to me. The communists destroyed the sanctuary of the A-phyi sKormdzod Chen-mo in 1960, but this cultural relic, as was written in
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official terminology had been restored around 1980, and since 1995, a small number of magnificent statues had been reinstalled with other devotional articles. I was able to appreciate the changes between my first trip in 1992 and the second one in 1996, when, being a visual observer of the re-education of the monks, by Chinese agents of both sexes, one been a women wearing a provocative full body stocking. Again, the oppressive regime had forbidden any new ordinations, as well as prohibiting needed teachings, and necessary transmissions. Even before facing any opposition, officials proceeded to expel many monks, or imposed arbitrary imprisonments of simple monks or paita judged as too subversive to be free. Notwithstanding the fact that I am a French citizen, because of ineluctable acts, I was taken with my Indian friend from Himchal Pradea to police headquarters where five specialized political security agents interrogated us for two days. Among other amiabilities, in a pure Stalinist tradition, they kept us without food, water, or toilet, while they insulted us and menaced us with imprisonment, or tortured us with electric shocks. It was an amazing moment to understand what Tibetan citizens bore for months and years. Then, after a farce of trial, our judge was invited by our tourist agency to have a good lunch. When he came back quite drunk and with a prostitute, the police superintendent told us that they were going to kill us the following morning on the way back. Finally, they beat us before letting us return to our hotel with redlined passports, which caused us additional troubles with the emigration officers at the airport. 65. Shugseb Kagypa (1179) From 1170 to 1178, Rin-chen-dpal was in retreat, sNye-pu mKhanpo Zhang-sum Thog-pa Chos kyi Seng-ge occupied the vacant principal seat of gDan-sa-mthil. Rin-chen-dpal knew sNye-phu mKhan-po Zhang-sum Thog-pa Chos kyi Seng-ge well, as he had joined Phag-mo Gru-pa soon after sGam-po-pas departure for the pure lands. Additionally, he received from sPar-phu-ba Blo-gros Seng-ge the earlier mentioned Three Successful-Udder-Milking. He also received the Fruit of the Lane lineage from Sa-skya-pa Sa-chen
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Kun-dga' sNying-po, the Third Sa-skya-pa Throne-Holder, and that pass on through his own lineage. When the news spread that Rin-chen-dpal received the secret Lineage of the Prescriptions of the bKa'-gdams-pa Bya-yul-pa, the monks of gDan-sa-mthil went to supplicate him to return as the Third Phag-gru-pas Throne-Holder, and Zhang-sum Thog-pa was able to retire with relief. Then after his voluntary abdication, he was free to found, in 1179, the monastery of sNye-phu'i Shugs-gseb in 'Tshal-pa district, which is one of the four districts of dBu-ru division of dBus. He set up close by the Shugs-gseb A-ni dgon-pa, the second nunnery established by Ma-gcig Lab-sgron, after Zangsri mKhar-dmar dgon upon Yar-klungs gTsang-po River. He was afterward to the East of gDan-sa-mthil at a junction of the road going from bSam-yas to lHa-sa. Zhang-sum Thog-pa, otherwise known as Shugs-rtsa-ba Rin-po-che would also found, in 1181, the monastery of Ngang-rgyal, and at that time establish the Shugs-gseb bKa'-brgyud-pa branch.
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Chapter XVI Impartial Mind

66. A Journey to Three Peaks Mountain (1181) In 1181, in the Metal Female Buffalo year, Rin-chen-dpal fulfilled the predictions made by Mar-pa, and of his heart son Mi-la Ras-pa. He did so when he decided to go to mNga'-ris sKor-gsum, in the area of the ancient kingdom of Zhang-zhung. Rin-chen-dpal went to visit the Rotation-Space-of-Energies of the body of his the EffigyLoved-Divinity named Glorious Circle of the Reciprocal-Choice Splendor, which made up of the snowy slopes of the Gangs-ri Ti-se, culminating at an altitude of 6,656 meters. Rin-chen-dpal set off in company of twenty-three companions, and on the way, he was able to meet once more gNyang-chen Thanglha, the Revered Spirit of the Mountain who is the essence of the two ocular cavities that had made him a truly intangible reception that was to be seen by all except one. It seems to indicate, in a concealed way, that Rin-chen-dpal had found in his own mind, a hiding-place of a Wealth Treasure, Which One Thinks About Again, of the OldTradition. A little after that, Rin-chen-dpal had a pure vision of the illustrious nanda with whom he conversed for a long time about the Basket of Aphorisms, where nanda always started his accounts by Thus I have heard. nanda was the brother of Dhanapla Devadatta, the first rival cousin of kyamuni Buddha, and the son of Amtodana Rja, who was one of the three brothers of uddhodana, the father of kyamuni Buddha. nanda had become the attendant of kyamuni. He had been convinced to abandon his beautiful wife to become a monk after the kyamuni had given him a glimpse of the Hell Realms, and later on, he went back to there to teach his brother Dhanapla Devadatta who had fallen there. For twenty-five years, he had served him with great care and attention until the night kyamuni Buddha entered into the Appeasement of the Dissolution of the Matter. Mahprajpati Gautam Licchavi, the princess of the Licchavi clans of Vail and Rjagha cities, the sister of Mydev Licchavi,
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the kyamunis mother. She raised kyamuni after the death of her sister, and became the principal wife of his father. In spite of this, her requests to join the monastic community, together with the women of her palace, had been rejected by kyamuni on three occasions. nanda was moved with compassion at the scene of his aunts spontaneous devotion that is concerned with liberation. He started to question kyamuni Buddha like this, Now, tell me Lord. The women who abandoned their home-life to live in accordance with the precepts, and the Good Conduct as proclaimed by the Thus Gone This Way, are they able to become conscious of the outgrowths of One Who Enters the Stream? And afterward, could they realize the state of One Who Would Never Return, and stand out as One Who Deserves to Receive Homage? The Basket of Good Conduct tells us that the answer of the Buddha was affirmative, and subsequently, the position of a Full Beggar Monk Woman was instituted, but with several restrictions designed to overcome the objections of the most conservative members of the community and the public at large. After kyamuni Buddhas funeral, as the community gathered at Rjagha on the banks of the Hinrayavaha River, this first General Assembly was composed by five hundred of the Ones Who Deserve to Receive Homage, and presided over by Pippali Mahkayapa, under the patronage of Ajtaatru Haryaka of Rjagha, the Mahrja of Mahmagadha. nanda was then excluded, because he had not yet reached the Arhat stage, and due to the nature, his faults pointed out by others. kyamuni Buddha had chosen Mahkayapa as his immediate successor, and mentioned too that his second heir would be nanda. Therefore, Mahkayapa out of his deep compassion was simply concerned by nandas subsequent awakening, publicly exposed nanda mistakes, as clever-means in order to stimulate his practice. After that, nanda was excluded for the reason that he had neglected to request kyamuni Buddha to remain in this world and because of his insistence that made it possible for women to join the monastic community. nanda was also excluded because he had neglected to ask kyamuni Buddha about the minor points that constitute the Basket of Minor Breaks That Keeps Magic Spells in Mind, as he openly wanted them to be abolished. nanda had appreciated the fact an excess of rules and
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social conventions damaged the harmony of the monastic community, and the prospect of inner maturation putting a constraint on the Open Path of Liberation, becoming a too narrowminded existence. Moreover, he was excluded because he inadvertently stepped on kyamuni Buddhas robe when he was mending it. nanda was also excluded while he showed the late kyamunis unusual genital organ to some women whom he had authorized to weep in front of the Buddhas mortal remains. Deeply mortified, nanda left to practice the Attentive Absorption Into Reality with a renewed zeal, and during the following night, he then realized the fruit of the Fifth Bhmi becoming an Arhat. When the first light arose, nanda was then admitted among his peers and appointed, because of his extraordinary memory, to recite the Aphorisms, which would start by, Thus I have heard. nanda transmitted what has become known as the Basket of Aphorisms, or kyamuni Buddhas discourses. After that, Upli, a barber now in charge of shaving the heads of newcomers of the monastic community, known to be the first advocate for the preservation of discipline, was chosen to recite the rules of the Basket of Good Conduct, or collection of monastic rules. Then, Pippali Mahkayapa recited the Basket of Determining Elements, or the collection of phenomenal laws, or the cosmogony collected by the late Upatiya riputra. nanda would later become Pippali Mahkayapas successor and have countless Arhats as students, especially in Kaumb and all along of Yamun River. nanda converted the sage Madhyntika, and his 500 disciples. Afterwards, nanda would pass the torch to avsika and retire on an island of the Gag River as he wished to prevent any arguments about his relics. He prevented a possible war by dividing his body in two equal parts, to satisfy the Emperor Udayabhadra Haryaka of Paliputra, as well as the Licchavi republican princes of kyamuni Buddhas maternal clan, who were hoping to get his corporeal relics to enshrine them in a reliquary tumuli.
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67. Lingje Comes Across the Diamond (1181) 'Gos Lo-ts-ba gZhon-nu-dpal wrote that The Accomplished One Gling-rje Ras-pa was working, using all means to help all sentient beings. He left sKyo-ro in 1181 to settle at sNa-phur-dgon. He remained at this monastery until his departure for the pure fields in the twenty-eighth day of the first month of the winter in Metal Female Buffalo year. Tradition has it, that as Gling-rje was explaining the meaning of the Assumed Obligations of the PureDiamond, he met two unfortunate ones who had broken these vows, as they were probably affected by erroneous views, which pushed them to harm others. This made him, out of compassion for the offenders, grind his teeth, and then soon after he had to remain confined to his bed. In Sanskrit, the word translated as assumed obligation implies, as we have seen, the idea to come to a place of rendezvous, but it is also an assumed obligation, following a mutual accord, it is again an ensemble of precepts. Therefore, an Assumed Obligations of the PureDiamond applies to the place of encounter along with the innate purity compared to a Pure-Diamond, which is the one of the triple dimension, outer, inner and secret for the body, speech and mind. An assumed obligation is then cognitive-wisdom (that which knows phenomena for whatever they truly are), encountering the PureDiamond of Innate-wisdom (that which is present in emptiness). The Assumed Obligations of the Pure-Diamond are restored by the understanding of the five secrets of a Hero Lucid of the Pure-Diamond that concerns itself with the essence of the One Hundred Deities Radiant-Appearances. They are recognized as the one hundred sense inclinations in the Hindu Dark One-Divinity teachings within the Singing of the Blessed One (Bhagavad gta, bCom-ldan-'das glu). nandagarbha of the Muktapia Caityavihra at Parihsapura had left an extensive explanation about these points entitled Named the Arising of Cognitive-Wisdom That Goes Beyond the Last Limits in Commentary to the Effusive Primordial Splendor (r Paramdi k Prajpramitodaya nma, dPal-mchog Dang-po'i rGya-cher bshad-pa Shes-rab kyi Pha-rol-tu phyin-pa 'Byung-ba zhes-bya-ba). It is in the Tangyur of Beijing, Vol. 72, section LIV (Yi) rGyud-'grel, No. 3334, folio 57b3 297a7. It is an extensive text of
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3,837 lines, section LV (Ri) folio 1a1 to 101b8 plus 1,616 lines, vol. 73, section LV (Ri) folio 102a1 to 400a8, for a total of 4,784 lines; vol. 73 section LVI (Li) folio 1a1 to 227a2, for 3,618 lines. This is a total of 13,855 lines, or almost 1732 pages. nandagarbha taught that the Holder of the Pure-Diamond was the manifestation of the Accomplishments of the Hero Lucid About the Pure-Diamond, which should be understood as the reality of what he call the five secrets, and nandagarbha enumerated them, First comes the secret of the Mercury Mind Lucid of the Perfect Revelation of Knowledge that is personified by the Hero Lucid About the Pure-Diamond, while he is sitting in the center the Accurately Luminous One. Second, follows more clearly the secret of its understanding personified by Unshakable One manifested as the Lady-Deitys Radiant-Appearance Whose Loving-Passion Belongs to the PureDiamond, as she is not any more blinded by passion, but on the contrary she is the non-passion of the musical scale of the six (five senses and mental). Thus by fascinating the Hero Lucid About the Pure-Diamond, she is contributing to keep him within a continuous Sublime bliss that is fare away from any kind of distractions. Third, the secret of its realization personified by Source of the Jewel manifested as the Lady-Deitys Radiant-Appearance of the Mythical City of the Joyful Pure-Diamond that shouts the joyful Kilakila celebrating the instant of the actualization of the fruit. That Kilakila shout was sacred to the Kirta Tribes, which had partly migrated early creating the Kirti Dynasty of Nepla, and once again a thousand years later, around 529 some moved from Kirti to Kngra. Fourth, the secret proceeds of the continuous presence of mind that is personified by Unlimited Brightness manifested as the LadyDeitys Radiant-Appearance Continuous-Remembrance Pure-Diamond. That is the silent relaxed awareness uninterrupted delight of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. Fifth, arises the secret of the recognition of the goal that is personified by Fruitful Accomplishments manifested as the LadyDeitys Radiant-Appearance Who Has Primacy Over Desire, as she is the sublimate enlightened activity of the amazing qualities of subject-objects of loving-passion. Thus, these five secrets are similar
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to the five visions of the future kyamuni Buddha when he left his palace, and saw a newly born baby (Mercury Mind Lucid of the Perfect Revelation of Knowledge), an ill man (understanding), a fettered thief (realization), an old man (continuous presence of mind), and a cadaver (recognition of the goal). It shows us, again, that aphorisms, parables, and Continuous-Mystical-Processes are the highest methods, which try to make us feel the same single Domain of the Ultimate Truth, see, the root-text known as the Sovereign Approach of the Mode of Knowledge that Magnified, Named Effusive Primordial Splendor (r Paramdya nma mahyna kalparja, dPal-mchog dang-po zhes-bya-ba theg-pa chen-po'i rtogs-pa'i rgyal-po). It is in the Kangyur of Beijing, vol. 5; rGyud section X (Ta), No. 119, folio 153b7 to178a5. That is a text of 391 lines or about 49 pages, subdivided into thirteen chapters, which are classified as a Continuous-Mystical-Process of conjunction. The unmentioned author was probably the first distinguished Vajrcarya nandagarbha of Muktapia Caityavihra at Parihsapura, who wrote some commentaries about it around 770. The translators were paita raddhkaravarman of the Skandha Vihra in rnagara and Rin-chen bZang-po, who worked on the translation after his return to Gu-ge from Kamra in 989. In one of Gling-rjes books would be discovered his last instructions. He had written there My body, speech, and mind are not different from those of the Gone This Way, and they will enter into those of all sentient beings. Whosoever prays to me with the devotion that is concerned with liberation will see, his wishes realized. 68. Departures for Holy Places (1181) After few months passed on the roads, sKyob-pa-rje Rin-chendpal came back to Byang-chub-gling, where he noticed that numerous newcomers had settled there. His high reputation was attracting more and more full beggar monks or novice-beggar-monks, as well as practitioners of the eager to do well. Rin-chen-dpal taught them, and gave many transmissions. He worked to convince a large number of his finest disciples to leave for other locations. He sent some of them to Uiyna, to Jlandhara, and to Pacaka Parvata, or the Five Peaks Mountain whose five summits were, in
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Buddhas time, situated in the suburb of the imperial city of Rjagha. This mountain is often confused for the Chinese Wutai Shan, where the Charming Resounding Phoneme, known as GracefulSplendor the manifestation of the Cognitive-Wisdom of all the Buddhas (that is to say of all beings) abides. As in previous sibylline stories, here under the cover of well known geographical places, are evoked the inner cosmology, together with the surprising experience of the Conjunction of the channels, subtle breaths, and drops. Uiyna or the Land that Rises Up is also the abode of the StepAcross-Space Female-Deities who are of the outer, inner, and secret intensities, which are not very accessible places. As it has been told, they are the essence of the uninterrupted movements of the InnateWisdom Unborn Presence, within the (triple continuum of) body, speech, and mind during the flourishing of the Mercury Mind Lucid of the Perfect Revelation of Knowledge that makes the Three Bodies apparent. Moreover, the movement that shackles brings up, consisted for the Worshippers of the Benevolent One, as well of the Those Who are Lucid of the Mercurial Awakening, in pressing and Holding Back the Subtle Breaths at the Navel-Wheel Resulting of a Creation, in order to stabilize the Five Fundamental Winds to produce an Intense Encounter with innate-wisdom. The Nature of Mind as Radiant-Dazzling-Sonorous of this process for the Buddhists is not identical to the one of the Worshipper of the Benevolent Ones Mind Divine Energies. For example, the feminine Innate-wisdom and the virile energy cognitive-wisdom as a skillful-means to come across are the inverse in this case. Furthermore, the Worshippers of the Benevolent One share neither the essential Buddhist view of the selfless, nor the supreme view that all phenomena are empty. That also consists of, as we have seen earlier, to the jumps as taught by the first of the Accomplished Possessors inventory, the Siddhasvmin Udbhaa (Lord of Movement Accomplished Lover), known as Uddhilipda (Lightning-Pillar of Rushing forward). His name evokes the elevation, the movement out, but also the moving water that makes it possible. That too, evokes the inside parts, or the stomach, the interior, and the belly that compares to a vase. Yet again, that suggests the fact of rising, the sunrise, the apparition, the production, and the fact of
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reaching ones goal, or to achieve success. In this way, the limitations of the translation from one language to another look like the choice of a fruit in a basket of fruits to the detriment of all others. Similarly, in the practice of the Effigy-Loved-Divinity of the Glorious Circle of the Reciprocal-Choice Splendor, Jlandhara is the [fourth] leap, or stage of the successful dissolution. This now evokes the third Accomplished Possessor, Ghorakantha of the Kujnavala Mahvihra in Jlandhara. He was living in a town famous for its Sanskrit school, close to the headquarters of the Worshippers of the Great Lord Husband of the Chain, a lineage that had been founded around 220 by Lakulisa. In the Continuous-Mystical-Process of the Worshipers of the Benevolent One (aivaka Tantra) are taught the secret movements for penetrating of the channel that destroys, known by the Buddhists as the Channel Always Moving Restlessly. The Movement that Shackles What Holds the Flowing Mane is a specific rotation of the neck, and of the jugulars that is relate to the Throat-Pleasure-Wheel, in order to untie the eight petals Anus-wheel, which is the Encounter With the Secret, or of the tradition that is at the origin of the Father of the Continuous-Mystical-Processes. That also frees the knots of the subtle channels of imagination, which are personified by the Horse-Neck, which related too with the near life channel that moves through the spinal column. One of my gurus, the late Ka-lu sPrul-sku Rang-byungKunkhyab, transmitted this Sacred Sprinkling Ritual with a particular insight, as it was also his personal Effigy-Loved-Divinity. He did it together with the Six Turnings Around the Nature of Things From the Hidden One. Ka-lu Rin-po-che was the holder of the lineage of the Niguh Mt, which had been preserved by the Shangs-pa tradition established by his Tibetan disciple Khyung-po rNal-'byor Shangs-pa mKhas-grub. This highly secret Movement that Shackles What Holds the Flowing Mane can be pursued with a full relaxation downward, very slowly, second after second, by dropping the chin against the chest and continuing down until one reaches the legs. Doing so is compresses the belly, and liberating the vertebrates, which may crack, if need be, down to the sacrum. Next, when rising up in reverse order, the Subtle Breath Channels of the Net of Illusory Appearances would be softly stoking and subtly swelling, revealing
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new spots of bliss. That may provoke many deep inexpressible experiences whenever it is practiced with the right instructions, and motivation. This work is, of course, included with others in the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl of r Samantabhadra-Napda, the ex-husband of Niguh, whose Foundation practice is the interior blazing of the Curl, known as the Fury. Even if that tradition should remain hidden, or confidential for obvious reasons, nevertheless it is possible to explain its principle by adding that the Movement that Shackles What Holds the Flowing Mane is used in order to avoid the hematite, or white-drops, which move down from the Sublime Bliss-Wheel of the brain to be consumed on the way. That is to say, as they move down to the Jewel-Wheel at the lower extremity of the Channel Always Moving Restlessly, as they pass through the heat starting point situated at the Navel-Wheel Resulting of a Creation. Therefore, the Pacaka (Five Peaks) can be regarded as the essences of the Five Fundamental Wheels, and not only then as the ancient suburb of Rjagha. Yet, to realize it, one has to complete the different stages of the appeasement and the Extraordinary Vision before to being able to really understand it. Unfortunately, some pretend to be able to play music like a virtuoso rather than learn anything. Henceforth, it is the palace of the pure fields of the Five Lady-Deities Radiant-Appearances of the Charming Resounding Phoneme (five vowels a, e, i, o, u) that is a figure of calm abiding, or appeasement stage of Graceful-Splendor belonging to the Family of the Unshakable One. That secretly links him to the experience of the Heart-Wheel of the Phenomenal. The Charming Resounding Phoneme, known as Graceful-Splendor can be compared in some way to the Benevolent One that is also known as Ringing Phoneme. The Phallus Legend (Liga Pura) precisely illustrated this experience. The ivapura was written, or compiled around 460, during the reign of Skandagupta I Vikramditya, the sixth Mahrjadhirja of Paliputra. Yet, these Five Emblematic-Signs trace back to ancient times. Together, they compare to a type of lute [the secret vacuoles of the holy cow sonorous phonemes] of the Five Fundamental Wheels, essences of the five sparks, or to the five marks of a divinity to be
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interpreted. This reminds us that the Deitys Radiant-Appearance of Fire is known as the One Who Makes Sparks Fly. 69. Festival of Erroneous Views (1181) By 1181, 'Bri-gung-mthil monastery grew to become a center of attraction for the neighboring population. Therefore, for the annual festival of that year not less than fifty thousand hearers gathered, who received as a gift, some brown sugarcane, that was a rare and appreciated delicacy imported from India. For the duration of this exceptional night, the monks and the practitioners of the conjunction had lit, in front of their hermitages, thousands of butter lamps illuminating the entire mountain. The historian 'Gos Lo-ts-ba gZhon-nu-dpal would write around 1450 that at that time some sublime paita foreigners were defending embarrassing recent theories. kyamuni Buddha had taught what was leading to significance, or direct definitive meaning, in his discourses, or Aphorisms. He also taught what is brought to a state, known as provisional meaning, or a temporary guiding significance to this absolute. Of course, the indirect method was to be considered a useful expedient; a Skillful-Means that could benefit a large audience, as, after further analysis, it could turn out to be an obstacle by fixing what should remain as beyond concepts. These learned Hindu scholars thought to have found a manoeuvre, which under the cover of a reasoning methodology was a way to accuse kyamuni Buddha of propagating, at last, some perversion of doctrine. Ratnar-Ngrjuna of Tibet, refuted these assertions, which had only served to inflate the idea of their own superiority and that is exactly what is called the five factors of a mind deluded by the illusion of pride. Yet, we should remind ourselves that when it is question to adopt the Pride of PureDiamond of an Effigy-Loved-Divinity, in the Mode of Knowledge of Continuous-Mystical-Processes it is mentioned there should be an I [self-pride] as a sovereign, and the vision of the glittering [divinity]. Apart from that, pride necessary to the comprehension of emptiness of that I, the grasping of a self-as-such would be translated as the socalled seven prides. First, simple pride, which expresses a feeling of superiority,
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Second, exalted pride, that makes you think that you are superior to others, Third, exaggerated pride, which pushes you to believe that you are above all, Fourth, the egoist pride that pushes you to think that you are the only one able to do something, it is what identifies the I as the five aggregates, Fifth, the presumptuous pride that pushes you to believe that you have accomplished an exploit, or have realized, or understood something, but in fact nothing as such has occurred. Sixth, the pride of the modest that has the feeling that despite the fact that you are like others, you think that you are just a little better. Seventh, the pride perversion that makes you feel superior because of habits, or appalling defects. At that moment, Rin-chen-dpal made clear in public that the teachings of kyamuni could not faithfully be contradicted by the simple intellectual power of reasoning, or conceptual thought, and from that time on he made this view the cornerstone of his own Exegesis Treatises, whose essence would be collected in the book of the Only Thought [of Awakening]. That thought is the decisive expression, which is gone beyond the conceptual embracing emptiness, as taught by all the Buddhas. 70. Inner Gaze Beyond the Last Limits (1181) Everyday, Rin-chen-dpal taught from morning to night, and explained, indiscriminately, the Aphorisms, and the ContinuousMystical-Processes of the Old-Tradition and New-Tradition. Therefore, everyone was able to recognize him as an attentive compassionate hearer who had pushed away sectarianism and intellectual ostracism. People came in large crowds to listen to his interpretation of countless teachings, as well as his instant commentaries on any relevant subject. His magnetism had recruited a growing audience having broad interests, as he was capable of speaking on any topic they requested. Whenever they heard him, people tasted his insight into the meaning of ultimate truth. Furthermore, he was impartial, as the consultation of his
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written works underline it evidently, and he gladly broached all the texts of the class of the Cognitive-Wisdom that Goes Beyond the Last Limits. One day, some hearers noted that, as he was explaining a particular set of books, his mind was simultaneously embracing the Mercury Mind Lucid of the Perfect Revelation of Knowledge, on the relative and absolute levels. While he was holding his audience spellbound with the compassion of the relative Mercury Mind Lucid of the Perfect Revelation of Knowledge, and at the same time, he expressed the absolute Mercury Mind Lucid of the Perfect Revelation of Knowledge, which concedes neither subject nor object of compassion, as they are just as illusory, or deprived of any proper characters. As he was indeed fully realized, Rin-chen-dpal had no faults, nor had he inaccurate views that will have consisted of looking at compassion as a simple conventional artifice, neither did he consider absolute understanding as an exclusive truth limiting the expression of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. It was clear to his heart sons that in his mind, no difference existed between the cycle that goes from one state to another or the Appeasement of the Dissolution of the Matter they are both liberation. Rin-chen-dpal appreciated the Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret, called conventional feigned awakening, as well. However, it cannot simply be confined to perceive the object of the thinking by fixing the attention to it, or to receive the naked mind not limited to cultivating the aspiration of the welfare of others. It is also consists of putting it into ones acts; and yet, it could simply remain as a laudable intention to perceive the object of the thinking mind from departure and journey to arrival, or to receive the naked mind to which we aspire. In Tibet, as in India previously, the monastic community was the root protecting the teachings, as Rin-chen-dpal clearly perceived it. Behavioral vigilance generating appeasement, an indefectible attention culminating in Extraordinary Vision had to be fulfilled with body, speech and mind, as a sort of selfdiscipline freely consented, and became, in his eyes, the moral way of living, or acting with an enjoyable code of ethics. This is a fine method of observing, doing away with remaining disagreeable sensations, or unpleasant feelings that are the residual effects of previous births within the three difficult lives of the Hell
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Realms, as Hungry-Ghosts, or as animals. Nevertheless, one also has to distill agreeable sensations as well, and pleasant feelings remaining and that arise too out of previous births within the three pleasant destinies, as a human being, as Not Fully Divine Breath, and as a Deitys Radiant-Appearance. By now, the rules of behavior had begun to be genuine cement capable of assuring the continuity of the monastic community. That cornerstone had been implemented by kyamuni Buddha, and the reason why was that general manners had to be as exemplary as possible. Rin-chen-dpal put his attention to carefully respecting the Supra Mundane Deities Radiant-Appearances of the two hundred fifty-three Vows of a Full Beggar Monk, not their impermanent, conventional meaning. In his fervor to embrace the spirit of virtue, he forgot the smell of fermented barley beer as well as the Savor of meat, and thus became a source of inspiration for his sincere disciples. They were galvanized to imitate him as much as possible, even when they stayed in retreat behind a sealed door. In all circumstances, they showed him their deep devotion concerned with liberation. They were under their spiritual guides inner gaze, even when out of sight of others.
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Chapter XVII Odd-Feeling Subtle Body

71. What a Frog Source (1181) In 1182, the Water Tiger year, the weather was particularly dry, which forced the monks and the practitioners of the conjunction, even those in retreat, living on the monasterys high slopes, to come down to fetch water at the river in the Valley below. Therefore, by pure compassion, Rin-chen-dpal decided to find out fresh water spots. He had to perform an appropriate ritual to pacify the Eight Sovereigns of the Undulating-Energies that are encountered at the Seventh Bhmi known as that Which Goes Far, as at a level where the Aphorisms taught that the Skillful-Means of Innate-Wisdom are perfected. Conventionally, it is said, that in the East, is the white Sublime Undulating-Energy Sovereign Unlimited One who abides in hair. In the South, was the red Sovereign of the Undulating-Energies Who Scrapes that abides in earlobe earrings. In the West, is the white Sublime Undulating-Energy Sovereign Grand White Lotus that abides in a pearl-necklace, or garland of pearls. In the North, is the green Sovereign of the Undulating-Energies Crab Pincer that abides in its sacred cordon. In Southeast, is the blue Sovereign of the Undulating-Energies with the Excellent Treasure that abides in the belt that detains many treasures in the knots at the waist. To the Southwest, is the blue Sovereign of the Undulating-Energies of the Lotus, which abides in the ankle bracelets. To the Northeast, is the yellow Sovereign of the Undulating-Energies Protector of the Conch, which abides in the upper parts of the elbows in bracelets. To the Northwest, was the grey-smoke one Sovereign of the Undulating-Energies of the Troupe, which abides in the lower parts of the arm bracelets.
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Every mandala is different and each has different positions and colors for the deities therein, as the mandalas are truly rotating energy. These sublime Undulating-Energies encountered at the seventh of the Ten Bhmis are governed by the Son of the Whispered Tradition who belongs to the circle of the Hero Lucid of the Mercurial Awakening known as the One Who Has in Hand the Pure-Diamond. This ancient powerful spirit of the unsubstantial Speaking-Radiating Awakened-Energy had been converted by kyamuni Buddha as the Protector of the Nature of Things of Veuvana Vihra, which was one of the ten monasteries around Rjagha. After that, the One Who Has in Hand the Pure-Diamond turned out to be a Sublime Hero Lucid of the Mercurial Awakening, as well as the essence of the zenith, or cosmic time. The Greeks regarded, the One Who Has in Hand the PureDiamond, as Hades, the King of Hell, Giver of Wealth who was married to the goddess of fertility, while the Romans knew him as Dis Pater (Divine father). Yet, the One Who Has in Hand the Pure-Diamond was also identified as the personified Secret, and the Lord of the Deitys Radiant-Appearance of the Secret. He was the One Who Produces Extraordinary Tumultuous [Elements]' too, and the One with Good Auguring Hands who could give luck just by simple contact. He was regarded too as the Path Mars, or the One Who Presides Over the Deities Radiant-Appearances of Pleasure, or spiritual emotional ecstasy. Thus, he was again known as the Pearl that Pressurizes the Soma, or in ordinary meaning, the One with a Gem Neck. In accordance with the early report, the One Who Has in Hand the Pure-Diamond had converted the Eight Sovereigns of the UndulatingEnergies. They are the essences of flourishing spiritual strengths when the practitioner of the conjunction reaches the Seventh Bhmi of a Hero Lucid of the Mercurial Awakening, as mentioned in ryaNgrjuna of Vedis Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. That corresponds to the Father of the Continuous-Mystical-Processes for the NewTradition, as it is for the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon the level of the Only Flavor. The One Who Has in Hand the Pure-Diamond taught to the Eight Sovereigns of the Undulating-Energies the practices of the Black-Blue-Exalted-Instant. In
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the 'Bri-gung-pa tradition appears, the One Who Perceives the Continuous Consummation, Which Cracks [Everything], which is an appearance of the Son of the Whispered Tradition who is often painted in center surrounded by the Eight Sovereigns of the UndulatingEnergies. In order to give compensation to these sovereigns, Rin-chen-dpal entrusted 108 (9 orifices x 12 revolutions) turquoises to the Renowned Jewel, and he told him to bury them secretly in different places. Rinchen-grags had nearly achieved his work, when he was suddenly overcome by gain cupidity, as he looked at the blue and green reflections of the last turquoise and thus tempted to keep it for himself. Nevertheless, this magnificent offering satisfied the Eight Sovereigns of the Undulating-Energies, and water streams spurted everywhere near on the slopes supplying a transparent and pure liquid to the general satisfaction of everyone. During the first ransacking of 'Bri-gung-mthil in 1290, an event explained in the second volume of this work, most of these sources dried up when the sanctuaries were set afire. Rin-chen-grags was rejoicing at having been able to trick the capricious Sovereigns, and he wanted to have a look at his spoils. Once more, here the biography is suggests a mystery, as in the language of The Accomplished Ones; the thief brings to mind the confidential practice of thieving. A deity called the Lady-Deitys Radiant-Appearance Who Ravishes Ones Heart, and she is present in the Named Continuous-Mystical-Process of The Pure-Diamond He. The Treatise of the Knowledge of the Theft (Cauryavidy), was written as a metaphoric teaching of the art of the thief, which would be attributed to an author called the Revered One, of the practice of the conjunction, or else observance of the contact artifice. Therefore, as Rin-chen-grags opened his hand the turquoise was transformed into a jumping frog, and leaped away. As Rin-chengrags was extremely frightened, he lost the use of one of his eyes. Yet, he had the time to see, that as the frog had touched the ground where it instantly disappeared giving birth to a waterfall, which still today is called the eastern cascade (reminding of ones heart spatial spot). In the language of The Accomplished Ones the frog is a symbolic expression of an individual that had never been out of his hole, or
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with limited countryside understanding, and in truth, of his untamed mind, the crazy monkey mind of careless habits. It is also used for people without the experience of the Secret Cavities of the Rotation-Space-of-Energies of Subtle Breaths. This theme of the frog recurs in Indian literature in texts resembling Ganapha, Hitopadea, or Prasannarghava. The frog can be seen in the Poetry of the Illustrious (Bhaikvya), written, close to the year 565, by the Brahman Bhai, otherwise known as Bhaoji. This author had been a court poet for Dhruvasena Maitraka of Vallabh, the second Mahrja of Khiwr, and Saurra, a prince of the Vallabha Tribes who freed himself from the subjection by his maternal cousins, the late Gupta princes. Bhaoji also wrote The Accomplishment of the Transformation of the White Water Lily (Siddhntakaumud), which was a history of the Handsome Giver of Pleasure in the fashion of a grammar illustrating the mystical practices supposed to bring Liberation. Mallintha, the Worshipper of the Benevolent One, a great practitioner of the blazing of the Curl, as well as a precursor of the Accomplished Possessors Succession, would later explain it to Bhaoji around the year 690. Therefore, in this biographical account formulated as moral instructions, Bhai had hidden a spiritual experience from his daily practice of the inner blazing Fury he had lost the use of an eye, just as Rin-chengrags, whose name is obviously, so closely connected with Rinchen-dpal. By doing so, Bhai imitated the second ryadevaKararapda of Karasuvara who lost the vision in his right eye when he opened, the channel of vision. In fact, the so-called minor channels of the eyes usually function separately, as it was the case for me, and the intensity varies from one practitioner to another. They are connected with two of the eight petals of the Heart-Wheel of the Phenomenal that will open one by one, to total 24 (8 x 3 for the body, speech and mind) sacred places, then 72 (24 x 3) and finally 72,000 (72 x 1000). Whenever the body, speech, and mind start to unite a little, the feeling may be like a tingling, or a kind of mingling of soft-heat sensation together with coolness in an interrupted movement of joyful luck. It can sometimes be even more intense, similar to a glowing cloud undergoes with the type of flood, which carries away everything until visions starts as dazzling as a one hundred
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suns, until one loses the outer capacity see, as during a dizzy spell. Nonetheless, this is introduced as an extreme passageway, since the loss of one eye may well suggest the opening of the [Third] Eye of Innate-Wisdom that offers the Eight Mundane Accomplishments. 72. Lady Messenger of Birth (1185) During the Wood Female Snake year of 1185, while in his attentive absorption into reality, Rin-chen-dpal had a pure vision of the princess mKhar-chen Ye-shes mTsho-rgyal. This body of innate-wisdom revealed to him her rotation-space-of-energies consisting of the secret opening that displays the gathering of his twenty-eight thousand Deities Radiant-Appearances (Seven Subtle-Substances Nature, Four Attentive Absorptions into Reality times one thousand places, or the totality of the Subtle Breath Channels of the Net of Illusory Appearances). They are the Radiant Emptiness Step-Across-Space LadyDeities Radiant-Appearances, or messengers of the Compassionate Unborn Presence within the crucial Mercury Mind Lucid of the Perfect Revelation of Knowledge. In its nature of mind, and in its essence, this would be, from now, on an integral part of the Revered Ones Mind. Thus Dazzling Jewel Gifted of Joy, Protector of the Three Domains who is a Refuge within the Three Domains, directly perceived the Rainbow Net of the seventy-two Subtle Breath Channels of the Net of Illusory Appearances. They shined forth from the eight petals of the HeartWheel of the Phenomenal, each of which are subdivided into three, making Twenty-Four Sacred Places that in there turn are split up again into three, making seventy-two surrounding spots. After that, they are again divided up into a thousand, and that achieves to make up a net of seventy-two thousand channels that are the blazing ornament of the Body in Union with Bliss. This Net of Illusory Appearances was the one of the Hero Lucid About the Pure-Diamond, the personified Mercury Mind Lucid of the Perfect Revelation of Knowledge known as the Sublime Bliss of Emptiness. This Net of Illusory Appearances, for Rin-chen-dpal, had taken here, the appearance of the wished sublimation, or Effigy-Loved-Divinity, which was the Glorious Circle of the Reciprocal-Choice Splendor, otherwise known as the Circle of the Jumping Deer.
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For The Accomplished Ones this Jumping Deer was the anthropomorphic figure of the motionless nature of mind that includes the thinking mind, or calming down whenever it has been relieved from its Illusory [Nature of Mind] Works. It should be also regarded as the genital tree that belongs to the Acacia Mimosa species, whose wood in India is used to light sacred fires. Moreover, the name of the Jumping Deer was also close to the subdue embryo, known as the Ficus Religiosa, and it was under this tree that kyamuni Buddha had become Spontaneously a Fully Awakened One. ambara was also, in his savage aspect, a synonym of Not Been Able to Identify the Pure-Diamond Naturally Peaceful of the Foundation, or the so-called Buddha Nature, or even the Embryo of the Gone This Way. ambara had previously been evocated as a demonic energy, who was executed by the Best One known as, the One Who Blesses, and the Sovereign of the Sensorial Domain of Desire. This spiritual reality had inspired the choice of the Accomplished Possessor ambhunthas name, whose Effigy-Loved-Divinity happened to be, since 795, the Dreadful One, and was a disciple of MatsyendranthaCarpaipda, the Accomplished Possessor known too as Carpaipda (Lightning-Pillar of the Ascetic Dressed in Rags) of Vira. This ambhuntha was the originator of the family of the differentiated energy, or the family of conjunction with Innate-wisdom who had given birth to many Continuous-Mystical-Processes, and explanations. ambhuntha had described the external practices akin to a Ritual of Homage Offerings Given to the Revered One, which was to him, the source of the transmission of this awakened energy. He had thus demonstrated the three categories of oblation rituals rendered to the Revered Accomplished One. The first one was known as, in the ordinary sense, the chaste one, and in uncommon sense, the one that is devoted to the voyage of the ascending semen energy. This one was putting the practice as central as the Creator [of the Supreme Principle of the] Opening Up, so he had fewer disciples. To the Explainer Jayratha of the Skandha Vihra at rnagara, it corresponded to the Voyage of the Ascending Energy of the Curl within the median Path together with the step-by-step moving up of the Divine Energies of the Curl.
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The second ritual, dedicated to the guru, was concerned with the ordinary meaning, the valiant, or more literally the One Who Keeps Company With Intensity, as he goes down to the generation-seat, or Perineum-Wheel Diffusing Bliss at the Secret Place. This master dominated his energy, and had numerous disciples. With him the diffusion awakened, and deviated from the Heart-Wheel of the Phenomenal to spaces similar to the thighs as i Aurvas wife named as the One Generated By the Thigh had illustrated it. Aurva was a sage that calls to mind the (Hedonist) Deitys RadiantAppearance Corporeal-Devouring Awakened-Energy that Talks of the Pleasant. Jayratha, our Buddhist paita commentator, called it the Divine Energies Knowledge-Activity Spread Out. The third ritual to the guru was concerned with the Practitioner of the Conjunction that Takes Whatever Exits. He was the one that had actualized the subtle body that had transcended the physical limits like Lo-ts-ba Chos kyi Blo-gros who was able to leave and come back to his body at will. For the Continuous-Mystical-Process of the Family of (the instant) Obscure (Kalkula Tantra) that provokes the rise of the play of the yogin and yogin, or yet still, of the Dka and kin, Jayratha called it the Divine Energies Knowing Innate-Wisdom. This was exactly of Rin-chen-dpals experience. ambhuntha had also induced a set of seven points in his Continuous-Mystical-Process. The First point was the coming to the place as the fundament of all, or the Fundament of the Place of Strength Control that is usually given by ones guru. The Second point followed as the perfumed garland, or fact to mutter in garland, which was like a secret non-stop murmuring. It was in the vein of the Garland of Coral Flowers, the daughter of the Deitys Radiant-Appearance with the Benign Glow, which is the essence of the Primordial Water Breath Treasuries. The Third point was the identification to the Dreadful One as the Effigy-Loved-Divinity. That makes ambhuntha a potential author of the Continuous-Mystical-Process Named Great Dreadful PureDiamond Splendor (r Vajramahbhairava nma tantra, dPal rDorje 'Jigs-byed Chen-po rgyud ces-bya-ba), where, in the first paragraph, appeared Rin-chen-dpals father Effigy-Loved-Divinity.
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The Fourth point was the Mental Contemplation of Mind of the Dreadful One as if he was the Body of the Revered One in essence. The Fifth point of ambhuntha was the ascension of the Curl, that is a secret practice that fills up the hidden, which is a manifestation (entrance, or introduction) symbolized in its attributes by the presence of a scorpion, and then that ascending stream penetrated the median path, or Channel Always Moving Restlessly. By the way, one should remember that the Mount of the Benevolent One is the scorpion that is like the Constellation of Scorpio, which is the sixteenth Lunar Asterisk, as well as in the lunar calendar, the moon of May to June. The sixth point was an oblation set on fire, which by the inner blazing (of the Curl or Fury) would generate the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge (also known in Hindu terminology as the Mind Divine Energies). The Seventh point was the confrontation, with the Lady Messenger, or Initiator Lady-Deitys Radiant-Appearance Messenger as the gobetween who could be a qualified woman, or correspondingly here cognitive-wisdom during the delivery, or bestowing of the awakened energy. Here, she is named by Rin-chen-dpal in Tibetan as Sovereign-Lady of the Lake of the Innate-Wisdom, or in Sanskrit as the Sovereign-Lady of the Lake-Net of the Innate-Wisdom, who incarnated for him as the mystical messenger of love in reference to the Voluptuous One who is the wife (or wisdom energy) of the Deitys Radiant-Appearance of Sensual Desire. It is an allegory of the mortal Body Resulting of a Creation. This Lady Messenger is equivalent to the initial oblation ritual, the direct confrontation of the nature of mind with the energy of the One Who Provokes the Realization. That dissuaded him of ideas similar to castes, beauty, age, and the like, and that occurs as throwing away whatever congests the mind at the sight of the image of the Eight Great Cemeteries of Imagination. Some litterateurs have given three names to this identity, or have established three levels to this spiritual birth that takes place in the course of the confrontation. The anterior birth, whose cause was the inciting of the Initiator Lady-Deitys Radiant-Appearance Messenger, The posterior birth, which is so-called of the subsequent effect of
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the fact of walking, is, in reality, an uninterrupted wandering, secretly understood to be a Revered Ones Non-Stop Service. And last is, the Birth Unborn Presence, which combines together with its spiritual sister Unborn Presence, a Sanskrit term also meaning, appearing simultaneously, innate, that which exists, being as such, birth place of, and be such from the beginning. In the language of The Accomplished Ones the mundane taboos are often smashed to pieces when this experience is compared in a parable as provided of the mother, brother, sister, and that means in Sanskrit as well, together, to gather, assisted of, and simultaneously (appearing). It remains inconceivable to the intelligence for which does not exist, this validity of the CognitiveWisdom that Goes Beyond the Last Limits. A term that often is confused in European dialectic as a simple kind of transcendental action, when it is a jump into the emptiness of phenomenal body, speech and mind. Therefore, it manifested here as the difficulty to expose the naked truth of an illusory path experienced as such, to a being that does not take that direction. It is why this biography is so mysterious when it comes to giving a glimpse into the extraordinary experience of Rin-chen-dpal. 73. The Karmapas visit with Rinchenpel (1185) In 1185, in the Wood Female Snake year, the Khams-pa Dusgsum mKhyen-pa Chos kyi Grags-pa established in Khams the center of Karma-dgon, which would give its name to the Karma Kagypa School. He had previously founded some monasteries, but this one would eclipse them all. Chos kyi Grags-pa was a disciple of sGam-po-pa, and later he founded the Kam-tshang bKa'brgyud-pa School, which became known to the West in 1970. Later, Chos kyi Grags-pa would be remembered as the first Karma-pa of Karma-dgon. This monastery was located 130 km North from the town of Chab-mdo in Khams, at the foot of the Mountain, which would be called Baixishan in Chinese. The Professor, Heather Stoddard, told me in 1999, that Dus-gsum mKhyen-pa innovated a new architectural concept, abandoning the vertical plan of three to nine stairs built in different styles that had been inherited from the sPu-rgyal Imperial period. This previous
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period started around 618 with the reign of the conqueror Srongbtsan sGam-po, and ended in 842 with the reign of Khri'u Dumbtsan, known as Glang Dar-ma, when the empire broke apart. Dusgsum mKhyen-pa then built a new horizontal structure abandoning the military fortress style for the style of residential quarters dedicated to monks uses. This evolution translated a new concept of a more terrestrial plan of the Rotation-Space-of-Energies. That, in fact, contrasted with the only celestial plan adopted in Japan. For the years to come, Karma-dgons assembly hall would be the biggest Khams-pa one, and possibly in all of Tibet. Furthermore, Dus-gsum mKhyen-pa who returned in 1159 to his native Khams was one of the famous Three Khampa Protectors, along with Phag-mo Gru-pa, and gSal-thong Sha-sgom; together, as they acted with a sort of boundless behavior that gave birth for Westerners to the expression crazy wisdom. Indeed, their deeds were considered scandalous, in Dwags-lha sGam-po monastery. Their amazing barley beer drinking bouts, among other things, had been then rejected as, somehow, too contrary to the Vows of a Full Beggar Monk. Yet, Dus-gsum mKhyen-pa is considered one of the Thousand Buddhas of this Immeasurable Happy Time, which had all made the vows to return as Hero Lucid of the Mercurial Awakening of the Tenth Bhmi. Subsequently, when Rin-chen-dpal was ryaNgrjuna of Vidi, the Karma-pa had appeared, as his pupil known as Ornament of Cognitive-Wisdom (Prajlakara, Shesrab-rgyan). In his previous emanation, the Karma-pa had been dGe-bshes Poto-ba Rin-chen-gsal that had established the Po-to dgon, bKa'gdams-pa monastery. Po-to-ba was linked to 'Brom sTon-pa Lo-tsba rGyal-ba'i 'Byung-gnas, who happened to be one of the past existences of the Body Resulting From a Creation of the current 'Brigung bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub the sKyabsmgon Che-tshang Rin-po-che In 1185, to fulfil a oath made to Dwags-po sGom-pa Tshul-khrims sNying-po, the nephew of sGam-po-pa, Dus-gsum mKhyen-pa came back to Central Tibet to establish a great bKa'-brgyudpa monastery at the edging of gZhu district, and mTshur district. As the Karma-pa was preparing his trip to Dwags-lha sGam-po his gurus principal seat, Rin-chen-dpal had sent him an invitation that
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he accepted joyfully. Karma-pa reached Byang-chub-gling without any obstacles in great company. When he arrived, Dus-gsum mKhyen-pa had immediately a pure vision of the area as a RotationSpace-of-Energies. Within the center, Rin-chen-dpal as kyamuni was there, surrounded by Upatiya riputra, and Kolila Mahmaudgalyna of Mahetta, his two main disciples, and all around a large number of monks. After that, when Dus-gsum mKhyen-pa entered to the Great Golden Hall, Rin-chen-dpal appeared to him for the second time as kyamuni Buddha seated in the middle of his disciples. In the following days, as Dus-gsum mKhyen-pa went all over the mountain he saw it as the RotationSpace-of-Energies of the Effigy-Loved-Divinity of the Glorious Circle of the Reciprocal-Choice Splendor. Inspired by what had been accomplished there, the Karma-pa was inspired to found mTshurphu monastery, in a spot that will become the Karma bKa'-brgyudpa, or Kam-tshang bKa'-brgyud-pa principal seat. Unfortunately, the Chinese communists would destroy mTshur-phu like many other historic sanctuaries. Due the ripening of Ineluctable Acts, I was to visit mTshur-phu in 1992 while traveling in a car with four fellows belonging the Chinese secret police that had picked me up on a remote road. These were charged with keeping a close eye on His Holiness Urgyan 'Phrin-las rDo-rje, the seventeenth Karma-pa. As a result, I was not able to spend the night there. However, after a long visit of the construction sites in the restoration of mTshur-phu, and an audience with the young reincarnation of one of my beloved gurus, I had to go back grudgingly to lHa-sa with these very kind policemen. Before we left that, I was able to see, how the seventeenth Karma-pa was constrained, and how the money that had been sent by mTshur-phu rGyal-tshab sPrul-sku Grags-pa bsTan-pa'i Ya-'phel, the twelfth one, who had already contributed to restore some of the places of worship, and support of a devotion that is concerned with liberation. This monastery that is still situated away from the main road, in an area where nomads live, had to suffer a new problems in 1999, as the Karma-pa, who had been recognized by the fourteenth T-la'i Bla-ma, had succeeded to find his way to India.
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Chapter XVIII Innate-Wisdom Space

74. Treasure of Spatial Emptiness (1188) In 1188, during the Earth Monkey year, Rin-chen-dpal sent a message to Dwags-po Zes-dkar 'Dul-'dzin-pa, the fourth Dwagspo-pa Throne-Holder since 1174. 'Gos Lo-ts-ba gZhon-nu-dpal by reporting it in his Blue Annals, repeated the fact that Rin-chen-dpal was concerned about the continuity of the monastery of sGam-popa. As there was no appropriate successor on the Dwags-po bKa'brgyud-pa principal seat, it was menaced by a possible collapse. Thus, Rin-chen-dpals letter was in essence, as follows, Nobody but you would be able to take over the glorious seat of sGam-po-pa, therefore, I beseech you to return to assure its future. Dwags-po Zes-dkar was born in a Bon-po family, and he was not only a very virtuous full beggar monk, but also gifted with the accurate recognition of a practitioner of the conjunction. In his youth, he had first met sGam-po-pa as he was bringing food to his two elder brothers, Dwags-po gNyal-sde, and Dwags-po Shes-rab 'Byung-gnas that were already sGam-po-pas disciples. As a result, this sGam-po-pa introduced him without any preliminaries to the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. After that, sGam-po-pa generously bestowed upon him many Sacred Sprinkling Rituals, in this way Zes-dkar, like his two brothers, stood out as a disciple of sGam-po-pas nephew Dwags-po sGom-pa Tshul-khrims sNying-po until his death in 1169. Later, Zes-dkar took the Vows of a Full Beggar Monk in gNas-mkhar from the hands of the One Who Imparts the Object of Thinking to Others named gNubs sGom-chung Shes-rab Byang-chub. For him, mDos-khar-ba had been at that time the One Who Teaches How to Approach the PureDiamond who transmitted to him the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. Moreover, Sha-mi 'Dul-'dzin-pa explained to him the Basket of Good Conduct together with the main commentaries. As a result, Zes-dkar was in charge for a while as the assistant who talks about the Nature of Things, although, when he felt ill, he
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returned to the feet of sGam-po-pas successor Dwags-po sGom-pa Tshul-khrims sNying-po, and shortly after that, he turned out to be his closest disciple and principal attendant. On a particular day in 1167, during a Magic Astral Circle that Sustained the Cohorts of Minor Deities Radiant-Appearances, a violent quarrel took place between mDo-sde dKar-po, and Srad-ma dKar-po, which were two of the most eminent patron benefactors. Thus, sGom-tshul told to Zes-dkar I was recognized for having presided, until now, over the tshog rituals. However, from this very moment, it is out of question forever. This is why I invite you to succeed me. Yet, Zes-dkar sweetly declined this mark of distinction, and in virtue of the manifestation of his profound devotion, together with his prayers, he succeeded to make sGom-pa Tshul-khrims sNying-po reconsider his pronouncement. Later on, when his guru went in 1169 to pure fields, the seat was given to his younger brother Dwags-po sGom-chung Shes-rab 'Byung-gnas, which happened to be briefly the third Dwags-po-pa Throne-Holder, and Zes-dkar behaved in the manner of an attentive supporter with him. Two years later, when sGom-chung departed for the pure fields, to the general request, Zes-dkar was forced to take over sGam-po-pas succession. Nonetheless, during the following months, he noticed frequent defections, and afterwards, he noticed that, in the Great Assembly Hall, the ranks of the monks were shrinking, and he understood that the monks were leaving for somewhere else. Thus, he started to think No doubt, that it is the result of my lack of virtue. In 1174, Zes-dkar went into a strict retreat that he would quit only in 1182. At that time, he saw practitioners coming in numbers and they were all eager to stay with him. This forced him to abandon his small hermitage to return to the monastery, which had indeed started the bKa'-brgyud-pa monastic tradition. In 1186, gNyal-pa Byang-chub-'bum led a coterie of envious deluded people who poisoned Zes-dkar. Something similar had already happened to Mi-la Ras-pa, and Phag-mo Gru-pa rDo-rje rGyal-po and most sadly many others. Zes-dkar was confined to bed being seriously ill. Subsequently, his most faithful disciples took him away for his security, to mTshur-phu where his PureDiamond brother, the first Karma-pa Dus-gsum mKhyen-pa Chos
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kyi Grags-pa had just settled in 1185. There under the attentive care of a skilful doctor, Zes-dkar slowly recovered his health. Dwags-po Zes-dkar went in 1187 to the North where soon after that his most sincere disciples rejoined him in great numbers. Dwags-lha sGampo monastery was, at that moment, menaced by a possible split, which is why Rin-chen-dpal was preoccupied with this grave affair that menaced the ruination of the glorious Dwags-po bKa'-brgyudpa principal seat. Therefore, Rin-chen-dpal supplicated Dwags-po Zes-dkar to remind him of his debt about his guru-seat, and at that time, Dwags-po Zes-dkar gave way to his insistent prayers, as a pure compassion guided his actions, and because he felt a profound devotion for his guru. Dwags-po Zes-dkar came back to the feet of the sGam-po Dar Mountain without thinking at all of his own life. In 1188, Rin-chen-dpal, far from abandoning him, gave all the support he could; he even paid a visit to Dwags-po Zes-dkar with offerings. In addition, during this memorable occasion he dedicated him this lyric eulogy Oh. Spiritual Son of the Three (the uncle and the two nephews), Holder of the Triple Instructions (and) True Holder of the PureDiamond. Expert of the significance of the innate, Practitioner of the Conjunction, as well as a paita. Authentic Friend of the Good Augurs Virtue, receive here my homage. Rin-chen-dpal was suggesting in verse a particular teaching, which had been transmitted by Mar-pa after 1050 that was relative to his Effigy-Loved-Divinity named The Pure-Diamond He. This tradition concerned the not yet born, or the without birth, as well as the Whispered Prescriptions, and the Oral Tradition, that he had received from the earlier Dwags-lha sGam-pos Throne-Holders. During his visit 'Bri-gung-pa went to the assembly hall in order to bow down in front of the statue of sGam-po-pa. He was such a great man that even his own root guru rJe-btsun Mi-la Ras-pa had called him respectfully as Renown in this [eastern] Apple-Rose IslandContinent by allusion to the Apple-Rose Island-Continent, known as our golden universe. Yet, that too was an enigmatic allusion to the Jambosa Eugenia tree, and compared to the channel of apple-rose of the
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Heart-Wheel of the Phenomenal where the Subtle Breaths of the reddrops and white-drops mingled as rose or pink. Furthermore, Rinchen-dpal knew that sGam-po-pa had been in one of his past existences, a disciple of kyamuni Buddha named Juvenile Lunar Luminosity. kyamuni Buddha demonstrated, to Juvenile Lunar Luminosity, the Named Attentive Absorption into the Truthful Sovereign Totality that is Like the Lute of Innate Nature with All Sorts of Determinant Nature of Things in Noble Man (rya Sarvadharma svabhva samat vipacita samdhirja nma, C. Sammei Wang Jing, 'Phags-pa Chos Thams-cad kyi rang-bzhin mnyam-pa-nyid rnam-par spros-pa ting-nge-'dzin rGyal-po zhesbya-ba theg-pa chen-po mdo). It is a work, which is regarded by some authors as the fundament of the teaching of the ImagedGesture that Closes Whatever Excites the Sacred Cordon. Due to his devotion that is concerned with liberation, and his gathering of the two accumulations, a fulgurating blaze of five colorrays, having the nature of the Five Innate-Wisdoms Consciousness, came from the statues heart, and dissolved into Rin-chen-dpals Blue-Heart-Drop at the midpoint of his Heart-Wheel of the Phenomenal. He showed the good fortune of the obtaining of the Fundament of the Place of Strength Control, a term that in Tibetan has been translated as the strength that matures the marvellous potential, which is indeed a spiritual blessing. All the honorable-men Hero Lucid of the Mercurial Awakening because of their deep meditative attention for the Mercury Mind Lucid of the Perfect Revelation of Knowledge are gifted with an extraordinary power of blessing compared to the hook of compassion for sentient beings. This deep meditative attention has given, in other words, the clear meaning, to fix in ones heart, and again, to be fully operative that it must be related with someone who has a faith without hesitation, in someone who is not subject to any variation, alternative, or whose mind is not affected by a discriminative plurality. This remarkable blessing, experienced by Rin-chen-dpal, is sometimes called to obtain the fundament of gift that caused him to deepen the emptiness sky-treasure of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, which corresponds to the conjunction of the without birth, or lacking determinism, production, imagination, and so forth. Rin-chen-dpal completely recognized that all phenomena were
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without substantial reality; he directly perceived the non-existence of phenomena. Instantaneously, he had discovered that the benevolence of the root guru had provided him Physical and Mental Ordinary Accomplishments, as well as Supreme Accomplishments of the Emptiness of the Body of the Nature of Things. Rin-chen-dpal returned to his monastery, but in 1191, he would return one more time to sGam-po-pas principal seat. 75. Mongol Wrathful Sovereign (1189) As Rin-chen-dpal was living peacefully at Byang-chub-gling, the overall situation was going to change quickly, and would have long-lasting repercussions throughout Tibet. A Mongol warrior who was gifted with a kind of vision of a Sovereign Who Remains in the Circle [of Existences] would provoke great disruptions with his worldly warlike genius, which would soon sweep up all the surrounding empires. This conqueror of thirty-seven-years of age was Tmucin that was later known by his titles as Chinggis Khn, and Chinggis Qaghan. Tmucin had Kaidu among his ancestors, who had been the chief of a confederation after 1096. Tmucins official genealogy would tell us that one of Kaidus grandsons named Kabul Khn was the grandfather of Tmucins grandfather, and that this Kaidu had been the last Mongol Khn of the Three Rivers. His greatgrandfather Ambaka, the son of Kabul Khn, was captured by the Trk Tartars of Kerlen who sold him to Renxiao Xixia, the seventh king of Mi-nyag of the Ordos. The Renxiao Xixia had him impaled on a donkey. Tmucins granduncle Kutula was defeated during the thirteenth battle against the Trk Tartars of Kerlen, and Minyag. Later on, Tmucins father, Yesge Btur who was a son of Bartan, was the vassal of his uncle Kutula; and, by marrying Hln; Yesge Btur had succeeded him to become the chief of the Kiyat Mongol clan that was a division of the Bordjigin. Yesge reinforced his position by establishing new alliances. He forged a coalition with the Toghrl Khn (Falcon king) chief of the Keregit, and they betrothed the young Brte aged of nine-years, with Tmucin, just a little time before the Trk killed Yesge in 1175. Born on the banks of the Onon River in Eastern Mongolia during the year of Water
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Horse, according to Chinese historians, Tmucin was orphaned together with one sister, three brothers, and two half-brothers. In 1183, Tmucin became friends with two young chiefs, Burch, and Jamuka who became his blood brother. Tmucin started to be known as a war-chief, but far from neglecting the old tactics, he studied them, together with the tribal institutions, and the blood brother conventions, and whatever could be of an important use to him. Moreover, Tmucin managed to get the support of the Shamans Heads, which would help him triumph over impediments. In 1185, Tmucin started to subjugate the Merkit, who dominated the land between the Salenga, and Lake Baikal, as they had unwisely kidnapped his wife Brte. Yet, to secure victory, Tmucin agreed to an alliance with his father-in-law Toghrl Khn of the Keregit who controlled the land between the Tuul Gol (ex-Tola River) and the Orkhon. Tmucin was a skilled negotiator as well; consequently, he also obtained the participation of chiefs like Jamuka, and Jajirad. As Tmucin was returning with formidable spoils of war, his prestige was at its paramount, and he planned with his close officers bigger enterprises. Henceforth, commander-in-chief of twenty-three clans, Tmucin rallied to his side his relative Drita who was Kabul Khns grandson, then soon after, other members of his blood relations, all chiefs of the Bordjigin royal clan felt forced to join. In 1189, his cousins choose Tmucin as the leader during the General (Mongol) Assembly that took place on the banks of the Kk Lake in Qara Jren. In this occasion the shaman Kkch, the very celestial who was a Mnglik gave him the name of Wrathful Sovereign (Chinggis Khn). From then on, the young Tmucin Chinggis Khn would work to confederate other Tribes under his inflexible authority. All these acts of combat had been a good preparation for his warriors, and had given them the necessary confidence to win other victories outside the Mongol territory. 76. Luck Secret Warbling (1189) Among the disciples of Rin-chen-dpal was the accomplished Khams-pa Nge-bu-pas, also referred as Grub-thob Khams-pa rGyagar-ba (The Accomplished One of East Who Went to India), as he
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had been in 1181 one of those, who were sent to India, and came back with a tremendous reputation. Thus in 1189, during the Earth Hen year, as Nge-bu-pa was involved in his mental contemplation of mind, he was able to hear the intangible vibration of a damaru, which was accompanying a divine voice in a modulated song. Fascinated, Nge-bu-pas listened with his full attention on these harmonious sounds, and when it stopped, he arose immediately, and went to see, his root guru. As, he questioned Rin-chen-dpal about the cause of this experience, Rin-chen-dpal, smiled and answered him, These incomparable sounds (generally inaudible) are of the Body in Union with Bliss of my ancestor the Grandmother Who Illuminates Phenomena, as she is in reality a Step-Across-Space Female-Deity of Innate-Wisdom. After that, Nge-bu-pa, The Accomplished One, felt even more, and with a growing enthusiasm, he supplicated Rin-chen-dpal with a sincere devotion that is concerned with liberation to write for him a Method that manifests the Divinity A-phyi. Subsequently, in his immeasurable kindness sKyob-pa-rje Rin-chen-dpal wrote down a text for the benefit of all the Practitioners of the Conjunction on the Path of Liberation. This method can be found today in a book entirely dedicated to her known as the Collection of the Original Method of the Grandmother (A-phyi dPe-'bum). It is a type of a face to face with the Grandmother standing in the very center of her retinues in a creative birth by the mouth, or in front of ones face. This is while the practitioner is involved in a creative birth of the vital principle in the form of the Lady-Practitioner of the Conjunction PureDiamond Unborn Presence, together with her four major female deity retinues. These four deity-lady retinues, who surround the noble Grandmother, are the Four Kinds of Spontaneous Awakened Activities of the Tenth Bhmi. It was noted that as Rin-chen-dpal was himself feeling a genuine devotion that is concerned with liberation issued of the comprehension of the Grandmother, awakened qualities (or attributes, proprieties, virtues, merits and the like), the Grandmother had secretly revealed to him her Step-by-Step Path. The Grandmother has also appeared in pure visions to him, and renewed the pledge she made in front of Padmasabhava when she was incarnated as the Body Resulting From a Creation of the
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princess mKhar-chen Ye-shes mTsho-rgyal. An oath, an assurance, a world of honor, or else here an assumed obligation that she had recommenced in front of her four sons later on later on, for the protection of the diffusion of the teaching, as it was reported in her biography. Thus, the Grandmother had undoubtedly dyed-in-thewool herself to look after the 'Bri-gung-pas practitioners in particular. As a result, it is clear that whoever invokes her with an untainted and sincere motivation may expect, in virtue of her pledge, or assumed obligation, that she would remove from his path harmful circumstances, and obstacles in this life, which are prejudicial to the realization of the Domain of the Ultimate Truth. It is why during his life, sKyob-pa-rje Rin-chen-dpal was under her protection. Her Mystical-Incantations were like true circumstantial eulogies. Yet, as most people depend on the easy, superficial, aspects of religions, one should remember that the Grandmother is not a simple figure that dispels the fear of solitude, or else a divine mother that does not allow for the necessary emotional autonomy of her child. She is a pure Principle of Equality, or Equanimity, which is tasted on the very last levels, or the Eighth to Tenth Bhmi of the Hero Lucid of the Mercurial Awakening. Thus, one should observe her carefully to have an intense vision of her truth, as it is said that without a vigilant profound vision through the stainless mind, there is no way to undergo an energetic emancipation that is culminating as subject and object. Otherwise, space and time vanishes into a silence, which is given, by the way, its name to the Buddha. Furthermore, there is no possible growth without a clear vision, as the excess of energy that could be freed up, would bring only a mental imbalance. This would keep the disciple at the antipodes of appeasement, which remains a condition moving along until the arising of the Extraordinary Vision that opens the pure visions within the union of cognitive-wisdom, or the intuition into selflessness, and innate-wisdom, showing the emptiness of all phenomena Yet again, the Grandmother, just as the sea can never be filled up by the innumerable rivers of the Practitioners of the Conjunction, her pure love is an ultimate freedom comparable to the cognitive ultimate space beyond extremes, which gives without taking back
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anything. In other panegyric texts, the Grandmother has several names, Peaceful Innate-Wisdom, (as pure emptiness) the Adoptive Nourishing Mother (from which all phenomena appear), and the Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel. The Grandmother is again the Awakened-activities Lady-Deity of Primordial Nature, the Personified Destiny, known as the Corporeal-Devouring Awakened-Energy That is the Heart Refuge. She is also a Body Resulting From a Creation of the One Whose Mystical-Incantation includes partly the name of Conjunction of the Pure-Diamond Step-Across-Space Female-Deity of all the Awakened Ones. 77. The Three Domains of the Innate Rin-chen-dpal instituted the usage of a worshipping ritual within the triple dimension of outer, inner and secret, to his greatgrandmother. From then on three sweets (foods and) three white ones would be presented to her, that is to say, treacle, honey, and sugar, along with milk, curdle, and butter. The classical offerings of ravishment are given for her Method that manifests the Divinity. They are, drinking water, bathing-water, flowers, incense, butter-lamps, perfumed-water, delicate foods and music, medicines, blood substitute, and the Offering of Energies shaped as a colorful cake. In some books, her adepts are able to specify I presented them to you in substance, or only by creating them in my imagination ( ngnos-sbyor yid-sprul 'bul gyis bzhes). One should remember that she is similar to the moon reflections in water, just like other Deities Radiant-Appearances. Thus, she does not need anything being the essence of emptiness. At the level of the very first Bhmi, she appears with the outer form of her Body Resulting From a Creation riding a blue mare, and she is then recognized as the Grandmother Riding the Juvenile Mare. Then she is the expression of the stabilization stage of the Subtle Breaths, and the beginning of the process intended to refine the solid aspects of grasping the idea of a self, by the progressive establishment of Equanimity. In her right hand, she holds a damaru with two cords terminated by bowls making sound of space and time, or the accomplishment of the truth of the Three Bodies. While
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she holds in her left hand a human skull-cup, which again is a metaphor of the Channel Always Moving Restlessly, in which all phenomena appear as the emptiness of nature itself. The Grandmother inner standing figure of the Body in Union with Bliss is understood as the Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel. Here is the expression of the stage of the manifestation of the intangible perfect nature of the Supernatural Sonorous Breathing that Appears to be Radiant as she is innate intelligence. In her right hand, she holds the mirror of the Domain of the Ultimate Truth that knows the emptiness of pride, and in her left hand, she holds a vase in which all phenomena are ambrosia, and where the nature is stainless. The secret form of the Grandmother is the Body of the Nature of Things is a naked one as the unconditioned truth of non-artificial unicity purity. She is sometime figured in a breaking so-called dancing posture, in accordance with her instantaneous mood showing the uninterrupted arising of creation from emptiness far away from negative nihilistic views. Occasionally, she may be adorned akin to the naked LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence with the five of the six bone ornaments, which are the symbols of the Six that Go Beyond the Last Limits. These six are the expression of the two accumulations, as a synonym of the two truths manifested in her complexion as the Two-Faced One, the first one being the conventional merits accumulation, which purifies the Veils of Mental Torments, and makes flourish the Seven Subtle-Substances Nature. These perfections are generosity, morality, patience, virtuous effort, and meditation. The second accumulation is the one of cognitive-wisdom, which here is in union with Innate-wisdom, so that is why here the bone ornament of cognitive-wisdom is missing. She manifests in the naked body of a sixteen-year-old. Moreover, her white color, which is lightly tinged red or pink, is a symbol of the mingling of red-drops and white-drops. Yet, it figures too as the essence of the five colors (yellow, green, white, red, and blue) of the families of the Five Victorious Ones, just as the white sunrays are in fact made of the inner colors. The Grandmother is more evidently present from the Eighth Bhmi on, and the practitioner of the conjunction encounters her as well as the Possessor of the Black-Blue-Exalted-
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Instant with Four Arms, or the Son of the Whispered Tradition. From then on, the illusory character of the self-as-such would be fully realized, and it holds cause and fruit, appearing to be the nonrecognition of the Innate-Wisdom Essential Nature. 78. Domination of the Five Aggregates Around 1188, Rin-chen-dpal started to teach that his greatgrandmother represented the stage of the ascendancy of Innatewisdom upon the five aggregates. That means, first, that form is made of destructible physical phenomena; about this, the Basket of Determining Elements gives us a list of eleven forms. First, the aggregate concerned with mental phenomena. Second, the sensations that correspond to desire experienced as pleasant, unpleasant, or neutral. Third, the perceptions, or the open discrimination, that grasps objects moment to moment, creating a world of notions. Fourth, the mental images that condition the intention of acting, generating the impulses of our past, present and future. Fifth, is the consciousness of whatever creates and relates to the habit of seizing objects. It is known as the One Who Grasps like a great shark. The method of demonstrating the five aggregates was before then extraordinarily ancient, as it was also fundamental for the Eighteen Expansions of the Body of the Congregations of the Hearers of the Mode of Knowledge that Makes One Abandon (the Passions). This method explained the notion of selfless non-self, without self, or no-self. kyamuni Buddha showed that if we consider the individual we would not be able to find it as an existent self. Moreover, we would not be able to establish it as permanent, substantial, nor as impermanent in the emptiness level of the ultimate truth. kyamuni demonstrated that these five aggregates are a clinging self-as-such; he clearly said that it should be regarded as a relative conventional illusion. Subsequently, in its first centuries, Buddhism used the theory in its Greek meaning, or the view of the five aggregates in order to explain this selflessness as an individual inexistence of a self-as-such, and later on would appear the grosser and subtle theories that will
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not be developed here, as they should be studied in an historical perspective too. Form was then the synonym of appearance, or of the Luminous Lamp or fact of seeing, and of color, in particular of the body. The sensation was hitherto the impression of the senses classified in pleasant, unpleasant, and indifferent. The perception was the capacity to conceive mental images. Consciousness was thus, in fact, the capacity of being able to notice or to judge. To summarize, the individual is made up of the five aggregates, and is in a constant state of change. Sometimes the term person is preferred to individual, although in Greek the word persona was used for the mask of an actor to project his voice whenever on stage. This concept of emptiness has been well preserved in the French language with, Il ny a personne (there is nobody). ryaNgrjuna of Vidi called it an interrupted flow, and in that case, he pointed out that the self-as-such is impermanent, using a word that in Sanskrit means, as well, non-real, perishable, ephemeral, indecisive, and with an indeterminable issue. These facts are indeed a cause of sufferings. Furthermore, if a stable self-as-such did exist, it would not rely on sufferings, as whatever is permanent is by logical definition, free. Thus, Buddhism deduced from it that feeling suffering, as the fear of ones death, was a demonstration that the individual is deprived of as self-as-such. The Tantra had reached a superior view when it has started to consider the pure-diamond nature of these presupposed five aggregates. Making it easier to understand how the Grandmother exercised her power upon these physical or psychological constituents of sentient beings. Once more, her associations to the five aggregates were similar to these existing among the five fathers and five mothers; the divine couples of the Five Victorious Ones, known as Five Victorious Families. Moreover, the Grandmother belongs to the Gone This Way family, and she rules the space of the Innate-Wisdom of the Sphere of Phenomenal Reality, which is the most essential within Innate-wisdom consciousness. Thus, whenever her Ineluctable Acts unborn presence accomplishments sustained by her four ladies, constituting her main retinue and who belong to the four others, which are the Pure-Diamond Family, the Lotus Family, the Jewel Family, and the Ineluctable Acts Family. Then, they are
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awakened as the five kinds of spontaneous awakened activities, which are the single awakened essence of the five aggregates. 79. Four Joyful Unthinkable Processes The classical tradition generally quotes only Four Lady-Deities of Primordial Nature, which is the Four Kinds of Spontaneous Awakened Activities, is literally qualified as Four Joyful Beneficial Processes in Movement. They are different from those of the Ineluctable Acts, or destiny of the acts, as these activity processes are in a straight line animated by the Mercury Mind Lucid of the Perfect Revelation of Knowledge. In Sanskrit, the Mercury Mind Lucid of the Perfect Revelation of Knowledge is implicitly known as joyful, and as an act joyfully done with someone, or (in order) to accomplish something (for him). This act joyfully denotes the fact of offering, of receiving a guest, as well as to use good behaviors, and to appropriately lead oneself. Thus, the ending of this word signifies all in the same time, spy, servitor, in charge of, movement, course, or even a practice. It is again an illustration of the profound meaning in Sanskrit used by The Accomplished Ones, or by the Tantra, and again the difficulty is to not betray it through a too superficial touch. Here these activities are, palpably, the manifestations of the uninterrupted movements of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. It is qualified as a Treasure of the Bee Sons Deity of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. This is equivalent to the experience of a Hero Lucid of the Mercurial Awakening reaching successively the eight, ninth and tenth Bhmis. It is a stage surpassing the two accumulations of conceptual merits and cognitivewisdom, due to an innovative deepening of the Extraordinary Vision. It is why these Four Kinds of Spontaneous Awakened Activities transcend simple rational logic, which could under-estimate the quintessence of the confrontation with the dispositions of the Five Innate-Wisdoms Consciousness. They simply are not the perfection that goes beyond last limits, or gone beyond all expressions, but also unthinkable as the essence of emptiness, which some other deistic religions would consider as god, or even a monotheists dimension. The first activity is in charge of helping to establish the appeasement, and it is the one of the Pure-Diamond Family. It is associated here
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with the color white, the East, the water element, the brain through the Sublime Bliss-Wheel, which has thirty-two petals multicolored in blue, green, red, and black. It is inverted here with the Heart-Wheel of the Phenomenal, which has eight white-petals with the Grandmother in its center. The first woman assistant is the StepAcross-Space Female-Deity of Innate-wisdom who is also called Gem of the Topknot-Crown or the Headdress Jewel of the Blazing Daybreak, linked to the inner heat that destroys all seeds of Ineluctable Acts. Her function is to equalize the energies to avoid epidemics, illnesses, conflicts, and to discipline the arrogance that grasps the idea of a self-as-such. She dominates the Five Fundamental Winds, which are the mounts of the Subtle Mind. The second activity is in charge of helping to spread abundance, or else of whatever augments wealth, and it is of the Jewel Family. Therefore, she is associated with the color yellow, the South, the element of earth, and the Perineum-Wheel Diffusing Bliss at the Secret Place that has thirty-two red-petals, and is concerned by the union with a Lady Imaged-Gesture that Closes the Ineluctable Acts. The second woman assistant is the Step-Across-Space Female-Deity of the Assumed Obligation. Her function is to make respect the indicated points, or subtle places, which had been conquered, by the overflow of Mercury Mind Lucid of the Perfect Revelation of Knowledge. She is the inflexible keeper of the swear-oats, or assumed obligation together with the secret of the Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality. She is multiplying the two accumulations of conceptual merits, perfecting cognitive-wisdom, or sharp knife of the intuition, and increasing longevity, furthermore, she is as well avoiding material famine and spiritual want. She is also able to push out the Four Demonic Strength Killers as she is detaining the occult knowledge of the nature of these spiritual energies, or of the vibrations that these Four Sovereigns of the Domain of Desire make arousing. The third activity is in charge of helping to establish a fortunate destiny, or installing the luminous divine supremacy that is magnetizing all, thus it is the one of the Lotus family, that is why she is associated to the red, West, fire, and the Throat-Pleasure-Wheel that has sixteen red-petals.
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The third woman assistant is the Step-Across-Space Female-Deity of Fortunate Destiny that is also recognized as the One Who Makes to See, the Supreme Mercurial Revelation Issue of the Fortune. Her function is to multiply qualities. She is like a mother that magnetizes, and submerges her children with love that is rendering stronger and autonomous. She is shedding bliss, and she is constantly making arouse lucky circumstances. She gathers disciples, and she is utilizing the attraction of the cognitive-wisdom, with the fascination exercised by the idea that all creation is similar to the stemma of the peacock feathers. Concerning that particular activity one can see, the fact of rolling along the spherical balls in the Method that manifests the Speaking-Radiating Awakening-Female-Energy On All Sides of the Curl (Kual [samantam was added here in Tibetan] Yaki sdhana pirtha vtti, gNod-sbyin-ma Kun-nas 'Khyil-pa'i sgrubthabs kyi don bsdus-pa'i 'grel-pa,). It is in the Tangyur of Beijing, vol. 86; rGyud-'grel section LXXXI (Shu), No. 4829, folio 220a2 to 222b3. It was a text of 41 lines or less than 2 pages. The author was, around 920, the Accomplished Possessor Ka-Ngrjuna of Daihak. The unmentioned translators were, about 1205, kyarbhadra of Kamra, and Tshul-khrims gZhon-nu Lo-ts-ba. The fourth activity is in charge of serving the destructive inner Whirlwind Breath, and it is the one of the ineluctable act family, she is associated to dark green, North, air, and the Navel-Wheel Resulting of a Creation. Two lotuses of thirty-two multicolored-petals each constitute her abode, which are supposedly reminiscent of two umbrellas that open up in the direction of the eight white-petals umbrella of the Heart-Wheel of the Phenomenal that opens downward. Sandwiched between these two down umbrellas dwells the Curls Ambrosia, known as the Fury, which is an incandescent irradiating tiny filament described as a single hair set ablaze. The fourth woman assistant is the Step-Across-Space Female-Deity of Ineluctable Acts, and she is known as the Step-Across-Space FemaleDeity Speaking-Radiating Awakened-Energy Shaping the Curl, or in the ordinary meaning, the one that conferred existence to the supernatural spectral. In the Antiquity, the Pica Scythian Tribes were invaders renowned for their red-faces that had came out from the steppes around 850 BCE. Yet, they were regarded to as villains,
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and classified out of disgust together with the Corporeal-Devouring Awakened-Energies. They are few one hundred of these CorporealDevouring Awakened-Energies that were certainly at the beginning some kinds of holy governors of vital energies divided in numerous families as the one to be avoided that was described as troubling the sacrificial offering. Therefore, in his creation, the manuals of the Supreme Principle, in order to include the Pica, who then lived in northern Pkistn, and pretended that they had been imagined by the Creators of the Supreme Principle, together with other invaders, the personified Not Fully Divine Breaths, and the Corporeal-Devouring Awakened-Energies. They were compared to the Ogre (Orcus) Roman deity of the coming death that is the time devouring lives. For that reason, as for the two other classes of fighting invaders, they would be known in Brahman texts as born from a drop led out on his way. The Greek invaders, around 325 BCE, with Alexandros III, the king of Makedona, and the Indo-Greek sovereigns after him, would regard the Corporeal-Devouring Awakened-Energies as similar to the Satyrs (Saturoi) that belonged to the retinue of Dionysus (Dionsios). He was a god who was called Dagan by the Amorite of Syria, Dagon, by the Pala, also known as the Philistines of the Palestinian coast. Moreover, the Romans knew him as Bacchus, he had a retinue of Fauns (Fauni), and he was as well acknowledged as Nysa the Son of the Whispered Tradition in Ngarahra when Alexandros visited his sanctuary. Much later, the Pica Scythian Tribes were mentioned by the different versions of the Legislative Code ContinuousRemembrance of the Genitor of Thought (Manu Smti), the Treatise on the Theory of the Laws of the Genitor of Thought (Mnava Dharma stra), and the Compendium of Hymns to the Genitor of Things (Manu Sahit). These are attributed to Manu, who lived during kyamuni Buddhas time, and known to be a member of the warrior caste. However, in fact, these books belonged to Mnava, who lived two centuries earlier. He was a Brahman as well as one of the authors of the Ka yurveda. There, among the Pica Scythian Tribes were Worshippers of the Benevolent One, a major deity who was then called Lord of the Pica, and they were considered as local mischievous spirits, and were
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classified in the category of the Deities Radiant-Appearances Who preside over the Birth of a Nation. Afterwards, the Pica migrated to the Vindhyagiri Ranges, when, around 315, Gudhya of Kkakya wrote, in vernacular Prkt Picabhsa, his Collection of Tales (Bhat Katha). He was attempting to convince the Brahmans to accept the reproved tribal custom of marriage that consisted of abusing a woman when she is sleeping to force her family to accept her wedding ceremony, just as in the case of Rin-chen-dpals ancestor. When they came to India, the members of the Pica Scythian Tribes had curly arranged hair similar to the Persians figured in the bas-reliefs of Parsa, and the idea of that ancient hairstyle was kept in the Sanskrit language. Concerning Pica Yaki, the teaching Named Method that manifests the Divinity [in Tibetan of the prodigious sign] making it rise as the Step-Across-Space Female-Deity Speaking-Radiating Awakened-Energy Shaping the Curl (Pica Yaki kin Kalpottha Kual [Adbhutakarma Liga added in Tibetan] sdhana nma, Sha-za gNod-sbyin mKha'-'gro Kun-nas 'Khyil-pa'i rtogs-pa-las Byung-ba'i sgrub-thabs zhes-bya-ba). It is in the Tangyur of Beijing, vol. 86; rGyud-'grel section LXXXI (Shu), No. 4828, folio 219a3 to 220a2. It was a text of 16 lines or less 2 pages. The author was the Accomplished Possessor Ka-Ngrjuna of Daihak. The unmentioned translators were again the kyarbhadra of Kamra, and Tshul-khrims gZhon-nu. The mission of the Step-Across-Space Female-Deity of Ineluctable Acts is to manifest the Ineluctable Acts Intermediate Whirlwinds Breath, or the destructive internal whirlwinds. She is able to subjugate by force all sentient beings deluded by jealousy and that will be tempted to cause harm. It is she that cuts into dreams, or hallucinations; or she is the one who takes out troublemakers hearts, which are filled of discursive emotions, all over the spheres of the six moving existences within the cycle that goes from one state to another. Furthermore, she is liberates from the Mental Torments that Distress All Sentient Beings, and she takes them to a pure land of the sphere of phenomenal reality.
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Chapter XIX Life Duration

80. Palaces of the Vital Energies (1190) In 1190, the Metal Dog year, Rin-chen-dpal instituted his general ritual for the Protectors of the Nature of Things that gave a preponderant place to A-phyi and the Possessor of the Black-BlueExalted-Instant with Four Arms. The Possessor of the Black-Blue-Exalted-Instant with Four Arms was also known as the Black-Blue-Exalted-Instant Who Holds the Chopper of Innate-Wisdom. He was also named Protector Who Magnified, since he was the Possessor of the Fury, and the inheritors of the Accomplished Possessors tradition of carrying on the accomplishment of the Savor Lineage, or the Supernatural Acquisition of the Sap Lineage. The Possessor of the Black-Blue-Exalted-Instant with Four Arms has for his cognitive-wisdom spouse the Deity [that makes] Violent Jumps understood as the Difficult to Propitiate that is the essence of the blazing Voyage of the Ascending Energy of the Curl. Their entourage was very ancient, as it included the Determined Time of Death with a Crow Beak, known as the Great Black Carrion Crow Face, mentioned earlier as a protector of the Kka Tribes of Kkakya. They are thus (four or) Five Possessors of the Activities with Bird-Skulls, known as the Casket of Youth surrounding this Great Black-Blue-One. In Sanskrit, the word bird (vayas) also means vigorous, youthful, and life, and the word skull (karaka) signifies head, dry carcass, casket, and box too, but when joined together, the meaning becomes, personifications of the four gates of the upper wheels, or five gates when including the Perineum-Wheel Diffusing Bliss at the Secret Place. Therefore, they are regarded as the internal constellation of energies, known as Lunar Asterisks, which were evoked in the legend of the fifth of the Twelve Tasks, or zodiac houses, of the divinized Greek hero Herakles who brought down the birds of Lake Stumphalia in Arcadia (Greece). The goddess Athena, born out of the head of her father Zeus, after an axe blow split the tree, then helped Herakles. Athena, the goddess of
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intelligence is indeed analogous to the Lady-Deitys RadiantAppearance Who Lives in the Secret River. These winged ones are the essences of the gates of the Deities Radiant-Appearances of the Five Existing Elements, which control the equilibrium of earth, air, water, fire, and space. They do not differ from the Five Fundamental Winds associated with the Five SensorialConsciousnesses. That is why they have faces similar to masks. They are the wardens of the upper Five Possessors of the Skillful-Means Subtle Breaths; and they are again the counterpart activities of the Five Subtle Breaths of the Cognitive-Wisdom Deities RadiantAppearances. In the language of The Accomplished Ones, they are the spreading of the flaming air, which is the pneumatic constitution of the microcosm, that is to say the space waving also identified sewing the seamless mental Subtle Breath Channels of the Net of Illusory Appearances. That is why sometimes this experience is also related to the Winds Son Jay Who Should be Considered in the epic poem of the Handsome Giver of Pleasure (Rmyaa) written around 480 BCE, and finalized in a twenty-four thousand verse version, around 1451, as Abl-Muzaffr Bahll Shh Lodi of Dellik began his rule. That mysterious truth immediately brings to mind the particular teaching spread, around 1010, by The Accomplished One Durjayacandra-Tantuvyapda of Thanjvr of Thanjvr, who was already mentioned as the Weaver of the Pillar of Ray Lights, known as the Protector Who has Recognized the Three Free Spaces, and would have his place in Rin-chen-dpal 'Bri-gung-pas tradition. The blissful ninth rTogs-ldan sPrul-sku dKon-mchog Thub-bstan bsTan-pa'i rGyal-mtshan transmitted this accomplished lineage to me in 1999; therefore, I was able to complete the appropriated MysticalIncantations Mumbling Offering together with the Method that manifests the Divinity, which is like a collection of a garland of roses. The first bird is the Vulture-Face Lord of Air, which is the embryo knot of Subtle Breaths. The second bird is the Mythical Phoenix Firebird-Face Lord of LongLife, which is the Hero of the Person Principal Mount, and presides over the duration of the life of a man. He is the one that reminds us that a self-as-such gets smashed by the wind, while on the contrary the sage is nourished by the wind.
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The third bird is the Raven-Face Lord of Death, or Raven Beak, which is associated with the weaving of space of the faint Body of Illusory Appearance. The fourth bird is the Speaking-Radiating Awakened-Energy with Owl-Faced, which is the nature of the navels air, the one who consists of wind. The fifth bird is the Leonine-Face; with him, the air or subtle wind within the Channel Always Moving Restlessly is gifted of a sonorous roaring. He is also recognized as the Flesh Eater Dark One, whose body is dark blue, and has a white head. Thus, the Possessor of the Black-Blue-Exalted-Instant with Four Arms as the central is standing as the activity of Glorious Circle of the Reciprocal-Choice Splendor, which is linked to the Victorious Unshakable One. He is known in Tibet through the method of the Accomplished Possessor Ka-Ngrjuna flourishing around 950, and was introduced by the lineage transmitted by Grva Lo-ts-ba gZhon-nu Tshul-khrims around 1080. This particular tradition of the Grva-lo'i lugs includes a ritual of the tribute of energy offering, which drives back to distance any kind of enemy. It was then, that Rin-chen-dpal fixed the design of the five main interior receptacles, or five intimate places of vital-energies. These Palaces are made of barley-flour, medicinal substances, plant colors, and decorated with butter made suns symbolizing the inner dimension of the Pure Buddhafields. The root guru abides in the center, surrounded on the right and the left by the father Glorious Circle of the Reciprocal-Choice Splendor, and the mother LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence, and at the two extremities, their respective activities, the Protector with Four Arms, and A-phyi. In front of these, were placed the line of the secondary Protectors of the Nature of Things with a few mundane protectors. This initial arrangement was modified soon after 1640 by the installation of the receptacle of Offering of Energies of the EffigyLoved-Divinity of the One Who Prepares for Death as the Fading of Breaths Hold Back. After that, he would then act as the governor of twenty small residential Offering of Energies, the peaceful ones being white, while the wrathful ones, red. Today, the full set starts with the Protectors of the Nature of Things of the four verbal approaches of the cycle known in short as
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Tremendously Profound ([Sagambhira], Yang-zab, or in full Dam-chos dGongs-pa Yang-zab kyi Chos-skor [gter-ma]), which was revealed after 1540 by 'Bri-gung-pa Rin-chen Phun-tshog. First, the Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings, reputed to bring about eclipses. Second, follows the Excellent in All Only Mother Unique Braid. Third, appears the Pure-Diamond with the Excellent Hand, known as Pure-Diamond Gifted of Good Mood Keeper of the Assumed Obligation, reputed to predict future. Fourth, stands the Wealth Deposit Giver of the Corporeal-Devouring Awakened-Energy of the Lotus, the Dark One Destroyer Pure-Diamond Killer. Fifth, the residential Offering of Energies of the Mother of Wonders the Causeless Life with the Long Tongue that was dear to rJe-btsun Mila Ras-pa. A female figure who was acknowledged too, by The Accomplished One in India, as the male Flame Who is Kept Hidden, an outward manifestation of the Deitys Radiant-Appearance that is Kept Locked Up, known as the Deitys Radiant-Appearance of Destruction. The Dravidian Guha Tribes of the Nida Ranges particularly revered this deity. They migrated from Pacanada in Northwest to East. Having split apart several times, some resettled far away, and in 475, one of their leaders, Bhmi Bhaumkara founded Guhadevapaaka, or the tent of the Deitys Radiant-Appearance, and he rose up as the mighty king of Oradea. In 771, one of his successors ivkara I Bhaumkara Virarja of Guhadevapaaka Sovereign of Rh established the Buddhist center of r Dhnyapaaka Vihra in the vicinity of the capital city. Sixth, is placed the residential Offering of Energies of the Son of the Whispered Tradition shaped occasionally like a pagoda, which is followed by the seventh and eighth, the Father-and-Mother Protectors of the Nature of Things of the Pure Fields. Ninth, would later be placed as a particular form called in Tibetan, the All Pervading One, the Indian [Solar] One Who is Always Active, revealed with the Wealth Deposit that was discovered by Klong-chen Rab-'byams Dri-med 'Od-zer, around 1340. Tenth and eleventh are the residential Offering of Energies dedicated to Sovereign One Who Takes Swelling Up Away, and to the
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Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord. Thirteenth, is, today, the Pure-Diamond Gifted of Good Mood Keeper of the Assumed Obligation, in a form to be discovered by 'Bri-gung-pa Rinchen Phuntshog. They are the original Protectors of Rin-chendpal, in the Great Giver Deity of the Plain Pass, which is one of the main heroes of the Deities Radiant-Appearances of the Transformation of the Appearances of Existence, or that guide through the becoming that is at the origin of the satisfaction of subconscious impressions. Fourteenth is the Great-deitys Radiant-Appearance Creator of the Supreme Principle Bright-White. After them, were placed the Five Guardians of the RotationSpace-of-Energies of 'Bri-gung-mthil monastery as established by Rin-chen-dpal, in fifteenth place stands the Great Deitys RadiantAppearance Intermediate Space Male-Divinity. In sixteenth place is the Red Subtle Breath Keeper of the Vase. In seventeenth place is the Undulating Energy That Flies Out of Water Like an Arrow. In eighteenth place is Mother of Wonders of the Vital Principle Wealth Deposit Casket. Last, in nineteenth place is the Topknot-Crown of the Victorious White One, which was installed in dBu-ru sKa-tshel dgon subbranch that was established in 1552. All these divine guiding guardian energies that one can meet within body, speech and mind dimensions have already been explained, or will be in the following paragraphs. They play a role of intermediaries reminiscent of the Holy Saints of the Catholic Church, and like them, they are gifted with special curative powers and particular blessings as well. 81. Step-by-Step that Determines Existence In 1191, the Metal Sow year, Rin-chen-dpal, the Dazzling Jewel Gifted of Joy, was forty-eight years old, he made a retreat at Tsha-ug dPal Ri-khrod. Rin-chen-dpal retreated at this secret place close to the abode of Red Subtle Breath Keeper of the Vase, the great spirit of the intermediate space, from 'Bri-gung, a full day on foot was necessary to reach the Tsha-'ug hermitage. Today it is a two-story
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sanctuary, the upper floor is still a center where fifteen nuns lived in 1996 and on the lower floor, two more nuns resided. Rin-chen-dpal had just obtained the patronage of the Sovereign of the Undulating-Energies Unfathomable Breath, who was also the Sovereign of the Undulating-Energies of mTsho-ma-pham that is near the Gangs-ri Ti-se and indeed, it is the personified enigmatic Blueheart-drop. This figure was also acknowledged Ma-dros-pa, see, the Aphorism of the Mode of Knowledge that Magnified, named Interrogative Petition Concerning the Sovereign of the UndulatingEnergies of Unfathomable Breath in Noble Man (rya Anavatapta Ngarja paripcch nma mahyna stra, C. Anapotatuo Jing, 'Phags-pa Klu'i rGyal-po Ma-dros-pa zhus-pa zhes-bya-ba theg-pa chen-pa'i mdo). This text had also been known as the Feats of the Five Hundred Deans (Pacaata Sthavirvadna). This outward appearance as Makin, which may be related somehow to the Mankin affluent of the celestial Gag, figures too in the Basket of Good Conduct of Those Original Ones Announcing that All [Phenomena] Exist of rvast. It is in the Kangyur of Beijing, vol. 33, mDo-sna-tshog section XIV (Pu), No. 823, folio 213b7 to 260b7. It was a text of 753 lines or nearly 95 pages. The translators were the paita Jinamitra of the Vibhvana Vihra in rnagara, the paita Dnaila of Camp, Zhang Lo-ts-ba, and dGon Glingrma. Yet, rMa Rin-chen-mchog had most probably participated too. As Rin-chen-dpal was in Attentive Absorption Into Reality, the monks of his monastery started to worry that he would not come back. They were keenly aware of his long-standing absence, so they decided to send a full beggar monk. This man just came out of his retreat all the way from Ts-ri or the Hidden Valley. Then, in his benevolence, Rin-chen-dpal bestowed upon him the teaching he was expecting. Moreover, before he left, Rin-chen-dpal gave him several bundles of monks robes, as well as piles of carpets to be offered to the hermits of the mountains and hills of Ts-ri. After that, as sKyob-pa-rje Rin-chen-dpal was not still manifesting desire to return, the monks of 'Bri-gung-mthil sent an official delegation led by Bla-ma Mal, which arrived in the middle of a fifty yak herd that carried, as an offering, some one hundred sacks of fine barley-flour.
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It is very tempting here to identify here this Bla-ma Mal, with a person named dRu-thog-pa rTogs-ldan who came from the Southern part of the sPang-gong mTsho, which is a lake today partly situated on the periphery of Ladakh with half of it having been annexed in 1962 during the Chinese colonial communist offensive against India. This dRu-thog-pa rTogs-ldan would establish Mal-'gro sGam-bu dgon, not far from 'Bri-gung-mthil, and his pupil rTogs-ldan mDzes-pa sNying-po, who was recognized as a Body Resulting From a Creation of Khyi-ra-ba mGon-po rDo-rje Ras-pa, would establish Za-lung dgon in 1215. 'Tshal-pa Sangs-rgyas Ras-pa was also a Body Resulting From a Creation of Khyi-ra-ba mGon-po rDo-rje Ras-pa born in 1066 who was a hunter when Mi-la Ras-pa converted him, and became one of his ten greatest sons. It is important to note that the current 'Bri-gung-pa sKyabs-mgon Che-tshang is a Body Resulting From a Creation of Khyi-ra-ba mGon-po rDo-rje Ras-pas line. At their arrival, the envoys found sKyob-pa-rje Rin-chen-dpal sitting outside; he lived this way, having even renounced the shelter of a simple hut that had been built for him by his attendants. Rin-chen-dpal decided immediately to dedicate this offering to provide food for the people living in retreat. This time, as the supplications were reiterated for his prompt return, he acquiesced. However, his coming back to 'Bri-gung-mthil was consented to under explicit conditions to had be fulfilled. He had agreed to come back to 'Bri-gung-mthil Byang-chub-gling only if a virtuous portion of the monks and practitioners of the conjunction would be willing to leave the area as they were excessive in number. In addition, those departing would have to follow rJe-btsun Mi-la Ras-pa's tradition and settle in appropriate remote and solitary areas where they would dedicate themselves, until they reached Liberation. Rin-chen-dpal tried to make it understood by all, that after having the helpful fortune to receive the deepest transmissions, together with the lineages instructions, one and all had to leave. To him, it was necessary that each person devote himself, in a propitious spot, to the step-by-step that determines existence, or to the contemplation as an approach to assure happiness. As he reminded
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all that the two fathers, Mar-pa, and Mi-la, had left predictions and instructions about this, he explained that the three sacred sites of the Rotation-Space-of-Energies of the body, speech and mind of the Glorious Circle of the Reciprocal-Choice Splendor were these of Gangsri Ti-se, La-phyi, and Ts-ri. Rin-chen-dpal also reminded his disciples that his root guru Phag-mo Gru-pa had made him, and Gling-rje Ras-pa, pledge to carry out his aspiration by sending their spiritual descendants to deserted places, solitary areas among the snowy summits, and abrupt precipices that are the territories where wild animals live. The words of Rin-chen-dpal reminded them of the Step-by-Step that Determines Existence (Bhvan krama, sGom-pa'i rim-pa). It is in the Tangyur of Beijing, vol. 102, mDo-'grel (dBu-ma) section XXX (A), No. 5310, folio 22a3 to 45a8. It is a text of 357 lines or 44 pages, which was written around 793, during the bSam-yas debate, to expose, in detail, the different phases of the establishment of the pacification or appeasement that is the preliminary to the emergence of Extraordinary Vision. The author was Kamalaila of Dunhuang. Soon after Kamalaila murder in 798, it was transmitted by paita Prajvarman and Zhang Lo-ts-ba. 82. Thinking About Taking the Vows (1192) In 1192, the Water Rat year, gTsang-pa rGya-ras Ye-shes rDo-rje, the first rGyal-dbang 'Brug-chen, who was then thirty-one years old, paid a visit to sKyob-pa-rje Rin-chen-dpal, who, among all of Phag-mo Gru-pas disciples, was singled out be the next the ThroneHolder of gDan-sa-mthil. This gTsang-pa rGya-ras was indeed the nephew, as well as successor of Gling-rje Ras-pa who was Rinchen-dpals dharma brother. The difficulties encountered in gDan-samthil, with some holding wrong views, had pushed Rin-chen-dpal to withdraw, leading him to establish, in 1179, the 'Bri-gung-pa bKa'-brgyud-pa School at the 'Bri-gung-mthil principal seat monastery. This gTsang-pa rGya-ras was able to listen to 'Bri-gung-pas lessons, and had written him a letter as a Skillful-Means to plead for the profound compassion of Rin-chen-dpal. He was then called for a private meeting, and told that now he should think of taking up the
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monastic vows and abandon his existence as an adept dressed in cotton, although, conditions had not yet arisen in him for enough compassion for his future disciples to make the change. After that, gTsang-pa rGya-ras left 'Bri-gung-mthil and taken the road south, by way of Myang-po, to pay a visit to Dwags-lha sGam-po. From there, he would go for a winter solitary retreat at Ts-ri to comply with the wishes of his late guru Gling-rje Ras-pa. The following spring, gTsang-pa rGya-ras would came back to the sKyid-chu Valley and established the Klong-rdol dgon there, in 1193, which would become the lineage seat of the Klong-rdol sPrulsku. This monastery was later confiscated in 1651 by the dGe-lugspa with their rise to political power, this happened, as well, to the glorious 'Tshal-pa Gung-thang, which was the principal seat of the 'Tshal-pa bKa'-brgyud-pa School since 1175. Thus, gTsang-pa rGya-ras would meet 'Tshal-pa Zhang at 'Tshalpa Gung-thang. Zhang advised him to take the sacred vows. Therefore, at long last gTsang-pa rGya-ras would receive the vows in 1194, to begin the blossoming of his fresh foundations. The wise gTsang-pa rGya-ras would found, in 1205, 'Brug dgon, which would give his name to the 'Brug-pa bKa'-brgyud-pa School, and to the 'Bar 'Brug-pa sub-branch. Like 'Bri-gung-pa, gTsang-pa rGya-ras would send off as many disciples as he could to Uiyna, Jlandhara, Kamra, Gdharaka Parvata, or to Vulture Peak, near Rjagha. He would dispatch others into Ts-ri, Sa-'ug, sTag-mo near Sa-skya, to Gangsri Ti-se, and elsewhere. 83. The One Hundred Forty Traveling Sons (1192) The Drigungpa chronicle of Kaila ('Bri-gung Ti-se Lo-rgyus) informs us that in 1192, Rin-chen-dpal went to visit the retreat places of Ts-ri, and, at that time, he appointed to represent him there the first Pure-Diamond Holder. Rin-chen-dpal chose, as a sort of spiritual governor, his devoted disciple Chos-rje dPal-chen Chos kyi Yeshes, also named as Ngad-phu-pa. Afterwards, he organized, as well, two other groups of eighty candidates to go into retreat, who would be directed to La-phyi, and Gangs-ri Ti-se.
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Unfortunately, this initial attempt to establish solid settlements was thwarted in 1193, by the invasion of the mNga'-ris sKor-gsum region, as the long reign of Khri bKra-shis bTsan-stobs-lde, king of Yar-rtse, in sPu-hrang meant the decline of his power. This early strong potentate was the son of Grags-pa bTsan-lde of sPu-hrang, the grandson of bTsan-phyug-lde of sPu-hrang, and the grand grandson of Khri-btsan-lde of sPu-hrang who began his reign in 1069, but this ancient ruling family was in eclipse by then. Rinchen-dpal would have to wait until 1208, in order to obtain better results with the patronage of local sovereigns. At that time other bKa'-brgyud-pa Bla-mas would also fail in their attempts to establish new centers in Western Tibet. In 1195, 'Tshal-pa Sangs-rgyas Ras-pa, who happened to be, as it was told earlier, a previous life of 'Bri-gung-pa sKyabs-mgon Chetshang Rin-po-che, would travel with Mal-lung-pa up to the Gangsri Ti-se. Nevertheless, they would not be able then to found new branches. This Sangs-rgyas Ras-pa is well known for having started, in 1198, rTa-sga dgon at sTod mNga'-ris, and later, under his successor, this bKa'-brgyud-pa center would stand out as a principal seat monastery of the 'Tshal-pa Gung-thang branch. 84. Fantastic Signs of Realization (1192) The historian 'Gos Lo-ts-ba gZhon-nu-dpal noted that 'Tshal-pa Zhang had very friendly relations with Rin-chen-dpal. This exceptional human being, who has been mentioned twice, announced to his closest disciples in 1192 his approaching departure to the pure fields, as was recorded in the Oral-Tradition. He declared that, By the end of this (lunar) year, that is to say in February 1193, the Deities of the Step-Across-Space Female-Deities of Innate-Wisdom of the Pure Field that Goes by Raising would invite me to accompany them with 'Bri-gung-pa. However, as he is a teacher of the twelve factors of simultaneous return of what had been produced, he would not be obliged to do so. However, I will to resolve to do so. As he had predicted, in February 1193, 'Tshal-pa Zhang consented to the dissolution of his Body Rotation-Space-of-Energies. Then, he went to pure fields amidst amazing signs of his realization,
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which left his spiritual sons astounded. In accordance with 'Tshalpa Zhang's prediction, when the Sixteen Principal Step-Across-Space Female-Deities of Innate-Wisdom came to invite Rin-chen-dpal in 1193, he declined their request. At that particular moment indeed, they offered him a circumstantial eulogy in the shape of an extraordinary song with a delicate melody as a prayer to strengthen the life duration. The effect of this long-life prayer would prolong his life fourteen additional years. Subsequently, the Heroes, or the Sixteen Heroes Guardians of Pure Fields who are the surprising manifestations of the Sixteen Who Deserve to Receive Homage of the Body of Illusory Appearance, which is the mode of the knowledge of the natural luminosity of mind, offered him the experience of sublime bliss. Moreover, they committed by oath, or assumed obligation to guide his disciples. The sixteen abide in the outer level, in areas like Gangs-ri Ti-se, which is a symbol of the Body Resulting of a Creation. Their Awakened-activities are manifested by the Father-and-Mother Protectors of the Nature of Things of the Pure Fields whose abodes are in the seventh and eighth Bhmis in the order of the residential Offering of Energies. They are the couple, Wolf Blue-Face and She-Wolf Red-Face. The wolf rides a black horse brandishing a spear figuring in the Channel Always Moving Restlessly, or a trident with the two lateral channels, in other words, the sun, and moon. In his left hand, he holds a skullcup filled with the three residential Offering of Energies destined for the body, speech and mind, or desire, conceptual form, and the unthinkable. They are the Three Roots of the Revered One, the Sublimation Deitys Radiant-Appearance, and the Step-Across-Space female-deity of Refuge, known as the Three Bodies. While the mother rides a brown mount brandishing a spear or a trident figuring the corners of the triangle that supports the three poisons. With her left hand, she takes in her mouth, a bloody-heart. In their paintings, the couple moves as fast as the wind in the center of a halo of flames turning to thick smoke, and they are reminding us of the mythical horses of the Best One. The wolf wears snow-leopard skin boots, the she-wolf has ornaments made of trifle bones, and a tiger skin for a loincloth. In the outer domain, the Deities Radiant-Appearances, who wear animal hides, show that they are fearless as they transmuted their
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anger. In the inner domain, that demonstrates their continuous experimentation with the ascending four joys, or the eight joys of ascending and descending, which preside over the refinement of the Body in Union with Bliss. The Guardian of the Pure Field Bliss of Youth, our wolf belongs to the clan of the Unlimited Brightness governing the aggregate of perception. Yet, the wolf is also the Protector of the Cemeteries of the Glorious Circle of the Reciprocal-Choice Splendor. In Sanskrit, the wolf also brings to mind the sun akin to the red lotus-flower, as well as the one that is greedy of flesh, carnivorous as a wolf. The word, sphere of action, signifies as well in Sanskrit, field, place, seat, ground, and the body. It induces, as well, the ground sphere of action that should be ploughed, and ground sphere of action that must find its ploughman, that could be a man or a woman. This field of the body, speech and mind, is also a housing abode, and the mind is known as the Lord of the Field. Our two wolves are infernal, or the two Corporeal-Devouring Awakened-Energies of pure fields, which means nothing to the reader until he is be able to taste the Only Flavor of the experience of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. It is said, as in the Parable of the Talent of the Bible that each and every one of us has to make of it a cultivated terrain, or a ground of excellence. It concerns god, the wealth, or again a sensorial-treasury. This spiritual hidden experience is once more a foundation, a fundamental matter, essential part, or an elementary body. It consists in discovering the ground knowledge wisdom, and it that which becomes as a result of a confrontation through a sacred sprinkling of the skillful knowledge, or in Tibetan, the skillful potential of the knowledge dynamic, to quote an expression, 'which eliminates what we think about', known as the mental footpath section of the Old-Tradition. The two warden wolves are these, which know the place, that is to say the mind, which possesses a body, or the ground conscious principle. In Sanskrit, pla also means drink, suck, swallow, appropriate, enjoy of, and a secondary meaning signifies, guard, preserve, and protect, or to defend against. The Father-and-Mother Protectors of the Nature of Things of the Pure Fields would also become the Guardians of Pure Fields of the sacred speech retreat of Ts-ri Hidden Valley, a place that was opened by sGam-po-pa near his
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Dwags-lha sGam-po monastery. They are the guardians of the sacred mind of La-phyi Secret Rotation-Space-of-Energies as well. In this way, the two wolves are fully in charge of body speech, and mind. The Sixteen Who Deserve to Receive Homage, are the inner level like the sixteen internal rotations of paths, or the Sixteen Manifestations of the Ascending and Descending Breaths. They are in constant contact with the Sixteen Principal Step-Across-Space Female-Deities of InnateWisdom. They abide in the Perineum-Wheel Diffusing Bliss at the Secret Place that has thirty-two red-petals. They are then, the ThirtyTwo Guardians of the Pure Fields that are the essences of the ThirtyTwo Knots, which hamper the pure fields of the Channel Always Moving Restlessly that are as much the ground sphere of action, or the fields of the Ineluctable Acts. Whenever they are opened they reveal the thirty-two signs of the Body in Union with Bliss, these open the Pure Buddhafields. They are the metaphor of the Sixteen quarters [of the Moon], or the sixteen drops, or else Sixteen Emptinesses' sources. In their company are refined the Radiant-Dazzling-Sonorous Mirage Rays Luminosity of the Body in Union with Bliss that is an encounter with Horse-Necks Innate-Wisdom. The Sixteen Who Deserve to Receive Homage are on the secret level the dynamic aspect of the experience of the Absence of Conceptual Reasoning and Emptiness of Radiant-Dazzling-Sonorous, or beyond reason, or again the Body of the Nature of Things.
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Chapter XX Great Man Mad Hilarity

85. Accumulation of Wisdom (1131) 'Tshal-pa Zhang became one of the great spiritual founders of the 'Tshal-pa bKa'-brgyud-pa School started, in 1131, what will be considered to be brilliant studies. 'Tshal-pa Zhang was then eight years old when he came to see, the paita Bye'u sTon-pa who taught him the Stanza of Accumulation of the Cognitive-Wisdom that Goes Beyond the Last Limits in Noble Man (rya Prajpramit Sacaya gth, 'Phags-pa Shes-rab kyi Pha-rol-tu Phyin-pa sDud-pa Tshigs-su bcad-pa). A text that is the version of 2,500 verses, which is sometimes called the Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits in Noble Man (rya Sardhadvishasrika Prajpramit stra). It is in the Kangyur of Beijing, vol. 21, Sher-phyin XXIV (Tsi), No. 735, folio 1a1 to 22a1. It was a text of 344 lines or 43 pages, which was subdivided into 32 shorts chapters. The translators were, around 790, paita Vidykrasiha of the aarhadvaa, known as Vidykraprabha-Dhautapda of Salilapura, and sKa-ba dPalbrtsegs. After that, 'Tshal-pa Zhang had received the Short Explanation in Mnemonic Verses to the Commentary of the Prescriptions of Cognitive-Wisdom that Goes Beyond the Last Limits, Named the Ornament of the Intense Encounter (Abhisamaylakra nma prajpramitopadea stra krik, Shes-rab kyi pha-rol-tu phyinpa'i man-ngag gi bstan-bcos mNgon-par rTogs-pa'i rGyan zhesbya-ba'i tshig le'ur byas-pa). Yet, it better known in Tibetan as the mNgon-rtogs-rgyan. The Sanskrit version of the work was written, around 360, by Maitreyantha of the Adrapuri Caityrma outside Mathur, and his disciple the first imposing Asaga of Puruapura. It is in the Tangyur of Beijing, vol. 88, mDo-'grel (Sher-phyin) section I (Ka), No. 5184, folio 1a1 to 15b3. It was a text of 235 lines or less than 30 pages, which were subdivided into eight subjects. First, All the Knowledge, known as the omniscient mind Second, the Innate-Wisdom Path
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Third, the Innate-Wisdom of the Matter, or the Validity or the Foundation Fourth, All the Aspects of the Perfect Superior Knowledge, known as the complete training in all aspects Fifth, the Commencement of the Conjunction Movement Ahead, known as the Peak Training Sixth, reformulates the Once More Preceding Conjunction Movement Ahead, known as the Training in Series Seventh, the explanation of the Instant of the Conjunction Movement Ahead, known as the Momentary Training Eighth, is the Fruit of the Body of the Nature of Things. Gominamara, and rNgog Lo-ts-ba Blo-ldan Shes-rab, known as dGe-bshes gSang-phu-pa were the translators, close to 1090. This particular work would be regarded as one of the Five Treatises of the Loving One, which are supposed to have been transmitted by Maitreya to his student Asaga of Puruapura. Yet, for Tibetans, the celebrated Asaga received these texts in pure visions from the Possessor of Loving Kindness in his residence of the Fourth Sky of Contentment within the Domain of Desire. Although, historically, Asaga received them from his human guru Maitreyantha, is not, in any way, contesting his visionary capabilities, which resulted from his Extraordinary Vision achievements that took him away from his sense of logic. Asaga had transcribed these books into the Sanskrit of the Early Gupta Dynasty, as his guru was a native of the aurasena country where lived the courageous warriors ura Yvana Tribes in the vicinity of Mathur. It was previously written in a vernacular Prkt aurasena because of the integration of the descendants of the ancient Greek hoplite conquerors and Scythians riders. Like the Haihaya Yvana Tribes of the Somodbhav River of the South Vindhya Ranges, their names were linked with the use of horse, and the mythical son of Yayti, the eponym hero Yadu. That name calls to mind the Aquatic Chimera Ydas, as well as Lady-Possessor of the Dissolution-Creation, the pre-Vedic Varuas wife, who is the essence of the Innate-Wisdom of the water element at the Heart-Wheel of the Phenomenal. These Tribes would give rise to some Dynasties like the Haihaya Kalacuri Dynasty of Gujartra, and the even later Yvana Dynasty of Devagiri.
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86. Double Putting to the Test (1131) The young 'Tshal-pa Zhang went next to study with the old One Who Teaches How to Approach gShen Chen-po, born in 1077, who was a successor of Rong-zom Lo-ts-ba Chos kyi bZang-po, who had just passed away in 1131 at the age of ninety. Here, this translator should not been confused with dPyal Lo-ts-ba dPal Chos kyi bZang-po, born in 1154. 'Tshal-pa Zhang had thus received the Litany of the Names of the Knowledge of the Spiritual Truth, which Binds the Nature of Innate-Wisdom to Graceful-Splendor (Majur Jnasattvasya Paramrtha Nmasagti, 'Jam-dpal Ye-shes Sems-dpa'i Don Dampa'i mTshan Yang-dag-par brJod-pa). It is the famous manifestation of the Litany of the Names of Graceful-Splendor, or in short for the student the Jam-dpal mTshan-brjod. It is in the Kangyur of Beijing; rGyud, section II (Ka), vol. 1, No. 2, folio 1a1 to 15b8. It was a text of 240 lines, or 30 pages. The translator mentioned was, around 1040, 'Khon Lo-ts-ba Shkya Blo-gros, known as Blo-gros brTsan-pa. This work of one hundred fifty verses was a classic that had been studied, around 640, by Candragomin-Ngaputramitra of Vrandra, who, by the way, is a Body Resulting From a Creation of the rebirth lineage of 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che. CandragominNgaputramitra had written the Named Sublime Explanation to the Commentary that Exalts the Litany of the Names of GracefulSplendor in Noble Man (rya Majur Nmasagti mahik nma, 'Phags-pa 'Jam-dpal gyi mTshan Yan-dag-par brJod-pa'i rgya-cher 'grel-pa zhes-bya-ba). It is in the Tangyur of Beijing, vol. 75; rGyud-'grel section LIX (Hi), No. 3363, folio 163a4 to 194b. It was a text of 505 lines, or less 64 pages. The author was Candragomin-Ngaputramitra of Vrandra. The translators were, around 1055, 'Gos Lo-ts-ba lHa-bstas of rTa-nag Khug-pa, and Shes-rab brTson-'grus who is probably in fact Man-nang Lo-ts-ba Gur-shing brTson-'grus rGyal-mtshan. In 1133, at the age of ten, 'Tshal-pa Zhang started to receive the full teachings of the tradition from rNgog mDo-sde that was the son of rNgog gZhung-pa Chos kyi rDo-rje. His father was one of
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the four great disciples of Mar-pa. Therefore, rNgog mDo-sde in his formative years was like an adoptive son to Mar-pa, and he was named by Mar-pa, Dar-ma mDo-sde, as his mourned elder. Mar-pa Dar-ma mDo-sde had to proceed to the intrusion into another body of the one who would be later known as PravatapdaDrumaguhya of Jaypura, as he had invested the body of a young man who was born in 1054 as a member of the very ancient Vijaya Tribes living along the banks of the Tawi River. In addition, rNgog mDo-sde had been recognized as the Body Resulting From a Creation of mKhan-po sBug Ye-shes rGyal-po, a native of the La-stod district in Western gTsang. After that, 'Tshalpa Zhang received in among other things, the practice, and instructions of the Double putting to the Test (Divi Parik, brTagpa gnyis-pa), the name of the level of the two continuities of the Rotation-Space-of-Energies of the Nine Deities Radiant-Appearances of The Pure-Diamond He that r Samantabhadra-Napda had given seven times in India to Mar-pa. As his surname comes from the word camphor, or the water white heart-light, which is also palewhite camphor or yellowish camphor, known to be an internal unseen pond. In addition to the Accomplished One known as the Dry Cleaner Who Puts Camphor on Clothes, or a launderer that whitewashes clothes in the secret meaning, it is he who diffuses the earth yellow perineum-light by wearing old rags, and was an ascetic dressed of rags. Yet again, this word is even more secretly used for the goblet, bowl, vase that is also a synonym of the spine known as the Life Channel of the Dorsal Spine. This lineage had an intimate connection with the Gaura Tribes of the right bank of the Gaur River, which had, about 546 BCE, paid a tribute to the conqueror Kurash II of Pasargades, sovereign of the Parsumash of the Achmenide Dynasty. After that the Gaura Tribes were mentioned as early as 345 BCE, by Pini of alsura, with their allied the Avaka Tribes, and the Maaka Tribes of Maakvat, later known as the mingled tribe of Maga-Maaka of Mahimat. These three nations were the eight-confederated-ones of Hindku, acknowledged as the horses caretakers, and reputed to have a yellowish skin, or to have come from Mongolia. The Gaura Tribes as the Mua Tribes of Takail were the disciples of the Benevolent One Possessor of the Pale-White One who
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made a Cult to the Prune Pale-White One, or the Lady-Deitys RadiantAppearance Pale-White One, and her name was given to the whiteyellowish mustard, which Seeds are to be use for weight foods. In addition, that most Ancient training is directly linked to the Named Continuous-Mystical-Process of The Pure-Diamond He. 'Tshal-pa Zhang received the commentary of the rDo-rje-gur, known as the Named Precept to Approach the Magnified Continuous-Mystical-Process Sovereign of the Cage of the PureDiamond of the Step-Across-Space Female-Deities in Noble Man, which was already quoted in detail. This text was linked to the Named Continuous-Mystical-Process of the Magnified Illusion (Mahmy tantra Nma), also mentioned earlier. These instructions were collected by Mar-pa in 1035, from ntibhadra-Kukkuripda. Afterwards, he received it from r Samantabhadra-Napda, who sent him there in order that he could understand that there were not any fundamental differences in the way of transmitting their direct experience. As we have seen, the main object of a Mother of the Continuous-Mystical-Process is to experience the Absence of Conceptual Reasoning and Emptiness of Radiant-Dazzling-Sonorous, of the nature of mind, which prefigures the awareness of the Body in Union with Bliss. 87. Uncontaminated Innate-Wisdom (1135) 'Tshal-pa Zhang went to meet Sam-bu Lo-ts-ba, in a location that is probably the Yar-lha Sham-po Gangs-la, a Range South of the Yar-klungs Valley. With him, he studied two main subjects, the Basket of Determining Elements, and the dialectic. Then 'Tshal-pa Zhang was given the works of the first exalted Vasubandhu of Puruapura, the maternal half-brother of Asaga, as he was the son of Kauika who belonged to the warrior caste, was a reputed actordancer belonging to the ancient Indo-Greek people of the Kaiiki River. Kauika was himself an paita of the Quadruple Knowledge who had married a young widow poetess and mother named Prakaila born in 319 within Brahman caste, she bore him two other sons, Vasubandhu and, in 350, Buddhasimha. Consequently, Asaga and Vasubandhu were uterine brothers, and had shared a fraternal affection. Vasubandhus first guru was his
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mothers younger brother, Manoratha, a Buddhist, and Holder of the Three Baskets, born in 326. Later, like his brother, Vasubandhu took the sacred vows with crya Saghabhadra of Huvikapura, who happened to be an author of the branch of Those Announcing that All [Phenomena] Exist, and lived in the south of the city of Haribhadra Madraka of Skala, ruled, since 339, by the first Madrapa (or Mahrja) of Pacanada and South Kamra. Asaga and Vasubandhu of Puruapura would later found the Velvana Vihra in rvast, around 395, a generation after the fall of the Kushh Indo-Iranian Dynasty of Puruapura, and the sack of the Vast Sanctuary Tumulus of Kaikapura that was located in the Saghrma, 5 km away from Puruapura. Therefore, Vasubandhu of Puruapura should not be confused any more with the second famous Vasubandhu born in 477, who was a teacher at the Saghrma Mahvihra of Nland, a monastery established in 432 by Kumragupta I Mahendrditya, the fifth Gupta emperor. This Vasubandhu of Nland would stand out as a student, around 495, of the second eminent Vasumitra, born in 466, who belonged to the lineage of Vasurtha, born in 351, a spiritual son of the first Vasubandhu. Vasubandhu of Nland was the author of the Discussion Introducing the Happy Result of the Ineluctable Acts (Karma siddhi prakaraa, Las-grub-pa'i rab-tu 'byed-pa). The translators were about 782, ntirakita, the emperor Khri-srong lDe'u-btsan, and sKa-ba dPal-brtsegs. It is in the Tangyur of Beijing No. 5563, a text of 193 lines of less than 25 pages. In it he gave details about the schools and branches of the Eighteen Expansions of the Body of the Congregations of the Hearers, and he compared the Hnayna to the milk and the Mahyna to the butter. It is mistakenly understood by some as minor-milk and superior-butter, when the second one is the innate outcome of the first one, just as Tantrayna may be regarded as the cream, as the Buddhas teachings should not be disregarded by hasty conclusions or a relative way of thinking. The second Vasubandhus meaningful dissertation is indeed an exposition of the theses of the Approach of the Unshakeable Conjunction promoted by Asaga of Puruapura, and accepted by his brother Vasubandhu only in the second part of his life. Furthermore, if the author commented the theses of the Followers
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of the Aphorisms, he has adapted his discourse to the Cognitive conscientiousness base of all. Vasubandhu of Puruapura is considered one of the fathers of the Basket of Determining Elements. In particular, he illustrated by his exegeses the two philosophical schools of the Mode of Knowledge that Makes One Abandon (the passions). He explained the view of These Following the Description that was somehow specific of Those Announcing that All [Phenomena] Exist from the northeast side. Vasubandhu did this in 369, at the age of twenty-five in his Mnemonic [verses] of the Treatise of the Descriptive Treasure of the Movements of Determining elements (Abhidharmakoa krik stra, Chos-mngon-pa'i mDzod kyi tshig le'ur byas-pa bstanbcos). It is in the Tangyur of Beijing vol. 115, mDo-'grel section LXIII (Gu), No. 5590, folio 1 to 27b6. A text of 430 lines or about 54 pages, subdivided into 8 chapters. The translators who have already been quoted were, around 790, paita Jinamitra of rnagara and sKa-ba dPal-brtsegs. It was a monumental introduction to the Basket of Determining Elements mainly constituted of the oldest seven treaties hold by Those Announcing that All [Phenomena] Exist. Vasubandhu explained in the Gupta Sanskrit the theme of the emptiness of I and mine, and he presented the wisdom of the five aggregates. He quoted the book of his uncle Manoratha, as well as the previous Treatise written in the Kharor (or Kharohi) Indian alphabet, a language used in inscriptions, speaking, about 56 BCE, of Theodoros, the Merdarkh (governor) of Uiyna. This script was still in favor during the second century at the court of the mighty Kaika I Shi Kua of Jlandhara and Puruapura. Moreover, the first wonderful Dharmatrta of Udabhpura wrote in Kharor as well until his death in 181. Some modern authors have expressed the opinion that only the last chapter entitled the Individual is original. Vasubandhu also collected the building blocks demonstrated, around 145, by Ghoaka of the Navadana Saghrma of Blikha. That monastery was restored in 257 by Vasudeva III Kua of the ancient municipality of the Blikha Scythians, who was visited, in 631, by the pilgrim Xuanzang, as he reported it in his Account of a Journey through the Eastern Lands (Xi yu zhi). This Ghoaka was a
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tenant of the Disciple of the Luminous Teaching, and had been an illustrious thinker of Those Announcing that All [Phenomena] Exist. Thus, Vasubandhu compiled, as Asaga his uterine brother did, a new version, which was enriched with a new chapter, which constituted a revised version in modern Gupta Sanskrit. That fact sparked the paita process to rewrite the old texts, including these of the Three Baskets, or the so-called Fifth Basket of Corpuses. Paramrtha, known as Kulantha of the Gomati Mahvihra in Kustna would make, in 563, the first translation in Trk Uighur, and Chinese. Xuanzang would write a new version, in 654, entitled Abidamo Shang Xien Zong lun (J. Abidatsuma Kusha ron). After that, Vasubandhu developed the view of Those Who Follow the Aphorisms, which began, close to the year 140 BCE, a second philosophical school in the time of Vsumitra uga of Paliputra, in order to moderate the too realized viewpoint of the Disciples of the luminous teaching. Vasubandhu then wrote his Exegesis in vernacular language of the Treatise of the Descriptive Treasure of the Movements of Determining Elements (Abhidharmakoa bhya stra, Chosmngon-pa'i mDzod kyi bshad-pa bstan-bcos). It is in the Tangyur of Beijing vol. 115, mDo-'grel section LXIII (Gu), No. 5591, folio 27b6 to 302a8, and section LXVI (Nu), folio 1 to 93b7. It was a text of 5,881 lines or almost 736 pages subdivided into 9 chapters. The translators were the previously quoted for No. 5590. Vasubandhu had understood what is beyond phenomena, or the Determining elements as ultimately being the uncontaminated InnateWisdom, which is emptiness. Consequently, the young 'Tshal-pa Zhang was confronted with this Innate-wisdom, which would be at the center of his research. 88. The Magician Conversion (1143) In 1140, when he was seventeen years old, 'Tshal-pa Zhang went, as did Mi-la Ras-pa, into retreat for two years in order to punish his father enemies by doing black magic practices. In 1143, at the age of twenty, 'Tshal-pa Zhang had made a trip to Khams (Eastern Tibet). A little later, still at the age of twenty, he decided to take the [five] vows of a layman from sLob-dpon Blo-gros sTon-pa. Yet, even
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having taken these vows, he did not stop practicing the magic rituals of bewitchment, which are made to suppress adversaries. About this, we have already mentioned the Named Fire Oblation as a Magic Practice of the Determined Time of Death that Rejoices of the PureDiamond (Vajra Mahklbhicra homa nma, rDo-rje Nag-po Chen-po'i mNgon-spyod kyi sBying-bsregs zhes-bya-ba). One night in 1143, when he was twenty-three, due to the tendencies accumulated in his previous life, 'Tshal-pa Zhang dreamt a snake came out of his nose causing him to bleed severely. Later, when he was trying to buy a mdzo (an animal born of a cow and a yak), the owner, whom he believed to be one of his friends, refused to sell it to him. That rejection produced a big shock in him. 'Tshal-pa Zhang felt a sudden and deep contempt for mundane affairs. He threw away all the necessary ritual objects for magic practices. 'Tshal-pa Zhang knocked over the blood offerings on his altar despite the worried protestations of his disciples. 89. Magnified Jewel Point (1145) In 1145, 'Tshal-pa Zhang started to read the 49 chapters of the Knots of the Literary Composition in One Hundred Thousand Verses. These constitute the Succession of the Determining Elements of the Magnified Jewel Point in Noble Man (rya Mahratnaka dharma paryya datashasrika grantha, 'Phags-pa dKon-mchog brTsegs-pa Chen-po'i chos kyi rnam-grangs le'u stong-phrag brgyad-pa, C. Dabaoji jing, J. Daihsha ky). It is in the Kangyur of Beijing, No. 760, vol. 22, 4,917 lines or 615 pages, vol. 23, 5590 lines or 698 pages, and vol. 24, 4,966 lines or 621 pages, dKon-brtsegs sections I (Tshi) VI (I). It is an extensive text of 15,473 lines, which was subdivided into 49 Aphorisms. Around 595, Sthiramati of Daakraya, a teacher of the Unshakeable Conjunction of Those Announcing Consciousnesses, wrote the main commentary. Sthiramati taught at the Abhayntarik Vihra, in the suburb of the city of Dharapatta Silditya Maitraka, of Vallabh, the Mahrja of Khiwr and Saurra. The historian Zha-lu Lo-ts-ba Bu-ston Rin-chen-grub particularly praised the exegesis of Sthiramati, around the year 1330. He regarded him as more knowledgeable than the first
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Vasubandhu. Bu-ston recalled a fact that had taken place about 620, in the entourage of the emperor Haravardhana Silditya Puyabhti of Sthvivara and Kanykubja. As this sovereign was searching to identify which was the most famous teacher of his time, he was told then, The paramount paita Guaprabha living in the Adrapuri Caityrma of Mathur is of royal race [but then] Sthiramati who belonged to the [disregarded] working caste, has for himself the acquaintance of all sorts of knowledge. During his studies, 'Tshal-pa Zhang felt a new understanding that blossomed a deep faith in the teaching and inspired commentaries in him. Then, 'Tshal-pa Zhang decided to take the Vows of a Full Beggar Monk from mKhan-po mKar-sgo-ba, sLob-dpon Grab-mkarba, and gZung-ljang mDo-ba, who named him Renowned for his Virtuous Energy (Vryakrti, brTson-'grus Grags). After that, for a full year, he made the experienced of the transformation of the mental creation that assures happiness, or what determines existence or in Tibetan experience of the revolution [of the breaths], without leaving his seat, except to change his clothes, or to go to toilet. Moreover, he was devoted to the uninterrupted recitation of the Aphorism of the Mode of Knowledge that Magnified, Named Triple Joints of the Aggregate Trunk of the Winds Channel in Man. That is to say the rya Triskandhaka nma mahyna stra ('Phags-pa Phung-po gSum-pa zhes-bya-ba theg-pa chen-po'i mdo). It is in the Kangyur of Beijing, vol. 37, mDo-sna-tshog section XXIV (U), No. 950, folio 61a2 to 82b8. That was a text of 351 lines or almost 44 pages. The translators, not mentioned, were, around 790, the second distinguished paita Jinamitra, a disciple of Those Original Ones Announcing that All [Phenomena] Exist in Noble Man, and a Holder of Good Conduct of the Kamir Vaibhika Philosophical School in the Vibhvana Vihra of rnagara, the first eminent paita Prajvarman of Parotsa, and Zhang Lo-ts-ba. 'Tshal-pa Zhang was also reciting the commentary of Ngrjunarmanta of Kcpuram, already quoted, entitled, the Explanation of the Commentary of the Distressed Admission, Which Leads to Awakening, a text previously quoted. 'Tshal-pa Zhang was purified by the practice of this teaching together with its commentary, which relates how 35 monks (or Seven Subtle-Substances Nature x five aggregates) had become Heroes
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Lucid of the Mercurial Awakening. As they bragged, they had brought about the death of a liquor merchants son. This is a sentence having secret meaning taken back by Ngrjuna-rmanta. As a result, they went to see the ex-barber Upli that gave them an adapted specific teaching of kyamuni Buddha to overcome the negative consequences. 90. Luminous One Emitting Hidden Noises (1149) In 1149, 'Tshal-pa Zhang, hearing that dPal-chen rGva Lo-ts-ba was near, went to visit him. When he saw him, he was overcome by a sudden sincere devotion concerned with liberation. He therefore supplicated him to obtain teachings. In this instance, dPal rGva-lopa retorted, First you should promise to mentally decide to reach the Dignity of a Luminous He that Emits the Hidden Noises, in this life. To comment, dPal rGva-lo-pa had shown him, by pointing out the fact that motivation for meditative practice is essential. The student must look at his determination, as well as his selfconfidence in his capacity. Are we just like the heron, which contemplates the undulating water? Are we like a flying one that the ignorant ones, because of his stillness, wrongly consider him an advanced practitioner? It is without consideration that the carnivorous being wants to fill his stomach. Do we meditate to get good heath, to find a new job, or a new loving romance, to be elected, to win a lawsuit, or to retaliate? Some are waiting only for the approving smile of the Guru, or his caring. Their spirituality remains in the mundane domain, the dull routine of one that grasps an ego, which cannot realize that the initiator is the one able to see, the instant when the disciples mind is open. As he is taking refuge with faith for a very short time, then, he abandons all dualistic grasping. The root guru in the path of Tantra is in able to introduce him to the genuine dimension of the body, speech, and mind. These three are evoked as the insubstantial palaces of the One Hundred Deities Radiant-Appearances, or the One Hundred Inalterable Syllables, which are the dynamic display of the Five Victorious Ones. They were previously identified as the One Hundred Healers essences of the internal movements of the constellation Aquarius. In addition, that
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was long before it was called the One Hundred Peaceful and Wrathful Ones in the Old-Tradition of the Continuous-Mystical-Processes of Sublime Conjunction, and Continuous-Mystical-Processes that Examine the Conjunction. Thus, 'Tshal-pa Zhang swore to his guru to realize in this life, the essence of Heruka the Luminous He that Emits the Hidden Noises, and he received the Attentive Absorption Into Reality Sacred Sprinkling Ritual, as well as his Sovereign Rotation-Space-of-Energies that is made of colored stone powders. He was introduced to the Continuous-Mystical-Process Sovereign, Named Splendor of the Wheel-Point of Determinate Time that Is Animating the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence (Parama Adibuddhoddhta r Klacakra nma tantrarja, mChog gi dangpo'i sangs-rgyas-las phyung-ba rgyud kyi rgyal-po dPal Dus kyi 'Khor-lo zhes-bya-ba). It is in the Kangyur of Beijing; rGyud, section II (Ka), vol. 1, No. 4, folio 23b1 to 141b8. It was a text of 1,880 lines, or 235 pages, subdivided into 5 chapters. The author, not mentioned, was most probably Kulikavijayaabhalaputrapda of ViJaypura, born in 961, and known as the Accomplished One Celuka (from Claka, Tonsured One). The translators, in 1066-7, were paita Somantha of rnagara, and 'Bro Lo-ts-ba Shes-rab Grags-pa. The revision would be made shortly after 1370 by Shang-ston mDo-sde-pa, Tshul-khrims-dar, Shong bsTan-pa, Ba Blo-gros rGyal-mtshan, of rGya-ma Rin-chensgangs, Brag-nag Rin-chen rGyal-mtshan, the tenth Chos-lung sPos-khang-pa Throne-Holder. Kulikavijaya-abhalaputrapda Celuka was born in ViJaypura, the ancient capital city of the Turuka territory on the Eastern bank of the Klisindhu River that is a tributary of the armanvat River also identified as the abhala River. He was a disciple of Sucandra-abhalapda born in 948, known as abhalapda (Lightning-Pillar of the Blessed Zodiac) of abhala, another Ancient sacred place that was the personified Blessed Zodiac in Southern Pacla. That tradition is linked the astrological knowledge of the Maga or Magadha Tribes (1000 BCE to 600 BCE) who were disciples of Jarasasta, known as Zarathura of Bhlika. Many things about the Maga would be reported by the
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Legend Regarding the Future (Bhaviya pura), which is a new version compiled around 590. In another source, the Blessed Zodiac was considered a son of the Lord of the Secret the Dark One. This practice of the Wheel-Point of Determinate Time has already been briefly mentioned twice, and it was the heir of the ancient tradition of the Not Fully Divine Breath Misleading-Way it was also regarded as a personified division of the day called Circumference, or Circumference Point of Determinate Time, the essence of the dissolution into the Blue-Heart-Drop. He was also famous as the Vase of Metal, a prince of Mathur, whose pseudonym was Not Fully Divine Breath Misleading-Way. Thus, Mathur was one of the cities invested early by the Maga. Vase of Metal is in some way the essence of the Blue-Heart-Drop, which possesses the power at dissolution to suspend the sensorial breaths that underlie illusion. Vase of Metals sister namely the Lady Who Lives in the Vase of Metal got married to the Lord Ka who, later, in the myth killed his brother-in-law. This Continuous-Mystical-Processes of the Wheel-Point of Determinate Time is in the tradition of the Basket of Determining Elements, which is describing the domain gleamed receptacle. This Basket is for some parts the inheritor of the Vedic Quadruple Knowledge, but with notable differences. This teaching was transmitted, around 1040, in Tibet by Gyi-jo Lo-ts-ba Zla-ba'i 'Odzer, and after him, up to 1100, by 'Bro Lo-ts-ba Shes-rab Grags-pa, then by Rwa Lo-ts-ba rDo-rje-grags, and lately by Mi-nyag Lo-tsba rTsa-mi Sangs-rgyas Grags-pa. Next, rGva Lo-ts-ba explained also to 'Tshal-pa Zhang the secret method of the twin finishing breaths locked up and how to tie up the vital respirations, together with the Prescriptions of the Conjunction in Six Parts. These two practices have been evocated in details early. The Foundation of this Skillful-Means is similar to the one of the interior blazing of the Curl, known as the Fury mainly physically consisting to gather the breaths in the abdomen by the Subtle Breath Respiration of the Vase. The two upper Subtle Breaths of the body are then compressed together with the two lower ones, and then the one of the head, or Sublime Bliss-Wheel that presides over all the junctions, is then tied up. The essence of this mental contemplation of mind is to become conscious about the false rational impression of solidification.
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Accordingly, one imagines that the respirations held by the Five Fundamental Winds of the Five Fundamental Wheels have a quintuple luminous radiance, and that from then on, they would be known as the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. In the long history of kyamuni Buddhas Aphorisms, he symbolically offered this vase to the Son of the Whispered Tradition, which is the essence of the full moon day of the rainy season. In tantric poetic language, this name with a double meaning reminds us here of the upper drops falling like rain. This is the creative birth vase; it has the appearance of the Effigy-Loved-Divinity transmitted by the Revered One during the first of the Four Sacred Sprinkling Rituals. As a preparatory stage, he ties up small cords of five colors to the ewer with two ritual scepters of Pure-Diamond figuring the Five Fundamental Wheels, one in his left at the lips of the vase, the second is put into contact with the Heart-Wheel of the Phenomenal of his Revered One. This small-rope is like the Channel Always Moving Restlessly that passes on, the spiritual energy of the Continuous-Mystical-Process that allows him to receive the Five Victorious Families linked by assumed obligation, to the disciples vase from the awareness of the Revered Ones Mind. This empowerment will later permit the encounter or union of the Assumed Obligation with the Heroes Lucid of Innate-Wisdom that are in essence of the Revered Ones Mind as well as the disciple. After that, symbolically perfumed water is always poured into the ewer from a white shell as the Sublime Bliss-Wheel. This provokes the experience of bliss ensued by the union of the father and mothers white-drops, and red-drops. It is this actualization called Sacred Sprinkling Ritual, known as urn aspersion, and in Tibetan that is a transfer of power, or empowerment. This function allows one to recognize the meaning of the steps of the creative birth, or image generation. Then after, the disciple would have to work with this vase until the Effigy-Loved-Divinity allows him to experiment the final dissolution gate of the Domain of the Ultimate Truth. 91. Very Pure Perfecting (1154)
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'Tshal-pa Zhang had become ill, thus as dPal-chen rGva Lo-ts-ba was away, he consulted the disciple Yer-ba-pa who gave him as a complement, the Path of Skillful-Means of r SamantabhadraNapda. It is a teaching, already mentioned, that is better known as the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl. r Samantabhadra-Napda was also the lineage holder of the Continuous-Mystical-Process of the Wheel-Point of Determinate Time that will find its way to Tibet, and which was bestowed on him by paita Piopa-Vgvarakrti. This guru had been in charge of keeping the southern gate of the Mahvihra of Vikramaila, and he had been a disciple of Kulikavijaya-abhalaputrapda of ViJaypura, known as Bhiku Celuka, the presumed author of the Continuous-Mystical-Process of the Wheel-Point of Determinate Time. Kulikavijaya-abhalaputrapda, as we have seen, received this method from his root guru Sucandra-abhalapda of abhala who had received it in pure visions from the One Who Has in Hand the Pure-Diamond. Therefore, it was then, undeniably, what is called a Wealth Treasure, Which One Thinks About Again. As it was the case in India for other traditions, it was a new draft of a very ancient Gurus Lineage. The Not Fully Divine Breath Misleading-Way evoked on the previous page, was the Protector of the Nature of Things of the Adrapuri Caityrma in Mathur, and later known as the Lord of the Misleadingly-spirits (Kapaevara) in a great sanctuary of Kamra. Not Fully Divine Breath Misleading-Way was already present for many generations, and, around the year 320, during the ascendancy of Candragupta I, the Mahrjadhirja of Paliputra, in the time of Maitreyantha of Mathur, the guru of Asaga of Puruapura. Hence, when 'Tshal-pa Zhang started to practice the interior blazing of the Fury, in the following night, he experienced the Sublime Bliss of Emptiness of the Body of Illusory Appearance. This phase belongs to the tangible (generation), or steps of the creative birth that corresponds with the mental contemplation of mind of the Body of Illusory Appearance of the Father of the Continuous-Mystical-Processes. While the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant correspond to the second phase of the triple process of the
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dissolution, or the Step [of the vanishing] of Whatever Has Been Produced, which is a confrontation with the intangible. These two stages, which are apparently opposed, are in truth a single one combined into complementary movements. This is the meaning of a Continuous-Mystical-Process of Non-Duality, or unity without second, which is demonstrating if necessary that these two phases are not practiced separately, there are a unity or unity. The case is identical concerning the Attentive Absorption Into Reality of the phase of pacification or appeasement that is qualified by convention of preliminary to the emergence of the Extraordinary Vision. As they cannot function one without the other, and at the moment of the fruit, they work like the two legs leading to Step-byStep Path. That is what Ngrjuna-rmanta of Kcpuram had demonstrated in his Five Successive Steps (Paca krama, Rim-pa lnga-pa), a work previously quoted. It is in the Tangyur of Beijing, vol. 61; rGyud-'grel section XXXIII (Gi), No. 2667, folio 50b7 to 64a1. Some people attribute the redaction, around the year 680, of the third section to the first celebrated kyamitra of Sketa. The translators, around 990, were raddhkaravarman and Rin-chen bZang-po, both known of us. A revision was leaded, about 1040, by Kamalagupta of the Khadna Vihra, a monastery established about 544, in the village of Khabhvana by Khadna, a Darada princess of Dardistn, who was the fifth queen of Meghavhana, Mahrja of Kamra. It was a text of 211 lines or less 27 pages subdivided into 5 chapters. The first chapter, the isolation, or the perfecting of a very pure body The second, is the perfecting of a very pure speech The third, is the perfecting of a very pure mind, corresponding to the coming of the Son of the Supernatural Sonorous Breathing that Appears to be Radiant The fourth follows the bliss intense movement towards the revelation of the knowledge, corresponding to Mother of the Supernatural Sonorous Breathing that Appears to be Radiant The fifth manifests the fixation, or adjustment of the couple yoke known as fixation in pair of appeasement, and Extraordinary Vision that corresponds to the Body of Innate-Wisdom.
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Next from 1151 to 1153, 'Tshal-pa Zhang went to different remote areas to practice, where he had to face the wintry weather of the summits, as well as an intense hunger. After that, he went back in 1154 to meet again rGva Lo-ts-ba who was satisfied with his heart son, and whispered to him some last Secret Prescriptions a few months before this guru departed for pure fields. 92. Action without a Mundane-Foundation (1154) As we have seen, 'Tshal-pa Zhang founded in 1175 the 'Tshal-pa Gung-thang monastery downstream from 'Bri-gung-mthil. He devoted then in building a Deities Radiant-Appearances hall where he had placed huge statues, as well as other devotional supports. Wherever he could not obtain voluntary participation from anyone, he did not hesitate to reduce the opponents by force, sending them occasionally soldiers, factual or imaginary ones, as did Mar-pa that was as well sending vengeful clouds to the nomadic peoples that were stealing, or ransoming his disciples one the way. Thus, when in 1185, (Karma-pa) Dus-gsum mKhyen-pa Chos kyi Grags-pa returned to central Tibet, he declared that he was coming in order to calm down 'Tshal-pa Zhang. Yet, when Dus-gsum mKhyen-pa encountered him, 'Tshal-pa Zhang grasped one of his fingers, and started to dance exploding with his mad hilarity. He was a great man who had totally abandoned all mundane thoughts, while, as he used to say, I was absorbed in the innate nature. One time, he explained to his closest spiritual sons. Many people have doubts about me, as they have judged my activity based only on the outer deceptive appearances. My heart sons, you know about reality. Whatever concerned my behaviors, when I have put monk supports in place, constructed monasteries, made the law to be respected, forbidden gambling, stealing, or idle quarrels, I swear that all my acts of wisdom for public government never had any mundane standing in my mind.
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Chapter XXI Peaceful and Wrathful appearances

93. Eyesight at Lions Shoulder (1194) In 1194, the Wood Tiger year, sKyob-pa-rje Rin-chen-dpal, just as he had done in 1192, went to meditate in the hidden Valley at Tsri. Rin-chen-dpal was then abiding in the Attentive Absorption Into Reality on a hill called Lions Shoulder. There, appearing to him was his Effigy-Loved-Divinity who was the Five Deities Radiant-Appearances of Reciprocal-Choice and their entourage in accordance with the tradition transmitted by Ngabhmi-Lhipda of Sihapura known by his pseudonym Lhipda, and that prince, born in 777, in the Kekaya or Kaikaya Tribes had escaped from the jail of his ruling brother. Ngabhmi lived then close to the reliquary tumuli of Sukkaletra and Vitastrta erected around 252 BCE, under the patronage of the mighty Aoka Maurya. Which, since became a space created by some monks of Those of the Orbs Country of Mahimat, a branch established about 470 BCE by Mahktyna who was a direct disciple of kyamuni Buddha. After that vision, Rin-chen-dpal had decided to establish a new monastery there, on a site situated north of the Dwags-po district, near the g.Yu-mtsho (Turquoise Lake). To start, he also decided to put up a huge reliquary tumulus there, known as the support of offerings in Tibetan, to illustrate the figures of the Rotation-Space-ofEnergies as he had been able to contemplate them while in pure vision. These Deities Radiant-Appearances are linked with the Eight Great Cemeteries of the mental imprints. They are attached to the Eight Secret Trees of the Oral Tradition. The first one is the Acacia Sirisa, which belongs to the family of sandalwood trees. The second is the Ficus Religiosa, a fig tree under which kyamuni Buddha had grown to be an Awakened One in May on a full moon day. The third is the Jovesia Ashok. The fourth is the Myrobalan, or Mango tree. The fifth is the Pongonia Glabra that is another variety of sandalwood tree. The sixth is the Liana Glomern. The seventh is the Terminalia
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Arjuna. The eighth is the Ficus Indica, which is a Banyan, or Indian Fig tree. These eight trees are in the language of The Accomplished Ones the illustration of the Heart-Wheel of the Phenomenal eight petals as eight channels branches. They are the essences of the subtle conduits of the awakened energies, which are symbolized by the Eight Sublime Heroes Lucid of the Mercurial Awakening in the Determining elements gone beyond phenomena. 94. One Hundred Deities with Foreign Appearances (1194) Rin-chen-dpal came back from Ts-ri, and in 1194, he ordered to make the adjacent elevations suitable for a cemetery. It would be settled at the entrance of 'Bri-gung-mthil Byang-chub-gling and designate as the Cemetery Where the Putting into Pieces Makes One Understand the reality of emptiness. His monks constructed there, according to his wishes, a Hall of Peaceful and Wrathful Deities Radiant-Appearances, consecrated to the post-mortem visions of the Forty-Two Peaceful Innate Deities Radiant-Appearances of the Body in Union with Bliss taking place during the seven days after death. It is known as the sublimed Seven Subtle-Substances Nature, in the Heart-Wheel of the Phenomenal, and the fifty-eight Wrathful Deities Radiant-Appearances of the Body of the Nature of Things of the seven following days, manifested from the Sublime Bliss-Wheel, the One Hundred [Deities RadiantAppearances] Foreign Appearances Peaceful and Wrathful. Moreover, they manifest as the deployment of innate-wisdom. They are the essences of Drops of Innate-Wisdom of the Embryo of the Gone This Way, or Buddha Nature that is in all sentient beings. They are described in detail in texts like the ContinuousMystical-Process of Sublime Conjunction Embryo of Secret (Guhyagarbha Mahyogatantra, gSang-ba'i sNying-po rNal-'byor Chen-po rgyud), given around 695, by the [Lord of the Secret] Who Has in Hand the Pure-Diamond to Vimalakrti Licchavi of Magalapura, the Rhurja of abhala kingdom who passed it on to Indrabhti of Lakpura. Then now, this attractive platform created by Rin-chen-dpal would become famous, or so sacred that the tradition would
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attribute to it the virtue of enfranchisement of a rebirth in retribution of the three poisons (anger, desire, and ignorance). Henceforth, the bodies would be cut up and the flesh offered to vultures of this place by the One Who Has the Intelligence Mark (understanding emptiness). The effect of this is be to close the three unfortunate destinies with birth within the eighteen Hell Realms is as a result of anger, birth among Hungry-Ghosts is a result of miserliness, and birth in the Middle Way of animals, a result of stupidity. Not far from the Seat of the Teaching of the Protector, the Dazzling Jewel Gifted of Joy, Rin-chen-dpal, established between the road and the ascending path three residential abodes for those of Tsari, Lapchi and Kangri, as they were his precious heart sons trying to reduce the fire of passions. That is to say for the coming practitioners from the three main Rotation-Space-of-Energies he had founded in the solitudes. 95. Drigungpa Mediator in Ningxia (1194) In 1194, at the boundary of Khams (Eastern Tibet) a serious quarrel had broken out between the Mi-nyag empire and Barchuk, the Trk Uighur Qaghan. In the past, the Trk Uighur had a powerful Empire with its capital city settled in 745 at Karabalghasun upon the Orkhon. Therefore, Rin-chen-dpal was able to offer his mediation to pacify the conflict by negotiation that could be concluded by finding middle ground acceptable to both parties. Renxiao Xixia of Yinzhuan, and Lingzhou, the seventh sovereign (wang) who had governed the Mi-nyag of the Ordos nomads, had just passed away in 1193. His successor was revealing the weakness of that already ancient empire founded in 982, and would be eradicated by Mongolian conquerors in 1234. Renxiaos mother was a Chinese princess from the north, and his blood was showed a certain degree of Sinicizing at the royal court of Mi-nyag. Yet, during his reign, Chinese influence had been limited by the voluntary patronage of the Tibetan monks. Even so, in 1146, during his youth, Buddhism lost its position as the state religion, and was replaced by the official religion of Confucianism. The state administration was, at that time, governed by the principles enacted by Kongfuzi, which had become a legislative codex
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compilation of 1460 articles. The classical text of Kongfuzi, known as Confucius, as well as some literary works was then translated into the Mi-nyag language. Nevertheless, Mi-nyag Buddhists were able during the same period to translate twenty volumes of the Tibetan Monastic Collection, and were preserving this deep influence in their society. Buddhism was also flourishing between neighboring countries, in Bod-yul, at Baisha the Dongba capital city of lJang-yul (Yunnan), and in the Mon-pa (Tibetan-Burmese land), which was already the commercial gate with the Southern Buddhist Burmese kingdom of Survaabhmi (Myanmar). Under the Chinggis Qaghanid Mongol Dynasty, the Dongba would transfer their capital city to 'Jang-sa-dam, 8 km from Baisha. The Dongba already had an original form of writing and today some two thousand of their pictograms have been listed. Moreover, this country that had been dominated by Tibetans in the past, that is to say from Srong-btsan sGam-po in 618, to the fall of the last Tibetan emperor of the Yar-klungs Valley sPu-rgyal Dynasty in 842. That is why even today, Dongba have their lamas and their monasteries. Renxiao had also been able to maintain a balance of power by sealing an alliance with Wanyan Dan, which the Chinese called Jinchen Xizong. This unstable neighboring country belonged to the Tungus Jurchen Dynasty, who destroyed the Khitan Dynasty of Nanjing in 1125. These Tungus had been waging war against Zhaogou, known as Song Gaozong, the founder of the Southern Song Dynasty. These empires would soon be both annihilated by the Mongols. Renxiao had to face in 1169, the rebellion of the Khitan hordes that had been chased out after the collapse of the Khitan Dynasty by the successful Tungus Jurchen Dynasty. These Khitan had founded a place-of-safety in Mi-nyag Empire, so in order to make an example; Renxiao had had to ordain the execution of their prince Ren Tejin. After the death of Renxiao, his succession was a bit troublesome, and fights had took place in the Trk Uighur area until the installation of Chunyu Xixia, who would receive the Tibetan title of mentor of Mi-nyag, as he would again bring the dynasty closer to the great Tibetan monasteries, and in particular the bKa'-brgyudpa.
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It was in this way of mediation that the reputation of Rin-chendpal crossed beyond borders, and thus reached Mongolia. There a young war-chief named Tmucin would soon be able to start in 1196 a coalition of the Mongol clans together with the Trk Naman, who followed the Nestorian Christian heresy initiated by Nestorius, the patriarch of Constantinople (from 428 to 431). Next in 1206, Tmucin would assume the title of Wrathful Supreme Sovereign, and overthrow Chunyu of Mi-nyag, after he would defeat the Trk Merkit, in 1207 the Orat of Lake Bakal, and in 1209 the Trk Uighur. 96. Favorable Omen Bird (1197) 'Gos Lo-ts-ba gZhon-nu-dpal would note that the fourth ThroneHolder of Dwags-lha sGam-po consulted the monastic community, as he had decided to build a new Assembly hall of sixteen columns. Without doubts, he then modified his initial plan to erect a fortycolumn sanctuary, which would be achieved as early as 1199. In 1197, Rin-chen-dpal sent him new gifts, as he reminded all that Dwags-lha sGam-po was established, in 1130, at the bottom the sGam-po-gdar lHa-chen mountain by sGam-po-pa. Moreover, as a generous contribution for the construction, he offered, among other things, Dwags-po Zes-dkar 'Dul-'dzin-pa a horse, which was named Crimson Bird that Bridles the Breeze. A name that brings to mind, in Sanskrit, the image of a bird of favorable omens, and once more it is here the question of a fine teaching concerning the Subtle Breaths that Support the Red-Drops at the time of dissolution. 97. Ash-Image of the Guru (1199) As the construction of the assembly hall of Dwags-lha sGam-po monastery was nearly complete, Rin-chen-dpal encouraged by this renaissance decided to erect at gDan-sa-mthil monastery, a similar one. A main body of construction, which was intended for the monks housing, since they were still living in scattered poor huts, would surround it. In 1199, the Earth Ewe year, when all was completed, Rin-chendpal, and sTag-lung-pa Thang-pa bKra-shis-dpal came to proceed
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together with the consecration that establishes the abode. Rin-chen-dpal had thought preferable to transport the remains of the initial monastery of his root guru Phag-mo Gru-pa, not far from there to the Mang-'gar-sgang heights. The Dazzling Jewel Gifted of Joy had perceived that this new site would attract monks, even coming from as far as Bodh Gay. At that moment, sTag-lung Thang-pa bKra-shis-dpal, famous for his devotion concerned with liberation toward the Bla-ma intervened. He had declared to him, Do you not think that it would be unworthy to leave forward the transfixed image of Phag-mo Gru-pa without the cover of a roof? Shouldnt we edify an assembly hall, which would preserve in its center the original hut of our root guru? Their revered teacher had lived on a crude cot made of dry grass. His seat of the teaching was still sheltered there, as well as a representation, which was made of clay mixed with medicinal substances, precious stones ground to powder, bound with silks of the Five Colors, and some of his remaining ashes. His statue one day drew the attention of the One Who Protects the Sanctuary of the Jug that by negligence had lightly damaged it. As 'Bri-gung-pa, and sTag-lung-pa agreed about what to do, under their conjoined impulse, the monastery of gDan-samthil was taking on a grandiose appearance, and within its center a huge assembly hall, which was as splendid as these of the two monasteries of sTag-lung Ya-thang and 'Bri-gung-mthil Byangchub-gling. Our sTag-lung Ya-thang was the home for three thousand monks, and had a monastic retreat residential college. Rinchen-dpal offered many manuscripts, and bKra-shis-dpal gave almost five hundred and fifty volumes, which were written with gold and silver ink. Moreover, the sacred texts were copied on precious dark blue leafs of the highest value. Furthermore, bKrashis-dpal had also offered forty golden currencies, and very valuable turquoises to ornate the corporeal relics and whatever reminds of the body, so everything went well. Yet after sometime, a quarrel between two noble houses from Ngam-shod arose, and it would turn into a conflict and warlike confrontations. Thus, by precaution Rin-chen-dpal ordered the safe storage of a good part of what had been offered. Next, he would decide to give some of it to the old Mi-'gyur lHun gyi Grub-pa'i gTsug-lag-khang monastery of bSam-yas when it was restored one
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more time. This stood out as disagreeable to some envious ones, who spoke ill of him to sTag-lung-pa bKra-shis-dpal. 98. Discipline Protector (1199) In 1199, sKyob-pa-rje Rin-chen-dpal was visited by g.Yam-bzang Chos-rje Chos kyi sMon-lam, who had become during the previous year, at the age of twenty-nine, the spiritual heir of Zwa-ra'i sKalldan Ye-shes Seng-ge, the Zwa-ra'i dgon founder who was a Sublime Son of Phag-mo Gru-pa. At the first meeting, Chos kyi sMon-lam felt the reality of the unity with this Revered Ones Mind. He would establish, in 1206, the g.Yam-bzang bKa'-brgyud-pa School by creating the g.Yam-bzang dgon principal seat monastery a few months before the departure of his root guru for the pure fields. 'Gos Lo-ts-ba gZhon-nu-dpal, the historian, noted that the Pabzang-pa had become, in 1186, a full beggar monk at the early age of seventeen, at the Bya-ching monastery with mKhan-po Klu-dkar-ba who had made him an expert of the Basket of Good Conduct. As a result, by 1197, when he was twenty, he was able to recite from memory the full text of the Aphorism that Liberates [full monk] From his Falls, previously quoted. This work is sometime called the Aphorism of the Foundation of Good Conduct (Vinayamla stra, 'Dul-ba rTsa-ba'i mdo). Now let me say a few words about Guaprabha, who was born as a prince of a royal family of the Brahman caste. In his youth, our Gleaming of Qualities (Guaprabha) had mastered the Hindu tradition of the Quadruple Knowledge before deciding, in order to complete his studies, to go to Jaypura in 582, the ancient metropolis of the Vijaya Tribes in the Parvata Mountain kingdom. Guaprabha became in the Prvata Mahvihra the disciple of the first lofty Bhadraruci of Bhadra upon Jhelum. Alexandros III, the king of Makedona had been founded in 326 BCE the city known as Alexandria Boukephala, after the death in battle of his horse. Bhadraruci initiated him to the texts of the Approach of the Unshakeable Conjunction. Guaprabha compiled four main didactic works, or the Exegesis Treatises, in order to illustrate the deep meaning of the transmission received from Bhadraruci. Then
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Guaprabha of Mathur went back to his homeland, which had ten Vihra and a thousand full beggar monks, and novice-beggar-monks. Thus in 588, at the beginning of the reign of Ratnditya Megha the fourth sovereign of Pacanada and Kamra, Guaprabha had taken the Vows of a Full Beggar Monk outside of the city of Mathur in the Adrapuri Caityrma, which was then a university with some five hundred monks. When he was thirty-eight years old, Guaprabha started to write One hundred treatises, in a hermitage housing fifty monks that was close to the Saghrma Vihra, he also resided occasionally at the Adrapuri Caityrma. Guaprabha wrote there, his most famous works about the discipline that illustrated the tradition of the Basket of the Root of Good Conduct of Those of the Orbs Country. They constituted a main branch of the Those Announcing that All [Phenomena] Exist around 140 BCE in the kingiri of Mahimat. Buddhajiva of the Caityrma of Huvikapura had translated that text into Chinese in 423-4. Guaprabha also turned out to be an adept of the Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. Guaprabha wrote down technical treatises having authority, or compendia of disciplinary precepts. He had done so, as was spread a text named the Aphorism of the Mode of Knowledge that Magnified, Named Interrogative Petition Concerning the Protector of the Realm in Noble Man (rya Rrapla paripcch nma mahyna stra, 'Phags-pa Yul-'khor sKyong gis zhus-pa zhes-bya-ba theg-pa chen-po'i mdo). It is in the Kangyur of Beijing, vol. 33, mDo-sna-tshog section XV (Phu), No. 833, folio 181a1 to 184b7. It was a text of 63 lines, or less than 8 pages. The translators not mentioned, were around 790, the first Prajvarman of Parotsa teaching at the Vitastadatta Vihra in Vitast, and Zhang Lo-ts-ba. The old Vitastadatta Vihra was founded in the ancient Greek city of Hudaspes upon Vitast River that commemorated the name of the merchant Vitastadatta who was a patron benefactor of kyamuni Buddha. It was placed under the protection of the Sovereign of the Undulating-Energies Who Scrapes, which is the essence of the running water coming down from the lake of the city of Somapura, and from a source called Joyfully Renown. The Rrapla is datable from 20-45; it appeared during the rich period
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of the reigns of Gonphores Pallava, and his successor, Sandares Pallava of Mnnagara, the sovereign who was the Satrap of Sindhu and Saurra. In a time during which the Hellenistic influence was patent as far as the adoption of the Phoenician calendar of seven days, which would progressively replace the Indian five day week. That mostly unnoticed almanac modification had deep repercussions on the later elaboration of path, and the experiences of the deities Tantra theories. The Rrapla would be, like many other texts, rewritten in Sanskrit around the year 190 by the entourage of the teacher rya Vddhahasti of the Koiyagaa monastery near the Kulta Stpa. This was a center built in 172 in the territory of the Kulta Tribes living on the right bank of the Sutlej, which is a tributary river of the Indus. Vddhahasti was the guru of Huvika Kua who was the Tura Kua Shi Scythian emperor of Mathur. That sovereign also founded for Those Announcing that All [Phenomena] Exist the Huvika Vihra at Jamlapura, near Mathur. The Rrapla became a classic by 515, before being included as the seventeenth chapter in the Ratnaka Stra, a generic collection already mentioned. The aim of this digression is to take some distance, as well as to be able to expose the nature of the influences represented in the Buddhist tradition, even if that history has not yet been properly recorded by modern Buddhist authors capable of appreciating the meaning in a outer, inner and secret general way. In this Rrapla paripcch, some verses were already announcing a type of the Buddhas prediction that, My full beggar monks would be shameless, without any virtue, arrogant, puffed up, quicktempered, and intoxicated with alcohol, as they appear brandishing the victorious banner of the Buddha, in fact they would be no more than servants of a house-owner. They would possess some livestock, and workers, would indulge in agriculture, as well as in commerce. They would be devoid of good moral lead, full of hypocritical cunning; they would have wives, who would give them sons and daughters. Undisciplined, excessive even about consuming mounds of food or drinking bouts, they as well would have sexual intercourse without any reservations, abandoning also the education principles. They would be without honor, and would
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live without following the rules of the 'Aphorism that Liberates [full monk] From his Falls ', just like an elephant without his chains. Returning to g.Yam-bzang Chos-rje Chos kyi sMon-lam, the Holder of Good Conduct of bsNubs. He was the type of person who was trying to revive the idea of impeccable living with a compassionate Hero Lucid of the Mercurial Awakening in his speech, and in his mind, the reality of the Path of Moving Ahead Conjunction of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits. So, after having heard talks of Rin-chen-dpal, g.Yam-bzang Chosrje Chos kyi sMon-lam would abandon all mundane activities and retire to 'Bum-zhing in the mental contemplation of mind. From there, he would go back in 1201 at the feet of his root guru in Zwa-ra'i dgon. 99. Resulting of a Creation (1199) This work is also an occasion to put into view the different branches of the tradition born of Mar-pa, Mi-la, and sGam-po-pa, as well as seeing the constant exchanges with other traditions having similar roots in India. It is also an occasion to move toward essential enquiries. Here, is succinctly mentioned 'Ba'-rom-pa mKhas-pa Dharma dBang-phyug rDo-rje rGyal-po, the founder of the 'Ba'-rom bKa'-brgyud-pa School who went, in July 1199, to the pure fields among amazing sonorous and luminous phenomena divulging his realization of the Fruit. He had been, by the way, a principal disciple of sGam-po-pa, and the father of 'Ba'-rom-pa Dharma dBang-phyug rDo-rje rGyal-po had been a member of the mDar-ka-ba clan of 'Phan-yul district. Additionally, 'Ba'-rom-pa was recognized in his youth as a Body Resulting From a Creation of Ka (Nag-po-pa) perhaps the disciple of Maitrigupta-Maitripda, and that fact gives one here the pretext to put in plain words the definition of a Tibetan Tulku (sPrul-sku), considered through the light of the Indian tradition. In Sanskrit, the word nirma is synonymous of a category, which is also the Loving Pleasure Result of a Creation. The Sanskrit word for result of a creation is generally translated as emanation, but it leads to intricate ideas, such as measure, construction, creation, formation, form, and even artwork. It is the body of the sensorial
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domain, or to quote the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, the expression body often compared to the moon reflections in water. It is said that, the Buddhas and Bodhisattvas are able to produce them in infinite numbers for the sake of sentient beings. In a Buddha, it is possible to distinguish Three Bodies resulting of a creation. The first one is the Ornamental Body Resulting From a Creation, which is like to the magic fruit of Innate-Wisdom dynamism that invests and purifies the Channel Always Moving Restlessly. In Sanskrit, the word ornamental signifies an ornament, a decoration, an artwork, moreover, the Ornamented is also one of the Benevolent Ones wifes countless names. That Ornamental Body Resulting From a Creation is taken by a Buddha to subjugate by is artistic achievements sentient beings as well as the Eight Classes of Deities Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor. The second one is the Existence Body Resulting From a Creation that is a renaissance obtained as the fruit of an act. A Buddha can manifest, at will, as Indra, or as any kind of teacher, or like a quadruped, bird, and extraordinary Golden Unicorn, but also as a source, a lake, a bridge, a Fabulous Tree that Fulfills all Wishes, and this is done in order to tame sentient beings. In Sanskrit, janma means as well, birth, origin, existence that engender. In addition, this word reminds us too of the generation-seat mentioned early. The third one is the Supreme Body Resulting From a Creation that is beyond all kinds of limits of the mental body, as well as physical body. In Sanskrit, uttama also means, the highest, principal, eminent, excellent, the most distant, and the last. In India, exists an even more ancient tradition. It is the one of the Aphorism of the Golden Light that is Present Without Interruption (Survaaprabh Sottama Stra, C. Zhinguang ming jing, gSer-'odmdo). It was a text issued from the so-called fourth Basket of Magic Spells Knowledge, or enchanting formulas, also referred to as the Basket of Minor Breaks That Keeps Magic Spells in Mind, which is a collection that is undeniably at the origin of the creation of many tantras. Tho-mi Sam-bho-ta transposed the Survaaprabh in Tibetan, around 638-640, for the emperor Srong-btsan sGam-po.
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Before that, this Survaaprabh text was compiled around the year 239 and written in Brhm. Brhm is a mixture of Prkt, with old Aramaean, Persian, and even some Trk. This indicates that the authors were the subjects of Kaika II Shi Kua who was since 217, the eighth Daivaputra Shi Shnuhi, or emperor of the Tura Kua Shi Scythian Second Dynasty. Kaika II is known to have imitated the currency of Roman ambassadors. The Survanaprabh had been transcribed for the first time in 413 into Chinese from a new version realized in Gupta Sanskrit, by the Dharmakema that was a subject of Candragupta II Vikramditya, and his successor Kumragupta I Mahendrditya. Dharmakema of the Uruvelya Vihra of Gay had been studying in Kamra and he would teach at the Gomati Mahvihra in Kustna on the Silk Road, before to going to China. The fifty letters of the Gupta Sanskrit alphabet, which have been diffused widely, would later become the basic source of languages like Hindi, Oriya, and Bagal. Moreover, they would spring up as well figured in the heavy necklaces of the fifty faces that the Deities Radiant-Appearances of the Continuous-Mystical-Processes wear. Paramrtha of Kustna a great adept already quoted from the Approach of the Unshakeable Conjunction, translated again in 552, the Survanaprabh into Chinese. Later on, the Tibetans would classify the Survanaprabh as a Continuous-Mystical-Process of KnowledgeActivity Realization. This Survanaprabh demonstrates the vision, or view of the Three Bodies describing the mind as an insubstantial unimaginable reliquary, and the awakened energy of a Buddha as the Holder of the Pure-Diamond, and phenomenal dimension as the emanated akyamni Buddha. The Srvastivdin and the Mahsanghika had developed this doctrine, which was faithful of the teaching spirit of akyamni, as it attributes to him Three Bodies. The first one is the body that rotted that is also known as the Body of Four Sublime Existent Strengths. It is the Body Resulting of a Creation. The second one is the Body of Imaginative Illusion that has allowed the Buddha to visit the different heavens, and in particular, during the dream-like stage, it is the one of the vase of the Effigy-Loved-Divinity. The third one is the Body of the Nature of Things.
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The Buddhas lay disciple Subhti, reputed for his cognitivewisdom, was the first one to greet the Dharmakya a day when he was in mental contemplation of mind considering impermanence in a cave. We can read it in some Pli, sources such as the Collection of [7762] Aphorisms Classified by Subjects, or Combined Collection (Samyuttaikya), that was compiled around 120 BCE. It was rewritten around 240 in Sanskrit, and the Celestial Amazing Feats (Divyvadna) dating also from 120 BCE, translated into Sanskrit from 240 to 300, and collected early into Chinese, and later on in Tibetan. It is in the Kangyur of Beijing, vol. 40; see No. 1014 to 1019 and 1027. After Subhti, it was the turn of Utpalavra (Blue Lotus Color) the Bhikun to visit kyamuni at Smksya, known as Kuavat, where she greeted his existence body (resulting of a creation). For the Sarvstivdin, or Those Announcing that All [Phenomena] Exist, kyamuni Buddha possesses a Body of Retribution, born from his mother, Mydev (Lady-Deitys Radiant-Appearance of the Illusion), and that body is gifted of extraordinary life forces. That is not of apparition, as he is impure in the way that he may inspire passions for others (reminiscent of desire, hatred, and ignorance). For a Srvastivdin, whenever a Hero Lucid of the Mercurial Awakening possesses a Body of the Nature of Things, he becomes a Buddha, but even if he has been refined, he is non-impure, or unadulterated. Besides, he possesses as a third one, a Body Resulting From a Creation that is a genuine source of benediction that bestows the Fundament of the Place of Strength Control, and which is capable of producing wonders at will. Concerning this topic, the view of Those Announcing that All [Phenomena] Exist diverged from three of the eight registered divisions of the Mahsanghika. In particular, of Those Being in Front of the Rock of the Indraailaguh in Rjagha, established in 483 BCE, of the Those Being on the Westside of the Rock of Ngrjunikoda, issued from the Those Being on the Westside of the Great Lute Rock of rparaka, established in 476 BCE, and with Those of the Reliquary Tumulus of Beautiful Flowers Mountain of Citraka, established in 251 BCE. The three schools of the Mode of Knowledge that Magnified would take this view back.
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First, Those Pronouncing Reality as a Phantoms Apparition of the Vast Sanctuary Tumulus of Vetlagiri, a branch that had been founded, around the year 90, from a division of Those of the Orbs Country of the kingiri in Mahimat that was founded around 145 BCE. Second, Those Pronouncing Emptiness that was founded close to 100. They arose from a division of Those of the Reliquary Tumulus of the Sublime Deity of r Dhnyakaaka who were established about 240 BCE, by the Mahdeva of Mahimat and the Cetiyagiri Vihra of Vidi that had ordained the Prince Mahendra Maurya, known as the arhat Mahinda. Third, Those Announcing Consciousness that was established in 157, most probably by the Prince Bhiku Bharaka Nanda of Mathur from a division of Those Announcing Cognitive-Wisdom of Mathur. That particular branch would aggregate about the year 375, or soon after the Hna invasion, the branch of Those Announcing the Supra Mundane who left the Madhyadea for the city of Pukarvat established in 219 BCE, and later when they had expanded to Puruapura in 136, and yet again founded the Lokottrma of Bayanna in 141. These three new Mahyna schools proclaimed that the Body of the Nature of Things of kyamuni Buddha was Supra Mundane, and they quoted the authority of the Combined Collection (Samyuttaikya) of the Pli, tradition, which is equivalent to the Approach of the Topmost Only One (Ekottargama), or Sanskrit collection. Those Announcing the Deans Tradition were much divided, as those of r Lak were following Those Announcing that All [Phenomena] Exist. However, the Uttarpathaka, Uttarya, Uttarasaila, and Matara divisions of Those Announcing the Deans Tradition, followed the Mahsanghikas view. They declared that kyamuni Buddha had demonstrated reality with a single voice expression, and that the Aphorisms have significance, or direct definitive meaning as he had pronounced them in an Attentive Absorption Into Reality, and that is a body of form gifted of a spontaneous radiant luminosity, as well as an immeasurable long-life duration. Some of the Srvastivdin who were studying the Aphorism of the Spreading Out of the Plays in Noble Man (rya Lalitavistara
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nma mahyna stra, 'Phags-pa rGya-cher Rol-pa zhes-bya-ba theg-pa chen-po'i mdo) that was mentioned earlier. In addition, they were hesitating. The title in Tibetan mentions Named Mode of Knowledge that Magnified (zhes-bya-ba theg-pa chen-po), but the Srvastivdin branches belong to the Mode of Knowledge that Makes One Abandon (the passions). This is an interesting matter showing how some Hnayna texts have been turned into Mahyna ones. It is in the Kangyur of Beijing, vol. 27; mDo-snatshogs section II (Ku), No 763; folio 1a1 to 246a5. It was a text of 3925 lines or almost 491 pages subdivided into 27 chapters. The translators were, around 795, the paita Jinamitra of the Vibhvana Vihra of rnagara, the paita Dnaila of Camp, the paita Munivarman of the Vibhvana, and Zhang Lo-ts-ba. The Srvastivdin were doubtful as kyamuni Buddha was called the Celestial Shining One Upon the Lighting Divinities, the Supreme to all Deities Radiant-Appearances, as every Buddha of the past, and those of the future, who are every sentient being already in the tantric ultimate view. After that explanation intending to nourish our reflection about the nature and essence of the Three Bodies, now we come back to the 'Ba'-rom-pa mKhas-pa Dharma dBang-phyug rDo-rje rGyal-po biography. When he was an adolescent, he visited sGam-po-pa, and received the teachings that constituted the tradition of the 'Ba'-rom bKa'-brgyud-pa School that he founded at 'Ba'-rom, around the year 1182, in Byang-thang, or Northern Land area. One of his disciples Ras-pa dKar-po Shes-rab Seng-ge, known as 'Ba'-rom-pa Sangs-rgyas Ras-chen obtained a glorious patronage, as he had become the chief officiating, or Revered One Leader of the Psalmodies at the court of Chunyu Xixia, the eighth sovereign of Minyag. Toba Li Jiqian had founded the Mi-nyag Empire in 982. Chunyu was pursuing the politics of his predecessors vis--vis of his unsettled neighbors, and in 1201, he thought he should intervene to pacify a quarrel dividing the Mongols. Tmucin Chinggis Khn was then enduring the effect of his victories over the Trk in 1196 with the help of Toghrl Khn of Keregit, and the Minyag troops, which had provoked the jealousy of other chieftains. No later than 1201, Jamuka, Tmucins blood brother, was elected at the General Mongol Assembly of the nobles as Gurkhn with the
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support of the horde chieftains of the Dachud, Konqirad, Ikira, Korlo, Katagin, Orat, and Naman. Tmucin Chinggis Khn confronted him, was able to triumph over Jamuka, and in 1205, he would hunt down his father-in-law Toghrl Khn. Yet, by interfering in this conflict Chunyu had, without knowing it, facilitated the ascension of the one that will attack him in 1206, and he would be thrown out of power.
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Chapter XXII Bodhisattva Instructions

100. Taking Hold Over Whatever is Revealed as Existing (1201) In 1201, in the Metal Hen year, the one who would be known as Rog Rin-chen Shes-rab the Bearded One visited Rin-chen-dpal. He was the younger brother of Rog Shes-rab-'od of Chang-khyim, and a main disciple of rGyal-ba sTen-nas-pa. On this day, the Sublime Deitys Radiant-Appearance of the Place Temporary Lodging with a Golden Head, who is the protector of the Objective Reality of the Person , known as the Protector of the Element Strengths, the Layman with a Golden Head who is the guardian of 'Brigung-mthil Byang-chub-gling entered into the body of a man. This fellow in a trance went to meet Rog Rin-chen Shes-rab to welcome him. In Sanskrit, this word comes from sanipata, which means, an encounter between enemies, a contact, a collision, a liaison, confluent, a combination, mix up, assemblage, collection, multitude, coitus, combination of the three secretions that provokes illness, collapse and death. That extensive list reveals the characters and levels of a trance in almost all its various facets. Rog Rin-chen Shes-rab had come to 'Bri-gung-mthil to solicit the taking of the two hundred fifty-three Vows of a Full Beggar Monk. He obtained them from the Sublime Who Bestows the Object of Thought to Others, 'Bri-gung mKhan-chen Gu-ra-ba Tshul-khrims rDo-rje, in the presence of the One Who Teaches How to Approach gTsang-pa 'Dul-'dzin, as well as from the Secret Preceptor lChag-ri-pa. He received then the name of Jewel of Cognitive-Wisdom (Prajratna, Rin-chen Shes-rab). Rin-chen-dpal offered him, on this occasion, the three monks robes, in order to make the basis for a happy relationship flourish, and when the ceremony was over, he made him turn around to look at him, and then declared, It seems that it suits you. Besides, with his right hand Rin-chen-dpal caressed his shaved head, as he would now offer him the Fundament of the Place of Strength Control. It was so, because this thirty-year-old man, and his brothers were the
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holders of the tradition of the method to Cause the Appeasement of Suffering, a teaching already mentioned, which to summarize consists of to cause the appeasement of all the sufferings of sensorial faculties with mystical-incantation. For the bKa'-gdams-pa tradition, which comes from Ata, the three refuge lineages to cause appeasement were developed. These three distinctive streams all transmitted the Four [methods] to Take Hold Over Whatever is Revealed as Existing, or the Characteristic of the real things, or the certainty of the substances that goes beyond last limits. That consisted of, First to give what is necessary Second, it was to speak pleasantly. Third, it was to help others. Fourth, it was to serve the practical advantage, known as Acting for the Truth. Later on, these three lineages that cause the appeasement of suffering combined, between 1190 and 1220, by Rog Shes-rab-'od, and his youngest brother Rog Rin-chen Shes-rab. Rin-chen-dpal had received the Path that Causes the Appeasement of Suffering of rMang. This name came from rMang-ra Ser-po of Yarklungs Valley. This tradition would be included in the six volumes of the Oral Collection of his root guru Phag-mo Gru-pa. Buddharjna, when he had arrived in Nepla during his third trip to Tibet, stood out as a friend to merchants. He had encountered rMang-ra Ser-po of Yar-klungs, who then accompanied him all the way to gTsang. Thus, he bestowed upon him many Secret Prescriptions of the method of that Cuts off illusion into Free Space, which would be popularized by Ma-gcig Lab-sgron. Buddharjna also conferred, in gTsang, the Secret Prescriptions of the Cutting Off (Illusion Into the Ultimate) Free Space to sKyo bSodnams Bla-ma, and rMang-ra Ser-po who transmitted the Path that Causes the Appeasement of Suffering of rMang. Yet again, these teachings, with its sections, would get a place in the Profound Nature of Things of the Law that Protects (sKyob-pa-rje zab-chos) of sKyob-pa-rje Rin-chen-dpal. Rog Rin-chen Shes-rab had been sometimes with Rin-chen-dpal who transmitted to him the succession tree of his spiritual guide. In addition, sGom-pa sMang-cig taught him the sKabs dang-po,
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which is the first chapter of the Short Explanation in Mnemonic [verses] to the Commentary of the Prescriptions of CognitiveWisdom that Goes Beyond the Last Limits Named Ornament of the Intense Encounter, which is a work mentioned in detail earlier. It is a profound commentary written, around 365, by Maitreyantha of Mathur about the Cognitive-Wisdom that Goes Beyond the Last Limits. This text is also considered as an Indian root teaching method to Cause the Appeasement of Suffering. Rin-chen-dpal also conferred upon him the Cycle of The Nature of Things of the 'Tshal-pa'i of Bla-ma Zhang ('Tshal-pa'i Chos-skor Bla-ma Zhang), which had been put into form by the late founder 'Tshal-pa Zhang who was the main subject of chapter XX. Moreover, 'Chus-pa brTson-'grus Seng-ge bestowed upon him the brGyud-bar-ma that was the lineage of the Intermediate Appeasement Continuous-Mystical-Processes. Next, he passed on to him the prescriptions that are combined with Aphorisms, and ContinuousMystical-Processes, which are from the Stanza of Accumulation of the Cognitive-Wisdom that Goes Beyond the Last Limits in Noble Man, that was mentioned earlier too. He received it with his father 'Chus-pa Dar-ma brTson-'grus from Ar Byang-chub Ye-shes, who had been, in 1134, one the teachers of Phag-mo Gru-pa. Rog Rinchen Shes-rabs elder brother, Rog Shes-rab-'od obtained, from 'Chus-pa Seng-ge, in his house of Chang-khyim, the transmission the [Prescriptions of the] Cognitive-Wisdom that Goes Beyond Syllables (Akarka Prajpramit [upadea], Sher-phyin Yi-ge med-pa), which was one of the many doctrines transmitted by Buddharjna to lJyang bKa'-gdams-pa of 'Chims-yul. This Bla-ma happened to be, in addition, linked with the Intermediate Stage Lineage, recognized as the Continuous-MysticalProcess Capable of Intimate Transformation, which he gave to lJyangchung-pa who had transmitted it to 'Chus-pas father, and son. They had obtained the Secret Prescriptions, together with the specific system to Cause the Appeasement of Suffering, that was transmitted by sKam-sgom Ye-shes rGyal-mtshan, who had been another of Buddharjnas great disciples. Rog Rin-chen Shes-rab persevered in his attempt to collect the totality of the branches of this teaching, which were transmitted at 'Bri-gung-mthil. He prayed So Dar-ma Seng-ge to transmit to him
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the Instructions Named the Simultaneous Lamp ([Sayk Pradpa nma], Yang-dag lTa-ba'i sGron-ma), known as the vision of the thinking as fully luminous, that is to say the thinking that appears to be clear without veiling all the paths of the enlightened mind. It was one of the Five Appeasement Lamps passed on to Grwa-pa sNgon-shes dBang-phyug-'bar by Buddharjna around 1062. After that, Rog Rin-chen Shes-rab had received from Chan-bu rGya-ras the rite of Aspersion of the Movement Ahead of Realization (Seka Prakriy, dBang gi Rab-tu Byed-pa), which is qualified of new capacity that is a Foundation of Excellence. It is in the Tangyur of Beijing, vol. 66; rGyud-'grel section XL (Thi), No 2750, folio 205a1 to 218a4. It was a text of 212 lines or almost 27 pages. The author was the Accomplished Possessor r Nandivajra of Nndpur, born in 882, in the capital city of the Grajara Tribes of Gujartra who had settled, close to 724, when Ngabhaa I Pratihra of Ujjain, was the first Mahrja of Mlavadea and Rjputna. The translators who had been working, around 1043, at mTho-lding in the Gu-ge kingdom, were Ata, and Ba-ri Lo-ts-ba Rin-chen Grags-pa. This secret ritual of aspersion was linked to the system transmitted by So Hor-'bar a nomadic Trk Mongol who had been In charge of the Ritual of Homage Offerings of Buddharjna. Yet, it was a commentary of the rite of Aspersion of the Movement Ahead of Realization (eka Prakriya, dBang gi Rab-tu Byed-pa), which differs in spelling with Seka Prakriy, and evokes here the summit, or unction of the crown as the Sublime Bliss-Wheel, which is compared to a diadem. It is in the Kangyur of Beijing, vol. 1; the rGyud section II (Ka), No. 7, folio 160a1 to 164a5. It was a text of 69 lines or less than 9 pages. The author, little known, was the Erudite Accomplished Possessor, named Anupamavajra (PureDiamond Gradually Matured) of Aahilapaka, born in 866, his disciple made the commentary No. 2750. The translators were the Nepl paita Samantar of Devapan, in Khmad Valley, and Rwa Lo-ts-ba Chos-rab-bdag. After that, sBug-ston Ri-khrod passed on to Rog Rin-chen Shesrab the Hymn to the Illustrious Mother (Bharik stotra, rJebtsun-ma bstod-pa), in accordance with the sPu-hrangs method. That is to say the one transmitted by sPu-hrang Lo-chung dKonmchog-'od who was the so-called More Little One Who Translates
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Foreign Languages, to distinguish him from sPu-hrang Lo-ts-ba Anston Grags-pa Rin-chen, a leader of Rin-chen bZang-pos team. There are plenty of texts mentioning many Illustrious Ones Who Overstep Beyond. sBug-ston Ri-khrod also gave him the tradition of The Cutting Off into Six Pieces. Then, another hermit, passed on to him the Prescriptions of the So Hor-'bar method. Rog-ston bTsan-po gave him, among other things, the Magic Spell that Keeps in Memory Named Slitting Pure-Diamond (Vajravira nma dhra, it is in the Kangyur of Beijing No. 406, rDo-rje rNam-par 'Joms-pa'i gzungs zhes-bya-ba), a five line text belonging to the Fruitful Accomplishments. The translators were around 790 the paita Jinamitra and Dnala, with Zhang lo-ts-ba sNa-nam Yeshes-sde. Like many other magic spells belonging to the Basket of Good Conduct, from this formula arise more than thirty practices found in the Beijing edition. His Holiness, the ninth rTogs-ldan sPrul-sku dKon-mchog Thubbstan bsTan-pa'i rGyal-mtshan gave me that transmission together with the appropriate method that manifests the divinity, which I was lucky to accomplish in 1998 while in Phyi-dbang ma-dgon. On this issue, see the Continuous-Mystical-Process Sovereign Who Slit the Dreadful Pure-Diamond Splendor (r Vajrabhairava Vidraa Tantrarja, dPal rDo-rje 'Jigs-byed rNam-par 'Joms-pa'i rgyud kyi rgyal-po zhes-bya-ba). It is in the Kangyur of Beijing, vol. 3; rGyud section V (Nga), No 53, and folio 65b1 to 66a7. It was a text of 15 lines or less than 2 pages. The author has not yet been identified, but maybe Gaydhara-Kyasthapda, around the year 1020. The translators were, in Bod-yul around 1029, GaydharaKyasthapda of the Mativihra in Vajrsana, and 'Brog-mi Lo-tsba Shkya Ye-shes. Rog-ston bTsan-po transmitted additionally to Rog Rin-chen Shes-rab the Skillful-Means Method that manifests the Divinity, which Splits, with a Victorious Sword, the Subtle Breath Drops ([Vijayaya Vidra Prabindu], Srog-thig rNam-rgyal rNam'joms). This text was reputed of being capable to break apart the sortilege menacing ones health, and clear away all kinds of illness. Obviously, this teaching comes from the Magic Spell that Keeps in Memory Named Slitting Pure-Diamond, yet again, it may be
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secretly linked with Kulikavijaya-abhalaputrapda Celuka of ViJaypura. He gave him again the cycle concerning the sixteen phases, or revolutions of the breaths that were linked to the line of the first terrific Padmavajra-Saroruha, which had just been taken into Tibet by the Lord of the Practitioners of the Conjunction, the Accomplished One, Mitrayogin in 1198. It was most probably the Gurus Lineage of the Skillful-Means Method-Manifesting Practiced with [Daily] Assiduity [the Lady-Deitys Radiant-Appearance Messenger] Prodigious Power to Move Within Space. Rog-ston Klu-sbyin again transmitted to Rog Rin-chen Shes-rab, the Encounter With the Secret, and after that, the teacher of the Hall of Contemplation, Zhig-po bDud-rtsi gave to Rog Rin-chen Shes-rab, the Hearing Instructions Lineage of What Excites the Acquaintance of the Moment Towards Transition. Kha-rag sKyi-ston passed to Rog Rinchen Shes-rab diverse cycles of the 'Tshal-pa bKa'-brgyud-pa School as the Five Sorrows (gZer-lnga). Shangs-pa Rom-bhe transmitted to him, the Access to the Practice of the Movement that Mingles By the Common Cavernous Orifice. That was from the lineage of the Shangs-pa traditions chariot, otherwise known as the Shangs-pa bKa'-brgyud-pa, issued from The Accomplished One Who Imparts the Object of Thinking to Others, Khyung-po rNal-'byor of sNye-mo Ramangs. This Bla-ma had been a disciple of Niguh Mt, the Hidden Mother, who was the ex-wife, or spiritual sister of r Samantabhadra-Napda. She was acknowledged as the Immaculate-Seat, or Vimalapia, as well as Innate-Wisdom SpatialLady-Energy, the Young Girl of the Pure-Diamond, or the Mother (Who Transformed Her Body in a) Rainbow. Vimalapia had been married in 1007, when she was a fourteen year old adolescent to the fifteen year old son of a Bagal king who become r Samantabhadra-Napda. In 1015, after eight years, the young couple separated by common accord to continue with their spiritual quests. Later on, she transmitted her Six Turnings Around the Nature of Things From the Hidden One, as her ex-husband was transmitting his Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl. That line was continued by Shangs-pa Sangs-rgyas gNan-ston Chos kyi Shes-rab, the Sixth
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Shangs-pa throne-holder who would pay a visit, in 1210, to Rin-chendpal at 'Bri-gung-mthil. Lo-sgom and Glang sNying-po initiated Rog Rin-chen Shes-rab to the Thirteen Deities Radiant-Appearances of Reciprocal-Choice. It is in the succession tree of the second eminent DharmakrtiGhaavajrapda, known as The Accomplished One Who Imparts the Object of Thinking to Others, Ghaavajra, born in 933, who was the One Who Imparts the Object of Thinking to Others at the Saghrma Mahvihra of Nland. Rog Shes-rab Zla-ba transmitted, around 1190, to Rog Rin-chen Shes-rab some of the texts of the OldTradition, like the Secret Iron-Point One Unique Hero (Ekaviraklayaguhya, gSang-ba Phur-gcig). It is a work that was tied up with the tradition of the Legend of the Worshipper of the [Solar] One Who is Always Active (Vaiava Pura), a set of books written around 380. He is related to Kilakil, the white sovereigns family line issued from Yvana Indo-Greek clans. These kings having left their satrapies (in Pkistn), emigrated, and arose as the Vkaka Dynasty in Vindyadea. Rog Rin-chen Shes-rab also received then the Ambrosia of the Only Vase. Rin-chen-dpal, who was obviously exceptionally well surrounded, gave him the Hearing Instructions Lineage of the ImagedGesture that Closes Whatever Excites the Sacred Cordon. Rin-chen-dpal proposed at that moment for him to become his spiritual son for that specific transmission. Yet again, Rog Rin-chen Shes-rab objected humbly, as he wished to pursue the line of Buddharjna, as well as the one of sPa-tshab sGom-pa of Po-po in sMad 'Phan-yul, who had been, around the year 1110, the disciple of sKam-sgom Ye-shes rGyal-mtshan, and of Dam-pa Zhibyed-pa Kun-dga', the two heart sons of Buddharjna. Rog the bearded one also wished to pursue the tradition of his own teacher rGyal-ba sTen-nas-pa, who was living around the Glang-'khor monastery near Ka-ru and the corporeal relics of Buddharjna. Before leaving 'Bri-gung-mthil, Rog Rin-chen Shes-rab again received the teaching of the Union of the Bliss the Deities RadiantAppearances ([Sadhi devasukha], lHa-bde-ma dGongs-pa), which in Sanskrit is like the twilight instant, the contact point, to step into a cognitive breach, and an harmonious euphony combination. He obtained the works of the Oral-Tradition of the
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What Excites the Acquaintance of the Moment Towards Transition, in the Gurus Lineage of Majurmitra, known as Prantamitra from Magalapura who had been the One Who Teaches How to Approach, at the Muktapia Caityavihra of Parihsapura, established in 742, near Lalitditya Muktapia, Krtogas capital city founded in 736. Rog Rin-chen Shes-rab then received, in particular his Hit the Essence in Three Crucial Stanzas (Tshig-gsum gNad-brdeg) that is the miraculous testament received by Majurmitra from his guru Prahevajra Vetlakema, born in 695. That shows us how from the very beginning the 'Bri-gung-pa were deeply linked to the OldTradition, or rNying-ma-pa. After that, Rog Rin-chen Shes-rab went to practice in retreat, where he would remain until 1206, in the solitudes of Ts-ri, mKhar-chu, Sham-bu, Mu-tig, Pho-ma, as well as the snow ranges of Gangs-bzang. After that, he would start to teach. 101. Four Lotus Flowers in Tibet (1205) Several facts are interesting; Rin-chen-dpal was mentioned in the biography of kyarbhadra of Kamra, who had passed away in 1225. In particular, they are related in a book written around 1210 by his disciple Khro-phu Lo-ts-ba Tshul-khrims Shes-rab Byamspa-dpal. About kyarbhadra, Khro-phu Lo-ts-ba told us that, his younger brother paita Vibhticandra had left their Vibhvana Vihra of rnagara as he heard of the extraordinary wisdom of Quality of Jewel, or Guaratna of Lak that was recognized as One Who Deserves to Receive Homage. This location is usually wrongly identified with r Lak. It is Lakpura in the Subhavastu River Valley, a tributary river of the Sindhu River. As we have seen earlier, Rin-chen-dpal dispatched some of his disciples to Uiyna, a land that had been divided into two kingdoms, the Northern part of Uiyna had Lakpura for its capital city, and the Southern part called abhala had Magalapura as its main city. It was in this manner, around 497, Mihirakula Shha Javla, the Prince of the Ha Haythelit of Skala had ransacked Darada, the very ancient metropolis of the Darada Tribes, or Those of the Precipices, who had been paying a tribute to Darios I of Sus, the Great-King, by 516, BCE, in the Parsuashs Seventh satrapy. After
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that misfortune, the Darda had lost their warrior caste status and were considered part of the working caste. From these Valley roads we go to the Skala pass, and the Inferior Subhavastu, which is a tributary river of the Sindhu River flowing to Jaypura known as Pravata. That great town had attached its name to PravatapdaDrumaguhya. To add to the possible confusion a second big city was already called ViJaypura situated at the Eastern bank of the Klisindhu River. When Guaratna knew that Vibhticandra would go next to Tibet, he confided to him four lotus-flowers in sealed caskets, telling him, Give two lotuses to the Hero Lucid of the Mercurial Awakening Ratnar (Rin-chen-dpal) who is an emanation of crya Ngrjuna in the country of 'Bri. This other one is for Glorious Chariot the Hero Lucid of the Mercurial Awakening that is abides in the Ratnakrti Vihra or Zwa-ra'i Rin-chen-grags dgon. This name called to mind, Glorious Chariot, a mystical sovereign of Solar-Race, which had made come down to Gag from the sky to the Golden Continent, which is one of the four continents surrounding the Agreeable Mount Meru. This Glorious Chariot had among his descendant the hero Handsome Giver of Pleasure. This concerned the Zwa-ra'i dgon, a monastery founded by sKal-ldan Ye-shes Seng-ge, the real originator of the g.Yam-bzang bKa'-brgyud-pa School. Next, Guaratna had told him to give the fourth lotus to the One Who Is Able to Speak Two Languages, known as Khro-phu Tshulkhrims Shes-rab Byams-pa-dpal the one Who Translates the Foreign Languages, and who is building a monumental statue of twenty-five meters high of the future Buddha, the Possessor of Loving Kindness. kyarbhadra managed to escape in 1203, a little before the general ransacking by Muammad Ibn Bakhtyr Khilj, of the great Buddhist monasteries and universities, which would nearly disappear then, following a period of consistent decline. The Northern Indian empires and kingdoms had weakened their defenses because of petty feudal conflicts. Jayacandra Ghaavla of Banras and Varas upon Gaaki River, who was the Mahrja of the High Valley of the Yamun River and Gag River since 1155, had waged war after 1179, with his son-in-law, the romantic Phivirja III Chamna of Ajarmara in Rjputna and Dhillik.
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The weakening of the armies of these two Dynasties gave a serious advantage to the pillagers of Mu'izz al-Din Muammad, the Sultan of Ghr who was then already ruthlessly attacking at the gates of Hindustn. In 1191, Phivirja Chamna managed to push back the Muslm invasion at the first battle of Tarin. Nonetheless in 1193, Phivirja Chamna was routed a second battle at Tarin by Qub al-Din Aybaq and killed by an arrow as he was fleeing. His widow and all her entourage died in a Jauhar ritual consisting of jumping into a huge fire to avoid the demands of the male conquerors. Candra Bardai of Lohur in the Trigarta Tribes land, who was an official poet at Phivirja court was among those killed at the second battle of Tarin. Yet, he left an account of his patrons exploits that will be preserved for posterity under the title of Song of the Hero Sovereign of the Earth (Phivirja Rso), written in ancient Hindi Brjbha dialect. Then, Qub al-Din Aybaq annexed, in 1193, the state of Kanykubja, and Mu'izz al-Din Muammad of Ghr would be assassinated before he could firmly install his dynasty. In 1197, under the reign of Lakmaasena, the sixth Mahrja of Rh of the Sena Dynasty, the famous Saghrma Mahvihra of Gaua was destroyed, as the invaders set it on fire. Muammad Ibn Bakhtyr Khilj, another lieutenant of the Sultan of Ghr led his Muslm ravenous riders massacring the monks and burned down their precious libraries of Nland, Uddaapura Mahvihra, Vikramaila, and the Somapura Vihra too. The pretext was the little holy war that was indeed very lucrative. Yet, it was, in fact, scornful of Muammad the Prophet of Putting Yourself in God, who preached of a greater jihad, which was no more again than a selfish-self. As kyarbhadra found shelter in Nepla, he received an invitation to visit Bod-yul from Khro-phu Lo-ts-ba Tshul-khrims Shes-rab Byams-pa-dpal, who was the nephew of the two founders, Khro-phu-pa rGya-tsha 'Gro-mgon rGyal-mtshan, and his brother Khro-phu-pa Kun-ldan Ras-pa who were among the main disciples of Phag-mo Gru-pa, prior to the establishment the Khro-phu-pa bKa'-brgyud-pa School. Vibhticandra reached his elder brother in Bhaktapura, just in time to accompany him to Tibet with at the head of a group of paita. At his arrival, kyarbhadra had to
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take the chair in a sort of General Assembly of eight hundred monks at Pha-ri to whom he had taught three fundamental texts. First, he gave the Aphorism of the Mode of Knowledge that Magnified that is Named Cognitive-Wisdom that Goes Beyond the Last Limits in Eighteen Thousand [Verses] in Noble Man (rya Adaashasrik Prajpramit nma mahyna stra, C. Daoxing banruo jing, 'Phags-pa Shes-rab kyi Pha-rol-tu Phyin-pa Khri-brgyad sTong-pa zhes-bya-ba theg-pa chen-po'i mdo). It is in the Kangyur of Beijing, at the end of vol. 19, Sher-phyin sections XIX (Ni), beginning of vol. 20, XX (Pi), No. 732, and XXI (Phi). It was a text of 12,536 lines or 1567 pages, subdivided into 87 chapters. The translators that were not mentioned were, around 790, the second eminent paita Jinamitra of Vibhvana Vihra of rnagara, known as the first Prajvarman of Parotsa, and Zhang Lo-ts-ba, as was for the text No. 733. Second, kyarbhadra demonstrated the Aphorism that Liberates [full monk] From his Falls, which was the version of Guaprabha of Mathur. Third, kyarbhadra posited the Brief Versified Explanation of the Aphorism of the Rhetorical Ornaments [in answer to these that objected to] the Mode of Knowledge that Magnified (Mahyna Strlakra krik, Theg-pa chen-po'i mDo-sde'i rGyan gyi tshig le'ur byas-pa), of Maitreyantha of Mathur mentioned earlier. After that, kyarbhadra and his party had made a stop at Klasmo-che, a monastery that had been established in 1143, in sNarthang Valley, some 290 km from lHa-sa. The village of sNar-thang was situated about 10 km southeast from gZhis-ka-rtse, a city that was one of the great centers of gTsang. kyarbhadra was greeted there with a solemn pomp and circumstance as Gro-ston bDud-rtsigrags, the fourth throne-holder of sNar-thang came to meet him on the way with all the monks holding their banners and playing the appropriate music. kyarbhadra taught the Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits in Twenty-Five Thousand [verses] in Noble Man (rya Pacaviatishasrik Prajpramit stra, Shes-rab kyi Pha-rol-tu Phyin-pa sTong-phrag Nyi-shu lNga-pa), mentioned earlier. It is in the Kangyur of Beijing, No. 731, vol. 18, Sher-phyin sections XV (Nyi), XVI (Ti), XVII (Thi), and vol. 19,
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XVIII (Di). It was a text of 18,840 lines or 2,356 pages subdivided into 76 chapters. The translators were unmentioned. At sNar-thang Klas-mo-che, as well as at the Khro-phu monastery, candidates massed together to taking the thirty-six Vows of a Novice-Monk-Beggar, or the two hundred fifty-three Vows of a Full Beggar Monk. In his great kindness kyarbhadra had try hard to offer to the applicants the three monks robes. One morning, a Khams-pa, a disciple of 'Bri-gung-pa, solicited with particular indiscrete insistence, the three monks robes, and one of kyarbhadras attendants answered him, that there were none remaining. Thus, the Khams-pa with harshness grabbed hold of the robe of the sublime paita on his orator-seat, and then the shocked assistant who wrathfully pushed him away, snatched the robe from his hand, the end result was that the unbalanced Khams-pa fell on his nose, which started to bleed. On a daily basis, kyarbhadra was accustomed, during his morning hour of Attentive Absorption Into Reality, to speak with the One Who Makes You Go Beyond who was his Effigy-Loved-Divinity. Yet, for six long days, the One Who Makes You Go Beyond would remain indiscernible to him. kyarbhadra continued to address her with the dependability of the Seven Branches of Worship. Besides, when kyarbhadra feared breaking his three vows. These are the Vows of Returning to Liberation concerning the Mode of Knowledge that Makes One Abandon (the passions), the Vows of a Hero Lucid of the Mercurial Awakening that are of the Mode of Knowledge that Magnified, and the Vows of Secret Mystical-Incantations that are related to the Mode of Knowledge of the Pure-Diamond. As a teacher of tantra, kyarbhadra was devoted to a Declaration of Bad Augur Missteps, or an admission of what is similar on earth to a faux pas. As we have seen earlier, in an essay, about the monastic self-control of Ngrjuna-rmanta of Kcpuram, which was an explanation of the Commentary of the Distress Admission, Which Leads to Awakening that was quoted twice. Ngrjuna-rmanta wrote as follows, There are two forms of declaration of distress, the ultimate truth, and the relative one. The supreme form of declaration implicates, the mental contemplation of mind about the absence of intrinsic existence of phenomena. The declaration on a relative level is a combination of the four
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conjugated strengths with the sincere regret, prostrations (and other erstwhile helpful deeds) that should be practiced in concert with the recognition of the illusory character of phenomena. At last, on the seventh day, Tr manifested herself, yet she presented her wrathful to the disconcerted mentor from Kamra, who then interrogated her Anyhow, instruct me then; what is my error? Tr claimed You as well as your helper have transgressed your vows by knocking about a disciple of Ngrjuna (Rin-chen-dpal). Pa-chen-la, the sublime paita, searched for in his reminiscence, so he promptly conceded, I do not have a memory of this type. Tr set up again her smile to respond, Is it not this monk, whose nose was flowing with blood. After that, kyarbhadra inquired into the argument, and he searched for the Khams-pa, who, dumbfounded pointed out humbly that he was a devotee of sKyob-pa-rje Rin-chen-dpal. kyarbhadra realized that Rin-chen-dpal was Ngrjuna, and this corroborated the Arhat Guaratnas statement. Pa-chen-la, the sublime paita had the two lotus-flowers sent to him in their sealed baskets with other gifts. Besides that, at the insistence of Tr, as he was seventy-eight years old, he distributed seventy-eight three monks robes as a charitable compensation. In 1205, Rin-chen-dpal received the sublime paita offerings, and dispatched an invitation to visit him. Nevertheless, kyarbhadra had already answered similar requests from the monasteries like mTshur-phu, the Karma bKa'-brgyud-pa principal seat, as well as rGya-ma Rin-chen-sgangs, in Northeast of rGyal-rtse. Therefore running out of time, and it was not feasible for him to convey a positive answer. At that time, a polemic rose up among the group of the nine paita accompanying kyarbhadra, and even his own younger brother, Vibhticandra advised him against visiting other monasteries than the bKa'-gdams-pa ones, as he was not well trained in the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, and his view of the direct approach. Moon Happy Energy-Deployment (Vibhticandra) started then to openly say that the practitioners of this Gurus Lineage were frauds. It was a genuine revival of a wrathful controversy that had shaken Nland in 1041, when Maitrigupta-Maitripda had been
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constrained to defend himself during an attempt at refutation by eminent paita. He was attacked in order to have him expelled. This was led next by the Sublime Who Bestows the Object of Thought to Others, Ratnkaranti-ntipda who had given him the Vows of a Full Beggar Monk as well as the Reciprocal-Choice lineage. kyarbhadra then intervened affectionately by saying to him, Bhti (Happy-Fortune), Bhti, you do not talk like this. Reflect a little, how could there be any wrong views in a Buddha? The 'Brigung-pa that you are criticizing is none other than Ngrjuna. Take a while to ponder, and go to find him to admit with sincerity your mistake. After that, plead for his instructions on this subject. kyarbhadra composed a circumstantial eulogy to extol the conceptual merits and the Hero Lucid of the Mercurial Awakening movement of Rin-chen-dpal that Vibhticandra would bring to him, with his own humble excuses, together with his admission of ignorance. On this occasion, sKyob-pa-rje Rin-chen-dpal gave him with an eager kindness, the required teachings. After that, conforming with Trs commandments, Vibhticandra turned over all the donations he had received to finance a magnificent statue of the Glorious Circle of the Reciprocal-Choice Splendor. He had it erected on the top of the Ri-bo Srin-po-ri in the southeast of lHasa, upstream water confluent of gTsang-po River and sKyid-chu River. 'Gos Lo-ts-ba gZhon-nu-dpal would write, in the fifteenth century, that kyarbhadra went to teach in the bKa'-brgyud-pa monastery of mTshur-phu as this had been decided before the disagreement.
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Chapter XXIII Masters of Dissolution

102. Flight of the Two Sovereigns (1206) In 1206, the Fire Tiger year, Rin-chen-dpal had find out within his body of the conjunction of dreams that Sovereign of the UndulatingEnergies Unfathomable Breath would come up to visit him the following day. It was tacitly understood that he abided not far off, near sKa-tshel the old imperial palace near Mal-'gro 'Gung-mkhar. This is a place where the road forks to Kong-po, the Eastern province, or to the Southwest to lHa-sa just by following the left bank of the sKyid-chu, which flows from 'Bri-gung-mthils principal seat downwards until the waters rejoin the Ye-ru gTsang-po. Later these waters known then as Lauhitya would continue to run through the Prgjyotia kingdom, and flow out to the Kmarpa kingdom, before reaching Bagaladea to end up in the sea. Some people pretended that this rivers name came from its sonorous gurgling, and the Tibetan-Burmese used to call it the Bhullambuthur River. Moreover the oldest sacred sanctuary of the southern bank was the Kmky Mair situated on the edge of the Gautam River, which is a tributary river of the Gag in Bagaladea. Yet, if the Lauhitya was the longest river of this subcontinent, it had never become a sacred place, as the other seven main rivers of Hindustn had. Therefore, in anticipation of the extraordinary meeting to happen sKyob-pa-rje Rin-chen-dpal had arranged to warn him about his distinguished disciples, as he feared that they might be tempted to exercise their talents against the Sovereign of the Undulating-Energies Unfathomable Breath. Thus, it came to pass that rJe-btsun 'Gar Dampa Chos-sding-pa Shkya-dpal, known as the Juvenile Sovereign (Kumrarja, rGyal-po gZhon-nu) who was practicing at the time in his neighboring hermitage was not informed. However, the next day, he heard the roaring accompanying the displacement of this Sovereign of the Undulating-Energies, 'Gar Dam-pa came out to witness what was going on. The upper part of the Body of a
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Sovereign of the Undulating-Energies was similar to human one, but below the waist was akin to a gigantic type of snake. Here, I want to open a small parenthesis as that Sovereign of the Undulating-Energies was somehow as the Egyptians snake Apopi described, around 1535 BCE, in the writings of the sacred book of the Hidden Chamber (An-duat). The book appeared during the reign of Jeserkare Amenhotep, a Pharaoh of the Eighteenth Egyptian Dynasty. At that time, the myth of the Solar Re (Mitra) traveling in sixty-four stages during the night (8 night hours x 8 petals of the Heart-Wheel of the Phenomenal), in the domain of the passing away of One Who Holds Back [Vital Breaths] at Waset to repel the great snake (of the fear of the true), and constitute the Body of Illusory Appearance of Osiris. It is similar to the Buddhist body of dream wind, here shown by the Pharaoh, and was developed by the priests. This sacred tale is so similar to the myth transmitted around 650 BCE, in the Chthonian sanctuary of Delphi in Pranassos (Greece) where Apollo Delphinos, who had given rise to the Female Python, and killed her in a subterranean void of the earth. Furthermore, that stirs up memories of the incredibly ancient allegory of the Mythical Phoenix Firebird that was for the Greeks, the fabulous feathered creature, which could live for five hundred years, or even one thousand four hundred sixty-one years, according to other sources. This was analyzed by adept scholars as the first fire obtained from the sky by the prehistoric men. This Phoenix was reputed to be a Golden Eagle, but his feathers were at all times ablaze while spewing out staggering colors. Moreover, when his time came to disappear, the Phoenix would gather aromatic plants, guns, and incense to make his own funeral pyre. In spite of that, the Phoenix always rose from his own ashes to fly away to the On Solar Sanctuary on the Lower Nile river, known later to the Greek pharaohs, and the Roman conquerors as the City of the Sun. Thus, this allegorical bird was indeed the personification of the Deitys Radiant-Appearance of Fire that was worshiped at that time in every country. Additionally, in India, he was also the substitute for the continuity of the life of the ancestor shades burned by fire, or literally in Sanskrit the embryo of fire that is still alive within our life force. This was then, the sacred justification for the incineration of the body, known as an
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appropriate gathering with decoration, ornaments and so forth, to get ready to fire [purification]. Again, there were laws imposed, as in Europe, for the judgment known as the fire trial, or fire ordeal that was here is called fire purification, and which was assimilated into the inner fire, that becomes similar to fire. In addition, the practitioner of the conjunction is known as the One Who Sets on Fire to find the Mythical Phoenix Firebird. After that, he must keep it going and maintain the home fire, or burn with zeal, have fire in ones blood. That is why the practitioner is the one who must light the fire (inner, outer, and secret), cooking with the fire of his own illusions, through the triple fire of his body, speech, and mind. He is the One Who Invites to the Sacrificial Offering of Fire, gathering like the Phoenix his own pyre, while adopting the fire color and becoming like the Bronze Age Phrygian ancient gnome Hephstus, the first blacksmith, who personifies the inner volcano, or fire mountain. As a conclusion to this digression, indeed 'Gar Dam-pa was to experience the successful expulsion of his consciousness out of his body, as Mar-pa had taught. Thus, he was able to remain within blue and yellow lights, immediately feeling a thrill of ethereal joy. Yet, to understand it, one must feel the external manifestation of it, which makes possible the experience of this incredibly dignified, powerful arising from a dreadfully strict highest silence that still holds the subtle breath, which may be regarded here as subtle intelligence. Some masters compared that to the penetration of air through a window, and they add, that at first, nobody can stand outside his corporeal envelope for more than three minutes. They enhance that with practice, one should be able to stay put outside is own house at will for three hours as the attachment to ones body has vanished, and that allows to above the body-appearance. In India, this acknowledged as assuming at will the ContinuousMystical-Process of a Corporeal-Form, or the faculty to adopt what on earth is the appearance for which one wishes. At first, 'Gar Dam-pa contemplated that willowy figure, which was by now making three circumambulations around the Great Golden Hall, where he knew that, at that time, Rin-chen-dpal was teaching. To follow the inner meaning just substitute here the hall name by the name Golden Gate earlier shown as the Creator [of the Supreme
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Principle of the] Opening Up at the heads summit, pseudonym for the Gate of the Mind, appearing here as a sort of porthole of the body boat. Moreover, that thought would elucidate as well the manifestation of the assembly of the seven gates enlightened aptitudes as the Seven Cobra Cowl Rotation-Space-of-Energies over Ngrjuna-Rin-chen-dpals head. After that, it would be no problem to envision what Rin-chen-dpal was transmitting behind closed doors at that specific moment. Therefore, as the Sovereign of the Undulating-Energies Unfathomable Breath was looking inside, 'Gar Dam-pa instantaneously transformed into the innate fire breathing phoenix, or Mythical Phoenix Firebird that has appeared as the essence of the primordial awakening king of birds. This rapacious aspect was soon flying through the sky with triumphant shrieks. Having heard this juvenile phoenix taking flight, Sovereign of the Undulating-Energies Unfathomable Breath was able to evade from the attack. Yet, in his precipitous escape, he left a deep imprint of his fly-by in Rol-po-thang, and in the fire of the pursuit 'Gar Dam-pa Chos-sding-pa Shkya-dpal, The Accomplished One also left another imprint there. As an explanation, this is the equivalent to the running of the dog after his shadow, or the mirror of mind searching for the arising of phenomenal appearances. Please return to the paragraph where the Sovereign of the Undulating-Energies of Ocean is acknowledged as the father of an eight-year-old daughter of the Tenth Bhmi personification of the eight petals of the Heart-Wheel of the Phenomenal, where the garland of phonemes vibrates. Then the Greek Pandoras Box, of the knowledge of the Subtle Breaths that destroys the grasping ego, or unwise interference, would open, and the illusory fight will be understood within the context of the interruptions during the gradual practice of the conjunction. It had been an epic coming to blows, as well as an unreal one, as energy as runs after the energy that has returned it to the cavernous unborn source. The tradition noted that Sovereign of the UndulatingEnergies Unfathomable Breath succeeded noticeably to dive into the profundity of a source, near the waterfall of Der-mo-mig that is
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situated not far from the Khyung Ngar-gel River that waters the 'Bri-gung-mthil Valley. Yet, it can be interpreted as the Subtle Breaths cataract of the True Nature of Reality as Pure-Diamond, and that will be evident, as you will pass through the Intense Encounter with the True Nature of Reality within the Seven Subtle-Substances Nature. Buddhist tradition is once more parallel to Hindu spiritual lineages, as the Legend of the Mythical Phoenix Firebird (Garua Pura), written around 550, by a spiritual leader Worshipper of the [Solar] One Who is Always Active treated of rebirth. In particular, the chapter about the ritual of the Hungry-Ghosts Fissure, or Spectral Morsels that shows the six intimated transformations, which are more frequently acknowledged in West as the six intermediate states. Yet, that is reminding too of the coronaries tree assimilated into the Channel Always Moving Restlessly branches, whose timber is a wood full of open gaps, or breaches. Moreover its name divulges the out of sight certainty of the ball corpuscles, or red-drops and white-drops that are drained and pressed downward during the Fury run through, as well as the bleu-heart-drops capability of flying upward and jumping out. Thus, the seventy-two thousand subsidiary channels (8 x 3 X 3 X 1000) are put side by side with the Ball Corpuscles Tree. In addition, that may give us the key to understand the meaning of this parable about the first 'Gar-chen sPrul-sku. It is also interesting to note down that the Mythical Phoenix Firebirds wife, namely the Flower of Saccharum Spontaneum that Should Be Drunk, that is to say the Lady-Deitys Radiant-Appearance of Ki is indeed a manifestation of his Extraordinary Vision achievements. The astonishing unexpected Subtle Breaths of the Appeasement of the Dissolution thus accompanies her. Furthermore, Flower of Saccharum Spontaneum that Should Be Drunk is reputed to be the only spouse of The Twelve [Solar] Houses Governors. This Flower of Saccharum Spontaneum that Should Be Drunk is already associated with kyamuni Buddha in the cult of the Reliquary Tumulus Of The Apparition Of The Deities RadiantAppearances of K, which is the fifth of the eighth biographical ones. This monument representing kyamuni Buddha coming from the fourth Sky of Contentment, characterized by its triple magic
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stairs, which are the essence of the Three Domains, which are sensorial for the Best One, imaginable for the Creators of the Supreme Principle, and beyond imagination for kyamuni at the center of emptiness. 103. Tibetan-Mongol Negotiations (1206-7) Meanwhile, at the verge of Khams, Tmucin Chinggis Qaghan had built an innovative Empire of the Steppes, which could only expand by subterfuges to the detriment of his neighbors. Tmucin Chinggis Qaghans clan originated from the Height Kerlen, and the Onon Valley, in contact with the Trk Tartars of Kerlen, the Keregit of the Tuul Gol (ex-Tola River) and the Orkhon River, or the Trk Naman that were Nestorian Christians. Then, the Merkit occupied the land of the Selenga and the Bakal Lake, and in the South, the ngut were close to the Great Wall of China. Tmucin Chinggis Qaghan had passed a treaty of pure convention with Ong Khn, the Keregit sovereign, and from 1196 to 1199, he approved of his ascendant, as well as his strategic capacities. Next, he subjugated the Trk Naman of Tabuqa, in the person of Tayang Khn, building a reserve, of what the monad conquerors used to call, slaves or vassal tribes. Having become an obstacle, Ong Khn was forced to flee, and was killed, in 1204, by the Trk Naman of the Altai Mountains, which extends sixteen hundred kilometers, from Kazakhstan and Southern Siberia in the west, to North-East China, in the east. In 1204, Tmucin Chinggis Qaghan swept the Southern Naman, and in 1205 the Northern Naman, taking full advantage of their disharmony. Thus, Tabuqa Khn found protection in the realm of Chunyu Xixia of Mi-nyag, and Chinggis Qaghan first ordered an incursion into the Mi-nyag Empire, provoking a massive exodus, afterward some Mi-nyag people entered Khams, as Tabuqa offered his submission. This invasion instigated the collapse of Chunyu of Mi-nyag, which had then two chief-cities in Ningxia known as Yinzhuan, and Lingzhou. Anquan Xixia was then crowned, but he would be unable to make a successful opposition to Chinggis Qaghan who had anticipated all his moves. On the Mi-nyag eastern
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border was the Empire of Wanyan Jin the sixth sovereign of the Tungus Jurchen, while to the south of Mi-nyag, Zhaokuo, known as Song Ningzong, the fourth sovereign of Southern Song was then fighting Wanyan Jin. Indeed, these three vast empires were having a reprieve, as whatever rises up should fall down by the fruit of its Ineluctable Acts. In 1206, at the age of 53, Tmucin Chinggis was recognized as Qaghan, or sovereign of the kings, and the General (Mongol) Assembly of the nobles of all clans also gave him a celestial mandate. Then on, he would be known as the Wrathful Supreme Sovereign. Tmucin Chinggis Qaghan established his huge camp in Karakorum, as his riders started to ravage the Mi-nyag. Chinggis Qaghan instituted a genuine spy network sending merchants to collect all kinds of information, as well as sending some detachments of scouts to understand local defenses in the ten directions. This way, they could collect anything that was able to help him overcome his competitors, enemies, bordering forces, and future adversaries. The preparation of campaigns was systematically planned in advance with his loyal swords. The strategy and the movements were thought out in detail in order to be face the unexpected circumstances of war. Tmucin Chinggis Qaghan concluded an alliance with Barchuk, the Trk Uighur Qaghan, as it was a brilliant way for him to gauge his future challenger. Thus, he adopted for a time the writing system of the Trk Uighur at his court, and not the ore elaborate one of the Mi-nyag. At that time, he nominated his friend Mukali as prince of the realm; he also designated the Tartar Sigi Kutuku, as his justice minister, in view of the fact that his mother had adopted him during his childhood. Sigi Kutuku had to compile a Judicial Codex Great Law. Tmucin Chinggis Qaghan additionally named sn Ebgen, as Shamans Head, thereafter sn Ebgen would ride a white horse, and dress in white clothes as a symbol of his new role. Tatatungha the Trk Uighur, who had been the Chancellor, or seal-keeper of the Naman Khn, was confirmed in this responsibility by Chinggis Qaghan who charged him as well to instruct his sons, just as the illiterate conqueror Charlemagne had done in Europe a little before 800.
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By doing so, Tmucin Chinggis Qaghan created the rock-solid foundations of a realm based upon obedience without question. As he was also imposing an iron discipline to his troops made up of units of ten, one hundred, and one thousand men who had to show an indefectible solidarity in battle, or to suffer a common beheading. He appointed as many as ninety-five chiefs of a thousand men each, so as to have as many indebted noblemen as possible. That did not indicate of course that he had by now ninety-five thousand warriors, as he bestowed military titles to the clan chiefs for the sole reason that they had, from that point on, to show their merit in any sort of struggle or battle. Henceforth, to order a retreat for cowardice, or to be defeated because of incompetence, would then mean execution. Tmucin Chinggis Qaghan subdivided the countries that had already been conquered into dominions, which were given to the Chiefs of Ten Thousand. Tmucins lieutenants commanded his seasoned troops. In the Altai Mountains the rightdivision was given to Mukali, in the center was his friend Burch, who also happened to be his blood brother, and the left-division was given to Naya with the care of the Khangain Nuruu Mountains. By that time, some disciples of the 'Tshal-pa bKa'-brgyud-pa heirs of 'Tshal-pa Zhang, and of his nephew 'Tshal-pa Zhang Lo-ts-ba dGe-ba, were leaving the 'Tshal-pa Gung-thang principal seat. They had reached their centers in Khams in order to discuss of the submission of the Tibetans with some of the officers of Tmucin Chinggis Qaghans family, as the Mongol spies were already traveling around the countries to be invaded next to his borders. The Mongol threat was then understandable for Tibetans, as in 1207; Tmucin Chinggis Qaghan had begun to subjugate the ones who would surrender without a fight. The Mongol Burch commanding the rightwing went against the Merkit nomad clans, and he was able to force them into complete submission. He was capable then to turn his army against the Kirghiz and soon after triumph over the Orat who had had a prompt rallying of troops, as they knew well the law of the steppes. They did surrender for the reason that as slaves or vassal tribes, they would be able to receive considerable spoils of war. These Kirghiz would
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in a while surround, and give their name to the area of Kirghizistn with the reduction in 1214 of the Trk Qarakhnid Empire. Tmucin Chinggis Qaghan also ordered a new attack, in November 1207, which put towns to fire and sword in the land of Anquan of Mi-nyag who had tried in vain to get the support from the Tungus Wanyan Jin dominating northeast China. 104. The Emigrated Khampa Family (1207) In 1207, the Fire Rabbit year, sKyu-ra sKyob-pa-rje Rin-chen-dpal knew all about what was going on with Tmucin Chinggis Qaghan. The bloody behavior of the Mongol conqueror had been reported to him from his native Khams. The tumult had reached him by a gust of wind, as well as by travellers, who were passing through mountains of dBus-gTsang, as the Mi-nyag refugees and others fled. Rin-chen-dpal then thought to anticipate his own succession, and in order to do so, he had sent to his sKyu-ra cousins of Khams his disciple dPal-chen 'Phags-pa Lo-ts-ba, which happened to be born in eastern Tibetan province. In addition, dPal-chen 'Phags-pa would succeed to convince his old uncle sKyu-ra dKon-mchog Rinchen, and his son sKyu-ra A-nye A-grags to emigrate with their descendants. Then, dPal-chen 'Phags-pa had had to show them the proof of his realization, and extraordinary accomplishments to attest, by doing, so the ones of 'Bri-gung-pa. After that, he was able to return in company of the young sKyu-ra dBon-chen bSod-nams Grags-pa, the future third 'Bri-gung-pa Throne-Holder, who was sKyu-ra A-nye A-gragss eldest son. 105. Path of Hermitages (1208) In 1208, during the Fire Dragon year, Rin-chen-dpal reiterated the attempt he had made in 1191 to open the retreat places at the feet of the eternal snows of the Gangs-ri Ti-se, whose summit is only 6,656 meters. By doing so, Rin-chen-dpal was extending his influence far away, through the three parts of mNga'-ris sKor-gsum, or Gu-ge kingdom, sPu-rang kingdom and, Gangs-ri Ti-se area, in the ancient Zhang-zhung kingdom.
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The life of his disciple 'Bri-gung Gling-pa Shes-rab 'Byung-gnas, who is considered a previous incarnation of the 'Bri-gung sKyabsmgon Chung-tshang, would be conserved in a separated biography. And that text tells us, that Rin-chen-dpal divided then a thousand of his most capable disciples in five groups, to direct them to the suitable locations, which he knew would help them to achieve their realization. Consequently, three hundred of them were directed to the caves and hermitages of the Gangs-ri Ti-se. The second group was directed to Uiyna, and Jlandhara. The third group went to the holy spots of the ancient Magadha like Vajrsana in Bodh Gay where the Reliquary Tumulus of the Tree of the Mercurial Awakening stood, it would be named later, Sublime Mercurial Awakening. The fourth group had leave for the summits of the La-phyi speech circle, or of the outer Mountain circle of Gaurshankar summit culminating at 7,134 meters close to the west side of Jo-mo Gangsdkar that rises to 8,516 meters. The bDud-'dul Phug Mo-che dgon, otherwise understood as another Cave of the Submission of Eros, would be established in La-phyi, situated at the feet of La-phyi Gangs, rising to 7,367 meters in a place close to the residences occupied by numerous disciples dressed of cotton. Some members of that party would settle in the caves around Chu-dbar. There, the unerring Thos-pa-dga' (rutinanda), known as Mi-la Ras-pa lived in the cold of that destitute solitude. There, for a long time he had teased the Mother of Wonders the Causeless Life with the Long Tongue, which was also familiar with Indians as, The Accomplished Ones as Flame Who is Kept Hidden. Yet, in Tibet, this Mother of Wonders was linked to the OldTradition, and Mi-la Ras-pa contributed to spread that Wealth Deposit, that he had received from gTer-ston lHa-rje gNubs-chungpa, known as H-chung of Khu-lung, the friend of his sortilege teacher, Bon-po gNyags g.Yung-drung sTon-pa Khro-bo rGyal-po of Yar-klungs Valley. The fifth group of Rin-chen-dpal disciples would reach Ts-ri, the mind circle. It is reported that, Rin-chen-dpal appeared at that time in pure vision to lHa-chen Khri-'bar-btsan, the heir-son of Khri bKrashis bTsan-stobs-lde, the late sPu-hrangs sovereign. This noble
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person was a descendant of the sixth generation of 'Od-sde-btsan, known as 'Od-lde, king of Gu-ge and Mar-yul. I must include a parenthesis here, as 'Od-sde-btsan was the son of lHa-btsan-sde king of Gu-ge. He has married, in 1036, rGyan-ne rGyal-mo princess of Khrunu to cement an alliance with the Darada Tribes of the Northwest. But, as 'Od-sde-btsan was celebrating his wedding he was surprised by a squad of Trk Qarluq riders belonging to the army of Arsln Khn Suleiman Ibn Yusuf of Balasaghun, the sixth Qarakhn ruling the oasis cities from Kashgar to Khotan. Thus, 'Od-sde-btsan was captured, and after that these invaders went one to plunder the Baltistn, in the edging of the empire of Udayarja Lohara of Lohanagara, the initial Mahrja of the First Lohara Dynasty of Kamra. They candidly requested a ransom to his brothers Bla-chen Byang-chub-'od regent of Gu-ge, and Pho-brang Lo-ts-ba Zhi-ba'i 'Od. This 'Od-sde-btsan is confused in Atas Tibetan biography with his granduncle lHaBla-ma Ye-shes-'od. With most welcomed luck, 'Od-sde-btsan managed to escape without having to pay his weight in gold. Then, the royal chronicle noted that 'Od-sde-btsan was assassinated in Shigar by a poisoned spear thrown against him by a subject that he had ruined. Providentially for the Western Tibetan sovereigns, the Qarluq, who were Sunni Muslms, were in disarray due to the contrary ambitions of their princes, and war chiefs. In 1040, the Empire would split in two: Qarakhnid, after the triumph of the Trk Saljqid Dynasty against the Trk Ghaznavid Dynasty of Ghazn. Soon after the death of 'Od-sde-btsan, his two brothers, Bla-chen Byang-chub-'od, and Pho-brang Lo-ts-ba Zhi-ba'i 'Od had send an invitation to Ata. Coming back now to the western royal chronicle (mNga'-ris rGyal-rab). In there was recorded that the sovereign lHa-chen Khri'bar-btsan of sPu-hrang received at that time some teaching from the Rin-chen-dpal. After that, lHa-chen Khri-'bar-btsan got several transmissions from two of Rin-chen-dpals principal disciples gNyos lHa-nang-pa gZhi-brjid rDo-rje, and 'Gar Dam-pa Chossding-pa Shkya-dpal, which would originate two lineages of Body Resulting of a Creation, and their biographies would be reported later. lHa-chen Khri-'bar-btsan was himself considered to be the
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manifestation of the Hero Lucid of the Mercurial Awakening Candradhvaja, which had been one of the teachers of Phag-mo Grupa, the root guru of Rin-chen-dpal. This opens a second parenthesis concerning this account, as Candradhvaja appeared in the line of transmission of the personified fortune, as the Full Beggar Monk Woman Lakm (Prosperous Beauty) of rnagara. The Oral Tradition had passed on the fact that the Lord Who is Able to See had blessed her, in Noble Man, and that she had been devoted to following his instructions. See, the Eulogistic-Ode to the Lord of Free-Space (Lokevara stotra, 'Jigs-rten dBang-phyug-la bstod-pa). It is in the Tangyur of Beijing, vol. 79, section rGyud-'grel LXVIII (Nyu), No 3549, folio 123b6 to 124a6. It was a text of 9 lines or less than 2 pages. The author was, around 1035, Lakm the Bhikun of rnagara. The unmentioned translators were most probably, in 1042, at mTho-lding in the Gu-ge kingdom, Ata, and Rin-chen bZang-po. Yet, Lakm transmitted her revelation, around the year 1055, to Jnabhadra, known as Jnabodhi r Bhadra, the Accomplished Erudite One who had a disciple named Pe-nya-ba of Bal-po Valley The Accomplished One. Pe-nya-ba had one heart son, Candradhvaja, who was recognized as an emanation of the Lord Who is Able to See, Candradhvaja was receiving teachings in pure visions. Only one of his revealed texts, a Wealth Treasure, Which One Thinks About Again, is still preserved in the Rin-chen gter-mdzod collection. The Full Beggar Monk Woman Lakm also had a disciple, the Sublime Who Bestows the Object of Thought to Others, ntipda-ntipda, who would be one of Atas teachers. After that Ata had introduced into Tibet, the Method that Manifests [the Deitys Radiant-Appearance] of the Lord Who is Able to See, through Eleven-Faces in Illustrious Noble Man (Bharaka rya Ekadaamukha Avalokitevara sdhana, rJebtsun 'Phags-pa sPyan-ras-gzigs dBang-phyug Zhal bCu-gcig-pa'i sgrub-thabs). It is in the Tangyur of Beijing, vol. 79, section rGyud'grel LXVIII (Nyu), No 3557, folio 139b6 to 141b4. It was a text of 31 lines, or less than 4 pages. The author was Lakm of rnagara. The translators were, in 1042, at mTho-lding monastery of Gu-ge, were Ata, and Rin-chen bZang-po.
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Candradhvaja following his guru Pe-nya-ba, contributed to the diffusion of the Eleven-Faces Lineage, known as Eleven Mouths, or Decisive Access to Inner Sky Regions. It is an outward appearance also known as Eleven-Faces, Thousand Arms and Thousand Eyes, classified as a Continuous-Mystical-Process of Sublime Conjunction. This aspect then differed a bit from the one that was already known within Tibet from the one taught in 641 to Srong-btsan sGam-po, the emperor of the sPu-rgyal Dynasty, after his forced abdication, around 643. This outline was previously recognized as the Magic Spell that Keeps in Memory, Named Eleven-Faces of the Lord Who is Able to See in Noble Man (rya Avalokitevara Ekadaamukha nma dhra, 'Phags-pa sPyan-ras-gzigs dBang-phyug Zhal bCu-gcig-pa zhes-bya-ba'i gzungs). It is in the Kangyur of Beijing, vol. 8; rGyud section XVIII (Tsa), No. 373, folio 11a1 to 13a3. That was a text of 40 lines, or 5 pages. The translators were around 790 ilendrabodhi of the Saghrma of aarhadvaa and Zhang Lo-ts-ba. Xuanzang had previously translated this text into Chinese around the year 659, and the lost Sanskrit original would eventually be discovered in a ruined reliquary tumulus of Gilgit Valley. The oldest representation of Eleven-Faces can be found in the Kanhasela sanctuary in cave no. 41. It was discovered, between 495 and 510, by a king of the Traikaka Dynasty who was a vassal of Harisena Vkaka, the sixteenth ruler of Vindyadea. One of the sculpted panels there shows the Eleven-Faces illustrating the Aphorism Lord Who is Able to See by his Eleven-Faces (Ekadaamukha Avalokitevara stra). It was written approximately in the year 20 CE; and this tradition was described in the Aphorism of the Ten Bhmis (Daabhmika stra, C. Yinzhiru jing, and later Zhidi daoti jing, J. Jji ky T Sa-bcu mdo), where he appeared as the Lord of the Ten Bhmis (Daabhmivara). This text was classified as the thirty-first chapter of the Great Volume of Aphorisms Magnified of the Buddhas Blooming Garland (Buddhvatasaka mahvaipulya stra) that was mentioned earlier. It was translated into four Chineses versions, the oldest one, dated around 163, was produced in Luoyang under the Taoist rulers Xi Han Huan and Liu Hong of the Xi Han Dynasty, by the Partha prince Arsak Lokottama of Puruapura, who would be
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murdered by some jealous people. In 297, the ukhra Scythian Dharmarka of Kpia, made a fresh version in Changan before moving to Luoyang in 313 were he passed away. Kumrajva of Kua whose mother was a princess and her father an Indian monk made the third version in Changan, and he translated the Treatise of the Ten Bhmis (Daabhmi stra) of rya-Ngrjuna of Vidi too. It was an explanation of the aphorism. Vimokapraj of Magalapura made the last version around 525, together with the translation of the most recent explanation of the Detailed Exposition of the Ten Bhmis in Noble Man (rya Daabhmi vykhyna, 'Phags-pa Sa bCu'i rnam-par bshad-pa). It is in the Tangyur of Beijing, vol. 104, mDo-'grel (mDo-tshogs) section XXXIV (Ngi), No. 5494, folio 130b3 to 335a4. In Tibetan, it is a text of 3274 lines or almost 410 pages, which were subdivided into ten chapters. It is an extensive thesis using some points taken from the famous aphorisms (rya Vajracchedik Nirdea nma Prajpramit mahyna stra, Saddharma Puarika nma mahyna stra, rya Sukhvatvyha nma mahyna stra and so forth). The author was, about 505, the second Vasubandhu of Nland. The translators were, close to 805, the paita Majurgarbha of aarhadvaa, Prajvarman of Parotsa, Zhang Lo-ts-ba and sKa-ba dPal-brtsegs. This feature by means of Eleven-Faces is the essence of the Eleven Intermediate Whirlwinds Breaths representing the ten directions, together with the Five Fundamental Winds and the Five Sensorial-Consciousnesses, the eleventh one being the illusory intrinsic minds belief. They would be dislocated by the experience of the ten manifestations of the Body in Union with Bliss. Some authors also suggest the Eleven Sorts of Conceptual Formal Fruits, or the Eleven Abstract Conceptual Forms (of the Imagination), Which Are the Source of the Phenomenal. Furthermore, in a similar connotation, the Hindu Dark One had ten sons and one daughter with one of his wives named, GoldenOrnamented One, which is sometime similar to the Prosperous Beauty. To return to our main subject, the prince lHa-chen Khri-'barbtsan would, at the end of his life, become a full beggar monk and then be known as Bla-chen-po sTag-sha. As a monk ruler, Bla-chenpo sTag-sha would draw from the royal treasure, as his precursors had done, to contribute to support some seven hundred disciples
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dressed of cotton, and mountain hermits. The bKa'-brgyud-pa would get the main part of his generosity, and in particular the three branches 'Tshal-pa, 'Bri-gung-pa and 'Brug-pa, whose members were going now to the Three or Body, Speech, and Rotation-Space-ofEnergies of Mind of the Glorious Circle of the Reciprocal-Choice Splendor. We have seen earlier that the body was in Gangs-ri mtsho gsum, that is to say in Kaila, and its three surroundings lakes, the biggest one being the mTsho-ma-pham. These lakes are the source of the four great rivers in the east the Ye-ru gTsang-po (Brahmputra), in the south the rTa-mchog Kha-'bab (Karnali), in the west the Glang-chen gTsang-po (Sutlej), and in the north the Seng-ge Kha-'bab, or Sindhu River (Indus). Thus, Bla-chen-po would be considered the tree of life of bKa'-brgyud-pa Practitioners. The Drigungpa chronicle of Kaila ('Bri-gung Ti-se Lo-rgyus) tells us that, at this time, Rin-chen-dpals disciples had obtained Nyan-po-ri rdzong at the Gangs-ri, and settled in this high castle. There they installed an image that spontaneously appeared. They called it Very Precious Body of the Nature of Things. A practitioner of the conjunction discovered the statue on the banks of the Gar-zha mTsho. This man, who was considered to be an emanation of the Great Compassionate One, had offered it to the Sovereign of the Phenomenal Chos-rgyal mNga'-bdag rTse-lde-btsan of Brang-mkhar, the second son of 'Od-sde-btsan the king of Gu-ge. The 'Bri-gung-pa occupied other spaces, because if they were able to keep Ti-se Nyan-rin, they would have to later abandon the Nyan-po-ri rDzong. In the winter 1214, some 'Brug-pa bKa'-brgyud-pa would be led there by rGod-tshang-pa, a disciple of the founder of the 'Brug-pa bKa'-brgyud-pa School that will invest the centers of Gad-pa gSer gyi Bya-skyid with Dam-pa lHa-zhing, Nyan-po-ri rDzong, as well as Tare sGom-pa, and Dar-lung or Dar-chen, with the near gTerkhyung-ba. 106. The Sign of Satisfaction (1208) In 1208, Rin-chen-dpal asked his disciple Chos-sding-pa Shkyadpal to preside over a Ritual of Homage Offerings Given to the
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Undulating-Energies, in honor of the Absence of Subtle Breaths the Sovereign of the Undulating-Energies. This governor spirit lived under a bridge, was also famous as the One Who Reflects on Life, and occupies a particular place in the physical and mental sensorial Domain of Desire. This ritual was called in Sanskrit, Nairta, and it apart from the Vedic tradition of Degenerating Whirlwinds Breath, which appeared in the gveda as ill-fated, because accompanies the Destruction, the decay, and degeneration being a spirit of old age preceding death. Later, in the Partridge Forest of the Supreme Principle (Taittriya brhmaa), which is a text dated from around 740 BCE, the Degenerating Whirlwinds Breath was figured with a dark-face and dressed of black in continuity of the tradition originating from the sage Taittiri born in 854 BCE. That opens here, room in our parenthesis to specify that there were six texts entitled, Supreme Principle (Brhmaa) written from 980 BCE to 620 BEC, as commentaries to the Vedic hymns. They described the required sacrifices while teaching the highest experience of the sages as a colorful background as legends and myths, together with linguistic explanations, or theological and philosophic points, again for the exclusive use of the Brahmans. Furthermore, these texts included the tribal pantheon of deities in a way to get them not to be passed over by their disciples. Thus, the rationalistic Aryan elite took the Dravidian beliefs as well as the spirits of the aboriginal populations, which were classified among the Not Fully Divine Breath. The six texts referred as Supreme Principle, established a codification of tribal rituals written in an archaic prose, which remains up to today as the oldest texts known of the invader IndoAryans. Thus, the Brahmans reserved for them the obligation of prayers dedicated to these deities and natural strengths. Later on, they instituted as a central figure, the [Solar] One Who is Always Active annexed to him, one by one, the Ten Apparitions of the [Solar] One Who is Always Active, to challenge the Benevolent One, kyamuni Buddha, and other ancient cults. Thus, the [Solar] One Who is Always Active was regarded as a Sublime Hero of the Person Principle, or cosmically magnified man who can seen as the Christ, who asserted that we should find the Christ in ourselves, as we are indeed all Christ, that is to say, the
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sons of God in Christianity. Hinduism and Christianity are revealed religions that have elaborated for centuries, what is understood by the Greek word, theology. The position of the [Solar] One Who is Always Active known to the Indo-Greeks as Helios, they knew him as Re on the Nile River, and as Shamash in Syria. Later, the Sun god primacy was confirmed when the viceroy Kaika I Shi Kua made him, the patron of his new capital city of Pukarvat in 127, as well as Puruapura in 134 when he came to full rule. Coming back to the Degenerating Whirlwinds Breath the Primordial Devouring Energy, the Brahman authors of the Taittriya brhmaa dedicated to him a particular ritual. Yet, if kyamuni Buddha had openly rejected the authority and ultimate efficiency of the rituals, Buddhists still regarded him as the sovereign of the vital energy of the dissolution process of decay. He is the one that figures in the Rotation-Space-of-Energies of the Internal Foundation, which is presided over by Gaze Infallibly at the Jewel. Yet, this name can be translated as well as the Fruitful One Who Looks at the Creative, One Who observes, the Fertile One Who Examines, the Effective One Who Knows, Non-vain Understanding, Non-futile Feeling, Non-superficial Receiving, the Fruitful One to Whom is Revealed, the Creative One Who Demonstrates. Furthermore this is, of course, a specific form of the Lord Who is Able to See, belonging to the Jewel Family, headed by Victorious Source of the Jewel. It is the personification, or essence of the devouring forces, which are placed in the southwest. His Mount, or vital support, is a HungryGhost Body, and he is turned towards the southwest direction, or the Domain of Hungry-Ghosts. He is know to belong to Nirti Rakasarja the Drum of the Lord of the Hungry-Ghosts, whose daughter is the Decrepit Virgin, and the Lady-Deitys RadiantAppearance of the Nairta Tribes that settled in Kanykubja, which was the capital city of Madhyadea. This ritual should be regarded together with the Sacrifice to the Spirits that is celebrated in the year following death. It is made in order to pursue mental mourning that is a part of the Purification of Hungry-Ghosts. Sometimes, the bones of the defunct were collected, as it is still the case today, in Bali. This was done in respect to the One
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Who Has Taken Rebirth as a Hungry-Ghost, or the One Who Has Gone to the Hungry-Ghost Nightmare. This passage of the biography is again written in veiled language, and should be brought closer to the myth of the Measure of the Reed, which was the ineluctable destiny of acts son, known as Ineluctable Acts Containing All, who is the one who creates everything at will. It is also to be compared with the parable of the Monkey, Who Had to Build a Bridge, in order that the Handsome Giver of Pleasure may get to Lak, the double level Navel-Wheel Resulting of a Creation. This reminds of the story of the Rja of Nidh who was the sovereign of hunter tribes as is reported in a poem entitled Production of the Measure of the Reed (Nalodaya). Beside that, is a parable of the successful sunrise, or fact of reaching ones goal in the Channel Always Moving Restlessly comparable in Buddhism with the awakened Apparition of the Source of Phenomena. That fact is evoked as well in the mystical adventures of Nala and Damayant, as well as in the section known as, the Oblation of the Maturation of the Measure of the Feed (Nalapkhyna), which can be found in the Mahbhrata. This set of books is attributed to the sage Vysa who was born in 232 BCE. Nevertheless, it had been reworked, widely enlarged, and translated into modern versions continuously during a period of twenty-four generations from 200 BCE to 600. He exposed the concealed knowledge of the River Secret Cavity, which is the essence of the direct experience of the Channel Always Moving Restlessly, thus it is also experienced as the Sacred Supreme Channel where flows the River of Sacred Syllables, and that is the place where human beings are awakened to ultimate truth. During the occurrence of the appeasement, the inner Lady-Deitys Radiant-Appearance Who Lives in the Secret River is connected to Gag and Yamun, sun and moon channels, while throughout the happening of the Extraordinary Vision, Lady-Deitys RadiantAppearance Who Lives in the Secret River manifests as the Lady-Deitys Radiant-Appearance with the Unique Braid. 'Gar Dam-pa Chos-sding-pa Shkya-dpal succeeded in propitiating this energy with offerings to create again in the Three Domains or outer, inner, and ultimate secrecy. This Ritual of Homage Offerings Given to the Undulating-Energies was as well a Ritual of homage offering and water in favor of Hungry-Ghosts. These
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unfortunate ones are characterized as avid spirits, since they would never be able to obtain any sort of satisfaction, but are enduring terrible mental suffering. At the beginning of the ritual, the officiating person instantly becomes the Lord Who is Able to See, the six moving existences. He is the essence of spontaneously present compassion that is naturally manifested in the luminous sonorous nature of the mind. This water is the in subtle level a symbol of the compassion. It is also a Water-Born, or shell. This mollusc-like shell, or Golden Navel is the representation of the Curl, known as Fury of the Navel-Wheel Resulting of a Creation, whose shell turns as a dextrogyrated conch that is white-spiralled. This, Method that Manifests [the Deitys Radiant-Appearance] of the Curl (Kualn sdhana, 'Khyil-pa'i sgrub-thabs) passing by the conjunction with the Lord, is a water spiritual aspersion, which is an introduction to the Domain of the Imaginable. It is a direct approach, which put in contact together with the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. Furthermore he is manifesting the rapture of the Attentive Absorption Into Reality said to be water nourished the Compassionate White-Lotus in Noble Man (rya Karu Puarika, 'Phags-pa sNying-rje Pad-ma dKar-po), which is water-living. Here, water is an allegory of the Undulating-Energies, which pass from a fluid stage to appear next as the luminous sonorous nature within the Heart-Wheel of the Phenomenal. In an earthly manner, it is here to sprinkle the small-bowls made of barley-flour, which are the substitutes of the essential drops that have been discovered during the mental contemplation of mind. They are here placed in a hollow small-plate, where they are watered from a pot while reciting a prayer in favor of the ghostlyunsatisfied creatures. It also consists of a Water sacrificial knowledge [to wash out] the destiny of the ineluctable acts. This practice allows for the mental cultivation of loving-kindness that forever breaks aggressive habits. In addition, it is a practice of austerity, or cultivation of a taste for renouncement, whose objective is to realize the Only Flavor [of emptiness], by the secret union of the germ syllables, or insight Seeds of the Five Existing Elements, with the Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant.
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The practitioner of the conjunction generally links himself by seven vows to this practice implying a secret profound meaning. They do not go to your father; do not come down from ones hermitage, remain continually in a sitting-practice, do not lay down any more, do not step across the house of a layman, wear a only cotton cloth, abstain from speaking, and never broke the early hour offerings in favor of the Hungry-Ghosts appearance. The concealed significance of these commitments do not return to solidification, do not leave the Channel Always Moving Restlessly, and do not permit to the Subtle Breaths to wander. Yet, at another level, or realization of this process, as a signal of the opening of the heart-lotus, the Dark One started to wander and he left the Lady Who Aspires to Success for the sixty thousand Cowherd Girls, who are another number of a version of the subsidiary channels. After that do not voluntary diffuse the bliss (in the arms, legs). Do not keep any thoughts of mundane celebrity. That is as well to be satisfied with the inner heat of the Curl, as it is like a blanket that is to keep the secret about ones incomprehensible experience with the non-adepts. It is again to never interrupt the contemplation of the illusory manifestations of the Supernatural Sonorous Breathing that Appears to be Radiant. This is a new illustration of the particular obscure language of the teachers of the Curl, or Fury. The practitioners of the conjunction were Indians, and did offer banquets of rice bowls in honor of the spirits. They had also a practice of offering of rice bowls that are refreshing, which have been introduced to Tibet soon after 1045 in sNye-thang by Ata. That practice was translated by his disciple rNgog Lo-ts-ba Legs-pa'i Shes-rab as the creation of water energy offerings. In Tibet, these sticky rice bowls were, of course, replaced by small-bowls of barley-flour. This practice develops an oriented giving-mind of Innate-Wisdom nourished by Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. Thus, whenever you are around such class of spiritual guide, his Innate-wisdom would naturally give you a kind of bath, which is like a Sacred Sprinkling Ritual. The secret level of these behaviors serves to introduce the ascetic oriented giving-mind to the real meaning of the manes. Next, the inner creation of these small-bowls or spherical-shapes is called to make fall like fruit, the Drops of the Embryo. Yet, these
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very subtle breaths are the so-called Body of Illusory Appearance, which is the mode of knowledge of the Nature of Mind as RadiantDazzling-Sonorous, also known as the Body Resulting of a Creation. These drops preside over the emergence of the Supernatural Sonorous Breathing that Appears to be Radiant , which is the manifestation of the Body in Union with Bliss. It is made as such to accustom oneself to the extraordinary movements of the energy of the cotton-like Curl, which is one of the Eight Sovereigns of the Undulating-Energies, whose function is to stimulate the production of bowls fruits, a name of a level of the white-drops, and red-drops. Now, the Tibetan biography tells us here, that in a sign of satisfaction, as Degenerating Whirlwinds Breath offered 'Gar Dam-pa Chos-sding-pa Shkya-dpal a supposed Buddhas tooth, together with Three Jewels gifted with particular virtues. He presented him these relics that had been confided to the Sovereign of the Undulating-Energies the Powerful One Who Make Tremble. It is said that Absence of Subtle Breaths the Sovereign of the Undulating-Energies knew the underground path that emerges in Magadha, and that was the proof of his alliance pact that he offered his treasure. Once more, appearing here, is a sibylline note of the awakening experience arising from the confrontation with Innate-wisdom that is revealed in the course of the different approaches in the Attentive Absorption Into Reality. That leads to the dissolution of the Five Fundamental Winds that free an energy, compared to a tooth that is evoked in the Aphorisms of the Cognitive-Wisdom that Goes Beyond the Last Limits. In the view of Continuous-Mystical-Process, this insubstantial power is self-manifested here in the alleged underground, of the Rotation-Space-of-Energies. This is a place where the Mythical Mongoose vomits, or brings up with the rope, necklace, and garland of uninterrupted treasures from the left arm of the Son of the Whispered Tradition. The Mythical Mongoose is also known as the rope of the [one hundred secondary] knots. These are analogous to the one hundred inclinations of the senses according to the Singing of the Blessed One (Bhagavad gta). The Mythical Mongoose is said to have been at the court of Vira, with the arrival in 125 of the Matsya Tribes in Rjputna. Thus, that rope, or chain, compares to the One Hundred Tempests in the Benevolent Ones teaching, this marvellous rope is
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apparently in the possession of Lord Ka, who is called the One Who Wears a Rope. Moreover, when the Sign of Innate-Wisdom of the Lady Messenger known as the Imaged-Gesture that Closes the Prodigious Power to Move Within Space] is manifested, or the fact of closing the moving breathing empty space, the tongue turns to the back, as the Five Fundamental Winds flow from the mouth into the Channel Always Moving Restlessly. It is called to mind as well as the Buddhas tooth, while the two sideways channels are unsurprisingly obstructed. Here, the realm of Magadha means the inner earth where awakening is realized. It is reported that, 'Gar Dam-pa Chos-sdingpa Shkya-dpal offered his winnings to Rin-chen-dpal, who declared to him without batting an eye, That it is only justice, as these precious items are returning today to their initial owner. Consequently, the life story underlines the fact that, these relics belonged to the One Who Has Subjugated the Undulating-Energies. In the tradition, the practitioner of the conjunction is the One Who Wears a Snake. Rin-chen-dpal afterwards advised The Accomplished One 'Gar Dam-pa to place the Buddhas tooth in a support of faith. The 'Gar Dam-pa choice was a Chinese artist who had fled the Mongol invasion, to realize a masterpiece for him. The Chinese designer finished, in 1209, the image, and Rin-chen-dpal proceeded to his consecration that establishes the abode. He named it as the Owner of the Nature of Things of the Great Golden Hall. Seeing that, Rin-chen-dpal had insufflated it into his spiritual energy, his disciples started rapidly to look at it equally as an embodiment-statue of his likeness. Later on, the Owner of the Nature of Things of the Great Golden Hall would manifest a number of extraordinary aptitudes, such as the capacity to speak, and so forth. Thus, at once, it would demonstrate the Six Means of the Conjunction with the Phenomena of the LightningPillar Sonorous-Howl, to dKon-mchog Zla-ba (Candraaraa, Refuge of the Moon). Besides, as 'Gar Dam-pa had a profound devotion, the success of this statue made him decide to offer some replicas of his root gurus image to the 'Bri-gung-pas mother-monasteries.
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Chapter XXIV Irresistible Phenomenal Wind

107. Guru Throne-Holder (1209) In 1199, Rin-chen-dpal, and sTag-lung-pa bKra-shis-dpal had consecrated the Deities Radiant-Appearances Great Hall, that is to say the Assembly hall of gDan-sa-mthil that was the principal seat of the Phag-gru-pa bKa'-brgyud-pa School. Since then, other disciples of Phag-mo Gru-pa had also contributed to the prosperity of the place. In 1203, sKal-ldan Ye-shes Seng-ge of Zwa-ra'i dgon started the construction of a Ritual Offerings Hall with the help of his principal disciple g.Yam-bzang Chos-rje Chos kyi sMon-lam who was to become the bona fide organizer of the Pa-bzang-pa bKa'-brgyud-pa School. In 1209, recent troubles instigated by local noblemen pushed Rinchen-dpal to ordain an additional transfer of the book collections from the precious library to the Dwags-lha sGam-pos monastery. The open-handed sTag-lung Thang-pa bKra-shis-dpal had visited, on three occasions, his root gurus monastery, and had just offered seven hundred volumes out of his accustomed munificence, which he had made copied on to blue paper, as well as few one hundred copies on regular paper. Afterwards, the rumor of that unexpected transfer so contrary to his wishes produced in him, displeasure. Long after that, 'Gos Lo-ts-ba gZhon-nu-dpal would note that some people started to openly criticize Rin-chen-dpals action, and in particular the eminent rNal-'byor-pa Byang-chub Seng-ge of Grosa monastery. This practitioner of the conjunction was a pupil of Se sPyil-bu-pa Chos kyi rGyal-mtshan that was the founder of 'Chadkha gSar-ma in 1164, and sPyil-bu in 1176, which had developed as two bKa'-gdams-pa monasteries. Byang-chub Seng-ge has himself constructed the monastery of Gro-sa, and two other supporters of his root guru had established the three monasteries of sPang-sa, dGe-'dun-sgangs, and Nyan-lha sDings-pa. Thus, the influence of Gro-sa-pa was considerable enough to ruin a reputation, as this teacher was telling to
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whomever wanted to listen that Rin-chen-dpal was working to destroy gDan-sa-mthil. On the contrary, in fact, Rin-chen-dpal was preoccupied with the durability of his root gurus principal seat. Early as 1208, Rin-chen-dpal sent his heart son, who was also his attendant, sPyan-snga Grags-pa 'Byung-gnas, there to end the desertion of the monastery, which began in 1179 with his withdrawal. That is why to all critics, the Victorious Lord Rin-chendpal, retorted by philosophy, his understanding of the twelve factors of simultaneous return of what had been produced. He used to say The actions thwarting those of the beings concerned by the phenomenal world are excellent. 108. Stay Thus Here (1209) 'Gos Lo-ts-ba gZhon-nu-dpal also noted that, in 1209, Rin-chendpal received a visit from rGod-tshang-pa, who was one of the heart sons of gTsang-pa rGya-ras, the first rGyal-dbang 'Brug-chen. Thus, eighteen-years after his Bla-ma, rGod-tshang-pa came to solicit a Teaching in Return to generate a favorable link. He was born in lHo-brag, and like many other bKa'-brgyud-pa Bla-ma, he started to study the Step-by-Step Path with sLob-dpon Wa-zhwa, and a few others, before meeting gTsang-pa rGya-ras who founded the 'Brug-pa bKa'-brgyud-pa School, gTsang-pa rGya-ras passed on to him the Unction of Vital Energy Upon the Five Indicated Points, from Phag-mo Gru-pas lineage. This tradition was identical to the one possessed by the 'Bri-gung-pa. He received, as well, the teaching of the Conjunction with the Unborn Presence (Sahajayoga, lHan-cig skyes-sbyor) written by sGam-po-pa. These two methodical functions are used to irrigate the Five Fundamental Wheels that correspond to the abode of the Five Existing Elements earth, air, water, fire, and space, from the bottom upward. By this SkillfulMeans, the beneficiary directly feels the unity of the essence of emptiness, with the Nature of Mind as Radiant-Dazzling-Sonorous. This particular transmission arose as essential to both 'Brug-pa bKa'brgyud-pa School, and 'Bri-gung-pa bKa'-brgyud-pa School. Then, rGod-tshang-pa obtained the Prescriptions of the Path of Skillful-Means of r Samantabhadra-Napda. Altogether, rGodtshang-pa received countless profound teachings concerning the
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Domain of Relative-Conceptual Truth, with the attainment of the two stages achievement in the succession of the creative and dissolution stages of (the deity known as) the possessor of the couple. In 1209, while visiting 'Bri-gung-mthil Byang-chub-gling, rGodtshang-pa was able to listen to Rin-chen-dpals teachings. Thus, as he was going to reveal a secret doctrine to a limited audience, he turned towards the newcomer and asked him, Have you received the oral commentaries about this particular text? As the answer was affirmative, Rin-chen-dpal out of compassion tells him simply, If this is so, stay here. A little later, 'Bri-gung-pa brought him to his private apartment, where he gave him the Whispered Prescriptions on the Concealed Points. After that, rGod-tshang-pa would leave to meet sTag-lung Thang-pa bKra-shis-dpal, and then 'Tshal-pa Byang-chub Ye-shes, the third 'Tshal-pas Throne-Holder, and a few other bKa'-brgyud-pa teachers. Finally, rGod-tshang-pa would return to meet 'Brug-pa gTsang-pa rGya-ras just before his departure for the pure fields. As he was a practitioner of the conjunction, faithful to the tradition, from 1212 to 1214 he would retire in retreat at lHo-brag. Later, he would leave for the caves of mKhar-chu, and, from 1215 to 1218, the Gangs-ri Ti-se. Starting from there, he would travel to Kamra and Jlandhara, and, from 1222 to 1224, to Mar-yul, a kingdom later known as La-dwags. Following that, rGod-tshang-pa would return to the Ts-ri Hidden Valley, and its retreat locations. His surname would come from a hermitage called rGod-tshang near Shel-dkar (White crystal). It was there that a woman appeared to him, during his Intimate Transformation of Dreams and he asked her, What is the most profitable, to remain here in seclusion, or to act for the welfare of others? In a dream she answered him, If you are in solitude, the benefits for others, will also be manifest. This woman was a LadyDeitys Radiant-Appearance of the Place. Soon after that, rGod-tshangpa started to establish numerous monasteries like those of sTenggro, sPung-dra, Byang-gling, or bDe-chen-stengs, which would became branches of the sTod-'brug bKa'-brgyud-pa School. 109. Tibetans Rally to the Mongol Conqueror (1209)
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In 1209, during the Metal Ewe year, Tmucin Chinggis Qaghan ordered a fresh incursion into Anquan Xixia of Mi-nyags realm. The Mongol riders besieged his two chief-cities of Lingzhou, and Yinzhuan, thus Anquan was forced to conclude a peace to become a simple vassal, and to marry one of his daughters to Tmucin Chinggis Qaghan. During this time, a second army launched an attack in the dominion of the Trk Uighur, which had moved since the fall of their Empire to the Tarim oasis. Barchuk, the Qaghan of the Trk Uighur was weakened by the passage in force of Kchlg, the prince of the Trk Naman, who, while trying to escape the Mongol forces, had fled west the previous year. Barchuk understood that it was better to submit, and serve under the statute of slave, or vassal. In this way, the Mongol attack made significant progress at Bodyul, in Tibets north-eastern and eastern boundaries where the situation had, by now, become critical. From then on, several Mongol Chiefs of One Thousand menaced the northeastern province of A-mdo, and the eastern province of Khams. Afterwards, two Tibetan aristocrats judged it prudent to open negotiations and offer their submission, as in politics it is often preferable to go down, before enduring an iron weight. Khams province was already divided among the noble families and the great monasteries; therefore, no real unity existed to levy an army capable of defending against the invader. They offered, then, a complete submission of the Khams-pa to Kadan Khn the young Chief of One Thousand, a son of gda, the third son of Tmucin Chinggis Qaghan. In order to get sometime to study the situation, the counsellors of Kadan Khn gave to the two Tibetans leaders the title of Chiefs of Ten Thousand, which was translated into Tibetan as throne-minister, as they would act as governors of two new Mongol Provinces of ten thousand families. These two throne-ministers would be identified, out of shame, as Lamentation (Cho-nge), and from the name of a local district (Tre-bo), Tmucin Chinggis Qaghan was then occupied with the situation in Central Asia. He knew that in 1209, Chihluku, the Buddhist Third Gurkhn of the Qarakhitan Dynasty, or ruler of Central Asia, had refused to give the hand of his daughter to Uthmn Ibn Ibrahim, the Qarakhn of Samarqand. The Qarakhitan were known
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to Tibet as Sog-po, and to Chinese as Xi Liao. This Chihluku was Gurkhn Yiliehs second son, who succeeded his aunt, Lady Pusuwan, who ruled during his minority. In 1194, Chihluku defeated the Trk Saljqid Dynasty of Persia. In 1200, Shh 'Al' al-Din Muammad Ibn Tekish of Khwrazm, the fifth Sultn of the Trk Khwrazmid Third Dynasty of Trkmenistn had been obliged to pay him a tribute. In 1204, Yilieh and the Shh fought Mu'izz al-Din Muammad, the Sultn of Ghr, of the Shansabni Dynasty, whose incursions menaced them. These extensive dominions would become targets of the Mongol Qaghan. In 1209, Uthmn Ibn Ibrahim became closer to Shh 'Al' al-Din Muammad, Sultn of Khwrazm, accepting the position of vassal and in the 606th year (1209-10) of the Hegira, they struck coins together. By 1209, Tmucin Chinggis Qaghan was attacking in all directions, and the left wing of the Mongol riders progressed in the east. As early as 1211, the Mongol thunder would force Wanyan Jin Yongji, the seventh emperor of the Tungus Jurchen, to evacuate the northern part of China. Tungus Jurchen was starting to pay for having underestimated Mongol strength when his predecessor refused to join his armies with those of Mi-nyag. Zhaokuo, known as Song Ningzong, the fourth emperor of the Chinese Southern Song Dynasty thought to profit from the situation, as he had not yet realized either, what was really going on, and after the fall of the Tungus Jurchen, the Mongols pushed their way to the East China Sea. 110. Twenty-One Treasures of the Guru (1210) In 1210, Rin-chen-dpal received the visit of his disciple sPangston sGrub-pa'i sNying-po The Accomplished One, and his spouse mKha'-'gro-ma dKar-bza' mGon-skyid. At that moment, Rin-chendpal predicted the birth of an extraordinary son. This exceptional child, blessed in advance, was gTer-chen Gu-ru Chos kyi dBangphyug who would be born in 1212. Chos kyi dBang-phyug was recognized as an emanation of the ruler Khri-srong lDe'u-btsan. He would reappear again in 1547 as 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKra-shis, a 'Bri-
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gung-pa Throne-Holder, whose biography will follow later. gTerchen Gu-ru Chos kyi dBang-phyug was a precocious child who mastered the Old-Tradition as well as the New-Tradition. He practiced without discrimination, the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, otherwise called, What Excites the Acquaintance of the Moment Towards Transition. This is commonly called the Great Perfection. It is the place, or the moment of the reunion compared to, in Sanskrit, the instant between day and night, and to the dynamic perception of natural liberation, innate liberty, or auto-liberation, in the Old-Tradition. Its objective is the realization of the intrinsic perfection of the true empty nature of mind, named by convention, discernment, or knowledge, as well as the awakened presence of the intrinsic nature. The rDzogs-pa chen-po literature is comparable to the Buddhas teaching sections. The result is the establishment of the mind calming down, or Minds equality of mood, and the Extraordinary Vision in this very life. That includes the experience of physical signs, as well as the manifested accomplishments at the moment of death, which culminate with the disbanding of the corporeal Five Existing Elements, followed by the descent of the white-drops, and then the flying up of the red-drops, which merge into the Blue-HeartDrop. Then the Mother of the Supernatural Sonorous Breathing that Appears to be Radiant also known in Old-Tradition as the Supernatural Sonorous Breathing that Appears to be Radiant of the Foundation, arises. Thus, all dissolve into a Rainbow Body of Pearl-Atom of Subtle Lights. The practice is one of simplicity, reputed to be free of concepts. The two following stages permit the purging of emotional torments, or negative feelings, together with their latent imprints, which constitute the Body of Latent Imprints that show its phantasmagorical face during daily practice, or even in the dream state as the subconscious. This occurs by the means of the two accumulations, or accumulation of conceptual merits, mainly consist of producing good acts, and the accumulation of Innate-wisdom beyond concepts. Positive strengths of virtue are generated, allowing to refine the ordinary Eight Mundane Accomplishments, and to reach the Supra Mundane Accomplishment, or Ultimate Mind Accomplishments.
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This is the Gradual Path, or Step-by-Step Path, with the acquisition of a superior view, and the practice permits the transcendence of intellectual conceptual limits, or the going beyond mental images. It is so, without abandoning the activities, that is to say without grasping any of the two extremes recognized as the Absence of End, or the belief that everything is eternal, like the Christian scholastic good. Then, the Final Cutting Off, the name of the stage of cessation, or void (nothingness) regarded as a pure nihilist Western materialist approach. Yet, at the beginning, it is difficult to recognize if the realization is no more than a self-created mental image, or if it is the realization of the reality, but even so, little by little, Innate-wisdom manifests. In spite of his fathers prudence fearing for his life, gTer-chen Guru Chos kyi dBang-phyug, discovered the, Bridge Secret Essence of the Guru (Bla-ma gSang-ba 'Dus-pa), known as Bla-ma gSang-'dus. He revealed rDzogs-chen texts, one of them was the, Bridge of the Totally Mysterious Essence of the Great Compassionate One (Mahkruika Sagambhira Garbha Samja, Encounter with the Very Mysterious Embryo of the Great Compassionate One, Thugsrje Chen-po Yang-zab sNying-po 'Dus-pa), known as Thugs-chen Yang-snying 'Dus. Gu-ru Chos-dbang found hidden Wealth Deposits almost everywhere. He collected some in lHo-brag, in Brag-dmar g.Ya'-ma-lung, in Mi-la Ras-pas tower at Sras-mkhar dGu-thog, and in other locations. Previously, in Brag-dmar Lung'-ma-lung, Padmkara, known as Padmasabhava of Lakpura in Uiyna had given, around 772, the Crucial Instructions to Lady mKhar-chen Ye-shes mTsho-rgyal. Later on, sNye-mo Lo-chen rNam-par sNang-mdzad Srung-ba of Bye-mkhar was in retreat there around the year 810. Next, the Great Discoverer of Wealth Deposits gTer-chen Gu-ru Chos kyi dBang-phyug was a probable emanation of Rin-chen-dpal, and like him of rebirth of Khri-srong lDe'u-btsan. He would receive in pure visions the Eight Approaches of Padmasabhava. This also known as the Dissolution to the Secret in Eight Approaches ([Parisandhi Guhya Aa gama], Eight Traditions of the Secret Acquaintance with the Moment Towards Transition], bKa'-brgyad gSang-ba Yongs-rdzogs), also called bKa'-brgyad gSang-rdzogs,
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which can be studied in six volumes among his 463 texts preserved in the rNying-ma bKa'-'bum. Gu-ru Chos-dbangs wife Jo-mo sMan-mo, born in 1248, would be recognized, just like A-phyi Chos kyi sGrol-ma was, as a Body Resulting From a Creation of mKhar-chen Ye-shes mTsho-rgyal and reinforcing his secret link with the 'Bri-gung-pa. Rin-chen-dpal himself was a teacher, as well as, a Discoverer of Wealth Deposits as he revealed twenty-one hidden Wealth Deposits that are still preserved today in his Oral Collection. Other bKa'brgyud-pa Bla-ma had been gTer-ston as well, including those of the Golden Chain, or garland, Mar-pa discovered at least one text, and Mi-la Ras-pa transmitted four texts. Mi-la Ras-pa's heart son, sGam-po-pa revealed twenty texts, his other heart son Ras-chung-pa, five texts. In the next generation, Phag-mo Gru-pa rDo-rje rGyal-mtshan revealed thirty-one texts. Then, his disciples would have their contributions too, Rin-chendpal twenty-one texts, sTag-lung Thang-pa bKra-shis-dpal two texts, 'Tshal-pa Zhang four texts, and Gling-rje Ras-pa one text. 111. Mongol Invasion of Manchuria (1210) In November 1210, Tmucin Chinggis Qaghan ordered another campaign in the east against the birth region of Wanyan Jin Yongji of the Tungus Jurchen Empire. This Chinese barbarian sovereign of Northeast China offered a powerful resistance around the Great Wall of China, but the Mongol riders made a bloody diversion and advanced as far as Manchuria, which happened to be the birthplace of the Tungus Jurchen Dynasty. The word barbarian comes from the Greek to signify that these people could not speak Greek, and for the Chinese, barbarians were the non-Han populations, who like the Tibetans today, who are classified as a minority. Tmucin Chinggis Qaghan was very patient, as he was only testing the resistance and the military tactics of the enemy armies before advancing further. For the time being, his troops indulged in plundering and slaughter here and there. He did this to instill terror in the weakest populations, so that their flight would
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disorganize the Tungus administration by creating large waves of refugees. Satisfied with the first results, the conqueror agreed to order a strategic withdrawal at a cost of five hundred young girls, and five hundred young boys, as he had to satisfy the requirements of his officers. More to the point the Qaghan got three thousand additional horses, which were added to those captured from the his adversarys herds. From these operations, Tmucin Chinggis Qaghan also took gold for his treasury, and many silk bundles to be used for the ceremonial dresses to reward the Chiefs of One Thousand, the Chiefs of Ten Thousand, together with the members of the council, and associates of the ruling house. This second trial ride was a large-scale reconnaissance, which served to collect information by any means from Tungus and Chinese prisoners. Nomad invaders had founded these two Empires of Northern China, as many had done before them. In reality the Chinese Han had to bear the boot, or yoke of barbarian sovereigns, that is to say of foreigners, for more than half of Han Chinese history who could enjoy only few colonial periods of expansion like they do in modern times. 112. Disruption in Central Asia (1211) In 1211, Chihluku Gurkhn, of the Buddhist Qarakhitan of Central Asia, attacked Uthmn, the Qarakhn of Samarqand. Chihluku entered in the city as a wise conqueror, as he ordered the sparing of the Muslm population, and forbade pillaging. In doing so, he showed from that point on, he considered the domains of the Qarakhn petty vassals, as his own. Afterwards, as Chihluku believed everything to be quiet, he was on attacked in turn from the East by his son-in-law Kchlg the prince of the Trk Naman Hordes, who had fled the authority of Tmucin Chinggis Khn. The winds of fortune changed and the Gurkhn was abandoned by his closest relatives, soon after his treasury, locked away in Uzgend the capital city of Ferghna, on the south bank of the SyrDary River had fallen into the hands of the Naman. Uthmn was able to recover Samarqand, and as he was looking for the help of a protector, he renewed, in 1211, his allegiance to the Shh 'Al' al-
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Din Muammad Ibn Tekish, Sultn of Khwrazm. Thus, they struck again, a new coin to signify their alliance. Chihluku counterattacked, and the right wing of his army repelled the Naman, but Tayanku, the Qarakhitan general of the left wing was then crushed by the Shh 'Al' al-Din of Khwrazm and remained his prisoner. The Muslm jubilation was then total, and the Sultn of Khwrazm was hailed as a second Iskander, in reference to Alexandros III, the Macedonian. He was also praised as equal in merit to Sanjar of Merv, the Saljq Sultn of Khursn, and later Sultn of Persia. Therefore, all the Qarakhnid princes offered their submission and became vassals of the Shh of Khwrazm. They followed the example of the Qdir Khn Ibn Ibrahim of Uzgend, who had been the first, in about 1206, to make an alliance with the Shh. Those who hesitated were put in jail and deported, like the governor of Utrar on the Syr-Dary River. Before long, the arrogance of the soldiers and officials of Khwrazm would provoke a deep public discontent, subsequently facilitating the inevitable Mongol invasion, already looming on the horizon. During this time, Kchlg was able to annex the remaining of the Qarakhitan dominion, and the Muslm historian Jzjni, in his Tabaqt-i Niri would write around 1320, that this was the principal reason for the fall of Qarakhitan Empire. Yet, that theory is in contradiction with the comments of an important contemporary, Ch'angchun, the Taoist minister of Tmucin Chinggis Khn. In fact, the hardened Naman dissipated the Qarakhitan troops, and in 1211, Kchlg dismissed his fatherin-law Chihluku, and took the title as the last Gurkhn Qarakhitan. As a result, Chihluku would live peacefully until his death, as the Italian Franciscan monk traveller named Giovanni da Pian del Carpine who crossed the region in 1246, before becoming the first Occidental to penetrate Tibet, noted. 113. Mongol Invasion in Central Asia (1212) Shh 'Al' al-Din Muammad Ibn Tekish Sultn of Khwrazm did not trust his new vassal, 'Uthmn Ibn Ibrahim of Samarqand, therefore under the pretext of marrying him to his daughter, he obliged him to stay with him for a few months.
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Then, in the 609th year after the Hegira, 1212, 'Al' al-Din came back to Samarqand to sack the town in order to punish all whom he had judged guilty of bad will, including his son-in-law Uthmn, who was then executed. During the same period, Kchlg the Prince Trk Naman, the last Gurkhn Qarakhitan, arranged the murder of the Buzar sovereign Al-Mlik during a hunting party, for the reason that the Buzar had become an ally of Tmucin Chinggis Qaghan. In addition, in 1212, Jebe, a Chief of One Thousand, attacked Kchlg, and the Mongol conqueror started to annex the Qarakhitan Empire, together with the other principalities of the oasis of Central Asia, which had converted to Islam. Kchlg would be killed in an ambush after interminable skirmishes, and his dominion would fall, like a mature crop, into the hands of Chinggis Qaghan, his enemy gifted of prodigious good fortune.
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Chapter XXV Five Bodies of a Buddha

114. Transmission of the Eight Approaches (1214) In 1214, the Wood Dog year, Rin-chen-dpal, who was then seventy-one years old, suddenly became bedridden. His disciples were very worried. In the course of his contemplation of supreme mind his root guru 'Gro-mgon Phag-mo Gru-pa appeared to him in pure vision to reveal a Conjunction of the Profound Skillful-Means Conjunction. Having meditated on it, he fully recovered. The illness made him decide, without delay, to confer this final gift to his most advanced devotees. Rin-chen-dpal resolved to pass on the hidden Wealth Deposit of the already quoted Ball That Makes Entered Into Felicity in Eight Approaches (bKa'-brgyad bDe-gshegs bsDus-pa). Rin-chen-dpal had received this teaching in 9 volumes directly from gTer-chen mNga'-bdag Nyang-ral Nyi-ma 'Od-zer that was the rNying-ma-pa founder of sMra-ba-cog, in Eastern lHo-brag, and like him a rebirth of Khri-srong lDe'u-btsan. Later on, two hidden Wealth Deposits would complete this concealed teaching. First, would come the 6 volumes of the Dissolution to the Secret in Eight Approaches (bKa'-brgyad gSang-ba Yongs-rdzogs), mentioned previously, which would be discovered, by gTer-chen Gu-ru Chos kyi dBangphyug. Later, gTer-chen Rig-'dzin rGod-ldem 'Phru-can dNgos-grub rGyal-mtshan, born in 1337, would discover the 4 volumes of a third teaching of the Eight Approaches, entitled Relate to the Ancient Own-Mine in Eight Approaches ([Svaprva Svkra Aa gama], bKa'-brgyad Rang-byungRang-shar), also called the bKa'-brgyad Rang-shar. Furthermore, in the Heart of the Rhododendron Pigment of Sublime Space (Mahbhyantara Cittatilaka, Klong-chen sNyingthig) that will be revealed by Klong-chen Rab-'byams Dri-med 'Odzer would much later be passed on by him in pure vision, to gTerchen Rig-'dzin Kun-mkhyen 'Jigs-med Gling-pa, born in 1730.
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This 'Jigs-med Gling-pa would found also the bKa'-brgyad kyi grub-zhung, known as dPal-chen 'Dus-pa, a text that will include the Eight Great Rotation-Space-of-Energies, to that will be added the Highest Accomplishments in Eight Approaches. This Klong-chen sNying-thig would then merge together the two lineages of the Heart of the Rhododendron Pigment (Cittatilaka, sNying-thig) issued from Padmasabhava of Lakpura, and Vimalamitra of Hastinpura. The original text of Padmasabhava, cited earlier, is entitled, The Heart of the Rhododendron Pigment in the StepAcross-Space Female-Deity (kin Cittatilaka, mKha'-'gro sNyingthig), known as rDzog-chen sNying-thig. The unicity transcript of Vimalamitra is entitled the Immaculate Heart of the Rhododendron Pigment (Vimacittatilaka, Bi-ma sNying-thig), he was also knowledgeable in the Secret Rhododendron Pigment (Guhyatilaka, gSang-ba sNying-thig), known as the Bi-ma Yang-thig (Savimalatilaka, Totally Immaculate Rhododendron Pigment). The Eight Approaches were the tradition transmitted by Padmasabhava, which he had received from the Eight Holders of Knowledge. As it would be noted by the historian, 'Gos Lo-ts-ba gZhon-nudpal, the Old-Tradition was reminded of the Fifth Basket of Corpuses of Cognitive-Wisdom, also called the Five Baskets Supra Mundane Cognitive-Wisdom Awakened-activity of Iron-Point, this is, in fact, another name for the Five Victorious Clans during the encounter or union of Cognitive-Wisdom and Innate-wisdom. The last three to be called to officiate, belonged to the Seven Mothers of Wonders Rotation-Space-of-Energies evoked earlier, and to the Seven Mothers of Wonders Wheels, which are analogous to the Seven Golden Mountains. The hidden tradition calls to mind the Mothers Together With Their Minor Deities Radiant-Appearances as well as the Mothers Sanctuary. They are said to be Supra Mundane, and that is the domain of the illusion of the appearances in virtue of a classification attributed to Padmasabhava, reputed to have subjugated the Tibetan local spirits. He had passed on to them the Three Baskets of Mundane Families turning them into the Mundane Protectors of the Mundane The Nature of Things. By doing so, Padmasabhava adopted, de facto, the traditional Indian triple spatial division of, terrestrial (sensorial, or outer), celestial
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(imaginable, or inner), and intermediate (beyond imaginable, or secret). This space, outer, inner, and secret is indeed the three or body, speech, and mind. In the center of the Rotation-Space-of-Energies abides the Luminous One Who Emits the Hidden Noises, Who is Called the Vivid Excellence. He is the Perfect The Pure-Diamond He Luminous One Who Emits the Hidden Noises, known as the wrathful manifestation, which corresponds to the Extraordinary Vision experience of the propitious, or Favorable on All Sides of the level of a Continuous-Mystical-Process of Sublime Conjunction. Vimalamitra of Hastinpura revealed this text to Padmasabhava. At the east of the Rotation-Space-of-Energies sits the white Mind Together that is the simultaneous experience of unity of thought and mind. Here it is a manifestation of the Victorious Unshakable One taught, about 770, to Padmasabhava by Hkra of Vrapura. This Yang-dag Thugs reveals the effective Dissolution, in the BlueHeart-Drop, as a stage of the Innate-Wisdom Unborn Presence. It is why some people spoke of it as a section of a Mother Tantra presenting the sonorous luminous nature of the mind. At the south of the Rotation-Space-of-Energies sits the yellow Graceful Body, an aspect of the Sublime Hero Lucid of the Mercurial Awakening known as the One Who Prepares for Death as the Fading of Breaths Hold Back Graceful-Splendor. Yet here, he is also a manifestation of the Victorious Accurately Luminous One taught to Padmasabhava by Majurmitra, known as Prantamitra of Magalapura. Graceful Body is the essence of the unity of the phenomenal with emptiness, self-styled non-duality, and unicity, otherwise known as Innate-wisdom unity, which uproots forever, the illusion held by the Five Fundamental Winds. crya ntigarbha of Parihsapura also spread this text to Tibet, around the year 780. He should not to be confused with the translator paita ntigarbha, born in 987. At the west of the Rotation-Space-of-Energies, sits the red Lotus of Speech. He is also named the One Who Transforms a Quantity of Lotus, and is an aspect of the Horse-Neck. This is also a manifestation of the Victorious Unlimited Brightness taught to Padmasabhava by Ngrjuna-Ngrjunagarbha of aarhadvaa, the third Ngrjuna. Lotus of Speech is a wrathful
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essence with three neighing Horse-Necks. He is the manifestation of the refinement intensification during the Extraordinary Vision as emerges the Compassionate Unborn Presence of the Sublime Hero Lucid of the Mercurial Awakening-Lord who is Able to See, in Noble Man. At the north of the Rotation-Space-of-Energies, sits the blue Awakened-activity of Iron-Point who is an aspect of Iron-Point of PureDiamond. He is a manifestation of the Victorious Fruitful Accomplishments too, a tradition that was taught to Padmasabhava by crya Prabhahasti of Kirti. This royal guru had given to Padmasabhava, in his youth, the Vows of a Full Beggar Monk, and later he diffused this training as well into Tibet. Awakened-activity of Iron-Point is a wrathful essence of the triangular Iron-Point of PureDiamond that has a straw with three angles, which sucks the three poisons from its center. This is the very place of the transmutation of the acts, a location where the Buddhas multiple qualities are fully revealed. Iron-Point of Pure-Diamond is the One Who Successfully Bestows the Accomplishments, moreover he is the One Who Lights the Magic Wick of Accomplishments of the seat, or the blissful accomplished field. Iron-Point of Pure-Diamond is the key to the Accomplishments as well as failure, as it is Perfect Luck Itself full of Accomplishments, by the means of its efficacy strength, or his speech that is followed by effect. At the southwest of the Rotation-Space-of-Energies sits the green Ambrosial-Curl, or in Tibetan, Ambrosias Qualities, he is also known as the Ambrosia of the Pure-Diamond as well as the Revered One Holder of the Knowledge of the Encounter. This is a manifestation of the Victorious Source of the Jewel, and this text, like for the one of Heruka, was revealed by Vimalamitra of Hastinpura to Padmasabhava. Ambrosial-Curl is the essence of the alchemy of suffering that manifests as the bliss experience in the inner process during the contact, or encounter with the nature of mind. Next to them, follows the Three Baskets of Mundane Families that offer the Eight Mundane Accomplishments, in the two constituents of the Domain of Relative-Conceptual Truth, the Domain of Desire or sensorial, and the Domain of the Imaginable. They are naturally related to the Three Domains or outer, inner, and ultimate secrecy, the third one is consequently the Domain of the Unthinkable, known as Domain of the Ultimate Truth.
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These mundane families are the essences of the awakened activities of the last three of the Seven Awakened Human-Heroes, already present around the year 30, in the rya Lalitavistara Nma Mahyna stra. The last of the list is as follows, Kanakamuni, Kyapa, and kyamuni, together are the Seven Manifestations of Innate-Wisdom. At the southeast of the Rotation-Space-of-Energies sits the StepAcross-Space Female-Deity Who Offers Her Blazing Tongue, known as the Mother of the Maledictions, that was mentioned with the Continuous-Mystical-Process of the Step-Across-Space Female-Deity Who Offers Her Blazing Tongue Glimmer. It is an aspect of the care for the mental, or Mother of Wonders for Supreme Creative Imagination, which we have seen under another name, the Lady-Deitys RadiantAppearance Who Lives in the Secret River. She was taught to Padmasabhava, close to the year 770 by Dhanasaskita of Khytila, known as Tho-gar Nor gyi Legs-sbyar, who had also come to teach at bSam-yas Chos-'khor. Moreover, five generations later, the Accomplished Possessor, Hipa-Jlandharapda would be born in Khytila too. In ancient times, the Step-Across-Space FemaleDeity Who Offers Her Blazing Tongue had been figured as one Greek Harpy otherwise known as the Childs Abductor with a Bird Body, and a Womans Face. See, the list of the Seven Lady-Deities RadiantAppearances, or Seven Mothers of Wonders. Yet, the Step-Across-Space Female-Deity Who Offers Her Blazing Tongue is the essence of the continuous-remembrance of the sublime bliss experimented at the passage of the Sublime Bliss-Wheel and she is one of the Seven Mothers of Wonders who contribute to the balance of the natural order. At the northwest of the Rotation-Space-of-Energies, sits Worshipping Ritual Hymn to the Not Fully Divine Breath Guide in Front of Ones Eyes that Allowed Looking at the Fury. A tradition often confused with the Benevolent Ones wife, the Wrathful One, it is known as the LadyDeitys Radiant-Appearance of the Fury and taught, around 770, to Padmasabhava by Rambhuguhya of Khabhvana, Buddhaguhya of Gays pupil who had introduced, in 748, the eighteen Continuous-Mystical-Processes of Sublime Conjunction to the Gangs-ri Ti-se area. Thus, this Worshipping Ritual Hymn is the essence of the leading wisdom of the Eight Energies Having a Governor, known as
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Eight Classes of Deities Radiant-Appearances Corporeal-Devouring Awakened-Energy Having a Governor and the Confidential MysticalIncantations with Short Versified Explanations that Should Remain Secret. In the northeast, of the Rotation-Space-of-Energies, sits the One Who is Full of Vital-Strength, and is Difficult to Understand with Her Intimidating Mystical-Incantation. It is also known as Pure-Diamonds Mystical-Incantation, that Arises at the Intimidating Instant of Union. That is a tradition confused with the Best Lady Personifying Anger, known as the Lady-Deitys Radiant-Appearance Splendor, the sensorial wife, or Innate-wisdom of the Best One Primordial Governor. Thus, the One Who is Full of Vital-Strength, and is Difficult to Understand with Her Intimidating Mystical-Incantation was also taught to Padmasabhava by crya ntigarbha of Parihsapura. It is the essence of the natural retention, which suspends all illusions, pushing away even maledictions, and other acts of witchcraft. Let us open a short parenthesis here to precisely explain the significance of the word retention in India. Patajali-Goikputra of Plkiguu who was a guru of the Conjunction by Violence or Conjunction of the Curl, wrote, about 165, in his Aphorism of the Conjunction, Retention is the thought observation while combining it with a point, a stance that can also be rendered as, retention is to be aware in order to tie whatever is in place. The Legend of the Tortoise (Kurma pura), compiled close to 370, tells us that focusing on one point for twelve seconds is called retention, and that twelve retentions (or 144 seconds) are one mental contemplation of mind, while twelve points in time of mental contemplation of mind (1728 seconds, literally 29 minutes) are called one Attentive Absorption Into Reality. Moreover, it is a natural process of regulation understood in Buddhism as a Skillful-Means to Tie Up the Subtle-Breaths, and a way to experience the Mercury Mind Lucid of the Perfect Revelation of Knowledge. It is known in Hinduism as the highest of the three qualities, namely the innate spiritual energy considered as absolutely pure. That play makes the channels, winds, and drops flexible, and stabilizes the mental as well, while burning out of it ones imprint scoria, just as the fusion of gold destroys all impurities.
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Now coming back to our biography, as would note, 'Gos Lo-tsba gZhon-nu-dpal, this Rotation-Space-of-Energies was included among the Eight Classes of Deities Radiant-Appearances CorporealDevouring Awakened-Energy Having a Governor, which some Western authors, as well as many Tibetans too often consider as exclusively Tibetan. Yet, one of them called Shambu was a human being who had encountered kyamuni Buddha, as 'Gos Lo-ts-ba reminded us. Shambus name reminds us here, of the arhat Sambhta Snavas, or Saboga who lived around 395 BCE, at the Ahogangagiri Vihra, near Mathur. A great number of these spirits, or Great Deities RadiantAppearances are holders and the sources of Confidential MysticalIncantations with Short Versified Explanations that Should Remain Secret. 'Gos Lo-ts-ba gZhon-nu-dpal quoted the words of a glorious holder, rdharananda known as ntideva-rdharapda, who, around 1020, was a disciple of Accomplished One Who Imparts the Object of Thinking to Others, Vidykokila-Kokilipda, not to be confused with rdhara the dialectician and guru of the school That Specifies the Particular, or Particularistic School, who passed away in 1007. 'Gos Lo-ts-ba wrote about the Seven Subtle-Substances Nature on the One Hundred Deities Radiant-Appearances syllables, within the Twenty-Four Sacred Places that are ramifications of the eight branches of the Heart-Wheel of the Phenomenal where abides the BlueHeart-Drop. These Twenty-Four Sacred Places are the seats of the twenty-four drops where abide, the Twenty-Four Step-Across-Space Female-Deities, and the Twenty-Four Step-Across-Space Heroes. Together, they are regarded as the dynamic City of the Body of PureDiamond originating from the Hearts Eight Petals White-Lotus. The two lateral ones flank the central petal or channel, and the other five ones form a fantastic mysterious surrounding. In front, or east, is the triple circle, on the right, or south, is the desirous, behind, or west, is the householder, on the left, or north, is the Wrathful One, and beyond this, the central one is the one free of knots. Each of them has three branches corresponding to the three secret circles of the space blue mind, sun red speech and moon white body.
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The eight mind branches or celestial ones lead the Eight Subtle Breaths. The first one goes to the heads crown, acknowledged as the Holder of the Net, corresponding to a positions name. The second one is directed to the eyebrows; acknowledged by Pulliramalaya, or of the city of Pullamangai where Parntaka I Ca of Thanjvr had, close to 925, patronized the temple of the Lord of the City Creator of the Supreme Principle. The third one flows to the neck, called here as the, ten million [of a manes hair], and which is the name of the capital city of the Tribes of the Arbudaikhara. The fourth is the point between the eyebrows that brings to mind the homonymous city of Rmevara on the southern bank of the Gag River, which is sometimes confused with Jatinga Rmevara. The fifth one is the right ear, or Uiyna Valley, and the sixth one is the left ear, is Godavari in Dekkan. The seventh one is the two eyes as Devka (Peak of the Lady-Deitys Radiant-Appearance), and the eighth one, are the shoulders, as Molava. All these names of convention are connected with The Accomplished Ones, or Lady Siddha Yogin. The eight speech branches are the paths of the earth places followed by the red-drops, and they are known here as the throat (Lampka), the armpits and kidneys (Kmaru in Kmarpa), the breasts (Odra in Oradea), the navel (Triakune), the bottom of the nose (Kosala), the hollow oral space (Kaliga), the heart (Kacika), and the abdomen and sexual organ (Kulig). The eight body branches are the paths of the underground places followed by the white-drops. They are known as, the City of HungryGhosts, or the sexual organs insatiable desire as a personification of the water element. The Deity of the House, or anus, stands for the air element. The Golden Island, or calf represents the earth element. The Made by Divine Breath, or thigh, appears as the wind element. The towns, the sixteen fingers of the hands and feet signify the consciousness element. The elephant, or ankles figure the earth giving cohesion to the other elements. The Maro, known as Killer, or the big toes and the thumbs, acting for the fire element, and the pot maker, or knees, symbolize the space element. These Twenty-Four Sacred Places are the object of particular attention during the Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities.
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'Gos Lo-ts-ba gZhon-nu-dpal noted also that, the so-called demoniac harmful spirits had been annihilated everywhere by the fact that they were included in the Rotation-Space-of-Energies of the Worshipping Ritual Hymn to the Not Fully Divine Breath Guide in Front of Ones Eyes that Allowed Looking at the Fury. Then, the evils were assimilated during the dissolution of the breaths that hold the relative illusion of their own existence. 'Gos Lo-ts-ba wrote that dPal-'dzin seemed to be confused in his description of the Spirit Flocks of the Heights, or the Speaking-Radiating Awakened-Energies. About that opinion, 'Gos Lo-ts-ba mentioned, without more precision, the Five Corporeal-Devouring Awakened-Energies Protecting the Nature of Things, but many texts with a similar title can be found in the Tangyur of Beijing, see, No. 3947, 3949, 4418 and others. Some people think that, this dPal-'dzin was kyasiha known as r Siha who came from Kustna, a place held by Tibetans since 670, and was a disciple of Haribhaa, who had taught at Nland. Anyhow, this extraordinary teaching of the Old-Tradition was transmitted by Rin-chen-dpal to his disciples in 1214. That method is compared for its view and its fruit, to the Father Continuous-Mystical-Processes of the New-Tradition. It broaches the steps of the creative birth as a skillful-means known as the Encounter With the Secret for the New Tantra, in Ngrjuna-rmanta of Kcpurams line, which, in the Old-Tradition, is called the Embryo of Secret. This second succession tree was inspired by the Lord of the Mysterious that is the One Who Has in Hand the Pure-Diamond, which was received by Vimalakrti Licchavi, the Rhurja of abhala. He had passed it on to three main disciples; one of them was around 730, the first Indrabhti of Lakpura, the Rja of Northern Uiyna. This Vimalakrti was a disciple of the second famous Bhvyakrti, and his guru was of the lineage of the second Candrakrti-Mtaga of Matagapura, a disciple of Ngrjunarmanta of Kcpuram. Then these two professed lineages were, as we can see, more than close. To conclude about the Eight Approaches and the Eight Great Rotation-Space-of-Energies, we should remark that within Chemchog He-ru-ka, and the Nine Principal Ones, abide seven hundred twenty-five deities having the Nature of Innate-Wisdom.
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They are known to be the Multitude of Minor Deities of the seventytwo thousand subsidiary channels. 115. Sources of the Eight Approaches (1214) Rin-chen-dpal was surrounded with translators and numerous disciples, who had visited Buddhist places abroad. He knew well, the Basket of the Six Continuous-Mystical-Processes, as well as the Basket of Magic Spells Knowledge, sometimes regarded as a Basket of the Method that manifests the Divinity. Rin-chen-dpal wrote a few commentaries on the Eight Approaches, transmitted in 1214, as he was very familiar with the Oral-Tradition together with the discoverer tradition of Wealth Deposits. Some of his considerations on this subject were included in the compilation of his own Wealth Deposits. The Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence, is considered a manifestation of the foundation, or of the Supernatural Sonorous Breathing that Appears to be Radiant of the Foundation. That is as well evoked in Tibetan as the Eight Emergent Appearances of the Foundation that may be an expression of the Embryo of the Gone This Way, known as the Buddha Nature within all sentient beings, or knowledge, for the Old-Tradition. The wisdom of the Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence, his wife the Angry Lady, or the Furious One, personifies this conjunction, in addition she is called in Tibetan the Mother Who Tears Up, as she is the illusion, which is in essence, the absolute emptiness that holds phenomena. The Aphorism of the Mode of Knowledge that Magnified Named Sublime Complete Appeasement of the Dissolution of the Matter in Noble Man (rya Mahparinirva nma mahyna stra, C. Daban niepan jing, J. Daihatsu nehan gy, Yongs-su Mya-ngan 'Das-pa chen-po'i mdo). It is in the Kangyur No. 789. It demonstrated, for the first time, the notion of this awakened nature or Embryo of the Gone This Way. That is already our awakened basis, or the foundation of illumination, of the knowledge of the essential part, of the Awakening to the Elementary Foundation (Buddhadhtu, Sangs-rgyas dbyings). It was the shortest of the three texts preserved in the Tibetan collection. It is in the Kangyur of Beijing, vol. 31, mDo-sna-tshogs section X (Tu), No. 789, folio 157a1 to 158b8. It was a text of 32 lines,
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or 4 pages. The translators were, around 1040, Kamalagupta of Khabhvana, and Rin-chen bZang-po. The very root of this direct approach was before then, in the Aphorism of the Cognitive-Wisdom that Goes Beyond the Last Limits, in Eight Thousand [Verses] in Noble Man (rya Ashasrik Prajpramit nma mahyna stra, C. Daoxing banjo jing, No. 734, 'Phags-pa Shes-rab kyi Pha-rol-tu Phyin-pa brGyad-stong-pa mdo), twice quoted, it is acknowledged as the oldest version. The most ancient chapters are dateable to 80 BCE, and the last ones were compiled around 50. This redaction is connected with a branch of the Sublime Assembly that was called Those Announcing Cognitive-Wisdom, which had their principal seat in Vidarbhanagar. This city was the capital city of the Kuina or Kuivia Tribes, in the south of the Vindhyagiri Ranges. A Scythian Kua did the first Chinese translation of this text in 179, which we have seen earlier. His name was Lokaema of Bhlika. In addition, the root of this observation is the essence the one of What Excites the Acquaintance of the Moment Towards Transition. The assertion is that the natural state of thinking mind appears to be radiant is therefore very ancient. It can be found in the Aphorism of the Mode of Knowledge that Magnified, Named Disappearance of the Pride for His Shameful Actions Which Have No Enemy (Ajtaatru kauktya vinodana nma mahyna stra, C. Fangbozhong, 'Phags-pa Ma-skyes-dgra'i 'gyod-pa bsal-ba zhes-bya-ba theg-pa chen-po'i mdo). It is in the Kangyur of Beijing, vol. 35, mDo-sna-tshogs section XVIII (Tsu), No. 882, folio 220a5 to 281a5. It is a text of 977 lines, or almost 123 pages. The translators, around 800, were paita Majurgarbha of the Saghrma in aarhadvaa, and sNye-mo Lo-chen rNampar sNang-mdzad Srung-ba of Bye-mkhar, his pseudonym is He'od Pa-gor Be-ro-tsa-na (Vairocana). This was in fact a text coming from the Basket of Good Conduct of Those Announcing that All [Phenomena] Exist. In 494 BCE, Ajtaatru Haryaka of Mahmagadha had left his father, renika Bimbisra Haryaka of Rjagha, in jail without food until his death. At the birth of his son, he became repentant, and kyamuni Buddha taught him in this Aphorism that everything is only mind. kyamuni Buddha also showed him that
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all phenomena come from the Mind, and that makes this Aphorism an original text similar to the Majur mlakalpa stra, known as the rya Majur mlatantra, already mentioned twice. This teaching could be linked to a branch of the School of Those Announcing that All [Phenomena] Exist established at the Saghrama of Mathur founded in 23 BCE, by Ayasia Kamua Kahrata of Chuka, the queen of Rjuvula, the first Scythian aka Great Satrap of Mathur. The Chinese version of the treatise describing the Ten Bhmis (Daabhmika Vibh, C. Dilun Treatise of the Ten Limits), the pseudonym of the Daabhmi stra of rya-Ngrjuna of Vidi had summarized that it this way, The Three Domains are empty, and illusory. They are only the products of mind. Lokaema of Bhlika also translated this teaching into Chinese for Ajtaatru, around 178. The text is datable roughly to the year 80. He developed the idea that, The mind is without substance, that it can be grasped, and that it is empty. These three points lead the view, developed later on by the teaching of, what excites the acquaintance of the moment towards. The vow to reach awakening is subordinated in Mahyna to the understanding that the innate mind is pure. As a result, as we can see, here again, they are no antinomy between stra and tantra. This Continuous-Mystical-Process of Sublime Conjunction, the EffigyLoved-Divinity, identified as the Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence has twenty-one mouths or faces and forty-two arms, which are the palaces of as much deities (2 + 10 + 16 + 6 + 8 = 42). They are the essences of Favorable on All Sides, father and mother, the Five Victorious Ones coupled with the Five Innate-Wisdoms Consciousness, the Eight Sublime Heroes Lucid of the Mercurial Awakening coupled with their wisdom, the six sages, the Four Magnified Sovereigns of the Divine Body Trunks, coupled. They are, as well, the manifestations of the four types of pure births. It is taught that when kyamuni Buddha manifested as the Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence, his five aggregates, the Deities Radiant-Appearances of the Five Existing Elements, and the Five Sensorial-Consciousnesses appeared as the Five Victorious Families personified as the multicolored fluids of the Five Blood Drinkers, also called the Five
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Furious Knowledges. His wisdom counterpart, the Furious Lady, is figured with nine mouths or faces, and eighteen arms. This couple possesses sixty arms (5 breaths x 12 houses revolutions, or absolute body of the phenomenal) also symbolizing the One Hundred Deities, known as the One Hundred Peaceful and Wrathful Ones (42 Peaceful and 58 Wrathful). Clearly, the Forty-Two Peaceful Deities are the Seven SubtleSubstances Nature of the Body Resulting From a Creation compared to 7 days x 6 perfections or the six senses. The Fifty-Eight Wrathful Deities are the Seven Subtle-Substances Nature of the extraordinary Body in Union with Bliss that is compared to Seven Days x Five Sensorial Faculties + Mental + Intelligence + the Nine Consciousnesses of the Transit Orifices of the body. The empty essence of these deities is the Body of the Nature of Things, which is the formless mind essence. Their nature is of the five colors of the Body in Union with Bliss, their forms are of the appearances of the Body Resulting of a Creation, but they are insubstantial as the purest essence sphere. The Root-Continuous-Mystical-Process that will serve as the basis for the commentaries of the Method that manifests the Divinity of the One Hundred Peaceful and Wrathful Deities entitled, Named Magnified Continuous-Mystical-Process Sovereign Embryo of Secret Net of Illusory Appearances (Myjla Guhyagarbha mahtantrarja nma; rGyud kyi rgyal-po chen-po sGyu-'phrul Gra-ba [missing gSang-ba sNying-po, Embryo of Secret] zhes-byaba). It is in the Kangyur of Beijing, vol. 4; rGyud section VIII (Ja), No. 102, folio 59a4 to 103a4. It is a text of 705 lines, or nearly 89 pages, which was subdivided into 10 chapters. The author is an unmentioned Accomplished One. Rin-chen bZang-po was the translator around 1014. The most famous cycle of this teaching would be discovered by gTer-chen Dwags-po Karma Gling-pa born in 1356. It is known as The Spontaneous Emergence and Exhaustion of the [One Hundred] Peaceful and Wrathful Ones (Zhi-khro sKyed-rdzogs, or Kar-gling Zhi-khro sKyed-rdzogs). It teaches the visionary phases of experiences under the title Cycle of the [One Hundred Deities] Peaceful and Violent Ones of the Lotus (Padma'i Zhi-khro'i Chosskor). gTer-chen Dwags-po Karma Gling-pa most recognized discovery would remain yet the departed one Great Liberation by
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the Listening in Intimate Transformation (Bar-do Thos-grol Chenpo). It is known in the West, as the Tibetan Book of the Dead. Karma Gling-pa would reveal in it the arrival of the One Hundred [of Deities Radiant-Appearances] Foreign Appearances Peaceful and Wrathful during the intimate transformation, known as the intermediate stage following the moment of death. In that which concerns the teaching of the Eight Approaches transmitted by Rinchen-dpal to his disciples, they belong to a Continuous-MysticalProcess of Sublime Conjunction. The aim of this Skillful-Means is to put an end to the concept of a person by the emptiness of nature itself, which helps to dissipate the illusion of a self-as-such. The result of that development stage is effectively the actualization of the five bodies of a Buddha in this life, or during the intimate transformation that follows ones death; transmitted in 1214 by Rinchen-dpal, that tradition is still alive today. The Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence Peaceful Appearance is the one of, Hero Lucid of the Pure-Diamond, that is the essence of all the Effigy-Loved-Divinity, it transcends the Three Domains that rya-Ngrjuna of Vidi had demonstrated as being only the product of mind. The compassionate sGar-rje Khams-sprul 'Jam-dbyangs Dongrub gave me this instruction on the 12th of June 1992; in Dharamsala some of his clarified instructions are used here. 116. Chosen One of Three Peaks Mountain (1214) In 1215, during the Wood Sow year, Ratnar-Ngrjuna of Tibet, Dazzling Jewel Gifted of Joy, Protector of the Three Domains, noticed that the situation in Gangs-ri Ti-se was favorable for the 'Bri-gungpa. Rin-chen-dpal designated his disciple 'Bri-gung Chos-rje Phuntshogs rGya-mtsho, known as Guhya sGang-pa as the first spiritual governor, or Pure-Diamond Holder for Western Tibet. Phun-tshogs rGya-mtsho came from Bo-dong village, an ancient center that is situated northeast of gZhis-ka-rtse. This place is familiar because Bo-dong-pa 'U-dkar De-wa, known as 'U-pa-ta-ka-ra, was mentioned as one of the Ten Men of Central Tibet. Four generations after him, around 1007, Zangs-dkar Lo-ts-ba 'Phags-pa Shes-rab, also known to us, settled in Bo-dong. Bo-dong Rin-chen-rtse would
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found, in the middle of the thirteen century, the Jo-nang-pa monastery of Bo-dong named Dus-'khor La-mo-che, which would prosper until the ascent of the dGe-lugs-pa who confiscated it soon after their military victory of 1642. In his youth, 'Bri-gung Chos-rje Phun-tshogs rGya-mtsho had been studying with several mentors the Aphorisms and Mystical-Incantations. At the time of his first meeting with Rin-chen-dpal, he experienced a spontaneous natural devotion concerned with liberation, which provoked a deepening of his understanding of the inherent Innate-Wisdom Qualities. Yet, 'Bri-gung-pa nominated to help him, two men named, Grub-thob Ri-pa Nag-po (Accomplished One Black Mountain Hermit), and sNgon-po Ri-pa (Precursory Mountain Hermit). Phun-tshogs rGyal-mtshan and his two helpers led to the solitudes, the last disciples to whom Rin-chen-dpal had transmitted his realization lineage. The Drigungpa chronicle of Kaila ('Bri-gung Ti-se Lo-rgyus), told us that Phun-tshogs rGyal-mtshan would hold this office almost twenty-five years from 1215 to 1239. This Phun-tshogs rGyal-mtshan (Sgaragua, or Ocean of Qualities) knew how to obtain royal favor, and he obtained the patronage of bKra-shis-lde, sovereign of lHo-stod, a dominion emerged from a division of the Gu-ge kingdom. 117. I Shall Come Back (1217) The Fire Female Buffalo year 1217, the Victorious Lord Rin-chendpal declared that, his little cousin sKyu-ra gCung rDo-rje Grags-pa was a seven years old emanation of Prajbhadra-Tailikapda of Jhewri. This gChung rDo-rje Grags-pa was a son of sKyu-ra Anye A-grags, whom he had made leave Khams earlier. Rin-chendpal then gave to the boy the Intermediate Vows of a Crow Hunter. Rin-chen-dpal had seen in advance that this child, whose biography will follow in the next volume, would become one of his successors. As Rin-chen-dpal was now seventy-four years old, he made public few predictions. He announced that after a period of decline he would return. While planting his tooth-stick he stated, When that tree reaches its highest, then I shall return. By saying this, he already
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announced his return, in 1475, as sKyu-ra Kun-dga' Rin-chen dPal bZang-po, during a critical period for the 'Bri-gung-pa. At this time, his neighboring Jo-sras Yang-dben-pa who was in charge of the monastery of rGyal-bzhangs-sgang close to Mal-'gro 'Gung-mkhar (dBus) went to the pure fields. As he was the lineages holder of rMa Lo-ts-ba Chos-'bar, and of Ma-gcig Zha-ma, not less than eight thousand monks gathered for his funeral. Seven images of deities and many other prodigious relics, among his ashes, were discovered. Rin-chen-dpal had then begun the dissolution of his Body RotationSpace-of-Energies. He therefore asked his cousin and disciple 'Brigung Gling-pa, who was then thirty years old, to succeed him. Although as he had objected to it out of modesty, in order to assure the necessary interim to allow his sKyu-ra cousin dBon-chen bSodnams Grags-pa to accomplish his retreat, Rin-chen-dpal designated 'Bri-gung Gu-ra-ba Tshul-khrims rDo-rje. As he was sixty-three years old he would have to assure the continuity, but he would pass away too early in 1220. The Gu-ra-ba biography as the second 'Bri-gung-pa will be in the next volume. 118. Sublime in the Middle Way (1217) Soon after, Rin-chen-dpal manifested the preliminary symptoms of his imminent departure. This was accompanied by an increasing number of astonishing atmospheric manifestations in the region. At that time, his disciple, Ri-khrod-pa dBang-phyug, was always at his bedside, with the eyes full of tears, begged for the Precious holder of the teaching, you, who leads to the awakened state, where will you be going? Out of pure compassion, sKyob-pa-rje explained to him while smiling Shortly, I shall abide in the Eastern Pure Field there the ground is made of precious pure gold and a throne is waiting for me flanked at its corners with four lions, symbols of the non-discrimination which is the prefect awakening Lotus-seat. Seeing that the eyes of the hermit of mountains and hills were still softly insistent, he declared again So what. Im going nowhere since, I shall be an integral part of the disciple who invokes me in his prayers.
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Thus Ri-khrod-pa dBang-phyug respectfully sat down animated with a deep devotion concerned with liberation for his departing guru, Ratnar-Ngrjuna of Tibet, the Sublime in the Middle Way, and he watched carefully the very moment when the outer signs of passing away vanished. More details can be found in the Great Biography of the Oral Lineage (bKa'-brgyud rNam-thar Chen-mo) that was written by Don-mo Ri-pa, a disciple of Ri-khrod-pa dBang-phyug.
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Chapter XXVI The Gifted Attendant

119. Drigung Ling-pa Family (1187) 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was born in the Fire Ewe year, or in 1187, and like his root guru, Rin-chen-dpal, he was a member of the sKyu-ra clan. Furthermore, the baby happened to be the first son of sKyu-ra sTon-pa Sangs-rgyas dPal, who was reputed to be a Body Resulting From a Creation of Mar-pa, appeared in the 'O-phron family, a branch of the lHa-dgra, a subdivision of the dPal-chen sKyu-ra branch. Shes-rab 'Byunggnass mother, lady Chos-ldan was recognized as an paita in kyamuni Buddhas Aphorisms, and Skillful-Means of the Mode of knowledge of Mystical-Incantations, known as the Mode of Knowledge of the Pure-Diamond. Shes-rab This 'Byung-gnas had six brothers, and one sister. Moreover, his biography simply entitled 'Bri-gung Gling-pa Shes-rab 'Byung-gnas rnam-thar noted that he was a nephew of Dwags-po Zes-dkar 'Dul-'dzin-pa, a person already mentioned, was the fourth Dwags-po-pas Throne-Holder. 120. Twenty-Nine Past Existences (1187) Shes-rab 'Byung-gnas was born from a long succession of Body Resulting of a Creation, so His Holiness 'Bri-gung bsTan-'dzin Chos kyi sNang-ba, the eighth sKyabs-mgon Chung-tshang Rin-po-che listed twenty-nine of his past existences. This list, given to me in 1992, was reordered; nevertheless, it still does not fully respect any hypothetical chronological order. 1) Bhadrajla (sGyu-ma mKhar bZang-po) or Filet of AuspiciousHappiness, who was a powerful man able to make prodigious magical offerings to Kyapa Buddha ('Od-srung Sangs-rgyas) who had prophesized to him Among the One Thousand Buddhas, who will appear in this Immeasurable Happy Time, you would be the ninth one named as Flower Gone This Way. 2) Aoka Maurya, the Dharmarja Laj Piyadassi of Paliputra who sent Buddhist Ambassadors to Antiochos II Theos of Syria,
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Ptolemaios Philadelphos of Egypt, Antigonos Gonatas of Makedona, Magas of Kurene in Cyrenaica (Libya), and Alexandros of Epiros (Greece). Aoka ordered the edification of eighty-four thousand reliquary tumuli, which were like a support of offerings, yet they also showed his power, along with his beliefs, to his subjects. Tibetan tradition associated him to the Method that manifests the Divinity the One Who Has in Hand the Pure-Diamond. Nevertheless, if a cult of the One Who Has in Hand the Pure-Diamond is doubtful at this time, it is well known that he was already the Protector of the Veuvana (Bamboo Park), that was a place where to go for a walk, near Rjagha. The Chinese pilgrims who visited these Buddhist centers attest to the constructions of reliquary tumuli, and it is an historical fact for modern archaeology. On the other hand, the kyamuni Buddha cult was undeveloped then, as the very first statues would appear later, in the first half of the first century under the influence of Indo-Greeks in Gandhra, and Mathur, as well as little later with the Indo-Iranians and Indo-Scythians. Much earlier than this date, the reliquary tumuli had turned into a support of the beliefs of Buddhist laymen. Tibetan tradition tells us that Aoka was gifted of power from the Eight Classes of Deities Corporeal-Devouring Awakened-Energy Having a Governor. 3) Rhulabhadra-Saraha of Rj, born a prince of the Brahman caste, had rejected social conventions to teach the Aphorisms along with the Continuous-Mystical-Processes as well as the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, ahead of making an Body of Rainbow of Pearl-Atom. 4) Viveknanda Brhmaa (Bram-ze Khyen-dga'-'byed), or the One Who Discerned Bliss, passed thirty-eight years in the mental contemplation of mind, realizing the essence of emptiness. 5) Sryantha i (Drang-srong Nyi-ma mGon-po), or the sage Possessor of the Sun of Puruapura, that was another born as a Brahman who converted to Buddhism. Sryantha went to the Forest of Flowers of the Ball Corpuscles Tree, or subsidiary channels of the extremities, while practicing the Method that manifests the Divinity called Causeless Life, who is the Body in Union with Bliss, the essence of the Victorious Unlimited Brightness, the manifestation of the refined Throat-Pleasure-Wheel. Having obtained two kinds of accomplishments, he would live for one hundred and twenty years.
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6) The dignified Sovereign of the Phenomenal, ilapuya Maitraka of Vallabh, the son born in 542 to Dhruvasena Maitraka, who was to become the second Mahrja of Saurara and Khiwr, the high sovereign of the Vallabha Tribes. These tribes lived in the ancient country of Chitrakma Satrap of Sagaradvpa, who was killed by Darios in 521 BCE. ilapuyas nephew, Dharapatta Silditya Maitraka, who succeeded his grandfather, patronized his Buddhist parents, and offered all the necessities in 595, to the Vaakata Vihra (Sugarcane Monastery) of Vallabh, and in 601, he gave an additional vihra, seven monumental statues. Moreover, ilapuyas elder sister, the princess Di Maitraka established the Abhayntarik Vihra (Hidden Space of the Fearless Monastery), in the vicinity of Vallabh. 7) The Tigress Who had Awakened the Mercury, and manifested her altruistic aspiration while giving her body to eat to her starving children. The Subtle Breath of the Tiger that Hits in Return holds that parable in an obviously hidden association with the tiger and the emotional torment. In that vein, the story of the Benevolent One who quarrelled with the sages, who had been seduced by his wife, the One Who Makes Lose Consciousness, a Lady emanation of the [Solar] One Who is Always Active. 8) The Sovereign of the Phenomenal called Prabhhasa (Radiant Laugh, 'Od-mdzad), who had punished a cruel king in his region. 9) The paita Candradeva (Deitys Radiant-Appearance of the Moon, or lHa-yi Zla-ba) whose pen name is Candradsa of the Vivantara Caityrma in Vrapura. He was well appreciated at Nland, about 635, by his patron Haravardhana Silditya Puyabhti of Sthvivara and Kanykubja. Candradsa wrote many works, including the Account of the Births Having Previously Been Produced the Agreeable Gift (Sudna jtaka), which was inspirited to him by the Account of the Births Having Previously Been Produced, Which Contains All the Ineluctable Characters of the Intimate (Vivntara jtaka). Candradsa had made it into a poetic song that put on stage and in music; an edifying story of kyamuni Buddhas previous lives.
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10) The Yogi Raka Maidhanuska (Ja'-lus-pa rNal-'byor bTumbsrung), who belonged to the working caste before he went to live in cemeteries, where he vanished in a Body of Rainbow of Pearl-Atom. 11) The Sublime Accomplished One, Abhayasabhava (Born Fearless ('Byung-ldan 'Jig-med), who was Guru Padmasabhavas disciple. 12) The Tibetan emperor Mu-ne, or lHa-sras Mu-khri bTsad-po who succeeded his father Khri-srong lDe'u-btsan, a heart son of guru Padmasabhava. 13) The Sovereign of the Phenomenal, Bhvadna of Bagala (Given by the Intensity that Goes Beyond, Legs-byin), a devotee of the Lord Who is Able to See. He should be acknowledged as the prince bhiku Candrabhadra-ilabhadra born in 563, who taught in 608, at Nland, the Mahrja Haravardhana Silditya Puyabhti of Sthvivara, and Kanykubja. Candrabhadra-ilabhadra was the second son of Gopa Candra, and the grandson of another conqueror, Dharmditya Candra of Samtaa, the first Mahrja of South-Bagala, the first sovereign of the Candra Dynasty ruled, since 543, the territory of the ancient Samaga Tribes along the Samaga River, and rejected the vassalage of the last Gupta who were limited to ruling North-Bagala. In the capital city of Samtaa, the oldest Buddhist center, was built around the very old reliquary tumulus erected during Aoka Mauryas time by Those Announcing the Deans Tradition who had come from the Veuvana Vihra of Rjagha. The Chinese pilgrim Xuanzang visited Samtaa in 641 and he noted the existence of 30 Vihra with 2000 Sthaviravdin monks and 4000 Mahyna monks who were living in harmony in an area that also counted one hundred Hindu sanctuaries. Candrabhadrailabhadra was a disciple of Dharmapla of Kpia that taught in China, Kamra, and Nland. Candrabhadra-ilabhadra was a guru of the Approach of the Unshakeable Conjunction and after a debate that he won, in 612, against several Hindu masters, he established the hermitage near the historical spot of the Indraailaguh (Cave of the Rock Stuck by the Best Ones Lightning) of Rjagha. After that, Candrabhadra-ilabhadra demonstrated on eight occasions in Nland, from 636 to 642, more than fifty texts in presence of his disciple, Xuanzang.
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14) The sublime paita, Manodharma (Intelligence of the Nature of Things, Chos kyi yid), born in 693, in the royal family of Gaua, and known as the Yogi Cittavajra (rNal-'byor-pa Thugs kyi rDo-rje) or Pure-Diamond Mind. He became the holder of the Lineage of the Accomplishments of the Unborn Presence, brought into Tibet by dPyal Lo-ts-ba dPal Chos kyi bZang-po. Furthermore, Cittavajra was the root guru of the yogin Lakmkar. 15) The born prince and Noble Lord Daranasdhu Pralpasatya (Legs-mthong bDen-smra), or Excellent Vision Who Discourses on Reality, who lived in Tamil Ndu. 16) The Noble Lord and famous Paita, ntiprabha (Zhi-ba-'od), born in 599, who taught the Basket of Good Conduct at Nland, and obtained the Accomplishments by the Method that manifests the Divinity Possessor of Innate-Wisdom with Four Arms. 17) The Knowledge Holder Vajrahkra of Vrapura, born in 721, who lived at the northern border near Khytila, in ukhradea. He lived in the Not Fully Divine Breaths Cave, which was situated in the Gilgit Valley. Vajrahkra was the disciple of Gagasiddhi-Guhyantha in the Accomplished Possessors Lineage, thus he was nourished with the Elixir of Long-Life Prescriptions, known as the Quintessence of the [breaths] Revolution Instructions. 18) Dharmaklaya (Chos kyi 'Phrin-las) born in 987, a pseudonym of Dharmakapla (Thod-pa Chos-pa) who was a disciple of the paita Amoghavajra-Vajrsana of Bodh Gya, known as the Accomplished One of Vajrsana, who passed on to him the Lineage of the Lord of Free-Space with the Efficient Tie, that he then transmitted to Paiapik-Avadhtipda. This aspect should be acknowledged to be like the Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity, which is a very ancient form of the Intermediate Whirlwinds Breath. Certainly, it was related to the Eleven Intermediate Whirlwinds Breaths, and understood as being close to the Benevolent One, which seems to be confirmed in Tibetan by the use of the title of dBang-phyug (iva). This divine experience was accepted in ancient times, as the tempest god Buria, named in Bible as Benoth, Adad in Syria, Baal Zebud (Beelzebub) in Canaan, Marduk in Babylon, Seth in Egypt, Borea in Greece, and Rudra in the gveda. He was evoked as the war god Rudra Muruta (Highest-Airstreams of the Whirlwinds Breaths) too, and in
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Sanskrit as Buddhi (Intelligence, or Awakening of Mercury). This should not raise doubts in our minds; on the contrary, it shows the crossing of knowledge in all these traditions expressed by a few mystical sages revelations. 19) The king Chos-mdzad (Dharmakara) of La-stod, who was a disciple of Shong-ston Lo-ts-ba rDo-rje rGyal-mtshan, born in 1282, he was the teacher of dBe-dmar dgon and Sham-bar dgon, two monasteries of gTsang. Chos-mdzad received also the Accomplishments from the Possessor of Innate-Wisdom with Four Arms. 20) The bKa'-gdams-pa dGe-bshes Khu-ston Lo-ts-ba brTson'grus g.Yung-drung (Svastikavrya) born in 1011, that met the Splendid to Consider, Ata in the Yar-klungs Valley, and became one of his three heart sons. 21) The Great in What Determines Existence, Yon-tan Blo-gros (Mahbhvan Guamati), who was a great practitioner of the conjunction of Yar-klungs Valley. 22) The Great Mystical-Incantations Practitioner, rDo-rje Grags-pa (Vajrakrti), born in mDo-khams. He obtained the accomplishments from Lord Quicksilver the Furious River Who Holds Back, who broke the idiotic into pieces. This furious method compared to a rivers waves would later be one of the two written, in 1644, by his reincarnation 'Bri-gung Chos kyi Grags-pa, the first sKyabs-mgon Chung-tshang Rin-po-che. 23) The paita ntibhadra of Kamra, known as the Sublime Accomplished One, Vajrahsah H (H-bZad-pa rDo-rje) or Howling-Wind of the Pure-Diamond. He was also known as Circle of the Jumping Deer. There are two celebrated persons of that name. The first one is ntibhadra who was at bSam-yas in 779, and was a pupil of ntigarbha, and he could have received Cakraambaras early lineage. The second one was ntibhadra-Kukkuripda of Kukkuapda, a summit near Rjgha, which was recognized as the second Kukkuripda (Lightning-Pillar of the Female Dog). 24) The great bliss giver, Bhan-de Tshul-khrims, who was, around 1060, a disciple of gTer-ston lHa-rje gNubs-chung-pa, known as H-Chung, a Holder of the Oral Lineage as well as the Holder of the Wealth Deposit Lineage of the One Who Prepares for Death as the Fading of Breaths Hold Back, discovered a generation earlier by gTer-ston Dum-rgya Zhang-khrom rDo-rje 'Od-'bar-zhabs. That
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tradition would enter, in 1530, the lineage with 'Bri-gung-pa Rinchen Phun-tshog. 25) The btsun-pa Grags-pa Ye-shes (Jnakrti), a pupil of dPal mGon-po Tsa-tu-mag, who would obtain the accomplishments from the Possessor of Innate-Wisdom with Four Arms. 26) The dGe-bshes Tshul-khrims Legs-grub (Susiddhiila) of 'Dam-shod, who was a famous astrologer. 27) The member of the trio of the Khams-pa disciples of sGam-popa, named Grub-thob gSal-thong Sha-sgom of mDo-khams, known as Sha-ra Gling-pa, already mentioned with Karma-pa Dus-gsum mKhyen-pa, and Phag-mo Gru-pa. 28) The sGom-chen Chos kyi 'Byung-gnas (Mahbhvan Akaradharma), who was a meritorious student of Phag-mo Gru-pa. 29) The Lady Gur-mo-mtsho the daughter of Hor-rje Lung-dkar, who gave birth, in 1199, to Gur-ston of lHo-brag, one of the teachers of Sangs-rgyas Ras-pa, and is not to be confused with another Gurston, mentioned by 'Gos Lo-ts-ba gZhon-nu-dpal, who would turn out to be, around 1094, the sixth Throne-Holder of Rva-sgreng bKa'gdams-pas principal seat monastery. 121. Nobody Knows Who He Is (1207) In 1203, 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was sixteen years old, his father took him to the teacher Ngang-phu-pa, who gave him the Vows of a Novice-Monk-Beggar, in the monastery of Ngang-phu, and introduced him to the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. This Ngang-phu-pa had taken the habit to declare laughingly to newcomers Here nobody knows who he is (in reality) except me. Ngang-phu-pa went to the pure fields when Shes-rab 'Byung-gnas was only nineteen years old and in 1207, as he was attracted by the reputation of Rin-chen-dpal, he went with three hundred companions to the monastery of 'Bri-gung-mthil. 'Bri-gung-pa welcomed him as if he was indeed already awaiting his arrival and he offered him to be the Guide in Front of Ones Eyes, or in Tibetan, the One In Charge of the Daily Offerings to the Revered One. The young man accepted enthusiastically. The behavior of Shes-rab 'Byunggnas was the one of a genuine monk, therefore during the three
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following years he would live without owning anything, and by that, showing to knowledgeable observers that he was gifted of a natural detachment. 122. Very Popular One (1207) In 1209, when 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was twenty-two years old, his impeccable comportment was appreciated by the most sincere disciples in Byang-chub-gling, and he had already become a very popular person. That is why, Rinchen-dpal judged it opportune to nominate him as his personal principal attendant as he had not yet replaced sPyan-snga Grags-pa 'Byung-gnas whom he sent, in 1208 to succeed him as the gDan-samthil Throne-Holder. From that day on, Shes-rab 'Byung-gnas would be nicknamed One in Front of the Eyes. That is why later, he would be figured in rolls of paintings along with Grags-pa 'Byung-gnas on both sides of Rin-chen-dpal, following the example of kyamuni Buddha and his two main disciples, Upatiya riputra, and Kolila Mahmaudgalyna of Mahetta. Shes-rab 'Byung-gnas was able to memorize the teachings he had listened to, or read during the day and every evening he would write down whatever he collected. Well aware of the extraordinary memory of his disciple, Rin-chen-dpal would profit from it on many occasions. During a conversation about this biography in May 1996, with bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub, the seventh 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che in Phyi-dbang ma-dgon His Holiness told me that as sKyob-pa-rje Rin-chen-dpal was afflicted with edema of the legs, and was obliged to stretch out in order to relieve the condition. His faithful principal attendant would then massage his legs. I was lucky to remind His Holiness of it during our meeting in Kthmndu (Khma) in August, 2008, as he was on the way to sLe-mi. These minutes of privacy were again an occasion to question the root guru about the trickiest points of the teaching, so they were speaking openly about the Basket of Aphorisms or the Basket of the Six Continuous-Mystical-Processes.
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Yet, in the beginning of 1214, Rin-chen-dpal urged him to act as the One Who Imparts the Object of Thinking to Others. Shes-rab 'Byung-gnas objected, as he wanted to dedicate himself, first to the mental contemplation of mind, a reserve that Rin-chen-dpal was able to appreciate at his own cost. 123. Gates of Good Augurs (1217) 'Bri-gung Gling-pa was thirty years old when he was designated to preside over the funeral rites of Rin-chen-dpal. Then in conformity with the last testament of Dazzling Jewel Gifted of Joy, Protector of the Three Domains, he went next to Ts-ri Hidden Valley, near the g.Yu-mtsho (Turquoise Lake), up to the Seng-ge dpung-pa (Lions shoulder). There, in 1194, his guru had contemplated the deployment of the Rotation-Space-of-Energies of the Five Deities of Reciprocal-Choice, as has been reported. Not far from that place, in 1223, rGod-tshang-pa would have a pure vision of the Step-AcrossSpace Female-Deity Killer Leonine Mouth, known as the Step-AcrossSpace-Lady-Deity, Only Mother of Subtle Life Governing All Sentient Beings. In his devotion that is concerned with liberation 'Bri-gung Gling-pa started to build a reliquary tumulus, in Tibetan, a support of offerings of the type identified as Reliquary Tumulus With Many Gates Of Good Augurs, that he named, Support of Offerings with Precious Gates of the Dazzling Jewel Gifted of Joy, Protector of the Three Domains. This particular monument reminds of an episode that occurred in Srantha. The Best One, the Sovereign of the Sixth Sky of the Sensorial Domain of Desire, and the Creator of the Supreme Principle, the Sovereign of the of Eighteen Skies of the Domain of Form, had offered kyamuni Buddha a White Conch and a Golden Wheel in order to praise and urge him to start teaching. Previously, kyamuni had spoken to two foreign merchants, Trpua, whose name means Pewter, and the eponymous Scythian hero Bhlika of Bhlika city; so, he was aware of the difficulty of transmitting his realization. Another explanation is that both these merchants making commerce, may be regarded as two saviors committed to defend, save, safeguard, as they inspired fear or causing distress by a
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frightening appearance, which makes one tremble. By their offerings, the Best One and the Creator of the Supreme Principle, the Two Lords of the Relative Domains had then been calling kyamuni back to his responsibilities. Next, in the fifty-seventh day following his awakening, kyamuni Buddha went to demonstrate to his five ascetic companions, the five who had followed him during his six years of asceticism the Four Noble Truths, or realities. They became his first disciples Ajakaundiya, Avajit, Vspa, Mahnma, and Bhadrika. He found them in the future wildlife park named Deer Park, or Mgadva Vihra, which was located at Varass gates. At that moment, sKyob-pa-rje Rin-chen-dpal appeared to Shesrab 'Byung-gnas in pure vision as he was meditating in the Cave of the Attentive Absorption Into Reality. His root guru declared him, Dear son, do as you wish but do not forget the original very last wishes of your guru. After that, Shes-rab 'Byung-gnas started to construct a second support of offerings of the type of a Reliquary Tumulus Of The Submission Of The Killer, which would be named, the Mercury Mind Lucid of the Perfect Revelation of Knowledge that presides over the Three Domains. This type of reliquary tumulus was also known in common parlance, as the Reliquary Tumulus Of The Victory of Vail, a place that had been a center of Those Who Have Respect, a branch issued of the Sons of Vatsa Emanated from Those Announcing the Deans Tradition. Shes-rab 'Byung-gnas set in the root gurus skull, that had been spared by the fire, adorned of sacred letters that had spontaneously appeared along with several images of deities. Shes-rab 'Byung-gnas also inserted the root gurus iridescent conch of his brain covered up with secret signs that had also remained intact. He sealed there various corporeal relics that he had mixed up with clay, saffron, incense, jewels reduced in powder, and medicinal substances. He moulded them to constitute many collections that make one experience (emptiness). On this subject, see, a text like the Reliquary of the Collections that Sheds the Appeasement (Caitya sacaka nirvapaa, mChod-rten dang tsha-tsha gdab-pa). It is in the Tangyur of Beijing, vol. 79; rGyud-'grel section LXIX (Tu), No. 3895, folio 185b4 to 186a7. That was a text of 12 lines of less than 2
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pages. Ata and Nag-tsho Lo-ts-ba Tshul-khrims rGyal-ba were the unmentioned author and the translators, around 1044. When the mausoleum was erected, Shes-rab 'Byung-gnas inserted in its top-part an intact copy of the Basket of Good Conduct that was brought to Tibet by the Bagal monk prince. He placed there the Aphorism of the Mode of Knowledge that Magnified of the Cognitive-Wisdom that Goes Beyond the Last Limits in One Hundred Thousand [Verses] (atashasrik Prajpramit stra, C. Mohe Banruo Poluomi jing, J. Makahannya haramitsu ky, Shesrab kyi Pha-rol-tu Phyin-pa 'Bum-pa rGya-cher). It is in the Kangyur of Beijing, vol. 12, Sher-phyin, No. 730, which was a text including sections I to XIV and totaling 75841 lines or 9494 pages, subdivided into 72 chapters. The pilgrim Xuanzang had collected 657 texts during his voyage to India, translated this extensive Aphorism into Chinese after his return in 645. The Tibetan translators, unmentioned, had been working around 1042 in the Gu-ge kingdom with Subuddharnti of the Somapura Mahvihra in Ompur, and were probably Rin-chen bZang-po, along with some of his ten assistants. 124. Royal Disciple in the Ecstasy Hair Kingdom (1219) 'Bri-gung Gling-pa presided over the Ritual of the Ultimate Dissolution at the departure his root guru for the pure fields and then, in conformity with his last wishes, he built two reliquary tumuli, or support of offerings in Ts-ri. He also made an image of his Bla-ma appreciated as the great corporeal vase, and consecrated it with some of the remaining corporeal relics. Soon after, this statue would prove to be gifted with particular powers. Having scrupulously fulfilled his disciple-duties, Shes-rab Byung-gnas was able in 1218 to go for a retreat at mChog-dgon, which can be understood as the Reciprocal-Choice Monastery. Afterwards, in 1219, he went on a pilgrimage to Gangs-ri Ti-se at the head of one hundred of his disciples. They were led by two spiritual sons, sGom-pa rDo-rje Blo-gros, and Ri-khrod-pa dBangphyug, who had been the one In Charge of the Daily Offerings to the Revered One at 'Bri-gung-mthil in 1217. In 1218, Ri-khrod-pa dBang-
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phyug had become the principal teacher of what determines existence of Ts-ri rTa-ra, before rejoining 'Bri-gung Gling-pa. When 'Bri-gung Gling-pa arrived at mNga'-ris sKor-gsum, he started to teach mNga'-bdag mGon-lde, the sovereign of sPu-hrang (Ecstasy Hair, or Ecstasy Pacification) who had just succeeded his father, and he became his principal teacher, or root guru, in the Revered Ones Step-by-Step, or succession order. He succeeded in introducing him to the nature of mind, in the tradition transmitted from sGam-po-pa to Phag-mo Gru-pa and Rin-chen-dpal. That indeed testified to the excellence of both Blama and royal disciple. At the same time, it was a great benefit to practitioners of the area, and consequently in 1220, 'Bri-gung Glingpa requested his disciple Ri-khrod-pa dBang-phyug to go teaching in sPu-hrang sMad. 125. Scattering the Royal Fathers Ashes (1219) In 1219, 'Bri-gung Gling-pa reached the shores of mTsho-mapham where he encountered Khri Grags-pa-lde Calla of the Yar-rtse kingdom, the sovereign of Mon-pa Land, which belonged to the Calla Dynasty, which was a branch issued from the royal house of sPu-hrang. Grags-pa-lde was known to be a fervent Buddhist, and he had sent offerings to gDan-sa-mthil, the Phag-gru-pa bKa'brgyud-pa principal seat, which was then headed by Grags-pa 'Byung-gnas the fourth gDan-sa-mthil Throne-Holder, and a disciple of Rin-chen-dpal who would later become the fourth 'Bri-gungmthil Throne-Holder in 1235. Grags-pa-lde of Yar-rtse then became one of the patrons of Shes-rab 'Byung-gnas as with Grags-pa 'Byung-gnas, one of the two great disciples of Rin-chen-dpal. 'Bri-gung Gling-pa was able to first meet him during a pilgrimage to the Gangs-ri Ti-se where Grags-pa-lde had come to scatter the ashes of his father Khri Grags-lde-btsan of Yar-rtse, who had annexed the land of Kumon (Uttarakhand) to his dominion. Several paita capable of translating foreign languages accompanied then Khri Grags-pa-lde. He conversed through them, as the king had forgotten the Tibetan language of his forefathers. To be fair, we should add that Khri Grags-pa-lde would also patronize
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the 'Tshal-pa bKa'-brgyud-pa and he would invite 'Tshal-pa Marlung-pa to visit him a while later.
126. Right on the Path of No Rule (1219) At his arrival at Gangs-ri Ti-se, 'Bri-gung Gling-pa expressed his intention to retire somewhere to practice in solitude. His heart son Ri-khrod-pa dBang-phyug who was acting as the meditation Principal Teacher of What Determines Existence, or minister of the mental creation, told him that he did not accompany him to take charge of the mountain hermits of the area. In his profound devotion, he reminded him that it was 'Bri-gung Gling-pas duty to occupy the first-seat during the local assemblies. At the same time, the news that Gu-ra-ba, the second 'Bri-gung-mthils Throne-Holder had gone to the pure fields came to the Gangs-ri Ti-se. This unexpected event had provoked petty internal rivalries for the succession, 'Brigung Gling-pa experienced this circumstance with such displeasure, that he became suddenly ill. This was, for him, an occasion to remain confined into an intensive Attentive Absorption Into Reality, which was an experience of silence within the reality occurring from the deepening of Extraordinary Vision. 'Bri-gung Gling-pa prayed to his root guru with tears of a devotion that is concerned with liberation. Considering the twelve factors of simultaneous return of what had been produced that were dear to Ratnar-Ngrjuna of Tibet, he perceived that he became, that day, a Hero Lucid of the Mercurial Awakening of the Tenth Bhmi on the irregular Path of No Rule, a phrase rendered in Tibetan, as the Path Beyond Study. Then, the biography of 'Bri-gung Gling-pa notes that, in 1220, he participated in a conference with numerous important personalities, which took place at gNyi-gong. The delegates of Arsln Khn, the sovereign of the Trk Qarluq ruling from Kashgar to Khotan and over the defunct Qarakhitan Empire, came there, and who were now slaves, or vassal tribes of the Mongols. The representatives of Tmucin Chinggis Qaghan arrived from the Silk Road, and the outpost of the Tarim oasis. These acquaintances in Tibet, who had made trade appearances in Tibet, were mostly ignored, but they were a good example of the
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policy of the Steppes Conqueror. On this particular occasion, some Mongol merchants entrusted their stock of gold and silver for the three years to come to mNga'-bdag mGon-lde of sPu-hrang. The Qaghan spies also offered some valuable gifts to the gTsug-lagkhang royal sanctuary of Kha-char in sPu-hrang. Later, 'Bri-gung Gling-pa would receive them, when mNga'-bdag mGon-lde would give him the gTsug-lag-khang with other historical sanctuaries. After these discussions, which had confirmed the submission of the western part of Tibet to the Mongol conqueror, 'Bri-gung Glingpa decided to visit the neighboring kingdom of Mar-yul (Butter Land) that will be later called in Tibetan, La-dwags, a Mane Coming from the Ladakhi Tribes of Ladakh. 'Bri-gung Gling-pa then left his second main disciple, sgom-pa rDo-rje Blo-gros, known as ldan-ma Chos kyi Seng-ge to look after things. From the dRu-thog district, 'Bri-gung Gling-pa reached the sPang-gong mTsho, a large lake, which is parallel to the Seng-ge Kha-'babs that is called the Sindhu River after crossing the border. Since the previous year, the Mar-yul were governed by lHa-chen bKra-shis dNgos-grub mGonpo, the elder brother of mNga'-bdag mGon-lde of sPu-hrang. Shesrab 'Byung-gnas visited the king in his palace of She-ye, which is situated between the two reliquary tumuli of the current capital city of Gle, and the eminence of Khrig-rtse, which had been founded around the year 545 by Amtprabh, who was one of the fourth queens of Meghavhana Mahrja of Kamra. Afterwards, lHachen bKra-shis would offer Shes-rab 'Byung-gnas the old g.Yungdrung dgon, which would be later named, the Island of Liberation. A few authors thought that Bla-ma g.Yung-drung had been established around 1050 by some of Rad-ni Lo-chen Rin-chen bZang-pos disciples, but, in fact, the place already had a Five Deities Hall by then. No more than the Lions hall would remain from this period, as it would be spared during the ransacking, in 1841, by the troops of Zorawar Singh Khaluria, the Wazr of Khava, a vassal of Gulab Singh, the first Mahrja of Jammu and Kamra, and who annexed the kingdom of Ladakh in 1846. To recap, in the Seng-ge lHa-khang survived the dominant style of the Pla Dynasty of Bihar and Bagala, together with the notable influence of the First Lohara Dynasty, and Second Lohara Dynasty of
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Kamra with certain elements that came from the Gu-ge and sPuhrang Early Dynasty. In 1220, 'Bri-gung Gling-pa crossed the Mar-yul up to Bodmkhar-bu, and Kun-zig the old of Mun-sgrib village where Sarvavid of Jlandhara had settled who was an Accomplished One Who Imparts the Object of Thinking to Others and is confused with his own root guru, r Samantabhadra-Napda. This practitioner of the conjunction born in the Brahman caste, had turned into a true Hero Lucid of the Mercurial Awakening, and 'Gos Lo-ts-ba gZhon-nu-dpal reported that he was one of the previous Body Resulting From a Creation of the first Zhwa-dmar sPrul-sku bKra-shis Grags-pa born in 1200. In 1052, the Chief of the 'Bro clan helped Sarvavid to establish sNang-gsal dgon, a monastery dedicated to the Allknowing Accurately Luminous One. This Deities Hall was erected on the opposite bank of the Bod-mkhar-bu, in Kun-zig. It was known as Mun-sgrib village, on the road that passes in front of the eight meter high bas-relief of the Hero Lucid of the Mercurial Awakening, Maitreya that was carved at Mlabha in sPu-rig, by wealthy Kamiri merchants around the year 225. Although, it was possibly built as early as the reign of Kaika II Shi Kua, and not during the Krtoga Dynasty, nor the Utpala Dynasty. Today, Kun-zig-Munsgribhis is located between the two passes of Namikala rising up to 3,718 meters, and Fotula culminating at 4,107 meters, somewhere on the way to Bla-ma g.Yung-drung. Sarvavid passed away as he was on his way back from mTholding in Gu-ge, and an old devoted lady lamented saying That place of the All-Knowing One (Kun-rig) has become presently a dark veil (Mun-sgrib). While traveling, 'Bri-gung Shes-rab 'Byunggnas met some paita, every single one of whom were the subjects of Rjadeva of rnagara, the Mahrja of Kamra and had come there from some of the neighboring kingdoms. Therefore, he had been able to converse with them about many relevant topics. The Second Lohara Dynasty ended because of the lack of an heir, and the deceased kings peers elected a rich citizen, who was succeeded by his brother. Their nephew, Jagadeva of Kamra, son of Jassaka, had, since 1199, been a good sovereign before being poisoned in 1213 by Padma, the rnagara Dvrarja, a vassal king of the citadel gates. Rjadeva, Jagadevas son, fled from rnagara
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to Khava before coming back in force. At that time, the prosperous landowners of Lavanya Tribes, and Dmara Tribes were reputed to be king makers, and Rjadevas power had been precariously balanced. The Buddhists in Kamra were a minority representing 5% of the population, and their last place where to go for a walk, or monasteries, were in a state of disrepair since they had lost the patronage of successive royal Brahman families. On the contrary, Islam, instead, had made notable progress, spreading all over Hindustn, even beyond the Indus River. Thus, as the civil war would weaken his authority, Rjadeva would be attacked inside rnagara by a number of rebels led by Baldhyacandra Lohara, Rja of Lohanagara, and he would pass the very contested crown of Mahrja of Kamra to his son Sagramadeva in 1236. 127. Gling-pa Returns to mThil (1225) In 1222, when 'Bri-gung Gling-pa dBon Shes-rab 'Byung-gnas was thirty-five, he returned to Tibet, and after sometime, he did retreat at mNga'-ris where, during the following two years, he meditated and taught. At that time, Chos-rgyal Grags-pa, the sovereign of Guge, rejected his alliance with the bKa'-brgyud-pa. To consolidate his position with foreign support, he got closer to Sa-skya Pa-chen Kun-dga' rGyal-mtshan, the sixth Sa-skya-pa Throne-Holder of neighboring gTsang. This defection would provoke a disruption, and the long-term consequences would be considerable for the Tibetan history. In 1224, 'Bri-gung Gling-pa left the sPu-hrang traveling toward South to the nomad country of the three Bal-po Valleys, at the border of sMos-thang, which would later be annexed by the Ghurkha Dynasty of Nepla in 1797. From there, 'Bri-gung Gling-pa entered the sLe-mi Valleys, where Rad-ni Lo-chen Rin-chen bZangpo had established Rin-chen-gling two hundred years before. Shesrab 'Byung-gnas meditated in sLe-mi; there, the 'Bri-gung-pa would have three mother-monasteries in the three villages of Wa-rtse Rinchen-ling, mThil Kun-dzoms-ling, and rDzangs 'Phel-rgyas-gling that will be established by his disciple Ri-khrod-pa dBang-phyug. This pupil of Bri-gung Gling-pa would reappear in 1519 as Drung-
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pa lCang-lo-can sPrul-sku Rin-chen-dpal, who would be the first sPrul-sku of 'Bri-gung-mthil. He was the intimate secretary of 'Brigung-pa sKyu-ra Rin-chen Phun-tshogs, the seventeenth 'Bri-gungpa Throne-Holder and a Body Resulting From a Creation of 'Bri-gung Gling-pa. Around 1550, this Drung-pa lCang-lo-can would become the holder of all, or educator of 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKra-shis, the twenty-first 'Bri-gung-pa ThroneHolder, and about 1578 of his elder son 'Bri-gung-pa sKyu-ra N-ro gNyis-pa bKra-shis Phun-tshogs the twenty-second 'Bri-gung-pa Throne-Holder. As a result, shortly after 1587, they would recognize Phun-tshogs Grags-pa as the second Drung-pa lCang-locan sPrul-sku, abiding in the palace of the Revered of the Residence of the Curl (Alakavat Guru Saudha, lCang-lo-can Bla-brang) in 'Bri-gung-mthil. This Phun-tshogs Grags-pa happened to be the second son of Sechen Khn, the Qaghan of Chakhar Mongol Tribes, or Sog-po Chog-thu who was newly converted to Buddhism in 1595. After that, 'Bri-gung Gling-pa returned to dBus-gTsang. He visited 'Bri-gung-mthil, which he left in 1218. 'Bri-gung Glingpa had several meetings with sKyu-ra dBon-chen bSod-nams Grags-pa, the third 'Bri-gung-pa Throne-Holder, and the founders younger cousin. He was able to see, his younger brother Thub-pa bSod-nams sMyon-pa Gling-pa again, and 'Bri-gung-pa sPyan-snga sGam-po-pa, the youngest one who was bSod-nams Grags-pas principal-attendant.
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Chapter XXVII The Guru Champion

128. Lingpa and Sakya Paita (1226) After few weeks spent at 'Bri-gung-mthil, 'Bri-gung Glingpa dBon Shes-rab 'Byung-gna went on a pilgrimage by way of the bSam-yas imperial rNying-ma-pa monastery that is near the banks of Yar-klungs gTsang-po River. His journey happened to cross that of Sa-skya Pa-chen Kun-dga' rGyal-mtshan, the sixth Sa-skya-pa Throne-Holder, which was the son of Sa-skya dPal-chen 'Od-po, the fourth son of Sa-chen Kun-dga' sNying-po. As Sa-skya Pa-chen heard of his arrival, he led a procession to welcome him. Sa-skya Pa-chen was the informed defender of the Old-Tradition, and even in bSam-yas he would discover an exemplar in Sanskrit of the Shangs sreg-zhing. That particular text concerned the oblation set on fire of Iron-Point of Pure-Diamond, which had been taught in Tibet by Padmasabhava. Moreover, Sa-skya Pa-chen Kun-dga' rGyalmtshan was considered as a Body Resulting From a Creation of the Sublime Hero Lucid of the Mercurial Awakening-Graceful-Splendor as he had achieved a precocious brilliant education including foreign languages, and the arts. This had given him a great ease whenever he had to demonstrate in public the view of the teachings he held; and for his twenty-years, kyarbhadra of Kamra, granted him the title of paita, in recognition of his talents during his visit. The homage orchestrated by Sa-skya Pa-chen Kun-dga' rGyalmtshan implied his wish to receive a transmission from 'Bri-gung Gling-pa. Sa-skya Paita was himself a teacher in the two Indian philosophical schools of the Middle Way, as well as the Approach of the Unshakeable Conjunction. He had acquired the Old-Tradition of What Excites the Acquaintance of the Moment Towards Transition. He possessed the different lines of the method to Cause the Appeasement of Suffering given by Buddharjna. He had received the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar SonorousHowl. In accordance with the linage initiated by Shangs-pa mKhasgrub Khyung-po rNal-'byor, he also held the version of r
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Samantabhadra-Napdas ex-wife, Niguh Mt, known as the Six Turnings Around the Nature of Things From the Hidden One. Sa-skya Paita offered 'Bri-gung Gling-pa a high-seat, improvised with his own carpets. For a long time, they discussed the tradition of the Fruit of the Path of the Sa-skya-pa, together with other Sa-skya-pa transmissions that were included in the traditions transmitted before then by Phag-mo Gru-pa to Rin-chen-dpal. Subsequently, they broached the particular teachings of the bKa'brgyud-pa. Hence, it seems that this meeting was memorable for the two men, as they would later on continue their discussion as an open debate in written works. 129. The One Hundred Karchu Documents (1226) After, 'Bri-gung Gling-pa went south to lHo-brag, from where he sent magnificent offerings to Byang-chub-gling. He arrived in the southwest at Gro-bo-klungs, established by Mar-pa, and 'Bri-gung Gling-pa found Gro-bo-klungs in a terribly neglected state. Long ago, there were wonderfully splendid buildings, which, at present, threatened to fall in ruin, just as r Samantabhadra-Napda had predicted. The manifest indifference of the children, and relatives of Mar-pa of lHo-brag had decided that rNgog mDo-sde, son of rNgog gZung-pa Chos kyi rDo-rje, would buy the last corporeal relics of the great translator from one of his nephews who had won them playing at dice. Yet after him, his grandson rNgog Kun-dga' rDo-rje, born in 1157, had lost interest in Gro-bo-klungs as it was too far away from his latest headquarters at sPre'u-zhing, close to rGyal-rtse, where his descendants would prolong the lineage of the Rotation-Space-of-Energies of the Nine Deities of The Pure-Diamond He. 'Bri-gung Gling-pa was welcomed at Gro-bo-klungs by the One Who Teaches How to Approach, who was nicknamed, the One Who Gives Good Feeling, he proposed to 'Bri-gung Gling-pa the leadership of the place, as his own father was known to be a Body Resulting From a Creation of Mar-pa. 'Bri-gung Gling-pa declined the invitation. He wanted to go for his periodic retreat, and he retired during the winter 1226-7 to mKhar-chu in the sacred cave where he succeeded rNal-'byor-pa Nyier-phu-pa. It was in this grotto, that Nam-mkha'i sNying-po had obtained around 810 the
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Accomplishments from Mind Together, or the One Who has the Simultaneous Experience of Thought and Mind. This Effigy-LovedDivinity is the essence of dissolution, which is put into contact with innate radiant luminosity. In Sanskrit, the name of Saykcitta is a synonym of the Hero Lucid of the Celestial Mercurial AwakeningEmbryo, which is actually similar to the Benevolent, Emblematic Spatial Sign. Moreover, let us remember that the Benevolent is acknowledged too as Celestial Governor, and even as Celestial Hair. Nam-mkha'i sNying-po received that transmission from the Knowledge Holder Hkra of Vrapura. There, between two sessions of mental contemplation of mind, 'Brigung Gling-pa set about his first draft of the Only Thought [of Awakening] that liberates by the Unwavering Attentive Absorption Into Reality, which transcends and makes one realize the emptiness of pride. Whatever he heard from Rin-chen-dpal, 'Bri-gung Gling-pa would then jot it down. This rough draft written from memory was entitled the Only Thought [of Awakening] in One Hundred Texts. He realized after a first draft, that he had broached One Hundred Ninety Themes of a Distinction Among The Nature of Things; accordingly, he forced himself to reduce them to one hundred fifty themes. In fact, 'Bri-gung Gling-pa had composed in Tibetan the first great extensive commentary of the views that are specifics to the Mode of Knowledge that Magnified, and his devotional work would spring up as a main subject of study in Tibet during the thirteenth, and fourteenth centuries. Soon after the drafting of the text, it was copied by his disciples and quickly diffused, as a result this would give birth to a stream of commentaries, as well as to a series of polemics, because sKyob-pa-rje Rin-chen-dpal, the RatnarNgrjuna of Tibet, after his root guru Phag-mo Gru-pa had taken back the views defended by sGam-po-pa. These views were the object of attacks from the Sa-skya-pa and they would be led from then on by Sa-skya Pa-chen Kun-dga' rGyal-mtshan, the sixth Sa-skya-pa Throne-Holder. Sa-skya Pa-chen produced in response of the Dwags-po bKa'-brgyud-pa views a circumstanced refutation in his Exegesis Treatise of the Perfect Distinction of the Three Vows (sDom-gsum gyi rab-tu dbye-ba'i
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bstan-bcos). Sa-skya Pa-chen Kun-dga' rGyal-mtshan had separately demonstrated the three vows. First, the Vows of Individual Liberation, or vows returning to liberation, more closely translated as the object, which one chooses completely that liberates from ones falls. This was a genuine code of moral ethical vows of a house lord, and the sacred vows of the unvanquished one that leaves the house, which corresponds to the sensorial sphere or Domain of Desire. Second, the object that one chooses completely of the Hero Lucid of the Mercurial Awakening that makes others to go beyond before himself, corresponds to the sphere of form, or the Domain of the Imaginable, at the limits of the Domain of Relative-Conceptual Truth. Third, the object that one chooses completely of the Secret Mystical-Incantations, or Vows of the Secret Mystical-Incantations, or Oaths Picking the Lock of the Body of Innate-Wisdom, corresponds to the sphere beyond the conceivable, or the Domain of the Unthinkable, which is the Domain of the Ultimate Truth. For Rin-chen-dpal, the object of the three vows was to voluntarily avoid all the negativities, as they are intended to protect us, and that was why he had underlined the similarities more than the differences. Yet, the origin of this controversy was more ancient, as the sharp view of the diamond point of sGam-po-pa bSod-nams Rin-chen, had cost him the attacks from some of the teachers of the Basket of Determining Elements, who declared that intelligent people had been corrupted by sGam-po-pa. In spite of that, according to sGam-po-pa, who was following Mar-pas and Mi-la Ras-pas understanding that all events, good or bad are simply imaginary, having a common nature, which is identical to the Body of the Nature of Things, the fundament of the unimaginable source of all phenomena. 130. Only Thought Repercussions 'Bri-gung Gling-pa copies of the Only Thought [of Awakening] in One Hundred Texts were highly appreciated by three of his great dharma-brothers. These were rDo-rje Shes-rab, 'Gar Dam-pa Chossding-pa Shkya-dpal, and Thub-pa Rin-chen 'Byang-chub, who praised it with sincere warmth and affection. This major volume
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would then become known as (the extensive version of) the Phenomenal Sublime Teaching of the Only Thought [of Awakening] (Dam-chos dGongs-pa gCig-pa), known as the Unique Moment at the Last Limit of the Nature of Things. This, of course, reminds one, unsurprisingly, of the encounter with the [divinities of the] assembly excellent in all things. Other eminent bKa'-brgyud-pa Teachers, who had realized the Outgrowth of the Heart of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, rapidly showed their own appreciation. Among them was the Owner of the Nature of Things, Khro-phu Lots-ba Tshul-khrims Shes-rab, who was the realized author of a deep commentary of the Step-by-Step Path of Ata, as well as the exegesis of sGam-po-pa, the Ornament of Liberation of the Stepby-Step Path ([Mrgakrama Karmntlakra], Lam-rim Tharrgyan), known as the Ornament of Liberation of the Gradual Path. In fact, the synthesis of sGam-po-pas Step-by-step method had turned into a basic practice for most of the Dwags-po bKa'brgyud-pa branches. At the time, Khro-phu Lo-ts-ba wrote down pertinent remarks about the declared views of the bKa'-brgyud-pa in response to the critics of Sa-skya Pa-chen Kun-dga' rGyalmtshan. Several disciples of the late sTag-lung Thang-pa bKra-shisdpal participated also in the public debate, and they were following the example of bKra-shis dpals nephew and successor sTag-lungpa sKu-yal Rin-chen-mgon who had been recognized as a Body Resulting From a Creation of Phag-mo Gru-pa. This nephew and his disciples defended together, the teachings of the late Rin-chen-dpal. They would produce extensive notes, which would be preserved in the collection of the Oral-Tradition of the Taglungpa, which remains, without question, the most voluminous of all the collections of the Dwags-po bKa'-brgyud-pa branches. 'Brug-pa rGyal-ba Yang-dgon-pa the founder of r-ri gNamsding monastery that was a heart son of rGod-tshang-pa who had established the sTod 'Brug-pa branch would also give his clarification in this controversy. Yang-dgon-pa, the holder of the Nature of Things of the Mountain Hermits of Yang monastery wrote his remarks, which were included in the Ambrosial-Drop Passing by the Five Indicated Points in the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. The second great leader of the Karma bKa'-
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brgyud branch, namely Zhwa-dmar Chos kyi Grags-pa, who was the fourth sPrul-sku wrote, in one volume, a clarification of the Only Thought, about 1495, when at the height of his temporal power in dBus-gTsang. Next, Zhwa-dmar Chos kyi Grags-pas disciple, the eighth rGyal-ba Karma-pa Mi-bskyod rDo-rje, after a visit to 'Brigung-mthil would enlarge his own laudatory appreciation in two volumes. After them, 'Brug-chen Kun-mkhyen Padma dKar-po, the third rGyal-dbang 'Brug-chen sPrul-sku, who was recognized as a Body Resulting From a Creation of 'Brug-chen gTsang-pa rGya-ras Yeshes rDo-rje, the first rGyal-dbang 'Brug-chen, would write, close to the year 1560, a commentary about the Only Thought, which would remain a highly explosive polemic. Again, in about 1750, Si-tu-pa sPrul-sku Chos kyi 'Byung-gnas, the eighth one, a famous Khams-pa paita, who established the great dPal-spungs Karma bKa'-brgyud monastery, would in his turn express his praises. In his Only Thought [of Awakening] in One Hundred Texts, 'Bri-gung Gling-pa had also mentioned point by point, the arguments developed by his root guru, as Padmasabhava had done before him, around 780, which demonstrated the views of the different streams classified under the general appellation of Bon-po. That is the Uttering Ones of the Twelve Shamanic Knowledges with astrological foundations, and the magic uttering practices classified as Black Water. The second stream known as the Uttering Ones of Zhang-Zhung, known as the Uttering Ones of Good Fortune Secret Diagrams, with practices that are close to the Old-Tradition of the ContinuousMystical-Processes of the Initial Propagation, classified as WhiteWater. The third stream known as the Uttering Ones of New Developments appearing after the persecution of the Imperial period of the sPurgyal Dynasty and mixing with Buddhist teachings. Thus, the Buddhist Killer was named, He Who is Personified by Worldliness. This abridged version here leaves out many important points, as they are vast subjects that cannot be wholly explored in this volume. This particular chapter of the Only Thought [of Awakening] in One Hundred Texts would be regarded as an authoritative one, and would give birth to prolific explanations. Around the year 1780, Blo-bzang Chos kyi Nyi-ma a well-known dGe-lugs-pa
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classical paita would still quote arguments in his late history of the Bon-po. In 1996, His Holiness bsTan-'dzin rGya-mtsho, the fourteenth T-la'i Bla-ma would declare in public that the Bon-po was the fifth tradition of the Tibetan Buddhism. Sa-skya Pa-chen Kun-dga' rGyal-mtshan was reputed to appreciate the elegant phrases, as well as the contradictory ideas, or even the paradoxical ones, which were able to cut off the common discursive flow in ones mind. Nevertheless, as the one responsible for the Sa-skya-pa lineage, it was his duty to defend the theses of his own people, as several of his partisans were obviously less learned. Sa-skya Pa-chen argued that this approach was incorrect on the fact that these three vows were concerned with different methods. We should add as an explanation that they concerned the three modes of knowledge, or Hnayna, Mahyna, and Vajrayna. For Sa-skya Pa-chen, some people pretended that kyamuni Buddha wanted to limit some of the (negative) activities, while some others were capable of using them as a (toxic) medicine. Yet, that remained prohibited for sentient beings afflicted by dualistic grasping of a self-as-such, and its object. In Sa-skya Pa-chens considerations, kyamuni had backed the fact, that all the Heroes Lucid of the Mercurial Awakening followed an extraordinary path. As Mark Tatz remarked, Sa-skya Pa-chen interpreted the view developed by his uncle Sa-skya rJe-btsun 'Khon Grags-pa rGyalmtshan, the third Sa-skya-pa Throne-Holder, in his explanation to the Commentary of the Two Hundred [Verses] Conforming to the Choice of the Hero Lucid of the Mercurial Awakening (Byang-chub Sems-dpa'i sdom-pa gsal-bar ston-pa shlo-ka nyi-shu-pa'i rnam-par bshad-pa), see the Sa-skya-pa'i bKa'-'bum (vol. 4, Tokyo 1968). It was a commentary of the Two Hundred [Verses] Conforming to the Choice of the Hero Lucid of the Mercurial Awakening (Bodhisattva savara viaka, Byang-chub Sems-dpa'i sdom-pa ni-su-pa). It is in the Tangyur of Beijing vol. 114, mDo-'grel (Semstsam) section LXI (Ka), No. 5582, folio 192a1 to 192b8. It was a text of 15 lines or less than 2 pages about the Vows of a Hero Lucid of the Mercurial Awakening. The Bagal Candragomin-Ngaputramitra of Vrandra was the author, around 645. The unmentioned translators were the paita Vidykrasiha of Huvikapura, who taught at the Skandha Vihra of rnagara, and his disciple dBas Lo-ts-ba
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'Jam-dpal Go-cha, around 762. This work was linked to the heart showing itself to the mind known as Mind Untainted Thoughts a Philosophical School. It was known as Those Having the Mind Untainted Thoughts, which summarized the chapter of the conjunction as a practice, belonging to the Bhmi of the Hero Lucid of the Mercurial Awakening (Yogacary bhmau Bodhisattva bhmi, rNal-'byor spyod-pa'i sa-las Byang-chub Sems-dpa'i sa) of Asaga of Puruapura. At the deference of Sa-skya Grags-pa rGyal-mtshan, his nephew Sa-skya Pa-chen Kun-dga' rGyal-mtshan established a distinction between the two philosophical lineages. The first was the one of Maitreya, known as Maitreyantha of Mathur, and his disciple Asaga of Puruapura, around 380. The last one was, of course, confused the second great Asaga-Asagapda of Vioka, known as Asagapda who taught at Nland around 620. They were the propagators of the current of the Approach of the Unshakeable Conjunction, otherwise known as the method of unshakable union. Candragomin-Ngaputramitra of Vrandra, brought these up to date, and by doing so, he kept that line alive. His work was passed on to ntirakita, known as Viuddhasiha, who taught at the Meghamatta Vihra, in Magalapura, the capital city of abhala, and was assassinated in Tibet, or as it is discreetly written in the official story, was killed by a kick from a horse. The second and oldest philosophical lineage was the one of Manjushri and ryaNgrjuna of Vidi. His work was updated particularly by ntideva-ntivarman II Maukhar prince of Sahasrm, around 640. This distinction made by Sa-skya Pa-chen Kun-dga' rGyalmtshan seemed to some critics as too abrupt. Thus later on, rJe Tsong-kha-pa Blo-bzang Grags-pa would refute it around 1410, in his Central Path of the Hero Lucid of the Mercurial Awakening (Byang-chub gzhung lam), the advantage of making a distinction between the two lineages of Vows of a Hero Lucid of the Mercurial Awakening as coming from Maitreya, or Manjushri. Thus, one should remember that Tsong-kha-pa had passed few months at 'Bri-gung-mthil, in 1373-4, before going to study at Sa-skya in 13756, then at gDan-sa-mthil in 1384, and returning to 'Bri-gung-mthil in 1397-8. Sa-skya Pa-chen would compose the Treasure of the
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Knowledge of Logic (Tshad-ma Rig-gter), as an illustration of the art of the debate in which he excelled. He translated that text in Sanskrit after his victory in the debate, which opposed him to the Hindu master Harinanda who was presented as the chief of the Ones Who Cross the Ford. They gathered near sKyid-grong in the Rong-pa country, at the border of Nepla, in a Valley situated at the west of Nya-lam that adjoins Bal-po Valley. For the Tibetans, Sa-skya Pa-chen triumphed after thirteen days of debate. Then in accordance with custom, Harinanda called for a competition of magic accomplishments, and one of his partisans started to fly. Sa-skya Pa-chen requested the help of the Sublime Lord 'Dar-phyar Ru-pa dBang-phyug Chen-po, an accomplished practitioner of the conjunction born in Jo-ma Nags-rgyal. 'Dar-phyar Ru-pa in pure vision had seen Padmasabhava, who guided him to Yer-pa, where he discovered a teaching of Iron-Point of PureDiamond, hidden there with Padmasabhavas Iron-Point [dagger]. 'Dar-phyar Ru-pa visited Sa-skya Pa-chen, who was a holder of the Iron-Point of Pure-Diamonds Lineage, and told him that he was incorrectly reciting the Mystical-incantation. Yet, 'Dar-phyar Ru-pa despite of his wrong pronunciation already realized his accomplishments as he demonstrated to Sa-skya Pa-chen who invited him to assist with his unusual powers. Just as an example, the Sanskrit, Hulihuli + H + Phaa, which is a sort of intimidating howling, plus a heart-shout plus the onomatopoeic that cuts duality and mingles all; it is rendered in Tibetan as Huluhulu Hung Phat. Some beautiful spirits, or witty ones do believe that the original should be respected, when some other understand it to be just a relative truth. Sa-skya Pa-chen, facing Harinanda, the mighty 'Dar-phyar Rupa pierced the shadow of that Worshipper of the Great Lord Husband of the Chain, a practitioner of the conjunction, and this Accomplished One fell down like a bird hit by a stone. After that, the foreign teachers admitted their defeat and were obliged to leave Tibet. However, some Sa-skya-pa rolls of paintings show the conversion of Harinanda, and he is shown with a black body, which makes of him a possible DaVita from Tamil Ndu. Yet, these teachers living in Nepl Hindu temples probably arrived there from the two great shrines of Bhubanevara (Bhubaneswar, Orissa). They belonged to
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the Ligarja Tribhuvanevara, which had been built around 630 by the conqueror aka of Karasuvara, and related to the Praurmevara founded by aineyabhta Mdhavavarman ailodbhava, the Mahrja of Kogoda for his Pupata guru Parara of the Lakulisa lineage. Sa-skya Pa-chen expressed his particular comprehension of the view of kyamuni Buddha in his Clarification About One Thought of the Silent One (Thub-pa dGongs-gsal). Yet, his most popular works would remain his less sharp but devotional poems entitled the Precious Treasury of Elegant Words (Legs-bshad Rin-po-che'i gter). After Sa-skya Pa-chen, Chag Lo-ts-ba Chos-rje-dpal would then also participate in the polemic in 1237 with his cycle about the refutation by logical reasoning of the mystical-incantations, which produce negative effects (sNgags-log Sun-phyin-skor) as they are produced against others. Chag Lo-ts-ba made then, a public denunciation of the Nature of Things that make perish, which were sometimes qualified as profane Tantra as they were used to harm others. For him these practices were a degeneration of the view. Chag Chos-rje-dpal was the nephew of Chag Lo-ts-ba dGra-bCom-pa, and had been studying with four Tibetan translators, twelve paita, and twenty-one foreign teachers. Chag Chos-rje-dpal lived at Gung-thang in La-stod close to the border of Nepla and India. At his return, he was offered the direction of eighty monasteries, even so, he retired to rTe'u-ra bKa'-gdams-pa monastery, and would go to Thang-po-che dgon-pa, in 1258, prior to spending five years in the Yar-klungs Valley. Holder of numerous lineages, Chag Chos-rje-dpal exercised his innumerable talents to refute the erroneous views of his contemporaries, and he sharply denounced their devious ways and dishonest compromise. 131. The Two Attendants Conference (1235) In the spring of 1234, 'Bri-gung Gling-pa left the polemical scene to go back to the Mar-pa center of Gro-bo-klungs and after that, he spent the winter in his mKhar-chu retreat cave. Nonetheless, as five hundred monks had gathered around him, he taught them to their satisfaction in accordance with the uses established by the Mi-la Ras-pa. 'Bri-gung Gling-pa then took the habit to spend the summer
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at Ya-rgyal, and return to mKhar-chu for the winter months where his disciples following his example remained in seclusion to practice the four divisions of time, which each are comprised of four hour sessions daily. In 1235, Shes-rab 'Byung-gnas visited gDan-sa-mthil, the glorious-seat of Phag-mo Gru-pa, and on the Yar-klungs Valley road, he met Grags-pa 'Byung-gnas, the fourth gDan-sa-mthil Throne-Holder installed by Rin-chen-dpal. Grags-pa 'Byung-gnas aware of his arrival went to meet him. These two heart sons of sKyob-pa-rje Rin-chen-dpal met again at Phyag-'tshal-sgang mountain, amidst atmospheric signs, which were judged to be particularly auspicious, and as for the outer appearance, they exchanged gifts. Shes-rab 'Byung-gnas was forty-seven years old and Grags-pa 'Byung-gnas fifty-nine years old; being the youngest, 'Bri-gung Gling-pa solicited a teaching that creates a favorable link, or what is called a Teaching in Return. Therefore, Grags-pa 'Byunggnas offered him the precious Lineage of the Prescriptions together with his whispered comments. After few days, 'Bri-gung Gling-pa left to a secret visit to 'Bri-gung-mthil Byang-chub-gling to see his two brothers and nephews, avoiding an official reception. 132. Political Mediation (1235) In 1235, 'Bri-gung Gling-pa Shes-rab 'Byung-gnas was invited to visit Dwags-lha sGam-po monastery at the foot of the sGam-pogdar Mountain where his late maternal uncle mKhan-po Dwags-po Zes-dkar 'Dul-'dzin-pa had been the fourth Dwags-po-pas ThroneHolder until 1209. While on the way, the sad news reached him that sKyu-ra dBon-chen bSod-nams Grags-pa, the third 'Bri-gung-pa Throne-Holder had gone to the pure fields. Thus, 'Bri-gung Gling-pa resolved to go to 'Bri-gung-mthil. After the Ritual of the Ultimate Dissolution, because of a general request, he taught the Sublime Teaching of the Phenomenal Only Thought [of Awakening] (Damchos dGongs-pa gCig-pa), which he had compiled in seven sections, as well as his first work of the Only Thought [of Awakening] in One Hundred Texts, written in mKhar-chu during the winter of 1226-7. Some people wanted him to become the successor of dBon-chen Rin-po-che, nevertheless, one more time, he resisted to this honor,
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by compassion, as well as by wise political astuteness. He wanted to avoid quarrelling that could create serious troubles between the different factions. Previously, it had been the case, when Gu-ra-ba, the second 'Bri-gung-pa Throne-Holder departed to the pure fields in 1221. In order to conciliate a majority, Shes-rab 'Byung-gnas suggested to ask sPyan-snga Grags-pa 'Byung-gnas who was then sixty years old to be the fourth 'Bri-gung-mthils Throne-Holder, as in 1208 Rin-chen-dpal had installed him as gDan-sa-mthils ThroneHolder. After a first refusal, Grags-pa 'Byung-gnas found that it was better to accept. He did it as an evident signal of his deep devotion to his root guru, Rin-chen-dpal. He had to give in as the most eminent persons pressed him to contribute to restoring calm. Grags-pa 'Byung-gnas was then installed, like Gu-ra-ba, to assure a sort of interim governance, in front of the majority of sKyu-ra clan members, but he would remain active for the next twenty years, until his last breath in 1255. 'Bri-gung Gling-pa went on the road to Dwags-lha sGam-po very amiably declining the invitation of lHa-chen bKra-shis dNgos-grub mGon-po of Mar-yul, who had maintained contact with him since his passage there in 1221. 'Bri-gung Gling-pa proceeded to sBrangrong where he met 'Gar Dam-pa Chos-sding-pa Shkya-dpal in sBrangs-mda' Ti-skad. At that moment, they exchanged teachings, in a spot not far from the future rDzong-gsar bKra-shis, or the New Castle of Good-Augur. Some other sources pretended that they then made a show of wonders. Afterwards, 'Bri-gung Gling-pa returned, as usual, for the winter of 1235-6 to his mKhar-chu retreat cave. 133. Glittering Lake (1241) From 1237 on, 'Bri-gung Gling-pa would give the summer-teaching period at the feet of g.Yu-rgyal (Turquoise Sovereign) where abides a Deitys Radiant-Appearance of the Place. Gu-ru Rin-po-che, known as Padmasabhava, had converted the local-spirits of the nine Tibetans mountain ranges around 770 and classified them as the nine deities who are at the origin of the satisfaction of subconscious impressions. In addition, these Nine Hero Deities of the Transformation of the Appearances of Existence are the essences of the
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Nine Consciousnesses of the Transit Orifices, and thus they are familiar to the Indian heavenly Nine Black-Blue-Lady-deities. 'Bri-gung Glingpa followed the time division instituted by the Dwags-po bKa'brgyud-pa, therefore he used to return for the winter-teaching period at his mKhar-chu cave. He transmitted the tradition during the waxing days of the moon, and then everyone would remain in seclusion for the following waning days of the moon. In 1242, 'Bri-gung Gling-pa broke with his habit, as he left lHobrag province by way of the Mon-mda'-la, which is a pass that rises to over 5,400 meters, and is situated about 83 km from sNa-dkarrtse, the White-Nose Peak. He arrived at the Yar-'brog Yum-mtsho which is a glittering lake in the nomadic pasturelands that was by then starting to become a place of pilgrimage. From there he preceded not far from sNa-dkar-rtse, a mountain culminating at 4,420 meters, situated on the western bank of the Yar-'brog Yummtsho. According to the myth, a divine couple lived there consisting of the Speaking-Radiating Awakened-Energy Auspicious Mountain, whose summit is 7,191 meters, and his spouse Yar-brog Lake-Mother Auspicious Mountain. He was considered to be the essence of the unsubstantial ascending vital energy of the zenith, and his wisdom spouse represented the retrograde vital energy of the nadir. The Gangs-bzang summit is listed as one of the Twenty Mountains of Tibet, and its glacier is situated on the western side of the Yar-'brog Yum-mtsho Lake. This great lake was already linked, by way of the western road, to rGyal-rtse, the capital city of Nyang, and by way of the sTag-lung-pas monasteries to the Phu-ma Yum-mtsho Lake, which is another lake of an area of 284 sq. km. at an attitude of 5,009 meters. Everyday during his last two months of life, 'Bri-gung Gling-pa taught at the lake bank to large assemblies, and to an increasing number of disciples. He had attracted several monks, some had even come from as far away as Dwags-lha sGam-po, and he gathered many rNying-ma-pa, or Old-Tradition practitioners as well. As 'Bri-gung Gling-pa had the premonition of his own departure to the pure fields, he made the vow that in his existences to come; his body, speech and mind would always be one with his root guru, the Dazzling Jewel Gifted of Joy, Protector of the Three Domains. Thus, he began the dissolution of his Body Rotation-Space-of-Energies.
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'Bri-gung Gling-pa Shes-rab 'Byung-gnas would appear again in 1243 as gTer-ston Grub-chen Me-long rDo-rje, but that extraordinary meaningful biography of 'Bri-gung sKyabs-mgon Chung-tshang line will be in the second volume.
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Chapter XXVIII Victorious Demigod of Inner Space

134. Inheritor of the Encounters Lineage (1169) 'Gos Lo-ts-ba gZhon-nu-dpal the Tibetan historian wrote, that gNyos gZhi-brjid rDo-rje, known as Sangs-rgyas Ras-chen, also known as rGyal-ba gNyos lHa-nang-pa gZhi-brjid rDo-rje (victorious Demigod of the inner space) was born into the family of gNyos Lo-ts-ba Yon-tan Grags-pa. This gNyos lHa-nang-pa was therefore issued from a rich travel companion of Mar-pa who had invited Mar-pa, in 1029, to accompany him to Nepla and India from where they would return to Tibet in 1038. Another biographer named, 'Brug-pa gTsang Nyoms He-ru-ka who happened to belong to the 'Brug-pa bKa'-brgyud-pa School would write around 1490, a life of Mar-pa, in which he had written of a natural rivalry between these two young men of eighteen and sixteen of age at the time of their departure from Tibet. Probably looking for a dramatic effect, 'Brug-pa gTsang Nyoms He-ru-ka pretended to the detriment of the gNyos clan, that during their return travel, Renowned Qualities (Guakrti, Yon-tan Grags-pa) had bribed porters to lose their charges of the Mar-pa manuscripts while crossing a tributary. That will allow him to give the nickname to gNyos as 'Byung-po and that name is often wrongly translated as demonic, and yet, it also brings to mind the term of, what has been, or being produced, whatever is exiting, and an elementary creature, and the One Who Governs the Deities Radiant-Appearances of the Five Existing Elements. In January 1996, during a conversation with His Holiness sTaglung rMa-sprul bsTan-'dzin Kun-bzang 'Jigs-med, the eighth Zhabsdrung sTag-lung Ya-thang-pa told me in Dharamsala that he did not believe this version of the story; it must have been an exaggeration to make more obvious, the gifted mind of Mar-pa, as he is the real father of the bKa'-brgyud-pa lineage. This gNyos Lots-ba came from the Kha-rag Mountains. He started to transmit, in Tibet, the Gurus Lineage of the Sovereign Process of the Approach that Magnified the Named Encounter With the Secret of the Body, Speech, and Mind of all the Thus Gone This Way (Sarvatathgata
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Kyavkcitta Rahasyo Guhyasamja nma mahkalparja, Debzhin gshegs-pa thams-cad kyi sKu-gsung Thugs kyi gSang-chen gSang-ba 'Dus-pa zhes-bya-ba brtag-pa'i rGyal-po chen-po). It is in the Kangyur of Beijing, vol. 3; rGyud, section VI (Ca), No. 81, folio 95b5 to 167a8. It was a text of 1148 lines or almost 144 pages, subdivided into 18 chapters. The author, unmentioned, was, around 627, the Holder of Knowledge Who Teaches How to Approach, Aoka of Bodh Gay. The translators were after 989, the paita raddhkaravarma of the Skandha Vihra in rnagara and Rinchen bZang-po. The revision was made around 1220 by the layman Ravindraprabha of Devapan, and Chag Lo-ts-ba Chos-rje-dpal. After Yon-tan Grags-pa, his son gNyos rDo-rje Bla-ma added to his family lineage the Continuous-Mystical-Process Named Splendor Wheel-Point of Determinate Time Embryo (dPal Dus kyi 'Khor-lo zhes-bya-ba'i rgyud kyi snying-po). It is in the Kangyur of Beijing, vol. 1; rGyud section II (Ka), No. 6, folio 158a3 to 160a1. It was a text of 30 lines or less than 4 pages. The unmentioned author was paita Candramla, around 1020, known as the layman Bodhibhadra, known as The Accomplished One Klacakrapda Pat (Father Lightning-Pillar of Wheel-Point of Determinate Time). The blissful gNyos rDo-rje Bla-ma received that transmission from Ka-Samayavajra of Bodh Gay, known as the second Kapda the Younger. Thus rDo-rje Bla-ma passed on the torch to his son gNyos dPal-lde, which in his turn had gave it to his child rNal-'byor -pa gNyos Grags-pa-dpal, a prosperous practitioner of the conjunction with a profound devotion. This Grags-pa-dpal became, in 1164, the father of a boy that he named, Flashing Pure-Diamond (Vajratejo, gZhi-brJid rDo-rje), whose biography will follow. When he was five years old, lHanang-pa gNyos gZhi-brJid rDo-rje received from his father, the gNyos 'Jam-dpal rDo-rje. That is to say, the Method Makes Manifest [the Deitys Radiant-Appearance] Graceful-Splendor that is associated with the Encounter With the Secret Splendor (r Guhyasamja Majur Sdhana, dPal gSang-ba 'Dus-pa'i 'Jam-dpal gyi sgrub-thabs). It is in the Tangyur of Beijing, vol. 65; rGyud-'grel section XL (Thi), No. 2743, folio 117b5 to 129b4. It was a text of 191 lines, or nearly 24 pages. The author, around 1035, was The Accomplished One Who Imparts the Object of Thinking to Others, r
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Samantabhadra-Napda. Sugatakrti, and gNyos Lo-ts-ba Yontan Grags-pa who is not mentioned were the translators, close to the year 1032. The little boy received the Named Method that manifests the Divinity Lord of Free-Space of the Encounter With the Secret Splendor (r Guhyasamja Lokevara sdhana nma, dPal gSangba 'Dus-pa 'Jig-rten dBang-phyug gi bsgrub-pa'i thabs zhes-byaba). It is in the Tangyur of Beijing, vol. 66 rGyud-'grel section XL (Thi), No. 2756, folio 63a6 to 277b4. It was a text of 230 lines, or almost 29 pages. The author was Ata. The translators were Ata, and Rad-ni Lo-chen Rin-chen bZang-po around 1042. Therefore, gNyos lHa-nang-pa gZhi-brjid rDo-rje had been initiated to two texts classified in the category of the ContinuousMystical-Processes of Sublime Conjunction. 135. The Monk Who Wanted to Go to India (1186) When he was thirteen years old, gNyos lHa-nang-pa gZhi-brjid rDo-rje was visiting teachers. In 1185, in the Wood Female Snake year, he arrived at the 'Tshal-pa Gung-thang, the 'Tshal-pa bKa'brgyud-pa School principal seat founded by 'Tshal-pa Zhang. When he was introduced to his presence he saw him as a Body Resulting From a Creation of Ka-Samayavajra of Bodh Gay, known as Kapda the youngest one, whose pen name was Balin crya. At that time, gNyos lHa-nang-pa gZhi-brjid rDo-rje was only dreaming of following the footsteps of his ancestor gNyos Lo-tsba, who had gone several times out of the country to study. Consequently, he had this idea in mind while he went, in 1186; to pay a visit to Rin-chen-dpal, who was a principal teacher of the bKa'-brgyud-pa lineages who had got the habit to send some of his supporters abroad. Full of expectations, gNyos lHa-nang-pa reached Mal-'gro 'Gung-mkhar a spot near the bKa'-gdams-pa center of gSer-thog dgon, which had been established together with Bya-dkar dgon by rMa Lo-ts-ba mTha'-bzhi three generations before. It was there that gSer-thog Jo-sras Yang dBen-pa, the son of sLob-dpon gSer-thog-pa sTon-pa the fourth Throne-Holder of Byadkar, and gSer-thog was living.
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The historian 'Gos Lo-ts-ba gZhon-nu-dpal wrote that this Accomplished One was emitting a radiance that was perceived by others, and that he had also left many footprints [in rock]. As he was working for the benefit of others, he founded Mal-'gro rGyalbzangs sGang-dgon in order to commemorate his father and his root guru lHa-rje Zla-ba'i 'Od-zer. This gSer-thog Jo-sras Yang dBenpa had ended the fear of the local population caused by the apparitions of deities, and he had housed sixty monks at Mal-'gro rGyal-bzangs sGang-dgon . After that, gNyos lHa-nang-pa was able to meet Rin-chen-dpal at Mal-'gro 'Gung-mkhar on the sKyidchu river bank, and the Bla-ma listened to this brilliant hot-headed young man of twenty-three years, animated by enthusiastic projects. Afterwards, Rin-chen-dpal told him without beating about the bush Go first to solicit the Vows of a Full Beggar Monk from Thag-ma rDo-rje gZhon-nu, which is still living in the sTod-lung Valley. This mKhan-po Thag-ma rDo-rje gZhon-nu, living at the bKa'-gams-pa monastery of sTod-lungs mTsho-smad, was the eleventh successor of mTshur-phu-pa Klu-mes Shes-rab Tshulkhrims, the holder of the lineage of the Ancients of Himalaya of Those Original Ones Announcing that All [Phenomena] Exist. For 'Gos Lo-ts-ba gZhon-nu-dpal, the origin of that line came from Upatiya riputra of Mahetta and his disciple Rhula of Kapilavastu who was kyamuni Buddhas only son to be recorded regardless of the progeny of the numerous concubines of the prince. It had been continued at Nland university around 630 by the Bagal RhulabhadraSaraha of Rj, and by his Tamul devotee Ngrjuna-rmanta of Kcpuram. It was passed on to his pupil, the second exalted Candrakrti-Mtaga of Matagapura, then on to the second famous Bhvyakrti, to rgupta born in 676, and to the second distinguished paita Jnagarbha teaching at the Kujnavala Mahvihra of Jlandhara, about the year 725. After that, it was passed on to ntirakita of Magalapura born in 722, who transmitted it to sBa Lo-ts-ba gSal-snang Ye-shes dBang-po in Tibet sometime after 770. As gNyos lHa-nang-pa gZhi-brjid rDo-rje was captivated by Rinchen-dpal, he therefore went to meet Thag-ma rDo-rje gZhon-nu, the successor of Ka-pa Dar-ma Seng-ge, the founder of Grags-tshab dgon about 1065. For gNyos lHa-nang-pas the ceremony of the
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Vows of a Full Beggar Monk, Thag-ma was assisted by his disciple sBal-ti Jo-sras, the son of a Bla-ma from faraway sBal-ti-yul. This sBal-ti Jo-sras was in charge of Bran Ra-mo-che dgon at that moment, and he had also established sKyor-mo-lung dgon. Later, gNyos lHa-nang-pa gZhi-brjid rDo-rje came back to Rinchen-dpal, and while he was making the three prostrations, he offered him the triple continuum of his body, speech and mind; gNyos lHa-nang-pa completely forgot his dreams of travel beyond the mountains, so then, he obtained the Secret Prescriptions. 136. Fruit of the Body of Illusory Appearance (1197) Getting in touch with Rin-chen-dpal, his disciple, gNyos lHanang-pa gZhi-brjid rDo-rje, at the age of thirty-three, found himself to be animated with an admirable sacred zeal. This is why in 1191, after having received all the required teachings, he retired to a hermitage. There, he severed the illusions of the Three Domains or outer, inner, and ultimate secrecy. This is another name for the sensorial objective dimension of the Best One, the imaginable subjective dimension of the Creator of the Supreme Principle, and the unthinkable unity of the two within the dimension of the Awakened One. The Extraordinary Vision that all phenomena are empty arose in him as his meditation had been deeply stabilized; gNyos lHa-nangpa became clairvoyant with this newly acquired luminosity. As an explanation, let us add that, as gNyos had split his own thoughts and emotions, thus he had become able to communicate through emptiness with everything that will arise. By now, he had gone beyond the psychological dependence that enslaves ordinary men affected by the crazy monkey, or their unsettled-untamed mind. gNyos had carefully seen to the fair continuous-remembrance or just attention, the mechanisms of the obstacles within self and phenomenal illusion. gNyos had acknowledged that gain and loss where like the two negative and positive sides of ones life, and thus gNyos had accepted suffering or frustrations along with freedom and joyfulness. Furthermore, gNyos was able to distinguish the minds innate clarity or Nature of Mind as RadiantDazzling-Sonorous as an extraordinary display of all mind paths at work together without confusion from the present moment to the
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next. gNyos lHa-nang-pa understood that he had realized the fruit of the Seventh Bhmi, known as Which Goes Far. During the seventh stage known as the Skillful-Means of Innate-Wisdom, and accomplished by the maturation of realization as an expression of the Body in Union with Bliss, it is also in the superior view of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, constituting the first real step of a Hero Lucid of the Mercurial Awakening. It is, again, the first of the three levels of the Conjunction of the Only Flavor. Last, it is the first level of the path That Looks At The Presence in the fifth Bhmi. Perfected here is self-discipline together with the path that liberates from dualistic experiences by an experimentation of an increasing unity abiding in a continuous attention. In 1197, in the Fire Female Snake year, after spending six winters in closed retreat, gNyos lHa-nang-pa understood that all thoughts are the Body of the Nature of Things. In this way, the two emotional torments, physical or mental were revealed as issued of the dualistic grasping of a self-as-such. From that very moment on, this two wounds disappeared for him as an object of confusion. Subsequently, gNyos lHa-nang-pa realized the Body of Illusory Appearance as the Mode of Knowledge of the Naturally Radiant Luminosity of the Mind. He was able to generate with his CognitiveWisdom, the Mercury Mind Lucid of the Perfect Revelation of Knowledge, to be an expedient, or Skillful-Means introducing to the Emptiness of the Non-Existence of phenomena. 137. Clouds of Phenomena (1207) When gNyos lHa-nang-pa gZhi-brjid rDo-rje came out, in his late thirties, from a fruitful voluntary retreat, he returned to Rin-chendpal. As he was gifted of devotion concerned with liberation, born from the vision of the awakened qualities of his root guru, he offered him all his family belongings, consisting of servants, lands, as well as manors, which he had inherited from the prosperous house of his ancestor gNyos Lo-ts-ba Yon-tan Grags-pa. He did so without departing from the triple intellectual comprehension, practical experience, and immutable realization, as he abided in a fluid Attentive Absorption Into Reality that is not tied up anymore to anything. That
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was indeed the demonstration of the understanding of the just, fair, or right livelihood, which does not indulge in manifesting wonders, praising his own qualities, predict the future by the desire for gain, proclaiming his wonderful achievements, and at last even encouraging others to make offerings, One morning in 1207, gNyos lHa-nang-pa awakened as a Sublime Hero Lucid of the Mercurial Awakening of the Tenth Bhmi named as Clouds of Phenomena. It is at that stage that the Sacred Sprinkling Ritual of Innate-Wisdom has become perfected. There is the consecration of the eminent knowledge of Vairocana or the Accurately Luminous One, whose innate-wisdom is symbolized by the Lady that Safeguards Ethereal Space, in the New-Tradition. That sublime knowledge allowed gNyos lHa-nang-pa to contemplate the millions of Buddha universes, as well as emitting an infinite radiance into their different domains. For him, the Nature of InnateWisdom was fully revealed, and all his qualities became manifest. 138. Solitude Mirror (1208) In 1208, in the Fire Dragon year, gNyos lHa-nang-pa gZhi-brjid rDo-rje, then forty-four, went to the Gangs-ri Ti-se in sTod mNga'ris in company of 'Gar Dam-pa Chos-sding-pa Shkya-dpal; and they led some two hundred admirers of Rin-chen-dpal there who were going into retreat. The magnificent gNyos lHa-nang-pa opened countless locations, where the disciples dressed of cotton, all Practitioners of the Conjunction with the imaginary yet resourceful almighty Fury could survive. From then on, as gNyos lHa-nang-pa retired to meditate among the sublime peaks, which are covered with a coat of snow during the whole year, and that is why he started to be known as the Demigod of Inner Space. gNyos lHa-nang-pas reputation was formidable, and some others labelled him as lHanang-pa rGyal-ba Sangs-rgyas Ras-pa, or Demigod of Inner Space Victorious Buddha Dressed of Cotton. The Drigungpa chronicle of Kaila ('Bri-gung Ti-se Lo-rgyus), as well as a detailed account made by one of his disciples to Rin-chendpal, tells us that, one day, gNyos lHa-nang-pa flew away in a cross-legged posture. He went in this manner to the Ma-pham g.Yu
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mtsho, or Turquoise Lake, where, at the invitation of Sovereign of the Undulating-Energies Unfathomable Breath, otherwise known as the Sovereign of the Undulating-Energies of Ocean, he entered his palace to teach him. This specific title of Great One of Se, or even from time to time written as Great Splendor, brings to mind one of the six initial tribes of Tibet that lived in the ancient royal region of Zhang-Chung as explained by the Uttering Ones of Zhang-Zhung. He was celebrated furthermore in India as the Innate One Without Birth Single Foot, and here he acted in Tibet as the Sublime Deitys Radiant-Appearance of the Place of the Se-lung Valley, which is dominated by the Crystal Peak. This particular small basin still belongs to the inner circumambulation (Antarapradakia, nangskor) of the pilgrimage path around the Gangs-ri Ti-se. At that time, gNyos lHa-nang-pa had a pure vision of the RotationSpace-of-Energies of the Gangs-ri Ti-se and thus could perceive the Glorious Circle of the Reciprocal-Choice Splendor that was his EffigyLoved-Divinity unveiling his Crystal Palace. After that, gNyos lHanang-pa was able to contemplate kyamuni Buddha surrounded by his two disciples, Upatiya riputra, and Kolila Mahmaudgalyna, and he was even able to pay attention to their teachings. 139. Benefiting the Hermits (1214) It was noted that gNyos lHa-nang-pa gZhi-brjid rDo-rje (the Flashing Pure-Diamond Demigod of Inner Space of gNyos) had obtained all kinds of amazing spiritual and worldly abilities from Se-lung the Sublime Deitys Radiant-Appearance of the Place. In 1213, as the fourth year there ended, gNyos lHa-nang-pa, now fifty years old, left his icy solitude and went to teach lHa-chen Khri'bar-btsan, the king of sPu-hrang. Despite the fact that he was himself a Hero Lucid of the Mercurial Awakening, lHa-chen Khri-'barbtsan, as a way to solicit some transmissions did not hesitate to put the foot of gNyos lHa-nang-pa on his head as evidence of his selfless humility. Having being satisfied by the instructions he received, he gave a very generous amount of supplies for the alimentary needs of the disciples of the 'Bri-gung-pa, 'Brug-pa, and 'Tshal-pa bKa'-
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brgyud-pa, the three branches that were now colonizing the mountains, hill hermitages and caves. In 1214, gNyos lHa-nang-pa left lHa-chen Khri-'bar-btsan of sPuhrang to begin a retreat on the mental contemplation of mind within the Secret Rotation-Space-of-Energies at La-phyi. Like the Gangs-ri Tise, the La-phyi Gangs belongs to the list of the Twenty Mountains of Tibet. The Deitys Radiant-Appearance of the Place appeared to him to give him his support, then he was able to give the winter-teaching period to those in retreat there. At the end of spring, 1215, gNyos lHa-nang-pa left his cave, and returned to Gangs-ri Ti-se. He had heard about a famine there, which meant the survival of the seven hundred hermits of the region was in jeopardy, and if he went there, it was to find a remedy by his boundless activities. His patron lHa-chen Khri-'barbtsan of sPu-hrang had become a full beggar monk and had already abdicated; yet gNyos lHa-nang-pa received his assistance in helping out the practitioners enduring the most extreme hardships. Henceforth, gNyos lHa-nang-pa would always remember the solicitude of the royal family of sPu-hrang, and therefore in 1219, just after the disappearance of lHa-chen Khri-'bar-btsan of sPuhrang, he would return to teach, in particular the former kings sister, Jo-mo dGe-slong-ma, a princess who had become a nun, as well as A-tig sMan-jo-ko, and 'Bum-rgyan. During this period, gNyos lHa-nang-pa would use their generous offerings to establish lHa-mthil Rin-chen-gling, or the Citadel of the Jewel of the Mountain Deity. That place was then fully dedicated to the memory of his own late root guru Rin-chen-pal, the founder of 'Bri-gungmthil. 140. The Mongol Capture of Beijing (1215) During that time, the eastern wing of the armed forces of Tmucin Chinggis Qaghan was harassing Wanyan Jin Yongji, the unfortunate Tungus Jurchen emperor; this dynasty of foreigners that the Chinese discreetly named Jinchen started by then to crumble under the conquerors hammer. In 1213, the Mongol riders had invested the old imperial city of Luoyang; and that forced Wanyan Xun, the eighth Tungus Jurchen
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emperor to resettle in Kaifeng, and in 1215, the city of Yenjing, now known as Beijing, surrendered. Tmucin Chinggis Qaghan then recruited Yel Chucai, a Khitan prince, whose ancestors had been chased from power in 1125 by the rise of the Tungus Jurchen. In 1218, the pursuit of the subjugation of the China would be given to Mukali, Prince of the Realm, and chief of the right wing. In 1215, the uprising of the empire of the Eastern Trk Qipchaq hordes at his border worried Shh 'Al' al-Din Muammad Ibn Tekish Sultn of Khwrazm. The rebellion was declared near Jand, on the southern bank of the Syr-Dary and spread to Signak on the northern bank. The following repression was incredibly severe, and generated severe disorders in the Qipchaq Empire, just as Tmucin Chinggis Qaghan planned to get involved. The Khwrazms armies spread terror and death up to the confines of the Syr-Dary, and the Aral Sea while forcing local tribes to flee in the direction of Central Eurasia, that created a vacuum as the Mongols were on their way. Furthermore, the Mongols would chase out the Trk Qipchaq to the Western part of their empire by the four rivers of the Dniepr, Dniestr, Ural, and Volga, afterwards in 1222, the Trk Qipchaq together with a few thousand Russijans would be cut into pieces at the bloody battle of Khalka. As soon as Tmucin Chinggis Qaghan came to know that, some Mongol caravans had been arrested and the leaders executed as spies in Utrar upon Syr-Dary, and he reacted speedily by sending ambassadors who were beheaded as well. He immediately sent a few units of ten thousand riders to disorganize the defenses of his new enemy. Well informed, he knew how to drive into the Khwrazm Empire, still at its zenith, and whose sovereign was believed to be the most powerful. 141. Teacher of the Illusory (1220) It was well known that gNyos lHa-nang-pa gZhi-brjid rDo-rje was not only an Accomplished One, but also a paita, and that is why he devoted himself to the three erudite activities. The first one consists of communicating, or to demonstrate the teaching and facilitate the listening of the maxims of the tradition,
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or Innate-Wisdom Obtained by Listening, usually inadequately translated by Westerners as a preaching. The second one consists of writing, or literally, in the fact of setting about nourishing reflection that gives rise to the intention of acting. Here is the opportunity to approach the inconceivable, which is suggested in Sanskrit as the necessity of thinking, and the encounter, or union with a particular category of deities known as Deities Radiant-Appearances that Forces Out the Necessity of Thinking who are phosphorescent like fireflies, and had emerged in the list of the ten signs of dissolution. Then, their name is composed of the need or necessity of thinking, and in addition to dyota, which means, shining, irradiating, (but also) that which makes appear, while 'dyotis' is the clarity of star, furthermore, dyotis patha is the path of stars, or the sky-ether. The Named Transformation that Manifests Beyond the Inconceivable (Acintya Paribhvan nma, bSam gyis Mi-khyab-pa bsGom-pa zhes-bya-ba) illustrated this inconceivable dimension. It is in the Tangyur of Beijing, vol. 69 rGyud-'grel section XLVIII (Tshi), No 3241, folio 45a8 to 46a4. That was a text of only 12 lines or 2 pages. The author, around 1005, was Rhulagupta-Jeri of Klaka, with the pseudonym of Jeri. The translators, unmentioned were, around the year 1091, Buddharjna of Vetlagiri, and Zha-ma Lo-ts-ba Chos-rje rGyal-po 'Khon-phu-pa. They had translated the texts of the Lineage of Songs of Spontaneous Realization that Grant Something (see, from 3206 to 3281). The third erudite activity consists of debating, or literally the fact of separating from, like a voluntary exile that allows the checking the assimilation of knowledge by students. As an Accomplished Erudite One, gNyos lHa-nang-pa never forgot his familys lineage heritage, and he wrote down a profound commentary about his secret spiritual knowledge, or more literally in Sanskrit about the practical advantage of the mystic secret of the teaching of the Splendor of the Encounter With the Secret. He would use this didactic work from then on to speak in front of large audiences, the Conjunction with the Effigy-Loved-Divinity that allows cutting through sudden illusory appearances arising as a person or phenomena. Yet, this practice is fruitless when limited to the imagined body of the deity, but for an Accomplished One the outcome
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would be translated by the achievement of the Innate-Wisdom Body of Illusory Appearance gifted with his thirty-two signs that are the thirty-two [Deities Radiant-Appearances] of the henceforth untied Thirty-Two Knots. Later in 1220, gNyos lHa-nang-pa travelled all over lHo-brag, and after, in 1221 where he would return to the sKyid-chu Valley, but he would mainly teach at Don gsang-ba. 142. Drigungpa Settlement in Bhutan (1222) In 1222, during the Water Horse year, regarded as a favorable year for travel and pilgrimages, gNyos lHa-nang-pa gZhi-brjid rDo-rje, who was fifty-seven, left dBus-gTsang, to return to lHobrag, and he went further on to Mon-pa of lHo-mon, in a country that was not yet known as 'Brug-yul (Dragon Country). Then, gNyos lHa-nang-pa went to sPa-ro where he established the 'Brigung lHag-pa bKa'-brgyud-pa sub-branch. Later on, after a devastating earthquake his nephew gNyos lHa-nang-pa Rin-chen rGya-mtsho would resettle at Pha-gri, where his descendants would continue his lineage until they were expelled in 1649 by the increasing power of the first lHo 'Brug-pa Zhabs-drung 'Brug-pa Ngag-dbang rNam-rgyal, sovereign of the newly named 'Brug-yul. The wonderful gNyos lHa-nang-pa gZhi-brjid rDo-rje had many other devotees, and one of them, the dGe-bshes 'Brag-pa Tshulkhrims gZhon-nu of gTsang would work wisely and take over the continuity of this teaching lineage at lHa-mthil, Rin-chen-glings principal seat. In 1224, the Wood Monkey year, gNyos lHa-nang-pa would leave for the pure fields in his sixtieth year at lHa-mthil Rin-chen-gling that he founded in 1219. He would be recognized as an emanation of Charming Resounding Phoneme, in whose body all the Buddhas wisdom is manifested. He would pursue a lineage of past existences in Tibetan history, that started with sNye-mo Lo-chen rNam-par sNang-mdzad Srungba of Bye-mkhar at the end of the eighth century that began the lineage of a Body Resulting From a Creation who was, in 1813, the first 'Jam-mgon Kong-sprul Yon-tan rGya-mtsho Blo-gros mTha'yas.
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The great Kong-sprul would write a monumental work displaying an encyclopedic knowledge. He would gather it in the Five Collections of Treasures ([Paca Koa] mDzod-lnga), the Collection of Wealth Deposit Precious Jewels (Rin-chen gTermdzod), totaling 725 texts, the Collection of Oral Instructions (gDams-ngag-mdzod) of the eighteen initial lineages, the 'Treasures that Embrace All Knowledge (Shes-bya Kun-khyabmdzod)', the Collection of Treasures of the Oral Instructions of the Great Indians (rGya-chen bKa'-mdzod), and the Collection of Treasures of the Oral Instructions (bKa'-brgyud gDams-ngagmdzod). His Eminence, the Third 'Jam-mgon Kong-sprul Blo-gros Chos kyi Seng-ge bsTan-pa'i Go-cha arrived Paris when he was twenty, in 1974, with his root guru, the Sixteenth rGyal-ba Karma-pa RangbyungRig-pa'i rDo-rje a renowned Sublime Accomplished One. He happened to bestow on me private transmissions, and since that, time appeared to me when I was riding the body of dream wind. It was therefore, an occasion to revitalize a link established between gNyos lHa-nang-pa and Ri-khrod-pa dBang-phyug. As I was accompanying His Eminence rTogs-ldan sPrul-sku for a tour in Sikkim, I saw 'Jam-mgon Kong-sprul for the last time in 1992, while visiting Rumtek, just as the four Karma bKa'-brgyud-pa regents were present. That was a few weeks before his fatal car accident in Sikkim. Namo Majughoa rmlaguru Sarvasiddhi Phala H
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Chapter XXIX With Skillful-Means

143. The Fire-Raiser (1220) The historian 'Gos Lo-ts-ba gZhon-nu-dpal wrote that 'Gar Dampa Chos-sding-pa Shkya-dpal had inherited from his family clan the practice of the Dreadful Pure-Diamond. As we had seen previously, the tradition of the Magnified Dreadful Pure-Diamond Splendor was also continued by the descendants of sKyu-ra A-mes Tshul-khrims rGya-mtsho a disciple of Rwa Lo-ts-ba rDo-rjegrags, who married, in 1075, A-phyi Chos kyi sGrol-ma the great grandmother of 'Bri-gung Rin-chen-dpal. In 1187, 'Gar Dam-pa was a seven year old child, his father took him to 'Bri-gung-mthil, and it was decided that he should remain there. At the same time as he had to sweep up dust, he carried on with his studies, and did so in this way for ensuing years. 'Gar Dam-pa was gifted with studious character and, in 1192, at the age of twelve, he started to serve in the residence of Rin-chen-dpal, after that, he was fortunate to receive transmissions, and any particular instruction with visitors, or with the usual disciples. As a result, he responded to the wishes of sKyob-pa-rje Rin-chen-dpal, to see, his disciples who had received the teachings of the tradition, withdraw in solitude. Gar Dam-pa then devoted himself in an uninterrupted manner to the contemplation of supreme mind. In 1211, following the advice of his root guru, Rin-chen-dpal, he joined the group of the people going to retreat in the Ts-ri Hidden Valley. His hermitage was near the Ts-ri Nga-la'i sGangs, whose summit is one of the listed Twenty Mountains of Tibet. The spot was the abode of the Sublime Deitys Radiant-Appearance of the Place known as Ts-ri Nga-la'i sGang, who was considered a Supra Mundane protector by the Practitioners of the Conjunction, as well as by the disciples dressed of cotton. 'Gar Dam-pa spent many months there fully concentrated on the different aspects of One-Pointed Mind, or awareness that focuses on a single point. He did so until he lost any trace of the subject that looks at, and its object of contemplation, or imagination that makes
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existence appear of what produces [acts], or imagination that makes existence appear of the Knowledge-Activity Realization. Here the Sanskrit word karaa is, what makes, who produces, which operates, the action of making, the production, but also, the Five Sensorial Faculties, an instrument, the body, the rhythm, as well as an incantation, or a Magic Spell, and in a second meaning, maybe not useful here, the tendon, sinew or muscle. Yet again, the meaning of kriy should be underlined, as it also means, execution, realization, instruction, and knowledge. Up till now, it is also, affair, activity, work, and literary work. Then once more, it is a monks act, a sacrifice, a ceremony, which may be similar to a funerary ritual of cremation, and a personified sacrifice. In Sanskrit, the association with eka means, one, solitary, unicity, eminent, and with gra, it is, meaningful. Thus, as gra is linked with the secret surprise first libation of the soma, the pseudonym of the Mercury Mind Lucid of the Perfect Revelation of Knowledge, an outline of the Vedic Divine Fire that Devours, and which attracts that which takes by oneself, and as well as acquired by ones study. After that, these two words associate with the word citta and mean, thinking, or what one thinks about, as well as mind and heart, just like in Chinese or Japanese. It should be considered as the Divine Fire for its uniqueness takes the thinking mind, and it grows to become the Imagination that makes existence appear as a Magic Illusion of CognitiveWisdom. Again, this lights up the extraordinary part played by cognitive-wisdom, regarded as made of unreal illusory magic in the continuous-mystical-process that leads to the Encounter With the Secret with the Innate-Wisdom Body of Illusory Appearance. This stands as the direct knowledge of emptiness, also qualifies as radiant emptiness spatial deities, because the sublime bliss of emptiness introduces one to the emptiness of the fact of being, known as Emptiness of Inherent Accomplishments (of the Person Principle), or again, the emptiness of nature itself, and the understanding of the Emptiness of the NonExistence of phenomena. The Revered Accomplished One, 'Gar Dam-pa, would be the first of a wonderful lineage of sixteen 'Gar-chen sPrul-sku, or succession of a Body Resulting of a Creation. His name is sometimes spelt as mGarchen, in all probability in confusion with the mGar-chen Khams-pa district. All, of these 'Gar-chen would be known as experts in the
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expedient of the Intense Starting of the Conjunction in Six Parts of the Fury, which is the Method that manifests the Divinity of the Curl. This method is inseparable from the Ambrosial-Drop Passing by the Five Indicated Points in the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon that closes the nine orifices. It is an ancient technique that comes from the Lineage of Knowledge Holder of the AmbrosialCurl, otherwise known as the Ambrosia of the Pure-Diamond. To go over the main points, it consists of stimulating the channels, winds, and drops to make breaks in the Five Fundamental Winds that are led within the Channel Always Moving Restlessly, called by Hindus, the channel that destroys the solidity illusion of ignorance. There the inner fire that is kindled is capable of melting, consecutively, the red-drops at the Navel-Wheel Resulting of a Creation as the source of the Four Joys ascending, and the white-drops at the uppermost Sublime Bliss-Wheel, as the source of the Four Joys descending. The Lord of the Practitioners of the Conjunction, the Accomplished One, 'Gar Dam-pa worked to stir up the movement of the ascension of the Curl, which is the energy of the Lady-Deitys RadiantAppearance of the Fury in accordance with the three (upward levels of the) Curl-undulations rising up to the three gates. They are burning, therefore, the three poisons, which are indeed the unveiled truthful Three Bodies. It is, like investing the Three Domains or outer, inner, and ultimate secrecy, or the sensorial, imaginable, and unthinkable, as well as the tasting of the essence of the three modes of knowledge. These are an introduction to the Three Roots of the Revered One, the Sublimation Deitys Radiant-Appearance, and the Step-Across-Space Female-Deity that lead to the actualization of these Three Bodies. First, the external phase of the Outer Fury Nature of the Curl, which reveals the Emptiness of the Non-Existence of phenomena through the imaginative process that is rendering visible the mirror of ones mind awareness as are arousing the illusory sensations and extraordinary feelings of bliss. Second follows, the Inner Fury of the Little A Curl, or the run through incandescent half Little A, which occurs within the side of an ignited hair gushing forth sandwiched between two superposed lotuses under the Navel-Wheel Resulting of a Creation. It is also in Sanskrit, the Curl-whirlwind turning around within the Channel
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Always Moving Restlessly, which constitute a mystical Curl compared to the volute-wreath of the Smoke-Eaters. There is one more in Sanskrit, the art of transformation (of the illusory reality) that constitutes a yearly calendar central revolution. That evokes the Source of the Juvenile One that is called elsewhere in Hindu tradition, the Juvenile Not Fully Divine Breath, who is the twelve-year-old wife of the Vedic Divine Fire. Third is the Curl-Hollow of Secret Fury, which consists in the continual familiarity that occurs as a conjunction of emptiness and unchanged sublime bliss. In Tibetan, the term gTum-mo signifies ferocious, but it is also a synonym for a heroine divine being with an irritated complexion who gives a subtle blissful experience to her partner. Obviously, this training is an expeditious scheme to get to the conjunction, or adjustment qualified as fixation in pair of appeasement, and Extraordinary Vision. Indeed that must be acknowledged to go beyond cultural chains and open the mind as a universal path that was followed by Egyptians, Cabalists, Alchemists, and others all over the world. In India, this method was taught by the Holder of the Pure-Diamond in the Continuous-MysticalProcess of The Pure-Diamond He. The same procedure appeared in texts like the ones of the One Who Prepares for Death as the Fading of Breaths Hold Back, or in the Encounter With the Secret, as well as in the Glorious Circle of the Reciprocal-Choice Splendor, and again in the Conjunction of the Pure-Diamond wisdom, or even later ContinuousMystical-Processes, which I also received from different traditions. The taking of refuge, and the generation or awakening of the Mercury Mind Lucid of the Perfect Revelation of Knowledge necessarily precede these practices in order to be fruitful. The Buddhist Mercury Mind Lucid of the Perfect Revelation of Knowledge are the embodiment of the uninterrupted voyage of Mercury, or the subtle blissful energies that give the name to the Buddhists. This bliss, which is innate and uncreated, arises spontaneously from the Embryo of the Gone This Way, known as Buddha Nature, and named by the Old-Tradition as the Embryo of Secret. We can notice this outline in the Caduceus, ornamented with lateral channels and on top of the wings of Mercury, a divinity known as the solar Min, the ithyphallic and lunar Thot in Egypt, Baal Adhon (Adonis, Majur) in Phoenicia, and Canaan, Apollo Shepherd for the Dorian Tribes,
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and Hermes for Thespian citizens. It was also a supernatural life form of the perpetual movement or voyage for the rest of Greece. He was Mirikui for the Osci Tribes, and had become Mercurius in Rome. He was known as Intelligent-Mind, or Not Fully Divine Breath Firm Intelligent-Mind, or as the One Hundred Intelligent-Spirits Having Knowledge Revelations, a so-called fish that was in contact with the Sovereign of the Undulating-Energies of Ocean during the Extraordinary Vision and that fish was recognized in India as the son of Soma, a pseudonym for Mercury. We have evoked them as the One Hundred Healers, One Hundred Inalterable Syllables, One Hundred Deities Radiant-Appearances, One Hundred Tempests, and One Hundred Foreign Appearances Peaceful and Wrathful. Nonetheless, we should know that Hermes had an exciting activity in the company of Aphrodite (Venus, Caal), who emerged from the foam of the waves of the Primordial Sea of the Heart-Wheel of the Phenomenal. She was known to be the vacillating inner fire that used to combine with several mysterious divinities. Together, Hermes and Aphrodite had a son, the Deitys RadiantAppearance Hermaphrodite, although sterile, just like an unfertile eunuch, but with all the signs, he is the personification of anima and animus, or subject and object of the contemplation of the nature of mind, unified in their emptiness. Then, to reject one name and accept another is to just fool oneself with concepts reminiscent of the tree hiding the forest of kyamuni Buddhas teachings that embrace the View of the Union of the Two Truths. Refuge and Mercury Mind Lucid of the Perfect Revelation of Knowledge should be accompanied by superior view and pure motivation, or by Cultivating the Aspiration to Awaken for the Welfare of Others, which arouse the Gurus Lineage consecration, and the Accomplishments that are bestowed by ones personal Effigy-LovedDivinity. The adopted posture is the one of the Seven Fundamental Rules of the Accurately Luminous One, which refined the Seven SubtleSubstances Nature. Until now, usually, such kind of practice has been kept secret, has been so since the time of the early fourteen Connections. The practitioner of the conjunction needs to mature his reflection preceding an action, or to follow the fact of thinking about, a word coming from understanding, in order to develop his
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intellectual confidence. Next, he has to assimilate its marrow in his own life; he needs to have a direct experience with it by the four mental contemplations based on intellectual attention. This is an application that is linked with the thinking mind in action, or the intelligence producing mental acts. It is as in the case of the early connections requiring detachment from a self-grasping benefit. This kind of undisclosed set of guidelines was only imparted to the true seeker, as the risk of giving it to anyone, as says one Connection (Upaniad), can give rise to distortions of the view and fruit, and thereby bring discredit to these wonderful expedients, or SkillfulMeans for actualizing the enlightened mind. Some teachers are able to use the penetration of the inner Channel Always Moving Restlessly in many unexpected ways that may be rejected by the simply curious. These mentors are called intelligent, wise, or with good mood as they are gifted of high spirit. As a result, they could be regarded as the Mother of the Moon, or lunar energies, which in the language of The Accomplished Ones is the source of the Mercury Mind Lucid of the Perfect Revelation of Knowledge. 144. Demons of the Cave (1224) When 'Gar Dam-pa Chos-sding-pa Shkya-dpal was forty-four years old, he left the solitudes of Ts-ri Nga-la'i sGangs hermitage, to move above the Dwags-lha sGam-pos principal seat. Subsequently, he was at the foot of the sGam-po-gdar mountain, which was the residence of a Sublime Deitys Radiant-Appearance of the Place who had been subjugated in 1130 by sGam-po-pa. 'Gar Dam-pa settled peacefully in a cave that would, after him, be known as the 'Gar-phug. It was there that, in the darkness of a certain night, 'Gar Dam-pa was confronted with the repeated attacks of the Multitude of Minor Killers as they came to slay him from all parts of the country, in other words the ten directions of the seventy-two thousand points of his body, speech and mind. Indeed, they succeeded in wounding him with spears. Nonetheless, as he was an emanation of the forceful second celebrated ryadeva-Kararapda of Karasuvara in Survaabhmi, whose pen name was Kararipa, he could subjugate them. Then, with the rising morning light, they were forced to prostrate to him and to
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offer their vital-strength, in addition to their hidden MysticalIncantations. Perhaps at that time, 'Gar Dam-pa remembered that ryadeva had written, around 680, the Lamp of the Company [of the minor deities] that Cause Downfalls in Their Wanderings (Cary Melpaka Pradpa, sPyod-pa bsDus-pa'i sGron-ma). It is in the Tangyur of Beijing vol. 61; rGyud-'grel section XXXIII (Gi), No 2668, folio 64a1 to 121b3. It was a text of 923 lines, or about 116 pages that showed the union of Aphorisms and Continuous-MysticalProcesses as scriptural traditions. The author was ryadevaKararapda of Karasuvara, known as Kararipa. The translators, working in Gu-ge, were the paita raddhkaravarman, and Rad-ni Lo-chen Rin-chen bZang-po, around 989. Following the passing of sKyob-pa-rje Rin-chen-dpal in 1217, 'Gar Dam-pa would go to mNga'-ris sKor-gsum, and proceed to the Lastod district. From there, he would go on to Rong-pa land and visit the renowned hermitages around sKyid-grong Valley, which is situated at the West of Nya-lam. 145. Charismatic Transfer (1240) From that time on, 'Gar Dam-pa Chos-sding-pa Shkya-dpal, the first 'Gar-chen sPrul-sku was a reputed realized teacher. In 1235, at the age of fifty-five, because of his devotion to his root guru Rinchen-dpal, 'Gar Dam-pa would return to establish near 'Bri-gungmthil, the 'Gar Chos-sdings dgon in the Klung-shod Valley near the river that runs down from sTag-lung Ya-thang principal seat. Later on, he noticed that, his charisma was attracting a great number of monks gathering around him, he felt that, his activities was competing with his root guru's monastery, he decided to move away. He went in search of a new suitable site, leaving the sTod Yar-klungs Valley before revisiting the Dwags-po district, and from where 'Gar Dam-pa Chos-sding-pa Shkya-dpal proceeded to sPopho district. In 1240, the Metal Rat year, he re-established his seat at Phu-lung dgon Rin-chen-gling, a place that was known previously as Phurdgon. Barely sixty-three days had passed when he went to the pure
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fields among extraordinary manifestations expressing his recognition of ultimate truth, at the age of sixty. His successor would settle in sPo-yul known as sPo-po district, which is one of the three districts of Kong-po, in the North of rDza-yul at the gate of the country of Myanmar. The sPo-pa nomads living there were divided in two groups, the sPo-stod in North Highland, and the sPo-smad in the South Lowland. Later, 'Gar-chen Ngag-dbang Don-grub, known as Drung-pa 'Dul-'dzin Bla-ma gTsang-pa, the eighth 'Gar-chen of (Po-ba'i Nang) Phu-lung dgon would give up the Kong-po, to resettle around 1550 his seat at mGar dByangs-chen Byang-chub-gling in Nang-chen district. A number of his past existences will appear in the biographies of the following volumes. 'Gar-chen sKye-ming dKon-mchog rGyal-mtshan (born in 1937) the actual sixteenth sPrul-sku is the last but not the least of this lineage of realized rebirths. The Khams-pa dKon-mchog bsTan-'dzin Don-grub (born in 1962), the fourth mKhar-mgo dgon sPrul-sku visited my room in December 1999 in Dehradun, and after that as Professor Heather Stoddard left a few notes taken at that time in telegraphic style, I have adapted some of his words during the anniversary night of Rin-chen-dpal. This faithful disciple of 'Gar-chen Rin-po-che who was recognized lately, at the age of thirty-five, related to us that his Blama had spoken, We must practice compassion for all living beings, recite Ma-ni (the six syllable mantra) and do rTsa-lung thig-le (refine the winds, subtle breaths, and drops), and this would lead to enlightenment. Without compassion you will never have the conditions that are the Mercury Mind Lucid of the Perfect Revelation of Knowledge, which is the path (Bodhicitta Mrga, Byang-chub kyi sems kyi lam). Being a disciple of the actual 'Gar-chen that has the Accomplishments from our common Effigy-Loved-Divinity, I cannot resist to add more teachings from his mouth, reported to us that evening. In short, Then, stong-nyid (emptiness), snying-rje (compassion), snying-po-can (embryo, or Buddha Nature) is the essence of all yi-dam (effigy-loved-divinities). Or again, in a sum up fashion of secret realization Thig-le (drops), Bodhicitta (Mercury Mind Lucid of the Perfect Revelation of Knowledge), and bde-stong
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(Bliss of Emptiness). Again as a pointing instruction, Relative Bodhicitta is love and compassion that gets rid of bDag-'dzin (or clinging a self-as-such), Without practicing you will never get absolute bodhicitta, which is rDzogs-chen (Mahsandhi, What Excites the Acquaintance of the Moment Towards Transition), or Madhyamika (dBu-ma, Middle Way), it is effortless. After that, mKhar-mgo sPrulsku spoke about assumed obligation (samaya, dam-tshig) Many kinds. However, for 'Gar-chen Rin-po-che the only one is love, so long as you have it. With true love for living beings, you would never break the assumed obligation. It is effortless. Between Bla-ma and disciple it is quite easy but between two disciples it is much more difficult. Assumed obligation is like the string on a rosary. You may cut the string, it is all the same. 146. Guruyoga Shortcut (1193) In his youth, dPal-chen Chos kyi Yes-shes, the future Accomplished One Chos-dpal Gling-pa, also known as dGe-bshes Ngad-phu-pa studied with Grub-thob rNgog Seng-ge Kha-pa, a spiritual son of Phag-mo Gru-pa. This rNgog Seng-ge established his own seat at lJang Seng-ge Kha-pa dgon (monastery), but in 1185, as he feared to prejudice the development of gDan-sa-mthil, the principal seat of Phag-mo Gru-pa, he decided to disperse his monks. The Accomplished One rNgog Seng-ge was highly accomplished as he demonstrated once by hanging his robe on a rainbow. That event naturally has a relative, or conventional meaning, as well as a hidden meaning. These are in accordance with the classical double reality, or two truths. In 1193, dPal-chen Chos kyi Yes-shes, then thirty-two, visited Rin-chen-dpal, and became one of his eminent disciples. For a few years, he worked humbly in his entourage as his private servant, and he served him, as he was the Awakened One. It is said If you see, the Revered One as a donkey, you would receive a kick, but if you recognize him as the Awakened One, you will be taken to full awakening. In the relationship of a teacher with his pupil, it is necessary not to hold on to ones hypothetical failings, which are the result of past acts, or that may be seen as due to the veil of fruit of ignorance of the disciple. In accordance with a
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parable taught in an aphorism by kyamuni Buddha, it is similar to the wheel of the potter that continued to turn until the exhaustion of the initial impulse after the potters feet stopped to turn it. The training of the Conjunction with the Revered One has given birth to the so-called preliminaries, ordinary and extraordinary ones, which are capable to bring out the spontaneous devotion that is concerned with liberation that is the initial source of the Fundament of the Place of Strength Control of the root guru in which his lineage is present. This is the one of the awakening of three refined ones, the channels, the subtle breaths, and the drops as well as the Curl created by the mobilization of the cognitive-wisdom that knows phenomena for what they are. This allows for the instantaneous encounter, or reunion, in the company of the awareness of Innate-Wisdom Unborn Presence arising from the Sublime Bliss of Emptiness that allows the pursuit of the short path up to its term. This place has four levels in the Named Continuous-MysticalProcess Sovereign of the Magnified Conjunction of the Four Seats Splendor (r Caturpha Mahyogin tantrarja nma, rNal-'byorma'i rgyud kyi rgyal-po chen-mo dPal gDan bZhi-pa zhes-bya-ba). First, it is the Place of the Splendor [power-seat] of the Truth of the Fundament of the Place of Strength Control. Second, it is the Place of the Splendor [power-seat] of the Emptiness of the Fundament of the Place of Strength Control. Third, it is the Place of the Splendor [power-seat] of the Apply the Appeasement to the Fundament of the Place of Strength Control. Here the Sanskrit word used upanaya, give us an insight, as it means, the fact of procuring, of reaching, to apply, and application. However, Upanayana is the fact of leading to a monastic initiation of Brahman students, a spiritual instruction. Fourth, it is the Place of the Splendor [power-seat] of the Cognitive-Wisdom of the Fundament of the Place of Strength Control. The Conjunction with the Revered One, is also known as the devotion path that is said to have four sections, nonetheless, it is by the determination that the devotion that is concerned with liberation, gives rise to the experience of the Unicity of Ones Mind with the Revered One. It is discernment, which should be exercised in order that the devotion renders one aware of the going on the path to the anointed most secret initiatory unction. It is diligence, or devotion, that keeps
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in mind a continuous interrogative petition. It is the One-Pointed Minds awareness with devotion that from one contact turning into the amalgamation with the Revered Ones Mind in concert with the disciples intelligence. This is the Conjunction of Cognitive-Wisdom of the pupil, and the Innate-Wisdom Body of Illusory Appearance of the guru that is, in fact, recognized as the nature of mind. From this follows the conjunction with the bellowing subject, manifested by the Conjunction with the Effigy-Loved-Divinity, and its object Innate-Wisdom Essential Nature, which will manifest the individual non-existence of a self-as-such manifesting non-duality. This non-duality is an evolution passing by an opening to whatsoever occurs through an effortless observation, which is not a concentration that fixes the attention exclusively on something to the detriment of the rest. The ego-suffering-crazy monkey of the ego-acting doer has vanished through the appeasement in three phases. The understanding of the egos tendencies to act has kindled its desire. The initial ideas of the continuous surveillance are replaced by the act of watching closely within the different stages of Extraordinary Vision, arousing a fresh non-acting liberty; this way forces one to give up the pretension to know and to generated conclusions, that produces an agreement of a non-pretension of knowing combined with non-conclusion. The self-babbling of the thinking ego has been severed as the burden of past and future fears of impermanence, instant after instant, is abandoned like an old rag. All judgements about oneself and others are dropped, and within this non-opinion, the relativity of good and bad have been overcome without any wrong view. Furthermore, anything is now accepted without distinction, as the obstacle of the thinking ego identification by becoming nonidentification, and the image, or imagination, to non-imagination by the acceptance of the remaining deluded imprints that may still linger in the subconscious. That is why pure visions appear, as there is no longer any required conditions to see, all the levels of the mind at work to its unsuspected dimensions. It is that vision of reality that is termed liberation. At the time of the awareness of the present, the useful aspect of concepts and useless or pointless ones is overtaken by the non-concept of the self-manifest cognitive-
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wisdom beyond dichotomy limits to the non-duality. Since dPalchen Chos kyi Ye-shes was gifted of the clear supreme view of that teaching, he was also capable of feeling a profound compassion for his root guru, in a reciprocal confidence that sublimates gossip. In this way, the relationship would remain out of sight, as the Possessors of the Eye of Innate-Wisdom require it, and it would be ahead of mundane attachment in the direct experience of the Domain of the Ultimate Truth, in other words, essence of emptiness. Indeed, dPal-chen Chos kyi Ye-shes borrowed the short cut of the service as a Daily Offering to the Revered One, which is reputed to be able to purify. Therefore, he could accomplish the Path of Accumulation [of Merits]. That is to say, the first step of the Five Paths to Be Followed by the Hero Lucid of the Mercurial Awakening that is also known as the Path of Rules. 147. Innate-Wisdom Image (1211) Since his arrival in 1193 at 'Bri-gung-mthil Byang-chub-gling, dPal-chen Chos kyi Yes-shes, dPal-chen Chos-yes for short, entered Rin-chen-dpals intimate circle. Thus, as he was listening teaching as far as the Revered One private room, he had turn into a paita. This is why 'Bri-gung-pa put dPal-chen Chos-yes in charge of Byang-chub-gling jointly with The Accomplished One Nyag-ge Josras, known as Grub-thob Nyag-sras. He had to supervise the classical studies of Indian authors, and to teach the Aphorisms as well as their respective Exegesis Treatises. After that, he was promoted to the function known as prefect, head, or else minister of studies in a monastic college. In 1207, during the Fire Rabbit year, dPal-chen Chos-yes, then forty-six, also exerted his writing talents, and revealed his remarkable talents as a philosopher. Thus, dPal-chen Chos-yes was responsible for many explanations of the Indian Exegesis Treatises. Among his explanations that were often of the classical extensive-explanations, emerged his Four Precious Destinations ([Caturgatiratna] Rin-po-che bZhi-'gros) or Four Prized [Rebirths] Fundamental Movements, a text still always highly appreciated by students. His works were rewarded later, by the title of Ngad-phu-pa dGe-bshes, otherwise known as Friend of the Good Augurs Virtue.
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In 1211, when sKyob-pa-rje Rin-chen-dpal dispatched gNyos lHanang-pa and 'Gar Dam-pa to organize opening retreats and pilgrimage places. 'Bri-gung-pa requested also dPal-chen Chos kyi Yes-shes settle in the remote Ts-ri Valley. Afterwards, they would simply be referred to as the 'Bri-gung-pa gNyos-'Gar Chos-gsum. According to tradition, dPal-chen Chos kyi Yes-shes who was at the time fifty years old had not yet practiced the Basket of the Six Continuous-Mystical-Processes. Nonetheless, he did not worry as rJe Rin-chen-dpal called him to privately bestow on him a detailed transmission. He received the Sacred Sprinkling Rituals and the Secret Prescriptions of the tradition that were condensed in the Prescriptions of the Path of Skillful-Means, according to the Domain of Relative-Conceptual Truth, or literally, what hides the truth. This allows for the completion of the (two) phases known in common parlance as creative birth and dissolution, that are the names of levels of the clear achievement in the succession of the creative and dissolution stages of (the deity known as) the possessor of the couple. Obviously, he also received the instructions belonging to the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl. After that, dPal-chen Chos kyi Yes-shes withdrew into retreat at Ts-ri with a faith and devotion concerned with liberation. There, he was able to figure out the spontaneous blazing up of, or the Voyage of the Ascending Energy of the Curl within the Intense Starting of the Conjunction in Six Parts of the Fury. This is a must to go on the four levels of the Attentive Absorption Into Reality. He devoted himself to the advanced practice of the nine mixings in accordance with the method described by Ngrjuna-rmanta of Kcpuram, and his disciple ryadeva-Kararapda of Karasuvara, about of the Encounter With the Secret, in the lineage held by Mar-pa, and his spiritual son Mi-la Ras-pa. Since he could not associate with a Lady-Practitioner of the Conjunction, a Lady Imaged-Gesture Who Closes the Ineluctable Acts to get help untying the knots of the subtle channels of imagination of his Heart-Wheel of the Phenomenal, he devoted himself to the confrontation with the Imaged-Gesture That Closes Innate-Wisdom. This is, in fact, an Imaged-Gesture that Ends Desire, as an illusory veil hiding the Body Resulting of a Creation.
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dPal-chen Chos kyi Yes-shes linked with the imagined couple of the Effigy-Loved-Divinity, and proceeded to the dissolution of the Five Fundamental Winds into the Channel Always Moving Restlessly. He was able to produce the sublime spontaneously coming together at ones present innate joy and bliss, which is another name for the Sublime Bliss of Emptiness, and he entered into the Attentive Absorption Into Reality of the Innate-Wisdom Unborn Presence. Following the ten stages of a Hero Lucid of the Mercurial Awakening in Noble Man, since he had the right view (about emptiness being ultimate truth), he reached the Tenth Bhmi, and realized that all phenomena are selfless emptiness and beyond attributes, or without sign of proper nature. In 1219, when dPal-chen Chos kyi Yes-shes was fifty-eight, he passed away amidst extraordinary signs manifesting his Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant. 148. Sublime Discursive Appeasement (1211) The future dGe-bshes Bal-bu Gong-pa, known as Gru-kya-mo, or Ngor-rje Ras-pa, was born in the Ngor village, and when he was thirteen years old, he studied at the Sa-skya dgon-pa principal seat, where he received the Mental Training that Permits the Abandonment of the Four Graspings; this particular root-text taught different points. First, a practicing monk renounces this life. Second, a real renunciant should not keep any attachment for this [ephemeral] cycle that goes from one state to another. Third, one should generate the awakened mind that encourages detachment of his spiritual comfort. Fourth, one should develop the correct view that does not grasp anything. This specific Sa-skya-pa teaching for the training of the practitioner engaged on the awakened path responded to the bKa'gdams-pa tradition of the Seven Rewarding Goals of Intentional Mental Purification that now follows. As that was indeed, close in its essence to the following Eight Sessions of Intentional Mental Purification. First, the intentional mental purification connected with the food. Second, the intentional mental purification connected with the breathing.
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Third, the intentional mental purification connected with the visualization the bodys [atoms] that is referred as numerous of the sand grains of the river Gag. Fourth, the intentional mental purification connected with the flesh and blood. Fifth, the intentional mental purification connected with the Offering of Energies. Sixth, the intentional mental purification connected with the [five] elements to be transmuted into five of the Seven Subtle-Substances Nature concerned with the five aggregates. Seventh, the intentional mental purification connected with the transmutation of the body as a Realized as Soon as Thought Mind-Jewel. Eighth, the intentional mental purification connected with the instructions about the death. This tradition of intentional mental purification was the one promoted by 'Brom sTon-pa Lo-ts-ba rGyal-ba'i 'Byung-gnas that had established sTod dgon-pa or the upper-monastery at Rva-sgreng. Bal-bu Gong-pa soon after became a paita capable of disserting about the Sa-kya-pa Fruit of the Path, a teaching as we have seen previously that Phag-mo Gru-pa transmitted to Rin-chen-dpal. The intellectual vivacity of Bal-bu Gong-pa was evident in his repartees during a session of controversial debates. These oratory jousts had as a function to stimulate the assimilation of the subjects of teaching to provoke ones mind, a reflection on the secret profound meaning of it. As a result, one day in 1194, Bal-bu Gong-pa thought he was capable of engaging himself in a refutation debate of what he considered a corrupted view defended by the bKa'-brgyud-pa tenants of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon. The mistrust was not recent, as in 1154, Phag-mo Gru-pa during his third visit to Sa-skya-pa-seat had to bear the mute disapprobation of his teacher, the third Sa-skya Throne-Holder, Sachen Kun-dga' sNying-po, but that did not prevent him from keeping his portrait over his bed. In 1195, the Wood Rabbit year, dGe-bshes Bal-bu Gong-pa left Saskya in gTsang, and went to the dBus, as he had heard praise the erudition of Rin-chen-dpal, he decided to proceed to 'Bri-gungmthil to offer him a debate. From the riverbank, he ascended the arduous track that led to the Great Golden Hall. After have getting
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his breath back, the Friend of the Good Augurs Virtue was brought in the presence of sKyob-pa-rje Rin-chen-dpal, he immediately felt an unfathomable rapture, and his dualistic discernment instantaneously vanished just as a Curl of smoke would do. Then, Bal-bu Gong-pa experienced the Apply the Appeasement to the Fundament of the Place of Strength Control, which emanates from the Body of Innate-Wisdom of the Revered One. As we have seen in the previous biography, four types of the Fundament of the Place of Strength Control, or strength that matures marvellous potential, do exist, and this is the third one according to the Continuous-Mystical-Process of the Four Seats. He was, confronted with an irrational thoughtless lucid shining, which is simply an Absence of Conceptual Reasoning and Emptiness of Radiant-Dazzling-Sonorous, a formidable confrontation with the nature of mind. That state, which is sometimes described as an introduction to emptiness with signs but effortless by opposition to the Bliss of Emptiness that is with signs and efforts. In that sense, he is linked to the Step [of the vanishing] of Whatever Has Been Produced, otherwise known as the phase of dissolution, which is associated similarly to the fire and its glint in union with a mirror. Bal-bu Gong-po felt an arising in himself of the sincere signals of a secret practical advantage of devotion, which are provoked by the simultaneous conjunction of his emotions as with the fact that Cultivating the Aspiration to Awaken for the Welfare of Others that were combined with a dazzling visionary intuition of the awakened qualities of the root guru. Professor Henri-Louis Bergson, famous for his studies about pre-Socratic philosophers, illustrated that point. He advised giving up logic in favor of the direct experience of intuition. He wrote that intuition transcends reason, however, he did not deny reason. This is undeniably a genuine introduction to cognitive-wisdom, or intuition, that manifests on the Path of Liberation. These first advances would make Bal-bu Gong-po give rise to the profound devotion of an irreversible, or a Hero Lucid of the Mercurial Awakening known as One Who Cannot Lose Ground, also accepted as Who One Who is Never Fare from the Lock and in common parlance as Without Return.
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It is that very peculiar Circular Alive Energy of Ones Devotion that had led it to be named, the Residence of Faith, which is a mythical city within the Agreeable Mount Meru, in the Golden Continent.
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Chapter XXX Unsurpassed Attractiveness

149. The Cotton-Dressed Lord (1208) In virtue of his past acts, dGe-bshes Bal-bu Gong-pa enjoyed the immeasurable compassion of Rin-chen-dpal, and he received many transmissions in concert with the whispered Secret Prescriptions, and other secret instructions of r Samantabhadra-Napda. He would study these traditions as well as the Root-Commentary on the Four The Nature of Things ([Catur Dharma Mlaik], bZhichos rTsa-'grel), which summarize the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl transmitted by Mar-pa. In 1196, following tradition, Bal-bu Gong-pa went into a sealedretreat. He relaxed in the Bliss of Emptiness of the Mercury Mind Lucid of the Perfect Revelation of Knowledge movements. At that time, the coincidence of his confidence in the Revered One, and that the benedictions of the lineage were manifesting through the last link that is the root guru facing bare outgrowths. Rin-chen-dpal was his initiator into his Effigy-Loved-Divinity who offered him in 1202 the (ordinary and extraordinary) Accomplishments. The blissful, Grubthob Bal-bu Gong-pa broke the seals of his door to come out to offer his root guru the happy result of an Accomplished One. He would be known from then on under the nickname of the Ngor-rje Ras-pa (Lord of Ngor Cotton-Dressed). In 1205, in the Wood Female Buffalo year, Rin-chen-dpal would give the task to Ngor-rje Ras-pa-Bal-bu Gong-pa to go greet kyarbhadra, the sublime paita of Kamra, in order to show gratitude for his gifts in addition to discuss other matters. Ngor-rje Ras-pa was also put in charge to teaching kyarbhadra the supreme view of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon that was upheld by the bKa'-brgyud-pa. In fact, The Accomplished One, Ngor-rje Ras-pa, would stay with kyarbhadra to receive the heart of the precious lineages held by this distinguished teacher, who had been invited to Tibet by Khro-phu Lo-ts-ba Tshul-khrims Shes-rab Byams-pa-dpal, who had
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succeeded his two uncles as the third Khro-phu bKa'-brgyud-pa Throne-Holder. In 1208, at the request of his root guru, Ngor-rje Ras-pa came back soon after his fifty-seventh birthday to teach at 'Bri-gung-mthil. He then wrote an extensive treatise entitled Essence of the Teaching that Submits to the Power of the Mode of Knowledge that Magnified ([Mahyna Hdaya sana], Theg-chen bsTan-pa'i sNying-po). In this masterly book, he explained not only Rin-chendpals view, but also made a genuine compilation of all the texts, and authors known or teaching in Tibet in his time. He was also known as Gru-kya-mo for having clarified texts with pain-staking analysis, and that is why, students would study his brilliant introduction to all kinds of learning as an encyclopaedic work. Balbu Gong-pa would be explained, or annotated by many thinkers of the succession lineage. Ngor-rje Ras-pa would leave for the Pure Eastern Fields experienced as the Pleasing Place merely two years after his root guru. 150. Intentional Mental Purification Siddha (1208) Rin-chen-dpal had chosen dGe-bshes Kyes-rdo-rje sNying-po to organize the transmission in 'Bri-gung-mthil Byang-chub-gling of the Step-by-Step Path of Ata, commonly known as the Gradual Path, that sGam-po-pa and his disciple Phag-mo Gru-pa introduced in force into the bKa'-brgyud-pa lineage. Kyes-rdo-rje sNying-po set out, among other things, the bKa'-gdams-pa Seven Rewarding Goals of Intentional Mental Purification. The first goal is (the phase) leading to the time and place, of excellence as preliminaries of mental phenomenon support that permit an initial purification of the channels, winds, and drops. The second goal is the generation of the awakening of the mercurial mind, or direct production experience of the knowledge of the embryo mercurial mind awakening. The third goal consists in transforming misfortune in the awakening path, or taking all the trials coming from the fruit of ones acts, as stratagems that go beyond appearances.
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The fourth point consists in assembling a synthesis of practice in this life, in other words, to unify all experiences without the duality of this very life, to be able to realize the unity existing between phenomena and emptiness, expressed as all phenomena are empty. The fifth goal is the intentional mental purification of severing, which is not only to be able to face the hard blow, but to understand the meaning of the place and time within the supreme view. The sixth goal is the assumed obligation of intentional mental purification, or the essence of the engaging in sworn oaths. The seventh goal is the precepts of the intentional mental purification, or the way of putting into practice the Awakened-activity for the benefit of others. These Seven Rewarding Goals of Intentional Mental Purification of the bKa'-gdams-pa was supported by dGe-bshes Bya-'chad Kha-pa Ye-shes rDo-rje who instituted its annual practice in 1161 at the Gra-phu sGom-chen-sdings monastery. This Bya-'chad Kha-pa was a great disciple of Sha-ba Gling-pa, the first disciple of dGe-bshes Po-to-ba Rin-chen-gsal, the fourth Rva-sgreng-pa Throne-Holder who established the monastery of Po-to dgon. These goals were therefore, a fundamental approach to the path of appeasement, which consists of bringing into focus the mind in a single-point to disengage it of any thought taking hold, or stimulus of the senses, grasping. Yet, as nothing should be regarded as definitive, this early focusing stage is to be abandoned later to go to the next step ahead. Nonetheless, it is, unsurprisingly, at the actual root of the Extraordinary Vision Accompanying Innate-Wisdom. However, common sense make us concede these two aspects as functioning as the left hand and right hand of the entrance door of the conjunction named the Five Paths to Be Followed by the Hero Lucid of the Mercurial Awakening', the fixation in pair of appeasement, and Extraordinary Vision. In 1190, in the Metal Dog year, Rin-chen-dpal invited dGe-bshes Kyes-rdo-rje sNying-po to preside over the mGyogs-dgon, or sKyogs-dgon, a 'Bri-gung-pa monastery in sGa-khams, between the rivers 'Bri-chu and rDza-chu, in the north of the Nang-chen district. Kyes-rdo-rje sNying-po then proceeded to build eighty meditation cells along with a Deities Great Hall of one hundred and eight
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pillars. Later, a lama from mGyogs-dgon went to establish a near monastery at Ba-dan dgon Ka-rtogs dgon. In 1608, 'Bri-gung-pa dKon-mchog Rin-chen, the first sKyabs-mgon Che-tshang Rin-poche, and twenty-third 'Bri-gung-pa Throne-Holder would go there to instruct and, yet again in 1680, 'Bri-gung-pa dKon-mchog 'Phrinlas bZang-po, the second sKyabs-mgon Che-tshang Rin-po-che, and twenty-fifth 'Bri-gung-pa Throne-Holder would come to mGyogsdgon, and pass on instructions. Before the Chinese invasion, mGyogs-dgon was attached to the lineage of Nyi-rdzong Khri-chen sPrul-sku Rin-chen 'Byung-gnas, the first Bla-ma of the sGa Nyirdzong dgon 'Bri-gung-pa settlement, and housed three other sPrul-sku, and eighty monks. Today, mGyogs-dgon is trying to survive once again as a nunnery. 151. Other Figures of Changchub Ling Among his disciples, Rin-chen-dpal had a few experts in foreign languages and scripts. The first and best translator of all was sNubs Lo-ts-ba Jo-bo Yon-tan Grags-pa, born in 1150, who came from sTag-phung, and had been repeatedly to Nepla and to India, as well as to what is today, Pkistn. The second wiser translator named dPal-chen 'Phags-pa Lo-ts-ba was a Khams-pa mentioned previously. Collectively they presided over a permanent committee at 'Bri-gung-mthil Byang-chub-gling in charge of translating original texts brought each year by the 'Bri-gung-pa adepts returning from kyamuni Buddhas native land. The organization in 'Bri-gung-mthil Byang-chub-gling was very elaborate, and in this manner, mKhan-po Tre-bo, and Bla-ma rNagpa, nicknamed the Ulcerous One, were in charge of the Daily Offering Rituals During the Great Assemblies. They had the function of the One Who Teaches How to Approach the Pure-Diamond. Then, to animate the Hall of Contemplation, and near retreat centers spread out around 'Bri-gung-mthil, Rin-chen-dpal had designated a few Practitioners of the Conjunction, and among them, rNal-'byor-pa Zhig-po bDud-rtsi, previously cited, and rNal-'byor-pa Bal-po, coming from the Bal-po Valley. Both of them imparted the Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl.
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The rNying-ma-pa Old-Tradition sources induced the activities of 'Bri-gung-pa mKhan-po rDo-rje Tshul-khrims, whose purpose was to show the hidden Wealth Deposits, or helpful Paths of the Rediscovered Teachings. 152. Elemental Dissolution Master (1203) Rin-chen-dpal had another spiritual son, the Accomplished One sPo-pho bKra-shis Seng-ge, who came from the sPo-pho district, a land that became a regional kingdom, around 1550. In 1198, having received teachings from Rin-chen-dpal, he pleased him by making a retreat on a mountain close to the illustrious lady Ma-gcig Labsgrons nunnery of Zangs-ri Khang-dmar dgon. Thus, sPo-pho bKra-shis Seng-ge settled to the south of gDan-sa-mthil on the northern bank of Phag-gru, which was one of the three districts of g.Yo-ru, which with the four districts of dBu-ru were called the dBus central province. One day in 1203, bKra-shis Seng-ge awakened to the Ultimate Mind Accomplishments, and returned to offer Rin-chen-dpal the real source of the lineage benediction Accomplishments that he received during the Conjunction with the Effigy-Loved-Divinity. One time, at the request of Rin-chen-dpal, Grub-thob sPo-pho bKra-shis Seng-ge gave the evidence of his accomplishments in public by dissolving the Five Existing Elements, or earth, water, fire, air, and space. The Phenomenology or Basket of Determining Elements tells us that about the Five Existing Elements as follows. From the earth, comes the tangible or solid, governed by the Lord of the Multitude Hero of the Central Jewel of the Chain who is the Sovereign of the Obstacle Makers, or literally in Sanskrit, of Those Causing Interruptions [in Mercury Mind Lucid of the Perfect Revelation of Knowledge]. The particular Offering of Energies to the Obstacle Makers are addressed at the beginning of Sacred Sprinkling Ritual and various Methods that Manifests [the Deities Radiant-Appearance]. In Tibet, he is also understood as the Lord of the Earth Element who controls the starting activity, growing, and increasing of the bliss that introduces one to the Body of Illusory Appearance.
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From water ensues cohesion, governed by the Lord of the Sovereign of the Undulating-Energies, known as the Sovereign of the UndulatingEnergies of Ocean. From fire comes radiation, governed by the Lord of Fire that refines and generates the experience of the Sublime Bliss of Emptiness and of the Absence of Conceptual Reasoning and Emptiness of RadiantDazzling-Sonorous. From air comes movement, governed by the Lord of the Subtle Breaths known as the Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings giving rise to a wind like an uninterrupted movement. From space appears adaptation, governed by the Mundane StepAcross-Space Female-Deities of the Forehead-Wheel, the bliss of Mind Lucid of the Perfect Revelation of Knowledge penetrating all intermediate space. As bKra-shis Seng-ge had awakened to the triple dimension, outer, inner, and secret, he was able to untie or dissolved the Five Existing Elements, or of the Deities Radiant-Appearances of the Five Existing Elements of his Body Rotation-Space-of-Energies. Then the essence of these elements manifested as five light colors vanishing in the Inner Fury of the Little A Curl of his Navel-Wheel Resulting of a Creation. Next, he dissolved them as light rays into his root guru, Rin-chen-dpals Heart-Wheel of the Phenomenal showing, as a result, that the Body of Illusory Appearance was effectively that the knowledge of the nature of mind was a radiant luminosity. kyamuni Buddha, as taught to Upatiya riputra in the Aphorism of the Elements (Bhti Sutta), found in the Combined Collection (Samyuttaikya), a text corresponding, in Sanskrit, to the Ekottargama, and quoted by rya-Ngrjuna in his Mahrja Pramitopadea stra, Phenomena that have appeared would vanish. The one, who practices with the understanding (of the nature) of birth, and of whatever is conditioned, is called an aspirant. Yet, the one who has cognitive-wisdom, will find the without production of phenomena (or literally the fact of not appearing also known in Chinese as non-acting). He will be named the One Who Felt the Reality of Phenomena . 153. Bearded One Prank (1219)
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Zhig-po Grub-thob gTang-zhig, or the Bearded Accomplished One of gTsang was among the Eight Sublime Accomplished Ones figuring among Rin-chen-dpals entourage, and reputed for his capacity to gulp down an incredible quantity of fermented barley beer. More seriously though, Zhig-po gTang-zhig made a long retreat in the Gangs-ri Ti-se together with sgom-pa 'Chus-pa brTson-'grus Sengge Ras-pa, mentioned earlier. The chronicle preserved the memory of one of his pranks. While in 1216, which he enjoyed to a great extent at Gad-pa gSer gyi Byaskyid, a 'Brug-pa hermitage in sTod mNga'-ris. His companion 'Chus-pa brTson-'grus Seng-ge Ras-pa had provoked the amazing rGod-tshang-pa, who was five years younger, to a contest of showing accomplishments. In this fashion, 'Chus-pa brTson-'grus Seng-ge made apparent a piling up of the sixteen drop points where lay the Sixteen Lady-Spatial-Deities Guardians of Pure Fields during the deployment of the Glorious Circle of the Reciprocal-Choice Splendor. They are understood to be the Sixteen Manifestations of the Ascending and Descending Breaths as well, which manifest the occurrence of the Sixteen Emptinesses, experience too as the Sixteen Principal Step-Across-Space Female-Deities of Innate-Wisdom. As soon as this was completed, rGod-tshang-pa pa simply to had a reason to make visible, in the Middle Way, the Thirteen Deities of ReciprocalChoice of the Accomplished One Who Imparts the Object of Thinking to Others taught by Dharmakrti-Ghaavajrapda. About that wonder, see the Named What Determines the Existence of the Sixteen Drops (oaa bindu bhvan nma, Thigle bcu-drug gi nyams-len zhes-bya-ba). Found in the Tangyur of Beijing, vol. 69 rGyud-'grel section XLVIII (Tshi), No. 3217, from folio 25b6 to 26a6. It was a text of 8 lines, or 1 page. The author was the Accomplished Erudite One Kaklipda of KaKl il near Mathur about the year 645, also famous as Kaklipda, or even Kokalipda and was a pupil of Asvabhva-Bhandepda of the Adrapuri Caityrma of Mathur. The translators, unmentioned, were around the year 1091, Buddharjna of Vetlagiri, and Zhama Lo-ts-ba Chos-rje rGyal-po Khon-phu-pa. This secret tradition also evokes, on a philosophical level, the Sixteen Unfortunates Falling to Avariciousness according to the Mode
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of Knowledge of the Hearer starting at the first of the Ten Bhmis, or spatial inner directions to be covered by a Hero Lucid of the Mercurial Awakening. These inaccuracies are related to the invalid concepts concerning the Four Noble Truths, or more literally, the Four Human Realities, taught in 527 BCE, by kyamuni Buddha in Srantha. They are understood to be, First, the human reality of suffering that is caused by ignorance of the truth. Thus, whatever appears around us turns to suffering as a constant experience of the duality of pleasant and unpleasant. Second, is the human reality of the cause of the suffering. Every one of us has to discovered how all things, or phenomena, arise and vanish. Third, is the human reality of the cessation of suffering. Following a careful observation of the mechanisms of the arising of phenomena, one has to recognise its fundamental impermanence. Fourth, is the human reality of [going] beyond suffering. That is, in simple terms, the choice of the Path of Liberation, and the commitment in ones life to do or undo whatever until the emancipation of the relative auto-illusion of self-suffering within the ultimate truth of the emptiness of all phenomena. Right view is that emptiness manifests simultaneously with dualistic thought. In Sanskrit, it is identical to the Supreme Truth of Ordinary Reality; this is synonymous to a comprehension being intimate with the emptiness of nature itself, or Emptiness of the NonExistence of phenomena, the Body of the Nature of Mind, or Embryo of the Gone This Way (Buddha Nature), known as the Domain of the Ultimate Truth. Furthermore, right view is more often than not referenced jointly with the Eight Members upon the Path of the fourth Path of Imagination That Makes Existence Appear. rya-Ngrjuna of Vidi wrote in his Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits, that the Mode of Knowledge of the Hearer teaches the emptiness of the fact of being, while the Mode of Knowledge of the Awakened One teaches the emptiness of the fact of being together with the emptiness of phenomena. That is a point, which differentiates the three modes of causal knowledge, known as the Mode of Knowledge of Aphorisms, the Hearing One, and the first of the three.
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Ata commented on this point in detail in his previously quoted Luminous Lamp of the Voyage to Supreme Revelation (Bodhipatha Pradpa, Byang-chub Lam gyi sGron-ma) popularized in Tibet by the bKa'-gdams-pa, as the Lam-sgron. See, the Tangyur of Beijing vol. 103, mDo-'grel (dBu-ma) section XXXIII (Gi), No. 5378, from folio 1 to 5b5. It was a text of 76 lines, or less than 10 pages, see, also the duplication No. 5343 in 56 lines only. The author and translator was Ata who was helped in Tibet, after 1043, by his disciple 'Gar Lo-ts-ba dGe-ba'i Blo-gros. Coming back to the Sixteen Unfortunates Falling to Avariciousness, they can be summarized as such: the four first ones are concerned with the human reality of suffering. First, that consists in viewing the impure aggregates as permanent. Second, in viewing the impure aggregates as joyful. Third, in viewing the impure aggregates as pure. Fourth, by viewing the impure aggregates as the self-as-such The following four are concerned with the human reality of the cause of the suffering. Fifth, consists in viewing suffering as causeless. Sixth, viewing suffering as produced by a single cause. Seventh, viewing [suffering] then as projected by a whim of the Lord (Ivara) and others Eighth, viewing [suffering] then as inherently permanent but temporary impermanent The following four are concerned with the human reality of the cessation of suffering. Ninth, that is consisting in holding [suffering] as totally non-existent. Tenth, in holding certain impure features as liberation Eleventh, holding certain levels of mental torments as liberation Twelfth, holding the return of mental torments that have already been disregarded The following four are concerned with the human reality of [going] beyond suffering. Thirteenth, consists of holding the Path of Liberation as totally nonexistent. Fourteenth, holding that the cognitive-wisdom understanding of selflessness is not the Path of Liberation
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Fifteenth, holding certain levels of mental contemplation as the Path of Liberation Sixteenth, holding the path leading to total exhaustion of suffering as non-existent To conclude this enumeration of the Tibetan Accomplished Ones, it should be added that it might be considered from the perspective of the secret sixteen transits too. Nevertheless, it brings to mind the Beauty of the Three Cities, known as Sixteen Ones that was well identified in Kamra during the thirteen century. She was also called, the Lady-Deitys Radiant-Appearance Unborn Presence, and appeared to be an analogy of the Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence. She embraced, as a Skillful-Means of Innate-Wisdom that lights the Channel Always Moving Restlessly, a manifestation as the spouse of the cognitive-wisdom of the Glorious Circle of the Reciprocal-Choice Splendor. In the Connection of the Three Cities of the Deity of Love, Where No Penance is Induced (Tripurtpiny Upaniad), a later set of books in which the Illusory One built the Triple City, or lower triangle, of the personified breaths as the abode of the Not Fully Divine Breath that the Benevolent burned down. That made him worthy of the title of Primordial-Lord of the Three Cities, as well as holder of the trident symbol of his control over the lower inner triangle space. The metaphor of the five arrows, common to Buddhism, was evoked before then in the Tripurtpiny Upaniad as a manifestation of the five letters, Hri, Kli, Ai, Bl, and Strav, which are linked with different works. They are the essences of the five flowers as follows, the white lotus-flower for the sense of vision, the red Jovesia Aoka flower for the sense of hearing, the yellow Mango flower, known as Myrobalam for the sense of smell, Jasmine flower for the sense of taste, and blue Lotus flower or Nymphea Cyanea for the sense of touch. In Buddhism, they are the flowers of the Killer Primordial-Lord of Sensual Desire, known as Killer Who Fights with Flowers who has Five Emblematic-Signs. It may be appreciated as the five poisons that should be recognized in Buddhism as the Five Cognitive-Wisdom Deities of the Subtle Breaths, or the Five Lady-Deities of the Charming Resounding Phoneme, or again as the Five Qualities of Desire. This
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story gives us the key to understanding that this divinity was connected with the two lateral channels merging in the Channel Always Moving Restlessly at the bridged-double Navel-Wheel Resulting of a Creation. In Tamil Ndu, Beauty of the Three Cities, known as the Sixteen Ones, was named the Knowledge Splendor, or Magic Fortune, and her lock, or the thing serving to retain, barrier, chain, or prodigious diagram was the Glorious Circle of the Reciprocal-Choice Splendor. Therefore, Knowledge Splendor, the manifested realization of the tradition, was connected with the first magnificent r Dharmakrti of Tiruvannmalai. He is regarded as having defeated akarcrya of Kaladi, the Mahguru of the Subsequent to the Knowledge, or Vednta School, who had spent his life challenging the leaders of the Buddhist communities, and he ruined many of the old principal seat of the Eighteen Expansions of the Body of the Congregations of the Hearers. akarcrya ruined in a succession of debates the logicians of Those Who Have the Respect of the City of the Tooth created in Dantapura capital city of Kaliga, and as a result, he was given all their properties. akarcrya defeated after that the leaders and took possession of all the properties of Those Who Follow the Beneficial, established at Bhadrintha, and whose name came from their protector, the Beneficial Gem Great Sovereign of the UndulatingEnergies, known as Feather Appearance, be acquainted with his brother, the Son of the Whispered Tradition too. These Bhadryaiya had an ancient sanctuary built in 215 BCE, during the time of Bhadraghoa Mitra of Ahicchatr, sovereign of Uttara Pacla, a member of the Mitrid Dynasty born of Indo-Greek warriors who were made vassals by the Maurya Dynasty in Madhyadea. This ends the digression about the Sixteen that can be related to the Holder of the (sixteen) Skulls The Pure-Diamond He. In 1218, within the year after the departure of Rin-chen-dpal, Zhig-po Grub-thob gTang-zhig went off to establish Ngang-rgyal dgon where he would be succeeded by a disciple of rGyal-ba gNyos lHa-nang-pa gZhi-brjid rDo-rje named Ngang rGyal-ba gZhi-brjid Rin-che, who took, in 1205, the Vows of a Full Beggar Monk in kyarbhadra sublime hands.
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Later on the Ngang-rgyal monastery would be merged with the one of 'Brug that had been established by sGam-po-pa nephew, Dwags-po sGom-pa Tshul-khrims sNying-po. At that moment, it renamed, Ngang-'brug dgon. 154. Glorious Hermit (1192) Rin-chen-dpal had another Accomplished One as a pupil, a Khamspa named Grub-thob dPal-ri Phug-pa, and in 1192, he was sent back to set up the monastery of dPal gyi Phug-pa dgon in the Nang-chen district, situated between the 'Bri-chu, and rDza-chu rivers, in the south of sGa-khams. He would change its name several times, and today the place is known as lHo Mi-g.yel dgon (Luminous Men from lho monastery). We will come across this center later on, while it would be restored fully by lHo dBon-sprul dKon-mchog 'Phrin-las rNam-rgyal, born in 1625, who was the third principal 'Bri-gung-pa lama in sGa-khams. This monastery still houses one hundred monks in very precarious conditions, and it is officially the seat of two sPrul-sku, the tenth lHo dBon-sprul, and the seventh Chag-med sPrul-sku of lHo Mi-g.yel dgon. Long time before that, in 1053, there had been a monastery called Shar-g.yel phug (Eastern Luminous Cave), during the activities of the Three Khampa Protectors. They have already been mentioned as Grub-thob gSal-thong Sha-sgom, known as Shar-ra Gling-pa one emanation of the Chung-tshang Rin-po-che lineage, Phag-mo Gru-pa, and the first Karma-pa Dus-gsum mKhyen-pa Chos kyi Grags-pa. Afterward, Yel-phug-pa Ye-shes-brtsegs settled there. He was a disciple of Phag-mo Gru-pa, as well as a cousin and student of Grags-pa 'Byung-gnas. Later came dPal-ri Phug-pa, and the place was then known as dPal gyi Phug-pa dgon (Glorious Hermit of the Cave Monastery). In 1198, dPal-ri Phug-pa would also create Yulskyong dgon (Lokapla Vihra or the Warden of the Universe Sphere Monastery), in the neighboring province of mDo-smad, not far from the sMar-khams-sgang summits, and south of mTshosngon (Blue Lake).
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155. Accomplished One of the Undulating Circle (1198) Rin-chen-dpal also had a supporter named Nge-bu-pas, or Grubthob Khams-pa rGya-gar-ba (Accomplished One of the East Who Went to India). We were reminded earlier of his link to A-phyis secret warbling. Rin-chen-dpal sent him to ryadea (Noble Men Land), with others, by way of Nepla, where he visited sacred places. Then, Nge-bu-pas Khams-pa rGya-gar-ba went to Kamradea, and came back by way of Mar-yul bringing his collection of books and transmissions to 'Bri-gung-mthil. It is said that Grub-thob Nge-bu-pas was capable of manifesting the Rotation-Space-of-Energies of the Accomplishments of Mind that make apparent whatever is in ones mind, and this brought forth the profound devotion of his spiritual sons. Rin-chen-dpal then sent him back to Khams, where Nge-bu-pas first established a monastery called bKra-shis Thub-bstan Dar-rgyas Gling dgon, in 1193. Today, three sPrul-sku teach a hundred monks in this monastery, whenever the Chinese colonial government allows them. In 1195, the Accomplished One Nge-bu-pas founded a second 'Brigung-pa center, he did so with the secretary Tshul-khrims 'Od-zer, and the attendant Glang Grags-pa 'Byung-gnas who became the fourth 'Bri-gung-pa Throne-Holder. After that, in 1197, Drung-pa Tshul-khrims 'Od-zer, who came from the lCe-lung Rag-ne village in mDo-khams, and was chosen by Rin-chen-dpal as the Great BlissGiver Revered One Who Possesses The Nature of Things, would establish a second monastery, which is today known as rTse-le dgon in the sGa-khams district. In 1680, rTse-le sPrul-sku, a disciple of 'Bri-gung-pa dKon-mchog 'Phrin-las bZang-po the second sKyabs-mgon Che-tshang Rin-po-che, and twenty-fifth ThroneHolder, would restore it. This rTse-le sPrul-sku would reinstall his seat there, and then leave his monastery of sGa sGe'u dgon to be directed by another sPrul-sku. Today, rTse-le dgon houses one hundred and sixty monks, under constant Chinese colonial oppression, to break their independent spirit, in the best tradition of Stalinist era methods. In 1198, Grubthob Nge-bu-pas founded the Nga Maala Monastery, or lDan Klu-dkyil dgon in the sGa-khams district, not far from sGa-stod
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lDan-skyu-ra, the native land of Rin-chen-dpals clan. Today, Kludkyil dgon is the seat of one sPrul-sku and houses seventy monks. 156. Innate-Wisdom Metal (1222) The Drigungpa Chronicle of the Kaila ('Bri-gung Ti-se Lorgyus) reported that it was another Sublime Accomplished One named Seng-ge Ye-shes, who opened the pilgrimage track that makes the sacred turn around the Gangs-ri Ti-se; 'Bri-gung-pa Grubthob chen-po Seng-ge Ye-shes was a disciple of Rin-chen-dpal and had meditated for three years at the Ti-se Shel-'dra. He then encountered rGod-tshang-pa, the first of the impressive 'Brug-pa bKa'-brgyud-pa hermits to come there from 1215 to 1218 to dispute every meditation place with his pervasive 'Bri-gung-pa cousins. Seng-ge Ye-shes became the teacher of lHa-chen Khri-'bar-btsan king of sPu-hrang, who turned out to be dGe-slong Bla-chen-po sTag-sha, and offered him the bSam-gtan Gling, and sPu-hrang rGod-khung monasteries. In 1217, the ex-king gave him the land of Rong Yang-dkar in Rong-chung Valley, whose agricultural production and trade were totally affected by looking after the people in retreat, in addition to hermits of the mountains and hills along with disciples dressed of cotton of Gangs-ri Ti-se. In 1222, after having spent six years at sTod sPu-hrang, Seng-ge Ye-shes moved on to lCags Ye-shes rDzong (Citadel of InnateWisdom Metal), at a spot with a name similar to lCags-zam Chubo-ri. The Sublime Accomplished One, Thang-stong rGyal-po He-ruka would start the rNying-ma-pa monastery of lCags-zam Chu-bori summit, that overhangs the iron-bridge, crossing the Ye-ru gTsang-po, near the confluent of the Yar-klungs gTsang-po, and the sKyid-chu. At the top of Chu-bo-ri was a famous cave where tradition says that Padmasabhava of Lakpura resided. The actual emanation of Seng-ge Ye-shes is named dKon-mchog bsTan-'dzin Ye-shes dBang gi rDo-rje sPrul-sku in sPu-hrang, and despite of current political difficulties, he was able to study at the 'Bri-gung Byang-chub-gling Institute in Kulhan, India. 157. Nature of Mind-Bridge
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Rin-chen-dpal had a fantastic number of fortunate disciples, which is why it is impossible to name them all. Besides the ones already mentioned, was Thub-pa bSod-nams sMyon-pa Gling-pa a younger brother of 'Bri-gung Gling-pa already mentioned. Among, others were three more Accomplished Ones, who had spent years in retreat. They were Grub-thob Ti-r Ras-pa, Grub-thob Nyi-ma Byang-chub, Grub-thob Bya-gling-pa, pseudonym of Bya-thang Ras-pa, as he had come from Northern Tibet. Then there were six others, Ru-ru dPal kyi Grags-pa, sPra-gangspa, 'Jugs-gangs-pa, 'Bu-ban Gangs-pa, Thu-ba Rin-chen Byang-chub and rDo-rje Shes-rab. It is said that numerous disciples of Ratnar had actualized awakening in one lifetime, next, there were those of a middle capacity, who reached the first Bhmi on the awakening path, and that even the mediocre ones obtained an introduction to the nature of mind. 158. Sooner or Later Thus, mKhar-mgo sPrul-ku told us on a night of December 2000, The snow of ignorance is like a field in winter [] covering us. Whenever the sun shines, some part of the ground appears sooner or later. Some realize it extremely fast, whereas others take a while. The Step-by-Step Path is not a Gradual Path. Because the One Who Enters the Stream by the recognition gate of the nature of mind and that experiences the secret surprise first libation of the Soma, or Mercury Mind Lucid of the Perfect Revelation of Knowledge. By this spontaneous Beginning of the Conjunction Movement Ahead, would step by step, be the One Who Enjoys an Uninterrupted Bliss until the Tenth Bhmi is reached. The two feet that make steps one after another are called fixation in pair of appeasement, and Extraordinary Vision. When anyone starts to walk on the Path of Liberation, even without understanding that he has already arrived, will realize, the Embryo of the Gone This Way as the Unicity of Ones Mind with the Revered One like the unity of the cycle that goes from one state to another, and the Appeasement of the Dissolution of the Matter.
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The guru is the essence of Refuge, as well as the emanation of all the Buddhas of the Three Times and the Ten Directions, and is gifted of the ocean of transcendent knowledge. I offer to him that praise composed of limitless sounds of an unsurpassed attractiveness. May all creatures be relaxed and joyful. O Ye Dharma Hetu Prabhva (O. All phenomena have caused strength). Hetun Tean Tathgato Hyavadate (Such a cause, the Gone This Way had taught). Tean Ca Yo Nirodha (Regarding the suppression of cause), Eva Vdi Mahramaa Ye Svha (The Sublime Beggar also taught that shining-sounding Ha. This is, in Sanskrit, the invocation of the blissful abode of deities of the third sky of sensorial constellation too. He is given the Rin-chen-dpal guruyoga mantra Namo Guru Vajradhka Trilokantha Ratnar Mlaguru Mahmudr Siddhiphala H. Sarva magalamaya
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List of the 28 Spiritual Leaders Biographies Given in the Golden Garland

First period (1143-1527)
1- 'Bri-gung-pa Rin-chen-dpal (Ratnar 1143-1217), the founder of the branch 2- Gu-ra-ba Tshul-khrims rDo-rje (1154-1221) is the second ThroneHolder. 3- dBon-chen bSod-nams Grags-pa (1187-1235) is the third 'Brigung-pa Throne-Holder. 4- Grags-pa 'Byung-gnas (1175-1255) is the fourth 'Bri-gung-pa Throne-Holder. 5- gCung rDo-rje Grags-pa (1210-1278) is the fifth 'Bri-gung-pa Throne-Holder. 6- Thog-kha-ba Rin-chen Seng-ge (1226-1284) is the sixth 'Bri-gungpa Throne-Holder. 7- mTshams-bCad Grags-pa bSod-nams (1238-1286) is the seventh 'Bri-gung-pa Throne-Holder. 8- Chos-sgo-ba rDo-rje Ye-shes (1223-1293) is the eighth 'Bri-gungpa Throne-Holder. 9- bCu-gnyis-pa rDo-rje Rin-chen (1278-1314) is the ninth 'Brigung-pa Throne-Holder. 10- Nyer-brgyad-pa rDo-rje rGyal-po (1284-1350) is the tenth 'Brigung-pa Throne-Holder. 11- Chos kyi rGyal-po (1334-1407) is the eleventh 'Bri-gung-pa Throne-Holder. 12- Don-grub rGyal-po (1369-1427) is the twelfth 'Bri-gung-pa Throne-Holder. 13- Dag-po Wam Rin-chen dBang-rgyal (1395-1467) is the thirteenth 'Bri-gung-pa Throne-Holder. 14- Chos-rgyal Rin-chen Chos-rgyal dPal bZang-po (1421-146) is the fourteenth 'Bri-gung-pa Throne-Holder. 15- Rin-chen Chos kyi rGyal-mtshan (1449-1484) is the fifteenth 'Bri-gung-pa Throne-Holder.
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15b- Rin-chen Chos kyi rGyal-po (1448-1504) is the brother of the fifteenth 'Bri-gung-pa Throne-Holder. 16- Kun-dga' Rin-chen (1475-1527) is the sixteenth 'Bri-gung-pa Throne-Holder.
Second period (1509-1788)

17- Rin-chen Phun-tshogs (1509-1557) is the seventeenth 'Bri-gungpa Throne-Holder. 18- Rin-chen rNam-rgyal (1519-1576) is the eighteenth 'Bri-gung-pa Throne-Holder. 19- bSod-nams dPal gyi rGyal-mtshan (1527-1570) is the nineteenth 'Bri-gung-pa Throne-Holder. 20- Phyogs-las rNam-rgyal (1557-1579) is the twentieth 'Bri-gungpa Throne-Holder. 21- Chos-rgyal Phun-tshogs bKra-shis (1547-1602) is the twentyfirst 'Bri-gung-pa Throne-Holder. 22- N-ro gNyis-pa bKra-shis Phun-tshogs (1575-1628) is the twenty-second 'Bri-gung-pa Throne-Holder. 23- dKon-mchog Rin-chen (1590-1655) the first sKyabs-mgon Chetshang is the twenty-third 'Bri-gung-pa Throne-Holder. 24- 'Bri-gung-pa Chung-tshang Chos kyi Grags-pa (1595-1659), the first sKyabs-mgon is the twenty-fourth Throne-Holder. 25- dKon-mchog 'Phrin-las bZang-po (1656-1718) the second sKyabs-mgon Che-tshang is the twenty-fifth 'Bri-gung-pa ThroneHolder. 26- dKon-mchog 'Phrin-las Dun-grub Chos-rgyal (1704-1754) the second (or third) sKyabs-mgon Chung-tshang is the twenty-sixth 'Bri-gung-pa Throne-Holder. 27- dKon-mchog bsTan-'dzin 'Gro-'dul (1724-1766) the third (or fourth) sKyabs-mgon Che-tshang is the twenty-seventh 'Bri-gungpa Throne-Holder. 28- dKon-mchog bsTan-'dzin Chos kyi Nyi-ma (1755-1792), the third (or fourth) sKyabs-mgon Chung-tshang is the twenty-eighth 'Bri-gung-pa Throne-Holder.
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Tibetan Calendar
From 1227 to 2117
The heritage of the Tibetan calendar comes from the tradition sometimes attributed to the eighth Who Brings Forth or Tirthakara Jain Guru known as Candraprabh (Zla-ba-'od). Buddhists have adopted this calendar as it is noted in the Amazing Feats of the Moon that Appears Radiant (Candraprabha Avadna, Zla-'od kyi rtogs-pa brjod-pa), which is the twelfth chapter of the collection called the Celestial Amazing Feats (Divyvadna), known as the Supernatural Tear Up. Furthermore, some authors spoke of a confusion of people with paita Candraprabhabhadra (Zla-ba'i-'od bZang-po 940-1005). As it was in Fire Horse year, or in 1006, that paita Candraprabhabhadra, Bhimasena ('Jigs-sde 957-1020) known as Bhina-se, and Kamalarakita (Padma'i Srung-ba 984-1052) known as Rakita-pa, were invited to the Tibetan kingdom of Gu-ge by the ex-sovereign monk lHa-Bla-ma Ye-shes-'od (947-1024 r. 969-988), a son of bKra-shis lDe-mgon (926 r. 956-969) sovereign of sPu-hrang and Gu-ge. Then, the Tibetans adopted the tradition of the twelve zodiac houses, or abodes of the Indian zodiac. This tradition holds a system with a succession of twelve magical inner revolutions or twelve yearly gates that were alternatively male and female. In India, they were khu (Rat), Go (Female Buffalo), Vygra (Tiger), S (Rabbit), Megarajana (Dragon), Nga (Female Snake), Ava (Horse), Eda (Ewe), Vnar (Monkey), Paki (Hen), van (Dog), and Varhi (Sow). These twelve houses are associated with the Five Existing Elements constituting a period of sixty years as it appears in the first line as 1027,1087, 127, and others that are considered as the first, second, third, up to the ninetieth cycle in 2107. Fire Rabbit year (me-mo yos) 1027, 1087, 1147, 1207, 1267, 1327, 1387, 1447, 1507, 1567, 1627, 1687, 1747, 1807, 1867, 1927, 1987, 2047, 2107,
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Earth Dragon year (sa-pho 'brug) 1028, 1088, 1148, 1208, 1268, 1328, 1388, 1448, 1508, 1568, 1628, 1688, 1748, 1808, 1868, 1928, 1988, 2048, 2108, Earth Female Snake (sa-mo sbrul) 1029, 1089, 1149, 1209, 1269, 1329, 1389, 1449, 1509, 1569, 1629, 1689, 1749, 1809, 1869, 1929, 1989, 2049, 2109, Metal Horse year (lcags-pho rta) 1030, 1090, 1150, 1210, 1270, 1330, 1390, 1450, 1510, 1570, 1630, 1690, 1750, 1810, 1870, 1930, 1990, 2050, 2110, Metal Ewe year (lcags-mo lug) 1031, 1091, 1151, 1211, 1271, 1331, 1391, 1451, 1511, 1571, 1631, 1691, 1751, 1811, 1871, 1931, 1991, 2051, 2111, Water monkey year (chu-po spre'u) 1032, 1092, 1152, 1212, 1272, 1332, 1392, 1452, 1512, 1572, 1632, 1692, 1752, 1812, 1872, 1932, 1992, 2052, 2112, Water Hen year (chu-mo bya) 1033, 1093, 1153, 1213, 1273, 1333, 1393, 1453, 1513, 1573, 1633, 1693, 1753, 1813, 1873, 1933, 1993, 2053, 2113, Wood Dog year (shing-pho khyi) 1034, 1094, 1154, 1214, 1274, 1334, 1394, 1454, 1514, 1574, 1634, 1694, 1754, 1814, 1874, 1934, 1994, 2054, 2114, Wood Sow year (shing-mo phag) 1035, 1095, 1155, 1215, 1275, 1335, 1395, 1455, 1515, 1575, 1635, 1695, 1755, 1815, 1875, 1935, 1995, 2055, 2115, Fire Rat year (me-pho-byi ba) 1036, 1096, 1156, 1216, 1276, 1336, 1396, 1456, 1516, 1576, 1636, 1696, 1756, 1816, 1876, 1936, 1996, 2056, 2116, Fire Female Buffalo year (me-mo glang) 1037, 1097, 1157, 1217, 1277, 1337, 1397, 1457, 1517, 1577, 1637, 1697, 1757, 1817, 1877, 1937, 1997, 2057, 2117, Earth Tiger year (sa-pho stag) 1038, 1098, 1158, 1218, 1278, 1338, 1398, 1458, 1518, 1578, 1638, 1698, 1758, 1818, 1878, 1938, 1998, 2058, Earth Rabbit year (sa-mo yos) 1039, 1099, 1159, 1219, 1279, 1339, 1399, 1459, 1519, 1579, 1639, 1699, 1759, 1819, 1879, 1939, 1999, 2059, Metal Dragon year (lcags-pho 'brug)
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1040, 1100, 1160, 1220, 1280, 1340, 1400, 1460, 1520, 1580, 1640, 1700, 1760, 1820, 1880, 1940, 2000, 2060, Metal Female Snake year (lcags-mo sbrul) 1041, 1101, 1161, 1221, 1281, 1341, 1401, 1461, 1521, 1581, 1641, 1701, 1761, 1821, 1881, 1941, 2001, 2061, Water Horse year (chu-pho rta) 1042, 1102, 1162, 1222, 1282, 1342, 1402, 1462, 1522, 1582, 1642, 1702, 1762, 1822, 1882, 1942, 2002, 2062, Water Ewe year (chu-mo lug) 1043, 1103, 1163, 1223, 1283, 1343, 1403, 1463, 1523, 1583, 1643, 1703, 1763, 1823, 1883, 1943, 2003, 2063, Wood Monkey year (shing-pho spre'u) 1044, 1104, 1164, 1224, 1284, 1344, 1404, 1464, 1524, 1584, 1644, 1704, 1764, 1824, 1884, 1944, 2004, 2064, Wood Hen year (shing-mo bya) 1045, 1105, 1165, 1225, 1285, 1345, 1405, 1465, 1525, 1585, 1645, 1705, 1765, 1825, 1885, 1945, 2005, 2065, Fire Dog year (me-pho khyi) 1046, 1106, 1166, 1226, 1286, 1346, 1406, 1466, 1526, 1586, 1646, 1706, 1766, 1826, 1886, 1946, 2006, 2066, Fire Sow year (me-mo phag) 1047, 1107, 1167, 1227, 1287, 1347, 1407, 1467, 1527, 1587, 1647, 1707, 1767, 1827, 1887, 1947, 2007, 2067, Earth Rat year (sa-pho byi-ba) 1048, 1108, 1168, 1228, 1288, 1348, 1408, 1468, 1528, 1588, 1648, 1708, 1768, 1828, 1888, 1948, 2008, 2068, Earth Female Buffalo year (sa-mo glang) 1049, 1109, 1169, 1229, 1289, 1349, 1409, 1469, 1529, 1589, 1649, 1709, 1769, 1829, 1889, 1949, 2009, 2069, Metal Tiger year (lcags-pho stag) 1050, 1110, 1170, 1230, 1290, 1350, 1410, 1470, 1530, 1590, 1650, 1710, 1770, 1830, 1890, 1950, 2010, 2070, Metal Rabbit year (lcags-mo yos) 1051, 1111, 1171, 1231, 1291, 1351, 1411, 1471, 1531, 1591, 1651, 1711, 1771, 1831, 1891, 1951, 2011, 2071, Water Dragon year (chu-pho 'brug)
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1052, 1112, 1172, 1232, 1292, 1352, 1412, 1472, 1532, 1592, 1652, 1712, 1772, 1832, 1892, 1952, 2012, 2072, Water female snake year (chu-mo sbrul) 1053, 1113, 1173, 1233, 1293, 1350, 1413, 1473, 1533, 1593, 1653, 1713, 1773, 1833, 1893, 1953, 2013, 2073, Wood Horse year (shing-pho rta) 1054, 1114, 1174, 1234, 1294, 1354, 1414, 1474, 1534, 1594, 1654, 1714, 1774, 1834, 1894, 1954, 2014, 2074, Wood Ewe year (shing-mo lug) 1055, 1115, 1175, 1235, 1295, 1355, 1415, 1475, 1535, 1595, 1655, 1715, 1775, 1835, 1895, 1955, 2015, 2075, Fire Monkey year (me-po spre'u) 1056, 1116, 1176, 1236, 1296, 1356, 1416, 1476, 1536, 1596, 1656, 1716, 1776, 1836, 1896, 1956, 2016, 2076, Fire Hen year (me-mo bya) 1057, 1117, 1177, 1237, 1297, 1357, 1417, 1477, 1537, 1597, 1657, 1717, 1777, 1837, 1897, 1957, 2017, 2077, Earth Dog year (sa-pho khyi) 1058, 1118, 1178, 1238, 1298, 1358, 1418, 1478, 1538, 1598, 1658, 1718, 1778, 1838, 1898, 1958, 2018, 2078, Earth Sow year (sa-mo phag) 1059, 1119, 1179, 1239, 1299, 1359, 1419, 1479, 1539, 1599, 1659, 1719, 1779, 1839, 1899, 1959, 2019, 2079, Metal Rat year (lcags-pho byi-ba) 1060, 1120, 1180, 1240, 1300, 1360, 1420, 1480, 1540, 1600, 1660, 1720, 1780, 1840, 1900, 1960, 2020, 2080, Metal Female Buffalo year (lcags-mo glang) 1061, 1121, 1181, 1241, 1301, 1361, 1421, 1481, 1541, 1601, 1661, 1721, 1781, 1841, 1901, 1961, 2021, 2081, Water Tiger year (chu-pho stag) 1062, 1122, 1182, 1242, 1302, 1362, 1422, 1482, 1542, 1602, 1662, 1722, 1782, 1842, 1902, 1962, 2022, 2082, Water Rabbit year (chu-mo yos) 1063, 1123, 1183, 1243, 1303, 1363, 1423, 1483, 1543, 1603, 1663, 1723, 1783, 1843, 1903, 1963, 2023, 2083, Wood Dragon year (shing-pho 'brug) 1064, 1124, 1184, 1244, 1304, 1364, 1424, 1484, 1544, 1604, 1664, 1724, 1784, 1844, 1904, 1964, 2024, 2084,
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Wood Female Snake year (shing-mo sbrul) 1065, 1125, 1185, 1245, 1305, 1365, 1425, 1485, 1545, 1605, 1665, 1725, 1785, 1845, 1905, 1965, 2025, 2085, Fire Horse year (me-pho rta) 1066, 1126, 1186, 1246, 1306, 1366, 1426, 1486, 1546, 1606, 1666, 1726, 1786, 1846, 1906, 1966, 2026, 2086, Fire Ewe year (me-mo lug) 1067, 1127, 1187, 1247, 1307, 1367, 1427, 1487, 1547, 1607, 1667, 1727, 1787, 1847, 1907, 1967, 2027, 2087, Earth Monkey year (sa-pho spre'u) 1068, 1128, 1188, 1248, 1308, 1368, 1428, 1488, 1548, 1608, 1668, 1728, 1788, 1848, 1908, 1968, 2028, 2088, Earth Hen year (sa-mo bya) 1069, 1129, 1189, 1249, 1309, 1369, 1429, 1489, 1549, 1609, 1669, 1729, 1789, 1849, 1909, 1969, 2029, 2089, Metal Dog year (lcags-pho khyi) 1070, 1130, 1190, 1250, 1310, 1370, 1430, 1490, 1550, 1610, 1670, 1730, 1790, 1850, 1910, 1970, 2030, 2090, Metal Sow year (lcags-mo phag) 1071, 1131, 1191, 1251, 1311, 1371, 1431, 1491, 1551, 1611, 1671, 1731, 1791, 1851, 1911, 1971, 2031, 2091, Water Rat year (chu-pho byi-ba) 1072, 1132, 1192, 1252, 1312, 1372, 1432, 1492, 1552, 1612, 1672, 1732, 1792, 1852, 1912, 1972, 2032, 2092, Water Female Buffalo (chu-mo glang) 1073, 1133, 1193, 1253, 1313, 1373, 1433, 1493, 1553, 1613, 1673, 1733, 1793, 1853, 1913, 1973, 2033, 2093, Wooden Tiger year (shing-pho stag) 1074, 1134, 1194, 1254, 1314, 1374, 1434, 1494, 1554, 1614, 1674, 1734, 1794, 1854, 1914, 1974, 2034, 2094, Wood Rabbit year (shing-mo yos) 1075, 1135, 1195, 1255, 1315, 1375, 1435, 1495, 1555, 1615, 1675, 1735, 1795, 1855, 1915, 1975, 2035, 2095, Fire Dragon year (me-pho 'brug) 1076, 1136, 1196, 1256, 1316, 1376, 1436, 1496, 1556, 1616, 1676, 1736, 1796, 1856, 1916, 1976, 2036, 2096, Fire female snake year (me-mo sbrul)
488
1077, 1137, 1197, 1257, 1317, 1377, 1437, 1497, 1557, 1617, 1677, 1737, 1797, 1857, 1917, 1977, 2037, 2097, Earth Horse year (sa-pho rta) 1078, 1138, 1198, 1258, 1318, 1378, 1438, 1498, 1558, 1618, 1678, 1738, 1798, 1858, 1918, 1978, 2038, 2098, Earth Ewe year (sa-mo lug) 1079, 1139, 1199, 1259, 1319, 1379, 1439, 1499, 1559, 1619, 1679, 1739, 1799, 1859, 1919, 1979, 2039, 2099, Metal monkey year (lcags-po spre'u) 1080, 1140, 1200, 1260, 1320, 1380, 1440, 1500, 1560, 1620, 1680, 1740, 1800, 1860, 1920, 1980, 2040, 2100, Metal Hen year (lcags-mo bya) 1081, 1141, 1201, 1261, 1321, 1381, 1441, 1501, 1561, 1621, 1681, 1741, 1801, 1861, 1921, 1981, 2041, 2101, Water Dog year (chu-pho khyi) 1082, 1142, 1202, 1262, 1322, 1382, 1442, 1502, 1562, 1622, 1682, 1742, 1802, 1862, 1922, 1982, 2042, 2102, Water Sow year (chu-mo phag) 1083, 1143, 1203, 1263, 1323, 1383, 1443, 1503, 1563, 1623, 1683, 1743, 1803, 1863, 1923, 1983, 2043, 2103, Wood Rat year (shing-pho byi-ba) 1084, 1144, 1204, 1264, 1324, 1384, 1444, 1504, 1564, 1624, 1684, 1744, 1804, 1864, 1924, 1984, 2044, 2104, Wood Female Buffalo (shing-mo glang) 1085, 1145, 1205, 1265, 1325, 1385, 1445, 1505, 1565, 1625, 1685, 1745, 1805, 1865, 1925, 1937, 1949, 1961, 1973, 1985, 1997, 2009, 2045, 2105, Fire Tiger year (me-pho stag) 1086, 1146, 1206, 1266, 1326, 1386, 1446, 1506, 1566, 1626, 1686, 1746, 1806, 1866, 1926, 1986, 2046, 2106,
489
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1- (Allwright G. M.T.T.W.) Gavin Allwright Mapping the Tibetan World, 1st Edition December 2000. (M. Aung-Thwin P.O.M.B.) Michael Aung-Thwin Pagan the origins of modern Burma, Honolulu university of Hawaii press 1985 2- (J. Bacot V.M.T.) Jacques Bacot La vie de Marpa le Traducteur, Buddhica Tome VII, Librairie Orientaliste Paul Geunther SA Paris. Premire dition de 1937 nouveau tirage en 1987 3- (E.A. Bernard C.A.B.H.T.G.) Dr. Elisabeth Anne Bernard Chinnamast the Awful Buddhist and Hindu Tantric Goddess. Buddhist Tradition, Volume 22, Motilal Barnasidass Publishers, 1st edition 1994, Delhi 4- (Gilles Bguin-Lionel Fournier A.E.H.) Art sotrique de LHimalaya, la donation Lionel Fournier. Muse National des Arts Asiatiques, Guimet, Paris 1990 5- (Brian C. Beresford T.C.O.D.) The Confession of Downfalls. Translated and edited by Brian C. Beresford Library of Tibetan Works & Archives, Dharamsala 1980, reprint 1993 6- (C.E. Bosworth H.C.C.A.) History of Civilisations of Central Asia, volume IV, The Age of Achievement A.D. 750 to the End of the Fifteenth Century, Part One The Historical, Social and Economic setting. Editors M.S. Asimov and C.E. Bosworth, UNESCO Publishing, Paris 1998. Quoted authors Sh. Bira, Y.I. Kychanov, E. A. Davidovich, G. Agajanov, B. Akhmedow, R.G. Mukminova, N.A. Baloch & A.Q. Rafiqi 7- (M. E. Burnouf L.B.L.) Le Lotus de la Bonne Loi, traduit du Sanscrit. Accompagn d'un commentaire et de 21 mmoires relatifs au Bouddhisme, par M. E. Burnouf. Edited in 1857, and reprinted by Adrien Maisonneuve in 1973, Paris 8- (J. Crook and J. Low T.Y.L. 2007) John Crook and James Low The Yogins of Ladakh, a Pilgrimage Among the Hermits of the Buddhist Himalayas. Motilal Barnasidass Publishers, Delhi 1997, reprint 2007.
490
9- (G. Chaliand E.N.M.A.) Grard Chaliand Les Empires Nomades de la Mongolie au Danube, du 5e sicle av. J.C. au 15e. Perrin in 1995, Paris. 10- (C.B.B.H.C. Guimet) Muse National des arts Asiatiques Guimet (23 Octobre 1991 au 24 Fvrier 1992) Bronzes Bouddhiques et Hindous de Lantiquit Ceylan, Paris in 1991 11- (Kenneth K.S. Ch'en B.C.H.S.) Kenneth K.S. Ch'en Buddhism in China, Princeton, New Jersey 1964. 12- (Philippe Cornu D.E.D.B.) Philippe Cornu Dictionnaire Encyclopdique du Bouddhisme. dition du Seuil, Paris 2001. 13- (I. Daisaku B.F.M.) Ikeda Daisaku Buddhism the First Millennium, translated by Burton Watson, Tokyo, New York & San Francisco 1977. 14- (S.C. Das T.E.D.) Sarat Chandra Das A Tibetan English Dictionary, reprinted from the original, Calcutta (Kolkata W.B. India) 1902, Rinsen Book Co., Tokyo Japan. Eighth, Reprint 1988. 15- (C.T. Dorji A.P.R.H.B) Dr. C.T. Dorji A political and monk History of Bhutan, Thimphu Bhutan 1995. 16- (N. Douglas & M. White K.L.C.N.T.) Nik Douglas & Meryl White Karmapa the Black Hat Lama of Tibet. Traduction Franaise Karmapa le lama la coiffe noire du Tibet, 1979. 17- (Gerd Wolfgang Essen D.G.D.H.) Josef Haubrich Kunsthalle, Kln, 4 November 1989-4 February 1990, Gerd Wolfgang EssenTsering Tashi Thingo (Tulku) Die Gtter des Himalaya, Prestel Verlag, Mnchen 1989. 18- (A.H. Francke A.H.W.T.) A.H. Francke A History of Western Tibet Delhi. Reprint 1999. 19- (P. Gaxotte H.L.) Pierre Gaxotte Histoire de LAllemagne. Flammarion, Paris 1975. 20- ('Gos Lo-ts-ba B.A.) or 'Gos Lo-ts-ba gZhon-nu-dpal (Kumrar 1392-1481), translated after 1928 by the Russijan George N. Roerich (1874-1947) and dGe-'dun Chos-'dpel (1896-1951) The Blue Annals (in Tibetan Deb-sngon-po, or in full Bod kyi yul-du chos dang chos smra-ba ji-ltar byung-ba'i rim-pa Deb-ther sngonpo), Second edition 1976, Delhi Motilal Barnasidass. 21- (H.V. Guenther T.R.S.O.S.) The Royal Song of Sahara. A study in the history of Buddhist thought. Translated and annotated
491
by Herbert V. Guenther, Shambala Berkeley California and London, edition 1973. 22- (Jamgn Kongtrl C.S.) Jamgn Kongtrl Cloudless sky, the Mahamudra Path of the Tibetan Buddhist Kagy School. See, Shambala, Boston & London 1992. 23- (John Keay I.A.H.) John Keay India a History, Harper Collins, London & India, 2000. 24- (D. Kinsley T.V.D.F.) David Kinsley Tantric Visions of the Divine Feminine, The ten Mahsiddha, University of California Press, Berkeley-Los Angeles-London, 1997. 25- (S. Khosla H.B.K.) Dr. Sarla Khosla History of Buddhism in Kamra, Sagar Publications, New Delhi, 1972. 26- (Knchog Gyaltsen P.F.) Prayer Flags, the Life and spiritual Teachings of Jigten Sumgn, translated by Khenpo Rinpoche Knchog Gyaltsen, Snow Lions Publications, Ithaca, New York U.S.A. 1984, Second edition 1986. 27- (Hiriyana M. E.I.P) M. Hiriyana The Essential of India Philosophy, Motilal Barnasidass Publishers, Delhi 3rd edition 2005. 28- (Susan L. Huntington A.A.I.) Susan L. Huntington The Art of Ancient India, Buddhist, Hindu, Jain and Weather Hill New York, Tokyo 1985, Second printing 1993. 29- (. Lamotte H.B.) tienne Lamotte (1903-1983) de Dinant (Belgique) Histoire du Bouddhisme Indien des Origines Lre aka, Louvain 1958. 30- (. Lamotte M.P.P.S.) tienne Lamotte (1903-1983) de Dinant (Belgique) Le trait de la Grande Vertu de Sagesse, Louvain 19491980. 31 (B.C. Law L.W.B.) B.C. Law The Life And Work of Buddhaghosa, Pilgrims Book PVT, LTD, Delhi, 1923, Reprint 1999. 32- (A. Loseries-Leick T.M.T) Professor Andrea Loseries-Leick Tibetan Mahayoga Tantra, An Ethno-Historical Study of Skulls, bones and Relics, Shakti Printers, New Delhi, 2007. 33- (P. Massein D.D.R.) Dictionnaire des Religions, comit de rdaction Paul Poupard, seconde dition 1985, P.U.F. Paris. 34- (G.H. Mullin E.O.R.G. & His Holiness the Dalai Lama) Essence of Refined Gold, by the Third Dalai Lama, commentary by His Holiness, the Fourteen Dalai Lama. Compiled and translated by Glenn H. Mullin, commentary translated with Tsepak Rigzin
492
and Lobzang Dawa, Snow Lion Publications, Inc. Ithaca, New York, U.S.A. 1983, Second edition 1985. 35- (R. de Nebesky Wojkowitz O.A.D.T.) Ren de Nebesky Wojkowitz Oracles and Demons of Tibet, the cult and iconography of the Tibetan Protective Deities. Published by Book Faith India, Pilgrims Book House 1954 second reprint 1996. 36- (Osmaston & Denwood R.R.O.L.) Henry A. Osmaston & Philip Denwood Recent research on Ladakh 4 & 5, Proceedings of the 4th and 5th International colloquia on Ladakh, Motilal Barnasidass, Delhi 1995. See, Jamyang Gyaltsen monk of Mangtro gompa. 37- (P. Rambach B.S.T.J.) Le Bouddha Secret du tantrisme Japonais par Pierre Rambach. ditions dArt Albert Skira S.A., Genve, 1978. 38- (L. Renou D.S.F) N. Stchoupak, L. Nitti, et L. Renou Dictionnaire Sanskrit Franais. Publication de lInstitut de civilisation Indienne, Librairie dAmrique et dOrient, Adrien Maisonneuve, Paris 1932. 39- (J.P. Roux A.C.H.C.) Jean-Paul Roux LAsie Centrale, Fayard Paris, 1997. 40- (G. Samuel T.R.) Geoffrey Samuel Tantric Revision, New Understanding of Tibetan Buddhism and Indian Religion. See, Motilal Barnasidass Publishers, Delhi, 2005. 41- (Sen Amartya T.A.I.) Sen Amartya (born in 1933), Nobel Prize 1998 The Argumentative Indian, Writings on India Culture, History and Identity. Penguins Books. Published by Penguins Group, in London, England, 1st published in 2005. 42- (W.D. Shakabpa T.P.H.) Tsepon W.D. Shakabpa Tibet, A political History, New York, 1984. 43- (S.L. Shali H.A.T.A.) S.L. Shali Kamra, History and Archaeology through the Ages, Indus Publishing Company, New Delhi, 1993. 44- (L. Silburn L.V.B.) Lilan Silburn Le Vijna Bhairava, traduit et comment par Lialian Silburn. ditions E. de Broccard, Paris 1983. 45- (N.K. Sinha A.H.I.) N.K. Sinha & N. Ray A History of India, Orient Longman LTD, Kolkata (W.B. India) 1973, 2nd impression 1993.
493
46- (Percival Spear A.H.I.) Percival Spear (1901-1982) A History of India, volume 2. From the 16th century to the 20Th century, Penguin Books 1965, New Delhi reprinted 1990. 47- (C. Stearns T.B.F.D.) Cyrus Stearns The Buddha from Dolpo, A study of the life and thought of the Tibetan master Dolpopa Shesrab Gyaltsen. State University of New York, 1999. 48- (Heather Stoddard D.S.B.M.) Professor Heather Stoddard Dynamic structures in Buddhism Maala Apradakia and mystic heat in mother Tantra section of the Anuttrayoga Tantra, in Artibus Asi vol. LVII 1997, Zurich, Washington 1997. 49- (D.T. Suzuki T.T.T.P.E.) Daisetsu T. Suzuki The Tibetan Tripiaka, Peking Edition kept in the library of the Otani University, Catalogue & Index Suzuki Research Foundation, 1962. Reprinted under the supervision of the Otani University Kyoto. 50- (R. Thapar A.H.I.) Romila Thapar A History of India volume 1, New Delhi 1966 & 1990. 51- (Tarthang Tulku M.N.L. C.M.) Tarthang Tulku Masters of the Nyingmapa lineage, Crystal Mirror Series, Library of Congress Cataloguing in Publication Data, by Dharma Publishing, San Pablo, 1995. 52- (Mark Tatz C.T.V.B.V.) Mark Tatz Candragomin Twenty verses on the Bodhisattva Vow and its commentary by Sakya Dragpa Gyaltsen. Translated with an introduction by Dr. Mark Tatz Library of Tibetan Works and Archives (L.T.B.W.A.), Dharamsala 1982. 53- (Tenzin Gyatso A.S.M.D.) His Holiness Tenzin Gyatso the 14th Dalai Lama dGe-slong gi bzlab-bya rnam-gzhag mdo-stam brjodpa thub-dbang zhal-lung zhes-bya-ba bzhugs-so. Translated as Advice from Buddha Shakyamuni Concerning a monks Discipline, by Tsepak Rigzin & Glenn H. Mullin, Library of Tibetan Works and Archives (L.T.B.W.A.), Dharamsala 1982, revised 1986. 54- (F. Tola & C. Dragonetti N.R.O.L.) Fernando Tola & Carmen Dragonetti Ngjunas refutation of Logic (Nyya), Vaidalyaprakaraa Delhi, 1995. 55- (F. Torriceli L.M.T.) F. Torriceli The Life of the Mahsiddha Tilopa, by Mar-pa Chos kyi Blo-gros, translated by Fabricio Torricelli and crya Sangye T. Naga. Edited by Vyavan Cayley,
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Library of Tibetan Works and Archives (L.T.B.W.A.), Dharamsala, 1995. 56- (R.S. Tripathi H.A.I.) Rama Shankar Tripathi History of Ancient India. Motilal Barnasidass Publishers, Delhi 1942, reprint 1999. 57- (Tsepak Rigzin T.E.D.B.T.) Tsepak Rigzin Tibetan English Dictionary of Buddhist Terminology, Library of Tibetan Works and Archives (L.T.B.W.A.), Dharamsala 1986, revised and enlarged edition in 1993. 58- (J.E. Van Lohuizen de Leeuw T.S.P.) Johanna Engelberta Van Lohuizen de Leeuw The Scythian period 1948, New Delhi, 1995. 59- (Benjamin Walker H.W.) Benjamin Walker Hindu World, an Encyclopaedic Survey of Hinduism, London 1968, New Delhi 1983. 60- (Alex Wayman Y.G.) Alex Wayman Yoga of the Guhyasamtantra, New Delhi 1992. 61- (Luo Zhewen S.I.C.A.) Luo Zhewen les Spultures Impriales de la Chine Ancienne, dition Franaise, 1993 Beijing.
495
Index of Quoted Books

Three sections Other Books, Sanskrit & Pli, Books, and Tibetan Books This Index is Classified in the Order of the Roman Alphabet
Other Books Abidamo shang xien zong lun, An-duat, Bible, De Agricultura, Tabaqt-i Niri, Taqiq m li 'l-Hind, Xi yu zhi, Sanskrit and Pli, Books Abhaya praka jvala tantra, Abhidharmakoa bhya stra, Abhidharmakoa krik stra, Abhisamaylakra nma prajpramitopadea stra krik, Acintya paribhvan nma, Ajtaatru kauktya vinodana nma mahyna stra, Angatavasa, Antarbhvavara Tantra, see, Continuous-Mystical-Process Capable of Intimate Transformation, Antarahoma, Aparamityus stra, Arhata sutta, opaniad, rthavaniras upaniad, rthaveda, see, Knowledge of the Truth, rya Akobhya Tathgatasya Vyha nma mahyna stra, rya Anavatapta Ngarja paripcch nma mahyna stra
496
rya Aparamityur Jna nma mahyna stra, rya Adaashasrik Prajpramit nma mahyna stra, rya Ashasrik Prajpramit nma mahyna stra, rya Avalokitevara Ekadaamukha nma dhra, rya bhava sakrnti nma nahyna stra, rya ki Vajrapajara mahtantra rjakalpa nma rya Daabhmi Vykhyna, rya Hirayavat nma dhra, rya Lokevara aakara sdhana, rya Lalitavistara nma mahyna stra, rya Lakvatra mahyna stra, rya Mahparinirva nma mahyna stra, rya Mahratnaka Dharma Paryya atashasrika Grantha, rya Majur mlatantra, known as Majur mlakalpa stra, rya Majur Nmasagti mahik nma, rya Pacaatik Prajpramit Stra, rya Pacaviatishasrik Prajpramit stra, rya Prajpramit Sacaya gth, rya Rrapla paripcch nma mahyna stra, rya alistambaka krik, rya Sardhadvishasrika Prajpramit stra, rya Sarvadharma svabhva samat vipacita samdhirja nma, rya Sukhvatvyha nma mahyna stra, ry Tr Dev stotra mauktika ml nma, rya Triskandhaka nma mahyna stra, rya Vail [parakya] pravea mahstra, rya Vajracchedik Nirdea nma Prajpramit mahyna stra, Aaata avadna, Atiyoga bhvan nma, Avamna pradpa nma, Bhagavad gta, Bharaka rya Ekadaamukha Avalokitevara sdhana, Bharik stotra, Bhaikvya, Bhava sakrnti, Bhvan krama, Bhaviya pura,
497
Bhta sutta, Bodhicitta Vivaraa nma, Bodhipatha pradpa, Bodhisattva Cryvatra, Bodhisattva savara viaka, Bodhy ppati deanvtti, see, Commentary of the Distress Admission, Which Leads to Awakening, Brhmaa, Bhat Kath, Buddhadhtu, Buddhvatasaka mahvaipulya stra, Caitya sacaka nirvapaa, Cariypiaka, Cary Dohakoa gtik nma, Carygtikoa vtti nma, Cary Melpaka pradpa, Catupiha Tantra, or r Caturpha Mahyogin tantrarja nma, Caturyogin Sapuatantra Nma, see, Named Continuous-MysticalProcess of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction, Caturbhuja Mahkla sdhana, Caturbhuja r Nthamahkla maala sdhana, Cauryavidy, Cittaguhya Gambhirrtha gti nma, Cittopda, Crayoga, known as Mahbhya, kin Agnijihv Jval tantra, see, Continuous-Mystical-Process of the Step-Across-Space Female-Deity Who Offers Her Blazing Tongue Glimmer, Daabhmika stra, Daabhmika vibh, see Daabhmi stra, Daabhmi stra, see Daabhmika vibh, Dev Mhtmya, Dghgama, Dghaikya, Divi Parik, Divyvadna, Dohakoa gti,
498
Dvadaa Dvara stra, Ekadaamukha Avalokitevara stra, Ekadaamukha dhra, Ganapha, Gaavyha stra, known as Acintya [viaya] stra, Garua pura, Ghaapda paca krama vijna k, Guhyagarbha mahyogatantra, Guhyasamja Majuvajra tantra, see, Continuous-MysticalProcesses of Charming Pure-Diamond Encounter with the Secret, Guru pacat ila, Hasa guhya, Hasa jtaka, Hevajra nava Dev maala, Hevajra tantrarja nma, see, Named Continuous-Mystical-Process Sovereign of the Pure-Diamond He. Hitopadea, Janadoha, Jtakaml, Jnavat parivarta stra, Kalkula tantra, Kma stra, Karma siddhi prakaraa, Kathavastu, or Kathvatthu, Ka yurveda, Kudraka, or Kudrakgama, Kumra Tantra, Kurma pura, Lokevara stotra, Liga pura, Madhyamakvatra Krik nma, Mahbhrata, Mahbhya, known as Crayoga, Mahkla Kla sdhana nma, Mahmy sdhana, Mahmy tantra Nma, Mahmy tantrarja, see, Continuous-Mystical-Process Sovereign of the Magnified Illusion,
499
Mahmyr Vidyrj [dhra], Mahpraj Pramitopadea stra, see, Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes beyond the Last Limits, Mahstra samuccaya, Mahvasa, Mahyna strlakra krik, Majjhimaikya , Mnava Dharma stra, Makin, Mdukya krik, Mkyopaniad, Majur mlakalpa stra, Majur Jnasattvasya Paramrtha Nmasagti, Manjurvajra Praj vardhana nma, Manu Sahit, Manu Smti, Myjla Guhyagarbha mahtantrarja nma, Mims stra, Mimska stra bhya, Muaka Upaniad, or Muakopaniad, Na paita gtik, Nalapkhyna see, Mahbhrata, Nalodaya, Nn tantroddhta bali vidhi, Nikyasagraha, Nipanna yogvali nma, Nti ataka, Paca krama, Paca Madhyamika stra, Pacaata Sthavirvadna, Pacatriat prtimoka Tathgata, Parama Adibuddhoddhta r Klacakra nma tantrarja, known as in short r Klacakra nma tantrarja, Paraabar sdhana, Pic Yaki kin Kalpottha Kual sdhana nma, Potalaka gamana mrga pattrik, Pradpoddyotana nma k, Prktpraka,
500
Praj nma Mlamadhyamaka krik, Prama vrttiklakra, Prama vrttika vtti, Prasannarghava, [Bhiku] Prtimoka stra, 'Aphorism that Liberates [full monk] From his fall', Pryacittta, Phivirja Rso, Rjadoh, Rjapariktha Ratnval, Rjataragi, Raktaikajay adhihna vidhi, Rmyaa, Ridoh, Ratnaka stra, gveda, abara tantra, a tantra piak, a tarkavada, Saddharma Lakvatra stra, Saddharma Puarika nma mahyna stra, aivaka tantra, aktavijna, Sallekha sutta, or Suhl, stra, Sahitopaniad, see, opaniad, Sayk pradpa nma, Samyuttaikya in Pli, see, in Sanskrit the Ekottargama version, riputra paripcch, Sarvatathgata Kyavkcitta Rahasyo Guhyasamja nma mahkalparja, ata gth, ataka stra, atashasrik Prajpramit stra, Seka prakriy, see, eka prakriya, eka prakriya, see, Seka prakriy, Siddhntakaumud, ik samuccaya krik, Sita yurveda,
501
iva stra, oaa bindu bhvan nma, r Cakraambara paca krama, r Cakrasavara stotra, r Caturpha Mahyogin tantrarja nma, r Guhyasamja Lokevara sdhana nma, r Guhyasamjasya Majur sdhana, r Guhyasamja Tantrasya tantraik nma, r Klacakra nma tantrarja, see, Parama Adibuddhoddhta r Klacakra nma tantrarja, r Mahkla sdhana, rmati Dev pra sdhana, r Paramdi k Prajpramitodaya nma, r Paramdya nma mahyna kalparja, r Paramdya yogatantra, see, r Paramdya nma mahyna kalparja, r Vajra Mahbhairava nma tantra, r Vajrabhairava Vidraa tantrarja, 187, r Vajraka nma mahtantrarja, r Vajraka nma mahtantrarjasya vivti, r Vajrmta tantra, see, Continuous-Mystical-Process of PureDiamond Ambrosia Splendor, gra ataka, rutabodha, Sudna jtaka, Suhl ekha, nyat saptati krik nma, Survaaprabh sottama stra, Suttanpta, Svabhvsiddhy upadea, Svacchanda tantra, Taittriya brhmaa, Tattva pradpa, Tantrloka, Tr Bhaarik sdhana, Tattvasagraha yogatantra, see, Continuous-Mystical-Processes of the Conjunction of Melding with the True Nature of Reality, Tri Doh,
502
Tripurtpiny upaniad, Vaidalya stra nma, Vairgya ataka, Vairocanbhisabodhi tantra pirtha, Vaiava pura, Vjasaney sahit, Vajra Mahklbhicra homa nma, Vajrapavitra karma sabhra, Vajraekhara mahguhya yogatantra, see, Continuous-MysticalProcesses of the Conjunction of the Magnified Secret of the Pure-Diamond Diadem, Vajrvali nma maalopyik, Vajravira nma dhra, Vajrayna Sthlpatti, Vsavadatt Ngin, Vednta stra, Vigraha vyvartan krik nma, Vimaimagga, Vinayamla stra, Visuddhimagga, Vivntara jtaka, Yaki Kual sdhana pirtha vtti, Yogacary bhmau Bodhisattva bhmi, Yogaratnaml nma Hevajra pajik, Yoga stra, see, Aphorism of the Conjunction, Yukti Saik Krik nma, Tibetan books A-phyi dPe-'bum, bDe-mchog gi dKyil-'khor gyi cho-ga, bDud-rtsi Bum-gcig, Bi-ma sNying-thig, known as gSang-ba sNying-thig, bKa'-brgyad bDe-gshegs bsDus-pa, bKa'-brgyad gSang-ba Yongs-rdzogs, known in short as bKa'brgyad gSang-rdzogs, bKa'-brgyad kyi Grub-zhung, bKa'-brgyad Rang-byungRang-shar,
503
bKa'-brgyud gDams-ngag mDzod, bKa'-brgyud rNam-thar Chen-mo, bKa'-bzhi, Bla-ma dGongs-'dus, Bla-ma gDams-ngag, see, One Who Would Receive the Gurus Prescriptions, Bla-ma gSang-ba 'Dus-pa, Blo-sbyong Don-bdun-ma, Blo-sbyong Zhen-pa bral, Bod kyi yul-du chos dang chos smra-ba ji-ltar byung-ba'i rim-pa deb-ther sngon-po, see, Blue Annals, 'Bri-gung gDan-rabs gser-phreng, 'Bri-gung Gling-pa Shes-rab 'Byung-gnas rNam-thar, 'Bri-gung Ti-se Lo-rgyus, bsTan-rim Chen-mo, Byang-chub gZhung lam, Byang-chub Sems-dpa'i sDom-pa gSal-bar sTon-pa Shlo-ka Nyishu-pa'i rNam-par bshad-pa, bZhi-chos rTsa-'grel, Dam-chos dGongs-pa gCig-pa, known in short as dGongs-pa gCigpa, Dam-chos dGongs-pa Yang-zab kyi Chos-skor, a gTer-ma, Dam-pa sKyes-mchog Che-'bring Chung-gsum, dBang gi Chu-bo, Deb-sngon-po, see, Bod kyi yul-du chos, dGongs-pa gCig-pa, dGongs-gcig Yig-cha, see, Only Thought [of Awakening] in One Hundred Texts, Don gSang-ba, dPal 'Bar-khro-ma, gCod Brul-tsho drug-pa, gDams-ngag-mdzod, gNyos 'Jam-dpal rDo-rje, gSang-ba Phur-gcig, Jam-dpal mTshan-brjod, Klong-chen sNying-thig, Lag-khrid, Lam-'bras dMar-khrid,
504
Lam-rim Chen-mo, Lam-rim Thar-rgyan, Lam-sgron, see, Bodhipatha Pradpa, Legs-bshad Rin-po-che'i gTer, lHa-bde-ma dGongs-pa, lHan-cig sKyes-sbyor, lNga-ldan gTor-dbang, see, Unction of Vital Energy upon the Five Indicated Points, mGon-rtogs-rgyan, mDzod-lnga, mKha'-'gro Nyams kyi sKor, mKha'-'gro sNying-thig, or rDzog-chen sNying-thig, mNga'-ris rGyal-rab, Mos-gus Srog-'khor, mTha'-sel lNga-bcu rTsa-gcig, N-ro Chos-drug, Ngal-gso sKor-gsum, Ni-gu'i Chos-skor drug, Padma'i Zhi-khro'i Chos-skor, Pha Dam-pa sNyang-brgyud, 'Pho-ba sPyi-brtol, Phyag-rgya Chen-po lNga-ldan bDud-rtsi Thig-le, Phyag-rgya Chen-po sNyan-brgyud, Po-ta-la-kar 'gro-ba'i lam-yig, rDo-rje-gur, rDzogs-chen sNyan-brgyud, rGya-chen bKa'-mdzod, rGyal-po bKa'-thang gTer-ma, rGyud kyi rNam-bzag, Rin-chen gTer-mdzod, Rin-po-che bZhi-'gros, rNal-'byor 'Jug-pa, rNgog dKyil-'khor bdun, Sa-skya-pa'i bKa'-'bum, sDom-gsum gyi rab-tu dbye-ba'i bstan-bcos, Sems kyi rDo-rje'i bstod-pa, sGrub-pa'i bKa'-brgyad sGron-ma rNam-drug,
505
Shangs Sreg-zhing, Sher-phyin Yi-ge Med-pa, Shes-bya Kun-khyab-mdzod, sKyob-pa'i Zab-chos, sNgags-log Sun-phyin-skor, sNgon-'gro rten gyi chos sems-pa, Srog-thig rNam-rgyal rNam-'joms, sTag-lung-pa'i bKa'-'bum, Theg-chen bsTan-pa'i sNying-po, Thub-pa dGongs-gsal, Thugs-rje Chen-po Yang-zab sNying-po 'Dus-pa, Tshad-ma Rig-gter, Tshig-gsum gNad-brdeg, Tong-mthun Kha-dor mThar-rgyas, 'Tshal-pa'i Chos-skor Bla-ma Zhang, Yang-dag lTa-ba'i sGron-ma, Yang-dgon-pa Ri-chos, Zhi-khro sKyed-rdzogs, or Kar-gling Zhi-khro sKyed-rdzogs,
506
Index of Deities
Classified in the Order of the Roman Alphabet
Other Gods Apollo Delphinos, Apollo the Shepherd in Dorian, Apopi Divine Snake (Kualn, 'Khyil-pa), Aphrodite (Mesopotamia Innana, Syria Ishtar, P Ashtart, Etruscan Veius and L. Venus, Caal, gTum-mo), Athena (Sarasvat, dByangs-can-ma), Baal Adhon (Adonis-Majur, or Adonai in the Bible), Buria (Rudra, Bible Benoth, Syria Adad, Canaan Baal Zebud [Beelzebut], Babylon Marduk, Egypt Seth, Greece Borea), the Tempest god, Cernunos (gapriya), Celtic deity, Dagan (Amorite) of Syria, Dagon (Pala, or Philistines) of Palestine, Dis Pater, see, Vajrapi, Dionsios (G. Dionsios, L. Dionysus), see, Vairavaa, the personification of the emotional capacities of human beings, Di Penates, see, Penates deities, Fauns (Fauni), or the association of the sister Fauna and brother Faunus Luperculus (Vajrasddhu, Dam-can rDo-rje Legs-pa) lustful rural deities figured with goats horns, ears, legs and tails, Faunus di Lavinium ruled 977 BCE to 963 BCE had been king of Latium before to be regarded as the god of cattle. The couple was connected with Flora (Madhupat, Lady of Spring) goddess of flowering plants in 711 BCE into the pantheon of Numa Pompilius ruled from 715 BCE to 672 BCE as the second king of Roma, Hades King of the Hells, see, Vajrapi, Harpy (G. Harpues, L. Harpyes), pl. Harpies, with a womans head and a rapacious bird body, Helios (Egyptian Re, Syrian Ammorit Shamash, Srya), Hephstus (G. Hephaistos, L. Volcanus who limps) the first blacksmith, which is personifying the inner volcano,
507
Herakles (L. Hercules), Heracles, the personified human hero strength, deified as the Herculis constellation, Hermaphrodite (G. Hermaphroditos, L. Hermaphroditus, Sahadeva), son of Hermes and Aphrodite, who mixed his body with his lover the Nymph (Apsara) Salmacis getting both gender in a single appearance, Hermes (Os Mirikui for the Osci, L. Mercurius), or Heat of Stones, with winged shoes, God of merchants, thieves, a son of Zeus (Indra) and Maia, Muses (G. Mousai, L. Musa), the nine planets presiding over destiny (nava Graha, nine graspers, or nava Sayojna nine that put in contact, see the Nava Kl Dev, Nine Black-Blue-Lady-Deities Radiant-Appearances) and nine sources of inspiration, Kalliope-Sun (epic), Kleios-Moon (history), Erato-Mars (lyre erotic poetry), Euterpe-Mercury (flute and lyric), Melpomene-Venus (tragedy), Terpsikhore-Saturn (dancing and song), ThaliaRising Moon and Eclipses (versified comedy and masks), Polumnia-Jupiter (hymns and pantomime), and Urania-Comets and Shooting Stars (astronomy), the nine daughters of Zeus (Marut or Indra) and Mnemosune (Smara, Memory), Jupiter (G. Zeus, L. Jovis Pater or Jolly father, Indra, and early Vasudeva-Ka), chief of the Roman goods, the largest planet, Min ithyphallic (G. itus, straight and phallus or phallus), and lunar Thot in Egypt, Omphalos (G. Omphaloi, navel or hub) egg-shaped beryllium stone, see, Dynastic Umbilicus Hub, Ogre (L. Orcus) the Roman god of coming death, popularized in 1697 by the Mother Goose Tales of Charles Perrault (1628-1704), Osiris known as Aton, (Sumerian Dumuzi, Amorite Tamuz, Philistine Adhon, Hebraic Adhona, G. Adonis, Kipros Gauas, L. Terminus, S. Majur Yamntaka), the ruler of the afterlife who was the fertility husband of Isia and the father of Horus (Hawkhead with a human body), Phoenix (G. Phoinix, L. Phnix), see, Mythical Phoenix Firebird, and the southern constellation of Phoenicis, Re (or Ra, P. Mithra, Mitra), the Egyptian god, creator of life with a falcons head,
508
Satyrs (G. Saturoi, pl., see L. Fauni), satyr (G. Saturos, Kinara Why-how, Mi-'am-ci), the fabulous woodland drunken lustful spirits figured with a horse head, and a human body adopted in India, and by Buddhists, Zeus (L. Jupiter, Indra, and early Vasudeva-Ka), Sanskrit Names bhsvaradev ('Jigs-med gSal-ba'i lHa), see, Deities RadiantAppearances of Peaceable Shining, Agnideva (C. Zhurong, J. Katen, Me-lha), Deitys RadiantAppearance of Fire, see, too Divine Fire, Agnijihv kin (Ma-mo rBod-gtong), see, Step-Across-Space Female-Deity Who Offers Her Blazing Tongue, ka Dhtvivar (Nam-mkha'i dByings-phyug-ma), see, LadyDeity Who Safeguards Ethereal-Space, and Lady-Deity of Primordial Nature, yudirghajiv Mtk (Ma-mo Tshe-ring-ma), see, Mother of Wonders the Causeless Life with the Long Tongue, Acala (C. Budongfo, J. Fud My, Mi-g.yo Bla-med), see, Unwavering, Aindri Krodhina, or Indra akr Best lady Powerful Ones (Drag-mo), see, Best Lady Personifying Anger the Best Ones wife, known as Lady-deity Splendor, Aindri Krodhina Mtk, or Indra (Ma-mo Drag-mo), see, Mother of Wonders Best Lady Personifying Anger, Airvata, the Indra elephant, see, Wheel of Breaths, Alakevara (lCang-lo'i dBang-phyug), see, Lord of the Curl, or Kubera, kaliga (rTogs kyi Nam-mkha), see, Emblematic spatial sign (Ethereal Phallus, or Sign of Oxygen-Atoms) and the Benevolent One (iva), Akobhya (C. Achu Rulai, J. Ashuku Nyorai, or Fud Nyorai, Mikhrugs-pa), see, Unshakable One, Akobhyavimala (Mi-khrugs Dri-med-pa), Immaculate Unshakable One, Amitbha (C. Amito, J. Amida, 'Od-dpag-med), see, Unlimited Brightness,
509
Amoghadari Ratna, see, Sovereign of the Undulating-Energies Unfathomable Breath or Anavatapta Ngarja (Klu'i rGyal-po Mal'gro Se-chen), also known as the enigmatic Blue-heart-drop, Amoghasiddhi (C. Bukonggong, J. Fukjju, Don-yod Grub-pa), see, Fruitful Accomplishments, Amtakual (bDud-rtsi 'Khyil-ba), see, Curls Ambrosia, nanda Kumra Ketrapla (Zhing-skyong Kun-dga' gZhon-nu), see, Guardian of the Pure Field Bliss of Youth, Ananta Ngarja (mTha'-yas Klu'i rGyal-po), see, Sovereign of the Undulating-Energies Unlimited One, Anavatapta Ngarja (Klu'i rGyal-po Mal-'gro Se-chen), see, Sovereign of the Undulating-Energies Unfathomable Breath, also known as the enigmatic Blue-heart-drop, Antaradeva Mahdeva (lHa-chen Bar-lha), see, Great Deitys Radiant-Appearance Intermediate Space Male-Divinity, Apah Nga (Chu-'phen Klu), see, Undulating Energy That Flies Out of Water Like an Arrow, Aparamra Asura (bDud-med lHa-ma-yin), see, Not Fully Divine Breath That Appears After the Killer, Aparamityu (Tshe-dpag-med Indeterminate life), see, Causeless Life, rya Amoghapa (J. Fukukensaku, Don-yod Zhags-pa), see, One With the Efficient Tie to Noble Man, rya Avalokitevara ('Phags-pa sPyan-ras-gzigs dBang-phyug), see, the Lord Who is Able to See, in Noble Man, and the Lord Who is Able to See, (Avalokitevara), rya Avalokitevara Ekadaamukha, see, Ekadaamukha, Aa Avapati (rTa-bdag brGyad), see, Eight Lords of the Horses, or the Eight Subtle Breaths, Asura (C. Axiuluo, J. Ashura, lHa-ma-yin), see, Not Fully Divine Breath, Avkumriny Prapitmah (A-phyi Chibs-gzhon), see, Grandmother Riding the Juvenile Mare, Avamukha Kinara (G. Saturos, rTa-mo-gdong Mi-'am-ci), see, Why-How Mares Mouth, Avairas Dnava (rTa-mgo Tshigs-pa), see, Horse-Face Sediment,
510
Avalokitevara (C. Guanyin, J. Kannon, sPyan-ras-gzigs dBangphyug), see, the Lord Who is Able to See, Avalokitevara aakar (sPyan-ras-gzigs Yi-ge Drug-pa), see, the Lord Who is Able to See, with the Six Syllables, with four arms, Bagalmukh Dev, see, Lady-Deitys Radiant-Appearance Crane Face, Bhadragiri Yaka (P. Bhaddagiri Yakkha, gNod-sbyin Gangsbzang), see, Speaking-Radiating Awakened-Energy Auspicious Mountain, Bhadra Kl (Nag-mo bZang-mo), see, Black-Blue-Lady Who is Beneficial, Bhadrakha Skanda, see, Spurting One With the Friendly Finger, Bhaga ditya, see, Primordial Governor of the Hymeneal, Bhagadev, see, Deities Radiant-Appearances of Hymeneal, Bhgavatdeva, see, Deities Radiant-Appearances of Fortune, Bhgavat or Viu, see, [Solar] One Who is Always Active, Bhgy kin (dBang gi mKha'-'gro), see, Step-Across-Space FemaleDeity of Fortunate Destiny, Bhairava ('Jigs-byed), see, Dreadful One, Bhairav ('Jigs-byed-ma), see, Dreadful-Lady, Bhuta Dmara, see, One Who Produces Extraordinary Tumultuous [Elements], known as Who Has in Hand the PureDiamond (Vajrapi), Bhuvanevar, see, Lady of the Creation of Humanity, Brahm (C. Fan wang, J. Bonten, M Esrva, Tshang-pa), see, the Creator of the Supreme Principle, Brahm Mtk (Ma-mo Tshang-ma), see, Mother of Wonders for Supreme Creative Imagination, known as Sarasvat Dev, Bhaspatideva, Jupiter Deitys Radiant-Appearances Path, and the planet between Mars and Saturn, Cakraambara ('Khor-lo sDom-pa), see, Circle of the Jumping Deer, and Jumping Deer, Cakrasavara ('Khor-lo bDe-mchog), see, Circle of the ReciprocalChoice Splendor, see, r Cakrasavara, Cmu Kl, or Kamu Kl (Lus-ngan-mo, Ugly-Body), see, Black-Blue-Lady Who is Pruned, Cmu Kl Mtk, (Ma-mo Lus-ngan-mo, Mother UglyBody), see, Mother of Wonders Black-Blue-Lady Who is Pruned,
511
Caa Asura (gTum-mo lHa-ma-yin), see, Not Fully Divine Breath of the Wrathful One, Ca, or ivas wife, see, Wrathful One, Caal Dev (Tsanda-li lHa-mo), Lady-Deitys Radiant-Appearance of the Fury Caik Dev (lHa-mo Tsan-ti-ka), see, Lady-Deitys RadiantAppearance Making Violent-Jumps, Crvka Rakasadevata (Srin-po lHa'i rGyang-'phen-pa), see, Deitys Radiant-Appearance Corporeal-Devouring Awakened-Energy that Talks of the Pleasant, Caturbhuja Jnantha (Ye-shes mGon-po Phyag-bzhi-pa), see, the Possessor of Innate-Wisdom with Four Arms, Caturbhuja Mahkla (Nag-po Chen-po Phyag-bzhi-pa), BlackBlue-Exalted-Instant with Four Arms, Caturbhuja Ntha Mahkla (mGon-po Phyag-bzhi-pa), see, the Possessor of the Black-Blue-Exalted-Instant with Four Arms, Mahntha, Caur Dev, see, Lady-Deitys Radiant-Appearance Who Ravishes Ones Heart, Catvaribhuja Dev (lHa-mo Phyag-bzhi-ma), see, Lady-Deitys Radiant-Appearance with Four-Arms, a form of Ekaja Dev, Chinnamast (or Chinnamu, who cut off the channel hairs, a form of Vajrayogin, rDo-rje rNal-'byor-ma'i dBu-bcad-ma), see, the Beheaded One, kin Mr Sihamukh (bDud-mo mKha'-'gro Seng-ge gDongma), see, Step-Across-Space Female-Deity Killer Leonine Mouth, Dakin Kl (Nag-mo sByong-ba), see, Black-Blue-Lady of the South, Dmodara, see, One Who Wears a Rope, or Ka, Dhanad Digbodhi (Nor-sbyin Byang-phyogs), see, One Who Makes to See, the Supreme Mercurial Revelation Issue of the Fortune, Daa Mahkla (mGon-po Beng), see, Black-Blue-Exalted-Instant with the Club, Daaata Tr (sGrol-ma'i Phyag-stong), see, One Thousand Shining-Pupils, or eyes like stars, known as Indra, Daa Viu Avatra (Khyab-'jug gi 'Jug-pa bCu), See, Ten Apparitions of the [Solar] One Who is Always Active,
512
Devagandharava (Dri-za'i lHa), see, Deitys Radiant-Appearance of the Primordial Son, Devaputra Mra (lHa'i Bu-yi bDud), see, Killers Son of the Deity, Dhtrivar (dByings-phyug-ma), see, Lady-Deity of Primordial Nature, Dhtrivar Cint[mai]bhadra Prapitmah (A-phyi bZhinbzang dByings-phyug-ma), see, Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel, Dhtrivar Samudcra ('Phrin-las dBying-phug-ma), see, Awakened-activities Lady-Deity of Primordial Nature, Dharmadpak Dev (La-stod A-phyi Chos kyi sGron-ma), see, Lady-Deitys Radiant-Appearance Who Illuminates Phenomena, the highest form of Ekaja, Dharmadpak Prapitmah (A-phyi Chos kyi sGron-ma), see, Grandmother Who Illuminates Phenomena, Dharmatr Prapitmah (A-phyi Chos kyi sGrol-ma), see, Grandmother Who Goes Beyond the Phenomenal, Dharma Raks (Chos kyi Srung-ma), see, Lady CorporealDevouring Awakened-Energy of the Nature of Things, Dharmatr (Chos kyi sGrol-ma), see, [Grandmother] Who Goes Beyond the Phenomenal, Dhtarra (G. Atlas, C. Bidukesha or Chiguo, J. Jitoku Ten or Daizurata Ten, M. Orchlong Tetkchi, Tib. Yul-khor-srung), see, the One Who Supports the Realm, Dhmvast (lHa-mo bDud-sol-ma), see, Lady-Deitys RadiantAppearance Who Lives in Ethereal Smoke, Digpla (Phyogs-skyong), see, Protectors of the Four Directions (Catur Digpla, Phyogs-skyong bzhi), Drghmbar Dev (lHa-mo Nam-mkha'i Gos-can), see, LadyDeitys Radiant-Appearance of Space-Time, Draupad (Rig-byed-skyes), see, the One Who Makes One Run, Durg ([in Tibetan Sihamukh], Seng-ge gDong-ma, Leonine Mouth), see, Difficult to Propitiate, Ekadaamukha (bCu-gcig-zhal), see, Eleven-Faces, known as Eleven Mouths, Ekadaa Rudra (Drag-po'i bCu-gcig-pa or Kro-po'i bCu-gcig-pa), see, Eleven Intermediate Whirlwinds Breaths,
513
Ekaja Dev (lHa-mo E-ka-dza-ti, or Ral-gcig-ma), see, LadyDeitys Radiant-Appearance with the Unique Braid, Ekaja Ekamt Sarvabhadra (Kun-bzang Ma-gcig E-ka Dza-tima), see, Excellent in All Only Mother Unique Braid, Ekamt rdev (Ma-gcig dPal gyi lHa-mo), see, Only Mother Lady-Deity-Radiant-Appearance, Gajavadan (Glang-zhal), see, Elephant Face, known as Ganea Vighnajit, Gandharva Hh (H-h Dri-za), the very old name of the Hero lucid about the Pure-diamond early pseudonym of Vajrasattva, Gandharvarja Ugrasena (Drag-sde Dri-za rGyal-po), see, the Powerful General Sovereign of the Smoke-Eaters early pseudonym of Vajrasattva, Ganea Vighnajit, see, Lord of the Mass, Conqueror of Obstacle Makers, and Elephant Face, Garua (G. Phoenix, L. Phnix, C. Jinchiniao, J. Karura, Byakhyung), see, Mythical Phoenix Firebird, Grdhramukha Vyupati (Srog-bdag Bya-rgod kyi gDong-pacan), see, Vulture-Face Lord of Air, Garuamukha yuspati (Tshe-bdag Khyung gi gDong-pa-can), see, Mythical Phoenix Firebird-Face Lord of Long-Life, Gaur Dev (dKar-ldan lHa-mo), see, Lady-Deitys RadiantAppearance Pale-White One, Gaysura a Not fully divine breath of Gay (Bihr), Ghadeva (Amitradeva deity without friend, L. Lare nia, Khyim-lha), see, Deity of the House, Gopa Gandharvarja, see, Cowherd Sovereign of the Smoke-Eaters Innate Sounds early pseudonym of Vajrasattva, Guhadeva (gSang-lha), see, Deitys Radiant-Appearance that is Kept Locked Up, Guhya Kl (Nag-mo gSang-ma), see, Black-Blue-Lady of the Secret, Hasa Kl, see, Black-Blue-Lady of the Goose, Guru Vidydhara Samja (Bla-ma Rig-'dzin 'Dus-pa), see, Revered One Holder of the Knowledge of the Encounter, Hanumant Vyuputra (Srog-bu'i Ha-nu-man), see, Winds Son Jay Who Should be Considered, Hara Dnava (Ha-ra Tshigs-pa), see, Sediment Destroyer,
514
Hra (Parthian, Harbe), see, One Who Takes Away and Paihra Rja, Haraka (Ha-ra Nag-po), see, Dark One destroyer, Harideva (Seng-ge lHa), see, Brown Deities Radiant-Appearances, Harikea, a name of ivas wife, see, Brown Hair, Harivhana (Seng-ge bZhugs-ma), Indras wife, see, One Who Hitches up the Brown, known as Meghavhana, Hariviu (Seng-ge Khyab-'jug), see, Brown [Solar] One Who is Always Active, Hayagrva (C. Binimtou Jingang, J. Bat Kannon, rTa-mgrin) see, Horse-Neck, Hetimant Asura, se Not Fully Divine Breath with a Luminous Weapon, Heruka (He-ru-ka), see, Luminous He that Emits the Hidden Noises, Hevajra (Kye-pa rDo-rje) see, The Pure-Diamond He, Hirayakaipu (He-ran Ke-shu) of Hirayakavat (G. Ozene, today Ujjain) and later on in Kamir, see, Brown Gold, the brother of Hirayayka (He-ran gNod-sbyin) or Supernatural Gold> Also known as the two Purohita, Caa and Mrka, see Magic-spell named Golden Abode in Noble Man (rya Hirayavat nma dhra, it is in the Kangyur of Beijing No. 190, 'Phags-pa dByigdang lDan-pa zhes-bya-ba'i gzungs), Indra (or Indra-akra, P. Indra Sakka, J. Indara, dBang-po-brGyabyin), see, the Best One, Indra ditya (lHa-srin brGya-byin brTan-pa Deity with thousand talents), see, Best One Primordial Governor, Indra akr (Drag-mo), Best lady Powerful Ones known as rdev, see, Aindri Khrodina, or Best Lady Personifying Anger the Best Ones wife, known as Lady-deity Splendor, Jina Akobhya (C. Achu Rulai, J. Ashuku Nyorai, or Fud Nyorai, rGyal-ba Mi-khrugs-pa), see, Victorious Unshakable One, Jina Amitbha (rGyal-ba 'Od-dpag-med), see, Victorious Unlimited Brightness, Jina Amoghasiddhi (C. Bukonggong Fo, J. Fukjju Nyorai, rGyal-ba Don-yod Grub-pa), see, Victorious Fruitful Accomplishments, Jina Ratnasabhava (rGyal-ba Rin-chen 'Byung-gnas), see, Victorious Source of the Jewel,
515
Jina Vairocana (rGyal-ba rNam-par sNang-mdzad), see, Victorious Accurately Luminous One, Java Mt Dhanadhnikaraka (gTer-sgrom sMan-mo, or In full gTer-ma mChod-sgrom sMan-'tsho-ba'i Ma-mo), see, Mother of Wonders of the Vital Principle Wealth Deposit Casket, Jnakin (Ye-shes mKha'-'gro), see, Step-Across-Space FemaleDeity of Innate-Wisdom, Jna Kartaridhara Mahkla (Ye-shes mGon-po Gri-gug-can), see, Black-Blue-Exalted-Instant Who Holds the Chopper of InnateWisdom presence, severs conceptual reasoning, Jvlguha ('Bar-ma'i Phug-pa), see, Flame Who is Kept Hidden, a cult adopted by the Drvia Nidh Tribes of Pajb and later of Himchal Pradea, a spiritual experience synonym of Guhadeva (Phug-pa lHa, or gSang-ba-lHa), the main deity of Guhadevapaaka (Jaypura, Orissa), known too as Skanda, son of iva, Kacadeva, see, Deitys Radiant-Appearance of Hair, Kacarpin, see, One with the Form of a Hair, Kkamukha Mahkla (Bya-rog gDong-can), see, Great Black Carrion Crow Face, Kka Nma Mahkla (mGon-po Bya-rog Ming-can Highly Reputed Crow), see, Great Black-Blue-One Named Carrion Crow, Kksya, see Crow Faces Possessor (Ntha Kksya, mGon-po Bya-rog gDong), Klacakra (Dus kyi 'Khor-lo), see, Wheel-Point of Determinate Time, Kpathmi Asura (Dus kyi Mu-khyud lHa-ma-yin), see, Not Fully Divine Breath Misleading-Way, known as Kasa, and the chief of the Misleadingly-spirits (Kapaevara), Kla Yama (gShin-rje Nag-po), sees the One Who Holds Back [Vital Breaths] the Black-Blue-One, Kla Yamntaka (gShin-rje-gshed Nag-po), see, the One Who Prepares for Death as the Fading of Breaths Hold Back the Black-BlueOne, Kl (Nag-mo), see, Black-Blue-Lady, Kaligan Dev (lHa-mo Dus-mtshan-ma), see, Lady-Deitys Radiant-Appearance Who Has the Sign [of Awakened Mercury], Kanakaakti (Nus-pa gSer-mdog-ma), see, Golden Divine Energies, known as Mother of Wonders Juvenile-Lady,
516
Kmadeva (P. Kmadeva, C. Yutian, J. Yokuten, 'Dod-rgyal), see, Deitys Radiant-Appearance of Sensual Desire, Kmakal Kl, see, Black-Blue-Lady of the Outer Terrestrial Space, Kamal Dev, see, Lady-Deitys Radiant-Appearance White Lotus, known as Lakm Prosperous Beauty, Kasa, see, Vase of Metal, known as Not Fully Divine Breath Misleading-Way (Kpathmi Asura), Kasavat (Bum-pa-can) known as the Kas wife, see, Lady Who Lives in the Vase of Metal, Ka Asura, see, Not Fully Divine Breath That Itches, Kntravsin, see, One Who Abides in the Virgin Forest, known as Durg or Difficult to Propitiate, Kapla Sapua (Thod-pa'i Kha-sbyor), see, Hollow of the SkullCup, Kaplasphoa Rakasa, see, Corporeal-Devouring Awakened-Energy that Splits the Skull-Cup, Karmakin (Las kyi mKha'-'gro), see, Step-Across-Space FemaleDeity of Ineluctable Acts, Karkatik Mahngarja (sTobs-rgyu Klu-chen rGyal-po), see, Sovereign of the Undulating-Energies Crab Pincer, Kapeya, see, Flower of Saccharum Spontaneum that Should Be Drunk, the wife of Garua or Mythical Phoenix Firebird, Kyapa ('Od-srung), the previous Buddha, Kaumar Mtk (Ma-mo gZhon-nu-ma), see, Mother of Wonders Juvenile-Lady, known as Golden Divine Energies, Khasarpaa Lokevara ('Jig-rten dBang-phyug Kha-sar-p-ni), see, Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity, the Protector of the Khaa Tribes of Vakhapura capital city of Vakhadea (Wakhn valley, south-Tajikistn), which was taken in 662 by the Tibetans, Klea Mra (Nyon-mongs-pa'i bDud), see, Killer of Mental Torments, Krodhivar (dBang gi Drag-mo), see, Angry Lady, Ka (P. Kaha, Nag-po), see, Dark One, Kadeva (P. Kahadeva, Nag-po'i lHa), see, Deitys RadiantAppearance Dark One, Ka Guhyapati (gSang-bdag Nag-po), see, Lord of the Secret the Dark One
517
Ka Msabhaka (Sha-za Nag-po), see, Flesh Eater Dark One, Ketrapla Vra (dPa'-bo Zhing-skyong), see, Sixteen Heroes Guardians of Pure Fields (oaa Ketrapla Vra, dPa'-bo Zhingskyong bCu-drug), Ketrapl kin (mKha'-'gro-ma Zhing-skyong), see, Sixteen Step-Across-Space Female-Deities Guardians of Pure Fields (oaa Ketraplkin, mKha'-'gro-ma Zhing-skyong bCu-drug), Kitidevat, see, Mundane Deities Radiant-Appearances, Kititalpsaras, see, Terrestrial nymphs, known as Spatial deities [of the passage of ones body orifices], Kubera (Ku-be-ra), known as Kuvirj, see, the One Who Makes the Earth Shine, Kulika Ngarja (Rigs-ldan Klu'i rGyal-po), see, Sovereign of the Undulating-Energies of the Troupe, Kumra (gZhon-nu), see, Juvenile, Kumra Krttikeya (gZhon-nu sMin-drug, or Ku-mar Kar-ti-keya) or faulty Krtikeya, see, Juvenile of the [Autumnal Transit of the] Moon within the Pleiades, Kumra Kttik (G. Tauri, gZhon-nu sMin-drug), see, Juvenile Bull, or Tauri constellation, Kumras, wife of Agni, see, Juvenile Not Fully Divine Breath, Kual [a word was added here in Tibetan: samantam] Yaki (gNod-sbyin-ma Kun-nas 'Khyil-pa), Speaking-Radiating AwakeningFemale-Energy the Curl On All Sides, Kamohana, see, Blinding Dazzling Point, Lakm (Nor-rgyun-ma), see, Prosperous Beauty, known as Kamal, Lakm Mtk (Ma-mo Nor-rgyun-ma), see, Mother of Wonders the Prosperous Beauty, Lakm Vaiav (Nor-rgyun-ma Khyab-'jug-chung-ma), see, Prosperous Beauty, Who Belongs to the [Solar] One Who is Always Active, Lokottaradeva ('Jig-rten-las 'Das-pa'i lHa), see, Supra Mundane Deities Radiant-Appearances, Mahdeva (Mahdev, P. Mahdeva, C. Datianshen, J. Daitennin, lHa-chen), see, Great Deitys Radiant-Appearance, or Great Deities Radiant-Appearances,
518
Mahkla (Nag-po Chen-po Great Black-Blue-One), Black-BlueExalted-Instant, or the cognitive experience of dissolution and disbanding of illusory solidification, Mahkl (Nag-mo Chen-po), see, Black-Blue-Lady of the Exalted Instant, or the innate experience of dissolution and disbanding of illusory solidification, Mahkruika (C. Dacidabei, Thugs-rje Chen-po), see, Great Compassionate One, and Avalokitevara, many forms like the red one with eight arms, see the Magic-spell (dhra) in the Kangyur of Beijing, No. 380, translated into Sanskrit around 250 at the Ahogangagiri vihra of Mathur, Mahmt (Yum Chen-mo), see, Magnified Mother, Mahmy (C. Dahuan Jingang, J. Bon-ten, sGyu-'phrul Chenpo), see, Magnified Illusion, which provokes an intense movement all the way through (abhisamy, mngon-par rtogs-pa), Mahmyr (rMa-bya Chen-mo), see, Excited Sublime Pea Hen, Mahntha (mGon-po Chen-po), see, Possessor Who Magnified, Mahpadma Mahngarja (Pad-chen Klu'i rGyal-po), see, Sovereign of the Undulating-Energies Grand White Lotus, Mahpurua (P. Mahpurisa, Pho-chen), see, Sublime Hero of the Person Principle, Cosmically magnified man, or Christ, Mahrja Kyikadeva (rGyal-chen sDe), see, Four Sublime Sovereigns of Deity-Radiant-Appearance of Deity Body Trunk, Mahvidy (Rig-chen-ma), see Magnified Lady Knowledge, and Ten Magnified Ladies of Knowledge, Mahevar (dBang-mo Chen-mo), see, Sublime Lady, Mahevar Mtk (Ma-mo dBang-mo Chen-mo), see, Mother of Wonders Sublime Lady, Mahottaraheruka (Che-mchog He-ru-ka) see, Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence, Maitreya (P. Metta, C. Miluofo, J. Miroku, Tib. Byams-pa), the Bodhisattva and future Buddha, sometimes known as the Possessor of Loving Kindness, Maitreyantha (Byams-pa mGon-po) the future Buddha, see, Possessor of Loving Kindness, Makara or Makararaka (G. Aigokeros, L. Capricornus, goathorn, Chu-srin), see, Aquatic Chimera, linked with the constellation of the Capricorni (Paua, mGo Zla-ba) of the Moon of December
519
January represented in Greek Mythology, influential to India and Tibet, as a Goat with a fishs tail, and the Tenth sign, or Solar House of the outer and inner Zodiac, Manas Apsara (G. Artemisia, an aromatic bitter-tasting medical plant, L. Diana, the virgin hunter with the Moon silvery crescents), a name that made of thought, spirit, intellect, affectivity, volition, perception, opinion, intension, and Vital Principe too. Yet again, Manas is a lake, and that (like a mirror), reflects whatever arises within the mind, just as a personification of the imagination, or the capacity of having mental images of the Domain of Form. That is why this word has the same root as Manu (Hebrew Adam, man and initial progenitor), the first divine instructor of the human beings (Manuja), Mandarikml (Byur-ru'i Phreng-ba), see, Garland of Coral Flowers, name of the daughter of Vasudeva (dByig-lha), Maibhadra Ngarja (G. Poludeukes, L. Pollux, Nor-bzang Klu'i rGyal-po), see, Beneficial Gem Great Sovereign of the UndulatingEnergies, the brightest star of Gemini (Mithuna) or the second Moon of Mai Jun (Jyaia, Sa-ga'i Zla-ba) close by Castor (G. Kastor), Majughoa, or Majurghoa (C. Wenshu, J. Monju, 'Jamdbyangs or 'Jam-dpal-dbyangs), see, Charming Resounding Phoneme, and Majur, Majukya ('Jam-dpal-sku), see, Graceful Body, Majur (C. Wenshu, J. Monju, 'Jam-dpal), see, Graceful-Splendor, Majur Bhairava ('Jam-dpal 'Jigs-byed), see, Dreadful GracefulSplendor, Majur Nmasagti ('Jam-dpal mTshan-brjod), see, Litany of the Names of Graceful-Splendor, Majur Yamntaka ('Jam-dpal gShin-rje), see, the One Who Prepares for Death as the Fading of Breaths Hold Back Graceful-Splendor, Mantrabhru Ka Balamant (Drag-sngags sTobs-ldan Nag-po), see, One Who is Full of Vital-Strength, and is Difficult to Understand with Her Intimidating Mystical-Incantation, known as Vajramantra Bhrusandhi (dMod-pa Drag-sngags), Mra (P. Mra, C. Mo, J. Hajun, bDud-pa), see, Killer, fact of killing, obstacle, loving passion, deity of love, Mradeva (bDud-lha), see, Killer Deitys Radiant-Appearance,
520
Mra Kmdhipati ('Dod mNga'-bdag gi bDud), see, Killer Primordial-Lord of Sensual Desire, known too as Benevolent One as the Sublime Lord, Mra Kusumyudha, see, Killer that Fights with Flowers, known as Benevolent One as the Sublime Lord, Mravajra Haraka Padmarka Dhanadhni (Padma'i gTersrung bDud-pa'i rDo-rje Ha-ra Nag-po), see, Wealth Deposit Giver of the Corporeal-Devouring Awakened-Energy of the Lotus, the Dark One Destroyer Pure-Diamond Killer, Mtag Dev, see, Lady-Deitys Radiant-Appearance Cow Elephant in Heat, known as Sarasvat, Mauyalkya (or in Sanskrit Mukhya, Chief, Prominent One, Best One) see, Not Fully Divine Breath That Appears After the Killer (Aparamra Asura), Meghavhana (sPryin gyi bZhugs-ma), Indras wife, see, One Who Hitches up the Cloud, known as Harivhana, Mohin or Mohin Yoni (gTi-mug gi 'Gro-ma), a feminine form of Viu appearing as the wife of iva kaliga (rTogs kyi Nammkha, Emblematic spatial sign), see, the One Who Makes Lose Consciousness, Mtyujaya, see, Conqueror of Death, or ivas wife, known too as the One Who Is Drinking Death, or obstacle, and passion, Mtyup ('Chi-bdag-ma), see, (she) One Who Is Drinking Death, Mtyupati Mra ('Chi-bdag gi bDud), see, Killer Lord of Death, or Yamakarma, Mua Asura, see, Not Fully Divine Breath of the Pruned One, Nbhigupta (lTe-ba'i sBas-pa), see, Dynastic Umbilicus Hub, Ngajina Pradpa (Klu-rigs sGron-ma), see, Lamp of Victorious Undulating-Energy, Nairtm (bDag-med-ma), see, Absence of [Degenerating] Self-asSuch, Nairpra Ngarja (Klu'i rGyal-po Srog-ma-med), see, Sovereign of the Undulating-Energies Absence of Subtle Breaths, Nirtakany, see, Decrepit Virgin, or Barren Virgin (Kany), chariot of Virgin (Citraratha, L. Virginis), or lunar asterisk of August September (Bhdrapada, Gro-bzhin Zla-ba), Nakulik ([Ne'u-le] Rigs-med-ma), see, Mythical Mongoose
521
Nala (Cane), known as Naa (Reed), known as Nalakbara (Son of Kubera) links with the reed-like long-bones of human body (nalaka), and to the unit of length consisting in a variety of wild rice (nalali), both having secret meaning, Nava Kl Dev (Nag-mo lHa-mo dGu), see, Nine Black-Blue-Lady deities, Nemi Daitya (rTsib kyi Mu-khyud), see, Daily-time Circumference, Niladaa (dByug-sngon-can), see, Blue Staff, Nilmbaradhara (Gos-sngon-po-can), see, Blue Night Outward Appearance, a very whirling form of Vajrapi, see, Named Continuous-Mystical-Process of the Triple Good Conduct of Whirlwinds Breath of the One Who Has in Hand the PureDiamond Blue Night Outward Appearance in Noble Men (rya Nlmbaradhara Vajrapi Rudra trivinaya tantra nma, it is in the Kangyur of Beijing No. 89, 'Phags-pa Lag-na rDo-rje Gos-sngon-pocan Drag-po gsum 'dul-ba zhes-bya-ba rgyud), Nirmarata Dev, see, Deities of the Satisfaction of Pleasures Resulting from a [Mental] Creation, Nirti ditya Rakasa (J. Rasetsuten, Ri-bo Srin-po brTan-pa), see, Degenerating Whirlwinds Breath the Primordial Governor of CorporealDevouring Awakened-Energy, Nirti Rudra (Drag-po'i Srog-ma-med), see, Degenerating Whirlwinds Breath, Nsiha or Narasiha (Mi'i Seng-ge), see, Leonine Hero, Nsih Mtk, or Narasii (Ma-mo Seng-ge dPa'-mo), see, Mother of Wonders Leonine Heroine, known as the Black-Blue-Lady Who is Pruned, Nysa (G. Dionsios, L. Bacchus or Dionysus), the human emotional aspects, known as Vairavaa or Son of the Whispered Tradition; Dionsios (1324 BCE ruled 1306 BCE to 1282 BCE) was the Dorian king of Khos Island, who married Ariadne daughter of Mnos II (1361 BCE ruled 1354 BCE to 1310 BCE), the Dravidian king of Knosss in Kritu Island (Krti, Greece), Padma Mahngarja (Padma Klu-chen rGyal-po), see, Sovereign of the Undulating-Energies of the Lotus, Padmanbha Nga (Klu'i Padma-lte), see, Undulating-Energy of the Navel-Lotus,
522
Padmntkara (Padma-gshed), see, the One Who Transforms a Quantity of Lotus and Horse-Neck (Hayagrva, rTa-mgrin), Padmavka (Padma-gsung), see Lotus of Speech, Padmi Dev (Padma-mo lHa-mo) see, Lady-Deitys RadiantAppearance of Millions of Fragrant Molecules of a Lotus, Paitmaha, see, Grandfather Who Ravishes, Paihra Rja (rGyal-po Pe-har), see, Sovereign One Who Takes Swelling Up Away, Prvat Dev (G. Hestia, L. Vesta deity of the home-fire, lHa-mo Ri'i Sras-mo), see, Lady-Deitys Radiant-Appearance Who Lives in the [Central-Axial] Mountain, a form of Ekaja, Phaindra see, Senses Sovereign of the Hood, known as ea Nga see, Undulating-Energy of Residual, Picikual, see, Cotton-like Curl, from pi, swell, picu, cotton and pi, adorn, or shape, Pic Yaki kin (Sha-za gNod-sbyin mKha'-'gro), see, StepAcross-Space Female-Deity Speaking-Radiating Awakened-Energy Shaping the Curl, Pita Mt Ketrapla (Zhing-skyong Yab-yum), see, Father-andMother Protectors of the Nature of Things of the Pure Fields, Pracint (Srog-bsam), see, One Who Reflects on Life, known too as Nairpra Ngarja, see, Sovereign of the Undulating-Energies Absence of Subtle Breaths, Puruadeva (Pho-lha), see, Deitys Radiant-Appearance of the person Principle, Rh, or Kas spouse, see, Lady Who Aspires to Success, Rgavajr Ekaja Dev (lHa-mo rDo-rje 'Dod-chags), see, LadyDeitys Radiant-Appearance Whose Loving-Passion Belongs to the PureDiamond, Rhula (R-hu), see Eclipse, and Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings, Rhula Pradeva (C. Lo Heou, Srog-bdag R-hu-bdzra) see, Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings, or Lord of Air Who Gives the Secret Offerings (Rhula Vyupati, Srog-bdag R-hu-bdzra), Rakas (Srin-mo), see, Lady-Corporeal-Devouring AwakenedEnergy, or embodiment of woman life-strength, Raktabja (Sa-bon dMar-po), see, Red seed syllable and Durg,
523
Rakta Paramu Dnava Kumbha (Sog-ra-btsan dMar-po), see, Keeper of the Vases Sediment Who Gathers Infinitesimal Red Atoms, Rakta Survaavarman (gSer-trap dMar-po), see, Golden Breastplate the Red, Rakta Yamntaka Grha (gShin-rje-gshed dMar-po'i gZung), see, Catcher Who Prepares for Death as the Fading of Breaths Hold Back the Red, Rma (R-ma-na, or dGa'-byed), see, Handsome Giver of Pleasure, Rat, Kmadevas wife, see, Voluptuous one, Ratna Amoghadari (Don-mthong-pa Rin-chen), see, Gaze Infallibly at the Jewel, or dari is the one who sees, looks at, observes, examines, finds, knows, receives, to whom is revealed, appears; amogha the efficient, non-vain, and effective; and ratna the jewel, precious stone, the best among all, Ratnasabhava (Rin-chen 'Byung-ldan) the Jina, see, Source of the Jewel, Rvaa Daamukha Rkasa (Srin-po mGrin-pa'i sGra bCu-zhal), sees Corporeal-Devouring Awakened-Energy that Bray [Like a Camel] the Ten Opening Up, Revat Dev lHa-mo Nam-gru-ma), see, Lady-Deitys RadiantAppearance of Sparkling Residence, the twenty-seventh asterisk within the large constellation of Pisces (Mna, L. Piscium) or a pair of Fishes tied by their tail as he Twelfth Solar House of the Moon of February March (Phlguna, mChu-Zla-ba), Rudra (Drag-po) in the gveda, see, Intermediate Whirlwinds Breath, Rudra Muruta (Highest-airstreams of the Whirlwinds Breaths) as War god, or as Buddhi (intelligence, or awakening of Mercury), Rukmi, the mother of ten sons, and one daughter, see, GoldenOrnamented One, Sgara Ngarja (Klu'i rGyal-po rGya-mtsho), see, Sovereign of the Undulating-Energies of Ocean, Sahaja Vajrayogin (lHan-skyes rDo-rje rNal-'byor-ma), see, LadyPractitioner of the Conjunction Pure-Diamond Unborn Presence, Sahaja Dev (lHan-cig lHa-mo), see, Lady-Deitys RadiantAppearance Unborn Presence, known as oa (bCu-drug-ma), akra (brGya-byin), see, Powerful Ones, and Indra (or Indra akra, P. Indra Sakka),
524
akti (Nus-pa), see, Divine Energies, akunadevat, see, Personal-Deity Who Supervises Favorable Presages, akuni Asura, see, Not Fully Divine Breath of Presage, Samantabhadra (Kun-tu bZang-po, Beneficial in All), see, Favorable on All Sides, Samantabhadr (Kun-tu bZang-mo), see, Favorable Lady at All Sides, Samayakin (Dam-tshig mKha'-'gro), see, Step-Across-Space Female-Deity of the Assumed Obligation, Samayika Vajrasdhu (Dam-can rDo-rje Legs-pa), Assumed Obligation Keeper of the Excellent Pure-Diamond ambara (sDom-pa), see, Jumping Deer, and Circle of the Jumping Deer (Cakraambara, 'Khor-lo sDom-pa), Samudcraklaya (Phur-ba 'Phrin-las), see, Awakened-activity of Iron-Point, Savara Vajrahkra (bDe-mchog rDo-rje Hm-mdzad), see, Sonorous Roaring of the Pure-Diamond H Reciprocal-Choice, Saykcitta (Yang-dag Thugs), see, Mind Together, Sahadeva (G. Hermaphroditos, L. Hermaphroditus, Sahadeva), see, Deitys Radiant-Appearance Hermaphrodite, akhapla Ngarja (Dung-skyong Klu'i rGyal-po), see, Sovereign of the Undulating-Energies Protector of the Conch, Sapta Dev (lHa-mo bDun), see, Seven Lady-Deities RadiantAppearances, Sapta Mtk (Ma-mo bDun), see, Seven Mothers of Wonders, Sarasvat Dev (C. Dabian Caitian Nu, or Miao Yin Fomu, Golden eloquence, J. Benzai Ten, M Kele Yin kin Tengri, lHa-mo dByangs-can-ma, or mGrin-bzang-ma clear voice), see, Lady-Deitys Radiant-Appearance Who Lives in the Secret River, Sarvavid Vairocana (Kun-rig rNam-par sNang-mdzad), see, Allknowing Accurately Luminous One, ata Buddhi, see, One Hundred Intelligent-Spirits Having Knowledge Revelations, ea Nga, see, Undulating-Energy of Residual and Phaindra or Senses Sovereign of the Hood, Siddha Kl (Nag-mo Grub-thob-ma), see, Black-Blue-Lady Who is Accomplished,
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ilpika, see, Ornamented, Lord ivas wife, Sihamukha (Seng-ge gDong-pa-can), see, Leonine-Face and kin Mr Sihamukh, Sita Brahm Mahdeva (lHa-chen Tshangs-pa dKar-po), Greatdeitys Radiant-Appearance Creator of the Supreme Principle BrightWhite, Sita Vijayoa (gTsug-na rNam-rgyal dKar-po). See, TopknotCrown of the Victorious White One, iva (dBang-phyug), see, Benevolent One, iva Gaurntha (dBang-phyug dKar-ldan mGon-po), see, Benevolent One Possessor of the Pale-White One, iva Tava, see, Benevolent One of the Dance Who Makes the Grains Fall, iva Bhtiubhra, see, Benevolent One Whitened with Ashes, iva Bhgin, see, Benevolent One Black Bee, iva Mahevara (dBang-phyug Chen-po), see, Benevolent One as the Sublime Lord, Skandadeva, see, Deitys Radiant-Appearance of Destruction, known too as see, Juvenile of the [Autumnal Transit of the] Moon within the Pleiades, Skandarja, see, King of Destruction, Skandajanani, see, Destruction Who is Loved by, and Skandadeva, Skandha Mra (Phung-po'i bDud), see, Killer of the Aggregates, known as Brahm, Creator of the Supreme Principle, mana Kl (Nag-mo Dur-khrod-ma), see, Black-Blue-Lady of the Cemetery, oa (bCu-drug-ma), see, Sixteen Ones, known as Beauty of the Three Cities (Tripura Sundar, mDzes-ma lHa-mo), rddhadeva (Dad-pa'i lHa), see, Libation Deities RadiantAppearances, rvidy (dPal-rig), see, Knowledge Splendor, or Magic Fortune, r Cakrasavara (dPal 'Khor-lo bDe-mchog), see, Glorious Circle of the Reciprocal-Choice Splendor, rdev (dPal-ldan lHa-mo), see, Lady-Deitys Radiant-Appearance Splendor, known as Aindri Khrodina, or Indra the Indras wife, r Vajra Mahbhairava (dPal rDo-rje 'Jigs-byed Chen-po), see, Magnified Dreadful Pure-Diamond Splendor, or Pure-Diamond Splendor of the Magnified Dreadful One,
526
rmati Dev (dPal-ldan Blo-gros lHa-mo), see, Lady-Deitys Radiant-Appearance Intentional-Thoughts-Splendor, and rdev, rmati Prvat Rj (gTso-ma dMag-zor-ba), see, Refined RiderLady with Reaping-Hook gotpdin Yaki, see, Speaking-Radiating Awakening-FemaleEnergy One Who Makes Horns Grow, Sthirabuddhi Asura, see, Not Fully Divine Breath Firm IntelligentMind, Subrahmaya, see, Easy Knowledge of Divine Principle, known too as Muruka, the son of iva and Mohin as, he has a red-dark complexion, six faces, he possesses the infinite science, he sits upon a peacock as the chief of the Deities Radiant-Appearances, Sumukha (Shin-tu-zhal), see, Amiable Mouth, Suratamajar Vidydhar, see, Lady-Holder of Knowledge Bouquet of Pleasures, Survaairas Mahsthitideva (lHa-yul Chen-po gNas-po gSermgo), see, Sublime Deitys Radiant-Appearance of the Place Temporary Lodging with a Golden Head, Survaairas Upsaka (dGe-bsnyen gSer-mgo), see, Layman with a Golden Head, Suyamadeva, see, Deitys Radiant-Appearance Who Holds Back Easily, Svarbhnu, see, Mischievous Spirit Who Causes Eclipses, Svarpati or Indra, see Lord of the Sparkling Sonorous Vowels, Svyabhuva Dev (Rang-byungrGyal-mo), see, Lady-Deitys Radiant-Appearance that has got power over the existential becoming, Takaka Ngarja ('Jog-po Klu'i rGyal-po), see, Sovereign of the Undulating-Energies Who Scrapes, Tr (C. Tu Luo, J. Tarani Bosatsu, sGrol-ma), see, One Who Makes You Go Beyond, Tripurdipati, see, Primordial-Lord of the Three Cities, a name of iva, Tripura Sundar (mDzes-ma lHa-mo), see, Beauty of the Three Cities, known as Sixteen Ones (oa, bCu-drug-ma), Tuitpla (dGa'-skyong), see, Warden of Sky of Contentment, Ucchma Jambhala (rMugs-'dzin 'Chol-ba), One Who Perceives the Continuous Consummation, Which Cracks [Everything],
527
Ugrakampin Ngarja (Klu'i rGyal-po Drag-'drog), see, Sovereign of the Undulating-Energies the Powerful One Who Make Tremble, Ugra Tr (Drag-shul sGrol-ma), see, Violent Heat One Who Makes You Go Beyond, known as Lady-Deitys Radiant-Appearance with the Unique Braid, Um Dev (Rig-byed gDon-ma lHa-mo), ivas wife, see, LadyDeitys Radiant-Appearance Rising Mother, Uiamai (gTsug-tor-ma Nor-bu), see, Gem of the TopknotCrown, Vairocana (rNam-par sNang-mdzad), see, Accurately Luminous One, Vairavaa (C. Bishamen, Duowen, Lishamen Tian, J. Bishamon Ten, M Bisaman Tengri, rNam-thos-sras), see, Son of the Whispered Tradition, Vajrabhairava (rDo-rje 'Jigs-byed), see, Dreadful Pure-Diamond, Vajra Catupha (gDan-bzhi-pa'i rDo-rje), see, Four Seats of PureDiamond, Vajradhara (rDo-rje-'chang), see, Holder of the Pure-Diamond, Vajradhtrvar (rDo-rje dByings-phyug-ma), see, Lady of Primordial Nature of Pure-Diamond, Vajrakmevar Dev (lHa-mo rDo-rje 'Dod kyi dBang-phyugma), see, Lady-Deitys Radiant-Appearance Who Has Primacy Over Desire, Vajrakilikil Dev (lHa-mo rDo-rje Ki-la Ki-la), see, Lady-Deitys Radiant-Appearance of the Mythical City of the Joyful Pure-Diamond, Vajraklaya (rDo-rje Phur-pa), see, Iron-Point of Pure-Diamond, Vajramantra Bhrusandhi (dMod-pa Drag-sngags), see, PureDiamonds Mystical-Incantation, Arising at the Intimidating Instant of Union, known as Mantrabhru Ka Balamant (Drag-sngags sTobsldan Nag-po), Vajrapi (C. Jingang, J. Kongsyasha My, Phyag-na rDo-rje), Guhyapati, see, One Who Has in Hand the Pure-Diamond, Vajrapajara (rDo-rje-gur), Cage of the Pure-Diamond, see, Cage of the Pure-Diamond of the Step-Across-Space Female-Deities, Vajrasdhuhasta (rDo-rje Sa-dhu-rtsal), see, Pure-Diamond with the Excellent Hand, Vajrasdhu Samayika (Dam-can rDo-rje Legs-pa), see, PureDiamond Gifted of Good Mood Keeper of the Assumed Obligation,
528
Vajrasattva (C. Wozi Luosazui, J. Kongsatta, rDo-rje Sems-dpa'), see, Hero Lucid About the Pure-Diamond, Vajrasattva Gandharvarja Ugrasena (rDo-rje Sems-dpa' Dragsde Dri-za rGyal-po), see, Powerful General Sovereign of the SmokeEaters, the Hero Lucid About the Pure-Diamond, Vajrasmti Dev (lHa-mo rDo-rje Dran-ma), see, Lady-Deitys Radiant-Appearance Continuous-Remembrance Pure-Diamond, Vajravrah (rDo-rje Phag-mo), see, Sow of Pure-Diamond, or relative to the Sow of Pure-Diamond, Vajrayogin (rDo-rje rNal-'byor-ma) see, Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence, Vaacinta Dev (A-pha'i lHa-mo), Genealogical Lady-Deitys Radiant-Appearance Deities Radiant-Appearances, Varha (Phag-rgod), see, Wild Boar, Varh Mtk (Ma-mo Phag-mo), see, Mother of Wonders Sow, Varua ditya (Chu-la brTan-pa), see, Primordial Governor of Water, he was as the bringer of rain the Highest Lord in the preVedic times, before to be supplanted by the Vedic Indra, and been affected as the regent of the western quarter of the universe, Vsavadatt Ngin, see, Lady-Undulating-Energy Given by the Subconscious, Vasudeva (dByig-lha), see, Deitys Radiant-Appearance with the Benign Glow, known as Ka, Vasudeva Ngarja (Chu-lha Klu'i rGyal-po) see, Sovereign of the Undulating-Energies Deitys Radiant-Appearance with the Benign Glow, Vatsaka Asura, see, Not Fully Divine Breath, Which Makes Tender, Vyasamukha Mtyupati ('Chi-bdag Khva-ta'i gDong-pa-can), see, Lord of Death Raven-Face, Vighnntaka (bGegs mThar-byed), see, One Who Prepares to the End of the Obstacles Makers, Vinyaka Gaapati (Tshogs-bdag Binaya-ka), see, Lord of the Multitude Hero of the Central Jewel of the Chain, Vijayadaa (Beng gi rNam-rgyal), see, Staff of Victory, Vijna Bhairava ('Jigs-byed rNam-shes) see, Dreadful Awareness, Vinyaka Gaapati (Tshogs-bdag Binaya-ka), see, Lord of the Multitude Hero of the Central Jewel of the Chain,
529
Vhaspat Rakta Yaka Dharmapla (Chos-skyong gNod-sbyin Tsi'u dMar-po), see, Protector of the Nature of Things SpeakingRadiating Awakened-Energy Red Overshadowing Lord, Virudhadeva, see, Deitys Radiant-Appearance of Conflict, Virpka (C. Biluoboya or, Guangmu Wang, J. Kmoku Tenn or, Birukakusha Ten, M. Sain Bussu Nidud, Tib. sPyan-mi-bzang or, mig-mi-bzang), see, Feather Appearance, Viu (Khyab-'jug, All pervading One), see, [Solar] One Who is Always Active, Viuddha Vajraheruka (rNam-par Dag-pa rDo-rje He-ru-ka), Vivakarman (P. Vessakarma, [bZo-ba' rGyal-po] Bis-shva Karma), see, Ineluctable Acts Containing All, Vivmitra ditya (Thams-cad bShes-gnyen brTan-pa), see, Primordial Governor of the Ubiquitous Friend, Vabhaika sahasr, see, Bull and the sixteen [cows], Vabha osa, see, Bull and a thousand [cows], Vyomagarbha (Nam-mkha'i sNying-po) Bodhisattva, see, Embryo Celeste, the Bodhisattva, and Saykcitta, Yaka (P. Yakkha, C. Yecha, J. Yasha, gNod-sbyin), see, SpeakingRadiating Awakened-Energy, or Speaking-Radiating AwakenedEnergies), Yka Hiraya (He-ran gNod-sbyin), see, Golden Coin SpeakingRadiating Awakened-Energy, Yaka Kubera (Ku-be-ra gNod-sbyin), see, One Who Makes the Earth Shine Speaking-Radiating Awakened-Energy, Yaka Vyasntakamukha (gNod-sbyin 'Ug-pa'i gDong-pa-can), see, Speaking-Radiating Awakened-Energy with Owl-Faced, Yama (gShin-rje), see, One Who Holds Back [Vital Breaths], Yamakarma (Las kyi gShin-rje), see, One Who Holds Back [Vital Breaths] and Ineluctable Acts, Yama Khrodhavei Rasapati (gShin-rje Khro-chu Lug-ti), see, Lord Quicksilver the Furious River Who Holds Back, Yamntaka (C. Yanmandejia, J. Daiitoku My, gShin-rje-gshed), see, the One Who Prepares for Death as the Fading of Breaths Hold Back, Yayontha, see, Lady-Possessor of the Dissolution-Creation, coming from dissolution and creation (prayalayodaya), known too as Varu, the wife of the Primordial Governor of Water (Varua ditya, Chu-la brTan-pa), they sit upon a diamond throne
530
surrounded by the Deities Radiant-Appearances of oceans, rivers, lakes, and springs, Tibetan Names A-mgon Chos-gsum, see, the Grandmother Who Goes Beyond the Phenomenal, the Possessor of the Black-Blue-Exalted-Instant with Four Arms, and the Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord, A-pha'i lHa-mo (Vaacinta Dev), Genealogical Lady-Deitys Radiant-Appearance Deities Radiant-Appearances, A-phyi bZhin-bzang dByings-phyug-ma (Thoughts (Dhtrivar Cint [mai] bhadra Prapitmah), see, Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel, A-phyi Chibs-gzhon (Avkumriny Prapitmah), see, Grandmother Riding the Juvenile Mare, A-phyi Chos kyi sGron-ma (Dharmadpak Prapitmah), see, Grandmother Who Illuminates Phenomena, A-phyi sNa-nam-bza', see, A-phyi, the historical Lady of the Nanam clan, 'Bar-ma'i Phug-pa (Jvlguha), see, Flame Who is Kept Hidden, bCu-drug-ma (oa), see, Sixteen Ones, known as Beauty of the Three Cities (Tripura Sundar, mDzes-ma lHa-mo), known as dPalrig (rvidy), bCu-gcig-zhal (Ekadaamukha), see, Eleven-Faces, known as Eleven Mouths, bCu-gcig-zhal Phyag-stong sPyan-stong (Ekadaamukha Daaata Bhuja Daaata Cakus), bDag-med-ma (Nairtm), see, Absence of [Degenerating] Self-asSuch, bDe-mchog rDo-rje Hm-mdzad (Savara Vajrahkra), see, Sonorous Roaring of the Pure-Diamond H Reciprocal-Choice, bDud-lha (Mradeva), see, Killer Deitys Radiant-Appearance, bDud-med lHa-ma-yin (Aparamra Asura), see, Not Fully Divine Breath That Appears After the Killer, bDud-mo mKha'-'gro Seng-ge gDong-ma (kin Mr Sihamukh), see, Step-Across-Space Female-Deity Killer Leonine Mouth,
531
bDud-pa (Mra, P. Mra, C. Mo, J. Hajun), see, Killer, bDud-rtsi 'Khyil-ba (Amtakual), see, Curls Ambrosia, Beng gi rNam-rgyal (Vijayadaa), see, Staff of Victory, bGegs mThar-byed (Vighnntaka), see, One Who Prepares to the End of the Obstacles Makers Bla-ma Rig-'dzin 'Dus-pa (Guru Vidydhara Samja), see, Revered One Holder of the Knowledge of the Encounter, Bya-rog gDong-can (Kkamukha Mahkla), see, Great Black Carrion Crow Face, [bZo-ba' rGyal-po] Bis-shva Karma (Vivakarman, P. Vessakarma), see, Ineluctable Acts Containing All, 'Chi-bdag gi bDud (Mtyupati Mra), see, Killer Lord of Death, 'Chi-bdag Khva-ta'i gDong-pa-can (Vyasamukha Mtyupati), see, Lord of Death Raven-Face, Chos-skyong gNod-sbyin Tsi'u dMar-po (Vhaspat Rakta Yaka Dharmapla) see, Protector of the Nature of Things Speaking-Radiating Awakened-Energy Red Overshadowing Lord, brGya-byin (Indra, known as akra), see, Best One, Bya-khyung (Garua, G. Phoenix, L. Phnix, C. Jinchiniao, J. Karura), see, Mythical Phoenix Firebird, Byur-ru'i Phreng-ba (Mandarikml), see, Garland of Coral Flowers, name of the daughter of dByig-lha (Vasudeva), Che-mchog He-ru-ka (Mahottaraheruka) see, Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence, Chu-la brTan-pa (Varua ditya), see, Primordial Governor of Water, Chu-lha Klu'i rGyal-po (Vasudeva Ngarja) see, Sovereign of the Undulating-Energies Deitys Radiant-Appearance with the Benign Glow, Chu-'phen Klu (Apah Nga), Undulating Energy That Flies Out of Water Like an Arrow, Dad-pa'i lHa (rddhadeva), see, Libation Deities RadiantAppearances, Dharma Raks (Chos kyi Srung-ma, or Srung-ma), see, Lady Corporeal-Devouring Awakened-Energy of the Nature of Things, Chos kyi sGrol-ma (Dharmatr), see, [Grandmother] Who Goes Beyond the Phenomenal,
532
Chos-skyong gNod-sbyin Tsi'u dMar-po (Vhaspati Rakta Yaka Dharmapla), see, Protector of the Nature of Things Red SpeakingRadiating Awakened-Energy Overshadowing Lord, Dam-can rDo-rje Legs-pa (Vajrasdhu Samayika), ), see, PureDiamond Gifted of Good Mood Keeper of the Assumed Obligation, Dam-tshig mKha'-'gro (Samayakin), see, Step-Across-Space Female-Deity of the Assumed Obligation, dBang gi Drag-mo (Krodhivar), see, Angry Lady, known as rNam-che-ma, dBang gi mKha'-'gro (Bhgy kin), see, Step-Across-Space FemaleDeity of Fortunate Destiny, dBang-mo Chen-mo (Mahevar), see, Sublime Lady, dBang-phyug dKar-ldan mGon-po (iva Gaurntha), see, Benevolent One Possessor of the Pale-White One, dByug-sngon-can (Niladaa), see, Blue Staff, dByings-phyug-ma (Dhtrivar), see, Lady-Deity of Primordial Nature, and Lady-Deity Who Safeguards Ethereal-Space, dGa'-skyong (Tuitpla), see, Warden of Sky of Contentment, dGe-bsnyen gSer-mgo (Survaairas Upsaka), see, Layman with a Golden Head, Di-do-ma (Di, Grandmother), a Mother of Wonders, known as Mother of Wonders of the Vital Principle Wealth Deposit Casket, see, gTer-sgrom sMan-mo, dKar-ldan lHa-mo (Gaur Dev), see, Lady-Deitys RadiantAppearance Pale-White One, dMod-pa Drag-sngags (Vajramantra Bhrusandhi), see, PureDiamonds Mystical-Incantation, Arising at the Intimidating Instant of Union, 'Dod mNga'-bdag gi bDud (Mra Kmdhipati), see, Killer Primordial-Lord of Sensual Desire, known too as Benevolent One as the Sublime Lord, 'Dod-rgyal (Kmadeva (P. Kmadeva, C. Yutian, J. Yokuten), see, Deitys Radiant-Appearance of Sensual Desire, Don-mthong-pa Rin-chen (Ratna Amoghadari), see, Gaze Infallibly at the Jewel, Don-yod Grub-pa (Amoghasiddhi, C. Bukonggong, J. Fukjju), see, Fruitful Accomplishments,
533
Don-yod Zhags-pa (rya Amoghapa, J. Fukukensaku), see, One With the Efficient Tie to Noble Man, dPal 'Khor-lo bDe-mchog (r Cakrasavara), see, Glorious Circle of the Reciprocal-Choice Splendor, dPal-ldan Blo-gros lHa-mo (rmati Dev), see, Lady-Deitys Radiant-Appearance Intentional-Thoughts-Splendor, and dPal-ldan lHa-mo (rdev), dPal-ldan lHa-mo (rdev), see, Lady-Deitys Radiant-Appearance Splendor, dPal-rig (rvidy), see, Knowledge Splendor, or Magic Fortune, Drag-mo (Aindri Krodhina, or Indra), see, Best Lady Personifying Anger, Drag-po'i bCu-gcig-pa (Ekadaa Rudra), see, Eleven Intermediate Whirlwinds Breaths, Drag-po'i Srog-ma-med (Nirti Rudra), see, Degenerating Whirlwinds Breath, Drag-shul sGrol-ma (Ugra Tr), see, Violent Heat One Who Makes You Go Beyond (known as Lady-Deitys Radiant-Appearance with the Unique Braid), Drag-sngags sTobs-ldan Nag-po (Mantrabhru Ka Balamant), see, One Who is Full of Vital-Strength, and is Difficult to Understand with Her Intimidating Mystical-Incantation, Dung-skyong Klu'i rGyal-po (akhapla Ngarja), see, Sovereign of the Undulating-Energies Protector of the Conch, Dus kyi 'Khor-lo (Klacakra), see, Wheel-Point of Determinate Time, Dus kyi Mu-khyud lHa-ma-yin (Kpathmi Asura), see, Not Fully Divine Breath Misleading-Way, lHa-mo dByangs-can-ma (Sarasvat Dev), see, Lady-Deitys Radiant-Appearance Who Lives in the Secret River, gDan-bzhi-pa'i rDo-rje (Vajra Catupha), see, Four Seats of PureDiamond, Glang-zhal (Gajavadan), see, Elephant Face, gNyan-chen Thang-lha, see, Great Giver Deity of the Plain Pass, gNod-sbyin Gangs-bzang (Bhadragiri Yaka), see, SpeakingRadiating Awakened-Energy Auspicious Mountain, gNod-sbyin 'Ug-pa'i gDong-pa-can (Vyasntakamukha Yaka), see, Speaking-Radiating Awakened-Energy with Owl-Faced,
534
gNod-sbyin-ma Kun-nas 'Khyil-pa (Kual [a word was added here in Tibetan: samantam] Yaki), Speaking-Radiating AwakeningFemale-Energy On All Sides the Curl, gNyang-chen Thang-lha, see, Great-Benefactor Deitys RadiantAppearance of the Plain, a celebrated Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha), see, Revered Spirit of the Mountain (Guru Girika, Bla-ri), Gos-sngon-po-can (Nilmbaradhara), see, Blue Night Outward Appearance, a form of Phyag-na rDo-rje (Vajrapi), gSang-bdag Nag-po (Ka Guhyapati), see, Lord of the Secret the Dark One, gSang-lha (Guhadeva), see, Deitys Radiant-Appearance that is Kept Locked Up, gSer-trap dMar-po (Rakta Survaavarman) see, Golden Breastplate the Red, gShin-rje Khro-chu Lug-ti (Yama Khrodhavei Rasapati), see, Lord Quicksilver the Furious River Who Holds Back, gShin-rje-gshed (Yamarja, C. Yanmandejia, J. Daiitoku My), see, the One Who Prepares for Death as the Fading of Breaths Hold Back, gShin-rje-gshed dMar-po'i gZung (Rakta Yamntaka Grha), see, Catcher Who Prepares for Death as the Fading of Breaths Hold Back the Red, gShin-rje Nag-po (Kla Yama), see, the One Who Holds Back [Vital Breaths] the Black-Blue-One, gShin-rje-gshed Nag-po (Kla Yamntaka), see, the One Who Prepares for Death as the Fading of Breaths Hold Back the Black-BlueOne, gTer-sgrom sMan-mo (Java Mt Dhanadhnikaraka), or in full, gTer-ma mChod-sgrom sMan-'tsho-ba'i Ma-mo, see, Mother of Wonders of the vital Principle Wealth Deposit casket, gTsug-na rNam-rgyal dKar-po (Sita Vijayoa), see, TopknotCrown of the Victorious White One, gTsug-tor-ma Nor-bu (Uiamai), see, Gem of the TopknotCrown, gTum-mo lHa-ma-yin (Caa Asura), see, Not Fully Divine Breath of the Wrathful One, g.Yu-rgyal, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha),
535
gZhon-nu sMin-drug, or Ku-mar Kar-ti-ke-ya (Kumra Krttikeya, or faulty Krtikeya), see, Juvenile of the [Autumnal Transit of the] Moon within the Pleiades, Ha-ra Nag-po (Hara Ka), see, Dark One destroyer, Ha-ra Tshigs-pa (Hara Dnava), see, Sediment Destroyer, He-ran gNod-sbyin (Yka Hiraya), see, Golden Coin SpeakingRadiating Awakened-Energy, He-ran Ke-shu (Hirayakaipu), see, Brown Gold, He-ru-ka (Heruka), see, Luminous He that Emits the Hidden Noises, 'Jam-dpal (Majur), see, Graceful-Splendor, 'Jam-dpal gShin-rje (Majur Yamntaka), see, the One Who Prepares for Death as the Fading of Breaths Hold Back Graceful-Splendor, 'Jam-dpal-dbyangs or 'Jam-dbyangs (Majughoa or Majurghoa, C. Wenshu), see, Charming Resounding Phoneme, and Majur, 'Jam-dpal 'Jigs-byed (Majur Bhairava), see, Dreadful GracefulSplendor, 'Jam-dpal mTshan-brjod (Majur Nmasagti), see, Litany of the Names of Graceful-Splendor, 'Jam-dpal-sku (Majukya), see, Graceful Body, 'Jig-rten dBang-phyug Kha-sar-p-ni (Khasarpaa Lokevara), see, Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity, 'Jigs-byed (Bhairava), see, Dreadful One, 'Jigs-byed-ma (Bhairav), see, Dreadful-Lady, 'Jigs-byed rNam-shes (Vijna Bhairava) see, Dreadful Awareness, 'Jigs-med gSal-ba'i lHa (bhsvaradev), see, Deities RadiantAppearances of Peaceable Shining, 'Jog-po Klu'i rGyal-po (Takaka Ngarja), see, Sovereign of the Undulating-Energies Who Scrapes, Jo-bo rGya-rgya, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha), 'Khor-lo sDom-pa (Cakraambara), see, Circle of the Jumping Deer, and Jumping Deer, Khyab-'jug (Viu), see, [Solar] One Who is Always Active, in Tibetan: All pervading one, Khyab-'jug gi 'Jug-pa bCu (Daa Viu Avatra), See, Ten Apparitions of the [Solar] One Who is Always Active,
536
Khyim-lha (Ghadeva, known as Amitradeva deity without friend, L. Lare nia), see, Deity of the House, Klu'i Padma-lte (Padmanbha Nga), see, Undulating-Energy of the Navel-Lotus, Klu'i rGyal-po Drag-'drog (Ugrakampin Ngarja), see, Sovereign of the Undulating-Energies the Powerful One Who Make Tremble, Klu'i rGyal-po Mal-'gro Se-chen (Anavatapta Ngarja), see, Sovereign of the Undulating-Energies Unfathomable Breath, also known as the enigmatic Blue-heart-drop, Klu'i rGyal-po rGya-mtsho (Sgara Ngarja), see, Sovereign of the Undulating-Energies of Ocean, Klu'i rGyal-po Srog-ma-med (Nairpra Ngarja), see, Sovereign of the Undulating-Energies Absence of Subtle Breaths Klu-rigs sGron-ma (Ngajina Pradpa), see, Lamp of Victorious Undulating-Energy, Kro-po'i bCu-gcig-pa or Drag-po'i bCu-gcig-pa (Ekadaa Rudra), see, Eleven Intermediate Whirlwinds Breaths, Ku-be-ra (Kubera, known as Kuvirj), see, the One Who Makes the Earth Shine, Ku-be-ra gNod-sbyin (Yaka Kubera), see, One Who Makes the Earth Shine Speaking-Radiating Awakened-Energy, Kun-rig rNam-par sNang-mdzad (Sarvavid Vairocana), see, Allknowing Accurately Luminous One, Kun-tu bZang-mo (Samantabhadr), see, Favorable Lady at All Sides, Kun-tu bZang-po or in Tibetan Beneficial in All (Samantabhadra), see, Favorable on All Sides, Kun-bzang Ma-gcig E-ka Dza-ti-ma (Ekaja Ekamt Sarvabhadra), see, Excellent in All Only Mother Unique Braid, Kye-pa rDo-rje (Hevajra) see, Pure-Diamond He, Las kyi gShin-rje (Yamakarma), see, One Who Holds Back [Vital Breaths] and Ineluctable Acts, Las kyi mKha'-'gro (Karmakin), see, Step-Across-Space FemaleDeity of Ineluctable Acts, lHa-chen (Mahdeva or Mahdev, P. Mahdeva, C. Datianshen, J. Daitennin), see, Great Deitys Radiant-Appearance, or great Deities Radiant-Appearances,
537
lHa-chen Bar-lha (Antaradeva Mahdeva), see, Great Deitys Radiant-Appearance Intermediate Space Male-Divinity, lHa-chen Tshangs-pa dKar-po (Sita Brahm Mahdeva), see, Great-deitys Radiant-Appearance Creator of the Supreme Principle Bright-White, lHa'i Bu-yi bDud (Devaputra Mra), see, Killers Son of the Deity, lHa-mo Dus-mtshan-ma (Kaligan Dev), see, Lady-Deitys Radiant-Appearance Who Has the Sign [of Awakened Mercury], lHa-mo E-ka-dza-ti, or Ral-gcig-ma (Ekaja Dev), see, LadyDeitys Radiant-Appearance with the Unique Braid, lHa-mo bDud-sol-ma (Dhmvast Dev), see, Lady-Deitys Radiant-Appearance Who Lives in Ethereal Smoke, lHa-mo Nam-mkha'i Gos-can (Drghmbar Dev), see, LadyDeitys Radiant-Appearance of Space-Time, lHa-mo Phyag-bzhi-ma (Catvaribhuja Dev), see, Lady-Deitys Radiant-Appearance with Four-Arms, a form of Ekaja Dev, lHa-mo rDo-rje 'Dod-chags (Rgavajr Dev), see, Lady-Deitys Radiant-Appearance Whose Loving-Passion Belongs to the PureDiamond, lHa-mo rDo-rje 'Dod kyi dBang-phyug-ma (Vajrakmevar Dev), see, Lady-Deitys Radiant-Appearance Who Has Primacy Over Desire, lHa-mo rDo-rje Dran-ma (Vajrasmti Dev), see, Lady-Deitys Radiant-Appearance Continuous-Remembrance Pure-Diamond, lHa-mo rDo-rje Ki-la Ki-la (Vajrakilikil Dev), see, Lady-Deitys Radiant-Appearance of the Mythical City of the Joyful Pure-Diamond, lHa-mo Ri'i Sras-mo (Prvat Dev, G. Hestia, L. Vesta deity of the home-fire), see, Lady-Deitys Radiant-Appearance Who Lives in the [Central-Axial] Mountain, a form of Ekaja, lHa-mo Tsan-ti-ka (Caik Dev), see, Lady-Deitys RadiantAppearance Making Violent-Jumps, lHan-cig lHa-mo (Sahaja Dev), known as bCu-drug-ma (oa), see, Lady-Deitys Radiant-Appearance Unborn Presence, lHa-srin brGya-byin brTan-pa Deity with thousand talents (Indra ditya), see, Best One Primordial Governor, lHa-yul Chen-po gNas-po gSer-mgo (Survaairas Mahsthitideva), see, Sublime Deitys Radiant-Appearance of the Place Temporary Lodging with a Golden Head, known as gNas-po
538
sDo-pa, and gNas-po-che gZhi-bdag (Vastupurua Mahsthna, Sublime Visual Area of the Objective Reality of the Person), Lus-ngan-mo, in Tibetan Ugly-Body (Cmu Kl or Kamu Kl), see, Black-Blue-Lady Who is Pruned, Ma-dros-pa, see, Klu'i rGyal-po Mal-'gro Se-chen, or Sovereign of the Undulating-Energies Unfathomable Breath, tongue, Ma-gcig dPal gyi lHa-mo (Ekamt rdev), see, Only Mother Lady-Deity-Radiant-Appearance, Ma-mo Drag-mo (Aindri Krodhina Mtk, or Indra), see, Mother of Wonders Best Lady Personifying Anger, Ma-mo dBang-mo Chen-mo (Mahevar Mtk), see, Mother of Wonders Sublime Lady, Ma-mo gZhon-nu-ma (Kaumar Mtk), see, Mother of Wonders Juvenile-Lady, Ma-mo Lus-ngan-mo, in Tibetan Mother Ugly-Body (Cmu Kl Mtk), see, Mother of Wonders Black-Blue-Lady Who is Pruned, Ma-mo Nor-rgyun-ma (Lakm Mtk), see, Mother of Wonders the Prosperous Beauty, Ma-mo Phag-mo (Varh Mtk), see, Mother of Wonders Sow, Ma-mo Tshang-ma (Brahm Mtk), see, Mother of Wonders for Supreme Creative Imagination, Ma-mo Tshe-ring-ma (yudirghajiv Mtk), see, Mother of Wonders the causeless live with the long Ma-mo rBod-gtong (Agnijihv kin), see, Step-Across-Space Female-Deity Who Offers Her Blazing Tongue, Ma-mo Seng-ge dPa'-mo (Nsih Mtk, or Narasii), see, Mother of Wonders Leonine Heroine known as the Black-Blue-Lady Who is Pruned, Me-lha (Agnideva, C. Zhurong, J. Katen), 136 see, Deitys RadiantAppearance of Fire and Divine Fire, mGon-po Beng, see, Daa Mahkla, Black-Blue-Exalted-Instant with the Club, mGon-po Bya-rog Ming-can (Kka Nma Mahkla), see, Great Black-Blue-One Named Carrion Crow, or in Tibetan Highly Reputed Crow, mGon-po Chen-po (Mahntha), see, Possessor Who Magnified,
539
mGon-po Chen-po Phyag-bzhi-pa (Caturbhuja Ntha Mahkla), see, the Possessor of the Black-Blue-Exalted-Instant with Four Arms, Mi-g.yo Bla-med (Acala, C. Budongfo, J. Fud My), see, Unwavering, Mi'i Seng-ge (Nsiha or Narasiha), see, Leonine Hero, mKha'-'gro'i gTso-mo Kun-bdag Srog-gcig-ma, see, Step-AcrossSpace Female-Deity, Only Mother of Subtle Life Governing All Sentient Beings, Mi-khrugs Dri-med-pa (Akobhyavimala), Immaculate Unshakable One, mTha'-yas Klu'i rGyal-po (Ananta Ngarja), see, Sovereign of the Undulating-Energies Unlimited One, Nag-mo (Kl), see, Black-Blue-Lady, Nag-mo bZang-mo (Bhadra Kl), see, Black-Blue-Lady Who is Beneficial, Nag-mo Chen-mo (Mahkl), see, Black-Blue-Lady of the Exalted Instant, Nag-mo Dur-khrod-ma (mana Kl), see, Black-Blue-Lady of the Cemetery, Nag-mo Grub-thob-ma (Siddha Kl), see, Black-Blue-Lady Who is Accomplished, Nag-mo gSang-mo (Guhya Kl), see, Black-Blue-Lady of the Secret, Nag-mo lHa-mo dGu (Nava Kl Dev), see, Nine Black-Blue-LadyDeities Radiant-Appearances, Nag-mo sByong-ba-ma (Dakin Kl), see, Black-Blue-Lady of the South, Nag-po Chen-po (Mahkla) in Tibetan Great Black-Blue-One, see, Black-Blue-Exalted-Instant, Nag-po Chen-po Phyag-bzhi-pa (Caturbhuja Mahkla), see, Black-Blue-Exalted-Instant with Four Arms, Nag-po'i lHa (Kadeva, P. Kahadeva), see, Deitys RadiantAppearance Dark One, Nam-mkha'i dByings-phyug-ma (ka Dhtvivar), see, LadyDeity Who Safeguards Ethereal-Space and Lady-Deity of Primordial Nature, Nam-mkha'i sNying-po (Vyomagarbha), see, Embryo Celeste, the Bodhisattva,
540
mDzes-ma lHa-mo (Tripura Sundar), see, Beauty of the Three Cities, known as Sixteen Ones (oa, bCu-drug-ma), [Ne'u-le] Rigs-med-ma (Nakulik), see, Mythical Mongoose, Nga-men Chos-po (known as Mra, bDud-pa) for the Bon-po, see, He Who is Personified by Worldliness, Nus-pa (akti), see, Divine Energies, Nor-bzang Klu'i rGyal-po (Maibhadra Ngarja, G. Poludeukes, L. Pollux), see, Beneficial Gem Great Sovereign of the UndulatingEnergies, Nor-rgyun-ma Khyab-'jug-chung-ma (Lakm Vaiav), see, Prosperous Beauty, Who Belongs to the [Solar] One Who is Always Active, Nor-sbyin Byang-phyogs (Dhanad Digbodhi), see, One Who Makes to See, the Supreme Mercurial Revelation Issue of the Fortune, Nus-pa gSer-mdog-ma (Kanakaakti), see, Golden Divine Energies, Nyon-mongs-pa'i bdud (Klea Mra), see, Killer of Mental Torments, 'Od-dpag-med (Amitbha, C. Omito, J. Amida), see, Unlimited Brightness, Pad-chen Klu'i rGyal-po (Mahpadma Mahngarja), see, Sovereign of the Undulating-Energies Grand White Lotus, Padma Klu-chen rGyal-po (Padma Mahngarja), see, Sovereign of the Undulating-Energies of the Lotus, Padma-gsung Padmavka) known as Padma-gshed Padmntkara), see, rTa-mgrin, Padma'i gTer-srung bDud-pa'i rDo-rje Ha-ra Nag-po (Mravajra Haraka Padmarka Dhanadhni), see, Wealth Deposit Giver of the Corporeal-Devouring Awakened-Energy of the Lotus, the Dark One Destroyer Pure-Diamond Killer, Padma-mo lHa-mo (Padmi Dev) see, Lady-Deitys RadiantAppearance of Millions of Fragrant Molecules of a Lotus, Padma-gshed (Padmntkara), see, the One Who Transforms a Quantity of Lotus and Horse-Neck (Hayagrva, rTa-mgrin), Padma-gsung (Padmavka), see Lotus of Speech, Phag-rgod (Varha), see, Wild Boar, 'Phags-pa sPyan-ras-gzigs dBang-phyug (rya Avalokitevara), see, the Lord Who is Able to See, in Noble Man, and sPyan-ras-gzigs dBang-phyug,
541
'Phags-pa sPyan-ras-gzigs dBang-phyug Zhal bCu-gcig-pa (rya Avalokitevara Ekadaamukha), see, sPyan-ras-gzigs & bCu-gcigzhal, Pho-chen (Mahpurua, P. Mahpurisa), see, Sublime Hero of the Person Principle, Cosmically magnified man, or Christ, Pho-lha (Puruadeva), see, Deitys Radiant-Appearance of the person Principle, 'Phrin-las dBying-phug-ma (Dhtrivar Samudcra), see, Awakened-activities Lady-Deity of Primordial Nature, Phung-po'i bDud (Skandha Mra), see, Killer of the Aggregates, Phur-ba 'Phrin-las (Samudcraklaya), see, Awakened-activity of Iron-Point, Phyag-bzhi-pa (Caturbhuja), see, with Four Arms, Phyag-na rDo-rje, or Phyag-rdor (Vajrapi), see, One Who Has In Hand Pure-Diamond, 'Od-de Gung-rgyal, the husband of Yum Phag-mo Tshang-dgu, a sovereign spirit of a summit culminating over six thousand metres in 'Ol-kha area, and father of eight sons hypostatises (Dnava, G. Hupostasis, under and standing, or sediment, L. Hypostasis, essence, substance, Tshigs-pa or bTsan) of the subconscious impressions, R-ma-na, or dGa'-byed (Rma), see, Handsome Giver of Pleasure, Rang-byungrGyal-mo (Svyabhuva Dev), see, Lady-Deitys Radiant-Appearance that has power over the existential becoming, rDo-rje-'chang (Vajradhara), see, Holder of the Pure-Diamond, rDo-rje dByings-phyug-ma (Vajradhtrvar), see, Lady of Primordial Nature of Pure-Diamond, rDo-rje-gur (Vajrapajara), Cage of the Pure-Diamond, see, Cage of the Pure-Diamond of the Step-Across-Space Female-Deities, rDo-rje 'Jigs-byed (Vajrabhairava), see, Dreadful Pure-Diamond, rDo-rje rNal-'byor-ma (Vajrayogin) see, Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence, rDo-rje Phag-mo (Vajravrah), see, Sow of Pure-Diamond, or relative to the Sow of Pure-Diamond, rDo-rje Phur-pa (Vajraklaya), see, Iron-Point of Pure-Diamond, rDo-rje Sa-dhu-rtsal (Vajrasdhuhasta), see, Pure-Diamond with the Excellent Hand,
542
rDo-rje Sems-dpa' (Vajrasattva), see, Hero Lucid About the PureDiamond, rDo-rje Sems-dpa' Drag-sde Dri-za rGyal-po (Vajrasattva Gandharvarja Ugrasena), see, Powerful General Sovereign of the Smoke-Eaters, the Hero Lucid About the Pure-Diamond, rGyal-ba Don-yod Grub-pa (Jina Amoghasiddhi, C. Bukonggong, J. Fukjju), see, Victorious Fruitful Accomplishments, rGyal-ba Mi-khrugs-pa (Jina Akobhya, C. Bukonggong Fo, J. Fukjju Nyorai), see, Victorious Unshakable One, rGyal-ba 'Od-dpag-med (Jina Amitbha), see, Victorious Unlimited Brightness, rGyal-ba Rin-chen 'Byung-ldan (Jina Ratnasabhava), see, Victorious Source of the Jewel, rGyal-ba rNam-par sNang-mdzad (Jina Vairocana), see, Victorious Accurately Luminous One, rGyal-po Pe-har (Paihra Rja), see, Sovereign One Who Takes Swelling Up Away, Ri-bo Srin-po brTan-pa (Nirti ditya Rakasa), see, Degenerating Whirlwinds Breath the Primordial Governor of Corporeal-Devouring Awakened-Energy, Rig-byed gDon-ma lHa-mo (Um Dev), ivas wife, see, LadyDeitys Radiant-Appearance Rising Mother, Rig-chen-ma (Mahvidy), see Magnified Lady Knowledge, and Ten Magnified Ladies of Knowledge, Rigs-ldan Klu'i rGyal-po (Kulika Ngarja), see, Sovereign of the Undulating-Energies of the Troupe, Rin-chen 'Byung-ldan (Ratnasabhava), see, Source of the Jewel, rMa-bya Chen-mo (Mahmyr), see, Excited Sublime Pea Hen, rMa-chen sPom-ra, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha), rMugs-'dzin 'Chol-ba (Ucchma Jambhala), see, One Who Perceives the Continuous Consummation, Which Cracks [Everything], rNam-par Dag-pa rDo-rje He-ru-ka (Viuddha Vajraheruka), rNam-par sNang-mdzad (Vairocana), see, Accurately Luminous One, rNam-thos-sras (Vairavaa), see, Son of the Whispered Tradition, rTa-mgo Tshigs-pa (Avairas Dnava), see, Horse-Face Sediment, rTa-mgrin (Hayagrva), see, Horse-Neck,
543
rTa-bdag brGyad (Aa Avapati), see, Eight Lords of the Horses, or the Eight Subtle Breaths, rTa-mo-gdong Mi-'am-ci (Avamukha Kinara, G. Saturos), see, Why-How Mares Mouth, rTsib kyi Mu-khyud (Nemi Daitya), see, Daily-time Circumference, sDom-pa (ambara), see, Jumping Deer, Seng-ge gDong-pa-can (Sihamukha), see, Leonine-Face, Seng-ge Khyab-'jug (Hariviu), see, Brown [Solar] One Who is Always Active, Seng-ge lHa (Harideva), see, Brown Deities Radiant-Appearances, sGam-po lHa-rje, a Deitys Radiant-Appearance of the Place (Yul-lha (Sthitideva), sGam-po-gdar lHa-chen, sGrol-ma (Tr, C: Tuolo, J: Tarani Bosatsu), One Who Makes You Go Beyond, sGrol-ma'i Phyag-stong (Daaata Tr), see, One Thousand Shining-Pupils, or eyes like stars, known as Indra, sGyogs-chen sDod-ra, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha), sGyu-'phrul Chen-po (Mahmy, C. Dahuan Jingang, J. Bon-ten), see, Magnified Illusion, Sha-za gNod-sbyin mKha'-'gro (Pic Yaki kin), see, StepAcross-Space Female-Deity Speaking-Radiating Awakened-Energy Shaping the Curl, Sha-za Nag-po (Ka Msabhaka), see, Flesh Eater Dark One, She'u Kha-rag, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha), Shin-tu-zhal (Sumukha), see, Amiable Mouth, sPyan bcu-gnyis, sPyan-mi-bzang (Virpka (C. Biluoboya or, Guangmu Wang, J. Kmoku Tenn or, Birukakusha Ten, M. Sain Bussu Nidud, see, Feather Appearance, sPyan-ras-gzigs dBang-phyug (Avalokitevara) see, the Lord Who is Able to See, sPyan-ras-gzigs Yi-ge Drug-pa (Avalokitevara aakar), see, the Lord Who is Able to See, with the Six Syllables, with four arms, Srin-mo (Rakas), see, Lady-Corporeal-Devouring AwakenedEnergy, or embodiment of woman life-strength,
544
Srin-po lHa'i rGyang-'phen-pa (Crvka Rakasadevata), see, Deitys Radiant-Appearance Corporeal-Devouring Awakened-Energy that Talks of the Pleasant, Srin-po mGrin-pa'i sGra bCu-zhal (Rvaa Daamukha Rkasa), see, Corporeal-Devouring Awakened-Energy that Bray [Like a Camel] the Ten Opening Up, Srog-bdag Bya-rgod kyi gDong-pa-can (Grdhramukha Vyupati), see, Vulture-Face Lord of Air, Srog-bdag R-hu-bdzra (Rhula Pradeva, C. Lo Heou), see, Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings, Srog-bsam (Pracint), see, One Who Reflects on Life, known to as Klu'i rGyal-po Srog-ma-med (Nairpra Ngarja), see, Sovereign of the Undulating-Energies Absence of Subtle Breaths, Srog-bu'i Ha-nu-man (Hanumant Vyuputra), see, Winds Son Jay Who Should be Considered, Sog-ra-btsan dMar-po (Rakta Paramu Dnava Kumbha), see, Keeper of the Vases Sediment Who Gathers Infinitesimal Red Atoms, sTobs-rgyu Klu-chen rGyal-po (Karkatik Mahngarja), see, Sovereign of the Undulating-Energies Crab Pincer, Thams-cad bShes-gnyen brTan-pa (Vivmitra ditya), see, Primordial Governor of the Ubiquitous Friend, Thod-pa'i Kha-sbyor (Kapla Sapua), see, Hollow of the SkullCup, Thugs-rje Chen-po (Mahkruika, C. Dacidabei), see, Great Compassionate One, and Avalokitevara, Ts-ri Nga-la'i sGang, a Sublime Deitys Radiant-Appearance of the Place (Mahsthitideva, P. Mahhitideva, Yul-lha Chen-po), Tsanda-li lHa-mo (Caal Dev), Lady-Deitys Radiant-Appearance of the Fury, Tshang-pa (Brahm), see, Creator of the Supreme Principle, Tshe-bdag Khyung gi gDong-pa-can (Garuamukha yuspati), see, Mythical Phoenix Firebird-Face Lord of Long-Life, Tshe-dpag-med indeterminate life (Aparamityu), see, Causeless Life, Tshogs-bdag Binaya-ka (Vinyaka Gaapati), see, Lord of the Multitude Hero of the Central Jewel of the Chain, Yang-dag Thugs (Saykcitta), see, Mind Together,
545
Yar-lha Sham-po lHa-chen, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha), Ye-shes kyi mKha'-'gro-ma (Jnakin), see, Step-Across-Space Female-Deity of Innate-Wisdom, Ye-shes mGon-po Gri-gug-can (Jna Kartaridhara Mahkla), see, Black-Blue-Exalted-Instant Who Holds the Chopper of InnateWisdom presence, severs conceptual reasoning, Ye-shes mGon-po Phyag-bzhi-pa (Caturbhuja Jnantha), see, Possessor of Innate-Wisdom with Four Arms, Yum Chen-mo (Mahmt), see, Magnified Mother, Yum Phag-mo Tshang-dgu, Zhing-skyong yab-yum (Pita Mt Ketrapla), see, Father-andMother Protectors of the Nature of Things of the Pure Fields, Zhing-skyong Kun-dga' gZhon-nu (nanda Kumra Ketrapla), see, Guardian of the Pure Field Bliss of Youth, Zhogs-lha rGyug-po, a Deitys Radiant-Appearance of the Place (Sthitideva, Yul-lha),
546
Index of Places
Classified in Romanized Alphabetical Order
Abhayagiri Vihra of Anurdhapura ex-Tambapa (G. Taprobana, r Lak), Abhayntarik Vihra of Vallabh otherwise known as Kuvia (in Surra, Gujart, west of Khiwr). cra Mahcaityavihra of Vidarbhanagar upon Vidharb River (Berr, South Vindhyagiri Ranges, ndhra Pradea), a place celebrating the memory of the Arhat cra (532 to 467 BCE), who gave his name to the eighteenth section of the Vinayapiaka. Adrapuri Caityrma outside Mathur (Muttra, Uttara Pradea), Ahicchatr (Rmnagar, Bareilly district, Uttara Pradea) capital city of Uttara Pacla (Rohilkhand). Indramitra or Indrgnimitra (184 BCE r. 158 to 151 BCE), the sixth sovereign of Ahicchatr was related to the uga Dynasty (187 to 73) of Madhyadea. His two sisters-in-law Kuragi (179 to 114 BCE) and Ngadev (176 to 120 BCE) made a donation to the Buddhists of the Rjaprsda Caitya of Gay, and built an architrave and several pillars, leaving, Ahogangagiri Vihra near Mathur (Muttra, Uttara Pradea), Ajarmara (Ajmer, North Rjasthn), the city That Did Not Age or Die, was populated with the migration of Rjyamitra Chamna (r. 648-670) who belonged to the Indo-Parthian-Greek Scythian Solar Fire clan (Agnikula) of the area of Ahicchattr (Rmnagar, Rohilkhand, Bareilly district, Uttara Pradea. When the empire of Haravardhana Silditya Puyabhti (590 r. 606-647) collapsed after his death, Rjyamitra Chamna installed his new dominion extended by the Chamna Dynasty (648-1193-1301). After the death of Phivirja III Chamna in 1193, Qub al-Dn Aybaq took Ajarmara and enslaved the people. However, some escaped and successfully resisted in Raasthambhapura (Ranthambhor, Rjasthn) until Hamradeva Chamna (r. 1283-1301) was betrayed by two officers circumvented by 'Al ud-Dn Khij (1247 r. 1296-1316) third Khij Sultn of Delhi. Altai (Altajn Nur, Mongolia),
546
547
Amravat (ndhra Pradea), Amasia (im, Syria), A-mdo (North-Eastern province of Tibet, Qinghai), Amtabhvana Vihra (Jammu and Kamra), Aahilapaka (Pan, North Gujart), ndhradea (ndhra Pradea), The Slivhana ndhrajti Tribes were a mingled population of new comers, Arians and Dravidians who were united by Simuka tavhana (Sipraka 78 BCE r. 50-27 BCE). He was the creator of a new empire from the Godaver River in the west and the Ka River in the east. That population attached its name to ndhra Pradea, on the border of the Dravidian region of Tamil Nad, Anurdhapura (ex-Tambapa, G. Taprobana, r Lak), an ancient Buddhist royal capital city, Arabia, or Arabian Peninsula, in Southwest Asia, divided today into Saudi Arabia, Yemen, Oman, Bahrain, Kuwait, Qatar, and United Arab Emirates, ryadea (T. 'Phags-pa-yul, Uttara Pradea and Bihr), rystna Vihra (T. Bar-ma or Tsar-ma) of Kustna (Khna, C. Qusadana, Khotan, Yutian Xinjiang), was established in 23 BCE by the Arhat Vairocana of Mathur (64 to 2 BCE). He was patronized by Ptika Kahrata of Chuka (G. Kharakostes, 87 BCE r. 54 to 23 BCE), the Katrapa of Pajb, a grand vassal of Azes aka of Pukaravat [Peshwar] (72 BCE r. 45 10 BCE). Ptika Kahrata the Lord of Great Gifts (Mahdanapati) had installed relics of kyamuni Buddha in the north of Takala and created a vihra. His granddaughter, Ayasia Kamua was the wife of Rjuvula (Rajla 64 BCE r. 31 to 17 BCE) the first Katrapa Scythian aka, who had conquered Mathur. Ayasia Kamua protected the Sarvstivdin of Mathur and built the Saghrama for them. Vairocana went up to the Silk Road in 26 BCE), and with the help of Vijayasabhava, the raja of Kustna (61 BCE r. 38 to 12 BCE); there he created the first Sarvstivdin monastery named the Breast in Noble Man. In 445, Muliyen (410 r . 441-462) Tegin of the Ha Tuyuk (G. Haythelit, C. Yedai) invested the kingdom and shared his government with the ancient families who later abandoned, their Sanskrit names (Bhma, Bangasena, Nandasena, Sitka,
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Upajva) for Turkish names (Angaca, Cutalyhira, Phummesena, Piteya, Saghita, Tipeya, Opegeya, Limira). Aokrma of Paliputra (G. Patalibothra, Paa, Bihr), an ancient Mahsghika monastery founded with the city in 458 BCE by Udayabhadra Haryaka (490 BCE r. 462 to 446 BCE) the third emperor of Mahmagadha. Previously, he was named Kukkuarma, and around it, Aoka Maurya built in the Dharmarjika Caityrma about 255 BCE, where a foot print of kyamuni Buddha and several relics were kept. During his visit around 402, Faxian (362-427) contemplated the ruined wall of the ancient capital and there he bought a copy of the Mahparinirva stra and of the Vinayapiaka of the Mahsghika, Aokevara aivaka temple of Pndrethang (Jammu and Kamra), Assam (Assam and Cooch-Behr former Uttarajyotia), in the Valley of the Brhmaputra River (T. Ye-ru gTsang-po), today the capital Dispur, Athnai (Athens, southern Greece), ancient city-state, since 1830 the capital city of Greece in Europe, Ba-dan dgon Ka-rtogs dgon, 'Bri-gung-pa monastery (sGakhams), 'Ba'-rom in Byang-thang (northern province of the High Plateau), principal seat monastery of 'Ba'-rom-pa bKa'-brgyud-pa School, Bhlika (P. Baxtrish, G. Ziariaspe, C. Bohe, Balkh, Afghanistn), capital city of the Scythian Tribes of the satrapy of Bactriana ruling the space from the Vaku high valley (G. Oxus, m-Dary, Tajikistn) up to the Vaku low valley, or the Vakhjir River (Pamirs, Afghanistn), Baisha the Dongba Tribes capital city of lJang-yul (Yunnan), Balasaghun (Eastern Kazakhstn), the historical Urdus camp (Quz Urdu), and capital city of the empires of the Trk Trgesh, Uighur and Qarluq, named as Ulush Urdu by the historian Mamd Kshghar (1043-1107), Bali Island (East Java, Indonesia), capital city Denpasar, Bal-po (Dolpo Valleys district, province North Karnali, MidWestern Nepla), annexed in 1797, during the offensive of the Gurkha of Rana Bahadur Shh (1775-1806 r. 1777-1799) King of Nepla,
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Baltistn (T sBal-ti yul), capital city Shigar (bShul-dkar), the Little Tibet in the Karakoram range, Balr in Trk Uighur (T Bru-sha, Gilgit Valley, Dardistn, Northern-Pkistn), Banras (Uttara Pradea), Bagala (West-Bengal India, and Bagladea), Bagaladea (or Bangladesh), in southern Asia, and the Ganges river delta, capital city Dhaka, an independent Bagal state since 1971, Bayanna (C. Fayanan, Bmiyn, Afghanistn), bDe-chen Yangs-pa-can (monastery), bDud-'dul Phug Mo-che dgon, 'Bri-gung-pa monastery (Lachi, Dolaka district, Janakpuri province, Eastern Nepla), Be and Betw Rivers at Bhils (Madhy Pradea), Benagar (head town district, West-Mlw), Bhadra (G. Alexandria Boukephala, Bhera, Pajb, Pkistn) upon Jhelum, Bhadrintha (Bhadrinath, Uttarakhand), the Principal seat of the Bhadryaiya, Bhaktapura (Bhadgaon, Nepla), Bhaktibala in Dakipatha (T. Dad-pa'i sTobs, South Dekkan), Bhrahuta (Bhrhut, Madhy Pradea), Bhautapla (Bhopl, West central Madhy Pradea), Bhullambuthur River (Assam), Bhubanevara (Bhubaneswar, Orissa), bKa'-snying bShad-grub-gling (monastery), bKra-shis Thub-bstan Dar-rgyas Gling dgon, a 'Bri-gung-pa monastery in Khams, Bla-ma g.Yung-drung dgon (Gurusvastika Vihra, today Lamayuru monastery, Ladkh) known as the Island of Liberation (Vimuktidvpa, Thar-pa-gling), Bodh Gay (Buddh Gay, Bihr), Bodhivka Mahcaitya Vast Sanctuary Tumulus of Bodh Gay, Bod-mkhar-bu (Bodkharbu, Ladkh), Bo-dong village (gTsang), Bo-dong-ye monastery in the northeast of gZhis-ka-rtse (gTsang), Bod-yul (Tibet),
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Brag-dmar g.Ya'-ma-lung, situated 15 km North of bSam-yas Chos-'khor imperial sanctuary, Brahm River (North-Orissa), Brhmagiri cave, Bran Ra-mo-che dgon, Brang-mkhar in Gu-ge, 'Bri-gung, 'Bri-gung-mthil Byang-chub-gling principal seat ('Bri-gung district, dBus), 'Bri-gung Valley (dBu-ru district), 'Bring Khams-gsum, 'Brong-ngur dgon Thub-bstan rNam-rgyal-gling a 'Bri-gung-pa monastery of Nag-shod (Nag-chu district, Khams), 'Brug dgon, principal seat of the 'Brug-pa bKa'-brgyud-pa School, 'Brug-yul (ex lHo-mon, today Bhutan), bSam-gtan Gling (sPu-hrang) a 'Bri-gung-pa monastery, bsTan-chag dur-khrod near 'Bri-gung-mthil, bSam-yas (C. Sangyesi) imperial rNying-ma-pa monastery, bSam-yas Chos-'khor, bsNubs, Bundelkhand (North Madhy Pradea), 'Bum-zhing, Bya-dkar dgon, monastery of the White Bird, Byang-chub-gling (Bodhibhavana) in 'Bri-gung-mthil principal seat, Byang-gling, or bDe-chen-stengs dgon, sTod-'brug bKa'-brgyud monastery, Byang-thang (North Land), at the borders of mNga'-ris sKorgsum, and dBus-gTsang, Bya-ching monastery, Bya-yul in sKyid-chu Valley (South of lHa-sa), a bKa'-gdams-pa principal seat monastery, bZang-yul, Caitika Vihra upon Ka River, Caitya of Tkri il (Mt village, Uttara Pradea), 14 km North of Mathur, Caityagha in Ngrjunikoda,
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Caityrma at Huvikapura (Ukpur, Northwest Jammu and Kamra), Camp (Champa Hills, North iwalik, Himchal Pradea), Canaan a dominion with the cities of Ghazzah (Gaza, Palestine), Escalon (Ashqelon, Israel), and Akron (Akir, Israel), Cetiyagiri Vihra of Vidi (Bhils, Madhy Pradea), Chab-mdo (C. Changdu) in Khams, 'Chad-kha gSar-ma a bKa'-gdams-pa monastery, Chag gi gTsug-lag-khang sanctuary, Changan (Xian, Shnxi) an ancient capital city, Chang-khyim, 'Chims-yul, China, and others, Chittagong in Bagaladea (Bangladesh), a seaport on the Bay of Bengal, Chos-lung sPos-khang monastery (Nyang district, gTsang), Chu-bo-ri phug-pa, in Yar-klungs, Chu-dbar (district rTsib-ri, La-stod, Western gTsang), Chuka (North-west Pkistn), Cinadea (Trans Himalaya, and China), Citraka (Chitrakt Dham, Uttara Pradea), Susumgiri Caitika, Coromandel Coast, Daihak (Gujart), Dakiakosala (South area of Kosala), kingiri of Mahimat (Nimr, Uttara Pradea), principal monastery of the Mahisaka (Sarvstivdin), Dakia Pacla (Southern Pacla, Uttara Pradea), Dantapura (G. Paoura from Palura or Ivory, T. So-ldan, Pur Orissa), capital city of Kaliga, a center of the branch of Those Who Have the Respect of the City of the Tooth (Dantapurak Samatya) since 240 BCE, under the patronage of Aoka Maurya, the conqueror of Kaliga. The town is mentioned by Kladios Ptolemaos (90-168) of Alexandria (Egypt) in his description known as Periplus (Voyage), and by Caius Plinius Secundus Major (23-79) of Comum (province Como, region Lombardia, Italia) the Naturalist as the oppidum (fortresses) of Dantaguda. Furthermore the place is mentioned in the Pli texts like the Dhganikya,
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various Jtaka and, the Mahvastu. Lohabhu (284 r. 310-342), the Indo-Greek Yvana king of Dantapura gave the Buddhas tooth to Meghavaa (277 r. 301-328), king of Sihaladvpa (Tambapanaka, r Lak). He started the conquest of the island as far as Survaadvpa (Sumatra, Indonesia), and in 318 he offered a statue to the Possessor of the Universe (Jaganntha) an outcome of the Dark One (Ka) that was venerated by the avara Tribes. Dam-pa lHa-zhing, 'Brug-pa center (Western Tibet), 'Dam-shod, Daakraya (Dantewara district, Chhattisgarh), Darada (G. Dadikai, T Bru-sha, Darel, Dardistn, Pkistn), Dar-lung or Dar-chen, 'Brug-pa center (Western Tibet), Daraadea (East-Mlw, Madhy Pradea), dBe-dmar dgon (gTsang) a monastery, dBu-ru Ka-tshal dgon, a Bri-gung-pa mother-monastery branch of Yang-ri-sgar (Bri-gung district, dBu-ru, dBus), dBus (Eastern Central province of Tibet), and others dBus-gTsang (Central Tibet) Central western and eastern sides, dBus-gTsang, and Khams (Central and Eastern Tibet), Dekkan (Madhy Pradea), Dellik see, Dhillik (Delhi), Delpho in Parnasss (Delphi, Greece), today on the slopes of the Mount Parnassus, above the Gulf of Corinth, seat of the Delphic Oracle, Der-mo-mig (cascade), near Khyung Ngar-gel River (dBu-ru district), dBus), Devapan (Ye-rang, Deopan Nepla) in the Khmad Valley (Kthmndu), Devagiri (Daulatbd, Mahrara), Devka (T. De-bi-ko-ta, Devikot in Maikala Ranges, Chhattigarth), dGa'-ldan (dBus), first principal seat dGe-lugs-pa monastery, dGe-'dun-sgangs dgon a bKa'-gdams-pa monastery, Dhakka capital city of Bagaladea (Dhaka, Bangladesh), Dhillik or Dellik (Old Delhi and New Delhi since 1912), the capital city of the Kuru Tribes on the Jumna river, capital of the Moghul in 1638, Ding-ri (South rTsib-ri district, Southwest La-stod, gTsang),
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Diva Vijayevara Mavarjya temple in Kamra (near Kalyapura, Jammu and Kamra), dMar-po-ri (Red Mountain) in lHa-sa, dPal gyi Phug-pa dgon, today the 'Bri-gung-pa monastery of lHo Mi-g.yel dgon in Nang-chen district (C. Nangqian, Khams), between the rivers 'Bri-chu, and rDza-chu, in the south of sGakhams, dPal-spungs in Khams, Principal Karma bKa'-brgyud monastery (sDe-dge, C. Dege, Sichuan), Drang-pa village, 'Drong-ngur sMad rDza-lung bTsun-dgon, a 'Bri-gung-pa monastery in Khams, dRu-thog Northwest district, Dunhuang (Shabzhou, Gansu), on the Silk Road a celebrated place for his historical caves and manuscripts, and the way to the capital city of Lanzhou, between Tibet and Mongolia, Dwags-lha sGam-po principal seat monastery (Dwags-po district, dBus), Dwags-po (district, Bus), E-chung phug-pa, the celebrated Little E Cave, Elis in Eleia (Southern Peloponnesus, Greece), capital city of the Eleians, Ersos (Lsvos Island, Greece), in eastern Aegean Sea, Ferghna (Kirghizistn), a land known since earliest antiquity for his horses, today populated with Trk Qipchaq, Five Rivers see, Pacanada, Gad-pa gSer gyi Bya-skyid (or Gad-gser Bya-skyigs), a 'Brug-pa hermitage in sTod mNga'-ris (Western Tibet), Gandhra (Western Pajb, Pkistn), or Pacanada, the Land of the Gandhra tribes (G. Gandharoi), or the capital city of the satrapy was Takail (G. Taxila, C. Tazhashilo, T. rDo-'jug, BhiMund, later known as Sirsuk, and today ia, Western Pajb, Pkistn), Gag River, or Ganges (India, and Bagaladea), flows southwest from Himalayas to the Bay of Bengal during 2,700 km, Gagdvra (Harwr, Northwest Uttara Pradea), Gangs-bzang (gTsang), a retreat place near Kaila,
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Gangs-ri Ti-se or Ti-rtse (Kaila Rjatdri), the Three Peaks Mountain in sTod mNga'-ris (Western Tibet) summit at 6,656 meters, Gangs-ri mTsho gsum (Kaila and the three Lakes) in Western sPu-hrang, Gansu (northwestern China), a corridor mountainous province, capital city Lanzhou at the extremity of the Silk Road, 'Gar Chos-sdings dgon, a 'Bri-gung-pa monastery in Klung-shod Valley in Khams, 'Gar-phug, cave near the sGam-po-gdar summit, in Dwags-po district (dBus), Gar-zha mTsho (Rakastal Lake, Western Tibet), Gaua (Bihr and partly Northern Bagala), and ancient great kingdom, Gaur River (G. Guraios, Pajkora, Eastern-Kohistn, Pkistn), Land of the Gaura Tribes (Yellowish Ones), Gaurshankar summit at 7,134 meters (Janakpuri province, Eastern Nepla), Gay (near Bodh Gay, Bihr), see, Bodh Gay, Gayira (Bihr), the Head Continuous Buzzing [of the Inner Ear] a Sacred summit around Gay, see the Aphorism of the Mode of Knowledge That Magnified Named the Head Buzzing in Noble Man (rya Gayira nma mahyna stra, it is in the Kangyur No. 777, 'Phags-pa Ga-ya mGo-ri'i zhes-bya-ba theg-pa chen-po'i mdo), gDan-sa-mthil (Phag-gru district, g.Yo-ru, dBus), the Phag-gru-pa bKa'-brgyud-pa sect principal seat, Ghazn or Ghazna (ex-Alexandria of Arachsi, Zabulistn Afghanistn), ancient Harauvatish satrapy mentioned in 517 BCE. Later, it was divided into eastern Arachsi (Haruvat, G. Arachotoi, L. Arachorum), and capital city of the Thattegu Scythian Tribes (G. Sattagutai, L. Sattyagydes). The western Arachsi capital city of the aka Haumavarga Scythian Tribes (G. Skutoi Sakai Amugioi), cousins of kyamuni Buddha, was Haranvati (Qandahr, Sstn Afghanistn), a land known under the last IndoGreek satrap Hermaneus (49 BCE to 30 BCE) as the White India, the Arachsi was acknowledged in 961 as al-Rukhkhaj under the Trk Ghaznavid Dynasty (961-1186),
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Ghoirma of Kaumb (Kosam, near Allbb, Uttara Pradea) upon Yamun, Ghr (Zabulistn, Afghnistn) in South of Hert (G. exAlexandria of Aria, L. rorum) ancient Hairava satrapy mentioned in 517 BCE, capital city of the Trk Ghurid Dynasty (1147-1206), which overthrown in 1186 the Trk Ghaznavid of Ghazn, Gilgit Valley (Trk Uighur. Balr, T. Bru-sha, Baltistn, NorthernPkistn), Glang-chen gTsang-po or Glang-chen Kha-'babs while in Tibet and after that named as One Hundred Flows or atudr (and later atadru, G. Hesydrus and Zaradrus, Sutlej River in Western Pajb, Pkistn), Glang-'khor dgon, a monastery close to Ka-ru, Gle (Leh, Ladkh), the actual capital city, Gles-dgon, a bKa'-brgyud-pa monastery in Khams, gNas-mkhar monastery, gNyi-gong (dRu-thog district, North-western Tibet), gNyal district (dBus) in south of E-yul district, and near Dwagspo district, Godvar river (Godawery), flows from Mahrara southwest during 1440 km across the Dekkan plateau in ndhra Pradea to the Bay of Bengal, and nicknamed as Vddhagag (Descendant of the Ganges), Gomati Mahvihra in Kustna (C. Qusadana, T Li-yul, Khna, Khodana, Khotan, Yodien, Yutian, Xinjiang), Gopagiri (Gwlior, Northeast Madhy Pradea), Gordion (Yassihyk, Trkiye), the capital city of Dorian Phrygia kingdom founded in 702 BCE Gra-phu sGom-chen-sdings, a bKa'-gdams-pa monastery, Grags-tshab dgon (sTod-phya), a monastery, Gdharaka Parvata (P. Gijjhaka, C. Jiu feng, J. Gisha kussen, Bya-rgod Phung-po'i Ri) near Rjagha (rGyal-po'i Khab, Rjgir, Bihr), Gro-bo-klungs (sMad lHo-brag) or Gro-bo-lung, Gro-sa dgon, a bKa'-gdams-pa monastery, Grva-thang a valley, and a monastery sometime knows as 'Ja'tshang under the Sa-skya-pa, gSang-phu sNe'u-thog see, sNe'u-thog,
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gSang-phu west of lHa-sa valley, gSer-thog dgon, a monastery in Mal-'gro (dBus), gTer-khyung-ba, a 'Brug-pa center (Western Tibet), gTer-sgrom ('Bri-gung district, dBus) today a nunnery, known previously as gZho Ti-sgro, gTsang (Central province of dBus-gtsang Western part), gTsang-rong (district, gTsang), gTsug-lag-khang, a royal sanctuary of Kha-char (sPu-hrang), Gu-ge Kingdom (Western Tibet), Guhadevapaaka (Jaypura, Orissa), capital city of the Guha Tribes, Gujartra (Gujart), the ancient satrapy of Sagartia (Sagaradvpa, Saurara) mentioned in 517 BCE, Gummididurru (Goli, ndhra Pradea), a notorious Stpa in Eastern Dekkan, near the Mahcaitya of Ngrjunakoda Nibagua, Gung-thang (La-stod district, Western gTsang), g.Yam-bzang dgon, the principal monastery of g.Yam-bzang bKa'-brgyud-pa School, g.Yung-po in sMad 'Phan-yul ('Phan-yul district, dBus), g.Yo-ru-gra (Central East province of dBus), g.Yu-mtsho (Turquoise Lake) in Ts-ri Hidden Valley, Seng-ge dpung-pa, g.Yu-rgyal Mountain, gZhis-ka-rtse (C. Rikaze, Central West gTsang), Hairuca (Panjl Range, Southwest Jammu and Kamra) see, Rucaka, Hansakrida in Tampala Land (Telingana South-east Cost) or Telegu Area of the Televana Tribes mentioned by the Mahbhrata, Haramukua (Jammu and Kamra) a peak sanctuary, Hastinpura known as Ngapura (T. Glang-po'i sGang, Hpur, Northwest Uttarakhand), Hindku (Hindu Kush, Kohistn of Pkistn, and Kohistn of Kbul in Afghanistn), a Mountain range in Northern Pkistn, and Afghanistn and a western continuation of the Himalayas, with many summits over 6,000 metres,
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Hinrayavaha River, oa, or Soabhadr (L. Soa, So River), a tributary of the Gag that flows to Amarakaaka plateau (Northern Madhy Pradea), before to reach Bihr, Huvikapura (Ukpur, Jammu and Kamra), with is Caityrma Tumulus monastery, Huvika Vihra of Jamlapura (Jamlpur, Uttara Pradea), India (T. rGya-gar), Indirpura (Indore, Madhy Pradea), the City of the BrightMoon Beauty, which is a name of Lakm (Prosperous Beauty), the Personified Fortune, Indraailaguh (Cave of the Rock Stuck by Best Ones Lightning) around Rjagha (Rjgir, Bihr), Jaggayyapeta (Berr ndhra Pradea) the sanctuary of the Lord of the Hungry-Ghosts, close by the Mahcaitya of Vetlagiri (or Velagiri, Betavolu) about 45 km from near Amravat (Amaraoti), Jlandhara (T. Dza-lan rDa-ra, Jullundur, East-Pajb) in the Kngra low-Valley, Jamlapura (Jamlpur, Uttara Pradea), Huvika Vihra near Mathur, Jand (G. Alexandria of Echate or Scythia, Khojand, Kazakhstn), southern bank of the Syr-Dary (G. Iaxartes), a city populated by Trk since 950 'Jang-sa-dam (Lijiang Dayanzhen, Yunnan), new Dongba Tribes capital city, Jatinga Rmevara (Mysore, Karaka was created in 1973 to replace the state of Mysore), in the south of the sacred Kver River or Kvir (Cauver or today Cauvery) that flows from Keraa for 765 km to the south of (Pudu Pondicherry, Tamil Ndu) to the Bay of Bengal. It was a sanctuary of the Malaya Tribes where Aoka Maurya had erected in 256 BCE a minor Edict Pillar (Dhamma Thambni) to expose his Imperial Buddhists ethic, Jaypura (Jaipur), or City of Victory, today capital of Rjasthn, Jaypura (ex-Vaijayanti, today Jammu, Jammu and Kamra) known as Pravata, Jetavanram in rvast (Kosala, Uttara Pradea), this monastery was also a center of the Jetavanya (rGyal-byed Tshal-gnas), or the Vaitulyavdin Sgaliya followers of Mahyna in the Joti Grove Park (Jetavanrma). It was founded by the king Mahsena (250 r.
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274-301) in memory of his father Jehatissa I (226 r. 263-273) of Anurdhapura sovereign of Sihaladvpa or Tambapanaka (r Lak), as noted in the Pli Great Genealogy (Mahvasa), written around 420 based on another ancient text lost today. Mahsena was a disciple of Mahsattva Saghamitra (Mahsatta Saghamitta 237-305) the leader of the Vettulavdin established at the Mahcaitya of Vetlagiri (or Velagiri, Betavolu, ndhra Pradea), and in 274, he sanded two bronze statues to the Mahbodhi Mahvihra of Anurdhapura, Jhelum River, flows from Kamra to Pajb, see, Vitast River, Jhewri village, near Sudkavn (Chittagong, Bangladesh), Jo-ma Nags-rgyal (gTsang), Jo-mo Gangs-dkar or White-Mountain Illustrious-Mother (Sagaramatha or Churning Ocean, Everest) a summit at 8,848 meters, the highest mountain in the world at the border of Tibet and Nepla, named in English after Sir George Everest (1790-1866), Jo-nang, a principal seat monastery in gTsang, Kaifeng (ex-Bianzhu, Henan prefecture, Central China), a capital city established around 320 upon the Huang Ho (Yellow River), the second largest River in China that flows 4830 km and comes to the Bo Hai, Kaila Mountain, and the three Lakes around, see, Gangs-ri mTsho gsum, Kailaka Bhvan of Devapan (Nepla), or Palace of the Kailash Summit, Kaiiki River, a tributary of the Yamun that gave its name to the Yvana Kaiika Tribes or Kauika Indo-Greeks of Kaumbh (Kosam, near Allbb, Uttara Pradea) mentioned by the Pura with the sovereigns of the Megha Dynasty (about 50-350) whom had left inscriptions and coins in Kaumbh, Kkakya (Sc village, Center North Madhy Pradea), a place with several well-preserved Buddhist Tumuli, Kaladi a township (near the port of Cochin in Malabar Coast, West-cost of Keraa), Klaka (brTsegs-nag) or Black-Summit, one of the Seven Peaks around Rjagha, Kalaapura (Bagaladea),
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Kaliga (Coromandel Coast South to Orissa), from Point Calimere down to the mouth of Ka River, Kaliganagara (iugalgarh, South Orissa), see, Vidynagara, Klisindhu River (Klisind) flows in Madhy Pradea, a tributary of armanvat River (or abhala, Chambal) that is the most eastern one of the three tributaries of the southern banks of the Yamun River (Nam-gru-skyes, Jumn), that join the Gag (Ganges) in Uttara Pradea, Kmarpa kingdom (Assam & Cooch-Behr ex-Uttarajyotia), Kmarpa, Kc see, Kcpuram, Kcpuram (North Tamil Ndu) upon Palr River, Kacika known as Kcpuram (Tamil Ndu), Kngra (Himchal Pradea), a capital city where resettled in 130 like in Hoipura (Hoshiapur, Pajb) the Audumbara Tribes, or Uumbara of the Pacanada (Pajb), Kakl il village near Mathur (Uttara Pradea), Kanykubja (Kanauj, South-west Uttara Pradea), capital city of Madhyadea, Kapilavstu (Kasia, Uttara Pradea), Karabalghasun (T. Bha-ta-hor, Mongolia) ancient royal camp of the Hordes (Urdu) of the Trgesh (in 540) and Trk Uighur (in 745) upon Orkhon River, a capital city inspired to nomads by the Sogdian merchants of Bukkara (T. Sog-po-yul, Sighistn, Uzbekistn) long before Ulaanbaatar (ex-Urga, Ulan Bator in 1924), Krkoanagar (near Jaipur, Rjasthn), Karma-dgon, the Karma-pa bKa'-brgyud-pa first monastery in Khams, Kmky Mair (Assam), a holy Hindu sanctuary in the valley of the Brahmaputra River, Kanhasela (Knheri) on Salsette Island, 25 km away from Mumbai (ex-Bombay, Mahrra), Kaikapura Mahcaitya (Shh-j-k-heri), a Vast Sanctuary Tumulus known as the talking Mahcaitya of Praigad, just 5 km from Pukaravat (Peshwar, Pkistn), Kapilavastu (P. Kapilavatthu, T. Ser-skya'i gNas, Kasia, Uttara Pradea), ruins founded near Ruminindei in 1895, Karnali River (T. rTa-mchog Kha-'bab, Mid-Western Nepla),
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Karasuvara in Survaabhmi (East Bagala), not to be confuse with Survaabhmi (Myanmar), Ki (or Banras, Eastern Uttara Pradea), Kashgar (Kai, C. Shiasha, Shule, Xinjiang), Western road of Silk Road, or Serindia, Kamra (T. Kha-che, Kamra, Jammu and Kamra), Kamradea (Kha-che-yul) or Kamra Land, Khma (T. Yam-shud, Kthmndu, Nepla), or Ornament at the Sky-Limit, today capital city of Khma Valley Khava (Ishtar, Southeast Jammu and Kamra), or Assembly at Sky-Limit, a probable evocation of iva (Assembly of the Sages), and of the ika or cka Tribes whom migrated later to Riike (Rishikesh, Uttarnchal), Khiwr (Southwest of Gujart), a peninsula of the western Coast that separates the gulfs of Kuch and Cambay, Kaumb (Kosam, near Allbb, Southwest Uttara Pradea) the capital city of Vatsabhmi upon Yamun River, Kerlen (Colbalsan area, north-eastern Mongolia), the initial land of the Trk Tartars, heirs of the Trk Hna mentioned since 850 BCE. They mingled, from 700 BCE to 300 BCE with the Scythian khra Tribes (G. Tokhoroi, Turuka, C. Yuzhi) and later they founded the first empire (290 BCE to 51 BCE) of the Trk Hna (G. Hounnoi, L. Hunni, C. Xiongnu). After that, they divided, the five clans of the Scythian khra of the Western branch went up to India, and the Scythian khra of the Eastern branch to Nangshan Mountains and to A-mdo (Qinghai and Gansu) where they mingled with the Qiang proto-Tibetans, Khabhvana village (Khabavan at 6 km from rnagar, Jammu and Kamra) at the foot of Bramla pass, Kha-char, also written as dKar-char and Ka-char, a capital city in sPu-hrang kingdom, Khadna Vihra in Khabhvana village (Khabavan, 6 km away from rnagar, Jammu and Kamra), Khams (eastern province of Tibet), Khams-gsum Zangs-khang, in Khams, Kha-rag Mountains (Tibet), Khangain Nuruu or Khangai Mountains (Changajn Nur Area, central-west, Mongolia), near the banks of the three rivers, Iderjin,
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Chanujin, and Orkhon, subsidiaries of the Selenge that flows north to Lake Bakal (Ozero Bajkal, southern Siberia), the deepest lake in the world (over 1700 meters), Khotan see, Kustna (T. Li-yul, C. Yutian, Xinjian), Khri-thang (near sKyid-grong district), Khrig-rtse (Thigse, Ladkh), a village, and monastery, Khrunu (T. Kru-mu) the main city of Balr (T. Bru-sha, Gilgit Valley, Dardistn, Northern-Pkistn), Khu-lung (gTsang-rong district), Khu-nu (Khinor, Himchal Pradea), Khursn (Merv, Trkmenistn, or Turkmenia independent since 1991), the Khursn extended in the past to five actual countries, the oldest one been Nishpur (Neyshbr, Khursn north-eastern Irn), the ancient satrapy of Margiana mentioned in 517 BCE, Khytila (T. Tho-gar-yul, Khuttal, Northeast ukhristn, South Tajikistn), in ukhradea (Scythian Land), khyti is a verb meaning, being renown and to make known, or announce to others, Khyung Ngar-gel River, in 'Bri-gung-mthil Valley (dBu-ru district), dBus), Khyung-kha-lung dgon-pa, a Phoenix valley monastery, Khwrazm (today an area of Kazakhstn), the Turkish capital city was Urgensh, Kindubilva (Kinduvila, West-Bagala) upon Ajay River, Kirghizistn, Kirti (Koht, in Pacanada, West-Pajb, Pkistn), Klas-mo-che monastery, in sNar-thang Valley, Klong-rdol in sKyid-chu Valley, a 'Bru-pa monastery, Koiyagaa in the Kulta Stpa (Bes, Himchal Pradea) founded by the Kulta Tribes of the right bank of the Sutlej (northeastern Multn, Pkistn), Korka (Konrak, Orissa), Kong-po (Eastern province), Kk Lake in Qara Jren (Mongolia), Kosala (Uttara Pradea), Ka River, or Kave (Kistna, Mahrara and ndhra Pradea), Ktyasrngiri Vihra (Jammu and Kamra), Kubhsthnadea (Kbulistn, Afghanistn),
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Kukkulika (P. Gokulika) or Kukkurma (in -458), known as Aokrma (in -264), a monastery of Paliputra, Kukkuapda a summit near Rjgha, Kukkuarma, see, Aokrma of Paliputra, Kulhan (Dehradun, Uttarakhand), Byang-chub-gling Institute, Kulig, capital city of the Kunlida Tribes (Himlaya), Kulta (Northeast Multn, Pkistn), Kulta Stpa (Bes, Himchal Pradea), Kumon (Uttaranchal), a capital city of the Kumauni Tribes annexed in 1794 with Almora and Garhwl for a while by Bahdur Shh (1753-1797 r. 1785-1794) the regent of the Gurkha state Kingdom of Nepla, Kual River (Karaka), Kuivia (Berr, ndhra Pradea) territory of the Kuina Tribes, Kujnavala Mahvihra of Jlandhara, Kunavala Saghrma see, Kujnavala Mahvihra, Kun-zig, today known as Mun-sgrib village (Mundrib, Ladkh), Kurene in Cyrenaica (Libya), Kua (Quizi, Xinjiang) one of the four ancient kingdoms of the Northern Silk Road, Kuavat known as Smksya (T. Ku-shi-ldan, Kuahali, Southern-Kosala, South of Chhattisgarh), Kustna (C. Qusadana, T. Li-yul, Khna, Khotan, Yutian in Xinjiang), with his celebrated Gomati Mahvihra, La-dwags (Laaka, T. ex-Mar-yul, Ladakh, Jammu and Kamra), land of the Laaka Tribes, Lalitagiri (North Orissa) or Nilitagiri, north of the Mahni River, Lalithapura (Llchak, West-Pajb, Pkistn), the capital city of the Lalittha Tribes where a stpa was discovered containing several ancient coins, like the ones of Antalcidas (G. Antialkidas, Amtalikta 149 BCE r. 124-103 BCE) the Mahkatrapa of High Asia, who ruled in Pukaravat (Chrsadda) and Takail (ia) capital of Uttarpatha. The sanctuary plundered by the Trk Qarluq of the Issyk-kl Lake, after the uprising in 961 of Ghazn (Zabulistn) by Alp Tegin (922 r. 961-969). Still, the Buddhist tumulus was restored by devoted people, who added to the deposit, some silver drachms
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of Samantadeva Shhiyya (917 r. 947-968), the fourth Hindshh sovereign of Udabhpura (Und, West-Pajb, Pkistn), who ruled over West-Pajb, Multn and Eastern Afghanistn. Lampka (Lamghm, South of Hindu Kush, Pkistn), after the Konar River, 50 km southeast from Nagahra (Nyasa, L. Dionysopolis, C. Najieluola), Lmpsakos in Musa (G. Pituousa, L. Lampsacus, Lapseki, prov. anakkale, reg. Marmara, Trkiye), Lakpura (T. Glang-ka, Swt Valley, Kfiristn, Pkistn), in North part of Uiyna (T. U-rgyan, C. Wuzhangma), on the banks of the Subhavstu River (G. Soastos, Swt), tributary of the Sindhu (Indus), La-phyi (Lachi, district Dolaka, province Janakpuri, Eastern Nepla), La-phyi Gangs (Nepla), a summit at 7,367 meters, La-stod (district in Western gTsang), Lauhitya river (T. Ye-ru gTsang-po, Brahmputra), flows to the port of Gauhti (Assam), an becomes a tributary of Gag River, or Ganges later on in Bagaladea, see, Ye-ru gTsang-po, lCags-zam Chu-bo-ri, a rNying-ma-pa monastery at 48 km in Southwest of lHa-sa (dBus), with an iron-bridge crossing the Ye-ru gTsang-po, near the confluent of the Yar-klungs gTsang-po and the sKyid-chu, lCe-lung Rag-ne, a 'Bri-gung-pa village in mDo-khams, lDan Klu-dkyil dgon in sGa-khams district, a 'Bri-gung-pa monastery, lHa-mthil Rin-chen-gling, a 'Bri-gung-pa monastery in sPu-hrang, lHa-lung dgon, a monastery, lHa-rte (C. Lazi, gTsang), lHa-sa (Lha-sa, Earth of Deities), the capital city of the sKyid-chu Valley (dBus), lHo Mi-g.yel dgon 'Bri-gung-pa ex-Shar-g.yel phug, ex-dPal gyi Phug-pa dgon, in Nang-chen district (C. Nangqian, Khams), between the rivers 'Bri-chu, and rDza-chu, in the south of sGakhams, lHo-mon known as 'Brug-yul and today as Bhutan, lHo-brag (Southern province of Tibet), lHo-bal (Dolpo Valleys, North-Karnali Mid-Western Nepla),
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lHo-stod kingdom (Western Tibet), a division of Gu-ge kingdom, lJang Seng-ge Kha-pa dgon (lJang-yul, C. Lijiang, Yunnan), lJang-yul (Yunnan), the Dongba country, Ligarja Tribhuvanevara (Bhubaneswar, Orissa), Lord of the Beings of the Three (Worlds) Sovereign of the Mark, Lingzhou (Lingwu, Ningxia), one of the two chief-cities of Minyag, Lohanagara (Lohrim, Punch, Jammu and Kamra), or Lohara, Lohur (Lhore, Pajb, West-Pkistn) ex-Trigartapura capital city of Trigartadea, Luoyang (Henan prefecture, Center China), an ancient capital city, Macherla (ndhra Pradea), Madhyadea (Middle Land), capital city Kanykubja (Uttara Pradea), Magadha (Bihr), the Land of the ancient empires of the Maga Tribes, the Haryaka Dynasty (546 BCE to 414 BCE) in Buddha time, Nanda dynasty (414 BCE to 346 BCE), Maurya Dynasty (322 BCE to 186 BCE), and uga dynasty (187 BCE to 73 BCE), Mahbodhi see, Vajrsana, Mahcaitya of Ghaasl (Kaakasela, near Rmanagaram village, ndhra Pradea), Mahkaara (Great-thorn), in the Gondia Forest (ndhra Pradea), Mahkamra (Kamra and Pajb), an ancient kingdom, Mahni River (Orissa) flows from a lake in Chhattigarth downward to the Bay of Bengal, Mahrra an Indian state on the Arabian Sea, today the capital city, and port of Mumbai (Bombay before 1995), Mahstpa Dharmarjika of Srantha (Srnth, Uttara Pradea) near the Aoka stpa destroyed by Qub ud-Dn Khij (r. 13161320), the fifth Khij sultn of Delhi, Mahstpa of Kkakya (Sc, Madhy Pradea), Mahstpa of Bhrahuta (Bhrhut, Madhy Pradea), Mahvihra of Vikramaila (T. Bi-kra-ma or rNam-ngon Ngangtshul, in the north of Bhgalpur, northeast Bihr at the eastern border of East-Bagala),
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Mahetta (Mheh village, northern Kosala, Uttara Pradea), capital city of the Mahetta Tribes, Mhimat (Nimr, Madhy Pradea), capital city of the mingle Maga-Maaka Tribes, where settled the Mahsaka Sarvstivdin (Sa-ston-pa) in the kingiri summit of Mahimat before 140 BCE, Mal-'gro 'Gung-mkhar (C. Meldro Kungai, Mal-'gro district, dBus), Mal-'gro rGyal-bzangs sGang-dgon a monastery in dBus, Mal-'gro sGam-bu dgon, a monastery in dBus, Malaja country of the Mala Tribes (Tamil Ndu), Malaylam (Malabr Cost, Keraa), the Land of the Dravidian Malabr tribes extended to Karaka, Mlavadea (Mlw, Western Madhy Pradea), Mlw or Mlava (Western Madhy Pradea), Manchuria, Tungus Tribes birthplace, a mountain region of northern China since 1945, divided into three provinces (Jiling, Liaoning, Heilonjiang) to break up Tungusic culture separatism, as the Manchu Dynasty (1644-1912), or the Pure Dynasty of the latest invaders who ruled over China, Mair (L. Za-hor, Himchal Pradea), Magalapura (T. Mang-kyil, Mongal, South Swt Valley, Pkistn), capital city of abhala kingdom, with a Kua stpa erected about 140 and situated 3 km from Magalapura (City of Good-Augur) restored in 541 by Meghavhana (496 r. 537-556) the mahrja du Mahkamra and visited in 629 by Xuanzang, commemorating the previous life of the Buddha as the sage Kanti who had cut off his members to offered them to Agnideva divine fire, a parable of the conjunction of the inner heat (Tapasyoga, rNal'byor gyi dka'-thub). Meghavhana was a disciple of his vassal of Vimokapraj (489-550) of Magalapura, a prince of abhala, he also built the Meghamatta vihra of Magalapura, and he took as his third queen his niece Ytidev Licchavi (518 r. 538-571) sister of Jayendra Licchavi (508 r. 532-565) the Buddhist rja of abhala. Ytidev established the Navadana vihra of Magalapura where half of the students where married or living with their concubines, Mang-'gar-sgang (Phag-gru district, g.Yo-ru, dBus), the name of the mountain over the initial gDan-sa-mthil main monastery,
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Maidhara Kingdom (West-Pajb, Pkistn) a division of Pacanada Kingdom, the capital city was Bhadra (G. Alexandria Boukephala founded in 326 BCE, L. Bucephalopolis, Bhera, Pajb, Pkistn), where were born the two siddha brothers Purabhagavat-Bhgavatpda (Bha-gu-pa 893-963), and RasluVimalabhadrapda (Dri-med bZang-po'i Zhabs 898-970). Bhadra had few old Buddhist monasteries. Those of the Dharmottarika, the second of the four branches of Sthaviravdin Vtsputrya of the Ghoirma of Kaumb established close to 105 by the young Stimitra (87-142) a monk prince of the Scythian aka Tribes during the rule of Vematakumasya (Bhma, G. Wema II Kadphides II 52 r. 78-110) nicknamed Uvimakatthisa (the one who despises praise), the mahrjo rjtirjo devaputro kuaputro (Great sovereign, King of kings, Divine Son among the Scythian princes), the second emperor of the first Scythian Tura Kua Dynasty (30-110), and who succeeded his grandfather. A little later, the monasteries of the Sauvaraka of Vrapura (Shhbz Gah) known Aparjita (Undefeated, in debate), a branch of the Sarvstivdin installed there by the Parthian monk prince Harapharaa (64-130) of Ablm, close to 120, during the rule of Huka Kua (C. Boying Kuisheng 76 r. 110-134) the first sovereign of the second Scythian Tura Kua Dynasty (110-254), who had overthrown his uncle during a border war, as it was related in an inscription in Kharoh. The name of that mighty conqueror means, who pours out oblation to fire (husvka). Mnyakhea (Mlkhed, near Sholpur, South Mahrra), between the Ka River and Godvar River, the capital city of Khoiga Rraka (r. 968-973) the fifteen and last Mahrja of the Rraka dynasty (676-973) was ransacked in 972-3 after his defeat on the Narmad banks by Hara Syaka Paramra (922 r. 949-973) of Dhrnagara (Dhr, 75 south of Ujjain), the second Mahrja, or Mlavdha of Mlava (Mlw, Madhy Pradea) of the Rjput Paramra dynasty (805/934-1305). Maru Valley, or the Maruwadwan River (named Marudvidha in the gveda) flows in this land of the Maru Tribes and Vidha Tribes or Vijaya that was a part of the kingdom of Parvata with his capital city of Vaijayant (Jaypura, today Jammu) vassal of Takail (G.
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Taxila, T. rDo-'jug, today ia, West-Pajb, Pkistn) capital of Uttarpatha. Mar-yul (Butter Land) later known as La-dwags (Ladkh, Jammu and Kamra), or Land of the Laaka Tribes, Maakvat of Hindku (Hindu Kush, Eastern-Kohistn, Pkistn), ancient capital city of the Maga and Maaka Tribes, Matagapura (Matagapur, Bongaigaon district, West-Assam) was a capital city of the Tamul near the Valley of the Brahmaputra River in South of Bhutan and Northeast of West-Bengal. There was born the siddha Candrakrti-Mtaga (633-701) holder of the Guhyasamja Lineage within the ancient kingdom of Kmarpa (Assam and Cooch-Behr). This City of Elephant, was an allusion to Mtaga (Titan Atlas) who holds up the universe (or the secondary deities of the elements), who is known to us as Lord of the Multitude Hero of the Central Jewel of the Chain (Vinyaka Gaapati), the fabulous Matagadeva. This name evokes also the Fire of the Sacrifice of the Elephant (Matagayajngni), which should be understood as an outcome of Lady-Deitys RadiantAppearance Cow Elephant in Heat (Mtag Dev), the Lady of the Savage (avarevar), or in clear the Lady-Deitys RadiantAppearance Who Lives in the Secret River (Sarasvat Dev). Yet again, in the oral tradition, Candrakrti-Mtaga was call as grandson of the Mtaga raja (Sovereign of the Elephant Hunters), who was the father of Dhundhu Mra (Killer of the Fire that Stirs up the inner fire, which cause to fall the drop), who caused the death of Dhundhu Asura. Mativihra of Vajrsana, see, Vajrsana, Mathur (Muttra, Uttara Pradea), the ancient capital city of the Greek Menandrid (170 BCE to 70 BCE), Scythian aka Rjuvulid Mahkatrapa (31 BCE to 5) who patronized the Buddhist Sculpture School influenced by the Parthian Arsacide (247 BCE to 234) and Greek styles, and later the Bharaiva Nga dynasty (220-340) of Mathur, Meghamatta Vihra in Magalapura (T. Mang-kyil, Mongal, South Swt Valley, Pkistn), in the capital city of abhala kingdom, Merv (P. Margu, G. Alexandria of Margiana, Mary, Trkmenistn), an ancient satrapy and main oasis on the Silk Road,
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mChims-phu cave near bSam-yas, mChims-yul, mDo-khams district (Eastern Tibet, Sichuan), mDo-smad (A-mdo Tibet, now divided into Qinghai and Gansu Provinces) in the North of Khams, mGar dByangs-chen Byang-chub-gling (Nang-chen district, Khams province, C. Nangqia), mGyogs-dgon (or sKyogs-dgon), a 'Bri-gung-pa monastery (sGakhams), between 'Bri-chu and rDza-chu, in the North of Nang-chen district, mKhar-chu (sMad lHo-brag) caves, Mi-'gyur lHun gyi Grub-pa'i gTsug-lag-khang monastery of bSam-yas, Mnnagara (Patila, Pajb, India), two princes of the Parthian Pahlava Tribes, namely Sana (r. 27-49) of Mnnagara in Pacanada, (West-Pajb and East- Pajb), and Sandares (Sappedanes r. 31-58) of tavara in Sindhu (Sind Pkistn) announced their independence from the tutelage of the Parthian Arsacide dynasty (247 BCE to 234) of Ktesiphon (al-Furt, Irq); Patila become in 1763 a principality state of India, Mi-nyag (Ningxia, Huizu, China) in Ordos, Mirath (Meerut, Uttara Pradea), a capital city not fare-off of the ancient Kuruketra north of the Delhi plain, a place known to historians for the first Indian Mutiny in May 1857, Molava, or Mlavadea (Madhy Pradea), the capital city of the Mlava Tribes (G. Malloi) had numerous Buddhists monasteries, and they were subjugated by Chasna Krdamaka (71 r. 125-138) the first of the eighteen Western Satraps of the Indo-Scythian Krdamaka dynasty (125-310) who where succeeded by the last seven Indo-Scythian Western Satraps of the Rudrasiha aka dynasty (310-395) overthrow by Candragupta II. Later Ujjain become the capital of Mihirakula Pratihra (668 r. 705-721), a central figure of the Grajartra Tribes (Gujart) who was defeated around 711 by Dantidurga Rraka (693 r. 710-754) of Mnyakhea who took him as a vassal to keep his border lands, and his heirs improved their power over Madhy Pradea and Rjputna until their fall in 1079. Obviously Mihira is a corruption of the Sassanid solar cult of Mithra, as well as the Sanskrit Mitra
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(Friendly one), and the ancestor of the Pratihra had followed the migration of the Vallabh Tribes of Mihira Maitraka (443 r. 461-488) in the gulf of Khambht (Cambay, Surra and West Khiwr, Gujart) to evade the Ha Haythelit of Torama Shha Javla (425 r. 453-502). Some of the Grajartra Tribes devoted to Mitra moved and created several small Marha (Mahrara) dominions, mNga'-ris sKor-gsum (three areas of Western Tibet), Mgadva Vihra (Deer Park) in Varas suburb (T. Ka-shi, near Banras, Muzaffrpur district, Uttara Pradea), a place where kyamuni Buddha told the parable of the gift of Aniruddha who had fed a Pratyeka Buddha, and as a result he had several advantages in his following existences, after that kyamuni Buddha predicted the coming of his disciple Tiya Maitreya (P. Tissa Metteya 537 BCE to 465 BCE) of Kapli (near Banras) as the next Maitreya Buddha to appear. The Samitya (a branch of the Sthaviravdin Vtsputrya) still had there, 30 vihra and 3000 Bhiku around the Mahvna Vihra and the Vlikrma of Vail when Xuanzang visited the spot not long after the year 630. mThil Kun-dzoms-ling (Til village, Lemi Valley, Mugu district, province Karnali, central western Nepla), annexed in 1797, during the offensive of the Gurkha of Rana Bahadur Shh (1775-1806 r. 1777-1799) King of Nepla, mTho-lding (Tholing) upon Glang-chen gTsang-po (Hight Sutlej River area), was the capital city of Gu-ge kingdom until 1650 with rTsa-hrang Blo-tang (Tsaparang), in lHo-stod, mTsho Ma-pham (Manasarovar Lake) in Western Tibet, mTsho-sngon (Kokonor Lake, Qinghai Hu), or the Blue Lake, mTshur-phu, (a district in dBus), West of lHa-sa, sometimes written as 'Tshur-pu, mTshur-phu dgon, or 'Tshur-phu principal seat monastery (gdansa) since 1187 of the Karma bKa'-brgyud-pa, 65 km West of lHa-sa, Muktapia Caityavihra of Parihsapura (Jammu and Kamra) 23 km from rnagar, a place where great masters like Surendrabodhi (768-812) taught Zhang Lo-ts-ba sNa-nam Ye-shessde. Parihsapura (City of Laughing to Excess) was a new capital founded in 736 by Lalitditya Muktapa Krtoga (687 r. 724-760), the fifth Krtoga Mahrja du Mahkamra, and to attract his Buddhist subjects, he erected the Muktapia Caityavihra,
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Mlabha in sPu-rig (Mulbeck, Purig, Ladkh, Jammu and Kamra), Mlastna (Multn, Pkistn), in the Low Indus valley, was the capital city of the Kahavaa Tribes (G. Kaspioi) early mentioned by Pini (381 BCE to 314 BCE), later Dhar (681 r. 704-712) the last Kahavaa rja of Mlastna was treacherously killed by Muammad Ibn al-Qsim (683 r. 705-715), who annexed the Sindhu (Sind) of the last Scythian aka tribes before being executed in Dimashq (Damascus, Syria) by order of Sulaymn Ibn 'Abd alMlik (674 r. 715-717) the eleventh Khalfa 'Ummayyad (661-750) who in 715 put a stop to the conquest in Hindustn and at the border of Tarim (Xinjiang), Muevar or Maalasaura (Mandasor, North-west Madhy Pradea), the capital city of the Aunka Tribes (or Aunara) of the Panjl Range (Punch, Jammu and Kamra) who migrated there under the oppression of the Indo-Scythian Kua, and rise as the Aulikara dynasty (350-578) as Skandavarman II Aulika (459 r. 492525) son of a Gupta princess who took advantage of the decline of his cousins during the war with Goparja II Vijaya (485 r. 510-522) the Indo-Ha sovereign of the Hamaala of ViJaypura (Bijeypur, Northeast Madhy Pradea. Mu-tig a retreat place, Myanmar (Burma before 1989), capital since 1886 Yangon (Rangoon, southern Myanmar), after the fall of Mandalay the royal capital city, which had succeeded in thirteen century to Pagan upon Irrawaddy River that flow during 2090 km and constitutes a large delta in the eastern part of the Bay of Bengal, Myu-gu-lung, a valley where abides 'Brog-mi lo-ts-ba Shkya Ye-shes, Nagahrada (Nagada, 21 km from Udaipur, southern Rjasthn) that was the capital city of the Maru Tribes (Those of the Desert) under the Guhilarja and Mahrja de Medapta or Marubhmi (Mrwr, Rjasthn) of the Guhila Dynasty (512-998), who had protected a Buddhist minority, Ngarahra (G. Dionusopolis, L. Dionysipolis, Nangahar, in Kbul Valley, Afghanistn) the capital city of Ngadea, today 8km from Jallbd, there were several Buddhist monasteries belonging to the Sarvstivdin around three huge Tumuli, the Stpa of
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Dpakara Buddha prediction that was at the source of the (Dpakara Jtaka, Marmed-mdzad) in which kyamuni offered his hair to his guru as a carpet, and in consequence was told that he will become the next Buddha. The Tumulus of the Hair-Offering (Dnakea Stpa), and the Tumulus of the Fruit-tree Gifted of Merits (Guaia Stpa, or Guda Chimesh), which evokes the secret practice of the mythic Cow (Kmadhenu) who accomplishes ones desire, yet it was indeed a very ancient ziggurat (from Akkadian. Ziqqurratu) built by some merchants of ancient Mesopotamia in commemoration of the cult of Gilgamesh (r. 2574 BCE to 2549 BCE) of Uruk (Warka, Irq), the deified sovereign hero of a long poem describing his spiritual quest of immortality that was still celebrated in the time of the conquest of Ngarahra Darios I of Sus the third Parsuash great-king shortly before 517 BCE. Buddhabhadra (369-429) of Ngarahra went to China, and in 413 he taught in the southern capital of Sima Dezong (r. 397-418) of Jiankang (Nanjing, Jiangsu), the tenth emperor of the Nanjin dynasty (316-420). Ngrjunikoda (ndhra Pradea), 25 km West of Macherla, a celebrated place where the Caityagha on the Kistna River (or Ka) was built by Vsiputra ntamla I Ikavku (155 r. 183-214) of Vijayapur (Vijayawada, ndhra Pradea) and ntamla II Ikavku (183 r. 214-238), the mighty sovereigns of the entire area. Yet again, the place had already Buddhist monasteries in the time of the uga dynasty (187 BCE to 73 BCE), Nndpur, the capital city of Gujartra (Northern Gujart) gave is support to Ngabhaa I Pratihra (692 r. 721-748) of Ujjain, mahrja of Mlavadea (Mlw, Madhy Pradea) and Rjputna, and to his Pratihra vassals of Jyotapura (Jodhpur, Rjasthn), which allowed them to resist the invasion of the Muslm from Sindhu (Sind, Pkistn) for two more centuries, Ngam-shod (lHo-kha district, dBus), Ngang-'brug, see, Ngang-rgyal dgon, Ngang-rgyal, Shugs-gseb bKa'-brgyud-pa monastery, Ngang-rgyal dgon, a 'Bri-gung-pa monastery near Brug, known as Ngang-'brug, Nag-chu district (Khams, Eastern Tibet),
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Nland Saghrma (Bargeon, Bihr), university and monasteries, Nang-chen district (Khams), Nanjing (ancient Zhinling, Jiangsu), the capital of eastern China the Yangze River, during the Wu Dynasty (220-265), and later of the Tungus Khitan Dynasty (960-1125) called Liao by Chinese, Narmad River see, Somodbhav, Nsik (Mahrra), Navadana Saghrma (C. Nabo Senjialan, Persian Naw Bahr) of Blikha, Nida Ranges in the Land of the Five Rivers (Pacanada, Pajb, Pkistn), 159, Nidh (Himchal Pradea), a name similar to the Nidha Ranges in Pacanada (East-Pajb, Pkistn) as the Drvia Nida Tribes had migrated there, Ngor village (Nyang district, Western central gTsang), a town that is situated at the East of the capital city of rGyal-rtse, in the South of sNar-thang bKa'-gdams-pa monastery, 30 km Southwest of gZhis-ka-rtse, and 280 km West of lHa-sa (dBus), North of Bagala (WEST-BENGAL), Nya-lam (gNya'-nang, C. Nielamu) at the actual Nepla border, Nyan-lha sDings-pa dgon a bKa'-gdams-pa monastery, Nyan-po-ri rdzong, castle monastery, 'Bri-gung-pa and a 'Brug-pa center (Western Tibet), Nye-ro (district, Southeast gTsang), Odra see, Oradea, Oradea or Ura (O-di-vi-sa, Utkaliga, Utkala, northeast, Orissa), Ompur (Rjshhi district, East Bagala), On upon the lower Nil (G. Heliopolis, north of Cairo), Onon (Eastern Mongolia) Valley, Orkhon River (Mongolia), Palarrma or Pallrrma monastery of Kcpuram, Plkiguu (Plkonda Hills, ndhra Pradea), Pacaka (T. Ri-bo rTse-lnga) or the Five Peaks around Rjgir, Pacla (T. lNga-len, northeast Uttara Pradea), Pacanada (Western Pajb, Pkistn), known as Five Rivers, Pndrethang village near rnagara (Jammu and Kamra),
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Pajb (Pkistn & India), Prvata Mahvihra in Jaypura (ex-Vaijayanti, today Jammu, Jammu and Kamra), capital city of Vijya Tribes. Parihsapura (23 km from rnagar, Jammu and Kamra), Parotsa (Punch or Poonch, Southwest Kamra, Jammu and Kamra), P-ro (Paro, Bhutan), Parsa (G. Parsaipolis, L. Persepolis, Farsistn, Southern-Irn), capital city of Persia, Pasargades (L. Pasargad, Psargad, today near Shirz, Farsistn, Southern-Irn), capital city of Persia, not fare from Parsa, Paliputra (G. Palibothra, 'Bar-khrigs-pa, Paa, Bihr), Partha (Iraq & Irn), Persia (Irn), 'Phan-yul district (dBus) in the North of lHa-sa Valley, Phag-gru district (g.Yo-ru), Pha-gri (near Paro, Bhutan), Pha-ri (Tibet), Phoenicia (G. Phoinike, L. Phenicia, Lebanon) of the four main cities of Byblos (Jubayl), Tyro (Sur), Beruna (Beirut), and Sidon (Sayda), Pho-ma, retreat place, Phu-lung dgon Rin-chen-gling, a 'Bri-gung-pa monastery, exPhur-dgon, in sPo-pho (or sPo-bo district, C. Bomi, Northeast Kong-po province), Phu-ma Yum-mtsho (Nye-ro district, Southeast gTsang) a huge lake, Phun-tshogs-gling (North-La-stod, West-gTsang) a Jo-nang-pas monastery, Phyag-'tshal-sgang, Phyi-dbang ma-dgon (La-dwags (Phyang monastery, Ladkh, Jammu and Kamra), 'Phyos in Yar-klung Valley, Potalaka (T. Po-ta-la-ka, Poiyam, ndhra Pradea), Poiyam (ndhra Pradea), see, Potalaka, Po-to dgon, bKa'-gdams-pa monastery in 'Phan-yul district (dBus),
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Prgjyotia (Prajyotis) capital city of Kmarpa (Assam & CoochBehr ex-Uttarajyotia), Praurmevara temple of Bhuvanevara (Bhubaneswar, Orissa), Pratpura (Tapar, Jammu and Kamra) a city 29 km away from rnagar, Pratihna (Paithn, near Aurangbd, Mahrra), Praveapura (near rnagar, Jammu and Kamra, India), Pullamangai (Tamil Ndu), Pudravardhana (Rjshhi district, Bangladesh), Punarvasu (Poona, Mahrra), Puruapura (Peshawar, West-Pajb, Northern-Pkistn), Pukarapura (Pukar, South Rjasthn), Pukarvat (G. Peuklatis, Chrsadda, Pkistn) 43 km from Peshawar, Rh (Northern-Bagala, and Northern-Orissa), known as Rtha, or later Rh (West-Bengal), Rjagha (P. Rjagaha, T. rGyal-po'i Khab, Rjgir, Bihr) upon the Hinrayavaha river, or Soabhadr, Indrasaila cave, Rjputna (Rjasthn), the Land of the Rjput Tribes, Rjasthn, state of western India, capital city Jaipur with the Thar Desert at the border with Pkistn, Rj (T. Radha-na, Rbna South of Rjshhi, Bagaladea), Rmevara (Ramnagar, Uttara Pradea), city of Uttara Pacla, Ra-sa the old imperial name of lHa-sa (Lhasa), Ratnagiri Vihra in Oradea (Northeast, Orissa), Ratnagupta Vihra (Nepla), Rvalapii (Rwalpii, Northern-Pkistn), rDo-rje-brag (North Yar-klungs, gTsang-po, dBus), rDza-yul (C. Chayu, Linzhi prefecture), in Myanmar (ex-Burma border, rDzangs 'Phel-rgyas-gling (Dzang village, Lemi Valley, Mugu district, province Karnali, Mid-Western Nepla), rDzong-gsar bKra-shis (dBus) a 'Bri-gung-pa castle, Ri-bo Srin-po-ri (Nirti ditya Rakasa Parvata) in the southeast of lHa-sa, rGod-tshang-pa near Shel-dkar (rTsib-ri district, Southwest Lastod, gTsang),
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rGyal-bzhangs-sgang monastery, near Mal-'gro 'Gung-mkhar (dBus), rGyal-lha-khang ('Phan-yul district, dBus) a monastery in North of lHa-sa, rGyal-rtse (Gyantse, Nyang district, gTsang) capital city of Nyang, rGya-ma Rin-chen-sgangs, bKa'-gdams-pa monastery (Northeast of rGyal-rtse, Nyang district, in gTsang, rGyu-sa, Rol-po-thang, near Mal-'gro, Rong Valley (Rong-chung district, Western Tibet). Rong-pa yul (Land), at the border of Nepla, Rong Yang-dkar in Rong-chung Valley (Khu-nu, or Khinor district), rTa-mchog Kha-'bab (Karnali River, Mid-Western Nepla), rTa-nag Khug-pa (Khams), rTa-sga dgon in sTod (mNga'-ris), rTe'u-ra, a monastery, rTse-le dgon (sGa-khams) a 'Bri-gung-pa monastery, rTse Po-ta-la Pho-brang in lHa-sa (Lhasa), rTsib-rlung Mo-che, Rucaka or Hairuca (Panjl Range, Southwest Jammu and Kamra), Rumtek (Sikkim), Rva-sgreng (sTag-lung district, dBus) a bKa'-gdams-pas principal seat monastery established in 1056, and sTod dgon-pa gong at Rva-sgreng, 75 km Northeast of lHa-sa, Sa-bu in La-dwags (Sabu, Ladakh, Jammu and Kamra), aarhadvaa (Hrwan, Jammu and Kamra, India) 15 km Northeast of rnagar, anagara (T. Grong-khyer Dam-pa, Chittagong district, East Bagala), Sgara (Sagar, Northwest Madhy Pradea), Sahasrm (Sasarm, West-Bihr), Skala (G. Ethdmia, L. Euthydemia, Sialkot, West-Pajb, Pkistn), capital city of Madradea, and Skala pass, Sketa (Ayodhy and next Faizabd, North-Kosala, Uttara Pradea),
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Sa-skya, principal seat of Sa-skya-pa in gTsang, Salipura upon Chenb River (Salal, Jammu and Kamra), alsura (close to Attok, Pkistn), Salenga and the lake Baikal, Samaga River, in South-Bagala (Bagaladea), Samarqand (Samarkand, C. Saolian, T. sNa-nam, Uzbekistn), Samtaa capital city of South-Bagala (Bagaladea) under the Candra Dynasty, abhala kingdom (South Swt Valley, Kfiristn, Pkistn) in South Uiyna, see, capital city Magalapura, abhala (Shambal, Uttara Pradea), Saghrma Vihra, Mathur, Saghrma at 5 km of Puruapura (Peshawar, West-Pajb, Northern-Pkistn), Saghrma Mahvihra of Nland (Bargeon, Bihr), iniatially known as Ngananda, Saghrma in aarhadvaa (Hrwan, Jammu and Kamra), Skya known as Kuavat (T. Ku-shi-ldan, Kuahali, Southern-Kosala, South Chhattisgarh), Saja Vihra of Kustna, akhana Vihra of Huvikapura, antiniketan (Birbhum district, West-Bengal), north of Kolkata, arabhapura (Sarangarh, Raipur district, Chhattisgarh), Srantha (Srnth, Uttara Pradea) and Bahudvra Stpa, armanvat River, or abhala River (Chambal) flows in Madhy Pradea and Uttara Pradea, a tributary of the Yamun River (Jumn), Sa-skya principal seat monastery, aurasena nation came from the ura Yavana, in vicinity of Mathur, Saurra, ancient Satrapy of Sagartia or Sagaradvpa, around the port of Surra (Surat) upon Tpi River, in 641 Xuanzang noted there 50 monasteries (Vihra) for 3,000 religious (Bhiku) followers of Mahyna, but in 725, under the rule of Hishm Ibn 'Abd alMalik (r. 724-743) the tenth Khalfa 'Umayyad, al-Junayd (r. 696738) the wal of Sindhu took over the port Surra in the gulf of Khambht and the whole country was devastated.
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sBal-ti-yul (Baltistn) a region of three ancient Buddhist kingdoms of sKar-do (Skardu), bShul-dkar (Shigar) and Khaplu (Kapulu), sBrangs-mda' Ti-skad (Drangda Tike village, dBus), sBrang-rong (Drang Valley, dBus), Selenge River (Mongolia) that flows north to the Baykal Lake (Ozero Bajkal), Se-lung Valley, in Gangs-ri Ti-se, Seng-ge Kha-'babs, see, Sindhu River, sGa Nyi-rdzong dgon 'Bri-gung-pa principal monastery in sGakhams, sGa sGe'u dgon (sGa-khams) a 'Bri-gung-pa monastery, sGa-stod lDan-skyu-ra (sGa-khams), sGam-po-gdar lHa-chen mountain district, in Dwags-po, sGrags (North of gTsang-po and South of bSam-yas), Shlimar Bagh Bhavan (Jammu and Kamra), the Mughol garden palace near rnagar, Sham-bar dgon, a monastery in gTsang, Sham-bu see, Sham-po Gangs-la, Sham-po Gangs-la mountain in south of Yar-klungs Valley (dBus), She-ye (Shey, Ladkh), a village, with an ancient royal palace and a 'Brug-pa monastery, Shel-dkar (rTsib-ri district, Southwest La-stod, gTsang), 30 km from lHa-rte, and 182 km from gZhis-ka-rtse, Shigar (bShul-dkar), a capital city of Baltistn (sBal-ti-yul), Shugs-gseb A-ni dgon-pa, 'Tshal-pa district, sKyid-grong (C. Jilong) in the Rong-pa Land, border of Nepla, sKyor-mo-lung dgon (dBus), a monastery near lHa-sa, Signak (Central Kazakhstn), a capital city of the northern bank of Syr-Dary, Silk Road known as Serindia, from the Mediterranean Sea to the ancient Tarim kingdoms oasis (Xinjiang), a Trk Uighur land including the Tian Shan and Kulun Shan mountains, Taklimakan Desert and arid Tarim Basin, today capital Urumqi, Sihaladvpa (Island of Lions), an old name of r Lak, Sihapura (Ketas, Salt Ranges, Pkistn), a capital city of the Kekaya Tribes with the two Buddhist tumuli of Sukkaletra
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Caityrma, and Vitastrta established, close to 250 BCE, during Aoka Mauryas rule, by the Mahsaka Sarvstivdin (P. Mahiska, C. Wufou Lin T. Mang-ston-pa Thams-cad-pa, J. Mishasoku) of the kingiri, a monastery of Mhimat (Nimr, southern Avanti, Madhy Pradea) created around 460 BCE. After that Kekay (244 to 197 BCE r. 217 212 BCE), princess of Sihapura married Daaratha Maurya (249 BCE v-r. 220 r. 217 to 212 BCE) and the protectors of the monasteries where Kaikas Rkas and his father Sumlin Rkasa. In 402 Faxian bought in Sihapura a part of the Mahsaka Vinayapiaka that was translated in China by Buddhajva (372-434) of Huvikapura (Ukpur, Jammu and Kamra). Later, the place depended on Durlabhvavardhana Krtoga (609 r. 643-679) of Mahkamra, and the siddha Ngabhmi-Lhipda (L-yi-pa 777-862) was born in Sihapura near the Sukkaletra Caityram and the Vitastrta Caityram. Sindhu River (Seng-ge Kha-'babs, G. Sindhos, L. Sindus, Indus, Pkistn), Sindhu (G. Sindhos, Sind, Pkistn), the ancient satrapy of Indoi mentioned in 517 BCE. The Indo-Parthian Sandares Pallava (2 r. 4558), the Katrapa of Sindhu who succeeded Gonphores Pallava (12 BCE r. 19-45) patronized the stpa of ijitaka (Shinkot, WesternPajb Pkistn) and the first stpa of Butkara in Subhavastu (Swt valley), and he also patronized the Hellenistic style sculptures of the Buddha with Indra and Brahm, which can be seen today in the Istituto Italiano per el Medio ed Estremo Oriente in Roma. Later was erected the stpa of Mirpur Khas (Sind, Pkistn) where was discovered several terra cotta of the Buddha similar to those of Haa (Tape Kafariha Kohistn, Afghanistn), and to the Hellenistic stucco polychromic dated from the Tura Kua hi Dynasty (110-246) and their successors Sassanid Kushh Dynasty (239-362) Katrapa of High-Asia. Sia (Sirkap, West-Pajb, Pkistn), the native place of Vairocana (701-768) of ia the Buddhist master of r Siha (716-776) of Khotan, see the ancient city of Takala, Skandha Vihra (today Khaabhavan in rnagara, Jammu and Kamra), Sarvaratna (519-573) and Skandagupta (527-580), two Buddhist ministers of Yudhihira II Megha (530 r. 556-566) sovereign of Pacanada, (Pajb Pkistn) and Kamra built in 558
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the stpa and Bhavaccheda vihra (in the village of Buts), near the Vulgar Parga pass and the ancient stpa of Aoka Maurya (294 to 231 BCEr . 268 to 232 BCE. In 562, Skandagupta established the Skandha vihra, which ruins were visited in 1891 by the historian and linguist Sir Marc Aurel Stein (1862-1943) born in Budapest, sKa-tshel imperial palace close to Mal-'gro 'Gung-mkhar (C. Meldro Kungai), sKyid-chu River, bank in Mal-'gro, sKyid-chu Valley (dBus) in South of lHa-sa, sKyo-ro, a retreat spot, sLe-mi (Lemi, Mugu district, province Karnali, Mid-Western Nepla), sMad Gung-thang (La-stod), near the border of Nepla, the capital city been dKar-dum gyi mKhar-so, sMad lHo-brag, see, lHo-brag, sMar-khams-sgang summit in A-mdo (today divided into Qinghai and Gansu Provinces), sMos-thang (Mustang, North Daulagiri, Western Nepla), or Globo sMos-thang a ancient Buddhist kingdom, annexed in 1786, Bahdur Shh (1753-1797 r. 1785-1794) the regent of the Gurkha state Kingdom of Nepla, sMra-ba-cog (East of lHo-brag) an rNying-ma-pa monastery, sNa-dkar-rtse (C. Langkazi, Rong-chen district, gTsang) summit at 4,420 meters, sNa-phur-dgon, a 'Brug-pa initial monastery in 1181, sNang-gsal dgon in Kun-zig, known as Mun-sgrib (Mundrib, Ladkh), sNar-thang Klas-mo-che, established in 1153 as a main bKa'gdams-pa monastery (Nyang district, gTsang), 10 km southeast from gZhis-ka-rtse, sNe'u-thog in gSang-phu, a main bKa'-gdams-pa monastery, the Gling-stod established in 1073, and downward Gling-smad founded in 1213, sNye-mo Ra-mangs (sNye-mo district, gTsang), north of gTsangpo and east of 'U-yug, sNye-nam sNang-yul, sNye-thang (sKyi-stod, dBus), near the sKyid-chu River, and lHasa,
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sNye-phu'i Shugs-gsebs dgon, the head-monastery of the Shugsgsebs bKa'-brgyud-pa, Sogdian (Sog-po-yul, Sighistn in Uzbekistn) capital city Bukhara, Somapura (Sopur, West of rnagar, Jammu and Kamra) with a Lake, Somapura Mahvihra in Ompur (Rjshhi district, EastBagala), Somodbhav River (Narmad, G. & Madhy Pradea.), Sonri (Madhy Pradea), or Sori, a Buddhist spot 9 km from Sc, known for the Saunra caitya and seven other Tumuli (stpa), with inscriptions in Brhm given to the Haimva Sthaviravdin (P. Savatthi, or Theravdin) during the uga Dynasty (187 BCE to 73 BCE) sPang-gong mTsho, a lake of Ladkh, partly lost during the Chinese invasion in 1962, sPang-sa dgon a bKa'-gdams-pa monastery established around 1190, sPa-ro (Paro, Bhutan), one of the capital city, today capital been Thimphu, sPo-pho district (southwest of Kong-po province), sPo-smad in the Lowland in South, sPo-pho district, sPo-stod (North, sPo-pho district) in the Highland, sPo-yul see, sPo-po district, in Kong-po province, sPre'u-zhing a monastery close to rGyal-rtse (gTsang), sPu-hrang kingdom (C. Pulan, Taklakot, Western Tibet), sPu-hrang sMad, a division of sPu-hrang kingdom, sPu-hrang rGod-khung in the sTag-la-mkar, a 'Bri-gung-pa monastery, sPung-dra dgon, a sTod-'brug bKa'-brgyud monastery, sPyil-bu dgon in 'Phan-yul, a bKa'-gdams-pa monastery, Sras-mkhar dGu-thog (lHo-brag), the celebrated Mi-la Ras-pa tower, r Dhnyakaaka (Dharanikot, Guur district, ndhra Pradea) upon Ka, or Dhenukaaka, one of the five Mahcaitya around Amarvat, built when Devadharman Maurya ruled (229 BCE y-r. 207 r. 205 to 200 BCE), and restored at the end of the Ikavku Dynasty (183-278) of Eastern-Dekkan. The Mahsaghika of
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Amarvat spread into five branches, Hemavata, Rjagiriya of the Mahcaitya of Rjagiri known also as Andhaka after the tribes that had given their name to ndhra Pradea, Siddhattika (P. Siddhatthaka), Pubhaseliya, Aparaseliya or Aparamahvinseliya and Vjiriya, r Dhnyapaaka Vihra in Guhadevapaaka (Jaypura, Orissa), established in 771 by ivkara I Bhaumkara (741 r. 766-788) of Vrarja also known as Guhadevapaaka, was the fourth sovereign of Rtha or Rh (West Bagala and North Orissa) was a reputed Buddhist center, r Lak, British in 1815, the island was called Ceylon until independence in 1972, see, Sihaladvpa, known too as Tambapa (Tambapanaka or Tamraprant, G. Taprobana), r Vikrama Rjasiha (r. 1798-1815) or Sirivikkamarjasha of Sengaagalapura (Kandy) was the one hundred eighty-sixth and last king of Sihaladvpa, rnagara upon Jhelum River (rnagar, Jammu and Kamra, India), the capital city of several Hindus and Muslms Dynasties, had few Buddhist centers until the twelfth century, r-ri gNam-sding (sTod 'Brug-pa principal seat), rvast (P. Svatthi, J. Sha E, T. mNyan-yod, 2 villages of Sheh Mheh, Kosala in Uttara Pradea) region of Mahetta, homeland of the Mahetta Tribes, r Parvata (T. dPal 'Bras-spungs) near the Mahcaitya or Caityagha of Ngrjunikoda (ndhra Pradea). In 262, or during the sixth year of the rule of Mathariputra Virapuruadatta Ikavku (234 r. 256-278) great sovereign of Eastern-Dekkan his queen Mahtalavarai Ctisiri (235 r. 256-283) offered a prayer hall to the Mahsghika Aparamahvinseliya built near the hermitage of r Parvata (Mountain of Splendor) where Ngrjuna (94-176) was active. She made also offerings to the Buddhist religious of the Cula Dhammagiri vihra of Ngrjunakoa established in the vicinity of the ancient port of Tmalipt (Tamlk) by some merchants of Tambapanaka (r Lak), Stgeiros (Stavro, Thessaloniki, Makedona), sTag-lung Ya-thang principal seat (sTag-lung district, dBus), sTag-mo (gTsang) near Sa-skya, sTag-phung (g.Yas-ru Byang rTa-nag district, North of gTsang),
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sTeng-gro dgon, sTod-'brug bKa'-brgyud monastery, Sthvivar (Thnewar, Ambla district, North Harya), the town of the Immutable Lord, was a capital city of the Kuru tribes, and Xuanzang who lived there during the rule of Haravardhana Puyabhti (590 r. 606-647) noted three monasteries (vihra) and 7,000 Bhiku among one thousand Hindu temples, sTod dgon-pa gong at Rva-sgreng (sTag-lung district, dBus), 75 km Northeast of lHa-sa, sTod-lungs mTsho-smad dgon, a bKa'-gams-pa monastery in the sTod-lung Valley, sTod-lung 'Phar-tshan, sTod sPu-hrang, Stumphalia Lake (Greece), Subhavastu river Valley (Swt Valley Kfiristn, Pkistn), Sukkaletra Stpa with the Caityrma monastery around built by around 250 BCE by Aoka Maurya of Paliputra in Salt Ranges close to Sihapura (Ketas, West-Pajb, Pkistn), rparaka (L. Suppara, Sopra, near Mumbai, Mahrra) seat of Aparamahvinaila, or a settlement of Mahsghika Aparamahvinseliya of r Parvata (near Ngrjunikoda, and port of Tmalipt, ndhra Pradea). Furthermore, the Puovda sutta (Majjhimaikya collection) noted that the merchant Pra (527 BCE to 466 BCE) of rparaka, disciple of the Buddha, made a retreat at the Ambahahapabbata vihra built on the Samudragiri, (Mountain over the Ocean) in the vicinity of the port, that still figured on a miniature of the eleven century (tude sur l'iconographie de l'Inde by Alain Foucher in 1900); later he taught in the two monasteries of Mtulagiri and Makulakrma. Aoka Maurya later erected a Mahstpa in rparaka just after the General Assembly of 251 BCE, Survaabhmi, Burmese kingdom in Myanmar, Survaadvpa (Sumatra Island, Indonesia), southwest of the Malay Peninsula, Sus (Babylonian. Shushan, G. Susa) metropolis of Elam (Ilam Khuzestn, Irn), capital city of the Parsuash, or Persian Achmenide Dynasty, Syr-Dary River (Vaku, G. Oxus),
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Takail (G. Taxila, C. Tazhashilo, T. rDo-'jug, Bhi-Mund, West Pajb, North Pkistn), on the Tamrpla River, an ancient satrapy with in the vicinity three tumuli Buddhist centers, Maitreya Caityrma, Danaira Caityrma (Bhallar village), and Kula Dharmarjik Caityrma (Hathiel village rediscovered in 1914), the Parable of Aoka (Aokvdana) explained that they were built by Kula Suyaas Maurya (277 y-r. 239 to 232 r. 232 to -230) a son of Aoka who was the viceroy (yuvarja) of Takail and Pukarvat (G. Peukelatis, Chrsadda, 43 km northwest of Peshwar, Pkistn), before briefly succeeding him and was blinded by his step-mother, Talwai (Nnakna, near Lhore, Western-Pajb, Pkistn), Tamilakam (Tamil Ndu) Drvia Tamilakan or Dravidian Tamil Land, in Sanskrit tam, means night, and that renders their dark skin color as well as their connection with the pre-Vedic cult of Ka, Tarin (Taraori, near Thnewar, Ambla district, northern Harya), a place of two battles, situated 150 km from Delhi, Tare sGom-pa, 'Brug-pa center (Western Tibet), Tarim (Sita, belonging to Trkestn, today Xinjiang), a valley oasis and a river that flows from Yarkhand in Kunlun Shan mountains for almost 2000 km to the Tarim Basin ending in the Lop Nor depression. Tarim may come from Trin, who makes one cross (the desert), or who saves. The river was described by the GrecoRoman merchant Maes Titianos (56-112) who traveled there from Makedona, and was mentioned in 110 by Marinus (78-140) of the port of Tyr (Sr, Lebanon), compiled in 149 by Kladios Ptolemaos (90-168) of Alexandria, the geographer describing the way to the Silk Road (L. Via Serica) starting at Antiochia on the Orontes River (G. Anticheia, today Antakya, Hatay province, Trkiye) the Seleucid dynasty (304 BCE to 150 BCE) capital city of Syria, Hierapolis on the Euphrates River (Manbij, Syria), Ebactane in Media (G. Ekbactana, Hamadhn, Irn), Rages in Ragiana (G. Rhagra, Rayya south Tabaristn, near Tehrn Irn), Hecatompylos (G. Hekatompulos, now called Sahr-e Qumis, near Shhrud, Semnan province, Irn), Merv (G. Alexandria of Margina, Mary, Trkmenistn), and Bhlika in Bactriana (Balkh, Afghanistn),
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Tawi River (Jammu and Kamra), a tributary of the Jhelum River, Telingama (T. Te-ling-ka, Tamil Ndu) near Kcpuram, Thang-po-che dgon-pa in south of rTse-thang (dBus), Thanjvr (T. Dhajur, Tanjore, Tamil Ndu), the capital city of the Camaala, or Coromandel Coast and Tamil Ndu, capital of the Ca Dynasty (984/1070-1271) and the later Nyaka Dynasty (1420-1736) of Madurai. Tillai Mair (Chidambaram, Tamil Ndu), the Hindu siddha Mikha Vadhagar (604-677) practiced the tapas there before manifesting his accomplishment by curing the daughter of the mighty king Nsihavarman I Pallava (601 r. 636-668) known as Mmalla, who attached his name to the new harbor of Mahbalipuram or Mmallapuram (67 km from Kcpuramn Tamil Ndu). The Dynasty (234-892), and later on, ditya I Ca (849 r. 871-907) of Thanjvr patronized the Bharattanyam aivaka, an Indian dance inspired by the ancient Indo-Greek pantomime described in the Treatise of Dance (Nya stra) attributed to Bharata (rGyas-byed 322 BCE to 266 BCE) of Sthvvara, in memory of the secret practice of Agni Bharata (Who Imparts Fire), Tiruvannmalai (Trimalay, Northern Tamil Ndu), Tuul Gol (ex-Tola River, Mongolia) flow during 704 km, pass by Ulaanbaatar (ex-Urga and Ulan Bator) mingle with the Orkhon River a subsidiary of the Selenge River, Transoxiana, or Land beyond the Greek Oxus River known as the m-Dary River, corresponding to the area of Uzbekistn and sometime also to Trkmenistn, it was in 462 BCE the homeland of the Scythian Kadraka Tribes (G: Skutoi Oxudrakhoi), and the Scythian Mlava Tribes (G: Skutoi Malloi) who later made on the conquest of the Pacanada (West-Pajb, Pkistn), before to resettle into Madhy Pradea. This country had a constant wealth of Scythian and Turkic warriors ready to break through India, Tripur in hala (Tewr village, Bundelkhand, North Madhy Pradea), the capital city of the Kalacuri Cei Dynasty (838-1212), Triakune, territory of the akuna Tribes (Knowers of Presage) with the capital city of Trigartapura or Lohur (Lhore, West-Pajb, Pkistn); Jayapladeva Shhiyya (r. 968-1002) of Udabhpura
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(Und, Western-Pajb, Pkistn), the fifth Hindshh mahrja, of Western-Paj, Multn, Sind and the Northwest and East Afghanistn lost this land in 999 with the invasion of Mamd (r. 998-1030) sultn of Ghazn, and he was forced to withdraw in Vajirahna (Wziristn), and his grandsons the Hindshh or Shhiyya Dynasty (872-1021) last Hindu great rulers of Pkistn fell, and all the Buddhist centers were ruined, and after that the last Buddhists will take refuge into the Lohara kingdom (1003-1101 and 1101-1171) of Kamra, Tryambaka (Mahrra), a capital city of the Hindu Marha Tribes, they were previously known as the Scythian Durvraa Tribes of Vrapura (Shh-baz-Garb, Ghorband Valley, Fondukistn, Afghanistn), and related to Durvasa i (622 BCE to 561 BCE). This legendary forecaster taught the three kinds of thoughts born from the human mind as Tryambaka (Three-EyedOne) to spread the view of Advaita, rntha (Possessor of Splendor) to give the Monistic Theist view, and Amaradaka (Water Immortal) to expose the dualistic view. Later Durvasa i was included into the Rmyaa and several aivaka texts. Yet again, the Buddhists Suvaraka Sthaviravdin Sarvstivdin had influenced the Durvraa Tribes as they built or converted the sanctuary of Omphalos into the Snakavsa Caityrma of Vrapura, in memory of Snakavsa (520 BCE TO 446 BCE), an Arhat disciple of nandas son Droadana, the Viceroy de Kapilavstu, as Xuanzang noted during his visit in 639. After that aiva Tryambaka (Mig-gsum-pa'i dBang-phyug) was manifested as Whirlwinds Breath with Eleven Heads (Ekadaa Rudra, Drag-po'i bCu-gcig-zhal) with eight arms holding a water-pot, a cakra, a drum, a bow, a snake, and a trident; after that his wife appeared as the Mystical-Incantation Victorious upon Death (Mtyujaya Mantra), and amazingly he is also called the Triply Consecrated Benevolent One (iva Gaytri, Ga-ya gSum gyi dBang-phyug) as a reminiscence of the Pure Land of Gay (Bihr), Ts-ri (rTsa-ri, dBus), or Ts-ri Hidden Valley (Ts-ri sbas-yul) known as dPal-chen Ts-ri, in southeast of Dwags-po district, Ts-ri rTa-ra, a 'Bri-gung-pa retreat center, Ts-ri Nga-la'i sGangs, a mountain hermitage, Tsha-'ug dPal Ri-khrod hermitage, also written as Tsha-yug-dpal,
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'Tshal-pa district, see, 'Tshal-pa bKa'-brgyud-pa School, 'Tshal-pa Gung-thang ('Tshal-pa district, dBus) the main- bKa'brgyud-pa monastery at 6 km East of lHa-sa, Tsong-kha in A-mdo (C. Huangzhong, Qinghai), karestn (T. Tho-gar-yul, South Tajikistn), ukhradea (T. sTa-gzig, Tajikistn), Waset (G. Thbai, Egypt), Udabhpura or Uakakha (Und, Northeast Pkistn), 15 km from alsura (Attok) was the second capital city of the satrapy of Pukarvat (G. Peukelatis, Chrsadda, Pkistn) under the Mahkatrapa Indo-Greek Yaudheya (250 BCE to 30 BCE). After that it was the main town of the Scythian aka (30 BCE to 25) who were overthrown by the Parthian or Parthava Pallava Tribes that migrated to up to Kcpuram (Northern Tamil Ndu). They were supplanted by the Scythian Tura conqueror Kujla Kua (P. Kozola, G. Kadphises 8 r. 30-78), but later that capital was moved by Kaika I hi Kua (111 v-r. 127 r. 134-162) to Puruapura (Peshwar, Western-Pajb Pkistn). Udabhpura was a reputed center of a branch of the Those Following the Description (Sarvstivdin Vaibhika, C. Piposhabu, J. Bisha bu, Bye-brag sMra-ba), and Dharmatrta (dGra-bcom Chos-skyobs 118-181) of Udabhpura was the first to critique the new version of the Abhidharma Mhavibhsa in his Versification Classified by Subjects (Udnavarga, it is in the Tangyur of Beijing No. 5600, Ched-du brjod-pa'i tshoms). Uddaapura Mahvihra (Odaapuri, Bihr) located 9 km away from Nland, Uiyna (T. U-rgyan C. Wuzhangma, Swt Valley, Kfiristn, Pkistn) was a land divided by two Buddhist kingdoms, vassals of Kamra. Furthermore it was one of the twenty-four secret inner spaces of awakening as we can see with the Prescription About the True Nature of the Sublime Secret of the Hidden Makes What Progressive Upward Come Out In Noble Man (r Uiyna vinirgataguhya mahguhya tattvopadea, it is in the Tangyur of Beijing No. 3065, dPal U-rgyan-nas byung-ba gsang-ba'i chen-po de-kho-na-nyid kyi man-ngag). It a concise commentary in fifty lines of the r Bhagavad Abhisamaya nma of siddha NgabhmiLhipda (777-862) by his disciple siddha DrikapdaIndrkararja or Indrkararja I Bhaumkara (799-864 r. 811-826) of
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Vrarja (Jaypura, Northern Orissa), the Mahrja of Rtha, that was translated probably by Rad-ni lo-chen Rin-chen bZang-po (9581055). Ujjain (G. Ozene, P. Ujjeni, Ujjain, Madhy Pradea) on the Kipr River (Vila River, Sipr). This capital city was known as Hirapura under the Elamite Maga Tribes before 1000 BCE, Vil in 803 BCE under the Ikavku kings, Vijayin under the Scythian Haihaya Tribes around 700 BCE, and Ujjain under the Caa Pradyota (548 BCE r. 539 to 490 BCE) of Mahvanti,. The Haihaya were mixed with the Mlechcha Bhoja to whom they taught their Orgiastic Cults. They were submitted near the Somodbhav River (Narmad) by Bhadrasena Nanda (r. 368 to 351 BCE) of Magadha and after being challenged by the Scythian Mlava Tribes (G. Maloi). Ujjain was in 309 BCE one of the five provinces of Candragupta Maurya (348 r. 322-298 BCE) of Paliputra, and Aoka Maurya was a viceroy of Ujjain from 279 to 269 BCE and there he founded the Dakkhingiri Vihra and the Aoka Caityrma built upon an old sanctuary. With the daughter of a rich merchant, he had Mahendra and his sister Saghitt who propagated Buddhism in Sihaladvpa (G. Taprobana, or Tambapa r Lak). The Indo-Greek Apolodtos a vassal of Demetrios I (224 r. 190-176 BCE) Mahkatrapa of Bactriana took Ujjain. After the Greeks came in 125, the Scythian Krdanaka, the Western Mahkatrapa, and in 395 Candragupta II (r. 378-413) of Paliputra both made Ujjain their second capital, Uraiyr (Turay, Tamil Ndu), the capital city of Karikla Ca (159 ruled 181-215), the first Ca conqueror, who held the land from the delta of the Kver River (Cauvery) from Thanjvr to Tirucchirppai. Karikla Ca subjugated the twelve Ca and Pya Rjan of the south, who controlled the territory around Madurai, Rmanthapuram, Tirunelveli and Travancore. After that, Karikla Ca defeated the Cera kings of the Malabr Cost from Mangalore to Ngercoil, Cochin and Travancore in North. From his naval bases of Kvirpaanam and Puhr also known as Puarka (L. Podonke, near Pudu Pondicherry, Tamil Ndu), a place quoted in the Periplus written by Kladios Ptolemaos (90-168) of Alexandria (Al-Iskandaryah Egypt), Karikla Ca launched into Tambapa (r Lak) plundering attacks. His merchant fleet
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sailed to Arabia, Indonesia and Malay Peninsula. He created the fishing port of Karikla (Karikl), favored arts and literature, and made the ritual horse sacrifice (Avamedha). The migration of the Parthian Parthava Tribes and their resettlement in Kcpuram in 234 plunged in a decline the earliest Dravidian or Drvia Cakings of Uraiyr around 250. The migration of the Parthian Parthava Tribes and there resettlement to Kcpuram in 234 plunged the earliest Dravidian or Drvia Cakings of Uraiyr around 250 into a decline. Urumuagiri Vihra in a suburb of Mathur (Uttara Pradea), it was one of the ten Buddhists monasteries and one thousand religious as noted by Xuanzang during his visit in 630, Uruvelya Vihra of Gay (near Bodh Gay, Bihr), it was established by Uruvilv Kayapa (P. Uruvela Kassapa, J. Urubinra Kash, T. 'Od-srung 561 BCE to 496 BCE) of Gay, a disciple of kyamuni Buddha, Utrar on the Syr-Dary River (Kirghizistn, or Kirghizia, an independent republic since 1991, today capital Bishkek), Uttara Pacla (Rohilkhand), a place where Aoka had built, around 249 BCE, a Caityrma in Rmanagara as noted by Xuanzang in 630, moreover this ancient capital city was under Indo-Parthian and Indo-Greek Mitrid Dynasty (244 BCE to 64 BCE), who were vassals of the Maurya and after that of the Kva Dynasty (77 BCE to 64 BCE) of Madhyadea. Bhadraghoa (bShes-gnyen kyi dByangs 252 BCE r. 220 to 209 BCE) of Ahicchatr, grand vassal of the Maurya like his father Agnimitra (278 BCE r. 244 to 220 BCE) was the protector of the Buddhist Bhadryaya (Pli: Bhadrayniya, bZang-lam-pa) of Bhadrintha (Bhadrinath, Uttarakhand). The Mitrid Dynasty was succeeded by four Indo-Greek Scythian kings (64 BCE to 30 BCE), the last one Suarman (Suaraman 71 BCE r. 42 to 30 BCE) was killed in battle by the conqueror Simuka tavhana (Sipraka 78 r. 50-27) of Amba who created a new empire with the two chief cities of Pratina (Paithan), and Dhnyakataka that made the Magadha a secondary power until the ascension of the Gupta in 318 and the heirs of the Kva became the Kavyana sovereigns. After that came the Indo-Greek and Scythian Ahicchatr Dynasty (50 BCE to 341) of Rmanagara who fell under Gupta, Uttara Pradea,
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Uttarpatha (G. Paropanisadai, L. Paropanisad Trans-Hindu Kush, north-eastern Pkistn), yet the capital city was Kpia (Kohistn of Kbul, northeast-Afghanistn), Uzgend, the ancient capital city of Ferghna (Kirghizistn), Vail T. Yangs-pa-chen, Besart, North Bihr), the ancient capital city of the Vji Republicans was taken by Ajtaatru Haryaka (525 BCE r. 493 to 462 BCE) of Mahmagadha under the pretext that Ceaka (r. 501 to 491 BCE) the Mahrja of the Licchavi Tribes of had refused to give back a precious necklace, and rejected his demand to exploit the diamond mines of the Gag Rivers banks. Vajrsana (T. rDo-rje-ldan, Bodh Gay, Bihr), the place of the awakening of Buddha where Aoka Maurya built the Rjaprsda Caitya around 251 BCE, yet the place was also a pilgrimage to contemplate the footprint of the Dark One Who Wraps Up (Vyka Viu, Khyab-'jug Nag-po) as well as the Golden Mountain (Gaur Paravata) with the sanctuary built around 670 BCE by the ancient Solar Maga Tribes for Gaya i (715 to 654 BCE), and where the Buddha taught the Gay Gaur stra (Ga-ya Ga-ri'i mdo). There too, the Benevolent One (iva) showed the dance that made the seeds (tava) fall under the prostrated body of the Not Fully Divine Breath Who Moves and Sings (Gay Asura, Ga-ya lHa-mayin). Vakhapura in the Valley of Vakha River (Wakh), or Vakhadea (Wakhn, Pamir Pkistn), Vallabh or Vallabh (near Bhaunagar) close the Gulf of Khanbht, Vaakata Vihra of Vallabh (in Surra, Gujart, west of Khiwr), today near Bhaunagar and the gulf of Khambht, Varas (Muzaffrpur dist, Uttara Pradea) upon Gaaki River, Vrandra in East of Bagala (Bangladesh), Vrapura (Shhbz-Gahi village, Northwest-Pajb, Pkistn), there the emperor Aoka Maurya left one of his fourteen Edicts in favor of Buddhism written in Southern Prkt and Kharoh dated 255 BCE. He left other edicts at the Girnr Mountain (Khiawr, south-eastern Gujart), Kls (Dehradun, Uttaranchal), Mnsehr (Hazra, ex-Pakhli kingdom, Northern-Pkistn) Southern Prkt and Kharoh, Sampda (Jaugaa, Ganjmam Orissa), Tosal in Kaliga (Dhaul or Dhausal, near Bhuvanevara, Orissa), Yerragui (Kurnool district, ndhra Pradea), in the port of
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rpraka (Sopra, near Mumbai Mahrra), where only fragments remain, in Laghmn (Kohistn of Kbul Afghanistn), in Aramaic the edict was close to Brhm. Those edicts were written in seven languages, which were not the official Prkt Mghad of the court, Velvana Vihra (Forest at Seashore) in rvast (T. mNyan-yod, today in the two villages of Sheh Mheh, Kosala, Uttara Pradea) in Mahettadea, in 403, Faxian visited the place and noted 120 monasteries (Vihra) and 1200 religious mainly the Samitya (P. Samitya, Mang-bkur-ba), a branch of the Sthaviravdin Vtsputrya, Veuvana Vihra (T. 'Od-ma'i tshal) or Bamboo Park of Rjagha (Rjgir, Bihr), Vetlagiri or Velagiri (Rolangs-ri, Betavolu, ndhra Pradea) the Phantom mountain near Jaggayyapeta, and 45 km away from Amravat, Vibhvana Vihra in rnagara (today in Qub Bazaar quarter, at rnagar, Jammu and Kamra, India), Vidharb River, see, Vidarbhanagar on the Vidharb River, in 234, Pramasena Vkaka (191 r. 223-262) of Vidi (Bhls Bundelkhand, Madhy Pradea) who dominated the land between the Be and Betw rivers in Northern Dekkan, killed in battle on the banks of the Vidharb River, iva Stavhana (212 r. 227-234) of Vidarbhanagar, lord of the Kuvia Tribes of Berr in the South of the Vindhyagiri, and he ransacked the wonderful capital city of the Stavhana Dynasty (50 BCE to 248) where the Prkt Mahrr, source of modern Marhi, which had supplanted the Prkt Pli or the Prkt rtha Magadh of the Maurya Dynasty. As a result the Parthian Pallava Dynasty of Kcpuram (Tmil Nadu) were able to supplant the last Stavahna princes dominions in Eastern Dekkan. The first rya-Ngrjuna born in Vidi and the second Ngrjuna-rmanta born in Kcpuram belonged to a powerful minority of Buddhists representing 20% of the population of those regions, Vidarbhanagar on the Vidharb River (or Kuvia, Berr, South Vindhyagiri Ranges, ndhra Pradea) also known as the capital city of the Kuina Tribes, there, Aoka Maurya and his local vassal established, in 250 BCE, the Acara Mahcaityavihra of
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Vidarbhanagar for the Sthaviravdin Vtsputrya (P. Vajjiputtaka, gNas-mai bu-pa) who had come from Ghoirma of Kaumb. They did so in memory of Vidarbh Ajata Kauiya (P. Anyatta Kaudanna 557 to 487 BCE) who was one of the first five Arhat disciples of the Buddha. Later, Dinga (364-438) of the Acara Mahcaityavihra was a disciple of Vasubandhu (344-426) of Puruapura. In 641, Xuanzang noted during his visit, twenty monasteries (Vihra) and 3000 monks there, Vidi (P. Vedisa, T. Bi-dza pu-ra, Bhils, Madhy Pradea), the republican clans taking advantage of the weakening the power of Vasudeva II Kua (205 r. 239-243) who was challenged by the Sassanid Shhpur I (r. 241-272) who created the empire of the four dynasties of the Bharaiva Nga (220-340), in Mathur (Muttra Uttara Pradea), Padmavat (Padampavaya) near Gopagiri (Gwlior, Madhy Pradea), Vidi, Kantipur (Knpur Uttara Pradea) capital city of the Kntikosala Tribes around the celebrated sanctuary of Lakm. Those four royal branches patronized the continuation of the Indo-Parthian and Indo-Greek style known as Mathur One, which had flourished under the second Kua Dynasty (30-254), and deeply influenced art up to the northern part of Hindustn (India and Pkistn). The Bharaiva Nga were destroyed by the rise of the Gupta (318-498) who adopted the Sanskrit developed under them to replace the Brhm and other northern languages. The Bhagavad gta was finalized under the Bharaiva Nga around 250 into eighteen songs of 700 verses dedicated to the people of low caste and developing the conjunction of devotion (bhaktiyoga), which would contribute to convert some Buddhists to an easier practice. Vidigiri (T. Bi-dza-ri, Vidi Mountain) where the Cetiyagiri vihra spread its influence over the five nearest districts, Vidynagara, known as Kaliganagara (iugalgarh, South Orissa, India), Vihra of Bhaktibala in Southern Dekkan, see, Bhaktibala in Dakipatha, Vindyadea (Bundelkhand, Madhy Pradea), a land that was often connected to the sovereigns of Mhimat (Nimr, southwest Madhy Pradea), or southern Avanti. It was disputed in 125 between the Indo-Scythian aka of Ujjayin (Ujjain) and their
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vassals of the Mahiaka Tribes who invested this part of the empire of the Stavhana Dynasty (50 BCE to 248), ViJaypura (Bijeypur, northeast Madhy Pradea), in the southwest of Gopagiri (Gwlior) on the eastern banks of the Klsindhu River (Klsind) a tributary of the armanvat (abhala, today Chambal). This was the capital of Torama II (476 r. 509-510), the Goparja or Tegin (prince) of the Ha of Hamaala, who started to extend his dominion in Rjasthn but coveted to take over the Mlavadea, he was defeated at Erakaina (Eran, Madhy Pradea) in 510 by Bhnugupta Balditya I (485 r. 509-522) of Sankor, the Guptarja of Daraadea (East Mlw, West Madhy Pradea) who gathered the Daraa Tribes (Those of the Edge) of the Daraa River banks at the border of the Mlavadea. Vijayevara Mavarjya (Jammu and Kamra) a city sanctuary at the east of Kalyapura, this Vijayevara Hindu temple was rebuilt by Aoka Maurya, and his son Jaulanka Maurya (266 BCE v-r. 232 to 228 BCE), a aivaka prince who also patronized the Buddhists of Gandhra and Kamra and offered them the Ktyarma vihra. His heirs were forced to fight the Greek conqueror Euthydemos (251 BCE r. 225 to 187 BCE) of Magnesia upon Menandros (Tekke village Trkiye), the first Mahkatrapa of Hight Asia, ruling Sogdiana (Sighistn, Uzbekistn), High Oxus (Syr-Dary, Tajikistn), Bactriana (Balkh near Mazr-e-Sharf, Afghanistn) and Margiana (Mary, Trkmenistn), Vikramapura in Bagaladea (Eastern Bagala) near Dhakka, Vikramaila (T. Bi-kra-ma or rNam-ngon Ngang-tshul, in North of Bhgalpur, Northeast Bihr at the Eastern border of EastBagala), Vindhya Ranges (Madhy Pradea), Vindhyagiri Ranges (T. Bi-dha Ri-bo, Madhy Pradea), Vira (Bair, Jaipur Territory, Rjasthn), Virpa River (Orissa), Vioka (ex Sketa, ex Ayodhy, Faizabad, Southern Uttara Pradea), Vivantara Caityrma in Vrapura (Shhbz-Gahi village, Northwest Pajb, Pkistn), Vitastrta Stpa (Salt Ranges, Pkistn),
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Vitastadatta Vihra in Vitast (G. Hudaspes, Jhelum River in West Pajb, Pkistn), Vitast River (G. Hudaspes, L. Hydaspes, Jhelum River), it flows from Kamra to a Valley in West Pajb (Pkistn) and mingles with the Candrabhg River or Aksin (G. Aksines, Chenb River) after 720 km, a tributary of Sindhu (Indus), and one of the five rivers whom gave their name to Pacanada (Five Rivers), or today Pajb in Hindi, Wa-rtse Rin-chen-ling (Watse Village, Lemi Valley, Mugu district, province Karnali, Mid-Western Nepla), Wutaishan (Shnxi, Northern China), Ya-rgyal, Yamun River (T. Nam-gru-skyes, Jumn, Uttara Pradea), Yang-ri-sgar a 'Bri-gung-pa Ma-dgon since 1535, 25 km away from 'Bri-gung-mthil, Yar-'brog Yum-mtsho (Southeast Rong-chen district, gTsang), Yar-klungs gTsang-po River, Yar-klungs Valley, road, sTod Yar-klungs Valley, Yar-rtse kingdom division of sPu-hrang including Mon-pa Land, Yenjing (Beijing), Ye-ru gTsang-po (Brahmputra), see, Lauhitya (Brahmputra), Yer-pa (dBus), in the northeast of the sKyid-chu Valley, Yinzhuan (Ningxia), one of the two chief-cities of Mi-nyag, Yul-skyong dgon, mDo-smad (A-mdo, Qinghai, and Gansu Provinces of China), a 'Bri-gung-pa monastery in the north of Khams, Za-hor see, Mair, Za-lung dgon, Zangs-ri mKhar-dmar dgon nunnery (C. Sangrisi) upon Yarklungs gTsang-po, Zhang-zhung kingdom (Western Tibet) or Gangs-ri Ti-se area, Zur-khang of Ding-ri (South rTsib-ri), Zwa-ra'i dgon in Gra-rabs principal seat of the g.Yam-bzang bKa'-brgyud-pa School,
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Index of Names
Three Sections Other Names, Sanskrit Names, and Tibetan Names This Index is Classified in Roman alphabetical order
Other Names Abl-Muzaffr Bahll Shh Lodi (ruled 1451-1481) of Dellik, Ab Rayhn al-Birni (973-1050), Shh 'Al' al-Din Muammad Ibn Tekish (ruled 1200-1220) fifth Sultn of Khwrazm, Alexandros (ruled 272 BCE to 255 BCE) of Epiros, Alexandros III (Iskander 356 BCE ruled 336 BCE to 323 BCE) king of Makedona, Ambaka, Antigonos Gonatas (ruled 276 BCE to 239 BCE) of Makedona, Antiochos II Theos (296 BCE ruled 261 BCE to 227 BCE) of Syria, Anquan Xixia (ruled 1206-1211) ninth Toba Tungus king of Minyag, Aristoteles (384 BCE to 322 BCE) of Stgeiros, Arsln Khn Sulaymn Ibn Ysuf (989 ruled 1032-1041) sixth Trk Qarluq Qarakhn, Arsln Khn (1181-1243) sovereign of the Trk Qarluq and Qarakhitan, Barchuk (1161 ruled 1193-1209) Trk Uighur Qaghan, Bengzu, Bilg (ruled 716-734) fifteenth Trgesh (C. Tujue) Qaghan, Brte, Tmucins wife, Burch and Jamuka, Buzar sovereign al-Mlik, Charlemagne (742 ruled 768 Emperor from 800-814), known as Karolus Magnus Emperor of West Ch'angchun, Taoist minister of Tmucin, Chihluku (1156-1213 ruled 1178-1211) Gurkhn of the Qarakhitan, Chinggis Khan, see, Tmucin,
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Chinggis Qaghan, see, Tmucin, Chunyu Xixia (ruled 1193-1206), eighth Toba Tungus king (C. wang) of Mi-nyag, Colin McKenzie (1754-1821) colonel, Darios (G. Dareios, L. Darius 528 BCE ruled 522 BCE to 486 BCE) of Sus, the third Great-King of the Parsuash Drita (1143-1201) Mongol chief, Gordios (734 BCE ruled 702 BCE to 683 BCE) the second Dorian king of the Phrygian Mushki of Lydia, Faxian (342-423), the Chineses pilgrim, Giovanni (1212-1268) da Pian del Carpine, Gulab Singh (1783 ruled 1824-1856) first Mahrja of Jammu and Kamra, Henri-Louis Bergson (1859-1941) the philosopher, Hishm Ibn Abd-al-Mlik (ruled 724-743), Hln (1146-1197), the wife of Yesge, and mother of Tmucin Chinggis Qaghan, Jamuka (1163 r. 1201-1203) elected Gurkhn, Jebe, Mongol Chief of One Thousand, Jeserkare Amenhotep (G. Amenophis I ruled 1551 BCE to 1526 BCE) Pharaoh of Egypt, Justin (98-165) the Philosopher, a Churchs father and Saint, Jzjni (1289-1357) the historian, Qdir Khn Ibn Ibrahim (1150 ruled 1204-1212) of Uzgend, Kaidu (ruled 1096-1122) Mongol chief, Kabul Khn (ruled 1137-1147) a Mongol Khan, Kkch (1171-1226), the shaman son of Mnglik, Kongfuzi (Confucius 552 BCE to 479 BCE), Kadan Khn (1206-1251) or Ktn Khan, T. Hor rGyal-po Ko-ton, C. Godan, a Mongol prince and Khn of Ningxia and Gansu, Kchlg (1176 ruled 1211-1221), prince of the Trk Naman, Kurash II (G. Kuro, L. Cyrus 604 ruled 559 BCE to 530 BCE) of Pasargades, sovereign of the Parsumash (Persians), Kutula (ruled 1147-1161) a Mongol chief, Liu zhi (ruled 146-167) known as Han Huangdi, the tenth ruler of the Western-Han Liu Hong (ruled 167-189) known as Han Lingdi, the eleventh ruler of the Western-Han,
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Magas (ruled -285 to -258) of Kurene, Mamd (969 ruled 998-1030) Sultn of Ghazn, Marcus Aurelius Antoninus (121 ruled 161-180), Marcus Porcius Cato (234 BCE to 149 BCE) the Censor Mu'izz al-Din Muammad Shansabni (ruled 1147-1206) Sultn of Ghr, Muammad (570 to 8 Jun 632) the Prophet, Muammad of Ghur see, Mu'izz al-Din Muammad, Muammad Ibn Bakhtyr Khilj, an ancestor of the Khilj Dynasty (1290-1320), Mukali, Mongol prince of the realm, chief of the Right wing, Naya, lieutenant of Chinggis Qaghan, Nestorius (382-451) patriarch of Constantinople (from 428 to 431), Nichiren (1222-1282) founder of Nichiren Shsh in Japan, gda (1186-1241) the third of the conquerors sons, Ong Khn (1162-1203) Keregit sovereign, Pinchang Xixia (ruled 1067-1086), fifth Toba Tungus king of Minyag (Ningxia), Ptolemaios Philadelphos (309 BCE ruled 285 BCE to 246 BCE) of Egypt, Purrhon (L. Pyrrhon 365 BCE to 275 BCE) the Skeptic philosopher of Elis, Pusuwan lady (C. Zhengdien ruled 1164-1177) Qarakhitan ruler, Qub al-Din Aybaq, Ren Tejin (1124-1170) a Khitan prince, Renxiao Xixia (ruled 1139-1193) seventh Toba Tungus king of Minyag, Sanjar (1096 ruled 1118-1157) of Merv, Saljq sultan, of Khursn, Sechen Khn (ruled 1593-1604) the Qaghan of Chakhar Mongols, Sextus Varius Avitus Bassianus Elagabal (204 ruled 218-222), Sigi Kutuku, the Mongol justice minister, Stratn (337 BCE to 269 BCE) of Lmpsakos, the philosopher, Stratn II (164 BCE ruled 148 BCE to 126 BCE) of Skala, the third Mahkatrapa of Gandhra, Tmucin (C. Taizu, 1162 Khn 1189 ruled 1206-1227), known as Chinggis Khan, or Chinggis Qaghan, Taisen Deshimaru (1914-1982), Tatatungha, chancellor of Chinggis Qaghan,
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Tayang Khn (C. Dawang 1158-1204), sovereign of the Trk Naman of Tabuqa, Tayanku, a Qarakhitan general, Theodoros (91 BCE ruled 61 BCE to 49 BCE) Merdarkh of Uiyna, Theophrastos (372 BCE to 287 BCE), Toba Li Jiqian (ruled 982-1004), first king of Mi-nyag, Toghrl Khn of Keregit, sn Ebgen, Mongol head shaman, Uthmn Ibn Ibrahim (1148 ruled 1204-1212) Qarakhn of Samarqand, Vologes V Arsacid (ruled 149-191), Wanyan Dan (C. Jinchen Xizong ruled 1136-1149) third Tungus sovereign, Wanyan Jin (ruled 1190-1208) the sixth sovereign of the Tungus Jurchen Wanyan Jin Yongji (ruled 1209-1213) the seventh sovereign of the Tungus Jurchen, Wanyan Xun (ruled 1214-1223) the eighth Tungus Jurchen emperor, Wugong (Dharmadhtu 726-792), the Chineses pilgrim, Xuanzang (J. Genj 602-664), the Chineses pilgrim, Yel Chucai (C. Yeliu Ch'utsai) a Khitan prince, Yesge Btur (1144-1175) a chief son of Bartan, and father of the Mongol Conqueror, Yilieh (ruled 1151-1163), the Gurkhn of the Qarakhitan, Yingzheng (259 BCE ruled 221 BCE to 210 BCE) known as Qin Shi Huangdi, the Yellow Emperor of China, Yijing (J. Gij 635-713), the Chineses pilgrim, Zhaokuo (ruled 1195-1224), known as Song Ningzong fourth sovereign of Southern Song, Zarathura (G. Zoroatres, S. Jarasasta, 745 BCE to 674 BCE) of Bhlika, Zhang Daoling (114-188), Zhaogou (ruled 1127-1162) known as Song Gaozong sovereign of Southern Song, Zorawar Singh Khaluria (1794 ruled 1823-1842) Wazr of Khavta,
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Sanskrit Names Abhaykaragupta ('Jigs-med 'Byung-gnas sBas-pa 1008-1079) the Siddhcrya, Abhayakrti ('Jigs-med Grags-pa 760-834), Abhayasabhava (grub-chen 'Jigs-med Byung-gnas 743-804) the Mahsiddha, Abhij (mNgon-shes-can 980-1057) of Bodh Gay, Abhinavagupta (913-973), the Trika aivaka guru of Kamra, Abhiyuktadevar (dGa'-ba Rigs-pa'i lHa-dpal 1270-1337), a Nepl translator, crya Vivamitra-Pravarantha (820-893), sLob-dpon Thamscad bShes-gnyen or sNa-tshogs bShes-gnyen, or Bi-swa mitra mDzad-pa, the Siddhantha known as Pravarantha, and Prvantha, Agastya Mahi (1122 BCE to 1044 BCE), Agnimitra Virasena uga (209 BCE vice-ruler 186 BCE ruled 158 BCE to 151 BCE), Airpati (E-ra-pa-ti 911-991), the Siddha Guru Paita, Ajtaatru Haryaka (525 BCE ruled from 493 BCE to 462 BCE) Mahrja of Mahmagadha, Ajakaundiya (Kun-ga'i Ko'u-din-ya), the Arhat converted in 527 BCE by kyamuni Buddha with Avajit (rTa-thul), Vspa (rLangpa), Mahnama (Ming-chen), Bhadrika (bZang-ldan) they became the five first Religious and Arhats, Akapda i (rKang-mig-pa 734 BCE to 666 BCE) father of [Vedic] rules of logic, Alrakml (593 BCE to 533 BCE) of Vail, one of the two gurus of the Buddha, who taught him the Vedic tradition and that desire his the cause of the self, Amoghavajra-Vajrsana, or Amoghavajra (Don-yod rDo-rje 9721051) of Bodh Gya, the Paita known as Siddha Vajrsana (rDorje gDan-pa), Amtprabh (516 ruled 534-567) queen of Kamra,
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Amtodana (bDu-rtsi-zas 575 BCE to 516 BCE) the Kapilavastu rja, Buddhas uncle, one of the three brothers of uddhodana (Zasgtsan Anangaeka Madraka (621-676), nanda (J. Anan, Kun-dga' 551 BCE v to 460 BCE) Buddhas cousin, nandagarbha (Kun-dga' sNying-po 713-774), the first one, Vajrcrya of the Muktapia Caityavihra at Parihsapura, or Ananta, known as nanda see, Jaynanta, Auvara hakur (C. Anzhufabo 578 ruled from 602-642) the Indo-Scythian khra Rjput viceroy of Devapan, and founder about 603 the Kailaka Bhvan vihra seat of Vasudhar, the wife of Kubera in Devapan, and he restored with his brother-inlaw in 605 the stpa of Bodhnth, later he made an alliance with the Buddhist Haravardhana Silditya Puyabhti of Sthvvara and Kanykubja to defeat their common enemies the Gupta, before he married his eldest daughter Bhogadev (602 r. 620-656) to Mahsenagupta II (585 r. 606-615) of Mlava, and made a royal donation to the Saghrma Mahvihra of Nland in 620, Antivahana see, Udayanabhadra Vkaka, Anupamavajra (dPe-med-pa'i rDo-rje 866-915), of Aahilapaka, the Siddhantha Paita, Arsak Lokottama (C. An Shigao J. An Seik 1114-1170) the Parthian or Partha prince (C. Anxi, J. Ansoku) of Puruapura, rthavan i (822 BCE to 764 BCE), ryadeva (C. Tipo, 'Phags-pa-lha 105-164) of Anurdhapura, ryadeva ('Phags-pa-lha 640-713) of Karasuvara known as Siddha Kararipa, rya-Ngrjuna ('Phag-pa Klu-sgrub 94-176) of Vidi in Madhy Pradea, the first Ngrjuna, ryasagha, see, Asaga of Puruapura, ryasura ('Phags-pa dPa'-bo 341-400), known as Parahitaghoa rayaka (gZhan-la Phan-pa'i dByangs dGon-pa-ba), rya Vddhahasti (134-196) of the Koiyagaa, Asaga (C. Muzhu, J. Mujaku, Thogs-med 342-407) of Puruapura, the first one, Asaga-Asagapda or Asaga (Thogs-med 573-640) of Vioka, the second one, known as Siddha Asagapda,
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Aoka Maurya (294 BCE to 231 BCE ruled from 264 BCE to 232 BCE) of Paliputra, the Dharmarja Laj Piyadassi, Aoka (Mya-ngan Med-pa 587-650) the Vidyadhara crya of Bodh Gay, Asvabhva-Bhandepda or Asvabhva (Ngo-bo-nyid Med-pa 582-655) of the Adrapuri Caityrma outside Mathur, the Siddha Paita, or Bhandepa, not to be confused with BharatinthaBhandepda (890-961) of Udabhpura (U West-Pajb, Pkistn). Asvabhva-Bhandepda is the author of Mahyna strllakara k (Tangyur of Beijing No. 5552, Theg-pa chen-po mdo-sde'i rgyan gyi rgya-cher bshad-pa) and the Mahyna sagrahopanibandhana (Tangyur of Beijing No. 5530, Theg-pa chen-po bsdus-pa bshad sbyar), Avaghoa C. Maming, J. Memy, rTa-dbyangs 86 BCE to 14 BCE), of Mathur the first great one, who was born on the banks of the Avanad River, a subsidiary of the Yamun, where lived the Avaka Tribes linked to the Indo-Greeks and Indo-Scythians surrounding of Mathur, Avaghoa (sLob-dpon dPa'-bo 104-175) of Sketa, the second great one, Avaghoa-Avrapda (937-1015) the third great one, Paita and Siddha Avrapda, Avajit (rTa-thul 554 to 494 BCE), one of the first five Arhats, of the Avaka Tribes, Ata (982-1054) of Vikramapura, or in full Dipakara rjna Ata (dPal Mar-me-mdzad Ye-shes), treya Mahi (Drang-srong Chen-po Ee'i-bu 701-784) of Rjputna, a name evoking the later text of the ContinuousMystical-Process of the Gift of Breath (Datttreya tantra) belonging to the kta Tantra, as a development of the tradition coming from Cantrtreya (677 to 604 BCE) a guru of the Arthaveda and heir of Svastitreya i (867 to 786 BCE), Aurva i, Avadhta (288 BCE to 211 BCE), the aivaka guru of Jaulanka Maurya (266 BCE v-r. 232 to 228 BCE), Avadhtipda Siddha see, Paiapik-Avadhtipda, Ayasia Kamua Kahrata (62 BCE ruled 31 BCE to 12 BCE) queen of Mathur,
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yu Siddha, see, Mahrratna, Bdaryaa (226 BCE to 160 BCE) of Mhea, Bairga of Nagahrada, see, Bharthari the third one, Bhadrapla Siddhantha (Bhadra-pa) see, Vimalabhadrapda, Bhadraruci (gSal-ba bZang-po 530-602) of Bhadra, Balditya Megha (590 ruled 628-643), Baldhyacandra Lohara, Rja of Lohanagara, Balycrya, see, Kcrya-Knphaapda the second, Bhlika the Scythian merchant, Bhadrajla (sGyu-ma mKhar bZang-po), Bhadraghoa Mitra (252 BCE ruled 220 BCE to 209 BCE) of Ahicchatr, Bhgavatpda (Bha-gu-pa 893-963), the Siddhantha, Bhadraruci (gSal-ba bZang-po 580-652) of Bhadra Bhadrika (bZang-ldan), the Arhat, Bharatintha of Nagahrada, see Bharthari the third one, Bharthari (362-418) of Karkoanagara, the first one, Bharthari (638-685) of Bagala, the second one, Bharthari (866-918) of Nagahrada, the third one and Siddhantha, known as Bairga, or Bhartntha, often wrongly spelled as Bharatintha by confusion with BharatinthaBhandepda (890-961) of Udabhpura (U West-Pajb, Pkistn), Bhartntha of Nagahrada, see, Bharthari the third one, Bharaka Nanda (122-180) of Mathur, Bhai Brahman (524-588) known as Bhaoji, Bhvadna Dharmarja (Chos-rgyal Legs-byin) of Bagala, Bhvabhadra Siddha (Srid-pa bZang-po 1012-1079), known as Bhvapda (Bhava-pa), Bhvaviveka (Legs-ldan-'byed 561-632) of Malaylam, Bhvyakrti (Legs-ldan Chung-ba 656-724) the second great one, Bhavyarja (Legs-ldan rGyal-po 1051-1114), Bappasvmi Pallava (206 ruled 234-265), Bhadrakaplin Yogi (Thod-pa Bhadra 1051-1124), Bhaa Siddhantha, see, Udbhaa-Uddhtipda, Bhogar (160-235) Siddha, known as Sittar Bogar in Tamil, Bhmi Bhaumkara (446 ruled 475-519) of Guhadevapaaka, first Dravidian Guha Tribes Mahrja in Oradea,
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Bhtakoipda (Bhtakoi-pa), see, siddha KoadattaBhtakoipda, Bindukalaa (Thig-le Bum-pa), see, Tilakalaa, Bodhibhadra (Byang-chub bZang-po 971-1040) known as Siddha Bhadrapda, Bhojadatta (359 ruled 391-407) prince of Karkoanagara, Bhkui hakur (606 ruled 623-664) known as Khri-btsun Bal-mobza' Khro-gnyer-can married Srong-btsan sGam-po in 623. Bhadratha Maurya (224 BCE ruled 194 BCE ruled 191 BCE to 187 BCE), Buddhaghoa (404-477), Buddhaguhya (Sangs-rgyas gSang-ba 715-788) of Gay, Buddhajiva (372-434) of Huvikapura, Buddhaplita (Sangs-rgyas-bskyangs 386-450) the first one, Buddhaplita (Sangs-rgyas-bskyangs 738-799) of Hansakrida, the second one, Buddhasimha (350-411), Buddharjna (1012-1117) of Vetlagiri, or Pramevara Buddharjna (Pha Dam-pa Sangs-rgyas), the Mahsiddha, Caa r Stavhana (190 ruled 209-219), Candra Bardai (1125-1193) of Lohur, Candradsa (591-653) known as Candradeva (lHa-yi Zla-ba) of Vrapura, Candradhvaja (Zla-ba'i rGyal-mtshan 1065-1146), Candragarbha (Zla-ba'i sNying-po), see, Ata, Candragomin-Ngaputramitra (616-679) of Vrandra, or Candragomi (Tsan-dra Go-mi), known as Ngaputramitra (Klu-sras sNyan-po'i sKod-pa), the nephew of Dharmadsa, Candragupta Maurya (G. Sandrkuttos or Sandrkottos, L. Sandrocottus (348 BCE ruled 322 BCE to 298 BCE) of Paliputra, Candragupta I (293 ruled 318-339), Candragupta II Vikramditya (354 ruled 378-414), Candrakrti (Zla-ba Grags-pa 598-660) the first one, Candrakrti-Mtaga (Zla-ba Grags-pa 633-701) of Matagapura, the second one, known as Siddha Mtaga, Candramla (Zla-ba'i phreng-ba 985-1052) the Upsaka Paita, or Candramle, known as the layman Bodhibhadra (Byang-chub
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bZang-po) or Klacakrapda pat (Dus-'khor chen-po) the first Siddha Klacakrapda, Candrapia Krtoga (670 ruled 712-721) third Mahrja Krtoga of Mahkamra, Candrabhadra-ilabhadra (bZang-po 'Dul-ba, C. Jiexian, 563-648) the prince monk and guru of the Yogcra School, Carpaipda, or Krpaikapda Siddhantha, see, Matsyendrantha-Carpaipda of Vira, Cauragipda, the Siddhantha, see, VikhadevaCauragipda, Cauragintha-Vigrapla siddha known as Vigrapla I (808-871 ruled 854-857), the fourth Mahrja of Gaua, Celuka (Tsi-lu-pa) the Bhiku Claka (Tonsured One), a name that evokes the secret practice of the clika (milk tit), and the cal (constant trembling movements), and of the devot of Cla (Trembling Deity of Fortune), see, Kulikavijayaabhalaputrapda the Siddha, Chippata Jaypia Krtoga (801 ruled 810-832) of Paipura, the tenth Mahrja Krtoga of Mahkamra, Chitrakma (564 BCE ruled 557 BCE to 521 BCE) Satrap of Sagaradvpa, Dnaila (766-820) of Camp, the Paita, Dnar-Kuali (D Chen-po 980-1041) known as Kualar, or the third Kuali, the prince Puyar (bSod-nams-dpal), and brother of Dpakararjna Ata, Daantha (mGon-po Beng 815-879) the Siddhantha of Daakraya, Dantidurga Rraka (693 ruled 710-754) second Mahrja of Mnyakhea, Drikapda the third Siddha Drikapda, see, NgadattayoginDrikapda, the other two been Gudari-Drikapda (Gudari-pa 720-792), the first Drikapda (Darika-pa Ban-di Chung-ma-can), and Indrkararja-Drikapda or the king Indrkararja I Bhaumkara (799-864 r. 811-826) of Vrarja (Jaypura) Mahrja de Rtha (West-Bagala, and northern Orissa), the second Siddha Drikapda, who was a disciple Siddha Lhipda (L-yi-pa 777862) of Lakpura.
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Devaghoa (lHa-dbyangs 763-826), known as the copyist cary Prajghoa (-tsa-ra sBa Ye-shes-dbyangs), Dhanapla Devadatta (lHas-byin 562 BCE to 491 BCE) the Buddhas cousin, Dhanasaskita (Tho-gar Nor gyi Legs-sbyar 728-795) of Khytila, Dharapatta Silditya Maitraka (569 ruled 593-624), of Vallabh, third Mahrja of Khiwr and Saurra, Dharmadsa (574-622) the Bagal cary of Vrandra, uncle of the mothers side of Candragomin-Ngaputramitra, Dharmadeva Licchavi (594 ruled 619-627) king in Nepla, Dharmditya Candra (515 ruled 543-564) of Samtaa, the first Mahrja of South-Bagala, Dharmaklaya (Chos kyi 'Phrin-las) 987-1055 pseudonym of Dharmakapla (Thod-pa Chos-pa), Dharmakrti the first one, see, r Dharmakrti, Dharmakrti-Ghaavajrapda (Chos kyi Grags-pa 933-1006) of the Mahcaitya of Ghaasl, the second one, known as the Siddhopdhyya Ghaavajra (rDo-rje Dril-bu-pa), Ghaapda, Dharmakrti-Survaadvpa (Chos kyi Grags-pa gSer-gling-pa 968-1038) the third one, known as rmad-Dharmapla (Chos kyi Grags-pa gSer-gling-pa rGyal-po dPal-ldan Chos-skyong) Rja of Survaadvpa (Sumatra Island, Indonesia), Dharmakema (C. Fafeng 385-433) of Gay, Dharmapla (Chos-skyong, C. Hufa 551-617) of Kpia, Dharmapla (754 ruled 783-815) the second Pla Mahrja of Gaua, Dharmapla-Dharmapda (Chos-skyong 727-789) of Gaua, the cary of Uddaapura Mahvihra a monastery created by his brother Gopla (724 r. 752-783) in 756, and of Vikramala, a place established in 775 by his nephew Dharmapla the second Pla Mahrja of Gaua. The siddhcary Dharmapla-Dharmapda was remembered later one as One Who Studies the Oral Tradition of the heat of the Nature of Things (rutaka Dharmamant, Thosldan Chos-pa) and too as Lightening-Pillar of the Conjunction of Phonemes (rabdayogapda, sGra-sbyor-zhabs), Dharmarka (C. Zhu Fahu, J. Jiku Hogo 239-316) of Kpia,
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Dharmarbhadra (Chos kyi dPal-bzang-po 960-1028), known as Dharmarvajra, Dharmarprabha (Chos kyi dPal-'od 766-828), Dharmatrta (dGra-bcom Chos-skyobs 118-181) of Udabhpura the Sarvstivdin master who taught in Puruapura (Peshwar) during the Kua Dynasty, not to be confused with the Arhat Dharmatrta (dGra-bcom Chos-kyabs 321387) of Puruapura who educated about the Abhidharma at the Caityrma of Huvikapura (Ukpur) and whom works were quoted by Vasubandhu of Puruapura during the Gupta Dynasty, Dhitirjnapda (Dhari rjna'i zhabs 1009-1068), known as the third Siddha Drikapda, or even Ngadattayogin (Klu'i dByinpa'i rNal-'byor), Dhruvasena Maitraka (518 ruled 555-593) or Dhruvasena I Droasiha Maitraka of Vallabh, second Mahrja of Khiwr Saurara, Di Maitraka (535-596) or Grandmother, a Buddhist princess of Vallabh, Di Lohara (934-1004 ruled 952-1003) or Grandmother queen of Kamra, and widow of Kemgupta, Dinga (Phyogs-glang 364-438), the first one, who was a Vtsputrya of the Acara Mahcaityavihra of Vidarbhanagar and a disciple de Vasubandhu of Puruapura, Dinga (Phyogs-glang 663-729) born a son of a Brhmaa of Telingama, the second one, Yogcrin Siddha of the Majuvajra Guhyasamja Lineage, ombi Heruka Kalacuri Cei (940-1011) the second ombi Siddha, known as ombipda (Dombhi-pa), Durlabhvavardhana Krtoga (619 ruled 643-679) first Mahrja of Mahkamra, Durlabhaka Pratpiditya II Krtoga (648 ruled 679-712) second Mahrja of Mahkamra, Durjayacandra-Tantuvyapda (Mi-thub Zla-ba Tanti-pa 9671046) of Thanjvr, the Siddha known as well as Loktripla (Logtri-pa), Gagasiddhi-Guhyantha (705-776) of Sia, known as Sukhasiddhi the Siddhantha, or even Ggntha, Gahanantha (811-870) the Siddhantha, known as Gahintha,
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Gagdhara (926-994) the Yogi, Gautma (190 BCE to 126 BCE) the logician, Gautamputra Stakari III Stavhana (95 ruled 122-146) of Pratihna, the Dakipathevara or Lord of the South, Gaya i (715 BCE to 654 BCE) of Gay, the Enigmatic Sage of Maga Tribes, Gaydhara-Kyasthapda (976-1057), or r Gaydhara the first one known as Siddha Kyasthapda (Yig-mkhan-rkang), pseudonym Gaysattva Guhyadhara, or even known by his pen name as Jinapara, Ghaavajrapda (rDo-rje rDril-bu-zhabs) see, the Siddha and second Dharmakrti-Ghaavajrapda, Ghaajnuka i (671 BCE to 603 BCE) taught in the time of rthaveda the Milking conjunction, Ghorakantha (797-863) of Jlandhara the Siddhantha, known as Ghoraka, Ghoaka (103-165) of Blikha, Ghoila (551 BCE to 489 BCE), a famous banker merchant of Kaumb, Gominamara (Go-mi 'Chi-med 1055-1112), Gonphores Pallava (12 BCE ruled 19-45) in Persian Vindapharna Pahlava, in Syrian Gdnapar, the first Parthava Pallava Katrapa of Arachsi (South Afghanistn), and akasthna (ex-Drangiana, Sstn, East-Irn), who became a Mahkatrapa as evoked by Isidoros of Charax in his Mansiones Parthic, Gopa Candra (537 ruled 564-598) of Samtaa, the second Mahrja of South-Bagala, Gopla (724 ruled 752-783) first Pla king of Gaua, Gopica (861-925 ruled 887-891) the Siddhantha and Goparja of ViJaypura, Govinda Gauapda (588-651) of Gaua, guru of the Vednta, not to be confuse with Govindapda (751-815) who taught Adavaita to akarcrya, Gudhya (278-340) of Kkakya, Gukara (Yon-tan 'Byung-gnas 993-1055), the Paita, Guapla (943-1012), the Paita, Guaprabha (Yon-tan-'od 554-616) of Mathur,
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Guaratna (dGra-bcom Yon-tan Rin-chen 1127-1210) of Lakpura, the Arhat, Hipa-Jlandharapda (850-917) of Khytila (Khuttal, ukhristn, south-Tajikistn), the Siddhantha, known as the first siddha Jlandharapda (Dra-ba 'Dzin-pa'i zhabs) the updhyya of the Kujnavala vihra in Jlandhara (Jullundur, east-Pajb), Haribhadra Madraka (308 ruled 339-370) of Skala, first Madrapa (Mahrja) of Pacanada, and South Kamra, Haribhaa (703-759) of the Mahvihra of Uddaapura (Odaapuri, Bihr) 9 Km from Nland, a guru of r Siha (716796) of Kustna (Khotan, Yutian Xinjiang), Harinanda (1176-1231) known as the Hindu guru Haranandin, Harisena (313-376) the poet and historian, Harisena Vkaka (454 v-ruled 460 ruled 480-515) of Vidarbhanagar, eighth Mahrja of Dakiakosala or Vindyadea, Haravardhana Silditya Puyabhti (590 ruled 606-647) of Sthvivara and Kanykubja, the fifth and last Mahrja of the ukhra Khidarit Puyamitra royal clan, Hasumati (1017-1075) known as the Nepl Mahsumati of the Ratnagupta vihra, Hkra (Hm-mdzad 721-789) of Vrapura, the Vidydhara (Rig-'dzin) known as crya Vajrahkra (sLob-dpon Hmmdzad, rDor-rje), Huka Kua (76 ruled 110-134) emperor of the ukhra Scythians, Huvika Kua (157 ruled 171-205) the third Tura or ukhra Kua hi Scythian emperor of Mathur, Indrabhti (sKal-ldan rGyal-po 682 ruled 707-745) first Indrabhti Siddha and Raja of Lakpura, known as Vykaraavajra (Lungbstan-pa'i rDor-rje), who was a vassal and minister of de Lalitditya Muktapa Krtoga (687 r. 724-760) of Parihsapura, the Mahrja of Mahkamra, Indrabhti-Kambalapda (893-964) of Magalapura, the Rja of abhala known as second Siddha r Kambala (dPal La-ba-pa), the brother of yogin Lakmnkar, and related to Indrabhti of Lakpura, the Siddha Rja, Jagadeva (1173 ruled 1199-1213) Mahrja of Kamra, Jaimini (195 BCE to 122 BCE) of rvast, known as Jayamini,
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Jarasasta known as Zarathura (745 BCE to 674 BCE) of Bhlika, Jassaka (1137 ruled 1181-1199) Mahrja of Kamra, Jaulanka Maurya (266 BCE vice-ruler 232 BCE to 228 BCE) viceroy of Kamra, Jayacandra Ghaavla (1138 ruled 1155-1193) of Banras and Varas, second Mahrja between Yamun River and Gag River, Jayadeva (1154-1212) of Kindubilva, the Bagal poet, Jaynanda (dGon-pa-pa 1027-1092) the Siddha and Mahpaita of Kamra (Ka-che Pa-chen) known as Mahjana (Mi-chen-po, Great Man), Jaynanta (rGyal-ba mTha'-yas 1062-1136) of rnagara, a Paita known as Jaynanda (Kha-che rGyal-ba Kun-dga'), Jaynanta (rGyal-ba mTha'-yas 1110-1178), known as Jaynanda (rGyal-ba Kun-dga'), or Ananta (mTha'-yas), and nanda (Kundga') the Paita of Kamra, Jayratha (rGyal-ba Shing-rta 935-993) of rnagara, the Paita, Jinapara see, Gaydhara, Jinamitra (753-815) the second great Paita, a Mlasarvstivdin of rnagara, known as rya Mlasarvstivda Vinayadhra Kamir Vaibhika, Jnabhadra (Ye-shes bZang-po 1007-1075) the Siddha Paita, known as Jnabodhi r Bhadra (Ye-shes Byang-chub dPal-bzangpo), Jnabodhi r Bhadra see, Jnabhadra, Jnadeva, a Marha prince of Tryambaka, Jnagarbha (Ye-shes sNying-po 693-754) of Jlandhara, the second great one and Paita, Jnagarbha (Ye-shes sNying-po 751-819) the third great one, known as Jnasiddhi, Jnaguhya (Ye-shes gSang-ba 1037-1110), the Paita, Jnasgara see, lady mKhar-chen Ye-shes mTsho-rgyal, Jnarmati-Vyadalipipda (Ye-shes dPal-gros 942-1018) of Mahkaara, known as the Mahopdhyya or Matijnabodhi the Paita, and Siddha Vyadalipipda (Bya-da-li-pa), poorly written as Vydhalipda (Jadali-pa), and Vyhi, Jyehabhadra (581 ruled 604-643) Rja of Pudravardhana, Kabr (1440-1518) of Banras, the Vaiava deist,
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Kalpin (334 BCE to 268 BCE), the grammarian guru of the Ktantra, Kalhaa (1094-1153) of Parihsapura, the historian of Kamra, Klidsa (Nag-mo'i Khol 350-413) the mystic poet, not to be confuse with the Nepl Klidsa (967-1036) author of Dohas, Kalyar (dGe-ba'i dPal 955 ruled 979-1015) Rja of Vikramapura, Kalyavarman Maukhar (595 ruled 619-641) Raja of Sahasrm, Kamalagupta (Padma'i sBas-pa 995-1059) of Khabhvana, Kamalaila (738-798) of Dunhuang, known in Tibetan as Mahcrya (sLob-dpon Chen-po), Kambala Siddha (dPal La-ba-pa) see, the second Indrabhti, Kanakavarman (gSer gyi Go-cha 1001-1080), known as Kanar, and Kanakarmitra (gSer gyi dPal bshes-gnyen), the Newari Paita of Devapan, Kanakhal (967-1034), the Lady Siddha or Yogin Kakal, or even Kakan. Kanaka (579 BCE to 523 BCE) merchant of Kaumb, Kadu i (843 BCE to 778 BCE) the Itching Sage, known as Kava, Knhap Siddha or Knphaapda see, KcryaKnphaapda or Kcrya, the second one, Kaika I hi Kua (111 ruled 127 ruled 134-162) of Jlandhara and Puruapura, the fourth Daivaputra hi hnuhi, Kaika II hi Kua (201 ruled 217-239) of Puruapura, the eighth Daivaputra hi hnuhi, Kaklipda (602-670) of Kakl il near Mathur, a Paita who taught at the Adrapuri Caityrma of Mathur also known as Siddha Kaklipda (Keng-rus zhabs), Kakripa or even Kokalipda (Kamkali-pa), Kapisa (181-240) minister of Anurdhapura, Karikla Ca (159 ruled 181-215) of Uraiyr, the first Ca conqueror, Karmavajra (Las kyi rDor-rje 1048-1096) of rnagara, the Paita, Kanakamuni Buddha (gSer-thub Sangs-rgyas), the fifth one of the list with Seven Mnui Buddha (Awakened Humans Beings), Vipayin (rNam-gzigs), ikhin (gTsug-gtor-tsan), Vivabh (Thams-cad-skyob), Krakuccanda ('Khor-ba-'jig), Kanakamuni (gSer-thub), Kyapa ('Od-srung) and kyamuni (Shkya Thub-
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pa). They were enshrined too in the Girikaaka vihra of Tiriyya (near Trincomalee, r Lak), which was discovered in 1983 in a bronze stpa dated around 750. Yet again, they are mentioned in the Mahvadna stra written close to 330 BCE. Kararipa Siddha see, ryadeva-Kararapda, Kassapa (Kayapa 174-231), the Thera, Kyapa Buddha ('Od-srung Sangs-rgyas), the previous Buddha, Katha i (865 BCE to 788 BCE), known as Kathakalpa founder of Kauthuma Vedic Discipline, Khadna (519 ruled 542-574) a Darada princess, queen of Kamra, Kolila Mahmaudgalyna (Ma'u-dgal gyi Bu 556 BCE to 484 BCE) of Mahetta, Koadatta-Kuddlipda (983-1051), of the Koya Tribes (South Bagaladea), the Naked Ones, known as Bhiku Bhtakoipda (Bhtakoi-pa), or Kuddlipda Siddha or Kolipa (Kotali-pa known as rTog-tse-pa), Kcrin (Nag-po sPyod-pa), see, Kcrya, Kcrya-Knhap (Nag-po sPyod-pa-ba 948-1019) of Vidynagara, the second Kcrya, known as Kapda senior (Nag-po-pa or Nag-po-zhabs Chen-po), or Siddha Knhap (for Knphaapda), also known as Kcrin, and Balycrya, Ka-Ngrjuna (Klu-sgrub Nag-po 876-958), of Daihak in Gujart, the fourth Ngrjuna, also known as Siddhantha Ngrjunapda (Klu-sgrub-zhabs), and NgrjunanthaKcrya (Klu-sgrub mGon-po Nag-po sPyod-pa-ba), Kapda (Nag-po-zhabs chen-po) the first Siddha Kapda, see, Kcrya-Knphaapda the second one Kapda the second Mahsiddha see, Ka-Samayavajra Ka the Paita, see, Ka-Samayavajra, Ka-Samayavajra (Dam-tshig rDo-rje Nag-po 986-1057) of Bodh Gay, known as the second Mahsiddha Kapda the young one (Ka-pa or Nag-po Zhabs-chung), or Balin crya, Kemagupta (927 ruled 950-958) fourth sovereign Post Utpala of Kamra, Kemendra (923-986) the Bhgavata Vaiava guru, known as Kemarja (dGe-ba'i rgyal-po),
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Kujla Kua (P. Kozola, G. Kadphises 8 ruled 30-78) of Bhlika, the Scythian conqueror founder of the first Kua Dynasty (30110). Kulikavijaya-abhalaputrapda (Rigs-ldan rNam-rgyal 9611035) of ViJaypura, known as Siddha Celukapda or Bhiku Celuka (Tsi-lu-pa), and abhalaputrapda (Tshim-bu-pa), Kumragupta I Mahendrditya (381 ruled 414-455) the fifth Gupta, Kumrajva (C. Jiumuoloshi, J. Kumaraj 344-418) of Kua, was the son of Kumrayna (321-381) an ex-Brahma of Kamra, who became Bhiku, spook Turkish, and was a cousin of the Mlasarvstivdin Bandhudatta (319-398) of the Caityrma vihra in Huvikapura (Ukpur) and a son of a minister of Haribhadra Madraka (308 r. 339-370) of Skala (Silkot), the Madrapa or Mahrja of Paca Nada (West-Pajb, Pkistn). His mother, Jvka (323-384) was the daughter of Mokacandra (C. Bozhuen 325 r. 343-388) king of Kua, Kumrakalaa (gZhon-nu Bum-pa-can 1019-1096) of rnagara, the Paita and Updhyya went to dBus in 1083, Kumrar, see, Kumrarbhadra, Kumrarbhadra (gZhon-nu dPal bZang-po 1033-1100), the Paita of Kmra, linked to Mahpaita Jaynanda (1027-1092), Kumrottara (gZhon-nu-mchog 1011-1078) the Paita, Krmapda the Siddha, see, Sdhupla-Krmapda, Kualipda (Ku-su-la-pa 946-1009) the Siddha and Youngest one, disciple of Kcrya-Knhap, not to be confuse with, Kualavajra-Skyantha (902-969) of Kuavat, Dnar-Kuali (980-1042), and Kualibhadra (1034-1101), Lakmaa Deikendra (890-962) the Trika aivaka guru, Lakmaasena (1161 ruled 1179-1205) sixth Mahrja of Rh, Lakm (dGe-slong-ma dPal-mo 1014-1093) the Bhikun of rnagara, Lakmkar (lHa-mo dPal-mo 728-792) the Yogin, Lakulisa (184-265) founder of Pupata aivaka lineage, Lalitditya Muktapia Krtoga (687 ruled 724-760) the fifth Krtoga Mahrja of Mahkamra, and conqueror, who gathered the largest empire in India since the Gupta, Lalitavajra-Vivarpa (Rol-pa'i rDo-rje 726-801) or the crya Panjabi Lalitagupta (Rol-pa'i sBas-pa) of ia, the Vivarpa
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(Thams-cad gZugs) Siddhcrya, not to be confused with Llvajrapda (sGegs-pa'i rDo-rje-zhabs 701-779) known as the Bagal Siddha Llapa (sGegs-pa) of Rh, Liata Kusulta Kahrata (101 BCE ruled 86 BCE to 54 BCE) Katrapa of Chuka, vassal of Moga (G. Maues r. 90 BCE to 53 BCE) the MahKahrata creator of the Scythian aka empire of Takala, Skala and Mathur, Licchavi (Yangs-pa-chen Li-tsa-byi 553 BCE to 487 BCE) of Vail, Lilapa Siddha (sGegs-pa'i zhabs), see, Vivarpa-Lilavajrapda, Lokaema (C. Zhichan 134-201) known as Lokain (C. Zhilou Jiachan) of Bhlika, Lhipda (L-yi-pa) see, Ngabhmi, Madanayogin (1032-1102), a Maitrigupta-Maitripda disciple, Madhyntika i (510 BCE to 448 BCE), Mahdeva (296 BCE to 222 BCE) of Mhimat, the crya, Mahkaruna (Thugs-rje Chen-po 1011-1082) of Bal-po, Mahktyna (511 BCE to 445 BCE) founder of the Mahisaka, Mahjana (Mi-chen-po), see, the first Jaynanda, Mahjana (Mi-chen-po 973-1043), the Paita, Mahnma (Ming-chen 554 BCE to 494 BCE), the Arhat, Mahnma (378-446) the historian of r Lak, Mahprajpati Gautam Licchavi (580 BCE to 502 BCE), Mahabari (rNyon-pa Chen-po), see, avarevara-avaripda, Mahkyamitra see, the second kyamitra, Mahsenagupta (562 ruled 584-597) Mahrja of Daraadea, Mahrratna (945-1017) known as yu Siddha, Mahendra Maurya (P. Mahinda 271 BCE to 215 BCE) secondary Maurya prince Bhiku, and the Arhat founder of Mahsaghika, Mahendravarman I Pallava (576 vice-ruler 600 ruled 604-636) of Kcpuram, Mahpla I (975 ruled 988-1038), the tenth Mahrja of Gaua, Maitreyantha (Byams-pa mGon-po 327-375) of Mathur, Maitreya (Byams-pa) the Bodhisattva, or the Buddha disciple Tiya Maitreya (P. Tissa Metteya 537 BCE to 465 BCE) of Kapli (near Banras), known as the future Buddha Maitreyantha, see, Possessor of Loving Kindness,
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Maitrigupta-Maitripda (sBas-pa Byam-pa 1007-1084) the second great one, known as Siddha Maitripda, and Advayavajra (gNyismed rdo-rje) too, Maitripda (Maitri-pa), see, Maitrigupta-Maitripda the Siddha, Mallintha (654-710) the aivaka, Mnava (877 BCE to 812 BCE) one of the authors of the Ka yurveda, Maikarjna (1175-1229) of Devapan, the Paita and second one, Majurgarbha ('Jam-dpal sNying-po 745-808) the Paita of the Saghrma in aarhadvaa (Hrwan), Majurmitra ('Jam-dpal bShes-gnyen 688-765) known as Prantamitra (Rab-tu Zhi-ba'i bShes-gnyen) from Magalapura, Manodharma (Chos kyi yid 693-761) prince of Gaua (Bihr), assumed name of Yogi Cittavajra (rNal-'byor-pa Thugs kyi rDo-rje) Manoratha (Shing-rta kyi Yid 326-376) the Paita, and Vasubandhus uncle, Manu (577 BCE to 511 BCE) the legislator, Mtaga Siddha see, Candrakrti, Matsyendrantha-Carpaipda (749-822) of the Matsya Tribes of Vira, or Karamya (Made of full Compassion) the second Siddhantha, known as Carpaipda, or Krpaikapda, Mydev Licchavi (C. Moyo or Zhende Pusa, J. Maya Fujin, lHamo sGyu-'phrul-ma -581 to -563), known as Mahmy (Sublime One) Buddhas mother, Mynmati (840-907) the Siddhantha princess, Meghavhana (496 ruled 537-556) Mahrja of Kamra, Mekhal (966-1038), known as the lady Siddha Mekhalpda (Mego-pa), Mihirakula Pratihra (668 ruled 705-721) a prince, Mihirakula Shha Javla (453 ruled 502-529) of Skala, prince of the Ha Haytheit, Mitracia-Pakajapda (647-711) of Kcipuram, a aivaka Brahma devoted of Trailokantha known as Siddha LighteningPillar Mire Born of a Nebulium Speciorum Lotus (Pakajapda, 'Dam-skyes-pa), who got the Avalokitevara Khasarpaa lineage from Ngrjuna-rmanta,
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Mitratr (bShes-gnyen sGrol-ma 972-1036) known as Trpla, and Siddha Trka, Mitrayogin (1124-1205) the Siddhayogevara, known as Ajimitragupta (Mi-pham bShes-gnyen sBas-pa), Munidatta (Thub-pa-sbyin 1031-1094), Munivarman (767-818) the Paita of the Vibhvan, known as Munivarma of rnagara, Mutitar Paita (1037-1098) or Muditar, Ngabhaa I Pratihra (692 ruled 721-748) of Ujjain, first Mahrja of Mlavadea and Rjputna, Ngabhmi-Lhipda (Klu'i Sa L-yi-pa, 777-862) known as Siddha Lhipda (L-yi-pa) of Sihapura, Ngabodhi (Klu'i Byang-chub 687-749) a Prince religious at the Meghamatta vihra of Magalapura, in abhala kingdom (south of Uiyna), not to be confused with Ngabodhi (Klu-byang 9411006) of r Dhnyakaaka, the guru of Prajbhadra-Tailikapda for the Guhyasamja, Ngabuddhi-gotpda (Klu'i-blo 643-719) the Siddha of Skya, known as Sikhipa, or Sighipa, a disciple of Ngrjuna-rmanta, Ngadattayogin-Drikapda (Klu'i dByin-pa'i rNal-'byor 10091068) known as the third Siddha Drikapda, or even Dhitirjnapda (Dhari rjna'i zhabs), Ngamitra-Kucipda (Klu'i bShes-gnyen 720-784) the Updhyya, and Siddha Yogin Lightening-Pillar Who Tenses Up (Kucipda, Kuci-pa zhabs) is one of the three great disciples of Ngrjuna-Ngrjunagarbha, and in 757 he ordained Bhiku Buddhaplita (738-799) of Hansakrida. Ngrjuna (94-176) of Vidi in Madhy Pradea, see, ryaNgrjuna ('Phag-pa Klu-sgrub), the first Ngrjuna, Ngrjuna (619-697) of Kcpuram in Tamil Ndu, the second Ngrjuna see, Ngrjuna-rmanta, Ngrjuna-Ngrjunagarbha (708-787) who taught in the aarhadvaa (Hrwan in Jammu and Kamra) and elsewhere, the third Ngrjuna, known as Ngrjunagarbha (Klu-sgrub sNyingpo) the Siddha, and a teacher of Padmasabhava, Ngrjuna (876-958) of Daihak in Gujart, the fourth Ngrjuna, see, Ka-Ngrjuna,
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Ngrjunantha-Kcrya (Klu-sgrub mGon-po Nag-po sPyodpa-ba), see, Ka-Ngrjuna the fourth Ngrjuna, Ngrjunapda (Klu-sgrub-zhabs), see, see, Ka-Ngrjuna the fourth Ngrjuna, Ngrjuna-rmanta (619-697) of Kcpuram in Tamil Ndu, the second Ngrjuna and Siddha, known as Bhiku rmanta (dPalldan) or even rmanta Potalaka Bharaka (dPal-ldan Potalaka'i rJe-btsun), Nahpna Kahrata (83 ruled 111-125) the Scythian Katrapa of Takail, the brother and successor of Bhaumaka Kahrata 80 r. 111-119) Ktrapa of Mathur, Nalarja of Nidh, Nnak (1469-1538) or Guru Nnak of Talwai founder of Sikh religion, Nandivadhana (371 BCE ruled 351 BCE to 324 BCE), emperor of Magadha, Nandivajra r Siddhantha (dPal dGa'-ba'i rDo-rje 882-947) of Nndpur, Nryaapla (833 ruled 857-911) the fifth Pla Mahrja of Gaua, Narendrabhadra (Mi-dbang bZang-po 1304-1367) of Khma, the Paita, Niguh Mt (Ni-gu-ma 993-1071), or Vimalapia, or Vajrayoi (rDo-rje bTsun-mo), or Karmakari, or Vsavacpa Mt ('Ja'-lusma), the Yogin, Nintha, the Siddhantha see, Vikhadeva-Cauragipda, Nivittintha (833-894) the Siddhantha, Padma (577-649) of Gayira, Padma (1176-1213) the Dvrarja of rnagara, Padmkara (Padma 'Byung-gnas), see, Padmasabhava, Padmasabhava (Padma 'Byung-ldan 724-799) or Guru Padmasabhava of Lakpura in Uiyna, Padmaavari (a-ba-ri Padma), see, avarevara-avaripda, Padmavajra-Saroruha (617-683), known as Padmavajra (dPal Padma rDo-rje) and Siddha Saroruha (mTsho-skyes rDo-rje), Paiapik-Avadhtipda or Paiapik (964-1037) of the Nairta Tribes of Kanykubja upon the western bank of the Gag, known as Paiapdik (bsDus-pa'i rKyang bShad-pa-pa), and
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else as Siddha Avadhtipda, pen name Mahjapuya (bSodnams sMyons-pa chen-po), Pini (381 BCE to 315 BCE) of alsura, the grammarian, known as alottarya, Dkeya, and too as hika, Patajali (191 BCE to 124 BCE) of Takail, the first one and grammarian, Patajali-Goikputra (124-185) of Plkiguu, the second one and guru Yogi, Parahitaghoa rayaka (gZhan-la Phan-pa'i dByangs dGon-paba), see, ryasura, Paramrtha (500-569), known as Kulantha, of Kustna, Paramasena (195-253) of Huvikapura, Parntaka I Ca (886 ruled 907-955) of Thanjvr, the sovereign of the Camaala Drvia Tamilakam, Parara (604-673) the aivaka Pupata guru, Pravatapda-Drumaguhya (1054-1132) the Siddha, or LightningPillar of Turtledove of Jaypura, known as Ti-phu-pa gSang-snags sDong-po (Secret Tree of the Pigeon), Pravarantha, see, crya Vivamitra-Pravarantha, Prva (rTibs 75-158) or rya Prva, the Arhat of Puruapura, Prvantha, see, crya Vivamitra-Pravarantha, Piopa-Vgvarakrti (Ngag gi dBang-phyug Grags-pa 9661037), the Paita and crya, Pippali Mahkayapa ('Od-srung Chen-po 556 BCE to 475 BCE),the Arhat, Prabhhasa ('Od-mdzad), maybe a metaphorical name, Prabhahasti (698-752) the crya, known as Prahasti ex-Rja of Kirti, Prahasti Rja see, Prabhahasti Prakaila (319-388) the poetess, Prahevajra Vetlakema (dGa'-rab rDo-rje 695-756), Prajbhadra-Tailikapda (964-1045) of Jhewri, the second great Prajbhadra (Shes-rab bZang-po), known as Tailikapda (Ti-lo-pa) the Siddha, Triklaja (Telo Dus-gsum mKhyen-pa), and too Avraprabha (rTa-pa'i 'od-gsal), Prajkragupta (Shes-rab 'Byung-gnas sBas-pa, 810-867), the Paita,
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Prajamatir (Ke-po Shes-rab dPal 1164-1216) of Jlandhara, the Paita, Prajpla (945-1019), the Paita known as Bhiku Prajrjana the updhyya putra (mkhan-bu) or son of Dharmapla (930-1004), Prajarakita (Shes-rab-'tsho 994-1067) of Kamra, Prajvarman (Shes-rab Go-cha 752-812) of Parotsa, the first great Prajvarman Paita, known as Prajvarma, Prantamitra see, Majurmitra, Phivisena I Vkaka (341 ruled 361-387), second Mahrja of Dakiakosala, Phivirja III Chamna (1162 ruled 1179-1193), Mahrja of Ajarmara and Dhillik, Pulipi (152-227) of Kustna, Puragupta I (443 ruled 473-477), Mahrja of Magadha and Bagala, Purabhagavat, see, Siddhantha Bhgavatpda, Puravarman Maukhar (586 ruled 607-649) third Maukharrja of Gay, Pruruva Madraka (G. Poros 362 BCE ruled 334 to 323 BCE) of Skala, Mahrja of the Scythian Madraka Tribes, who was murder by the Greek Katrapa Edemos (355 BCE r. 323 to 316), Puyamitra uga (C. Bushayeou, 231 BCE ruled 187 BCE to 158 BCE) of Paliputra, Rabindranth hakr (1861-1941), the Bagal poet and literature Nobel price, and heir of the ancient hakur clans, Rhula (532 BCE to 468 BCE) of Kapilavastu, Rhulabhadra-Saraha (sGra-gcan-zin 596-678) of Rj, known as Siddha Saraha, Rhulagupta-Jeri (961-1036) of Klaka, known as Siddha Jeri (Dze-t-ri), or Rhulaguhyavajra (sGra-gcan gSang-ba'i rDorje), Rhularbhadra (1188-1250) of Devapan, the Paita, Rjadeva (1200 ruled 1213-1236) Mahrja of Kamra, Rjuvula (Rajla 64 BCE ruled 31 BCE to 17 BCE) first Scythian aka great Satrap of Mathur, Raka Maidhanuska Yogi (Ja'-lus-pa rNal-'byor bTum-bsrung),
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Rmagupta (351-380 ruled 376-378), of Paliputra the third Gupta Mahrjadhirja, Raslu-Vimalabhadrapda (Dri-med bZang-po'i Zhabs 898-970), known as Raslu the Siddhanath, and Bhadrapla (Bhadra-pa) of Bhadra in Maidhara kingdom, Ratntantha-Tatipda (812-875) the Siddhantha, known as Siddha Tatipda (Tanti-pa zhabs) of the Tagama Tribes of the High Valley of the aray River (Gogr, today Ghghr, Northern Uttara Pradea), Ratnditya Megha (554 ruled 587-604) fourth Megha sovereign of Pacanada & Kamra, Ratnkaranti-ntipda (Rin-chen 'Byung-gnas Zhi-ba 9711068) the Mahopdhyya of Nland, known as Siddha ntipda (nti-pa), Ratnakrti (Rin-chen-grags 924-983), the logician and holder of the Vravajra Cakrasavara lineage. Not to be confused with two others Paita. Ratnakrti (994-1058) author and translator with his disciple La-bcings Lo-ts-ba Yon-tan-'bar (Guajvala 1002-1060) of the Name Method that Manifests [the Deitys Radiant-Appearance] Who Is Relates To All Teachings (sana sarvasvaka sdhana nma, it is in the Kangyur of Beijing No. 2761, bsTan-pa'i nor thams-cadpa zhes-bya-ba'i sgrub-pa'i thabs). And Ratnakrti (1321-1376) holder of the Caantha lineage and lineage of the 45 maala of Vajraml (rDo-rje 'phreng-ba), who worked with Khyung-po Lots-ba Grags-pa (1340-1397). Ratnamati (471-532) the first one, who translated into Chinese the Exegesis About the Aphorism of the Ten Bhmis (Daabhmika stra stra, C. Zhidi jing lun, or Dilun) of Vasubandhu of Puruapura. Ratnamati (Rin-chen Blo-gros 687-768) of the Khadna vihra today in rnagara, the second one, and guru of NgrjunaNgrjunagarbha (708-787), Ratna Parasvmin Buddha, or Ratnaphala (Rin-chen 'Bras-bu) see, Buddharjna, Ratnarakita (Rin-chen-mtsho 1178-1239) of Devapan, the Paita, Ratnar-Ngrjuna of Tibet, see, Rin-chen-dpal, the 'Bri-gung-pa,
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Ravindraprabha (Nyi-ma'i dBang-po'i 'Od-zer 1174-1232) of Devapan, the Mahpaita Bharaka (rJe-btsun Pa-chen) Rambhuguhya (727-798) of Khabhvana in rnagara, a name that means Secret That Resounds, which is an incorrect spelling Rombhuguhya or Romguhya, he was a teacher of Padmasabhava but was not mentioned by the historian 'Gos lo-ts-ba gZhon-nudpal, abhantha dintha (1134 BCE to 1051 BCE) the first Jain guide, barasvmin (340-397) a Hindu guru of the abara Tribes who established the Uttara Mmska School, Sdhumati (Legs-pa'i Blo-gros 771-839), the Paita, Sdhupla-Krmapda (Rus-sbal zhabs Legs-pa mGon-po or Legs-skyong 941-1002) of Kumon, known as Siddha Krmapda (Rus-sbal zhabs), or Yamari the Paita of the Savara lineage, not to be confused with Sdhupla (984-1036) the disciple of Paiapk-Avadhtipda of the Klacakra lineage, aineyabhta Mdhavavarman ailodbhava (617 ruled 645-668) Mahrja of Kogoda, aka Moga (G. Maues 122 BCE ruled 90 BCE to 53 BCE) first Mahkatrapa Indo Scythe aka of Pukarvat and Takail, Gandhra, Grajartra, and Ujjayin, aktiman Vkaka (154 ruled 176-223) known as Vindhyaakti I, Rja of Vindyadea, akuntal (313-381) of Kaumb, the aivaka guru, kyamitra (Shkya bShes-gnyen 641-704) of Sketa, the first one, who was a Vinayadhra of the Anangaeka vihra (Ananbavan, rnagar), and the author of a commentary entitled Deterioration of Appropriate (Kaualvikara) about the which he quoted the Short Explanation in Three Verses (Triata krik) of his guru kyaprabha I (Shkya-od 628-682) of Rjapuri (Rjuri) in Kamra concerning the discipline of the Haimva Mlasarvstivdin Vinaya, kyamitra (714-779), the second one who taught at the Muktapa Vihra and Caitya of Parihsapura called, Mahkyamitra (Shkya bShes-gnyen Chen-po), by the historian rJe-btsun Jo-nang-pa Trantha Kun-dga' sNying-po (1575- 1636) of Phun-tshogs-gling, Furthermore, Zha-lu Lo-ts-ba Bu-ston Rin-chengrub (1290-1364) wrote that the lay name of kyamitra the great
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was Suakti or rmant, and that is father was known as Udayana Antivhana, and known as Jetaka too, kyamuni Buddha (563 BCE to 483 BCE), of Kapilavastu, kyajna see, 'Brog-mi Lo-ts-ba Shkya Ye-shes, kyaprabha (763-811) a Vinayadhra Mlasarvstivdin of the aarhadvaa, kyasiha (Shkya Seng-ge 716-776), known as r Siha (dPal Seng-ge) of Kustna, kyarbhadra (Shkya dPal-bzang-po 1127-1225) the Mahpaita of Kamra (Kha-che Pa-chen), Samantar (Ye-rang-pa Kun-tu bZang-po-dpal 1018-1096) of Devapan, the Paita, ambhuntha (772-840) the Siddhntha, who is respected by many as the genuine author of the r Vajra Mahbhairava nma tantra, Sambhta Snavas (417 BCE to 360 BCE) or Saboga of Mathur, the Arhat, Sagramadeva (1219 ruled 1236-1252) the second Post Utpala Brahma Mahrja of Kamra, Sktiputra i (655 BCE to 602 BCE), a master of the ancient astrological lineage, Sktyyana (590-652) Brahmans father of Ngrjuna-rmanta the second Ngrjuna, Samudragupta (316 ruled 339-374), of Paliputra, the second Gupta Mahrjadhirja, Sayakatya (234-301) of the Kujnavala vihra in Jlandhara, an early author of the Yogcra School, avsika (504 BCE to 439 BCE) nanda's successor, Sandares Pallava (G. Sappedanes 02 ruled 45-58) Katrapa of the Parthian or Parthava Pallava of Sindhu and Saurra too in 56, Saghabhadra (dGe-'dun bZang-po 321-384) of Skala, the Panjabi crya of the Samatya Sarvstivdin was a teacher of Vasubandhu (344-427). He started to argue with him about his early Abhidharmakoa krik stra on the Vaibhika view, and the Abhidharmakoa bhya stra on the Sautrntika view, with his Didactic Theory Conforming to the Maxim Dialectics Matching Prescriptions (Nyynusra stra, C. Abidamo shunzhen lun, T. rJe-grags bshad-mdzod chen-mo). After that, he persisted in
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debating with his former student with his Vernacular Exegesis to the Mnemonic Verses of the Treatise of the Descriptive Treasure of the Movements of Determining Elements (Abhidharmakoa stra krik vibhya, C. Abidamo shangxian zong lun). This first Saghabhadra must obviously not be confused with the later Kamri Sarvstivdin Vaibhika teacher, Saghabhadra (343-401) of the Caityrma in Huvikapura (Ukpur), who translated into Chinese in 383 the Abhidharma Mahvbh stra, (C. Zheto pani) and other texts. Neither should he be confused with Saghabhadra (463-519) of Jaypura (Jammu) a Mlasarvstivdin who translated a great deal of the Samantapsdik into Chinese, that is to say a part of the huge commentary in five volumes of the Vinayapiaka written by Buddhaghoa (404-477) of Gay while in Sihaladvpa (r Lak), akhana (696-762) known as Cakua a Buddhist patron and prince Trk khra, akarcrya (sLob-dpon bDe-byed 788-838) of Kaladi, the Vednta Mahguru, ntamla Ikavku (183 ruled 214-238) of Ngrjunakoa, second Ikavku sovereign between the Ka and Godvar rivers, ntibhadra (Zhi-ba'i bZang-po 742-815) of Kamra, the Paita, known as Vajrahsah (H-bZad-pa rDo-rje), ntibhadra-Kukkuripda (981-1067) or Jetahadu r ntibhadra (dPal-zhi-ba'i bZang-po), the Paita, known as the second Siddha Kukkuripda (Kukkuri-pa), of the Kukkuapda a summit near Rjgha, ntideva-ntivarman (Zhi-ba-lha 617-674) the first ntideva was known as ntivarman II Maukhar a prince of Sahasrm. The second ntideva is the Siddha ntideva-Bhsukhapda (773-841) Zhi-ba'i lHa Bhu-su Ku-pa Zhabs or B-su ku-pa known as Acalasena (Mi-g.yo-ba sDe), who was a disciple of Jagavara ('Groba-dBugs 'Byin-pa 731-801) acknowledged as Majuvajra Samdhi ('Jam-dpal rDo-rje Ting-nge-'dzin) who passed to him the Guhyasamja lineage, which ntideva-Bhsukhapda passed to Devapla (773 r. 815-849), the third mahrja de Gaua, ntideva-rdharapda (dPal-'dzin zhabs Zhi-ba-lha 994-1065) the third one, known as Siddha rdharananda (dPal-'dzin dGa'-
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ba), and or rntideva (dPal-ldan Zhi-ba-lha), the disciple of Siddha Vidykokila-Kokilipda, ntigarbha (Zhi-ba sNying-po 721-794) the crya of Parihsapura, the first one, ntigarbha (Zhi-ba sNying-po 987-1050) the second one and Paita translator who worked with 'Gos lo-ts-ba lHa-bstas (10141079) de rTa-nag Khug-pa, ntipda (nti-pa) the Siddha, see, Ratnkaranti-ntipda, ntiprabha (bTsum-pa Zhi-ba-'od 599-647) the Paita of Nland, ntarikita (Zhi-ba-'tsho 722-790) or ntarakita, a Mahopdhyya (mKhan-chen) who taught at the Meghamatta vihra of Magalapura, known as Viuddhasiha (rNam-par Dagpai Seng-ge), and Jnanti (Zhi-ba'i Ye-shes), ntivarman II Maukhar see, ntideva-ntivarman, riputra, see, Upatiya riputra, Sarvajnadeva (734-795) the Paita and Vinayadhra who taught at the Muktapa Caityrma de Parihsapura, a disciple of Sarvajnamitra (708-777) of rnagara, the son-in-law of Candrapa Krtoga (665 r. 712-721), who went into exile in 724 to Nland and gave him his lineage of Tr, Sarvavid (Kun-zig 1027-1063) of Jlandhara, a Brahma born disciple of r Samantabhadra-Napda, aka (573 ruled 600-637) of Karasuvara the conqueror of Gaua, Bagala and Mahni River Valley, who had no heir, avarevara-avaripda (a-ba-ri dBang-phyug 745-829) of arabhapura (Sarangarh, Chhattisgarh), disciple of NgrjunaNgrjunagarbha, avarevara-Prajvaragupta (a-ba-ri dBang-phyug 967-1038) or Ri-khrod dBang-phyug Phyi-ma, the second Siddha avaripda (avaripa, or a-ba-ri-pa), known as Prajvaragupta (sBas-pa mChog gi She-rab), who was the disciple of JnarmatiVydhalipda, and a guru of Maitrigupta-Maitripda. A third avarevara-r (dPal a-ba-ri-pa dBang-phyug 1128-1210) the Yogi gave in 1203 the secret maxims of the aaga yoga belonging to the Klacakra tantra to the Kamri grammarian paita Vibhticandra (1133-1221) while in Nepla, and again later in Dinri monastery,
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Shambu (547 BCE to 475 BCE), Siddhrtha Gautma, prince of Kapilavstu, see, kyamuni, ilabhadra (bZang-po 'Dul-ba, C. Jiexian, 563-648), see, Candrabhadra prince of Samtaa, known as Bhvadna (Legsbyin) of Bagala, ilaguhya (gSang-ba Tshul-khrims 1220-1278) the Paita, ilapuya Maitraka (dGe-ba'i Tshul-khrims 542-603) of Vallabh, ilarakita-Garbharipda (Tshul-khrims-tsho 955-1022) the crya and Mahsghika Vinayadhra who taught at the Mativihra in Vajrsana, known as Siddha Dharmapa Garbharipda or in full Garbhaharipda (Garbhari-pa, Garvaripa), an author expert of Hevajra, ilendrabodhi (761-817) of aarhadvaa, holder of the lineage of the Vairocanbhisabodhi tantra, which is the source of the Mahmy tantrarja with his inner heat offering, Sindhu (881-968) the minister, iupla Cedi, prince of the Cei Tribes of Bundelkhand, ivkara I Bhaumkara (741 ruled 766-788) Virarja of Guhadevapaaka, ivaskanda Stakari Stavhana (144 ruled 167-174), of Pratihna the Mighty Dakipathevara, Skandagupta I Vikramditya (413 ruled 455-467), the sixth Mahrjadhirja of Paliputra, Smtijnakrti crya (Dran-pa Ye-shes Grags-pa 957-1041), Somnanda (901-966) the Trika aivaka guru, and prolific author, Somantha (Ka-che Zla-ba mGon-po 994-1073) the Paita of rnagara, raddhkaravarman (Dad-pa'i 'Byung-gnas Go-cha 9531034) the Paita of rnagara, renika Bimbisra Haryaka (561 BCE ruled 546 BCE to 494 BCE) of Rjagha, rdhara (955-1007) the Vaieika dialectician, his work about Kada (453 BCE to 384 BCE) initiator of the Vaieika School inspired the one of rvata Vallabhcrya I (1087-1142), rdharananda, see ntideva-rdharapda the third one, r Dharmakrti (dPal Chos kyi Grags-pa 766-839) of Tiruvannmalai, r Dharmapla-Virpa (dPal Chos-skyong 928-1004) the seconde one, known as the second Siddha r Virpa,
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rgupta (dPal-sbas 676-738) known as Jayabhadra rgupta (dPal-sbas rGyal-ba bZang-po), the Mlasarvstivdin Vinayadhra, rjnkara see, sKyid-nor Lo-ts-ba dPal Ye-shes-dpal, r Kambala Siddha (dPal La-ba-pa) see, IndrabhtiKambalapda the second one, rmad-Dharmapla (Chos kyi Grags-pa gSer-gling-pa rGyal-po dPal-ldan Chos-skyong), see, Dharmakrti-Survaadvpa, rmat Potalaka Bharaka (dPal-ldan Potalaka'i rJe-btsun), see, Ngrjuna-rmanta the second Ngrjuna, r Prabh (dPal gyi Od-zer 958 ruled 979-1023) the Ri, r Samantabhadra-Napda (dPal Kun-tu bZang-po N-ro-pa 992-1076) r Paita and Siddhopdhyya, known as Siddha Napda, r Siha (dPal Seng-ge), see, kyasiha, r Vnaratna (dPal Nags kyi Rin-chen 1384-1468) the Mahpaita of anagara, r Vairocanavajra (dPal sNang-mdzad rDo-rje 1038-1106) of Somapura, known as Paita Vairocanarakita, rutinanda see, Mi-la Ras-pa, Sthiramati (Blo-gros brTan-pa 567-642) of Daakraya, the capital city of the Daakla Tribes, Abhidharmapiakadhara and master of the Yogcra Vijvdin School, not to be confused anymore, like 'Gos Lo-ts-ba gZhon-nu-dpal did, with the Kamri Sthiramati (Blo-bstan 736-798) of the Muktapa Vihra Caitya of Parihsapura who was a disciple of Guru Padmasabhava. Nor with the (a third) Sthiramati (973-1039), who taught at the Mahvihra de Vikramala and in 1034 passed on, Kriytantra, Carytantra and so forth, to Piakarma (991-1105) known as Siddha Ka-ro-pa of Mainagara (Manigarh). Subandhu (622-684), other sources made of the poet Subandhu II Vkaka (587 r. 623-645) Rja of Dakiakosala, Subuddharnti (997-1050) of Ompur, Subhti (547 BCE to 474 BCE) C. Shubojia, J. Subodai, Rab-'byor, Subhtir (dPal Rab-'byor 992-1054), the Paita, Subhtirnti (dPal Rab-'byor Zhi-ba) see, Subhtir, Sucandra-abhalapda (Shin-tu Zla-ba 948-1022) of abhala (Sambal, Uttara Pradea), known as Siddha abhalapda,
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uddhodana (Zas-gtsan -583 ruled -566 to -517) Buddhas father, Sugatakrti (bDe-bar gShegs-pa'i Grags-pa 995-1056), Sumatikrti (bDe-bar Blo-gros Grags-pa 1044-1110), the Paita who taught at Nland, Surendrabodhi (768-812) of Pratpura, the Paita, Sryantha i (Drang-srong Nyi-ma mGon-po) of Puruapura, Suhivarman (558 ruled 585-603) of Prgjyotia, Mahrja of Kmarpa, Taittiri i (854 BCE to 787 BCE), Trka the Siddha, see, Mitratr, Trpia Krtoga I (673 ruled 721-724), the fourth Krtoga Mahrja of Mahkamra, Tilakalaa (1052-1120) of Kalaapura in Bagaladea, a Paita translator known as Bindukalaa (Thig-le Bum-pa), Torama II Goparja (476 ruled 509-510) mahrdhirja of the Turuka territory, Torama III Goparja (550 ruled 577-595) of ViJaypura, Torama Shha Javla (425 ruled 453-502) of Kubhsthnadea, Trpua, the Scythian pewter merchant (trpua), Udarkarmaputra (587 BCE to 531 BCE), one of Buddhas gurus, Udayabhadra Haryaka (490 BCE ruled 462 BCE to 446 BCE) of Paliputra, fourth Haryaka Mahrja of Mahmagadha, Udayanabhadra Vkaka (bDe-spyod bZang-po 119 ruled 152176) Rja of Vindyadea, Udayarja Sagramarja Lohara (ruled 1003-1028) first Lohara Mahrja of Kamra, and previously sovereign of the Lohamukha Tribes of Loharanagara (Lohrim), Udbhaa-Uddhtipda (751-829), mTho-btsun Grub-rje Udhilipa the Siddhasvmin, known as Udentha, Upli (J. Ubar, M. Chikoka Akchi, Nye-bar-'khor, 546 BCE to 474 BCE), the Arhat, Upagupta (307 BCE to 249 BCE) the Vinayapiakadhara of the vihra Urumuagiri in Mathur, Upatissa (Upatiya 88-144), the Thera, Upatiya riputra (Sh-ri'i-bu 555 BCE to 484 BCE) of Mahetta, the Arhat, Utpalavra (521 BCE to 423 BCE), the Bhikun,
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Vainiyagupta (483 ruled 511-526) first king of the Gupta BagaloBihri branch, Vajrahkra, see, Hkra, Vajrapi (Phyag-na rDor-rje 1017-1086), who taught the Mahmudr around 1066 in Chus-sgo (gTsang) at the invitation of 'Brog-mi Jo-sras rDo-rje-'bar (1045-1104), Vnika I Kua (135 vice-ruler 151 ruled 162-171) of Mathur, the fifth Daivaputra hi hnuhi known as the Scythian Vajheka or Vika, Vararuci (mChog-sred 372 BCE to 313 BCE) the first one, Vararuci (mChog-sred 705-770) of Kamra, the second one, Vararuci-Damyantha (864-935) of Daihak, the third one, Vasabha (107 ruled 121-135) king of Sihaladvpa, Vasiha Mahi (gNas-'jug 1122 BCE to 1044 BCE), Vsiputra r Pulumyi Stakari Stavhana (113 vice-ruler 130 ruled 146-159) of Pratihna, the capital city of the Piteika Tribes, second Stavhana Dakipathevara, Vspa (rLang-pa 553 to 477), the Arhat, who presided over the Mahsaghika, and was born into an Indo-Parthian family that worshipped Vsp the Goddess of the Horses, Vasubandhu (J. Basu Senin, dByig-gnyen 344-426) of Puruapura, the first one, Vasubandhu (dByig-gnyen 477-550) of Nland, the second one, Vasudeva II Kua (205 vice-ruler 217 ruled 239-243) (Scythian Vaskuna, P. Vehsajar, C. Bodio), the ninth Indo-Scythian Daivaputra hi hnuhi, Vasudeva III Kua (224 ruled 251-277), after the fall of the Dynasty in 254, Vasugupta (770-832) known as Vasudeva of Mahkamra, the aivaka guru, Vsumitra uga (186 BCE vice-ruler 151 BCE, ruled 146 BCE to 135 BCE) of Paliputra, fourth uga Mahrja of Magadha, Vasumitra (dByig gi bShes-gnyen 466-527) of the Kamri Sarvstivdin who taught Caityrma of Huvikapura, and translated, the second one, not to be confused with rya Vasumitra (98-163) of Puruapura, the Sarvstivdin Vaibhika master author of the Abhidharma Mahvbh stra,
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Vasurtha (dByig gi Shing-rta 351-417) of Puruapura, disciple of Manortha and his nephew Vasubandhu, and guru of Bharthari I Mlava (362-418) of Karkoanagara, the grammarian, poet and philosopher, Vtsiputra (P. Vajjiputtaka, gNas-ma'i bu-pa 321 BCE to 254 BCE) of Kaumb, disciple of the lineage Buddhas son Rhula, and founder of the Vtsputrya Sthaviravdin branch in 263, Vtsyyana (337-389) of Kaumb, an historian, who wrote in Sanskrit new version of the Kma stra, and participate to the revival of logical Nyya School, Vidykraprabha-Dhautapda (Rig-byed-'od sByang-pa zhabs), the Kamri Siddha Dhautapda born in Salipura on Chenb River (757-821), the Paita known as Vidykrasiha, Vidykarasiha, and Vidygarbhaprabha who taught in aarhadvaa, Vidykrasiha (Rig-byed Seng-ge 714-786) of Huvikapura, the Paita who taught and translated the rya Prajpramit texts with Mahyna stras at the Skandha vihra in rnagara (today Khaabhavan), Vidykrasiha of aarhadvaa, the second one, see Vidykraprabha-Dhautapda, Vidykokila-Kokilipda (947-1017) Rig-pa'i Khu-yug Kokili-pa of Camp, the Siddhopdhyya (mkhas-grub) of Uddaapura, or Odaapuri Mahvihra near Nland, known as Given by the Cuckoo (Kokadatta, sByin kyi Kha-'dzin), who had been a Rja of the Land of the Senses (Agadea, Yan-lag-yul), Vibhticandra (1133-1221) the Paita grammarian of Kamra, who travelled with his brother to Tibet, Vimalakrti Licchavi (Dri-med Grags-pa 660 ruled 694-721) the Rhurja (Dza Rja) of abhala, Vimalamitra (Dri-med bShes-gnyen 731-801) of Hastinpura, the second great one, not to be confused with the Kamri Vimalamitra I (543-608) the Vinayapiakadhara Mlasarvstivdin who taught at the Bhavaccheda vihra (Buts Village near the Vular Pargana Pass) in Kamra, and was a disciple of Guaprabha (554-616) of the Adrapuri Caityrma in Mathur, Vimokapraj (C. Wushangna 489-550) of Magalapura, who taught in 516 at the Yn ming si in the Loyang capital of the Foreign Trk Tuoba dynasty (386-534), name as Bei Wei in Chinese,
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as the empress dowager Ling Hu (r. 515-528) mother of Tuoba Yuan Xu (509 r. 515-528), the eight emperor, gave a great impetus to Buddhism, Vindhyaketu (77 ruled 104-137), king of the abara Parthian Tribes of Dekkan, Virpa (821-891) 'Bir-ba-pa, of Tripur (Tewr village, Bundelkhand), the first Siddha Virpa belonging to the Haihaya Tribes, holder of the lineage of Yogin Lakmkar (lHa-mo dPalmo 728-792), Virpka Siddha, or the second Virpa ('Bir-ba-pa), see, the second r Dharmapla-Virpa, Vikhadeva-Cauragipda (808-867), Sa-ga'i lHa - Cau-ran-gipa, the Siddhantha, known as Nntha, Vivarpa-Lilavajrapda (Thams-cad gZugs sGegs-pa'i rDo-rje zhabs 701-779) of Rh, or Siddha Lilapda (sGegs-pa'i zhabs), Vitastadatta (533 BCE to 468 BCE), who was a great Panjabi merchant disciple of Buddha, who had given his name to the Vitastadatta Vihra of Vitast (G. Hudaspes, Jhelum, Pajb, Pkistn), Viveknanda (Bram-ze Khyen-dga'-'byed) the Brhmaa, not to be confused with the Bagal Viveknanda (1863-1902) who was inspired by several Buddhists views, Vohrikatissa (185 ruled 209-231) of Anurdhapura, king of Sihaladvpa (r Lak), Vysa i (Drang-srong rGyus-pa 232 BCE to 184 BCE), he taught the hidden meaning of the Vasudeva (Beneficial Radiance Deities) of the oral tradition linked with the eighteen early Connections (Upaniad), which are indeed the body of the subtle-breaths known in Buddhism as the Body in Union with Bliss, Yadu, the mythical hero of the Yadava Tribes in the gveda, he is the son of Yayti and Devayn, in a parable he was married to the five daughters (Illusory Senses) of Dhmavarna Ngarja (Sovereign Undulating-Energy Color of Smoke), and together they had the seven chiefs of the families of Daitya (Sediments), Yaj r Stakari Stavhana (160 ruled 174-203) of Vidarbhanagar, the fifth Dakipathevara (Lord of the Lands in South),
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Yasa (295 BCE to 220 BCE), a Dean of the Aokrma of Paliputra, Yaovarman Aulikara (483 ruled 525-547) of Muevar, the second Aulikara Mahrja, Yaovarman (696 ruled 721-740), of Kanykubja, first and last Mahrja of Dakina Pacla, Yayti the mythical hero, and father of Yadu, of the Yadava Tribes in the gveda, Yoa (bTsun-mo-can 985-1056) of Bodh Gay, the Paita, a disciple of the Bagal Abhij (mNgon-shes-can 980-1057), Tibetan Names A-mes Byang-chub 'Byung-gnas Rva-sgreng-pa, A-phyi Chos kyi sGrol-ma (1059-1117), A-phyi Chos kyi sGron-ma, see, A-phyi, A-phyi sNa-nam-bza', see, A-phyi, Ar Byang-chub Ye-shes (1075-1048), Asu Bal-po (sKye-med bDe-chen 1043-1120), Ba Blo-gros rGyal-mtshan (1342-1412) Lo-ts-ba of rGya-ma Rinchen-sgangs, Bal-bu Gong-pa dGe-bshes (1151-1219) of Ngor, known as Grukya-mo, or 'Bri-gung-pa Ngor-rje Ras-pa, Bal-po 'Bri-gung-pa rNal-'byor-pa (1163-1223), 'Ban-dha Phug-pa (1133-1201), Bhan-de Tshul-khrims (1031-1095) the sGom-chen, Ba-ri Lo-ts-ba Chos kyi Grags-pa (Dharmakrti 1040-1111), 'Ba'-rom-pa Sangs-rgyas Ras-chen, see, Ras-pa dKar-po Shes-rab Seng-ge, 'Ba'-rom-pa mKhas-pa Dharma dBang-phyug rDo-rje rGyal-po (1122-1199), founder of the 'Ba'-rom bKa'-brgyud-pa School, bDud-'joms sPrul-sku 'Jigs-bral Ye-shes rDo-rje (1904-1987) second, Bharo Phyag-rdum Lo-ts-ba (1032-1097), bKra-shis-lde (1162 ruled 1204-1222) sovereign of lHo-stod (Western Tibet), Bla-chen Byang-chub-'od (996-1078 ruled 1035-1057) regent of Gu-ge,
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Blo-gros sTon-pa sLob-dpon (1117-1179), Blo-bzang Chos kyi Nyi-ma (1737-1802) the dGe-lugs-pa paita, Bo-dong-pa 'U-dkar De-wa (947-1001) known as 'U-pa-ta-ka-ra, Bo-dong Rin-chen-rtse (1201-1251), Bon-po gNyags g.Yung-drung sTon-pa Khro-bo rGyal-po (10231075), 'Brag-pa Tshul-khrims gZhon-nu dGe-bshes (Kumraila 11811247) of gTsang second Bri-gung lHa-mthils Throne-Holder, 'Bri-gung-pa, see, sKyu-ra sKyob-pa-rje Rin-chen-dpal, 'Bri-gung Chos-rje Phun-tshogs rGya-mtsho (1184-1243 ruled 1215-1239) of Bo-dong, known as Guhya sGang-pa, 'Bri-gung Gling-pa Shes-rab 'Byung-gnas (1187-1241), a previous incarnation of 'Bri-gung sKyabs-mgon Chung-tshang, 'Bri-gung bsTan-'dzin Chos kyi sNang-ba (born in 1942 ruled 1959-1978) the eighth sKyabs-mgon Chung-tshang Rin-po-che, 'Bri-gung-pa Chung-tshang Chos kyi Grags-pa (1595-1659) the first sKyabs-mgon Chung-tshang Rin-po-che, 'Bri-gung-pa sKyu-ra Chos-rgyal Phun-tshogs bKra-shis (15471602) twenty-first 'Bri-gung-pa Throne-Holder, 'Bri-gung-pa dKon-mchog Rin-chen (1590-1655) the first sKyabsmgon Che-tshang Rin-po-che and twenty-third 'Bri-gung-pa Throne-Holder, see, sKyu-ra, 'Bri-gung-pa dKon-mchog 'Phrin-las bZang-po (1656-1718) the second sKyabs-mgon Che-tshang Rin-po-che, and twenty-fifth 'Brigung-pa Throne-Holder, 'Bri-gung Gu-ra-ba, see, Gu-ra-ba 'Bri-gung-pa N-ro gNyis-pa bKra-shis Phun-tshogs (1575-1628) twenty-second 'Bri-gung-pa Throne-Holder, 'Bri-gung-pa Padma'i rGyal-mtshan (1770-1826) fourth sKyabsmgon Che-tshang Rin-po-che, 'Bri-gung-pa Rin-chen Phun-tshog rGyal-dbang (1509-1557), a previous incarnation of 'Bri-gung sKyabs-mgon Chung-tshang, 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che, 'Bri-gung sKyabs-mgon Chung-tshang, 'Bri-gung Srog-sprul dKon-mchog brTson-'grus Thar-chin (19361997) of 'Bri-gung-mthil, 'Bring-bza' Dar-'jam (1033-1067), 'Bring-bza' Thod-dkar (C. Lungzan 583 ruled 612-634),
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'Bring mTshan-ma (1067-1138), 'Bring-ston (1046-1119), 'Bring Ye-shes Yon-tan (983-1048), 'Bro Lo-ts-ba Shes-rab Grags-pa (1031-1100), 'Brog-mi Lo-ts-ba dPal gyi Ye-shes (754-829), 'Brog-mi Lo-ts-ba Shkya Ye-shes (kyajna 993-1074), 'Brom sTon-pa rGyal-ba'i 'Byung-gnas Lo-ts-ba (1005-1064 ruled 1056-1064) Rva-sgreng-pas Throne-Holder, 'Brug-chen gTsang-pa rGya-ras Ye-shes rDo-rje (1161-1211) the first rGyal-dbang Brug-chen, 'Brug-chen Kun-mkhyen Padma dKar-po (1527-1592), the third rGyal-dbang 'Brug-chen sPrul-sku, Gling-rje Ras-pa 'Brug-pa Gling-rje Ras-pa Padma rDo-rje (11291188), known as sNa-phu-ba, the initial leader of what will be with his nephew the 'Brug-pa bKa'-brgyud-pa branch, Brug-pa gTsang sNyoms He-ru-ka (1452-1507), 'Brug-pa Ngag-dbang rNam-rgyal (1584-1661) the first lHo 'Brugpa Zhabs-drung sovereign of 'Brug-yul (Bhutan), 'Brug-pa rGyal-ba Yang-dgon-pa (1213-1258) of sTod 'Brug-pa r-ri gNam-sding, 'Brug-pa U-rgyan-pa Seng-ge Rin-chen-dpal (1230-1309), known as sTod 'Brug Grub-thob U-rgyan-pa Seng-ge dPal, bSod-nams rNam-par rGyal-ba dBang-po'i sDe (1424-1477), known as bSod-nams rGya-mtsho-sde Lo-ts-ba, bsTan-'dzin Kun-bzang 'Phrin-las lHun-grub (born in 1946), seventh 'Bri-gung sKyabs-mgon Che-tshang Rin-po-che, bsTan-'dzin rGya-mtsho (born in 1935) His Holiness the fourteen T-la'i Bla-ma, bTsan-phyug-lde (1061 ruled 1096-1124), 'Bu-ban Gangs-pa (1187-1238), Byang-chub gZhon-nu (772-834) of rGyu-sa, Byang-chub Seng-ge rNal-'byor-pa (1141-1209) of Gro-sa, Bya-'chad Kha-pa Ye-shes rDo-rje dGe-bshes (1101-1175) of Graphu Bya-gling-pa (1186-1233) a 'Bri-gung-pa Grub-thob, known as Bya-thang Ras-pa, Bya-yul-pa gZhon-nu-'od, Bye'u sTon-pa (1104-1166), 'Byim Lo-ts-ba gZhon-nu-blo (Kumrabuddhi 1095-1153),
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Chag Lo-ts-ba Chos-rje-dpal (1197-1264), the nephew, Chag Lo-ts-ba dGra-bcom-pa (1153-1216), the uncle, Chag-med sPrul-sku the seventh one (born in 1975) of lHo Mig.yel dgon, Chan-bu rGya-ras (1145-1214), or 'Char-bu rGya-ras, Chos-rgyal mNga'-bdag rTse-lde-btsan (1028 ruled 1042-1087) of Brang-mkhar, King of Gu-ge and Pu-hrang, Cho-nge first Tibetan Khri-dpon in 1209, Chos kyi 'Byung-gnas (1128-1185) the sGom-chen, Chos kyi Nyi-ma Rin-po-che, known as sGar Grub-chen sPrulsku, Chos-ldan lady (1165-1226), Chos-lung mKan-chen Brag-nag Rin-chen rGyal-mtshan (1330 r. 1371-1383) the tenth Throne-holder of Chos-lung sPos-khang, dGedun-sgang, and Tshogs-pa Bya-rDzong, Chos-mdzad (Dharmakara) king of La-stod, Chos-rgyal Grags-pa (1187 ruled 1209-1236) king of Gu-ge, Chos-rje lDum (1129-1180), Chu-gle'u Chung-ba (1127-1184), 'Chus-pa Dar-ma brTson-'grus (1117-1193), 'Chus-pa brTson-'grus Seng-ge Ras-pa (1153-1214) a sgom-pa 'Bri-gung-pa Grub-thob, Cog-ro Lo-ts-ba Klu'i rGyal-mtshan (757-818), T-la'i Bla-ma Ngag-dbang Blo-bzang rGya-mtsho (1617-1682) the fifth one, Dam-pa rMa-sgom Chos kyi Shes-rab (1055-1116), Dam-pa Zhi-byed-pa Kun-dga' (1062-1124), 'Dar-phyar Ru-pa dBang-phyug Chen-po (1186-1255), dBas Lo-ts-ba 'Jam-dpal Go-cha (Majurvarman 727-788), known as dBas Majur, dByings-phyug-ma, see, A-phyi, dGe-ba'i bShes-gnyen Seng-ge-dpal (1134-1203), dGon Gling-rma, maybe a nickname of 'Phan-yul Lo-ts-ba rMa Rin-chen-mchog (Ratnottara 756-845) dGyer-sgom (1150-1205), dKar-bza' mGon-skyid (1182-1240) mKha'-'gro-ma, dKon-mchog Zla-ba (Candraaraa, Refuge of the Moon) a mystical name of the Bliss Moon channel,
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dKon-mchog bsTan-'dzin Ye-shes dBang gi rDo-rje sPrul-sku (born 1981) of sPu-hrang, Don-mo Ri-pa (1197-1272), dPa'-chung (1899-1985) Rin-po-che, the 'Bri-gung-pa modern Siddha who had acted beyond partiality while under the Communist persecutors, dPal-chen Chos kyi Ye-shes (1161-1219) the Chos-rje, known as dGe-bshes Ngad-phu-pa, 162, known as mKhas-pa Chos-dpal Gling-pa, dPal-chen 'Phags-pa Lo-ts-ba (1158-1219), dPal Gwa-lo-pa Lo-ts-ba (1097-1154), dPal Mar-me-mdzad Ye-shes see, he Bagal Dpakararjna, dPal-ri Phug-pa Grub-thob (1168-1246) a Khams-pa of 'Bri-gungpa dPal gyi Phug-pa dgon, dPang Lo-ts-ba dPal-ldan Blo-gros brTan-pa (1277-1341), dPon-sa Phun-tshogs lady (1579-1635), dPyal Lo-ts-ba dPal Chos kyi bZang-po (1154-1226), dRu-thog-pa rTogs-ldan (1151-1210), Drung-pa sPrul-sku Phun-tshogs Grags-pa (1587-1648) the second of 'Bri-gung-mthil lCang-lo-can Bla-brang, Drung-pa lCang-lo-can sPrul-sku Rin-chen-dpal (1519-1586) first one of 'Bri-gung-mthil lCang-lo-can Bla-brang, Dwags-po gNyal-sde (1125-1184), Dwags-po sGom-chung Shes-rab 'Byung-gnas (1129-1171), Dwags-po sGom-pa Tshul-khrims sNying-po (1116-1169) sGampo-pas nephew, Dwags-po Zes-dkar 'Dul-'dzin-pa (1135-1201), fourth ThroneHolder, Dwags-po Shes-rab 'Byung-gnas (1127-1182), 'Gar Lo-ts-ba dGe-ba'i Blo-gros (Kalyamati 1016-1076) of gTsang-rong, 'Gar-chen Ngag-dbang Don-grub (1519-1578), known as Drungpa 'Dul-'dzin Bla-ma gTsang-pa, the eighth 'Gar-chen sPrul-sku, 'Gar Dam-pa Chos-sding-pa Shkya-dpal (1180-1240) the rJebtsun, known as rGyal-po gZhon-nu (Kumrarja), first 'Gar-chen sPrul-sku, 'Gar-chen sKye-ming dKon-mchog rGyal-mtshan (born in 1937) sixteen 'Gar-chen sPrul-sku,
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Glang Dar-ma, see, Khri'u Dum-btsan, Glang-lung-pa brTson-'grus gZhon-nu (1123-1194), Glang sNying-po (1162-1228), Glang Tshul-khrims 'Byung-gnas (1004-1102), Gling-rje Ras-pa (1129-1188), or 'Brug-pa Gling-rje Ras-pa Padma rDo-rje, known as sNa-phu-ba, the initial leader of what will become under his nephew the 'Brug-pa bKa'-brgyud-pa branch, Glo-bo Lo-ts-ba Shes-rab Rin-chen (1198-1258), known as sTodlung-pa, gNubs sGom-chung Shes-rab Byang-chub (1130-1171), the mKhan-po, gNyags Lo-ts-ba Ye-shes gZhon-nu (Janakumra 755-836) of 'Phyos, gNyags Lo-ts-ba (1049-1098), gNyal-ba 'Dul-'dzin-pa (1137-1218), gNyal-ba Ri-lu, the fourth gSang-phu-pas Throne-Holder, gNyal-pa Byang-chub-'bum (1130-1194), gNyos dPal-lde (1090-1151), gNyos Grags-pa-dpal rNal-'byor-pa (1131-1206), gNyos lHa-nang-pa Rin-chen rGya-mtsho (1185-1243) of Pha-gri, gNyos lHa-nang-pa gZhi-brjid rDo-rje rGyal-ba (Vajratejo 11641224), gNyos Lo-ts-ba Yon-tan Grags-pa (Guakrti 1010-1079), gNyos rDo-rje Bla-ma (1053-1106), Gon-da dGe-bshes (1129-1190), 'Gos Lo-ts-ba gZhon-nu-dpal (Kumrar 1392-1481), the historian, 'Gos Lo-ts-ba lHa-bstas (1014-1079), Grags-'byor Shes-rab Lo-ts-ba (1118-1182), Grags-pa 'Byung-gnas sPyan-snga (1175-1255) fourth gDan-samthil Throne-Holder (1208-1235), fourth 'Bri-gung-mthil ThroneHolder (1235-1255), Grags-pa bTsan-lde (1084 ruled 1124-1142), Gro-ston bDud-rtsi-grags (1164-1234), 'Gro-mgon Sangs-rgyas Ras-chen, see, Khro-phu-pa Kun-ldan Ras-pa, Gros-lung-pa Blo-gros 'Byung-gnas (1071-1134), Gru-gu sTon-pa Blo-gros Seng-ge (1140-1196),
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Grva Lo-ts-ba gZhon-nu Tshul-khrims (1044-1102), Grwa-pa sNgon-shes dBang-phyug-'bar (1012-1090), gSal-thong Sha-sgom Grub-thob (1105-1168) known as Sha-ra Gling-pa, of the Chung-tshang Rin-po-che lineage, gShen-sgom dKar-ba (1135-1194), gShen Chen-po sLob-dpon (1077-1144), gSer-thog-pa sTon-pa sLob-dpon (1098-1158 ruled 1151 to 1158) the fourth Throne-Holder of Bya-dkar and gSer-thog, gTer-ston Dum-rgya Zhang-khrom rDo-rje 'Od-'bar-zhabs (10161065), gTer-chen Dwags-po Karma Gling-pa (1356-1406), gTer-chen Gu-ru Chos kyi dBang-phyug (1212-1270) or Gu-ru Chos-dbang, gTer-chen mNga'-bdag Nyang-ral Nyi-ma 'Od-zer (1124-1192), gTer-chen Rig-'dzin Kun-mkhyen 'Jigs-med Gling-pa (1730-1798), gTer-chen Rig-'dzin rGod-ldem 'Phru-can dNgos-grub rGyalmtshan (1337-1408), gTer-ston Grub-chen Me-long rDo-rje (1243-1303), gTer-ston Ratna Gling-pa (1403-1478) of Gru-shul in lHo-brag, or Rin-chen-dpal, known as Zhig-po Gling-pa, and 'Gro-'dul Gling-pa, gTsang-pa 'Dul-'dzin sLob-dpon (1153-1212), gTsang-pa Nam-mkha' rDo-rje Mi-bskyod (1077-1161), Gu-ra-ba or 'Bri-gung mKhan-chen Gu-ra-ba Tshul-khrims rDo-rje (1154-1220 ruled 1217-1221) second 'Bri-gung-pa Throne-Holder, Gur-mo-mtsho (1180-1226) a lady and previous incarnation of 'Bri-gung sKyabs-mgon Chung-tshang, Gur-ston (1177-1233) of lHo-brag, Gur-ston the sixth Rva-sgreng-pas Throne-Holder in 1094, g.Yam-bzang Chos-rje Chos kyi sMon-lam (1169-1225), the first g.Yam-bzang-pa Throne-Holder, g.Ya-ru dPal kyi Grags-pa (1188-1241), Gyi-jo Lo-ts-ba Zla-ba'i 'Od-zer (Candraprabha 996-1068), gZhon-nu Shes-rab Lo-ts-ba (Prajkumra 1317-1370), Hor-rje Lung-dkar (1156-1207), 'Jam-mgon Kong-sprul Blo-gros Chos kyi Seng-ge bsTan-pa'i Gocha (1954-1992) the third Kong-sprul, 'Jam-mgon Kong-sprul Yon-tan rGya-mtsho Blo-gros mTha'-yas (1813-1899) the first Kong-sprul,
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Jo-'bum (1126-1178) a lady, Jo-mo sMan-mo (1248-1283) a lady, Jo-nang-pa Kun-spangs Thugs-rje brTson-'grus (1243-1313) first Jo-nang-pas Throne-Holder, Jo-nang-pa Trantha Kun-dga' sNying-po (1575- 1636), the rJebtsun of Phun-tshogs-gling, and historian, Jo-sras Yang-dben-pa (1159-1217) or gSer-thog Jo-sras Yangdben-pa, 'Jugs-gangs-pa (1189-1240), Ka-lu sPrul-sku Rang-byungKun-khyab (1905-1989) the second, Karma Paki (1204-1283) or Karma Pak-shi, the second rGyal-ba Karma-pa, Karma-pa Dus-gsum mKhyen-pa Chos kyi Grags-pa (Triklaja Dharmamati 1110-1193), the first rGyal-ba Karma-pa, of Karma dgon, and mTshur-phu dgon, Karma-pa dBang-phyug rDo-rje (1556-1603) the ninth rGyal-ba Karma-pa, Karma-pa Mi-bskyod rDo-rje (1507-1554) the eight rGyal-ba Karma-pa, Karma-pa Rang-byungRig-pa'i rDo-rje (1924-1982) the sixteen rGyal-ba Karma-pa, Karma-pa U-rgyan 'Phrin-las rDo-rje (born in 1985) His Holiness the seventeen rGyal-ba Karma-pa, Ka-pa Dar-ma Seng-ge (1122-1180) founder of Grags-tshab dgon, Kha-rag sKyi-ston (1150-1222), 'Khon Lo-ts-ba kya Blo-gros (kyamati 1007-1073), known as Blo-gros brTsan-pa, 'Khor-ba rLung-khyer (1105-1163), 'Khor-lo-grags (Maalakrti), see, Mi-nyag Tsa-mi Sangs-rgyas Grags-pa, Khri bKra-shis bTsan-stobs-lde (1130 ruled 1142-1196) king of sPu-hrang, Khri-btsan-lde (1039 ruled 1069-1096), Khri Grags-lde-btsan (1162 ruled 1197-1219) king of Yar-rtse, Khri Grags-pa-lde Calla (1198 ruled 1219-1253) king of Yar-rtse and Mon-pa land, Khri-lde gSug-btsan, known as Mes-ag-tshoms (701 ruled 712755),
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Khri-srong lDe'u-btsan (742-798 ruled 755-797) emperor of Tibet, C. Chisong Dezan, known as translator as Devendrarakita (lHadbang-mtsho), Khri'u Dum-btsan (803 ruled 838-842), known as Glang Dar-ma, Khro-phu-pa Kun-ldan Ras-pa (1148-1217), Khro-phu-pa rGyal-tsha 'Gro-mgon rGyal-mtshan (1119-1195) founder of Khro-phu, Khro-phu Lo-ts-ba Tshul-khrims Shes-rab Byams-pa-dpal (11731225) third Khro-phu bKa'-brgyud-pa Throne-Holder, Khu Lo-ts-ba mDo-sde-'bar (1084-1144), of Khu-nu, Khu-ston Lo-ts-ba brTson-'grus g.Yung-drung (Svastikavrya 1011-1075) the bKa'-gdams-pa dGe-bshes, Khyi-ra-ba mGon-po rDo-rje Ras-pa (1066-1137), a previous incarnation of 'Bri-gung sKyabs-mgon Che-tshang, Khyung-po Grags-se (1036-1102), Khyung-po rNal-'byor Shangs-pa mKhas-grub (1024-1115) of sNye-mo Ra-mangs, Klong-chen Rab-'byams Dri-med 'Od-zer (1308-1363) the rGyalba Kun-mkhyen, Klu-dkar-ba mKhan-po (1121-1198), Klu-sgrub sNying-po see, Ngrjunagarbha, the third Ngrjuna, Kun-ldan gTsang-pa Ras-chung (1138-1201), Kun-tu bZang-po see, Samantabhadra, Kyes-rdo-rje sNying-po dGe-bshes (Hevajragarbha 1148-1205) of mGyogs-don, La-chings or La-bcings Lo-ts-ba Yon-tan-'bar (Guajvala 10021060), La-yag-pa Byang-chub sNgos-grub (1095-1157) lChag-ri-pa (1155-1218), lCe Dal-sgang (1015-1091), lHa-Bla-ma Ye-shes-'od (947-1024 ruled 969-988) monk and regent of Gu-ge and sPu-hrang, lHa-btsan-sde (977 ruled 1004-1024) king of Gu-ge, lHa-chen bKra-shis dNgos-grub mGon-po (1193 ruled 1219-1244), king of Mar-yul, lHa-chen Khri-'bar-btsan (1167 ruled 1196-1219) king of sPuhrang, known as dGe-slong Bla-chen-po sTag-sha,
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lHa-rje gNubs-chung-pa gTer-ston (1013-1071) known as Hchung, lHa-rje Zla-ba'i 'Od-zer (1123-1182), lHa-sa-ba dGe-'dun-skyabs (1136-1189), lHo dBon-sprul dKon-mchog 'Phrin-las rNam-rgyal (1625-1682) the third, principal 'Bri-gung-pa Bla-ma in sGa-khams, lHo dBon-sprul the tenth one (born in 1974), lHo-pa rDo-rje sNying-po (1065-1169), in sGa-khams, lJang bKa'-gdams-pa (1023-1104), of 'Chims-yul, Lo-sgom (1160-1224), Ma-gcig Lab-sgron (1055-1153) the rJe-tsun-ma lady, Ma-gcig Zha-ma (1062-1149) the rJe-tsun-ma lady, Mal-lung-pa (1162-1220), the 'Tshal-pa Bla-ma, Man-nang Lo-ts-ba Gur-shing brTson-'grus rGyal-mtshan (10181079), known as Shes-rab brTson-'grus, Mar-pa Lo-ts-ba Chos kyi Blo-gros (Dharmati 1012-1097) of lHobrag, Mar-pa Dar-ma mDo-sde (1045-1067), mDos-khar-ba (1134-1178) the rDo-rje sLob-dpon, mDo-sde dKar-po (1131-1187), mKhar-chen Ye-shes mTsho-rgyal (Jnasgara 751-824), mKhas-grub rJe dPal-bzang (1385-1438) the third dGa'-ldan-pa, mNga'-bdag mGon-lde (1196 ruled 1219-1228) sovereign of sPuhrang, Mi-la Ras-pa (1040-1123), or rJe-btsun Mi-la Ras-pa rDo-rje rGyalmtshan of sMad Gung-thang, Mi-nyag Lo-ts-ba rTsa-mi Sangs-rgyas Grags-pa (Buddhakrti 1059-1134), known as Sindhapa Sangs-rgyas Grags-pa, Mi-nyag sGom-rings (1139-1203), mTshur-phu-pa Klu-mes Shes-rab Tshul-khrims (943-1010), or in that time 'Tshur-phu-pa Klu-mes, mTshur-phu rGyal-tshab sPrul-sku Grags-pa bsTan-pa'i Ya-'phel (born in 1960) the twelve one, Mu-ne (Mu Ni 763 ruled 797-804) known as Kumrarakita and Jnakumra (gZhon-nu-bsrung, Ye-shes gZhon-nu), or lHasras Mu-khri bTsad-po, Myang-gshen Grong-pa (1141-1215),
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Nag-po sPyod-pa-ba, see, Kcrya-Knphaapda the second one, Nag-tsho Lo-ts-ba Tshul-khrims rGyal-ba (1011-1068), Nam-mkha'i sNying-po (kagarbha 758-836), Nam-mkha-'od (1145-1208) the dGe-slong, N-ro-pa see, Siddha r Samantabhadra-Napda, Ngag-dbang rNam-rgyal see, 'Brug-pa, Ngang rGyal-ba gZhi-brjid Rin-chen (1194-1255) second ThroneHolder of Ngang-rgyal dgon a 'Bri-gung-pa monastery, Ngang-phu-pa (1149-1206), Ngan-lam Lo-ts-ba rGyal-ba mChog-dbyangs (756-840), Nge-bu-pas (1162-1246) the 'Bri-gung-pa Grub-thob Khams-pa rGya-gar-ba, known as rGod-phu-ba, Nya-re Se-bo Grub-thob (1137-1206), Nyag-ge Jo-sras Grub-thob (1163 -1216), known as Nyag-sras, Nyi-ma Byang-chub (1193-1252) the 'Bri-gung-pa Grub-thob, Nyi-rdzong Khri-chen sPrul-sku Rin-chen 'Byung-gnas (16321687), the first Nyi-rdzong Khri-chen of sGa Nyi-rdzong dgon, the principal 'Bri-gung-pa Bla-ma in sGa-khams, 'Od-sde-btsan (995 ruled 1024-1037), known as 'Od-lde king of Gu-ge and Mar-yul, Padma 'Byung-ldan, see, Padmasabhava, Padma 'Byung-gnas (Padmkara) see, Padmasabhava, Pe-nya-ba (1028-1099) of Bal-po, the Siddha of Dolpo Valley, Pha Dam-pa Sangs-rgyas, see, the Mahsiddha Buddharjna, Phag-mo Gru-pa (1110-1170), or Phag-mo Gru-pa rDo-rje rGyalpo 'Gro-mgon, Phag-gru Byang-chub rGyal-mtshan (1302 ruled 1349-1364), Pho-brang Lo-ts-ba Zhi-ba'i 'Od (1016-1111) prince of Gu-ge, Po-to-ba Rin-chen-gsal (1031-1106 ruled 1091-1106) of Po-to dgon, fourth Rva-sgreng-pas Throne-Holder, the bKa'-gdams-pa dGebshes bKa'-gdams-pa, Rab-tu Zhi-ba'i bShes-gnyen Lo-ts-ba (Prantamitra 10081060), Rag-shi Tshul-khrims 'Byung-gnas (944-981), rDo-rje Shes-rab (1176-1248), rGod-tshang-pa (1189-1258), or 'Brug-pa rGyal-ba rGod-tshangpa mGon-po rDo-rje, sTod 'Brug-pas branch founder,
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rGva Lo-ts-ba (1068-1156) the dPal-chen (Mahr), known as dPal rGva-lo-pa, rGyal-po Chen-po see, Mahrja, rGyan-ne rGyal-mo (1018-1065), queen of Gu-ge, born princess of Kru-mu (Khrunu), rGyan-thang-pa (1141-1196), Rin-chen-dpal (Ratnar 1143-1217) known as sKyu-ra bTsun-paskyab (Noble Lord of Refuge of the Kyura), or sKyob-pa'i, or Chosrje 'Jig-rten mGon-po, the founder of 'Bri-gung branch, Rakshi bZa' bTsun-ma (1123-1185), Ras-chung-pa (1084-1161), or Ras-chung-pa rDo-rje-grags, Mi-la Ras-pa disciple, Ras-pa dKar-po Shes-rab Seng-ge (1164-1226), known as 'Ba'-rompa Sangs-rgyas Ras-chen, the founder of 'Ba'-rom branch rDo-rje Grags-pa (Vajrakrti) a sNgags-chen of mDo-khams, rDo-rje Dril-bu-pa, see, the second Siddha DharmakrtiGhaavajrapda, rDo-rje Seng-ge (Sihavajra 1152-1213) the 'Bri-gung-mthil dPondgon-pa, not to be confused with dPon-rgyus sKyu-ra rDo-rje Sengge (1189-1252), rDo-rje Shes-rab (1183-1235), rDo-rje Tshul-khrims (1157-1221) the 'Bri-gung-pa mKhan-po, rGyal-bzhangs-sgang, Ri-khrod-pa dBang-phyug (iva abarigirijlaka 1192-1257), a previous emanation of Drung-pa lChang-lo-can sPrul-sku lineage, Rin-chen bZang-po (958-1055), or Rad-ni Lo-chen Rin-chen bZang-po, the first translator of the so-called New-tantras, Rin-chen-grags (Ratnakrti) a parable name that means the Glory of the Heart-Pearl, which expresses the natural radiance of the blueheart-drop, Ri-pa Nag-po (1187-1247) the 'Bri-gung-pa Grub-thob, rMa Lo-ts-ba Chos-'bar (1044-1089), rMa Lo-ts-ba dGe-ba'i Blo-gros (Sukhamati 989-1040), rMa Lo-ts-ba mTha'-bzhi (1067-1132), rMa-chen sPom-ra lHa-mo (1009-1056) a lady, rMang-ra Ser-po (1037-1096), rMa Rin-chen-mchog (Ratnottara 756-845), or 'Phan-yul Lo-ts-ba rMa Rin-chen-mchog,
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rNag-pa (1162-1227) the 'Bri-gung-pa rDo-rje sLob-dpon, rNal-'byor-pa Nyier-phu-pa 1167-1234), rNgog Kun-dga' rDo-rje (1157-1234), rNgog Lo-ts-ba Blo-ldan Shes-rab (Prajkrtimant 1057-1107) known as Lo-chen dGe-bshes gSang-phu-pa, rNgog Lo-ts-ba Legs-pa'i Shes-rab (Supraj 1011-1076), rNgog mDo-sde (1090-1165), rNgog Seng-ge Kha-pa (1128-1192), rNog gZhung-pa Chos kyi rDo-rje (Dharmavajra 1035-1102), rNog Lo-ts-ba Legs-pa'i Shes-rab (Supraj 1011-1076), known as dGe-bshes gSang-phu-pa, Rog Glang-ri Thang-pa rDo-rje Seng-ge (1054-1123), Rog Shes-rab-'od (1166-1244) of Chang-khyim, not to be confuse with Rog Shes-rab-'od (1100-1163), Rog Rin-chen Shes-rab (1171-1245), or Zhig-po (Bearded one) Rog Rin-chen Shes-rab, Rog-ston bTsan-po (1164-1215), Rog-ston Klu-sbyin (1158-1214), Rog Shes-rab Zla-ba (1154-1201), Rongs-bza' lady (954-996), Rong-zom Lo-ts-ba Chos kyi bZang-po (Dharmabhadra 10401131), rTogs-ldan sPrul-sku dKon-mchog Thub-bstan bsTan-pa'i rGyalmtshan (born in 1938), the ninth one, and 'Bri-gung Chos-rje, rTogs-ldan mDzes-pa sNying-po (1169-1227), rTse-le sPrul-sku Ngag-dbang (1672-1728) the first one of 'Brigung rTse-le dgon (sGa-khams), not to be confused with 'Brug-pa rTse-le sPrul-sku of rTse-le dGon-gsar and Thang-'brog (Kong-po), rTsi-lung-pa (1135-1218), Rwa Lo-ts-ba Chos-rab-bdag (1065-1117), Rwa Lo-ts-ba rDo-rje-grags (1046-1108), Sangs-rgyas Ras-pa (1203-1280), Sa-skya-pa dKon-mchog rGyal-po (1034-1102), Sa-skya-pa Sa-chen Kun-dga' sNying-po (nandagarbha 10921158 ruled 1111-1158) third Sa-skya-pa Throne-Holder, Sa-skya dPal-chen 'Od-po (1151-1205), Sa-skya Pa-chen Kun-dga' rGyal-mtshan (1182-1251 ruled 12081251) the sixth Sa-skya-pa Throne-Holder,
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Sa-skya rJe-btsun 'Khon Grags-pa rGyal-mtshan (1147-1216 ruled 1171-1216) the third Sa-skya-pa Throne-Holder, sBa dGe-mthong (998-1054), sBa Ye-shes-dbyangs (Prajghoa 763-826) the -tsa-ra (crya), known as Devaghoa (lHa-dbyangs) the copyist, sBa-sgom Ye-shes Byang-chub (1021-1119), sBa-gong Ye-shes g.Yung-drung (945-992), sBa Lo-ts-ba gSal-snang Ye-shes bZang-po (738-800), known as sBa Ratna, and sBa-rje, sBa-mo Chos-brtson (1049-1118), sBas-pa 'i rNal-'byor-ma, the Yogin lady, sBa-rje see, sBa Lo-ts-ba, sBa Ratna see, sBa Lo-ts-ba, sBa Wa-ba-can (1053-1110), sBa Yags-me-po (1163-1224), sBal-ti Jo-sras (1147-1216) of sBal-ti-yul, sBug-ston Ri-khrod (1160-1207), sBug Ye-shes rGyal-po (1034-1089) the mKhan-po, Seng-ge Ye-shes (1173-1237) the 'Bri-gung-pa Grub-thob Chen-po, Se sPyil-bu-pa Chos kyi rGyal-mtshan (1121-1189), sGam-po-pa (1079-1153), rJe sGam-po-pa, or Dwags-po lHa-rje sGam-po-pa bSod-nams Rin-chen, sGam-po-pa (1196-1260) the 'Bri-gung-pa sPyan-snga, sGar-rje Khams-sprul 'Jam-dbyangs Don-grub (born 1927), sGar Grub-chen sPrul-skun the seventh one, see, Chos kyi Nyima Rin-po-che, of the lineage of Bla-ma bsTan-rab (1623-1685) first sGar- Grub-chen of 'Drong-ngur dgon, sGom-pa sLob-dpon of Gro-bo-klungs, sGom-pa rDo-rje Blo-gros (1190-1253) known as lDan-ma Chos kyi Seng-ge, sGom-chen Rva-sgreng-pa (1102-1168), or Rva-sgreng sGom-chen (Great bliss giver), Sha-ba Gling-pa (1070-1141) the bKa'-gdams-pa dGe-bshes, Sam-bu Lo-ts-ba (1104-1165) or Sham-bu, Sha-mi 'Dul-'dzin-pa (1131-1187), Shangs-pa Sangs-rgyas gNan-ston Chos kyi Shes-rab (1176-1247) sixth Shangs-pa Throne-Holder, Shangs-pa Rom-bhe (1154-1216),
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Shang-ston mDo-sde-pa (1327-1387) or Lo-ts-ba Shang-ston mDo-sde-pa, Shes-rab-brtsegs Lo-ts-ba (Prajaka 1227-1284), Shes-rab-'tsho, see, Prajarakita, Shong bsTan-pa (1334-1390), the Lo-ts-ba Shong-ston Lo-ts-ba rDo-rje rGyal-mtshan (1282-1325) of dBedmar and Sham-bar dgon, Shug-rtsar-ba Rin-po-che (1131-1184), see, sNye-pu Zhang-sum Thog-pa Chos kyi Seng-ge, Si-tu-pa sPrul-sku Chos kyi 'Byung-gnas (1700-1774) the eight one, sKa-ba dPal-brtsegs, or 'Phan-yul Lo-ts-ba sKa-ba dPal-brtsegs (rkarakita 759-827), sKam-sgom Ye-shes rGyal-mtshan (1054-1120), sKal-ldan rGyal-po, see, Bhavyarja the Paita, sKal-ldan Ye-shes Seng-ge (1145-1207) or Zwa-ra'i sKal-ldan Yeshes Seng-ge, known as sKal-ldan Shing-rta (Bhagratha, Glorious Chariot), sKyid-nor Lo-ts-ba dPal Ye-shes-dpal (rjnkara 1019-1088) of Khri-thang, sKyo bSod-nams Bla-ma (1035-1089), sKyu-ra A-skyab (1048-1107), sKyu-ra A-mes Mi-nyag (1046-1095), sKyu-ra A-mes Tshul-khrims rGya-mtsho (1053-1104), sKyu-ra A-nu-rgyal (1149-1210), sKyu-ra A-nye A-grags (1148-1218), sKyu-ra bCung A-nu-rgyal (1224-1285), sKyu-ra bCu-gnyis-pa rDo-rje Rin-chen (1278-1314), sKyu-ra bSod-nams dPal gyi rGyal-mtshan (1527-1570) the nineteenth 'Bri-gung-pa Throne-Holder, sKyu-ra bSod-nams rGyal-mtshan (1254-1286), sKyu-ra bsTan-pa'i Nor-bu (1601-1624), sKyu-ra bTsum-pa 'Bar-ba (1118-1169), sKyu-ra bTsun-pa-skyab (Noble Lord of Refuge of the Kyura) see, known as Rin-chen-dpal, sKyu-ra Chos kyi Bar-le-ba (1566-1599), sKyu-ra Chos kyi dBang-phyug (1584-1630),
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sKyu-ra Chos kyi Grags-pa (1595-1659), see, 'Bri-gung-pa Chungtshang Chos kyi Grags-pa, the first sKyabs-mgon Rin-po-che, sKyu-ra Chos kyi rGyal-po bsTan-pa'i rGyal-mtshan (1478-1531), sKyu-ra Chos-rgyal Rin-chen dPal-bzang-po (1421-1469), sKyu-ra Dag-po-wam Rin-chen dBang-rgyal (1395-1467), sKyu-ra Dar-ma mKhan-po (1115-1178), sKyu-ra dBon-chen bSod-nams Grags-pa (1187-1235 ruled 12211235) third 'Bri-gung-pa Throne-Holder, sKyu-ra dGa'-ba'i dBang-po (1665-1669), sKyu-ra dKar-gdung 'Gru (1082-1125), sKyu-ra dKon-mchog-brtseg (1252-1297), sKyu-ra dKon-mchog Na-chen (1116-1208), known as dKonmchog Rin-chen, sKyu-ra dKon-mchog-tshes (1222-1267), sKyu-ra dKon-mchog rDo-rje rGyal-mtshan (1337-1391), sKyu-ra dKon-mchog Rin-chen (1116-1208), sKyu-ra dPa'-bo So-gad (1006-1043), sKyu-ra dPe-ka dBang-rgyal (1077-1131), sKyu-ra gCung rDo-rje Grags-pa (1210-1278), sKyu-ra gCung Chung-ngu (1614-1618), sKyu-ra 'Gru Nyi-ma dKar-po (974-1027), sKyu-ra 'Gru Nyi-ma-khra (981-1040), sKyu-ra 'Gru Nyi-ma Nag-po (976-1032) ), sKyu-ra gCung A-dpal (1231-1284), sKyu-ra g.Yung-drung rGya-mtsho (1055-1092), sKyu-ra Ko-shir rDo-rje rGyal-mtshan Don-grub rGyal-po (13691427), sKyu-ra Kun-dga' rGyal-mtshan (1283-1344), sKyu-ra Kun-dga' Rin-chen dPal bZang-po (1475-1527) the 'Brigung-pa, sKyu-ra Ma-gad, sKyu-ra Mi-pham Rin-chen Chos-rgyal (1574-1625), sKyu-ra Phyogs-las rNam-rgyal (1557-1579) the twentieth 'Brigung-pa Throne-Holder, sKyu-ra mTshams-bcad-pa Grags-pa bSod-nams (1238-1286), sKyu-ra Na-'gags-pa bSod-nams (1080-1138), sKyu-ra Nam-mkha' dBang-phyug (1075-1117), sKyu-ra N-ro bKra-shis Phun-tshogs (1564-1615),
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sKyu-ra Nyer-brgyad-pa rDo-rje rGyal-po (1284-1350), sKyu-ra Nyer-gnyis Chos kyi rGyal-po sPyan-snga (1334-1407), sKyu-ra 'Bri-gung-pa Rin-chen-dpal, see, Rin-chen-dpal, sKyu-ra rDo-rje-dpal (1287-1312), sKyu-ra rDo-rje Seng-ge (1189-1252), sKyu-ra rDo-rje rGyal-mtshan (1256-1308), sKyu-ra Rin-chen Chos kyi rGyal-mtshan (1449-1484), sKyu-ra Rin-chen Phun-tshogs Chos kyi rGyal-po (1509-1557 ruled 1527-1534), seventeen 'Bri-gung-pa Throne-Holder, sKyu-ra Rin-chen rNam-rgyal (1519-1576), sKyu-ra rNal-'byor-pa rDo-rje (1119-1148), sKyu-ra Se-chen rDo-rje-dpal (1261-1291), sKyu-ra sGom-pa Khu Kun-dga' Rin-chen (1288-1359), sKyu-ra sGom-pa Rin-chen rNam-rgyal (1472-1522), sKyu-ra sGom-pa Shkya Rin-chen (1181-1259), sKyu-ra sKyid-phug-pa gDung-rgyud-pa (1611-1668), sKyu-ra Sor-dgu-pa lTag-po-che gNam-sbyin dKar-po (10391089), sKyu-ra sTag-ma rDo-rje Seng-ge (1219-1239), sKyu-ra sTag-sgom (950-998), sKyu-ra sTon-pa Sangs-rgyas dPal (1161-1212), sKyu-ra Thog-kha-ba Rin-chen Seng-ge (1226-1289), sKyu-ra Tshul-khrims rDo-rje (1236-1285), sKyu-ra Ya-gad, sKyu-ra Ye-shes-dpal (1259-1313), sMar-thang-pa dMar-pa Shes-rab Ye-shes Rin-chen (Bla-ma) (1147-1209), sNa-nam Jo-bo-dpal (1028-1066), sNa-nam Jo-sras (997-1043), sNa-nam rDo-rje bDud-'joms Lo-ts-ba (754-806), sNa-nam rDo-rje dBang-phyug (966-1050), or Zhang sNa-nam rDo-rje dBang-phyug, sNgon-po Ri-pa (1185-1250), sNubs Lo-ts-ba Jo-bo Yon-tan Grags-pa (1150-1216), sNur Lo-ts-ba Dharma-grags (1023-1084), sNye-mo Lo-chen rNam-par sNang-mdzad Srung-ba (Vairocanarakita 759-837) of Bye-mkhar, known as He-'od Pa-gor Be-ro-tsa-na (Vairocana),
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sNye-phu Zhang-sum Thog-pa Chos kyi Seng-ge mKhan-po (1121-1195), So Dar-ma Seng-ge (1140-1209), So-chung dGe-'dun-'bar (1062-1128), So Hor-'bar (1043-1107) a guru Trk Mongol (Hor-pa), sPang-ston sGrub-pa'i sNying-po Grub-thob (1175-1234), sPar-phu-ba Blo-gros Seng-ge (1124-1193), sPa-tshab Nyi-ma-grags, or 'Phan-yul sPa-tshab Lo-ts-ba Nyima-grags (Sryakrti 1045-1116), sPa-tshab sGom-pa (1077-1158) of g.Yung-po, sPo-pho bKra-shis Seng-ge (1165-1233) the 'Bri-gung-pa Grubthob, sPra-gangs-pa (1190-1236), sPu-hrang Lo-ts-ba An-ston Grags-pa Rin-chen (1026-1090, sPu-hrang Lo-chung dKon-mchog-'od (1047-1118), Srad-ma dKar-po (1127-1184), Srong-btsan sGam-po (604-649 ruled 618-641), C. Songzain Gambo, emperor of Tibet, sTag-lung-pa sKu-yal Rin-chen-mgon (1191-1236), second ThroneHolder, or sKu-yal-ba Rin-chen mGon-po nephew of the founder, sTag-lung-pa Thang-pa bKra-shis-dpal (1142-1210), first sTaglung-pas Throne-Holder, sTag-lung rMa-sprul bsTan-'dzin Kun-bzang 'Jigs-med (born in 1976) His Holiness the eighth Zhabs-drung Ya-thang-pa, sTen-nas-pa rGyal-ba (1127-1217), sTod-lung-pa Tshul-khrims-'bar sPyan-snga (1038-1103), Sum-pa Lo-ts-ba Dharma Yon-tan (1286-1342), Sum-pa mKhan-po Ye-shes dPal-'byor (1702-1775), Thag-ma rDo-rje gZhon-nu mKhan-po (1131-1194), of sTod-lungs mTsho-smad, Thang-stong rGyal-po He-ru-ka (1385-1464) founder of lCagszam Chu-bo-ri and gCung Ri-bo-che, Tho-mi Sam-bho-ta (608-677) C. Tunmi Sangbuzha, the erudite minister of an extensive Tibetan empire (including Xinjiang, Gansu, Ningxia, and Yunnan) who had preferred to initiate two systems of big letters and small letters from Indian scripts instead of adopting characters Chinese,
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Thod-pa sMyon-pa bSam-sgrub (Dhynasiddha Kaplj 10781166), Thogs-med, see, the two Asaga, Thos-pa-dga' (rutinanda), see, Mi-la Ras-pa, Thub-pa bSod-nams sMyon-pa Gling-pa (1192-1253), Thub-pa Rin-chen 'Byang-chub (1181-1246), Thu-ba Rin-chen Byang-chub (1184-1137), Ti-r Ras-pa (1193-1234) the 'Bri-gung-pa Grub-thob, Tre-bo, the first Tibetan of Tre-bo area who became the Mongol Khri-dpon in 1209, Tre-bo (1159-1221) the 'Bri-gung-pa mKhan-po & rDo-rje sLobdpon, Tsan-dra Go-mi see, the Bagal Candragomi, 'Tshal-pa Byang-chub Ye-shes (1145 ruled 1208-1210), the third 'Tshal-pas Throne-Holder, 'Tshal-pa Mar-lung-pa (1181-1241), Tshal-pa Sangs-rgyas Ras-pa (1160-1213), 'Tshal-pa Zhang Lo-ts-ba dGe-ba (Kema 1147-1205), 'Tshal-pa Zhang (1123-1193), or 'Tshal-pa Zhang 'Gro-ba'i mGonpo brTson-'grus Grags-pa, and 'Tshal-pa Zhang Rin-po-che, the first Throne-Holder, Tshul-khrims-dar (1321-1396), a later Lo-ts-ba, Tshul-khrims gZhon-nu Lo-ts-ba (ilakumra 1175-1230), Tshul-khrims Legs-grub dGe-bshes of 'Dam-shod, Tshul-khrims 'Od-zer (1171-1239) the 'Bri-gung-pa Drung-pa (General-Secretary) of lCe-lung Rag, Throne-Holder of rTse-le dgon, Tsi-lung-pa Chos kyi Ye-shes (1134-1211), Tsong-kha-pa (1357-1419), or rJe Tsong-kha-pa Blo-bzang Gragspa (Bharaka Sumatikrti), a reputed emanation of 'Jam-dbyangs (Majur), the founder in 1409 of dGa'-ldan rNam-par rGyal-ba'igling, or rNam-rgyal-gling, Karma-pa U-rgyan 'Phrin-las rDo-rje (born in 1985) His Holiness the seventeen Karma-pa, U-rgyan sPrul-sku (1920-1996), Wa-zhwa sLob-dpon (1149-1197), Yar-klungs Lo-ts-ba Grags-pa rGyal-mtshan dPal-bzang-po (1281-1379), Yel-phug-pa Ye-shes-brtsegs (1133-1194),
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Yer-ba-pa (1113-1178), Yon-tan Blo-gros (Guamati) a sGom-chen of Yar-klungs, Yu-mo Chen-po Mi-bskyod rDo-rje (1046-1127) the rJe-btsun, Zangs-dkar Lo-ts-ba 'Phags-pa Shes-rab (1042-1115), Zem-grags-pa Seng-ge (1191-1256), Zha-lu Lo-ts-ba Bu-ston Rin-chen-grub (1290-1364), Zha-ma Lo-ts-ba Chos-rje rGyal-po Khon-phu-pa (1069-1144), Zha-ma Lo-ts-ba Seng-ge rGyal-mtshan (1064-1139), Zhang-lcam sGrol-ma (1010-1065) the lady, Zhang Lo-ts-ba (768-835), or Zhang Lo-ts-ba sNa-nam Ye-shessde (Jnasena), Zhang-sum Thog-pa Chos kyi Seng-ge, see, sNye-phu Zhangsum Thog-pa Chos kyi Seng-ge, Zhig-po gTang-zhig (1171-1231) a 'Bri-gung-pa Grub-thob of gTsang, Zhig-po bDud-rtsi (1159-1223) a 'Bri-gung-pa rNal-'byor-pa, Zhwa-dmar sPrul-sku bKra-shis Grags-pa (1200-1282) the first one, Zhwa-dmar sPrul-sku Chos kyi dBang-phyug (1584-1630) of the sKyu-ra clan, the sixth one, Bla-ma of bDe-chen Yangs-pa-can dgon, Zhwa-dmar sPrul-sku Chos kyi Grags-pa (1453-1524) the fourth sPrul-sku, Zlos Nam-mkha'-rgyan (1109-1187), Zur-chen Shes-rab Grags-pa (1014-1074),
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Index of Non-Translated Terms

Classified in Romanized Alphabetical Order.
Achmenide Dynasty (638 BCE /550 BCE to 330 BCE), Amarvat School of Sculpture, Amorite (Akkadian. Amurr) of Mesopotamia, Syria and Palestine, founder of Mari and Babylon, of the second Dynasty (1864 BCE to 63 BCE), Arsacid Dynasties (8-224 to 428) in Iraq and Irn, see, a royal family of Parthian Tribes (S. Parthava in gveda, P. Partha, C. Anxi, J. Ansoku) who ruled an empire from Euphrates to Indus, Avaka Tribes (G. Aspasioi), non-Aryan population obviously of Mongol origin, like their cousins, Gauri Tribes (G. Guraoi) the Yellowish one, and the Maaga tribes (G. Assakenoi), all famous horse breeders, while in Hindu Kush, Aughari (or Aghori), a Yogi branch, Aulikara Dynasty (350-580) or Aulika, known as the Aunka Tribes while in Panjl Range, and re-established in Maalasaura (Madhy Pradea), a princess Aunka of Parotsa (Punch, J&K) married Pruruva Madraka the Scythian Mahrja of Indus around 330 BCE, Bhlika Scythian Tribes of Bhlika, linked to the Satraps of Bactria (P. Baxtrish, G. Ziariaspe, C. Bohe) that were resettled in WestPajb after 399, Bhaumkara Dynasty (475-984) of Northern-Bagala, and Northern-Orissa, bKa'-brgyud-pa, see, Succession of the Instructions, 'Ba'-rom bKa'-brgyud-pa School, Bon-po, the Uttering ones, Brhm language, a mixture of Prkt, Aramaean, Persian and Turkish), 'Bri-gung lHag-pa bKa'-brgyud-pa sub- branch, 'Bri-gung-pa bKa'-brgyud-pa School, 'Brug-pa bKa'-brgyud-pa School, & 'Bar-'brug-pa bKa'-brgyud-pa School, Candra Dynasty (543-1039) of South-Bagala (Bagaladea),
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Cei Tribes of Bundelkhand, and Cei Dynasty (42 BCE to 60) of Kaliga, Chamna Dynasty (648-1301), or Chauhan of Rjasthn, Calla Dynasty (1174-1277) of Yar-rtse kingdom, a branch issued of the Royal house of sPu-hrang Chakhar Mongol Tribes (T. Sog-po Chog-thu), Chinggis Qaghanid Mongol Dynasty (1206-1402), or Genghsid, Chos-rje see, Owner of the Nature of Things, Ca Dynasties (147 BCE to 47 BCE & 852-1070), Ca Clukya (1070-1271) of Thanjvr, Dmara Tribes, rich farmers of Kamra, Daakla Tribes of Dekkan, in Daadea, and later capital city Daakraya (Dantewara, Chhattisgarh), Darada Tribes (G. Dadikai, Trk Uighur. Balr, T. Bru-sha) of Balr Valley (Gilgit, Dardistn), dGa'-ldan Khri-pa, dGe-lugs-pa Founder branch since 1409, dGa'-ldan Khri-chen (Great Throne), dGe-lugs-pa School , which started with dGa'-ldan in 1409, Dongba Tribes of lJang-yul (Yunnan), Dorian Tribes of Makedona (north of Greece) invaders of Greece around 1230 BCE, Dorian Dynasty of Phrygian Mushki (740 BCE to 676 BCE) in Luddi (Hittite, Lukki, L. Lydia), in today Trkiye, dPon-rgyus (Mantrin) or lay minister, Dwags-po bKa'-brgyud-pa, Egyptian Eighteenth Dynasty (1576 BCE to 1317 BCE), Ghaavla Dynasty (1080-1194), coming from the disregarded Aborigine Tribes, their chiefs were promoted to the Katriya caste and assimilated within the Rjput clans, and they ruled as Mahrja of the High Valley of the Yamun and Gag, Gaura Tribes (G. Guraioi) of the Gaur River, who have a Mongol origin, Go Tribes of Plkiguu (Plkonda Hills, ndhra Pradea), Goparja (Ha king) of ViJaypura, Gu-ge and sPu-hrang Early Dynasty (956-1088), Guha Tribes of the Nida Ranges, and Guhadevapaaka (Jaypura, Orissa), Go Tribes of the Plkonda Hills (ndhra Pradea),
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Grajara Tribes of Gujartra, Gurkha Dynasty (1558-2008) of Nepla, Gupta, Early Gupta Dynasty (318-498), Gupta Bagalo-Bihri branch (511-553), Gupta, Later Gupta Dynasties (498-740), g.Yam-bzang-pa bKa'-brgyud-pa, Haihaya Yavana Tribes of the Somodbhav River (Narmad), Haihaya Kalacuri Dynasty (567-753) of Gujartra, Haryaka Dynasty (546 BCE to 408 BCE) of Mahmagadha, Hellenistic influence, adoption in India of the Phoenician calendar, Hindi Brjbha dialect, Ha Haythelit Dynasty (330-650), S Turuka, C. Xiongnu Yedai, Indo-Greek Menander Dynasty (186 BCE to 70 BCE), Indo-Partha (19 to 125), known as Parthava in gveda, Indo-Scythian aka Dynasty (90 BCE to 25 CE), Jauhar ritual in Rjasthn (juhhra or juhoti), an oblation to fire evoking the Mystical Southern Area (Juh), this ancient formal procedure adopted by the Ha Haythelit in 529 was described later in his Poetic Work (Kvya) by Nayacandrasri (1277-1337), and pursued by Hamradeva Chamna (r. 1283-1301) of Raasthambhapura. He died in a huge ritual pyre when in 1301, the Citraka stronghold (T. Ri-mo-brstegs, Chitogah, or Chitor, Mrwr, Rjasthn), fell to the hands of the Trk Qarluq 'Al udDn Khij (1247 r. 1296-1316), the third Khij sultn of Delhi. Jo-nang-pa, a branch of the Sa-skya-pa School, Kka Tribes of Kkakya (Sc, Madhy Pradea), Kalacuri Cei Dynasty (838-212), see Cei, Kam-tshang bKa'-brgyud-pa School, see, Karma bKa'-brgyud-pa School, Kc or aka Kcya Scythian Tribes emigrated from Kcanapura (Ujjain, Madhy Pradea) to Kcpuram (Tamil Ndu), Knphaa yogin lineage, related to the Buddhist Siddhanath, like the Kpalika aivaka, Aghori, and Klamukha aivaka Pupata, Karma bKa'-brgyud-pa School,
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Krtoga Dynasty (643-855) or Krkoa Dynasty of Kamra, Kathakalpa Kauthuma Vedic Discipline, Kauthuma Vedic Discipline, Kekaya or Kaikaya Tribes of Sihapura (Ketas, Salt Ranges, Pkistn), Keregit Tribes of Tuula and Orkhon rivers in Mongolia, Kharor, or Kharohi alphabet since 350 BCE or previous to Maurya Dynasty, and a mixture of Prkt, Scythian, and Parthian spoken even along the Silk-Road, Khasa Tribes or Khaa from Vakhapura (Wakhn, Pamir Pkistn), Khilj Dynasty (1290-1320) of Dellik, Khitan Dynasty (907-960 to 1125) of Nanjing, T. Sog-po, C. Liao, M. Tungus, Khro-phu-pa bKa'-brgyud-pa School, Kilakil white sovereigns issued from Yvana Indo-Greek clans, Kirta Tribes, or Kira (G. Kirradai) of Kirti (Koht, in Pacanada West-Pajb, Pkistn), and Kngra (Himchal Pradea), Kirti Dynasty (452 BCE to 53 BCE) of Nepla, see, Kirta Tribes, Kirghiz hordes, of Yenisei River (that flows from Mongolian border to Siberia), or Turkic Kyrgyz today established in Kyrgystan, Kiyat Mongolian clan, a division of the Bordjigin, Ko-shir (C. Guoshi), see, Guide in front of ones eyes, Kahrata Tura Scythian Dynasty (86 BCE to 125 CE) satraps of Chuka in Pajb, Kahrata Tura Scythian Second Dynasty (33-155) satraps of Chuka in Pajb, and Mathur, Kuina Tribes of Vidarbhanagar upon Vidharb River, in Kuivia, Kunlida Tribes of Kulig (Himlaya), Kulta or Kulattha Tribes (Bes, Himchal Pradea) and Multn, Kuina or Kuivia Tribes (Berr, ndhra Pradea), Kua Scythian Dynasties (C. Da Yuezhi Kuisheng 30-110 & 110254), Kushh Indo-Iranian Dynasty (239-362) of Puruapura, Mahkatrapa of Central Asia (Gandhra, Bactriana, and Transoxiana), or six Mahkatrapa a collateral branch of the
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Sassanid Dynasty theoretically vassal of Shhpur (r. 241-272), Bahrm II (r. 276-302), Narseh (r. 293-302), Hormizd (r. 302-310), and Shhpur II (r. 309-379), Laakh Tribes of Laaka (Ladkh, Jammu and Kamra), Lavanya Tribes of Kmira, Licchavi Republican clans of Vail and Rjagha, Lohara, First Lohara Dynasty (980-1101) of Kmira, Lohara, Second Lohara Dynasty (1101-1171) of Kmira, Lo-ts-ba, see, One Who Translates the Foreign Languages, Lukeion (L. Lyceum, Peripatetic School of Athnai), a garden near the Apollo Lukeion temple where Aristoteles (Aristotle) taught philosophy, Madraka Dynasty (339-419) Paca Nada and south Kamra, Maga Tribes (from 1000 BCE to 600 BCE) or Magadha Tribes, Magadhi spoken in kyamuni Buddha's time, see, Prkt rthamagadhi language of the Maurya Dynasty, Mahmudr see, Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, Mahyuttara Tribes of Mhea, Maitraka Dynasty (496-715) of Vallabh, Mala Tribes of Tamil Ndu, Mlava Scythian Tribes, settled in 399 around Jaypura (Jaipur), Mlava Scythian Dynasties (327 BCE to 620 BCE), G. Malloi, cousin of the Bhlika, Scythian Tribes, and Kadraka Scythian Tribes. Marha (Mahrra), see, later Dynasties (1660-1848), Maaka Tribes (old Persian Massaga, G. Assakenoi) of Maakvat in Hindku, Matsya Tribes of Vira in Rjputna, Maukhar Dynasty (544-641), of Kanykubja sovereigns of Dakina Pacla, Maurya Dynasty (322 BCE to 186 BCE) of Paliputra, Megha Dynasty (531-643) of Pacanada and Kamra, Mi-nyag Dynasty (982-1227) C. Xixia, or Toba Tungus of the Ordos (Ningxia and Gansu), Mitrid Dynasty (244 BCE to 64 BCE) of Ahicchatr, in Uttara Pacla, Mon-pa, or Tibetan-Burmese, Mua Tribes of Takail (Pkistn),
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Nairta Tribes of Kanykubja in Dakina Pacla, Orat of the Baikal Lake area (southern Siberia), Osci Tribes of Campania (Italy) annexed by the Romans, Pala Tribes (Pitassa, Pulasati, Pelestiu) or Philistines of Palestine, Pla Dynasty (752-1120), of Bihr and Bagala, Pallava Dynasty (19-125 & 125-897), Parthian, or Parthava Dynasty, Paita, see, paita, Pa-chen (Mahpaita), see, sublime paita, Parsumash (G. Parsuai, Persian), see, the Achmenide Dynasty (638 BCE/550 BCE to 330 BCE), Partha (C. Anxi, J. Ansoku), Parthian, Parthian origin, see, Partha Arsacid Dynasty (250 BCE to 11), Parvata kingdom (today in Jammu), Ph see, Knphaa yogin lineage, Phag-gru-pa bKa'-brgyud-pa School, Phag-gru-pa Dynasty (1352-1600), Pica Scythian Tribes, or Pica, Praj Mahyna School, Prkt rthamagadhi language of the Maurya Dynasty, Prkt Mahrr language, Prkt Pli language (rang-bzhin gyi skad), Prkt Picabhsa (rang-shin gyi sha za'i skad), Prkt aurasena (zang-bzhi gyi skad), Pratihra Dynasty (721-1019), issued from the Grajartra Tribes that migrated to Rjputna & Madhy Pradea, Pudra Tribes of Pudravardhana (today East-Bangladesh), a stock of Pauraka or mixed populations, Puyabhti Dynasty (455-647), the royal clan ukhr Khidarit Puyamitra who had come from ukhristn (south-Tajikistn) and ruled in Sthvvara, and later Kanykubja too, Qarakhitan Dynasty (1128-1221), or Western Trk Tungus Black Khitan, T. Sog-po, C. Xi Liao, the Nation of the Eastern Tungus Khitan (C. Liao) had given their Tungusic name, in the singular form of Khitay, to Cataya, from which came the word Cathay (China) known to medieval European courts, as they had dominated China since 907/960 to 1125. The Tungus Jurchen from 1115 to 1234 replaced them in China,
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Rraka Dynasty (676-1050) a succession of nineteen rulers between Godvar and K rivers, gveda (Nges-brdzod 1100 BCE to 1000 BCE), rNying-ma-pa, see, Old-Tradition, abara Parthian Tribes, of Vindhyagiri Ranges (Dekkan), aka Scythian Dynasty (90 BCE to 19), or six Mahkatrapa, aka Scythian Dynasty (31 BCE to 5) Mahkatrapa of Mathur, Sa-skya-pa, 259 and others, ailodbhava Dynasty (522-745) of Kogoda, aivaka, see, Worshippers of Lord iva, Samaga Tribes of the Samaga River South-Bagala (Bagaladea), Sanakanika Tribes or nakanika of Dekkan, aka Dynasty (600-637) of Karasuvara, with a single sovereign, Sassanid Dynasty (224-651) of Ktesiphon (Irq), Stavhana Dynasty (-50 to 248), Sena Dynasty (1120-1260) of Rh, Siddhantha, see, Accomplished Possessors, Shangs-pa bKa'-brgyud-pa tradition, Shansabni Dynasty (983-1206) of Ghr (Gharchistn, and Guzgan), Shugs-gsebs bKa'-brgyud-pa School, sMar-thang-pa bKa'-brgyud-pa School, Southern Song Dynasty (1127-1279), sPu-rgyal Dynasty (C. Tubo 595-842) of Yar-klungs, sTag-lung-pa bKa'-brgyud-pa School, uga Dynasty (187 BCE to 73 BCE) of Magadha, Sugua Tribes of Sogdian (Sighistn), ura Yavana Tribes, in vicinity of Mathur, Theravdin Mahvihravdin of Anurdhapura, Thespian citizens of Central Boeotia (in North of Peloponnesus, Greece), Traikaka Dynasty (485-567) of Kanhasela (Mahrra), Trigarta Tribes of Trigartapura or Lohur, 'Tshal-dus period (1175 to 1350), 'Tshal-pa bKa'-brgyud-pa School,
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ukhra Scythians (Turuka, L. Tho-gar, C. Da Yuzhi), early ones (-210 to 30) 37, see, white Trk, Tungus Jurchen Dynasty (1115-1234), C. Jinchen, see, Qarakhitan, Trgesh Dynasty (682-748), C. Tujue, Trk Ghaznavid Dynasty (961-1186), a clan of Trk Qarluq from the Issyk-kl Lake, which settled in Zabulistn, before to extend elsewhere, Trk Qipchaq Hordes, known in Europe as Cuman, or Polovt, belonging to the seven Tribes of the Kimeq confederation of the Irtysh including Imur, Imak, Tatar, Bayandur, Qipchaq, and Ajlad, Trk Qarluq (T. Gar-log) of Kashgar and Khotan, Trk Qarakhnid Empire (982-1214), Trk Tartar of Kerlen in Mongolia, Trk Merkit of Mongolia, Trk Naman (Mongolia) Nestorian Christian, Trk Saljqid Dynasty (971-1243) or Turkish Saljqid sovereigns of Persia (Irn), Trk Khwrazmid Third Dynasty (1097-1220) of Trkmenistn, Tura Kua hi Scythian second Dynasty (110-254), Tuyuk Ha Haythelit, see, Ha Haythelit Dynasty, Trk Uighur (C. Gaoqin, T. Yu-gur), 'Umayyad Kahalifa (661-750), who ruled Islamic world, and Moorish Spain, Utpala Dynasty (855-939) of Kamra, Vkaka Dynasty (152-515 and 515-521), issued from Yvana Indo-Greek clans, Vallabha Tribes of Vallabh in Sagaradvpa (Surara), or the Loved ones of the ancient Sagartia satrapy, Varman Dynasty (211-746) of Kmarpa, Vtsiputriya Palarrmavdin, a sub-branch of the Sthaviravdin Vtsputrya of the Ghoirma of Kaumb, Vtsya Tribes of Kaumb capital city of Vatsabhmi, Vijaya Tribes in the Parvata Mountain kingdom (Jammu and Kamra), and Jaypura on the Tawi River banks, Yavana Dynasty (1120-1311) of Devagiri (Mahrara), Yar-klungs Dynasty see, sPu-rgyal Dynasty, Yel-pa bKa'-brgyud-pa School,
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Yul-'khor-srung (Dhtarra, G. Atlas, C. Bidukesha or Chiguo, J. Jitoku Ten or Daizurata Ten, M. Orchlong Tetkchi), see, the One Who Supports the Realm,
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Explanations
Classified in Romanized Alphabetical Order.
Abandonment (nikip, nges-' byung), Abiding (anuti, rjes-su dran-pa), Absence of Conceptual Reasoning and Emptiness of RadiantDazzling-Sonorous (avitarka prakanya, gsal-stong mi-rtogspa), Absence of End (nitynta, rtag-mtha'), or believe that everything is eternal, Absence of [Degenerating] Self-as-Such (Nairtm, bDag-med-ma selfless mother), Absence of desire (akma, 'dod-med), Absence of fixation related with signs (apraihita), Absolute unity of the self-as-such or essence (kevaltman) a Hindu belief, Absorption based upon the imaginable (rpa dhtvavacarana), Absorption based upon the sensorial (kma dhtvavacarana), Absorption based upon the unthinkable (arpa dhtvavacarana), Acacia mimosa (ami, L. Prosopis Spicigera), Acacia Sirisa (Sirisa, gTum-drag), Access to the Practice of the Movement that Mingles (Smnya Mcra, 'Pho-ba sPyi-brtol), Accomplished Buddhists (Siddha Buddhaka), Accomplished Erudite One (Siddhapaita, mKhas-pa'i Grubthob), Accomplished field (Siddhaketra, Grub-zhing), Accomplished lineage (Siddha Parapar, Grub-thob gyi brGyud-pa), Accomplished Magnified Paita (Siddha Mahpaita, mKhaschen Grub-thob), Accomplished One (Siddha, Tamil. Siddar, Grub-thob), or Accomplished Ones, Accomplished One Who Imparts the Object of Thinking to Others (Siddhopdhyya, mKhas-grub),
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Accomplished One Who Teaches How to Approach it (Siddhcrya, dNgos-slob), Accomplished Practitioner of the Conjunction (Siddhayogi, rNal'byor-pa'i Grub-thob), Accomplished Possessor (Siddhantha, mGon-po Grub-thob) or Accomplished Possessors, Accomplishments (siddhi, C. gong, dngos-grub), Accomplishments as well as failure (siddhyasiddhi), Accumulation of conceptual merits (puya sabhra, bsod-nams kyi tshogs), Accumulation of Innate-Wisdom (jna sabhra, ye-shes kyi tshogs), Accurately Luminous One (Vairocana, C. Dari Rulai, J. Dainichi Nyorai, rNam-par sNang-mdzad), see, Victorious Accurately Luminous One, Achievement in the succession of the creative and dissolution stages of (the deity known as) the possessor of the couple (yugantha utpatti utpannakrama, bskyed-rdzogs zung-'jug), Acquired by ones study (agrah), Act of the virile drench (vankarman), Act ineluctable of ritual libations (rddhakarman), Action of oblation (Homakarman, sBying-bsreg Las kyi), Actor-dancer (Kauilvya), Adept dressed in cotton (Situka or Paravsas dressed of white, Ras-pa) or adepts dressed of cotton, Admission of ignorance (Avidydean, Ma-rig-pa'i bShags-pa), Advice (dea, gdams-pa), Adviser Tradition (gamadea, bKa'-gdams-pa), Advice (dea, gdams-pa, not to be confuse with land or yul), Aggregate of consciousness (vijnam skandha, P. via khandha, C. shi yun, J. shiki un, rnam-par phung-po), Aggregate of feeling-sensation (vedan skandha, P. vedan khandha, C. shu yin, J. j un, tshor-ba'i phung-po), Aggregate of form (rpa skandha, P. rpa khandha, C. si yin, J. shiki un, gzugs phung-po), Aggregate of mental image (saskra skandha, P. saskra skandha, C. xing yin, J. gy un, 'du-byed phung-po),
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Aggregate of perception (saj skandha, P. saa khandha, C. xiang yin, J. s un, 'du-shes phung-po), Aggregate of the space (aka skandha, P. aksa khandha, C. xukong yin, J. akasha un, nam-mkha'i phung-po), Aggregates (skandh, P. khandha, C. yin, J. un, phung-po) see, five aggregates, Agreeable Mount Meru (Sumeru Parvata, Ri-rab lHun-po, C. Xiumi) known as Meru Dev, Air element (vay bhta, P. vay bhta, C. kiru, J. jishin, rlung 'byung-pa), Alchemy (Dhtuvda, P. Dhtuvda, gSer-'gyur gyi rTsi), Sounds of fundamental elements, or debate about of the dimensional elements, Alchemy of suffering (dhtuvda dukha, sdug-bsngal gyi gser'gyur gyi rtsi), Alchemist (Dhtuvdaka, gSer-'gyur gyi rTsi-pa), or alchemists, All-knowing Accurately Luminous One (Sarvavid Vairocana, Kun-rig rNam-par sNang-mdzad), All the Aspects of the Perfect Superior Knowledge (Sarvkrbhisabodha, rNam-rdzogs sByor-ba, or rTse-mor Phyin-pa' sByor-ba'i rTags), All the Knowledge (Sarvajna, rNam-par Thams-cad mKhyennyid), All phenomena (Sarvadharma, Chos Thams-cad kyi), All phenomena are ambrosia of (Sarvadharma Amta, Chos Thams-cad kyi bDud-rtsi), All phenomena are selfless emptiness (Sarvadharma Antman nyat, chos-rnams bDag-med sTong-pa-nyid), All phenomena are empty (Sarvadharmanyat, Chos Thamscad sTong-pa-nyid), Ambrosia (amta, P. amata, C. ganlu, J. kanro, bdud-rtsi), Ambrosia of the Pure-Diamond (Vajrmta, rDo-rje bDud-rtsi), Ambrosial-Curl (Amtakual, bDud-rtsi Yon-tan Ambrosial qualities), known as Pure-Diamond ambrosia Splendor (r Vajrmta, dPal rDo-rje bDud-rtsi, Ambrosial-Drop Passing by the Five Indicated Points in the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon
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(Mahmudr Pacadea Amtabindu, Phyag-rgya Chen-po lNgaldan bDud-rtsi Thig-le), Ambrosia of the Only Vase ([Amta Ekakalaa], bDud-rtsi Bumgcig), Amiable Mouth (Sumukha, Shin-tu-zhal), Anointed (Abhiikta, G: Khristos, L: Christus and inungere, Hebrew: Msa, dbang-bskur-pa), or unction, the Christ is known as the Messiah, or Saviour by the Christians, Ancestral Mother Lady-Deitys Radiant-Appearance (Mt Dev, Mes lHa-mo), Ancestor shades burned by fire (Agnigarbha, Nying-me), or literally in Sanskrit the embryo of fire, Ancient Continuous-Mystical-Processes of the Initial Propagation (rNying-ma-rgyud), even if historically they are obviously sometime more recent in Indian than the so-called New Ones, Ancients of Himalaya of Those Original Ones Announcing that All [Phenomena] Exist (Haimva Mlasarvstivdin, gZhi-thamscad Yod-par sMra-ba), Anger (krodha, P. kodha, C. nu, J. doki, zhe-sdang), Angry Lady (Krodhivar, dBang gi Drag-mo), Animals (tirykyoni, P. tiraccha, C. xusheng, J. chiku, dud-'gro) or animals, Ankle bracelets (gulpha), Antidote (pratipaka, P. patipakkha, G. antidoton, given against, J. taiji, gnyen-po) antidotes, or medicine to counteract poison, Anus (pyu, or varcomrya, L. anus, ring, rkub, or bshang-lam), Anus-wheel (Varcomryacakra, bShang-lam gyi 'Khor-lo), Apparition of the Source of Phenomena (dharmoday, chos'byung), Aphorism of the Conjunction (Yoga stra), Aphorism (stra, P. sutta, G. aphorismos, definition, C. jing, J. ky, mdo) or Aphorisms, the primary means are rope, sacred cord, belt, line, rule, and aphorism, Aphorism of the Mode of Knowledge that Magnified (Mahyna stra, Theg-pa Chen-po'i mdo), or Aphorisms of the Mode of Knowledge that Magnified, Aphorism that Liberates [full monk] From his Falls ([Bhiku] Prtimoka stra, dGe-slong So-sor Thar-pa'i mdo)'
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Aphorisms and Mystical-Incantations (stra mantra, mdosngags), Aphorisms and Continuous-Mystical-Processes (stra tantra, mdo dang rgyud), Apparition (Avatra, Khyab-'jug gi 'jug-pa), or Avatar, an incarnate divine teacher or idea, a word usually rendered as descent, Appeasement (amatha, P. Samatha, L. adpais, to peace, C. zhi, J. shi, zhi-gnas), or mental peace, Appeasement of the Dissolution of the Matter (Nirva, P. Nibbna, C. Niepan, J. Nehan, Myang-'das) known as rya Mahparinirva, Appeasement of the One Who Goes Makes You Beyond (ntikaratr, Zhi-byed sGrol-ma), Apple-Rose Island-Continent (Jambudvpa, P. Jambuvipa, C. Yanfuti, J. Enbudai, lHo 'Dzam-bu-gling), known as our golden universe, Apply the Appeasement to the Fundament of the Place of Strength Control (adhihna ntopanaya, nye-bar [sbyor-ba] zhibai byin kyis brlabs),, Approach of the Unshakeable Conjunction (Yogcra, C. Yuqie shi, J. Yuga ha, rNal-'byor spyod-pa), Approach of the Unshakeable Conjunction in Middle Way of the Shiny Continuous-Mystical-Process (Yogcra Madhyamika Svtantrika, C. Yuqie Zhongguan Yiziqixiang, J. Yugagy Chgan Ichij, rNal-'byor sPyod-pa'i dBu-ma Rang-rgyud-pa), Approaching the Brightness Pure-Diamond Only Mother (Ekamtvajra Upasthabh, Ma-gcig rDo-rje Rab-brten-ma), Approbation seal (J. inka shmei), Aquatic Chimera (G. Aigokeros goat-horned, L. Capricornus goat-horn, Makara or Makararaka, Chu-srin), in Greek mythology the Chimera is a Fire-breathing female monster with a lions head, a goats body and serpents tail, Ardent desire (llasat, L. ardere to burn, and desiderare strong feeling), Arm bracelets (kanakgada), Army or armies (Sen) of Mra,
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Art of transformation [of illusory reality], (Avartana, L. transformare dramatic change) or inner revolution, Assembly of the Multitude (Sagha or Sagha, P. Sagha or Sagha, C. seng, J. s, dge-'dun) or reunion in great number, Ascending (urdhava, L. ascendere to climb) of the Curl, Ascension of the Curl (Kualn vddhi), Ascetic dressed of rags (Karpain), Ascetic oriented giving-mind (Pindaptin), Ascetic that has renounced (Sanysin), Aspersion of semen (setas seka, L. aspergere to sprinkling and serere to sow), Aspirant (aika, L. aspirare, slo-pa debutant), Assertion (nicaya, gtan-la dbab-pa) or assertions, Assiduous contact (rata), or frequentation, in Victorian French English, Assistant who talks about the Nature of Things (Dharmasahakartr, Zur-chos), Astrologer (Jyotiaka, rTsis-pa), Astrology (jyotia, L. astrologia knowledge of stars, rtsis), Astronomy [Solar] part of the knowledge (Jyotia Vedga, G. Astronomos star-arranging), Assembly Hall (Samjalaya, 'Dus-khang) see, Great Assembly Hall, Assumed Obligation (samaya, L. obligatio formal promise, J. sammaya, dam-tshig), Assumed obligation of intentional mental purification (blosbyong gi dam-tshig), Assumed Obligations of the Pure-Diamond (vajrasamaya, damtshig kyi rdo-rje), Attachment exterior to a self (bhya saga, chi-thog), Attachment relative to a self (adhytmika saga, nang-thog), Attentive Absorption Into Reality (samdhi, P. samdhi, C. sammei J. zammai, ting-nge-'dzin), Attentive Absorption Into Reality of the Innate-Wisdom Unborn Presence (sahaja jna samdhi, lhan-cig skyes-pa'i ting-nge-'dzin), Attentive Absorption Into Reality Sacred Sprinkling Ritual (samdhobhieka, ting-nge-'dzin gyi dbang),
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Attentive Absorption Into Reality Towards the Pure-Diamond (vajrapamasamdhi, C. Jingang sanmei, J. kong zanmai, rdo-rje lta-bu ting-nge-'dzin), in Sanskrit, upa (or upama) is implicating a movement that is bringing close to, and to an homage rendered to. Attentive Absorption Into Reality within the Continuity of the Consecration Rite Letting In a Difference (satibala samdhi), Audition of maxims (ruti, L. audire hear and propositio maxima most important proposition, thos-pa), Awakened One (Buddha, P. Buddha, C. Fo, J. Butsu, Sangs-rgyas Perfectly purified) or Awakened Ones, see, Spontaneously a Fully Awakened One, Awaken Yearning (rucivah), Awakened-activities Lady-Deity of Primordial Nature (Dhtrivar Samudcra, 'Phrin-las dBying-phug-ma), she is the one presiding to the four awakened-activities, Awakened-activity (Samudcra, 'Phrin-las), or Awakenedactivities, Awakened-activity of Iron-Point (Samudcraklaya, Phur-ba 'Phrin-las), Awakening mind, see, Mercury of Mind lucid of, Axe (parau, dgra-sta or stva-re), Backside (pha) of the body, Ball corpuscles (piita), Ball Corpuscles Tree (piitadruma, sdong-bsdus), or subsidiary channels, Ball That Makes Entered Into Felicity in Eight Approaches ([Sugata Pia Aa gama], bKa'-brgyad bDe-gshegs bsDus-pa), Bamboo with nodules (kha), a giant woody grass compared to our conceptual segmentation, Banner (dhala, rgyal-mtshan) or banners, Banquets of rice bowls in honor of the spirits (Pindnvhrya), Barber (maruvardaka), Barley beer (yavapniya, chang), Barley-flour (yava, rtsam-pa), Basket of Aphorisms (Strapiaka, P. Suttapiaka, C. Jingzang, J. Kyz, mDo-sde-nod),
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Basket of Aphorisms of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits (Mahrajpramit strapiaka, Shes-rab kyi Pha-rol-tu Phyin-pa Chen-po mDo-sde-snod), Basket of Determining Elements (Abhidharmapiaka, P. Abhidhammapiaka, Chos-mngon-pa'i sDe-nod) or Basket of Phenomenology, Basket of Good Conduct (Vinayapiaka, P. Vinayapiaka, C. Liu sang, J. Ritsu sh, 'Dul-ba sde-snod), or Basket of Self-Discipline, Basket of Good Conduct of Those Original Ones Announcing that All [Phenomena] Exist (Mlasarvstivdin Vinayapiaka, C. Zhesong Liu, gZhi-thams-cad 'Dul-ba sDe-snod), Basket of Minor Breaks That Keeps Magic Spells in Mind (Kudradhrapiaka, Phran-tshegs gZungs-pa'i sDe-snod), see, Basket of Magic Spells Knowledge, Basket of Magic Spells Knowledge (Vidydhrapiaka, Riggzungs sDe-snod), see, Basket of Minor Breaks, Basket of the hero Lucid of the Mercurial Awakening (Bodhisattvapiaka, Byang-chub Sems-dpa'i sDe-snod), Basket of the Method that manifests the Divinity (Sdhanapiaka, sGrub-pa'i sDe-snod), Basket of the Root of Good Conduct (Vinayapiakamla, 'Dul-ba sDe-snod rTsa-ba'i) of Those of the Orbs Country (Mahisamaala), or Mahsaka Sarvstivdin of Mhimat a branch initiated in 460 BCE, Basket of the six Continuous-Mystical-Processes (a tantrapiak; rGyud-sde drug), Beauty of the Three Cities (Tripura Sundar, mDzes-ma lHa-mo) known as Sixteen Ones (oa, bCu-drug-ma), Bed like that combined (Paryakabandha), a posture with crossed legs, Been refined (saskta, P. sakra, C. yu, J. ui, 'dus-byas), or composed, Beheaded One (Chinnamast, or Chinnamu, who cut off the channel hairs, a form of Vajrayogin, rDo-rje rNal-'byor-ma'i dBubcad-ma), Being pierced (chidrayati, L. pertundere through thrust), Bell (gha, dril-bu), Belly that compares to a vase (udaraptra),
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Belt (kaky) detaining many treasures, Beneficial Gem Great Sovereign of the Undulating-Energies (Maibhadra Ngarja, G. Poludeukes, L. Pollux, Nor-bzang Klu'i rGyal-po), the brightest star of Gemini (Mithuna) or the second Moon of Mai Jun (Jyaia, Sa-ga'i Zla-ba) close by Castor (G. Kastor) his twin brother, Benevolent Master of Elements (iva Bhtea), Benevolent One (iva, dBang-phyug), Benevolent One Possessor of the Pale-White One (iva Gaurntha, dBang-phyug dKar-ldan mGon-po), Benevolent One as the Sublime Lord (iva Mahevara, dBangphyug Chen-po), Benevolent One as the Sublime Practitioner of the Conjunction (iva Mahayogi, dBang-phyug rNal-'byor-pa Chen-po), Benevolent One of the Dance Who Makes the Grains Fall (iva Tava), Benevolent One Whitened with Ashes (iva Bhtiubhra), Benevolent One Black Bee (iva Bhgin), Best Lady Personifying Anger (Aindrikrodhina, or Indra akr Best lady Powerful Ones, Drag-mo) the Best Ones wife, Best One (Indra, P. Indra-Sakka, J. Indara, dBang-po-brGya-byin), Best One Primordial Governor (Indra ditya, lHa-srin brGyabyin brTan-pa Deity with thousand talents), Beyond pleasure (apramodha), Beverage that is brings good augurs (pnamagala), Bhmi (Bhmi, P. Bhmi, C. Di, J. Ji, Sa), the Ten Bhmis, Region(s) where one places his confidence, or an Expanse of the direct experience of Knowledge (Vidy, P. Vijja, Rig-pa), see Ten Bhmis, Bird of Prey Holding Right Omen (akuntaka, or akuntik), known as akunarakta Prapa (Bya-dmar rLung-zhags), Birth (jti, P. jti, C. sheng, J. sh, skye-ba), and form of existence, or else determination of social level, Birth Unborn Presence (Sahotth), Black-Blue-Lady (Kl, Nag-mo), Black-Blue-Lady of the Cemetery (mana Kl, Nag-mo Durkhrod-ma),
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Black-Blue-Lady Who is Accomplished (Siddha Kl, Nag-mo Grub-thob-ma), Black-Blue-Lady Who is Beneficial (Bhadra Kl, Nag-mo bZangmo), Black-Blue-Lady Who is Pruned (Cmu Kl or Kamu Kl, Lus-ngan-mo, Ugly-Body), Black-Blue-Lady of the Exalted Instant (Mahkl, Nag-mo chenmo), Black-Blue-Lady of the Goose (Hasa Kl), Black-Blue-Lady of Outer Space (Kmakal Kl), Black-Blue-Lady of the Secret (Guhya Kl, Nag-mo gSang-mo), Black-Blue-Lady of the South (Dakin Kl, Nag-mo sByong-bama), Black Water (Chab-nag), see, Uttering Ones of the Twelve Shamanic Knowledges, Bla-ma (Guru) see, Revered One, Blazing ornaments (Prabhlakra, 'Od-rgyan), Blessed Zodiac (abhala, G. Zoidiacos sculptured animal figures), which was for the Greeks divided in twelve equal parts (Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces), for the Sun, Moon and planets movements, which were understood as well in the Religious Traditions as inner deities of the body, speech and mind, Blinding dazzling (mohana, P. mohana), Blinding Dazzling Point (kamohana), Bliss (sukha, P. sukha, L. felicitas happy, C. fu, J. raku, bde-ba) or felicity generating an intense happiness, Bliss intense movement towards the revelation of the knowledge (Sukhbhisabodhi, bde-ba'i rdzogs-par byang-chub-pa), Bliss of emptiness (Sukhanya, P. Sukhasut, C. fukong, J. rakuk, bde-stong), Blood (rakta, dmar-po), or colored, painted, red, redden, passionate, adoring, to become Enamored, to be charmed, amiable, Blue Annals (Deb-sngon-po, or in full Bod kyi yul-du chos dang chos smra-ba ji-ltar byung-ba'i rim-pa Deb-ther sngon-po), Black-Blue-Exalted-Instant (Mahkla, Nag-po Chen-po Great Black-Blue-One),
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Black-Blue-Exalted-Instant with the Club (Daa Mahkla, mGon-po Beng), Black-Blue-Exalted-Instant Who Holds the Chopper of InnateWisdom (Jna Kartaridhara Mahkla, Ye-shes mGon-po Gri-gugcan) presence, severs conceptual reasoning,, Black-Blue-Lady (Kl, Nag-mo), Blinded by passion (Rgandha), Blue Night Outward Appearance (Nilmbaradhara, Gos-sngonpo-can), which is a form of Vajrapi (Phyag-na rDo-rje), Blue sapphire (Garuamai Mythical Phoenix Firebird Jewel, or Nilaratna Blue Dark Jewel), Blue Staff (Niladaa, dByug-sngon-can), Blue Water Lily (Utpalapadma) and White Water Lily (Kaumudipadma), Bliss of her (strsukha), happiness experienced while mingling psycho-sensorial pleasure and discursive abandonment which maybe actualize with spontaneous joy presence through the contact with a woman, Blood brother (M. Nkd), a particular Mongol linkage, Blue-Heart-Drop (Nilahdayabindu, sNying gi Thig-le sNgonpo), Blue-Heart-Drop that Takes Her Flight (Nilahdayabindu Kdi), Bodhisattva, see, Hero Lucid of the Mercurial Awakening, Bodily (kyaka, lus-pa), Body (kya, P. kya, C. shen, J. shin, sku or lus), Body-appearance (deha adhysa) or corporal masse, Body-Killer (Mrakyika, Lus-bdud), Body of Rainbow of Pearl-Atom (Maidhanuskya, or Vsavacpakya, 'Ja'-lus-sku, All Body, the Beneficial-Radiance Rainbow, otherwise known as the Body of the Subconscious Impregnation), Body Rotation-Space-of-Energies (Maalakya, P. Maalakya, C. Tenshen, J. Mandarashin, dKyil-'khor sKu), Body in Union with Bliss (Sabhogakya, C. Baoshen, J. Hjin, Longs-sku, or Longs-spyod rDzog-pa'i sKu), Body of Four Sublime Existent Strengths (Catur Mahbhtikakya),
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Body of Illusory Appearance (Mykya, C. Moyoshen, J. Mayajin, sGyus-lus), Body of Imaginative Illusion (Manomyakya, P. Manomyakya, C. Yimoyoshen, J. Imayajin, Yid kyi sgyu-'phrul sku), Body of Innate-Wisdom (Jnakya, P. akya, C. Zhishen, J. Chijin,Ye-shes sku), Body of Latent Imprints (Vsanakya, P. Vsanakya, C. Xiqi shen, Bag-chag kyi lus), Body of the Nature of Mind (Svabhvakya, P. Sabhvakya, C. Zixingshen, J. Jishshin or Shinshin, Ngo-bo nyid-sku), Body of Pure-Diamond (Vajrakya, C. Shen Jingang, J. Shin Kongo, rDo-rje-sku), Body of Retribution (Vipkakya, P. Vipkakya, rNam-smin sku), Body of the Revered One (Gurukya, Bla-ma'i sku), Body Resulting From a Creation (Nirmakya, C. Huashen, J. Keshin, sPrul-sku), Body Resulting From a Creation of the Mind (Citta Nirmakya, C. Xin Huashen, J. Shin Keshin, Thugs-sprul), Body of a Sovereign of the Undulating-Energies (Ngarja kya, Klu'i rGyal-po'i lus), Body of dream wind (Svpanavyukya, rMi-lam gyi rlung lus), Body of form (Rpakya, P. Rpakya, C. Sichen, J. Shikishin, gZugs kyi sku), Body of the Nature of Things (Dharmakya, P. Dhammakya, C. Fashen, J. Hshin, Chos-sku), Body of the Nature of Things as Innate-Wisdom (Jna Dharmakya, P. Dhammaakya, Ye-shes Chos-sku), expression of the qualities, Body of the conjunction of dream (Svpanayogakya, rMi-lam rNal-'byor gyi Lus), Body, speech and mind (Kyavkacitta, P. Kyavccitta, sKusung-thugs), Body that rotted (ptikya), Bones of the defunct (pretsthi), Born to the Sky of Death (Svargata), Bowls fruits (pindaphala), see, white-drops, and red-drops,
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Bracelets (keyra), Brahman (Brahma, P. Brahma, C. Polo Menseng, J. Baramon, Bram-ze'i) or Brahmans, Brahman caste (Brahma var, Bram-ze'i rigs) Bright libation to please (Ruci), Bright Resonance (Svar), Brown Deities Radiant-Appearances (Harideva, Seng-ge lha), Brown Gold (Hirayakaipu, He-ran Ke-shu), Brown Hair (Harikea), a name of ivas wife, Brown sandal tree (Haricandana, Seng-ge Tsan-dan), Brown [Solar] One Who is Always Active (Hariviu, Seng-ge Khyab-'jug), Brown sugarcane (kuka), Buddha Nature (Buddhatva, or Buddhat, C. Foxing, J. Butsush, Sangs-rgyas kyi Rang-bzhin), see, Embryo of the Gone This Way, Buddhist (Buddhaka Those Who are Lucid of the Mercurial Awakening) or Buddhists: modern dictionaries explain that it is one who does not believe in a creator and who follows a philosophy (G. philosophia love of wisdom, or innate-wisdom direct contact), based on the understanding of the outcome of ineluctable acts. Forgetting its non-duality, and keeping in mind the cycling of the four noble truths of suffering, until the realization of Nirva. Furthermore, those dictionaries divide the Buddhist path into Theravada and Mahyna, which are opposed only by unaware of the ultimate reality of Dharma taught by kyamuni Buddha, Bulb of Pleasant Love (Sumarakanda, C. Saolian, sNa-nam, today Samarqand, Uzbekistn), Bull (Vabha, L. Bula bubble or rounded object), va means male, and vaa testicles (L. testis a witness [to virility]), yet that is given a gaze to the mystical significance of that symbol of the innate energy that mingle with all phenomena through the sixteen emptiness, or secret phases within the thousand channels. Moreover in Sanskrit the Bull is synonym of the meritorious act (puya karma) and of the semen virtuous energy (vrya retas) acknowledged as the Taurus comet (Vabhaketu) or Taurus flag (Vabhadvaja), which consequence remain out of sight to wellmannered thinkers, Bull and the sixteen [cows] (Vabha osa),
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Bull and a thousand [cows] (Vabhaika sahasr), Butcher (amit), Calming down (amita), Cancer (Puya, rGyal) or whenever the Moon is in the constellation of Cancer (Pauadha, gSo-sbyong), Camphor (karpra, L. camphora, Malay to Arabic kfr), a crystalline white substance with a bitter taste but an aromatic smell coming from the tree of the Cinnamomum camphora of the family of the Bay tree (L. Laurace), Carnivorous (piitana, L. carnivorus flesh voracious), and as well woof, or flesh-eating demon, Casting up of signs (alakaa, L. [without] augur [or duality] of good or bad outcome, mtshan-nyid), Catcher Who Prepares for Death as the Fading of Breaths Hold Back the Red (Rakta Yamntaka Grha, gShin-rje-gshed dMar-po'i gZung), Causal sign (Hetunimitta, P. Hetunimitta, L. causa giving rise and signum mark token, C. Yenxiang, J. insh, rtags-mtshan or rgyumtshan) or causal signs, Causal time (hetukla, P. hetukla, C. yenshi, J. inji, rgyu-dus) of the ultimate awakening, Causality (hetuprayaya, P. hetupaccaya, C. yinyuan, J. innen, rgyu'i rkyen), Cause (Hetu, P. Hetu, C. yin, J. in, rgyu), motive and reason, Cause and fruit (hetuphala, P. hetuphala, L. causa giving rise and fructus enjoyment of produce, C. yinguo, J. inga, rgyu'i 'brasbu), in Buddhism that is synonym of realizing the nature of Buddha of oneself and other as selfless and objectless within the ultimate emptiness uninterrupted arising and vanishing of phenomena, Cause of sufferings (dukhahetu, P. dukkhahetu, C. yinku, J. inku, rgyu'i sdug-bsngal), as grasping of oneself and others as well a solidity of illusory appearances, Causeless Life ((Aparamityu, Tshe-dpag-med indeterminate life), the truth of the unborn Buddha nature energy that cannot pass away, unconcerned by the delusion of a dreamlike six hundred year life beyond the human aggregate body capability, Causing distress (trsa), Cave (guh, L. cavus hollow, phug) or caves,
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Cave of the Attentive Absorption Into Reality (Samdhi Guh, Ting-nge-'dzin phug), Cave of the Submission of Eros (Mrasana Guh, bDud-'dul phug-pa), G. Eros god of love-desire, L. Cupido from cupere to desire, Celestial mandate (Trk. Chengli, M. Mngke Tengri), L. calestis heaven and mandatum something commanded, Celestial Masters (C. Tianshi jiao), L. calestis heaven and magister more important, Celestial Shining One Upon the Lighting Divinities (Devtideva, lHa shin-tu'i lha) an epithet of the Buddha, Cemetery (mana, G. koometerion place where to put to sleep, dur-khrod) or cemeteries, Cemetery enclosure (manava), or burial ground close in, Cemetery Flower (manasumanas), Cemetery Where the Putting into Pieces Makes One Understand (bsTan-chag dur-khrod) the reality of emptiness within the appeasement of the matter, Cemeterys Phantom (mana Vetla, G. koometerion phantasma place where to put to sleep phantasm, Dur-khrod Rolangs), Celestial Palace (Ktgra, gZhal-yas-khang), Channel (ni, L. canalis pipe, rtsa) or channels, Channel Always Moving Restlessly (Avadhtini, rTsa-dbu-ma) or the Channel, which by shaking continuously is making the impure to fall, as explain in Buddhist tantra, Channel that has a Lady Frivolously Glowing (Lalanni, rTsa skyang-ma) of the moon, see Channel of Libation, Channel that is Colored (Varini N), and else which an outer appearance, or a formal complexion, Channel that destroys (Suumnn, L. canalis pipe and destruere reversal what was build), see Channel Always Moving Restlessly that is to say to unpick the accumulated ineluctable acts. Moreover, for this channel is too often confound with the life channel passing through the spinal column, Channel of apple-rose (Jmbnad, rTsa 'Dzam-bu-ma) of the eastern Heart-Wheel of the Phenomenal, it was in the Greek mythology the garden of the Hesperides (L. Hesperidia) with the
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Tree of the Golden Apples guarded by celestial nymphs (apsara) just as in secret Tantra, Channel of Golden Color (Pigalan) of the sun in Hinduism, where in Buddhism the Body in Union with the Bliss is manifested as the emptiness of radiant dazzling sonorous, Channel of Libation (In) of the moon in Hinduism, where in Buddhism the Body Resulting of a Creation is manifested as the uninterrupted movements of the psycho-sensorial bliss of the emptiness, Channel of Man Sap (Rasann, rTsa ro-ma), see Channel of Golden Color, Channel of the ineluctable destiny of the act (Karmani, lasrlung), see Channel that destroys, he got that name whenever it is not awakened by the inner-heat of the innate-wisdom, Channel of vision (Daran, L. canalis pipe and visio from videre to see, rTsa-snang), in secret tradition it is connected to the heart-wheel of phenomenal, Channels, winds, and drops (N Vyu Bindu, rTsa-rlung Thigle), Chanted Dance of the Cowherd Girls (Gopi Rsakrida), Characteristic of the real things (vastu dharma, P. vatthu dhamma, chos-gzhi, or chos-yul), determining element of the matter, the order of what exists, the rule of the reality, Chariot (ratha, L. carus wheeled vehicle, shing-rta), see, too Eight Chariots, Charming Resounding Phoneme (Majughoa, C. Wenshu, J. Monju, 'Jam-dbyangs), or Charming Splendor Resounding Phoneme (Majurghoa, 'Jam-dpal-dbyangs), One Who Prepares for Death as the Fading of Breaths Hold Back Graceful-Splendor (Majur Yamntaka, Jam-dpal gShin-rjegshed), Cheekbones (gaaaila) or temples, Chief General of the Army (senpati, sde-bdag), Chiefs of Ten Thousand (M. Tmen, Khri-dpon, Throne Minister), Chief of One Thousand (M. Noyan) or Chiefs of One Thousand,
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Cinnabar School (Cincra, G. Kinnabaris, L. Cinnabaris), coming from a vermilion pigment consisting of mineral mercury sulphide, which help in medical treatment the blood to coagulate, Circumstantial eulogy (stava, G. eulogia praise, bstod-pa) or circumstantial eulogies, City of the Body of Pure-Diamond (Vajrakyanagara, rDo-rje'i Lus kyi Grong-khyer), City of Hungry-Ghosts (Pretapuri, Yi-dags kyi Grong-khyer), Circle of the Jumping Deer (Cakraambara, 'Khor-lo sDom-pa), Circular Alive Energy of Ones Devotion (Adhimukti Pracakra, Mos-gus Srog-'khor), Circular terrace made of diamond (medhi vajravedik), Clan Lady-Deitys Radiant-Appearance (Paka Dev, Rus-rgyud lHa-mo), Secret surprise first libation of the Soma (grayaa), known to the Buddhism as the Bodhicitta, as iva Somantha, and else to Greek mythology as the apparition the hero god of healing Asklepios (L. Asclepius, Phoenician. Eshmum, Hittite. Ashima, Kassit. Shipak), Clay pot (amaptra), Clinging a self-as-such (Atmagrha, bdag-'dzin), Clitoral orgasm (strviaya, G. kleitoris erectile sensitive part of the female genital and orgasmos, being excited or swollen), or very enjoyable bliss connecting inner vulva with outer erectile clitoris, some orgasms are say to be vaginal within the muscular tube leading to the uterus (yoni, G. hustera), Clitoris (strliga lady phallus, G. kleitoris), erectile part of the female genitals anterior to the vulva, Clouds of Phenomena (Dharmamegh, Chos kyi sprin), is the name of the Tenth Bhmi, Cognitive-Wisdom (praj, P. pa, C. banruo, J. hannya, sherab), Cognitive-Wisdom at the Limits of Mind (shes-rab mthar-thug), Cognitive-Wisdom that goes beyond last limits (Prajpramit, She-rab Pha-rol-tu Phyin-pa), Cognitive-Wisdom of all the Buddhas (Sarva Buddha praj, Sangs-rgyas thams-cad kyi shes-rab),
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Cognitive-Wisdom of the Fundament of the Place of Strength Control (Adhihna Praj, Shes-rab kyi Byin kyis brLabs), Cognitive-Wisdom of the Mode of Knowledge that Magnified (Praj Mahyna, Shes-rab gyi Theg-pa Chen-po) the Emptiness, Collections that make one experience (sacaka, tsha-tsha) the Emptiness, Color (vara, P. vaa, L. color, kha-dog), or colors, Colored stone powders (varatva ilamayapia, rdul-tshon), Commanding-Wheel (Ajcakra) for Hindu Yogi, see, ForeheadWheel, Beginning of the Conjunction Movement Ahead (Mrdha Prayoga, rTse-mo'i sByor-ba), Commentary (k, L. commentarius devise, rgya-cher bshad-pa, or 'grel-pa), or commentaries, Commentary of the Distress Admission, Which Leads to Awakening (Bodhy ppati deanvtti, Byang-chub kyi lTung-ba bshags-pa'i 'grel-pa) Commentaries of the Exegesis (bKa'-gdams-nag), Comparison (upamna, L. comparatio to pair or match, dpe'i) by analogy of object, Compassion (karu, P. karun, L. compassio suffer with, C. cebei, J. jihi, snying-rje), Compassionate Unborn Presence (sahajakaru, L. innatus compassion innate suffer with, skyas-pa'i snying-rje), Compensation (sama, L. compensatio weigh against, mnyam-pa), Conceptual merits (puya, P. puya, L. concept conceive and meritum due reward, C. gongde, J. kudoku, bsod-nams), Concerned with liberation at the limits of mind (Cittannta adhimukti, mos-gus mthar-thug), Dextro-gyrated conch that is white-spiralled (dakinvatr akha, L. dexter right, gyrat revolved, and concha spiral shell dung-dkar g.yas-'khyil), Lead that is destined to be liked by the beloved-one (Kntnuvtti), Confederation (Gaa, L. Confederatio together join in league with, M. Ulus), see, Republican tribal confederation, united in an alliance,
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Confidential Mystical-Incantations with Short Versified Explanations that Should Remain Secret (Guhyamantra Guhyakrik, gSang-sngags kyi gSang-tshigs), Confrontation ('phrod-pa), or forehead contact, face-to-face, Confrontation of mother and son (ma-bu 'phrod-pa), Confrontation with the nature of the phenomenal (J. shih), Congregation of the Excellent Mountain of Pure-Diamond (Vajraparvata Vsinikya), Conjunction (Yoga, rNal-'byor), to bind together, artificialexpedient, magical-means, and tricky-gain, Conjunction by Violence (Hahayoga) or conjunction in urgency, Conjunction Freed of Conceptual Expansion (of the illusory word) in a not discursive innate stage (sems-spros bral-du rtogs-pas spos-bral gyi rnal-'byor), Conjunction of Contentment with Signs that is Obviously Beyond (meditative) Beatitude (mtshan-bcas kyis sgom du-med-pas sgommed kyi rnal-'byor), Conjunction of the Curl (Kualn Yoga, 'Khyil-ba'i rNal-'byor), Conjunction of the Goose (Hasayoga), Conjunction of the channels, subtle breaths, and drops (Nipra Binduyoga, rTsa-rlung Thig-le rNal-'byor), Conjunction of Cognitive-Wisdom (Prajyoga, rnal-'byor gyi she-rab), Conjunction of Pure-Diamond (Vajrayoga, rDo-rje rNal-byor), (Conjunction of the Pure-Diamond) Step-Across-Space FemaleDeity of all the Awakened Ones (Sarvabuddhakin Vajrayogin, Kun Sangs-rgyas mKha'-'gro-ma rDo-rje rNal-'byor-ma), Conjunction of the Only Flavor (Ekarasa yoga, ro-gcig gi rnal'byor), or at some level Conjunction of the Five Aggregates Only Flavor (Ekarasa paca skandh yoga, Ro-gcig phung-po lnga gi rnal-'byor), Conjunction of the Profound Skillful-Means (Yoga gambhira upya, Thabs zab-mo'i rnal-'byor), Conjunction with the Supernatural Sonorous Breathing that Appears to be Radiant (Prabhsvarayoga, 'Od-gsal gyi rnal-'byor), Conjunction of the Vision that Conceives the Only Taste in the Absence of Division of Appearances and the Mind (snang-sems rogcig tu-rtogs-pas ro-gcig gi rnal-'byor),
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Conjunction of the without birth (Abhvanayoga, sgom-med kyi rnal-'byor), Conjunction with a Concentration to a Single Point (Ekgrayoga, rtse-gcig gyi rnal-'byor), Conjunction with the Effigy-Loved-Divinity (adevatyoga, Yidam lha'i rNal-'byor), which will be sacrificed to the reality of emptiness at the end of the process, as an artifice to realize the emptiness of the emergence of the innate-wisdom, Conjunction with the Lord (vara yoga, dBang-phyug-la'i rnal'byor), Conjunction with the Revered One (Guruyoga, Bla-mai rnalbyor), Connection (Upaniad) or some of the fourteen early Connections, Conqueror of Death (Mtyujaya), or ivas wife, known as the One Who Is Drinking Death, Consciousness (vijnam, P. via, C. si, J. shiki, rnam-pa shespa or rnam-shes), see, Five Sensorial-Consciousnesses, Consciousness of the Non-Dissolution (Alayavijna, L. conscious knowing with others or in oneself, non, not or un and dissolutio, to dissolve, C. Hanzangshi or Alaiyeshi, J. Arayashiki, Kun-gzhi rNam-par Shes-pa, or Kun-gzhi rNam-shes, Consciousness Foundation of All), or Understanding of the unborn nature of knowledge receptacle of blue-heart-drop. A word coming from alaya, non-dissolution, and the discernment (vi) of the innatewisdom (jna). It is a term usually poorly translated as Store of Consciousness, Consecration that establishes the abode (pratih, P. pahita, C. zhu, J. jush, rab-gnas), Consecration that is compared to water (abhiecana, L. consecratio dedicated, devoted as sacred, and aqua water) see, compassion as water, or intensive force of dedication similar to the liquid as basis of all organisms, Constellation of Cancer (Puya, Cancri, rGyal), in Greek mythology figured as a Crab crushed under Hercules foot, the fourth sign of the zodiac in which the sun enter during the summer solstice about Jun 21,
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Constellation of Leo (Uttaraphalguni, Leonis, bDo), in Greek mythology figured as a Lion slain by Hercules, the fifth sign of the zodiac in which the sun enter about July 23, Constellation of Scorpio (Jyeh, Scorpionis, sNron), the eighth sign of the zodiac in which the sun enter about October 23, Constellation of Taurus (Rohii, Tauri, sNar-ma), in Greek mythology figured as a bull with brazen feet that was tamed by Jason, the second sign of the zodiac in which the sun enter about April 21, Contact (spara, P. phassa, L. contactus together with and to touch or touched, C. shu, J. soku, reg-pa), Contact with external objects (bhya spara, chi-reg), or with what is outside, or rejected, known by rya-Ngrjuna to be an outsider attachment to self-grasping (bhya saga, chi-thog), Contempt for (avamna, L. contemptus condemn, zhen-log), or disregard for, yet this word in Sanskrit has another meaning, a dishonor, or in Latin, beneath consideration, deserving scorn, Continuous-Remembrance (smti, P. sati, L. continuus, uninterrupted, and memoria, mindful remembering, C. nian, J. nen, dran-pa), or the fact of constant remembrance of the situation within the thinking mind, or the silent relaxed awareness of ones thoughts that does not grasp anything, Continuous-Remembrance close up (smtyupasthna, P. satipahna, L. continuus uninterrupted, memoria mindful remembering and servire to serve, C. nienliji, J. nenriki, dran-pa nyer gzhag), or uninterrupted mindful humble service in the intimity of (the nature of mind as such), Continuous-Mystical-Process (Tantra; rGyud), or ContinuousMystical-Processes, Continuous-Mystical-Process of knowledge-activity-realization (Kriytantra, Bya-rgyud), Continuous-Mystical-Process of conjunction (Yogatantra, rNal'byor rgyud), Continuous-Mystical-Process Capable of Intimate Transformation (Antarbhvavara Tantra, Bar-do dBang-phyug-pai rGyud), Continuous-Mystical-Processes of Charming Pure-Diamond Encounter With the Secret (Guhyasamja Majuvajra Tantra, 'JamdPal rDo-rje gSang-ba 'Dus-pa'i rGyud),
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Continuous-Mystical-Processes of Conjunction with the Effusive Primordial Splendor (r Paramdya Yogatantra, dPal-mchog Dang-po'i rGyud), see, r Paramdya nma Mahyna Kalparja, Continuous-Mystical-Processes of the Conjunction of the Magnified Secret of the Pure-Diamond Diadem (Vajraekhara Mahguhya Yogatantra, gSang-ba rNal-'byor Chen-po rGyud rDorje rTse-mo), Continuous-Mystical-Processes of the Conjunction of Melding with the True Nature of Reality (Tattvasagraha Yogatantra, Dekho-na-nyid bsDus-pa'i rGyud), Continuous-Mystical-Processes of the Encounter With the Secret (Guhyasamja Tantra, gSang-ba 'Dus-pa'i rGyud), Continuous-Mystical-Processes of the excellent conjunction (Anuttarayoga tantra, rNal-'byor Bla-na Med-pa'i rGyud), Continuous-Mystical-Process of the Four Seats (Catupiha Tantra, gDan-bzhi-pa'i rGyud), see, Continuous-Mystical-Process Sovereign of the magnified conjunction of the Four Seats Splendor, Continuous-Mystical-Process of Pure-Diamond Ambrosia Splendor (r Vajrmta Tantra, dPal rDo-rje bDud-rtsi'i rGyud), Continuous-Mystical-Process Sovereign, Named Splendor of the Wheel-Point of Determinate Time that Is Animating the Awakening of the Innate Supreme Knowledge Form From the Beginning Until the Excellence (Parama Adibuddhoddhta r Klacakra nma Tantrarja, mChog gi Dang-po'i Sangs-rgyas-las phyung-ba rGyud kyi rGyal-po dPal Dus kyi 'Khor-lo zhes-bya-ba), known as in short r Klacakra Nma Tantrarja, see, Wheel point, Continuous-Mystical-Process of Sublime Conjunction, (Mahyogatantra, rNal-'byor Chen-po rGyud), or ContinuousMystical-Processes of Sublime Conjunction, Continuous-Mystical-Process of Sublime Conjunction Embryo of Secret (Guhyagarbha Mahyogatantra, gSang-ba'i sNying-po rNal'byor Chen-po rGyud), Continuous-Mystical-Process of the Step-Across-Space FemaleDeity Who Offers Her Blazing Tongue Glimmer (kin Agnijihv Jval Tantra, mKha'-'gro-ma Me-lce 'Bar-ba'i rGyud), Continuous-Mystical-Process Sovereign of the Magnified Illusion (Mahmy Tantrarja, sGyu-'phrul-ma rGyud kyi rGyal-po),
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Continuous-Mystical-Processes that Examine the Conjunction (Anuyoga Tantra, A-nu Yo-ga'i rGyud, or rJe-su rNal-'byor rGyud), Continuous-Mystical-Process of Non-Duality or ContinuousMystical-Processes of Non-Duality (Advaya Tantra, rNal-'byor Blana Med-pa'i rGyud or gNyis-med rGyud), Cotton-like Curl (Picikual), Convergence (pratyhra, L. convergere together - incline, sorsdud), Corporeal-Devouring Awakened-Energy (Rakasa or Rakasa, L. Orcus Ogre, J. Rasetsu ten, Srin-po) or Corporeal-Devouring Awakened-Energies, the terrifying power of the time that consume all strengths and make to ripen the ineluctable acts, until the confrontation of cognitive-wisdom and innate-wisdom, Corporeal-Devouring Awakened-Energies of Pure Fields (Ketrarakasa, Srin-po'i zhing), or devouring ones property (L. devorare down to swallow and proprietas ones own) Corporeal-Devouring Awakened-Energy that Bray [Like a Camel] the Ten Opening Up (Rvaa Daamukha Rkasa, Srin-po mGrin-pa'i sGra bCu-zhal), Corporeal-Devouring Awakened-Energy That is the Heart Refuge (Rakas sanahdaya, sNying-pa'i bsTan-srung), Corporeal-Devouring Awakened-Energy that Splits the SkullCup (Kaplasphoa Rakasa), Corporeal relics (srirataka, L. corporalis body and reliqui part of a deceased holy person, sku-gdung), Coupe (pnabhha), or goblet, Cow elephant on heat (Mtagi), Cow that has an udder like a jar (Ghaodhni), Coronaries Tree (Pii, Tabern Mountana Coronaria, bsDus-pa) assimilated to the Channel Always Moving Restlessly ramifications, Corpus of Minor Breaks (Khuddakaikya), Cowherd (Gopa), Cowherd Sovereign of the Smoke-Eaters Innate Sounds (Gopa Gandharvarja), Cowherd Girls (Gopi), Creation of water energy offerings (Sala bali vidhi, chu-gtor gyi cho-ga), Creative birth by the mouth (Utpattimukhatas, mdun-bskyed),
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Creative birth of the vital Principle (Utpattipurua, bdag-bskyed), Creative birth vase (Utpattikalaa, bum-bskyed), Creator of the Supreme Principle (Brahm, C. Fan Wang, J. Bonten, M. Esrva, Tshang-pa), Creator [of the Supreme Principle of the] Opening Up (Brahmrandhra, tshangs-bug), see, Golden Gate, Cremation (Dhypayati, C. cha, J. dabi, sreg-pa), Crimson bird that bridles the breeze (akunaraktaprapa, Bya-dmar rLung-zhags), Crystal Palace (Spaikasaudha, L. Crystallum mineral resembling to ice and Pallatium Hill in Roma where the emperor had his residence, Shel gyi Pho-drang), Crystal rocks (spaika, L. crystallum rocca, rde'u) of sixty-four secondary marks of the Body Resulting of a Creation, Cuckoo (paraputa or koka, L. cuculid, kha-'dzin), Cultivating the aspiration to awaken for the welfare of others (cittopda, C. fa xin, J. hotsu bodaishin, sems-bskyed), Cult to the Prune Pale-White One (Gauramua), see, Gaur Dev, Curl (Kualn, 'Khyil-ba), Curl-Hollow of Secret Fury (Guhyacaal Sapuakual, gSang-ba'i gTum-mo Kha-sbyor Tsanda-l), Curls Ambrosia (Amtakual, bDud-rtsi 'Khyil-ba), Curl that Gives Enlightened Knowledge (Alakdhipa), Curl-whirlwind turning around (Avarta, G. Tornos circular movement, L. Turnus), the means is given here by a comparison with the Latin story of Saturnus who had been thrown out of by Iupiter (Indra), just as in Greek mythology Zeus (Indra) threw out Kronos. neas (1279 BCE to 1220 BCE), the founder of Lavinium (Pratica di Mare, Italia), expelled Turnus (1266 BCE to 1217 BCE) of Ardea, king of the Rutuli Tribes in Latium. After that as Ianus Bifron (Srya-Ka Divimukha of day and night) had welcomed Saturnus (winter solstice), in return Saturnus bestowed on him the capacity of knowing the past and future, and afterwards Ianus (G. Helios) was regarded as the guardian of the door (L. Porta, Dvra, sGo) or intermediate space of religious mystical knowledge. Consequently, Numa Pompilius (715 BCE to 672 BCE) second King of
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Roma decided in 711 BCE to leave the door of his temple open in case of war. Cycle that goes from one state to another one (sasra, P. sasra, G. Kuklos, L. Cyclus cycle and status manner of standing, C. shengsi lunhui, J. shji rinne, 'khor-ba), Daily offering rituals (pjvidhi, L. offere bestow present as ritualis religious actions, cho-ga), Daily offering to the Revered One (Gurupj, Bla-ma mchod-pa) that is purifying, Daily-time Circumference (Nemi Daitya, rTsib kyi Mu-khyud), and in the secret significance wheel rim, outer edge of the subtle drop as the limit of the solar light, and the most secret outer stimulation of the bliss moon downward lotus, Dark One (Ka, P. Kaha, Nag-po), or the sun at night, as a mystical outcome, Dark One Destroyer (Haraka, Ha-ra Nag-po), Dark-red complexion (abhitmra, or atilohini), Dazzling Jewel (Ratnar, Rin-chen-dpal) see, Rin-chen-dpal, Dazzling Jewel Gifted of Joy, Protector of the Three Domains (Ratna Sahar Trailokantha, Rin-chen dPal-ldan 'Jig-rten gGum gyi mGon-po), Deliverance (moka, or vimukti, thar-pa), see, Liberation, Dean (Sthavira, P. Thera, L. Decanus chief of a group of ten, C. Shangzuo, gNas-brtan) or Deans, a senior member of a group, Dear Earth (Vatsabhmi) see, Vtsya, Debate (vivsa, L. dis investigate and battere to fight, rtsod-pa) or debates, in Sanskrit it means to fact of going, separation (dividing line), Decaying carcass (kuapa, ro-bsreg), Declaration of Bad Augur Missteps (Smnya Dean, sPyibshags), Decrepit Virgin (Nirtakany L. Decepitus Virgo down rattle virgin), Deep meditative attention (praidhna, L. profundus meditate attentio, smon-lam), Deep meditative attention for the Mercury Mind Lucid of the Perfect Revelation of Knowledge (Bodhicitta praidhna, Byangchub kyi Sems kyi smon-lam),
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Degeneration of the view (di kaya, C. jianzhuo, J. ken joku, lta-ba'i snyigs-ma), Degenerating Whirlwinds Breath (Nirti Rudra, L. Degeneratus Venti not longer of its kind winds, Drag-po'i Srog-ma-med), Deities Great Hall (Mahdevlaya, lHa-khang Chen-po) of gDansa-mthil, Deities Hall (Devlaya, L. Deitas templum consecrated space, lHa-khang), Deities Radiant-Appearances of the Hymeneal (Bhaga Dev, G. Humen god of marriage, L. Hymenus), see, Deities RadiantAppearances of the Satisfaction of Pleasures Resulting from a [Mental] Creation, Deities Radiant-Appearances of Intense Sonority (Prakra Deva, mTha'-yas kyi lHa), Deities Radiant-Appearances of Peaceable Shining (bhsvara Dev, 'Jigs-med gSal-ba'i lHa), Deities Radiant-Appearances of Sensorial Subtle Channels (Devasuini), Deities Radiant-Appearances of the Five Existing Elements (Paca Bhtala Deva, 'Go-ba'i lha lnga), Deities Radiant-Appearances of Fortune (Bhgavat Deva), Deities Radiant-Appearances of the Satisfaction of Pleasures Resulting from a [Mental] Creation (Nirmarata Dev) see, Deities Radiant-Appearances of the Hymeneal, Deities Radiant-Appearances of Undulating-Energy (Nga Dev, P. Ngadevat, C. Long Tianshen divine Dragon, J. Ry Tennin divine Dragon, lHa-klu), Deities Radiant-Appearances that Forces Out the Necessity of Thinking (Cintyadyota Dev), Deities Radiant-Appearances that Should Remain Secret (Guhyaka Dev, gSang-ba-pa'i lHa), Deities Radiant-Appearances Who Preside over the Birth of a Nation (Prajdeva), Deitys Radiant-Appearance or Deities Radiant-Appearances (Deva or Dev, P. Deva, C. tianshen, J. tennin, lha), Deitys Radiant-Appearance Dark One (Kadeva, P. Kahadeva, Nag-po'i lHa),
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Deitys Radiant-Appearance Corporeal-Devouring AwakenedEnergy that Talks of the Pleasant (Crvka Rakasadevata, Srin-po lHa'i rGyang-'phen-pa), Deitys Radiant-Appearance Hermaphrodite (Sahadeva, G. Hermaphroditos, L. Hermaphroditus), Deitys Radiant-Appearance of Conflict (Virudhadeva), Deitys Radiant-Appearance of Destruction (Skandadeva), known as King of Destruction and Destruction Who is Loved by, Deitys Radiant-Appearance of Hair (Kacadeva), Deitys Radiant-Appearance of Fire (Agnideva, C. Zhurong, J. Katen, Me-lha), see, Divine Fire, Deitys Radiant-Appearance of the Primordial Son (Devagandharava, Dri-za'i lHa), Deitys Radiant-Appearance of the House (Rhadeva, known as Amitradeva Deitys Radiant-Appearance without friend, P. Gahadeva, Khyim-lha), Deitys Radiant-Appearance of the Person Principle (Puruadeva, Pho-lha), Deitys Radiant-Appearance of the Place (Sthitideva, P. Thitideva, Yul-lha), see, Sublime Deitys Radiant-Appearance of the Place & LadyDeitys Radiant-Appearance of the Place, Deitys Radiant-Appearance of Sensual Desire (Kmadeva, P. Kmadeva, C. Yutian, J. Yokuten, 'Dod-rgyal lha), Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings (Rhula Pradeva, C. Lo Heou, Srog-bdag R-hubdzra), see, Lord of the Subtle Breaths, or air element, Deitys Radiant-Appearance that is Kept Locked Up (Guhadeva, gSang-lha), Deitys Radiant-Appearance Who Holds Back Easily (Suyamadeva) of the third sky, Deitys Radiant-Appearance with the Benign Glow (Vasudeva, dByigs-lha), sometimes acknowledged as the pre-Vedic Balarma the day, elder brother of Ka the night movement of the sun, in an attempt to conciliate all the deity pantheon of the tribes that settled in India, Deprived of consciousness (aja, she-med), Desire (kma, P. kma, L. desiderare, C. aizhao, J. aijaku, 'dodchags) or desires,
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Despising of others (parvajn), Destruction (mraa, P. mraa, L. destructio), death, or causing a damage that cannot be repaired, Destruction Who is Loved by (Skandajanani), see, Deitys Radiant-Appearance of Destruction, Determining elements (Abhidharma, C. Abidamo, J. Abidatsuma, Chos-mngon-pa) or what is beyond phenomena, Devotion that is concerned with liberation (adhimukti, J. abimokutei, mos-gus), Devotion Path (Adhimukti Mrga, L. Devotio Via, Consecration Way, Mos-lam), Dharma Brother (chos-grogs), Diadem (mukua, G. diadema bind around or regal headband, dbu-rgyan), Diagrams of good fortune (svastika, G. diagrapein mark out by lines, L. diagramma and Fortuna goddess of luck, g.yung-drung), Dialectic (nyya, G. dialektike art of converse with, L. dialectica, tshad-ma) or [Vedic] rules of dialectics, Difficult to Propitiate (Durg [in Tibetan Sihamukh], L Difficultas reversal ability, Seng-ge gDong-ma, Leonine Mouth), Dignity (pada, L. dignitas worthy, go-'phang), rank, or step, Direct dialogue (C. wenda, J. mond) or direct dialogues in Chinese Chan or Japanese Zen, Direct observation (prayaka, L. observatio from observare observe) to get information, Discernment (pratyavekan, P. paisakhna, L. discernere apart and to separate, sor-rtogs), or capacity to perceive and recognize, Discoverer of Wealth Deposits (Dhandhipa, gTer-ston), Discrimination (viea, L. discriminare distinguished between, khyad-pa), see, distinction, Disjunction (viccheda, L. disjunctio from disjungere disjoin, khregs-chod), Dissolution (vilaya, L. disolutio from dissolvere, thim-pa), or disintegration, dismissal and closing down, Dissolution process of decay (Nirti), see, Degenerating Whirlwinds Breath, Dissolution Surpassing Astral Time (Pralaya, or Mahpralaya),
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Dissolution to the Secret in Eight Approaches ([Parisandhi Guhya Aa gama], bKa'-brgyad gSang-ba Yongs-rdzogs, Eight Traditions of the Secret Acquaintance with the Moment Towards Transition), Distinction Among The Nature of Things (Vieadharma, Khyadchos), Divine Energies (akti, G. Theotes Energeia divine nature within work, Nus-pa) in Hindu yoga, Divine Energies Knowing Innate-Wisdom (Jna akti, Nus-pa'i Ye-shes). Divine Energies of the Curl (Kualn akti, Nus-pa'i 'khyil-ba), Divine Energies School (kta, Nus-ba-pa), Divine Energies Knowledge-Activity Spread Out (Kriyakti, nus-pa'i bya), Divine Fire (Agni, Me) linked to the Vedic god Agnideva (Melha), Divine Friend (Mitra, Persian Mithra, L. Mithra, bShes-gnyen), one of the many names of the Personified Divinised Sun, known as Possessor of Loving Kindness or Maitreyantha, Divine (supernatural) scents (divya gandha, P. diba gandha, C. tianer xiang, J. tenji j, lha'i dri), Divinities of Divine Stages (Devatva), Division of the day (Daitya), as deities, Domain gleamed receptacle (Bhjanaloka, sNod-khams), Domain of desire (Kmaloka, P. Kmaloka, C. Yushi, J. Yoseken, 'Dod-khams), Domain of Hungry-Ghosts (Pretaloka, P. Pettaloka, C. Egui shi, J. Gaki seken, Yi-dvags kyi khams), Domain of the Imaginable (Rpaloka, P. Rpaloka, C. Sishi, J. Shikiseken, gZugs-khams), Domain of Relative-Conceptual Truth (savti satya, P. sammuti sacca, C. shisu, J. zoku, kun-rdzob bden-pa), Domain of the Ultimate Truth (paramrtha satya, P. paramattha sacc, C. zhendi, J. shintai, don-dam bden-pa), Domain of the Unthinkable (Arpaloka, P. Arpaloka, C. Wusishi, J. Mushikisekeng, gZugs-med kyi Khams), Dome (Aa like an half egg, L. Domus house and from Italian duomo) or round vault of a structure,
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Local mischievous spirits (Picaghitaka), Domination (vaikaraa, L. dominatio from dominari) or exercise of control over, Do not lay down any more (utkutuksana) remain continually in a sitting-practice, Draining of the existent element (Ayotana Bhta), Dravidian Longhaired Ones (Drvia Kuntala), Dreadful Awareness (Vijna Bhairava, 'Jigs-byed rNam-shes) or Fearsome awareness, Dreadful Graceful-Splendor (Majur Bhairava, 'Jam-dpal 'Jigsbyed), Dreadful-Lady (Bhairav, 'Jigs-byed-ma), Dreadful One (Bhairava, 'Jigs-byed), Dreadful Pure-Diamond (Vajrabhairava, rDo-rje 'Jigs-byed), Dream (svapana, rmi-lam), Dream Prescriptions (svpanopadea, rmi-lam gyi gdams-pa), Drinking water, bathing-water, flowers, incenses, butter-lamp, perfumed-water, delicate foods and music, medicines, blood substitute, and Offering of Energies (mChod-yin zhab-sil me-tog spos. Mar-me, dri-chab zhal-zas dang, and Rol-mo sman-rak gtormar bchas), Drop (bindu, L. stilla, thig-le) or drops; small bit, particle, zero, and else the return to the main action diverted by a secondary subject, and yet again it is referring to the secret distillation and condensation of the five elements as drops, Drops of Innate-Wisdom (jna bindu, ye-shes kyi thig-le), Drops of the Embryo (bindu garbha, L. embryo stilla, snying-thig, or snying-po'i thig-le), from G. embruon (em into and bruein swell or grow) known as foetus, then it is the development of the matter as an appearance of ones Buddha Nature, Drum of the Lord of the Hungry-Ghosts (Pretapati Paaha), Drunkenness (Pnadoa), Dry Cleaner Who Puts Camphor on Clothes (Karprapaa), secret practice compared with the bring into play of a white volatile aromatic bitter substance collected from a the laurel Camphor tree (Karpra, by way of Malay to Arabic. Kafr, L. Cinnamomum camphora of the family of Laurace),
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Duration of the life of a man (puruyua, L. duratio from durare to last, and Anglo-Saxon German. Leib body), Dynastic Umbilicus Hub (Nbhigupta, lTe-ba'i sBas-pa) that evokes Nbhigupta, the son of Hirayaretas (Golden-Pollen) or Hirayanbhi (Golden-Umbilicus), a secret name of the Son of the Whispered Tradition (Vairavaa, rNam-thos-sras) Palace. It is known as the Domain of the Field of the Curl (Alakavat Ketraloka, lCang-lo-can gyi Zhing-khams) synonym of the carefully hidden (guptama), or all the emotions figured as a Golden-Filament generating hidden wealth (guptadhana, gtersbas), Earlier Investigators School (Prva Mimska, sPyod-pa-pa), Ears (kara, rna-ba) or see, two ears (divi srota, rna-ba'i gnyis), Earth element (bhmi bhta, sa 'byung-pa), see, Bhmi, Earth, water, fire, air, and space (bhmi pni agni vyu aka, sachu me-rlung dang nam-mkha'), see, Five Existing Elements, Eastern cascade (chu-mig sha-ra), Easy Knowledge of Divine Principle (Subrahmaya), known as Skandadeva, Echung Cave (E-chung phug-pa), Eclipse (Rhula, R-hu), see, Deitys-Radiant-Appearance of the Subtle-Breaths Who Gives the Secret Offerings, Educator (ikaka, P. Sikkka, bsLab-ba-pa), the one who is giving the training (ika, P. Sikk, bsLab-ba), Efficacy strength (amoghabala, don-yod kyi stobs), Effigy-Loved-Divinity (adevat, Yi-dam), Who is Sacrificed to the Reality of Emptiness, in Latin effigies comes from effingere, to fashion artistically, Egoist pride (asmimna, ngo'i snyam-pa'i nga-rgyal), Eight Accomplishments (aa siddhi, P. aa siddhi, dngos-grub brgyad) from L. complere to complete, see, Eight Mundane Accomplishments, Eight Approaches (Aa gama, P. Aa gama, bKa'-brgyad), Approaches also means here to be suddenly near, apparition, origin, stream (of a river), increase of revenues, information, sacred science, and class of religious book. Yet again, it refers to two derived words, gamavant, sexual approach (L. sexualis appropriare sex draw near), intimate attraction (L. intimus attractio
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inmost liking), or physiological contact, and gamaruti, revealed tradition, Eight Chariots (Aa Ratha, Shing-rta brGyad), Eight Classes of Deities Radiant-Appearances CorporealDevouring Awakened-Energy Having a Governor (Aa Sena Devarakasa ditya, C. Tianlong Babu, J. Hashi Bush, lHa-srin sDe-brgyad brTan-pa), or Deitys Radiant-Appearance (Deva, P. Deva or Devat, C. Tianshen, J. Tennin), Undulating-Energy (Nga P. Nga, C. Long Dragon, J. Ry Dragon, Klu), Speaking-Radiating Awakened-Energy (Yaka, P. Yakkha, C. Yecha, J. Yasha), SmokeEater (Gandharva, P. Gandhabba, C. Gantapo, J. Kandabba, Dri-za), Not Fully Divine Breath (Asura, P. Asura, C. Axiulio, J. Ashura, lHa-ma-yin), Mythical Phoenix Firebird (Garua, C. Jinchi Niao, J. Karura, Bya-khyung), Why-How Fabulous-Beings (Kinara, C. Jiannaluo, J. Kinnara, Mi-'am-ci), Majestic Chimera Strength (Mhoraga, C. Mangshen, J. Magoraka). In Tibetan in different order and meaning mGon-po (Ntha, Possessor of a particular power over), The'u brang mi-gcing-pa (single eye Cyclops personification of the twelve inner revolutions), the proud chief Nga-nyam (or dityaloka, Primordial governor of the free-space, 'Jigs-rten brTan-pa, known as rGyal-Khams worldly sovereign. They are acknowledged as innumerable and rivalling or Nga-rgyalcan), Sa-bdag (Bhmipati, Lord of Elementary Spirits), Yul-lha (Sthitideva, Deity of the place, they are countless), sMan-mo (Jaivamt, Mother of the vital Principle, know to be 500), bTsan (Kubhnda, Keeper of the vase, or Haa Abandoned Spirit, counted as the 100,000 Unvanquished Ones), and Klu (Nga say to be 70,000), Eight-confederated-ones (Aaka, G. Astacenes) of Hindku, Eight emergence modes of the Foundation (gzhi'i 'char-tshul brgyad), Eight Grand Chariots of The Accomplished Ones Lineages (Aa siddha Parapar Mahratha, sGrub-brgyud Shing-rta Chen-po brgyad), Eight Great Cemeteries (Aa mahmana, Dur-khrod chen-porgyad), Eight Great Rotation-Space-of-Energies (A Mahmaala, dKyil-'khor chen-po brgyad),
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Eight Emergent Appearances of the Foundation (a patrpamla, gzhi'i 'char-tshul brgyad), Eight Energies Having a Governor (Aa Sena, P. Aa Sena, C. Tianlong Babu, J. Hashi Bush, sDe-brgyad), Eight Holders of Knowledge (Aa Vidydhara, C. Ba Mingwang, J. Hachi My, Rig-'dzin brGyad), Eight Lords of the Horses (Aa Avapati, rTa-bdag brGyad), or the Eight Subtle Breaths, Eight Luminous He Emitting the Hidden Noises (A Heruka, He-ru-ka brGyad), Eight members (aga, yan-lag brgyad-pa) of the Conjunction, Eight Members upon the Path (ryaaga Mrga, 'Phags-lam gyi yan-lag brgyad) of the fourth Path of Imagination That Makes Existence Appear, Eight Mundane Accomplishments (aa laukikasiddhi, 'jig-rtenpa'i dngos-grub brgyad), Eight Secret Trees (a guhyadruma, gsang-ba'i sdong-po brgyad), Eight Sessions of Intentional Mental Purification, Lojong (blosbyong thun brgyad-ma), Eight subjects (aa padrtha, dngos-po brgyad), Eight Sublime Heroes Lucid of the Mercurial Awakening (A Mahbodhisattva, P. Aa Mahbodhisatta, C. Ba Dapusa, and J. Hachi Daibosatsu, Byang-chub Sems-dpa'i Chen-po brGyad), Eight Sublime Accomplished Ones (Aa Mahsiddha, P. Aa Mahsiddha, Grub-thob Chen-po brGyad) all 'Bri-gung-pa, Eight Sovereigns of the Undulating-Energies (Aa Mahngarjan, Klu-chen rGyal-po brgyad), Eight Subtle Breaths (aa pra, P. aa pa, C. tianlong xi, J. hachi iki, rlung-brgyad), Eight Undulating-Energy Sovereigns (Aa Ngarjan, C. Tianlong Xi, J. Hachi Iki, Klu'i rGyal-po brGyad) Eight Tokens (Hidden in the Heart) of the Revered One (Gsuru Aaliga, Gu-ru mTshan-brgyad), Eighteen Expansions of the Body of the Congregations of the Hearers (Adaa rvakaniky, Nyan-thos sDe-pa bCobrgyad),
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Eighteen Hell Realms (Adaa naraka, P. aadasa naraka, dmyal-ba bco-brgyad), Elder brother (che-tshang), Elementary Beings (Bhtala, L. Elementarius from elementum rudiment, Sa-'og) made of earth, air, fire, and water, or not decomposable into elements, Elementary body (dhtu, P. dhtu, L. elementarius corpus, C. jie, J. kai, dbyings), Elementary creature (bhta, L. elementum creatura create of a rudiment, 'byung-pa), Elementary imaginable form of the cutting off (rpadhatu uccheda, gzugs-dbyings kyi gcod), Elephant (Sindhu, Sin-dhu) the hypothesis of the earth that gives cohesion to the elements, Elephant Face (Gajavadan, G. elephas and L. facies form or face, Glang-zhal), known as Ganea Vighnajit, Eleven Abstract Conceptual Forms (of the Imagination), Which Are the Source of the Phenomenal (chos kyi skye-mched-pa'i gzugs kyi bcu-gcig-pa), Eleven-Faces (Ekadaamukha, bCu-gcig-zhal) known as Eleven Mouths, Eleven-Faces Lineage (Ekadaamukha Parapar, bCu-gcig-zhal gyi brGyud-pa), Eleven-Faces, Thousand Arms and Thousand Eyes (Ekadaamukha Daaata Bhuja Daaata Cakus, bCu-gcig-zhal Phyag-stong sPyan-stong), Eleven Intermediate Whirlwinds Breaths (Ekadaa Rudra, Dragpo'i bCu-gcig-pa, or Kro-po'i bCu-gcig-pa), Eleven Sorts of Conceptual Formal Fruits (ekadaa phalnirpa, 'bras-gzugs bcu-gcig), Elixir of Long-Life (rasyana, G. xerion powder for drying wound, Arabic. al-'iksr, bcud-len) a magical potion, or in Yoga the quintessence of the (breaths) revolution, Elixir of Long-Life Prescriptions (rasyanopadea, bcud-len gyi man-ngag) known as of the quintessence of the (breaths) revolution instructions,
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Elliptic rhetorical comparison (luptopam, G. elleiptikos defective, rhetorikos statement to impress and from L. comparare to mach), Embryo Celeste (Vyomagarbha, Nam-mkha'i sNying-po), the Bodhisattva, Embryo knot of Subtle Breaths (garbhagranthi pra, rlung gi snying-mdud), Embryo of Innate-Wisdom (Jnagarbha, ye-shes snying-po), Embryo of the Gone This Way (Tathgatagarbha, C. Rulaizang, J. Nyoraiz, De-bzhin gShegs-pa'i sNying-po), known as Buddha Nature, Embryo of One Gone in the Pleasant (Sugatagarbha, bDe-bar gShegs-pa'i sNying-po), Embryo of Secret (Guhyagarbha, gSang-ba'i sNying-po), known as Embryo of Innate-Wisdom, Emerald (Garuamaikya, from French meraude, G. smaragdos), or jewel (from French joyau and L. jocus jest) that is (playing or) shining like the Mythical Phoenix Firebird, Furthermore they are several varieties if chromium-rich beryl from brownish emerald (harinmai) to dark-green (marakatayma), Emission (visarga, L. emisio sent out) or emissions, see, space emission, moreover in the Gupta alphabet it correspond to the last sixteenth vowel , which is often synonymous of a plural, Emblematic spatial sign (kaliga, rTogs kyi Nam-mkha), see, Benevolent One (iva), Emotion of love (bhvakuta, from French motion L. emoverer libet out move and it is pleasing or, libido full of desire), Emotional torments (klea, P. kilesa, C. fanno, J. bonn, nyonmongs) or intense feeling of physical or (and) emotional mental pains, Emperor (btsan-po, L. imperator from imperare to command) of sPu-rgyal Dynasty of Yar-klungs, Emperor First Among the Kings (mahrdhirja), Empowerment, see, Sacred Sprinkling Ritual, Emptiness (nyat, P. uat, C. kong, J. k, stong-pa-nyid), and unsatisfactory translation as this outcome does not exist as such in Greek, and we have in Latin vacuus (vacuous or empty of matter), but empty (from the old English mtig) means at leisure,
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unoccupied, and in Latin vacare as given by way of French (vide or vacant) void or vacant. On the contrary, in spite of that, nyat expresses the idea that the origin of all the phenomena arise and vanish as dreamy appearances; yet whatever is not full of things cannot be empty, Emptiness of all phenomena (sarvadharma nyat, P. sarvadhamma suat, C. yiqiefah, J. issaikongk, chos-thamscad stong-pa-nyid), which realize only by Buddha and rya Bodhisattva or those who reach the eighth Bhum, Emptiness of phenomena (dharmanyat, P. dhammasuat, C. fah, J. kongk, chos kyi stong-pa-nyid), Emptiness of the fact of being (sattvanyat, P. sattasuat, C. zhongshengkong, J. shujk, stong-pa-nyid sems-can snyigs-ma, or 'gro-ba'i stong-pa-nyid) which is realize those who reach the sixth Bhum, Emptiness of the Fundament of the Place of Strength Control (adhihnanyat, stong-pa'i byin kyis brlabs), Emptiness of Inherent Accomplishments (of the Person Principle) (Svabhsiddhanyat, rang-zhin grub-pa'i stong-pa), Emptiness of pride (mnanyat, nga-rgyal kyi stong-pa-nyid), Emptiness of nature itself (svabhnya, C. zixingkong, J. jishk, rang-stong, or rang-gi ngo-bo stong-pa-nyid), Emptiness of the Non-Existence (abhva nyat, dngos-po medpa stong-pa-nyid) of phenomena, Emptiness of the Radiant-Dazzling Sonorous (praka nya, gsal-stong), Emptiness of the sonorous vowels (svara nyat, gsal-stong), breaths or musical notes, Emptiness of thinking-mind (citta nyat, sems-nyid), Emptiness of ultimate truth (paramrtha nyat, don dam-pa stong-pa-nyid), Enamored of the Horn (gapriya, G. Monokeros single horned, L. Unicornis), it is a mythical figure with a forehead twisted horn with a horse body, deers feet, and a lion tail, popularized by modern movie tales like Harry Potter. After that, it is as well the bulb family of the lily (G. leirion, L. lilium), a medicinal perfumed plant well acknowledged by Indian siddhas, before being sold as a bluebell, hyacinth, tulip, aloes, amaryllis, daffodil, jonquil, as the
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are numbered 38 like the moons asterisks, see, Prodigious Cervid, and Golden Unicorn, Encounter (samja, L. incontra in against, 'dus-pa) or reunion (L. reunire unite), accumulation (L. accumulare ad to a heap), abundance (L. abundant overflowing), Encounter With the Secret (Guhyasamja, L. incontra secretus, against and set apart, gSang-ba 'Dus-pa), or facing the unknown union of the relative and absolute reality as it is, Encounter with the [divinities of the] assembly excellent in all things (Sarvabhadra Sadhisamja, Kun-bzang dGongs-'dus), End of pleasure (ratnta, L. placere, to please, and terminus ad quem, point at which something ends), conclusion of sexual enjoyment, satisfaction or happiness given by the chemical substances commanded by the brain, or the Sublime Bliss-Wheel; in kyamuni Buddha time, Terminus was in Roma the god of the limits, Epilepsy (apasmra, G. epislepsia, seize or attack), a neurological disorder manifested by an electrical activity of the brain provoking sudden recurrent sensorial loss of consciousness, or convulsions, Equality of mood (samat, C. ping, J. by, mnyam-nyid), equality, fact of been equal, mental balance or equilibrium, Equanimity (upek, P. upekkha, C. xingshe, J. sha, btangsnyoms), or impassive, Erroneous views (di asrava, L. erroneous videre vagabond and see, lta-ba nyon-mongs-can), Paita (Paita, L. Eruditus, from erudire to instruct or train, the antonym being in Latin, rudis, rude or untrained; mKhas-pa), someone showing a great learning, Esoteric doctrines (rahasya, G. esoterikos, high subject and L. doctrina teaching or learning), understood by a small number, Essence (tattva, L. essencia abstract nature, de-kho-na-nyid) reality, true nature, Essence, Nature, and Compassion (svabh prakti karua, L. essencia nature compassion, or abstract, natura, born quality, and suffer with; ngo-bo rang-bzhin thugs-rje), Essence, nature, and spread out (gshis-gdangs tshal), Essence of emptiness (tattvanyat, de-kho-na-nyid kyi stongpa-nyid),
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Established circle that is in a stage of desire (Parinirmita Vaavartin, gZhan-'phrul dBang-byed), within the sixth sky of the Domain of Desire, Ethereal space can be observed consciously as mind (cidka, G. aither upper air and L. spacium free expanse, thugs kyi nammkha'), Euphony (abda, G. euphonos, sound, L. euphonia, sgra), Exaggerated pride (mntimna, nga-rgyal las-kyang nga-rgyal), Exalted pride (mahmna, chen-po'i nga-rgyal), Exalted sage or exalted sages (Mahi, Drang-srong Chen-po, or Drang-chen), Example (dnta, l. exemplum from eximere take out, dpe), Exegesis Treatises (stra, G. exegesthai interpret and by way of French trait or book from L. tractare handle, C. lun, J. ron, bstanbcos), or critical explanation or interpretation in a form of a written work about a particular subject, Excellent in All Only Mother Unique Braid (Ekaja Ekamt Sarvabhadra, Kun-bzang Ma-gcig E-ka Dza-ti-ma), Excellent Spiritual Ineluctable Acts (parama karma, mchog gi las kyi), Excited Sublime Pea Hen (Mahmyr, rMa-bya Chen-mo), Exclamation shining (ruc, L. exclamatio lux or shout out light, ruche), Existence (bhava, P. bhava, L. existentia come into being, C. you, J. u, srid-pa), Existence Body Resulting From a Creation (Janma nirmakya, skye-ba sprul-sku), Excitation (Mada) or intoxication of love or alcohol, is compared to the oozing temples of the rutting elephant, yet mada as a second meaning arrogance, or presumptuous, Experience without any conceptual reasoning (avitarka, P. avitakka, and C. wunien, J. munen, mi-rtogs-pa), Expiration (recaka, L. expirare vapor exhalation) as a conjunction (yoga, L. from conjugere conjoin), Extraordinary joy (viramnanda or vieamudit, L. extrordinarius gaudere outside normal course of events and rejoice, khyad-dga'),
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Extraordinary Vision (vipayan, P. vipassan, C. guan, J. kan, lhag-mthong) or deep penetrating insight of mind simultaneously moving levels, Extraordinary Vision Accompanying Innate-Wisdom (jna vipayan, P. na vipassan, C. guanzhi, J. kanchi, lhag-mthong gi ye-shes), Eye (caku, P. cakku, C. yen, J. gen, mig) or eyes, Eyebrows (pulliramalaya), Eyebrows-Wheel (Uacakra, sMin-mtshans kyi 'Khor-lo), Fabulous Tree that Fulfills all Wishes (Pariyatra, dPag-bsamshing) from L. fabulosus celebrated in fable, Faces similar to masks (vnaspatyamukha mgo-brnyan-pa), Fact of being the Cognitive-Wisdom (Prajsattva, P. Paasatta, She-rab Sems-dpa'), Fact of being Innate-Wisdom (Jnasattva, P. Nasatta, ye-shes sems-dpa'), Fact of being transferred (skrmika, French fait de transfrer from L. factum transferre do an act, across and to bear), Fact to mutter in garland (japml, phreng-ba bzlas-ba), Fact of reaching ones goal (udaya, 'byung-ba) or fact of rising, the sunrise, the apparition, the production, Fact of setting about (rambha, rtsom-pa'i), Fact of thinking about (manana), Fact of walking (cary, spyod-pa), Fainting fit (mrcchana), Fair Continuous-Remembrance (samyak smti, Pl samm satti, C. Zhennien J. Shnen, yang-dag-pa'i dran-pa), or just attention leading to be aware of awareness, Faith (sraddh, P. saddh, L. fides, C. xin, J. shin, dad-pa), true or confidence, Faith without hesitation (raddhvikalpa, C. xin fenbie, J. shin fumbetsu, rnam-par mi-rtogs-pa'i mos-pa), Fall asleep after the outcome of his satisfaction (ratiparata sasupta), as the lack of recognition of the nature of pleasure turn to a stage of relaxation during which the winds converge to the Heart-Wheel of Phenomenal, Family of Conjunction (Yoginkula, rNal-'byor-ma'i rigs),
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Family of the Unshakable One (Jina Akobhyakula, C. Ashu Rulaibu, J. Ashuku Nyoraibu, rGyal-ba Mi-khrugs-pa'i rigs), Fast as (a cloud of) thoughts (Mnasavega), Father (pita, L. pater, yab), Father Continuous-Mystical-Processes (Pittantra, Pha-rgyud), Father-and-mother (Pitamt, yab-yum, or yab dang yum), Father-and-Mother Protectors of the Nature of Things of the Pure Fields (Pita Mt Ketrapla, Zhing-skyong Yab-yum), Favorable on All Sides (Samantabhadra, Kun-tu bZang-po Beneficial in All), Favorable Lady at All Sides (Samantabhadr, Kun-tu bZang-mo), Fear (bhaya, 'jigs), Fear of ones death (bhayamtyu, 'jigs-'chi), Feather Appearance (Virpka, C. Biluoboya or, Guangmu Wang, J. Kmoku Tenn or, Birukakusha Ten, M. Sain Bussu Nidud, Tib. sPyan-mi-bzang or, Mig-mi-bzang, known as Monstrous eyes), Feather Appearance Whirlwinds Breath (Virpkarudra), known as Lord aiva, Feel the external manifestation of it (Anubhva), Fellatio (asyamaihunika, L. fellare to suck) by mean of the mouth fluid as a hormonal (G. hormon set in motion) stimulation during intimate physical contact, Fetter of desire (kma bandha, J. aijaku baku, 'dod-chags kyi 'ching) or chain of dualistic aspiration, Ficus Indica (Nyagrodha, Ha-ha rGod-pa), or Indian Fig tree of the family of Banyan or even of Prickly Pear, Ficus Religiosa (Avattha, Tshang-thing 'khrigs-pa, or Byangchub shing), Wrathful One (Ca), one of the many names of ivas wife, Wrathful Supreme Sovereign (M. Chinggis Qaghan), Fifth Basket of Corpuses (Pacaikyapiaka, sDe-snod lNga), Fifty-seventh day (saptapacha), Final Cutting Off (ucchednta, chad-mtha') or cessation nihilist approach, Fire color (agni vara, kha-dog gi me), Fire element (agni bhta, me 'byung-pa),
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Fireflies (khadyota, 'khyer), a outcome compared here to some lampyrd winged male insects or glow-worm that send a signal to the flightless females often around a single tree like in the Yogatantra, Fire mountain (agniparvata, volcano, me-ri) from Italian volcano and from the Thracian Phrygian Mushki archaic god of fire Hephaestus-Vulcan (G. Hephaistos, L. Volcanus) already known in 1230 BCE, Fire purification (agniuddhi, P. agnisuddhi, dben-me, or dagme), Fire tongue (klgni, me-lce), Fish (matsya, nya), which was assimilated as an avatra of Viu, Five aggregates (paca skandh, P. paca khandha, C. wu yin J. go un, phung-po lnga), Five Ambrosias (paca amta, P. paca amata, C. wu ganlu J. go kanro, bdud-rtsi lnga), or urine, faeces, sperm, fleshes, and blood, Five Appeasement Lamps ([Paca ntikara pradpa], Zhi-byed sgGron-ma'i lNga), Five arrows (paca ara, mda' lnga), Five Baskets (Paca Piaka, sDe-lnga), Five Baskets of the Cognitive-Wisdom (Praj paca piaka, Shesrab sde-lnga), known as Phur-pha 'phrin-las-shes 'jig-rten-las 'daspa'i sde-lnga, Five Baskets Supra Mundane Cognitive-Wisdom AwakenedActivity of Iron-Point (Samudcraklaya praj lokottara paca piaka, Phur-pha 'Phrin-las-shes 'jig-rten-las 'das-pa'i sde-lnga), Five Blood Drinkers (paca kilapavidy, Khra-'thung rigs-lnga), Five Bodies Abodes (paca kyasthna, gnas-sku lnga), Five Sensorial-Consciousnesses (paca vijna, P. paca via, C. wushi, J. go shiki, rnam-shes lnga), Five Subtle Breaths of the Cognitive-Wisdom Deities RadiantAppearances (paca pra Praj Dev, Shes-rab lHa-mo'i bzhirlung), Five Lady-Deities Radiant-Appearances of the Charming Resounding Phoneme (Majurghoa paca Dev, 'Jam-dpaldbyangs lHa-lnga), Five deities of Perfect-Reciprocal-Choice (Savara paca Deva, bDe-mchog lHa-lnga),
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Five Emblematic-Signs (paca liga, from the French, signes emblmatiques by way of G. emblema insertion, L. emblema signum inlaid work or raised ornament, and mark, token, rtogs-pa lnga). In Sanskrit it means mark, sign, emblem, simulation or feint (like in the art of fencing), divinised phallus, a secret sign to be interpreted, and a philosophic cause (or causal innate-wisdom). Consequently a Bodhisattva is known as having the signs (ligavant, rtogs-ldan), yet again ligya is the synonym of conjunction or yoga; liga (rtogs-med) means to embrace, and an effigy of a deity is the Devaliga (lHa-rtogs), and at last the number five here reminds us of the nature of the aggregates, as an outcome of the five Fundamental Wheels pure fields. Five Existing Elements (paca bhta, 'byung-pa lnga), Five fleshes (paca msa, sha-lnga), or human, beef, dog, elephant and horse fleshes, Five flowers (paca pupa, 'bul-lnga) as followed white lotusflower (Aramida) for the sense of vision, Jovesia Aoka flower (Aoka) for the sense of hearing, Mango Yellow flower (Cta) known as Myrobalam (Cto, keng-dus can) for the sense of smell, Jasmine flower (Navamallik) for the sense of taste, and blue lotusflower or Nymphea Cyanea (Nilopala) for the sense of touch, Five Fundamental Wheels (paca mlacakra, P. paca mlacakka, rtsa-ba'i 'khor-lo lnga), Five Fundamental Winds (paca mlavay, P. paca mlavay, rtsa-ba'i rlung lnga) supporting the earth, water, fire, air, and space, Five Furious Knowledges (paca Khrodhavidy, P. paca Kodhavijj, Khro-dhi rigs-lnga), Five gates (paca dvra, sgo-lnga), Five letters (paca kara, yi-ge lnga) Hri (unmna, myos-byed), Kli (tpana, sreg-byed), Ai (soaa, skyen-byed), Bl (stambhana, 'chi-byed), and Strav (samohana, yang-dag rmong-byed), Five marks of a divinity to be interpreted (paca Devaliga, lHartogs lnga), see five Emblematic-Signs, Five Innate-Wisdoms (paca jna, P. paca a, C. wu zhi, J. go chi, ye-shes lnga), Five Innate-Wisdoms Consciousness (paca jnni), Five intimate places of vital-energies (paca antarabali, P. paca Antarabali, nang-gtor lnga),
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Five kinds of spontaneous awakened activities (paca samudacra, 'phrin-las lnga), Five paths (paca mrga, P. paca magga, C. wu dao, J. go d, lam-lnga), Five light colors (paca prakavara, kha-dog gsal-ba'i lnga), Five Pava (Paca Pava, sKya-bseng gi bu-lnga) or the five brothers Yudhihira (g.Yul-ngor brTan-pa), Bhimasena (Jigs-sde), Nakula (Rigs-med), Arjuna (Srid-sgug), Sahadeva (lHa-bcas), Five Paths to Be Followed by the Hero Lucid of the Mercurial Awakening (Bodhisattva Paca Mrga, Byang-chub Sems-dpa'i Lam lnga), Five poisons (paca via, C. wu du, J. go doku, dug-lnga) anger, desire, pride, jalousie, and stupidity, Five Possessors of the Activities with Bird-Skulls (paca Vayaskaraka Karmantha, Las kyi mGon-po Bya-rog mGo-brnyan lnga), Five Corporeal-Devouring Awakened-Energies Protecting the Nature of Things (Paca Dharmarak, Chos kyi gZungs-grwa lNga), Five Possessors of the Skillful-Means Subtle Breaths (Pacopyanthapra, Thabs mGon-po'i lNga-rlung who are the activities of the five Cognitive-Wisdom Deities RadiantAppearances of the Subtle Breaths, Five Qualities of Desire (Paca Kmagua, P. Paca Kmagua, C. Wu Aizhao De, J. Go Aijaku Kudoku, 'Dod-pa'i Yon-tan lNga), Five secrets (paca guhya, gsang-ba lnga), Five Sensorial Faculties (pacendriya, P. pacindriya, C. wu men, J. go hon, dbang-po lnga), see, Six Sensorial Faculties, Five Sense Objects (paca viaya, C. wu jin, J. go ky, don-lnga), Five Signs of Death of the Deities Radiant-Appearances (of the domain) of Desire (paca Kmadeva Mtyunimitra, 'Dod-lha'i 'Childas lnga), Five sparks (paca sphuliga), or ignition flying sparks, which are an essential ethereal subtle gas explosion, Five Supernatural Sonorous Subtle Breaths that Appeared to be Radiant (paca pra prabhsvara, rlung gi 'od-gsal lnga-pa), Five times fighting one (Pac Yudha) known as Mra (Killer one),
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Five Treatises of the Middle Way (paca Madhyamika stra, Rigs-tshogs lnga), Five Treatises of the Loving One (paca Maitreya gramtha, Byams-chos sde-lnga), Five Victorious Clans (paca Jinagotra, P. paca Jinagotra, C. wu Xingsheng, J. go Shosh, rGyal-ba'i rigs-lnga), Five Victorious Families (paca jinakula, C. wu xingbu, J. go shobu, rgyal-ba'i rigs-lnga), Five Victorious Ones (paca Jina, P. paca Jina, C. wu Sheng, J. go Sh, rGyal-ba'i rigs-lnga), Fix in (praidhy, L. fixare to fix) or fix in ones heart, Fixation (yuganaddha, from French by way of L. fixatio, zung'drel), Fixation in pair of Appeasement, and Extraordinary Vision (amatha vipayan yuganaddha, zhi-lhag zung-'drel), Flame Holder (Dpaka dharin), Flame Who is Kept Hidden (Jvlguha, 'Bar-ma'i Phug-pa), a form of Skanda, see, r Jvalgniguhya Tantrarja, Flaming air (vyujvla, srog-me) the pneumatic (from G. pneuma, wind, and pnein, breath, L. pneumaticus) constitution of the microcosm (G. micros kosmos little world, L. microcosmus), Flash of lightning (Vajragh Ata, gsal-snang) the ninth of the ten dissolved breaths, Flesh Eater Dark One (Ka Msabhaka, Sha-za Nag-po), Flower Gone This Way (Pupa Tathgata, De-bzhin gShegs-pa Me-tog), Flower of Saccharum Spontaneum that Should Be Drunk (Kapeya), Flower of the Tree that Combined (Bandhpupa), Disciples of the Aphorisms (Sautrntika, or Sakrntika, P. Sakantika, mDo-sde-pa), Disciple dressed of cotton or disciples dressed of cotton (situka or paravsas dressed of white, ras-pa), Disciples of the Fortunate One (Bhgavata), Disciple of the Luminous Teaching (Vaibhiika, C. Piposhabu school of the great exposition, J. Bibashabu, Bye-brag smra-ba), or Disciples of the Luminous Teaching,
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Footprint (pdapada, zhabs-rdzes) generally left in a rock or a solid surface, or footprints, Forehead-Wheel (Alikacakra), from forehead (alika), and each of the ten petals are marked of forehead-letters (alikalekh) above the eyebrow's wheel, Form (rpa, P. rpa, L. forma molt or form, C. si, J. shiki, gzugs) or forms, as a visible shape, Forest of Flowers (pupari aavi, L. silva or forestis flora outside wood flower), the Roman Marcus Terentius Varro (116 BCE to 27 BCE) of Reate (Rieti) had compiled for Octavius Augustus the list of twelve agricultural deities, one of them been Flora goddess of flowering time, Forests Footpath (kntrapatha), Forests frog (kntra maka), Foundation (mla, P. mla, C. ben, J. hon, gzhi), dhimla is the original base of all, and mla is the root, the base, the origin, the cause, the capital, Foundation, path and fruit (mla mrga phala, P. mla magga phala, gzhi-lam 'bras-bu), or the outcome of the body speech and mind as the three jewels and the three bodies, Four Arms (Caturbhuja, Phyag-bzhi-pa), an epithet given to several deities, see the following lines of the glossary with four, Four Attentive Absorptions into Reality (catur samdhi, P. cattu samdhi, C. shi sanmei, J. shi zanmei, ting-nge-'dzin bzhi), Four Conjunctions (catvri yoga, P. catuyoga, C. shi yuqie, J. shi yuga, rnal-'byor bzhi), Four corners (catur koa, L. quadrangulum four angles or square), Four divisions of time (catur prahara, thun-bzhi), four divisions of time, Four Demonic Strength killers (Catvri Mr, P. Catu Mra, C. Shi Mo, J. Shi Hajun, bDud-bzhi), Four gates (catur dvra, sgo-bzhi), two nostrils of the nose, urethra, and anus, Four Earthquakes (catvri bhmicalana, P. catu bhmicalana, C. shi zhendong, J. shi shind, sa-g.yo bzhi), Four in this Way (catvri Tathta, De-kho na-nyid bzhi), Four Joys (catvri mudit, P. catu mudit, dga'-ba bzhi),
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Four Kinds of Spontaneous Awakened Activities (catvri samudacra, 'phrin-las bzhi) rendered also as the Four Joyful Beneficial Processes in Movement, or peace (nti), increase (pauika), domination (vaikaraa), and destruction (mraa), Four Lady-Deities of Primordial Nature (catvri Dhtrivar, dBying-phug-ma bzhi), Four Sublime Sovereigns of Deity-Radiant-Appearance of Deity Body Trunk (Catur Mahrja Kyikadeva, P. Catu Mahrja, C. Shu Shizhe, J. Shi Tenn, Tib. rGyal-chen sDe-bzhi: Great King of the Four Directions), Four Mental Contemplations of Mind (catur dhyna, P. catu jjhna, C. shi changding, J. shi zenj, bsam-gtan bzhi), Four [methods] to Take Hold Over Whatever is Revealed as Existing (catvri sagraha vastni, bsdu-ba'i dgnos-po bzhi), Four Noble Truths (catvvarya ryasatyni, P. catu ariyasacca, C. si di, J. shi stai, 'phags-pa'i bden-pa bzhi), Four oral teachings (catur gama, bKa'-bzhi), Four porticos (catur torana, rtya-babs bzhi), or two eyes and the two ears, Four Sacred Sprinkling Rituals (catur abhieka, dbang-bskur bzhi), Four Seats of Pure-Diamond (Vajra Catupha, gDan-bzhi-pa'i rDo-rje), Four Sovereigns of the Domain of Desire (catur Kmalokarja, 'Dod-khams kyi rGyal-po'i bzhi), Fourth General Buddhist Assembly (catur saght, bka'-bdus bzhi-pa), Four (types of) desires that appear as existent and should be rejected (catur kma bhvanheya, 'dod-pa'i sgom-spang bzhi), Four verbal approaches (catur vkgama, bka'-srung bzhi'i), Fragments of relics (arira, P. srira, gdung sha-ri-ram), Fraternal affection (sodarya sneha), Friend (M. nker), Friend of the Good Augurs Virtue (Kalyamitra, P. Kalyamitta, C. Shanchishi, J. Zenchishiki, dGe-bshes a contraction of dge-ba'i bshes-gnyen) or spiritual friend, Frightening (trsin) appearance, Frog (mka, sbal-pa),
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Front side (agara), Fruit (phala, p. phala, L. fructus enjoyment of produce, C. guo, J. ka, 'bras-bu), Fruit of ignorance (phalvidy, P. phala avijj, C. guo wuming, J. ka mumy, ma-rig-pa'i 'bras-bu), Fruit of the Body of the Nature of Things (dharmakya phala, 'bras-bu chos-sku, or thub-pa'i ngo-bo-nyid), Fruit of the Path (Phalamrga, Lam-'bras) of the Sa-skya-pa School, Fruit of the Path Lineage (Phalamrga Parapar, Lam-'bras brGyud-pa), Fruit of Innate-Wisdom (phala jna, P. phala aa, C. guo zhi, J. ka chi, 'bras-bu'i ye-shes), Fruitful Accomplishments (Amoghasiddhi, C. Bukonggong, J. Fukjju, Don-yod Grub-pa), Full beggar monk (Bhiku, P. Bhikkhu, C. Biqiu, J. Biku, dGeslong) or full beggar monks, Full Beggar Monk Splendid to Consider (Bhiku rmanta, dGeslong, dPal-ldan), Full Beggar Nun (Bhikun P. Bhikkhuni, C. Biquini, J. Bikuni, dGe-slong-ma) or Full Beggar Nuns, Full of Catcher of the Furious (Caagrhavant, gShed-ldan kyi gTum-mo), Fundament of the Place of Strength Control (adhihna, P. adhihna, C. weili, J. zhenli, byin gyis brlabs), or strength that matures the marvellous potential, as a spiritual blessing, Furious Lady (Khrodivar, dBang gi Drag-mo, or rNam-che-ma), Furiously Resounding Phonemes (Caaghoa, dByangs kyi gTum-mo), Fury (Caal, L. Feronia, gTum-mo), in 711 BCE the Etruscan goddess Feronia celebrated in Roma is at the origin of the words savage or fierce (ferus), and ferocious (ferox), associated with, to harvest, or to reap, Gain (lbha, rnyed-pa), sometime render as cupidity, again it is in Sanskrit as well as, fact of finding, obtaining, understanding, comprehension, and perception, and gain; it evokes words like lbhakrat viewing a benefit, lbhalips desire for earning, and lbhlbha gain and loss. It is one of the eight mundane laws (aau
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lokika dharm, 'Jig-rten chos-brgyad), which are experimented by whom ever wants to experience happiness and to avoid misfortune, gain, lost (albha, ma-rnyed-pa), felicity (sukha (bde-ba), suffering (dukha, mi-bde-ba), reputation (yaa, snyan-pa), disgrace (ayaa, mi-snyan-pa), praise (praas, bstod-pa), and blame (nind, smad-pa), Ganges son (Gagja), Gate of the Body (Kyadvra, sKu-sgo) under the navel, Gate of the Mind (Cittadvra, Thugs-sgo) at the opening up, Gate of Speech (Vkadvra, Srung-sgo) at the throat, Garland [rosary] (ml, phreng-ba), Garland of Coral Flowers (Mandarikml, Byur-ru'i Phreng-ba), name of the daughter of Vasudeva (dByig-lha), Garland of Pearls (Hrvalin, Mu-tig gi Phreng-ba), Garland of (fifty) skull-heads (Asyapakti), Garland of roses (Jappia), Garland necklace of skull-heads (Kaplakaaml, Mi-mgo'i dBu-rgyan), Gaze Infallibly at the Jewel (Ratna Amoghadari, Don-mthong-pa Rin-chen), Gem of the Topknot-Crown (Uiamai, gTsug-tor-ma Nor-bu), Genealogical Lady-Deitys Radiant-Appearance Deities RadiantAppearances (Vaacinta Dev, A-pha'i lHa-mo), General administrator of the monastery (Vihramantrin, dPondgon-pa), General Assembly (Saghti, P. Saghit, bKa'-bdus), they are reputed to have been four in 483 BCE, 373 BCE, 251 BCE and 155, General (Mongol) Assembly (M. Kurulta) of the clan chiefs, Generation of the awakening of the mercurial mind (dgnos-bzhi byang-chub kyi sems sbyong-ba), Generation-seat (Janmasthna) see, Perineum-Wheel Diffusing Bliss at the Secret Place, Genie of the Summit (Hata, L. Genius from gigno to father and summum top, bTsan), genie comes from the French, gnie as a translation, around 1640, of the Arabic jinn (or protective spirit), in Roma, the principal Genius (creative intelligence) was Lars the chief of the Lares celebrated in the early time of the Republic on the tenth of each month even before the earthquake of 361 BCE recorded
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by the historian Titus Livius (59 BCE to 14) of Patavius (Padova), and Lares was regarded much later by the poet Quintus Horatius Flaccus (65 BCE to 5 BCE) as the god of the Human Mortal Nature in each and every man, Genital tree (ami), see, Jewel-Wheel, Genuine rejoicing of pleasure (ratotsava), Give (dna, P. dna, C. shidu, J. fuse, sbyin-pa), Give access to (chidradttva), Giving oneself to the emptiness that gradually refines all (tongmthun kha-dor mthar-rgyas), Glint on a mirror (darpaa biba, me-long nang gi gzugsbrnyan), Glorious Chariot (Bhagratha, sKal-ldan Shing-rta), see, sKal-ldan Ye-shes Seng-ge, Glorious Circle of the Reciprocal-Choice Splendor (r Cakrasavara, dPal 'Khor-lo bDe-mchog), Golden Breastplate the Red (Rakta Survaavarman, gSer-trap dMar-po), Glorious holder (rdhara, dPal-'dzin), Glorious Intelligence of the Central Sovereign Mountain (rmati Prvat Rj, L. Gloriosus Intelligentia from intelligere understand, gTso-ma dMag-zor-ba: Refined rider-lady with reaping-hook), Goblets (pnaptra), Golden City (Kcpuram), Golden Coin Speaking-Radiating Awakened-Energy (Yka Hiraya, He-ran gNod-sbyin), Golden Continent (Jambudvpa, C. Yanfuti, J. Enbudai, lHo 'Dzam-bu-gling), Golden Divine Energies (Kanakaakti, Nus-pa gSer-mdog-ma), known as Mother of Wonders Juvenile-Lady, Golden Embryo (Hirayagarbha, gSer-snying), Golden Garland of the Drigung Kagypa Throne-Holders ('Brigung gdan-rabs gser-phreng), Golden Gate (Survaadvra, gSer-sgo), Golden Island (Survaadvpa, gSer gyi rdzong), Golden refuge, Golden shore, Golden Mountain (Kcgiri), Golden Navel (Svaranbha),
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Golden-Ornamented One (Rukmi), or Rakhmi among the Marha of Mahrra (Dekkan), known under several names as Lakm, Golden Point (Kanakdri, gSer-mdog-ma), and Kanaikharin are the two names of the Mount Meru wife, to be match up to with Mount Kaila (Gangs-ri Ti-se) wife Rajatdri, Golden Unicorn (Kciga) or Golden Stag, see, Prodigious Cervid, and Enamored of the Horn, Golden Unchanging (Kccala, Mi-g.yo-ba'i gSer-mdog) Golden Wheel (Survaacakra, gSer gyi 'Khor-lo), Gone This Way (Tathgata, P. Tathgata, C. Rulai, J. Nyorai, Debzhin gShegs-pa), Gone This Way family (Tathgatakula, P. Tathgatakula, C. Rulaibu, J. Nyoraibu, De-bzhin gshegs-pa'i rigs), Good augurs (magala, P. magala, L. bona augur good outcome, bkra-shis), in Roma Marcus Minucius Augurinus (543 BCE to 486 BCE) was a war chief, and a famous pontiff for his explanation of the augurs (from aves geros or those who grasp the birds presage) coming the tradition of the Etrusci Tribes, who had taken it while passing through Babylonia, Good Conduct (Vinaya, P. Vinaya, L. Bona Conduct good brought together, and later, safe conduct, C. Lu, J. Ritsu, 'Dul-ba), Good field (suketra, shin-zhing or bde-zhing), from the German, gut feld, Good mood (manasvin), Goose (hasa, G. ken, L. anser) from the Saxon like the Dutch, gans, and German ganz, also, it is the long neck associated with the urethra channel, just like the divinised swan (L. cygnus) again from the Saxon, like the Dutch, zwaan and the German schwan, Kuknos (Cynos) king of the Ligurian Tribes (Liguria Coast, Italia) who became the Constellation of Cygnus. Goose garland fly (hasaml), a comparative image as the thinking mind-sky remaining pure during and after the passage of thoughts, Celestial Governor (Vyomdhipa), see, Celestial Hair, another of epithet of the Benevolent or iva, indeed that epithet show iva as a pre-Vedic divinity who like Varua had the first place previous to Indra, and that one should acknowledged that fact as the
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multiplicity of the Hindu cults, which despite of the Brahmins cannot been united as one, to please the Muslms and Christians, Primordial Governor of the Ubiquitous Friend (Vivmitra ditya, Thams-cad bShes-gnyen brTan-pa), Primordial Governor of Water (Varua ditya, L. Neptunus Aqua Gubernator, Chu-la brTan-pa), one of the early deity integrated into the gveda, who had abandon his first rang to Indra, Graceful-Splendor (Majur, C. Wenshu Sweet Majesty, J. Monju, 'Jam-dpal) Hero Lucid of the Mercurial Awakening master of Innate-Wisdom, Graceful Body (Majukya, 'Jam-dpal-sku), see, GracefulSplendor, Grandmother Lady of the Nanam Clan (A-phyi sNa-nam-bza'), Grandmother who goes beyond phenomenal (Prapitmah Dharmatr, A-phyi Chos kyi sGrol-ma), Gradual Path, see, Step-by-Step Path, Grandfather Who Ravishes (Paitmaha), known as Paihra Rja (rGyal-po Pe-har), Grandmother Lady-Deity of Primordial Nature with the Best Realized as Soon as Thought Mind-Jewel (Dhtrivar Cint[mai]bhadra Prapitmah, A-phyi bZhin-bzang dByingsphyug-ma), or in alchemy the possessing the philosophers stone, a mythical substance supposed to change metal into gold, to cure diseases, to bestow long live and so fourth, Grandmother Riding the Juvenile Mare (Avkumriny Prapitmah, A-phyi Chibs-gzhon), Grandmother Who Illuminates Phenomena (Dharmadpak Prapitmah, A-phyi Chos kyi sGron-ma), [Grandmother] Who Goes Beyond the Phenomenal (Dharmatr, Chos kyi sGrol-ma), or One Who Makes You Go Beyond phenomena, as barely conceptual illusory appearances, Grasping (updnam, P. updna, J. shu, len-pa) taking over, to appropriate, as a mental hold habit or else sometime egotist tendency, Gravedigger (managocara), Greedy of flesh (piitkin),
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Great Black Carrion Crow Face (Kkamukha Mahkla, Bya-rog gDong-can), Great Black-Blue-One Named Carrion Crow (Kkanma Mahkla, mGon-po Bya-rog Ming-can Highly Reputed Crow), Great bliss giver (Mahbhvan, sGom-chen), a title given to realized instructor capable to discharge by is simple presence whomever visit him, and to meet some people like that will remain unforgettable, Great Bliss-Giver Revered One Who Possesses The Nature of Things (Mahbhvan Guru Dharmasvamin, sGom-chen Chos-rje Bla-ma), Great Compassionate One (Mahkruika, C. Dacidabei, Thugsrje Chen-po), Great Corporeal Vase (Mahkyakalaa, P. Mahkyakalasa, sKu-bum Chen-po), Great-Benefactor Deitys Radiant-Appearance of the Plain (gNyang-chen Thang-lha), a celebrated Deitys Radiant-Appearance of the Place (Sthitideva, L. Genius loci spirit of the place, Yul-lha), see, Revered Spirit of the Mountain (Guru girika, Bla-ri), Great Deitys Radiant-Appearance (Mahdeva, P. Mahdeva, C. Datianshen, J. Daitennin, lHa-chen), or great Deities RadiantAppearances, Great-deitys Radiant-Appearance Creator of the Supreme Principle Bright-White (Sita Brahm Mahdeva, lHa-chen Tshangs-pa dKarpo), Great Deitys Radiant-Appearance Intermediate Space MaleDivinity (Antaradeva Mahdeva, lHa-chen Bar-lha), Great Discoverer of Wealth Deposits (Mahdhandhipa, gTerchen), Great feudatory (L. Feudatorius Magnus, great one owing allegiance, Mahsamanta), Great Giver Deity of the Plain Pass (gNyan-chen Thang-lha), Great Golden Hall (Mahsurvalaya, gSer-khang Chen-mo), Great joy (surata, L gaudium magnus), Great-layman Sovereign-owner of the Nature of Things (Mahopsaka Dharmasvmin, Chos-rje'i dGe-bsnyen Chen-po), Great man (Mahjana, Mi-chen-po)
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Great Mystical-Incantations Practitioner (Mahmantrika, sNgagschen), Great One of Se (Se-chen), known as Great Splendor, Great Perfection, see, Dzogchen Great Seal, see, Imaged-Gesture that Closes Whatever Excites the Sacred Cordon, Great Splendor (gZi-chen), known as Great One of Se, Great shark squall (mahgrha), Greek Harpy (G. Harpues, snatcher, L. Harpyes), pl. Harpies, a mythological child abductor with a bird body and a woman face, Grosser (sthla, P. thla, L. grossus thick or massive, rags-pa), massif, large, vast, rough, undefined, non-detailed, dull-witted, tangible, and solid, Ground conscious principle (ketraj, shes-zhing), Ground of excellence (ketravasudh, dbyings-zhing), Ground knowledge wisdom (ketravid, rig-zhing), Ground sphere of action (ketrakarma, zhing-las), or field of Ineluctable Acts, Ground sphere of action that must find its ploughman (Ketrakarman kt), Ground sphere of action that should be ploughed (ketra k), Guardian of the Pure Field Bliss of Youth (nanda Kumra Ketrapla, Zhing-skyong Kun-dga' gZhon-nu), Guardians of Pure Fields (Ketrapla, Zhing-skyong), see, Sixteen Heroes Guardians of Pure Fields, Guide in Front of Ones Eyes (Purohita, C. Guoshi National Master, Bla-mchod in charge of the offering), Guru see, Revered One, Gurus Lineage (Guru Parapar, Bla-ma'i brGyud-pa) Gurus Prescriptions (Guropadea, Bla-ma gdams-ngag), or Revered One prescriptions, Had demonstrated reality with a single voice expression (ekavgudkra), Celestial Hair (Vyomakea), see, Celestial Governor, another epithet of the Benevolent (iva), Hall of Contemplation (Dhynlaya, P. Jhnalai, J. Zend, bSamkhang) or a retreat center, in or outside the monastery,
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Hall of Peaceful and Wrathful Deities Radiant-Appearances (Devlaya nti Krodha, Zhi-khro lHa-khang), Hall of the Deities Radiant-Appearances of the Great Treasure of the Grandmother and Her Retinue (Mahkoa Prapitmah Prvacara Devlaya, A-phyi sKor-mdzod Chen-mo lHa-khang), Handsome Giver of Pleasure (Rma, R-ma-na or dGa'-byed), known as handsome one, good looking one, and as well charming one, as a matter of fact very luch like Majur, Basis for a happy relationship (samutpdraya, rten-'brel), Hatred (dvea, P. dosa, zhe-sdang), Head ornament, which produces contentment (irla k bhvana, sgom-zhva), a so-called meditation hat, Hear [inaudible sounds] of an unbeaten instrument (anhata), Hearing Instructions Lineage of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon (Mahmudr Parapar Kara, Phyag-rgya Chen-po sNyan-brgyud), Hearing Instructions Lineage of What Excites the Acquaintance of the Moment Towards Transition (Mahsandhi Kara Parapar, rDzogs-chen sNyan-brgyud), Heart of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon (Hdaya Mahmudr, C. Xin Dadingyi, J. Shin Daijin, Phyag-rgya Chen-po sNying-po, or Phyag-chen sNyingpo), Heart of the Rhododendron Pigment (Cittatilaka, sNying-thig), The Heart of the Rhododendron Pigment in the Step-AcrossSpace Female-Deity (Cittatilaka kin, mKha'-'gro sNying-thig), Heart-Wheel of the Phenomenal (Hdaya Dharmacakra, sNyinggi Chos kyi 'Khor-lo), Hell Realms (Naraka, P. Naraka, L. Mundus inferi, C. Diyu, J. Jikoku, dMyal-ba), see, eighteen Hell Realms, in Roma during three days every year in May, Tellus the earth goddess was realizing the defunct who had no rites of sepulture (l. sepultura) bury, and they comeback to wherever they had been as Lemures (Vetla, Ro-langs) and them they libations were presented like in Buddha time to the divinised manes (Pitdeva, L. deis Manibus), Hematite bubble (G. haimatites bloodlike stone of ferric oxide) or Hematite bubbles, see, drops,
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Hemispheric place (anda, G. hemispharion half sphere and plateia broad way) or egg, Hearer Enters Into The Stream By Following The Phenomenal (rotpanna Dharmnusrin, rGyun-zhugs Zhugs-pa Chos kyi rJessu 'Brang), Hearer Enters Into The Stream, Who Would Take Birth from One [noble] Family to Another [noble] Family (rotpanna Kulakula, rGyun-zhugs Rigs-nas Rigs-skyes), Hearer of highest accomplishment (rvaka pratipatti, P. Svaka paipatti, Nyan-thos kyi sgrub-pa), Hero Lucid of the Pure-Diamond (Vajrasattva, C. Wozi Luosazui, J. Kongsatta, rDo-rje Sems-dpa'), Powerful General Sovereign of the Smoke-Eaters, the Hero Lucid About the Pure-Diamond (Vajrasattva Gandharvarja Ugrasena, rDo-rje Sems-dpa' Drag-sde Dri-za rGyal-po), Hero Lucid of the Mercurial Awakening (Bodhisattva, P. Bodhisatta, C. Pusa, J. Bosatsu, Byang-chub Sems-dpa'), or Heroes Lucid of the Mercurial Awakening, Hero Lucid of the Mercurial Awakening in Noble Man (rya Bodhisattva, P. Ariya Bodhisatta, 'Phags-pa Byang-chub Semsdpa'), or Heroes Lucid of the Mercurial Awakening in Noble Men, Hero (Vra, dPa'-bo) or Heroes, see, Step-across-space Heroes, Hero of the Assumed Obligation (Samayasattva, Dam-tshig Sems-dpa'), or Heroes of the Assumed Obligation Hero of the person Principle (purua, P. purusa, bdag), Hero of the Person Principal Mount (puruavha, bdag-bzhug), Heroes Lucid of Innate-Wisdom (Jnasattva, Ye-shes Semsdpa'), Heroine (Vrin, G. Heros, dPa'-mo), or Heroines, or idealised beings for their outstanding achievements, He Who is Personified by Worldliness (Nga-men Chos-po) is a name given by Bon-po to the one known as the Killer (Mra, bDudpa) of the Buddhists. Hidden Mystical-Incantations (guhyamantra, C. xuan zhenyan, J. mitsu shingon, gsang-sngags), Highest Accomplishments in Eight Approaches (Pratipatti Aa gama, sGrub-pa'i bKa'-brgyad),
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High spirit (manasvit, L. magnus spiritus fantastic supernatural being), Hindrances (sayojna, P. sayojna, J. ketsu, kun-sbyor), resistance, delay, or obstruction to the natural movement of things, Holder of all (Sarvadhara, Yongs-'dzin), mentor (G. mentr adviser), or tutor (L. tutor from tueri to guard to watch), Holder of Good Conduct (Vinayadhra, 'Dul-'dzin-pa), Holder of the Net (Jlandhara, Dza-len-da-ra), name of a position, Holder of the Oral Lineage (gamadhara Parapar, bKa'-'dzin brGyud-pa), Holder of the semen (retodh, L. semen from serere to sow and retensio hold back), or holders of the semen, Holder of the (sixteen) Skulls The Pure-Diamond He ([osa] Kpladhara Hevajra, Kye-pa rDo-rje Thod-dzin-pa [bCu-drug]), Holder of the Wealth Deposit Lineage (Dhanadhndhara Parapar, gTer-'dzin brGyud-pa), Holders of the Wheel Disc (Cakradhara, 'Khor-lo 'Dzin-pa), Holder of the Ewer [of the breaths] (Bhgragrhin), Holder of Knowledge Who Teaches How to Approach (Vidyadhara crya, Rig-'dzin gyi sLob-dpon), Holder of the Pure-Diamond (Vajradhara, rDo-rje-'chang), Holder of the Skull-Cup (Kapladhra, Thod-'dzin-pa), Holder of the Three Baskets (Tripiakadhara, sDe-snod gSum 'Dzin-pa), Holding Back the Subtle Breaths (prarodha, L subtilis fine or delicate, respiratio from respirare breath out and retensio hold back, srog-khro), or forcing back the respirations, Holding certain impure features as liberation (zag-bcas kyi khyad-par 'ga'-zhig thar-par 'dzin-pa), Holding certain levels of mental contemplation as the Path of Liberation (bsam-gtan gyi khyad-par 'ga'-zhig thar-lam-du 'dzin), Holding certain levels of mental torments as liberation (nyonmongs kyi khyad-par 'ga'-zhig thar-par 'dzin-pa), Holding that the Cognitive-Wisdom understanding of selflessness is not the Path of Liberation (bdag-med rtogs-pa'i shesrab thar-lam ma-yin-par 'dzin), Holding the path leading to total exhaustion of suffering as nonexistent (sdug-bsngal gtan-zad byed-pa'i lam-med-par 'dzin),
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Holding the return of mental torments that have already been disregarded (nyon-mongs lan-gcig spangs-kyang slar-ldog-par 'dzin-pa), Holding the Path of Liberation as totally non-existent (thar-lam ye-med-du 'dzin-pa), Holding [suffering] as totally non-existent (thar-pa ye-med du'dzin-pa), Hollow of the Skull-Cup (Kapla Sapua, Thod-pa'i Kha-sbyor), Holy Star Of Six Branches (karadharma, Chos-'byung), or in Sanskrit the Nature of Phenomena Expression Form, which is constituted of the upper and downward triangles joining at ones heart, Horse (old Persian aspa, ava or haya, L. caballus, rta), Horse-Face Sediment (Avairas Dnava, rTa-mgo Tshigs-pa), Horse-Neck (Hayagrva, C. Binimtou Jingang, J. Bat Kannon, rTa-mgrin), Horses caretakers (Avayana), Housing abode (ketragha, khyim-zhing), or human habitation, Howls (rsa, from French crier by way of L. quiritare raise a public outcry) or a sort of cry accompanying the milking of the vowels and consonants, Human being (manuya, P. manussa, L. humanus, C. ren, J. ningai, mi-rigs), Human flesh (avamsa, L. humanus carna or in Anglo-Saxon German. fleisch, mi'i-sha), Human reality of the cause of the suffering (dukha samudaya ryasatya, kun-'byung bden-pa), see, Four Noble Truths, Human reality of the cessation of suffering (dukha nirodha ryasatya, 'gog-pa'i bden-pa), see, Four Noble Truths, Human reality of [going] beyond suffering (ryaaga mrga, lam gyi bden-pa), see, Four Noble Truths, Human reality of suffering (dukha ryasatya, sdug-bsngal bdenpa), see, Four Noble Truths, Hunger and the need for liquids (kutpips), or weakness caused by lack of food and drink, Hungry-ghost (Preta, P. Petta, C. Egui, J. Gaki, Yi-dags) or Hungry-Ghosts, from Anglo-Saxon German, hunger and geist,
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Hungry-Ghost Body (Pretakya, P. Pettakya, C. Shen Egui, J. Shin Gaki, Yi-dvags sKu or Yi-dvags Lus), Hungry-Ghosts Fissure (Pretakhaa, Dum-bu'i Yi-dags), from L. fissura by way of findere to split, Hut (kut, 'jag-spyil), or huts, from Frankish French Hutte and Anglo-Saxon German Htte, a poor crude construction as shelter, Hydra (L. Hydrus, G. Lerneia Hudra, many-headed snake growing again when cut off), and the astronomy constellation of Hydr, Hypocrisy (mitraka, G. hupokrisis as an action of a theatrical outcome), as a claming to possess a moral standard without conform ones own behavior to it, Ignorance (avidy, P. avijj, L. ignorantia not knowing, C. wuming, J. mumy, ma-rig-pa), Ignorance Unborn Presence (sahajvidy, L. ignorantia innatus prsentia not knowing, into be born and being at hand, lhan-cig skyes-pa'i ma-rig-pa), Unreal illusory magic (mayi, L. non realiz no thing, illusio to mock, and L. magica from G. magike art of a learned person, sgyupa), Illusory One (Mya, P. Mya, sGyu-ma), Illusory appearances (my, P. my, C. hua, J. ten, sgyu-ma), Illusory [Nature of Mind] Works (amala), Illustrious Lord (Bharaka, rJe-btsun), L. Vir Illustris very clear or bright, or someone noble having power, or influence, Illustrious Lady (Bhaarik, rJe-btsun-ma), Illustrious of the Pier Splendid to Consider (rmanta Potalaka Bharaka, dPal-ldan Potalaka'i rJe-btsun), Potalaka (today Poiyam, ndhra Pradea) was then the pier city of the Western Ght, Western ndhradea, as pota have two meanings, youthful one, and boat, Illustrious Ones Who Overstep Beyond (Tr Bharik, rJebtsun-ma'i sGrol-ma), Imaged-Gesture That Closes (mudr, C. dingyi, J. jin, phyagrgya), Imaged-Gesture That Closes By The Absence Of Fear (Abhayamudr, 'Jig-med phyag-rgya),
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Imaged-Gesture that Closes by Contact with the Earth (Bhmispara Mudr), Imaged-Gesture that is closes by the contemplation of the mind (Dhynamudr, bsam-gtan phyag-rgya), Imaged-Gesture That Closes in excellence (Paramudr), Imaged-Gesture That Excellently Closes the Place of Birth (Yoni Paramudr), or procreative energy, Imaged-Gesture that Closes in Excellence the Young Girl of the Pure-Diamond (Vajrayo Paramudr, rDo-rje bTsun-mo'i phyagrgya), Imaged-Gesture that Closes the Attendance of Conventional Use (Samayamudr, Dam-tshig gi Phyag-rgya), or which is cutting down the presence of predictable bring into play, Imaged-Gesture that Closes the Determining Elements (Dharmamudr, Chos kyi Phyag-rgya), Imaged-Gesture That Closes Innate-Wisdom (Jnmudr, Yeshes Phyag-rgya), Imaged-Gesture that Closes Like a Hemispheric-Casket (Sapujalimudr, Yang-dag Phyag-rgya), Imaged-Gesture that Ends Desire (Kmamudr, 'Dod Phyagrgya), or seal the object of loving passion, Imaged-Gesture That Closes the Opening of the One Giving Prosperity (akmukhimudr), Imaged-Gesture that Closes the Prodigious Power to Move Within Space (Khecaramudr, mKha'-spyod Phyag-rgya), or the fact of closing the moving breathing empty space, Imaged-Gesture that Closes Phenomenal [Arising] (Dharmacakramudr, Chos kyi Phyag-rgya), Imaged-Gesture that Closes with the Hands Joined (Ajalimudr, C. He Zhangyin, J. Gass in, Thal-mo sbyar) forming a hollow, Imaged-Gesture that Closes Whatever Excites the Sacred Cordon (Mahmudr, C. Xindadingyi, J. Shindaijin, Phyag-rgya Chen-po), Imaged-Gesture that Closes, Which Bestows Gifts (Varadamudr), Imagination That Makes Existence Appear (bhvana, P. bhvana, C. xiuxin, J. zenj, sgom-pa), not to be confuse with (bhvan, nyams-len), which makes appear, which gives happiness, mental creation, imagination and faith in, after that L. imaginatio as come
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from imaginary picture to oneself, existentia from existare come into beings and apareir from apparere toward - come into view, Imagination That Makes Existence Appear as a Magic Illusion of Cognitive-Wisdom (bhvan mayi praj, bsgom-pa las byung-ba'i she-rab), Imagination that Makes Existence Appear of the KnowledgeActivity Realization (kriy bhvan, bsgom-bya), Imagination that Makes Existence Appear of What Produces [acts] (karaa bhvan, bsgom-byed), Immaculate (Vimala, L. Immaculatus not stained or without spot, Dri-med), pure, limpid; moreover it is a magic formula evoking the Undulating-energy Immaculate Ball Maker (Vimalapiaka Nga, bsDus-pa-pa'i Dri-med Klu) which command the corporeal outwardly, the upper part of the clavicle, and the two calves' subchannels. Immaculate heart of the Rhododendron Pigment (Vimacittatilaka, Bi-ma sNying-thig), Immaculate Unshakable One (Akobhyavimala, Mi-khrugs Drimed-pa), Impermanence (anitya, P. anicca, L. no permanentia not lasting or not unchanged, C. wu chang, J. mu j, mi-rtag-pa), not real, perishable, ephemeral, indecisive, and indeterminable outcome, Impregnation of the mental-image-of-acts (saskra, P. sakra, C. xing, J. gyo, 'du-byed kyi las); which can be destroyed by the incineration (agnisaskra), or by the care given to ones hair (keapakasaskra), that is to say to ones channels. Saskra as several meanings such as preparation, fact of taking care of, to give an appropriate treatment, to purify, decorate, and educate. It is also a ceremony, an initiation, a cremation, the ritual prescription of the three upper castes, this is to which one is prepared by his previous lives, predisposition, the operative cause, the imagination strength, and the mental components of the individuality in Buddhism. Impure (ssrava, L. impurus not pure, zag-bcas), mixed or adulterated, In charge of helping to establish a fortunate destiny (Bhgyacra, dBang gi Las), In charge of helping to establish the appeasement (nticra, Zhiba'i Las),
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In charge of helping to spread abundance (Vipulacra, rGyal-ba'i las), In charge of serving the destructive inner Whirlwind Breath (Raudracra, Drag-po'i las), In Charge of the Daily Offerings to the Revered One (Gurupjri, Bla-mchod), In charge of the Ritual of Homage Offerings (Pjka, mChod-pa), Immeasurable compassion (antakaru, snying-rje'i mtha'), or extensive concern, Immeasurable long-life duration (kalpyus, P. kappyu, tshe'i bskal-pa), Immeasurable Happy Time (Bhadrakalpa, P. Bhaddakappa, bsKal-pa bZang-po), Immeasurable time (kalpa, P. kappa, C. jie, J. go ha, bskal-pa), beyond imagination, and mathematic (G. mathematikos science or learning, L. mathematicalis), Inconceivable (acintya, P. acinteya, bsam gyis mi-khya-pa), from L. no concipere not together take, Increase (pauika, L. increascere into grow), Indian place of Buddha awakening of Gay (Yul-dbus rGya-gar rDo-rje gNas), Individual (pudgala, P. Puggala, L. individualis from induviduus not to divide, J. jj; gang-zag), Individual inexistence of a self-as-such (pudgala nairtmya, gang-zag gi bdag-med), Ineluctable Act (karma, P. kamma, L. ineluctabilis actus not struggle out and event or thing done, C. ye, J. konma, las kyi) Ineluctable Acts, inescapable result, or product that cannot be avoided, Ineluctable Acts Containing All (Vivakarman, P. Vessakarma, [bZo-ba' rGyal-po] Bis-shva Karma) is evoked as the earth dusts, or the Terrestrial Sediments (Bhauma Daitya), he is Born of the Earth (Baumana), and as such he is the one who as in ones possession all the consequences of the ineluctable acts of the body, speech and mind, which are on this earth (bhaumika), Ineluctable Acts family (Karmakula, P. Kammakula, C. Yebu, J. Konmabu, Las kyi Rigs), in L. familias means household servants,
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Ineluctable Acts Intermediate Whirlwinds Breath (Rudrakarma, las kyi drag-po) or destructive internal whirlwinds, Ineluctable Acts of the Accomplished Unborn Presence (sahaj siddha karma, lhan-skyes grub-pa'i las), Infallible knowledge at the limits of mind (rtogs-pa'i mthar-thug), or of the capacity of the mind knowing itself, Inference (anumna, C. bi, rje-su chags-pa, or rjes-dpag), Infernal places (yamapaa L. inferna the lowers regions), a concept common to all ancient civilisations, and later on adopted by new religions like the Christian one as infernalis, or hells from Anglo-Saxon German. hlle, or hidden places, In front of the eyes (sPyan-snga), or attendant from the French verb attendre, to wait for or give ones attention, Initial oblation ritual (adiyga, L. initialis oblatio ritualis, or beginning, to offer, a religious ceremony), see, oblation ritual, Initiator Lady-Deitys Radiant-Appearance messenger (Dev Savadt), or the spiritual energy that causes an action or process, Innate spiritual energy (sattva, P. satta, C. yuqin or shongsheng, J. shuj, sems-dpa') in Hinduism, and in Buddhism an animate being (L. animat instillated with life), Innate-Wisdom (jna, P. a, C. zhi, J. chi, ye-shes), Innate-Wisdom Body of Illusory Appearance (mykya jna, ye-shes kyi sgyus-lus), Innate-Wisdom Essential Nature (svabh jna, ye-shes rang gi ngo-bo), Innate-Wisdom as a Mirror (adar jnam, C. dayuan jin zhi, J. daien ky chi, me-long lta-bu'i ye-shes), or literally Innate-Wisdom without the ceremony of the New Moon; in Sanskrit, mirror (darapaa, me-long) is a synonym of pride, arrogance, and vanity, yet, it is calls to mind the appeasement of pride (darpopanti), as the reflection in a round-metallic mirror (darpaabiba, me-long nang gi gzugs-brnyan) shows the Emptiness of Pride together with the Emptiness of Thinking-Mind. Indeed this Innate-Wisdom makes all phenomena invisible (adarana), as it is outside the visual field (adarana patha). Moreover, the Innate-Wisdom manifests the Deities Radiant-Appearances Visionary-Seers (Darapa Dev). In conclusion this Innate-Wisdom as a Mirror is the one, which allows you to have Pure Visions.
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Innate-Wisdom Obtained by Listening (rutamayi praj, thos-pa las byung-ba'i shes-rab), Innate-Wisdom of Accomplishment (ktynusthna jnam, C. chengsuo zuozhin J. jsho sachi, bya-sgrub ye-shes), Innate-Wisdom of Equality (samat jnam, C. pingdeng xingzhi, J. byd shchi, mnyam-nyid ye-shes), or Innate-Wisdom within fact of been equal, and else Innate-Wisdom manifested as mental balance or equilibrium, Innate-Wisdom appearing as an equality of mood, Innate-Wisdom of Discernment (pratyavekan jnam, C. miaoguan chazhi, J. mykan satsuchi, sor-rtogs ye-shes), or a perception in absence of dualistic judgment, Innate-Wisdom of the Matter (vastu jna, P. vatthu vijj, gzhishes, or kun-mkhyen-nyid) or Knowledge of what is existent (L. exsistent from exsistere coming into being or emerging), and of existent objects (L. objectum thing presented to the mind), and that indeed express the Buddhist enlightened view, Innate-Wisdom of the Sphere of Phenomenal Reality (dharmadhtu jnam, C. fajieti xingshi, J. hkaitai shchi, chos kyi dbyings) known as Innate-Wisdom of the space of the unconditioned phenomena, Innate-Wisdom Qualities (gua jna, P. a gua, C. zhigong de, J. chiku doku, yon-tan kyi ye-shes), Innate-Wisdom Path (mrga jna, lam-shes-nyid), Innate-Wisdom Unborn Presence (sahaja jna, skyes-pa'i yeshes), not as a not yet born, but as unconditioned by a birth, Inner (antara, L. intimus inmost, nang-ba), intimate, Inner circumambulation (antarapradakia, L. intimus circus inmost ring, nang-skor), inner circle trip, Inner heat (tapas, dka'-thub), from innera in and hthu AngloSaxon German, heizen, and Dutch, hitt, Inside isolation (kaivalya), or cut off of any outer stimulation, yet that means to absolute unity, detachment of all bonds that is conducing to liberation, and that without a doubt a concept adopted around 600 by the early Buddhist and few generations later those masters aroused as Siddhanthas. This run through is probably the Vedic-Upanisadic known to kyamuni Buddha, was exposed by Patajali Goikputra (124-185) in his fourth book of
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the Aphorism of the Conjunction (Yoga stra). Nevertheless, for the Hindus this term is synonymous to liberation by deprivation of the gap, or liberation by absence of group of objects, and liberation that eliminates all kinds of associations (moka apavarga, zur-sde'i thar-pa) and that concept is inappropriately compared by some Hindu authors to nirva, Inside parts (udara, L. interior within, the inside or inner), or belly (belig or bag from Anglo-Saxon German, be inflated), and stomach (G. stomakhos, gullet, from stoma, mouth), Instant of the Conjunction Movement Ahead (kaika prayoga, skad-cig-ma'i sbyor-ba, or thub-pa'i skad-cig pa-yis rtogs-pa), Inhalation (pra or praka, L. inhalatio inhale) as yoga, Instructions of the Experimental Points (upadea ajdea, gdams-ngag), Intangible (asparatavya, L. intangibilis not to touch, reg-pa'i zasmed), in Sanskrit which experimented as a contact, and in Latin as without physical presence, or consequently non solid, Intelligence (Mati, L. intelligentia skilful capability to understand, Blo-gros) or in Sanskrit resolute spirit intentional thought, Intense Encounter (Abhisamaya, mNgon-par rTogs-pa), from French rencontre intense (L. intensus stretched tightly) means vivacious or sustain and from the verb rencontrer or unexpected face to face, Intense Encounter with the True Nature of Reality (Tattvbhisamaya, De-kho-na mNgon-rtogs), Intense Starting of the Conjunction in Six Parts of the Fury (Caal aaga Prayoga, [gTum-mo] Yan-lag Drug gi sByor-ba), Intentional mental purification (nirijbuddhi or buddhipoa, blosbyong), from L. intentionalis lucid or calculate, mentalis related to mind, and purificare to make pure, which may give he an incorrect understanding, as the nature all things is stainless, then this training is concerning only the relative level in the view to cut off the inappropriate thought on the path to avoid any kind of interruption of the path Bodhicitta, Intentional mental purification connected with the breathing (dbugs-la blo-sbyong), here it a practical way the generate an awareness of the continuum within the mental field by an
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observation of the vital process as a natural source of stillness, and not only look after the thoughts, nourishing ones resolution, Intentional mental purification connected with the [five] elements ('byung-ba-la brten-pa'i blo-sbyong), Intentional mental purification connected with the flesh and blood (sha khrag-la brten-pa'i blo-sbyong), Intentional mental purification connected with the food (zas-la brten-pa'i blo-sbyong), Intentional mental purification connected with the instructions about the death ('chi-ba man-ngag blo-sbyong), Intentional mental purification connected with the Offering of Energies (gtor-ma-la brten-pa'i blo-sbyong), Intentional mental purification connected with the transmutation of the body as a Realized as Soon as Thought Mind-Jewel (lus yidbzhin nor-bu sprul-ti blo-sbyong), or a cintmai regularly poorly renders as jewel that grants all wishes, Intentional mental purification connected with the visualization the bodys [atoms] that is referred as numerous of the sand grains of the river Gag (lus Gag'i bye-ma snyed-du sprul-pa-la brtenpa'i blo-sbyong), Intentional Thought of Clarity that Produces [instantaneously] The Cessation of Pain (vioka v jyotimat), Intellectual attention (manaskra, P. mnaskra, C. guan sha, J. sa i, yid-la byed), Intermediate Appeasement Continuous-Mystical-Processes (Antarantikara tantra, bar-du byin-ba'i zhi-byed rgyud), Intermediate space lady-Deities Radiant-Appearances (Antara Dev, L. Di Arpinates, Nang-ba'i lHa-mo), Intermediate Space Chamber (antaragha, nang-khyim), or what is following the intimate shrine, Intermediate Space Fury of the Little A Curl (Antaracaal Lea A Kual, Nang gi gTum-mo A Thung Tsanda-l), Intermediate Space Incandescent Oblation (antarahoma, nang gi sBying-bsreg), Intermediate Whirlwinds Breath (Rudra, Drag-po), very ancient spiritual windy energies assimilated by the Brahmins within the gveda as minor ones and then after to often confused with the Seven Stormy Winds (sapta Marut), and later on attributed to aiva
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as master of the Eleven Intermediate Whirlwinds Breath (Ekadaa Rudra) and to The Bodhisattva Avalokitevara as well, Intermediate stage of dream, see, Intimate Transformation of Dreams, Intermediate Vows of a Crow Hunter (Kkuttepaka pravjita, Bar-ma rab-byung), or a youngster who still lay to makes fly birds, Internal Foundation (Garbhadhtu, J. Taizokai, sNying-po'i dByings, or sNying-dbyings), [philosophical] elementary embryo, essential part of the interior, metal in his gangue, and original embryo, Internal zodiac wheel (Jyoti Cakra) or luminous circle, Interrogative petition (paripcch, L. interrogativus petitio between ask and laid claim to, zhus-pa), or to ask a question to, Intestinal link (rasabandhana, L. intestinum within and linchinus wick, from G. luknos light), In This Way as Selfless (Atman Tathta, bDag gi De-kho nanyid), In This Way of the s Radiant-Appearance (Devatathta, lHa'i Dekho na-nyid), In This Way as the Mental Contemplation (dhyna tathta, bsamgtan de-kho na-nyid), In This Way of the Mystical-Incantations (mantra tathta, sngags gyi de-kho na-nyid), Intimate Transformation of Dreams (svapna antarbhva, rmilam kyi bar-do), Intimate transformation of contemplation (dhyna antarbhva, bam-gtan kyi bar-do), Itinerant singers (Yamapaika), Intelligent-Mind (Buddhi, Blo), intelligence, and discernment, Intrusion (pravea, L. intrusio from intrudere thrust in, 'jug-pa), process of forcing a body, and to an invasion or usurpation, Abrupt intrusion of the three gates (pravea tridvra, 'jug-pa sgogsum), Intrusion into another body (parakya pravea, 'gron-'jug), Invisible Supernatural Sonorous Breathing that Appears to be Radiant (loka prabhsvara, 'Od-gsal gyi sNang-ba), Iron-Point [dagger] (Kila, Phur-ba), Iron-Point of Pure-Diamond (Vajraklaya, rDo-rje Phur-pa),
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Iron-Point of Pure-Diamonds Lineage (Vajraklaya parapra, rDo-rje Phur-pa brgyud-lugs), Island of Liberation (Vimuktidvpa, P. Vimuttidipa, Thar-pagling), Isolation of Speech (vka viveka, P. vacana viveka or vka viveka, ngag-dben), Itching (kadu), or experience an itch as an outcome of the Bodhicitta arousing, Jlandhara is the [fourth] leap (Jlandhara Krama, Dza-lan rDara'i rim-pa), Jalousie (irya, P. issa, J. shitsu, phrag-dog), or envy (L. invidia into to see) generating an intense enmity, Jambosa Eugenia tree (Jambu), see, the channel of apple-rose, Jar (ghaa) a cylindrical pottery, or glass container, Jewel Family (Ratnakula, P. Ratanakula, C. Baobu, J. Hbu, Rinchen kyi Rigs), Jewel Holder (Maidhara), Jewel-Wheel (Maicakra, Nor-bu'i dBus kyi 'Khor-lo), Joining ones hands on the thighs (lag-pa mnyam-bzhag), Junctions (skandhaka, L. junctio to join, phung-po), or articulations (L. articulatio from aticulare divide into joints), Jovesia Ashoka (Aoka, 'Bar-khrigs-pa), Joy (ananda, dga'-ba) from the French, joie, by way of L. gaudium, Joy Unborn Presence (sahajnanda or sahajamudit, lhan-skyes kyi dga'-ba), Joyful (samud, bde-pa), Act Joyfully (samudcra), the fact of offering, of receiving a guest, to utilize good behaviors, to have an appropriated lead, Joyfully Renown (Vitastkhy), from French renom been known by way of L. nominare to name, Jumping Deer (ambara, sDom-pa), known as the Blue-HeartDrop, Jun-July moon (ha, sNron zla-ba), Jupiter Deitys Radiant-Appearances Path (Bhaspatideva), the planet, Judicial Codex Great Law (M. Yeke Jasa) of the Mongols, Justice minister (M. Jarghuchi),
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Juvenile (Kumra, gZhon-nu) heir, Juvenile of the [Autumnal Transit of the] Moon within the Pleiades (Kumra Krttikeya, or faulty Krtikeya, gZhon-nu sMindrug, or Ku-mar Kar-ti-ke-ya), also known as Skandarja, Juvenile Bull (Kumra Kttik, L. Taurus, G. Tauri, gZhon-nu sMin-drug), the constellation of Bull (including stars like Alderbaran or Bulls eye, Crab Nebula, Hyades and Pleiades); the Juvenile Bull was tamed around 1300 BCE by Jason, son of Iolcos king of Thessalia (Greece), and chief of the Argonauts (G. Argonoi) during the quest of the Golden Fleece, and that tradition have come to India and Tibet, Juvenile Lunar Luminosity (Candraprabhvakumra, Zla-ba Rabtu sGom-pa gZhon-nu), Juvenile Not Fully Divine Breath (Kumras) a name of Agnis wife, Keeper of the Vases Sediment Who Gathers Infinitesimal Red Atoms (Rakta Paramu Dnava Kumbha, Sog-ra-btsan dMarpo), Kidnapper (Abhihart), to take away illegally, Killer (Mra, P. Mra, C. Mo, J. Hajun, bDud-pa), Killer Deitys Radiant-Appearance (Mradeva, bDud-lha), Killer Lord of Death (Mtyupati Mra, 'Chi-bdag gi bDud), known as One Who Holds Back [Vital Breaths] and Ineluctable Acts, Killer that Fights with Flowers (Mra Kusumyudha), known as Benevolent One as the Sublime Lord, Killer of creatures (Mrajana), Killer of the Aggregates (Skandha Mra, Phung-po'i bDud), known as Creator of the Supreme Principle, Killer of Mental Torments (Klea Mra, Nyon-mongs-pa'i bDud), known as Yaka Kubera, Killer Primordial-Lord of Sensual Desire (Mra Kmdhipati, 'Dod mNga'-bdag gi bDud), known as Benevolent One as the Sublime Lord, Killers Son of the Deitys Radiant-Appearance (Devaputra Mra, lHa'i Bu-yi bDud), Killing Whatever is Produced (dtungs-chags), King (rja, C. wang, rgyal-po), King of Destruction (Skandarja),
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King spirit (Rja pl. Rjan, C. Wang, rGyal-po), or King spirits of the Fifth sky of the Domain of Desire, Knots of the subtle channels of imagination (nigranthi, rtsamdud), Knowledge (Vidy, P. Vijj, C. Ming, J. My, Rig-pa), Knowledge-activity sacred sprinkling of the Nature of Things (dharmbhiekakriy, chos kyi dbang-bskur bya-ba), Knowledge Holder (Vidydhara, C. Mingwang, J. My, Rig'dzin-pa), or Knowledge Holders, Knowledge Holder of Life-Unction (yobhieka Vidydhara, Tshe-dbang Rig-'dzin), Knowledge Holder of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon (Mahmudr Vidydhara C. Dadingyi, Mingwang J. Daijin My, Phyag-rgya Chen-po Rig-'dzin, or Phyag-chen Rig-'dzin), Knowledge Holder of the Unborn Presence (Sahaja Vidydhara, lHun-grub Rig-'dzin), Knowledge Holder with Corporal Residue (ea Vidydhara, rNam-smin Rig-'dzin), Knowledge of the Games of Love (Anagavidy) or Knowledge of the Without Members, Knowledge of the Unborn Presence (sahajavidy, lhan-cig skyespa'i rig-pa), Knowledge of emptiness (vidy nyat, P. vijj suat, C. ming kong, J. my k, rig-pa stong-pa-nyid, or rig-stong), Knowledge of the Truth (rthaveda, Srid-srung), Knowledge Splendor (rvidy, dPal-rig) or Magic Fortune, Kiosk (harnik) of a reliquary tumulus, Lady-Corporeal-Devouring Awakened-Energy (Rakas, Srinmo), or embodiment of woman life-strength, Lady-Holder of Knowledge Bouquet of Pleasures (Suratamajar Vidydhar), Lady Imaged-Gesture Who Closes the Ineluctable Acts (Karmamudr, Las kyi Phyag-rgya), Lady Keepers of the Cemetery (manapl, Dur-khrod sKyongma), Lady-Deitys Radiant-Appearance (Dev, lHa-mo),
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Lady-Deitys Radiant-Appearance Continuous-Remembrance Pure-Diamond (Vajrasmti Dev, lHa-mo rDo-rje Dran-ma), Lady-Deitys Radiant-Appearance Cow Elephant in Heat (Mtag Dev), Lady-Deitys Radiant-Appearance Crane Face (Bagalmukh Dev), Lady-Deitys Radiant-Appearance Intentional-ThoughtsSplendor (rmati Dev, dPal-ldan Blo-gros lHa-mo), see, LadyDeitys Radiant-Appearance Splendor, Lady-Deitys Radiant-Appearance of Millions of Fragrant Molecules of a Lotus (Padmi Dev, Padma-mo lHa-mo), Lady-Deitys Radiant-Appearance of Space-Time (Drghmbar Dev, lHa-mo Nam-mkha'i Gos-can), Lady-Deitys Radiant-Appearance of Sparkling Residence (Revat Dev, lHa-mo Nam-gru-ma), the twenty-seventh asterisk within the large constellation of Pisces, Lady-Deitys Radiant-Appearance of the Central Axis (Meru Dev), Lady-Deitys Radiant-Appearance of the Fury (Caal Dev, Tsanda-li lHa-mo), Lady-Deitys Radiant-Appearance of the Mythical City of the Joyful Pure-Diamond (Vajrakilikil Dev, lHa-mo rDo-rje Ki-la Kila), Lady-Deitys Radiant-Appearance of the Place (Sthitdev, Yullha-mo), Lady-Deitys Radiant-Appearance Pale-White One (Gaur Dev, dKar-ldan lHa-mo), Lady-Deitys Radiant-Appearance Rising Mother (Um Dev, Rig-byed gDon-ma), or ivas wife, Lady-Deitys Radiant-Appearance Splendor (rdev, dPal-ldan lHa-mo), Indras wife, see, Lady-Deitys Radiant-Appearance Intentional-Thoughts-Splendor, Lady-Deitys Radiant-Appearance That Has Power Over Existential Becoming (Svyabhuva Dev, Rang-byungrGyal-mo), Lady-Deitys Radiant-Appearance Who Has Primacy Over Desire (Vajrakmevar Dev, lHa-mo rDo-rje 'Dod kyi dBang-phyug-ma), Lady-Deitys Radiant-Appearance Making Violent-Jumps (Caik Dev, lHa-mo Tsanti-ka) known as Difficult to Propitiate
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(Durg [in Tibetan Sihamukh], Seng-ge gDong-ma, Leonine Mouth), Lady-Deitys Radiant-Appearance Who Ravishes Ones Heart (Caur Dev), Lady-Deitys Radiant-Appearance Unborn Presence (Sahaja Dev, lHan-cig lHa-mo), Lady-Deitys Radiant-Appearance White Lotus (Kamal Dev, known as Lakm Prosperous Beauty), Lady-Deitys Radiant-Appearance with Four-Arms (Catvaribhuja Dev, lHa-mo Phyag-bzhi-ma), a form of Ekaja Dev, Lady-Deitys Radiant-Appearance with the Unique Braid (Ekaja Dev, lHa-mo E-ka-dza-ti, or Ral-gcig-ma), Lady-Deitys Radiant-Appearance Whose Loving-Passion Belongs to the Pure-Diamond (Rgavajr Dev, lHa-mo rDo-rje 'Dod-chags), Lady-Deitys Radiant-Appearance Who Illuminates Phenomena (Dharmadpak Dev, La-stod A-phyi Chos kyi sGron-ma), Lady-Deitys Radiant-Appearance Who Has the Sign [of Awakened Mercury] (Kaligan Dev, lHa-mo Dus-mtshan-ma), Lady-Deitys Radiant-Appearance Who Lives in Ethereal Smoke (Dhmvast Dev, lHa-mo bDud-sol-ma), Lady-Deitys Radiant-Appearance Who Lives in the [CentralAxial] Mountain (Prvat Dev, G. Hestia, L. Vesta deity of the home-fire, lHa-mo Ri'i Sras-mo), a form of Ekaja, Lady Messenger (Dt), see, Initiator Lady-Deitys RadiantAppearance messenger, Lady of Primordial Nature of Pure-Diamond (Vajradhtrvar, rDo-rje dByings-phyug-ma), Lady of the Creation of Humanity (Bhuvanevar) the counterpart of the Lord of the humanity creation (Bhuvanevara) a name of iva, Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence (Vajrayogin, rDo-rje rNal-'byor-ma), Lady-Deity of Primordial Nature (Dhtrivar, dByings-phyugma), Lady-Deity Who Safeguards Ethereal-Space (ka Dhtvivar, Nam-mkha'i dByings-phyug-ma), the sky, or ether (G. aither space beyond the sphere of Moon, or bodily-bliss, L. ther); and else Who
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Safeguards the Ethereal-lane (kapatha) of the inner Sun and Planets or Supernatural Sonorous Breathing that Appears to Be Radiant, which Consists Into Ether (kamaya), or into oxygen atom (G. atomos, invisible, adarana or ada, lta-ba med-pa) that are made of acidifying constituents of oxides, silicates, and carbonate composing 20% of the earth, Lady Corporeal-Devouring Awakened-Energy of the Nature of Things or Lady-Protectors of The Nature of Things (Dharma Raks, Chos kyi Srung-ma), Lady-Possessor of the Dissolution-Creation (Yayontha), the wife of the Primordial Governor of Water (Varua ditya, Chu-la brTan-pa), Lady-Practitioner of the Conjunction Pure-Diamond Unborn Presence (Sahaja Vajrayogin, lHan-skyes rDo-rje rNal-'byor-ma), Lady-Undulating-Energy Given by the Subconscious (Vsavadatt Ngin), Lady Who Aspires to Success (Rh), or Kas spouse, Lady Who Lives in the Lotus (Padmvat, Padma-can), Lady Who Lives in the Vase of Metal (Kasavat, Bum-pa-can) who was Kas wife, Lamp flame (dpa, mar-me), Lamp of sensual delight (surata pradpa), Lady-Practitioner of the Conjunction (Yogin, rNal-'byor-ma), Lamp (loka, P. loka, mar-me butter lamp) and fact of been able to see, Lamp of Victorious Undulating-Energy (Ngajina Pradpa, Klurigs sGron-ma), Languidness (stynamiddha, rmyugs-gnyid), which base upon the intellectual laziness (styna, rmyugs-pa) occurring while practicing, and is similar to an idleness that make appears everything as futility or pointlessness, and then you have frittered the day away, Latent imprints (vsana, P. vsana, C. xiqi, bag-chag), Layman (Upsaka, P. Upsaka, J. ubasoku, dGe-bsnyen), and laywoman (Upsik, P. Upsik), Layman with a Golden Head (Survaairas Upsaka, dGe-bsnyen gSer-mgo), Led astray by his passion (mdalika),
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Left Side (Pradakiena), Leonine-Face (Sihamukha, Seng-ge gDong-pa-can), Leonine Hero (Nsiha or Narasiha, Mii Seng-ge), Leprosy (Kuha, sa-gdon), Letter (Suhl in Prkt), Letting the tongue relax normally (lce-rtse ya-rgyan-la sbyar-ba), Liana Glomern (Latjati, Mun-pa Nag-po), Liberation (Vimukti, P. Vimutti, Thar-pa), see, deliverance, Libation Deities Radiant-Appearances (rddhadeva, Dad-pa'i lHa), Life and death (Jivana), Life Channel of the Dorsal Spine (Anudai Jivani, rje-su-beng sman-'tsho'i rtsa),` Life spark (agnikua, 'khil-me) coming from the ancestor shades burned by fire, Light the fire (Agnicaya), outer, inner and secret, Lightly raising the two shoulders in order to move them backward (dpung-pa thong-gshol ltar-brkyangs-pa), Lightly tightening the neck that straightens up backward like a hook (mgrin-pa cung-zad gug-pa), Lineage of knowledge holders (Vidydhra Parapar, Rig-'dzin brGyud-pa), Lineage of the Accomplishments of the Unborn Presence (Sahajasiddhi Parapar, lHan-cig skyes-pa'i dngos-grub brGyudpa), Lineage of the Dazzling Jewel Gifted of Joy (Ratnar Parapar, Rin-chen-dpal brGyud-pa) Lineage of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon (Mahmudr Parapar, Phyag-rgya Chen-po'i brGyud-pa), Lineage of the Lord of the free-space with the efficient tie (Amoghapa Lokevara Parapar, 'Jig-rten dBang-phyug Donyod Zhags-pa brGyud-pa), Lineage of the Prescriptions (Upadea Parapar, Man-ngag brGyud-pa), Lineage of the Successful-Udder-Milking (Doha Parapar, Doha'i brGyud-pa),
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Lineage of Cutting Off (Illusion into the Ultimate) Free Space (Ucchedaloka Parapar, gCod-yul brGyud-pa), Link (Nidna, P. Nidna, C. yin yuan, J. en gi, rten-'brel), Lions hall (Sihlaya, Seng-ge lHa-khang), Liquor merchants son (Rasavikrayinputra), Litany of the Names of Graceful-Splendor (Majur Nmasagti, 'Jam-dpal mTshan-brjod), or prayer (G. Litaneia, supplication) or repetitive series, yet sagta means chanting in chorus, and with theatrical music, Little A (a-thung), Little holy war (jihad), Living Jewel (Prabhtaratna), Lock (Yantra, 'phrul-'khor), or the thing serving to retain, barrier, chain, or prodigious diagram, Long hairs (Kuntal), Lord of Fire (Agnipati, Me-bdag), Lord of Death Raven-Face (Vyasamukha Mtyupati, 'Chi-bdag Khva-ta'i gDong-pa-can), Lord of the Curl (Alakevara, lCang-lo'i dBang-phyug), Lord of the Deitys Radiant-Appearance of the Secret (Guhyadevapati, gSang-ba'i lHa-bdag), or Kuberas Lord, see, One Who Has in Hand the Pure-Diamond (Vajrapi, Phyag-na rDorje), Lord of the Earth Element (Bhmipati, Sa-bdag), see, Lord of the Multitude Hero of the Central Jewel of the Chain (Vinyaka Gaapati, Tshogs-bdag Binaya-ka), know to Hindus as Gaea Lord of the Vainyaka (Guide spirits), the son of iva and Prvat, who is invoked at the beginning of all kind of task, Lord of the Field (Ketrapati, bDag-zhing), Lord of the Free-Space Benevolent One (iva Lokevara, 'Jigs-rten dBang-phyug), Lord of the Free-Space Who Slides Along the Cerebral-Sensorial Cavity (Khasarpaa Lokevara, 'Jig-rten dBang-phyug Kha-sar-pni), Lord of the Lands of the South (Dakinpathevara), Lord of the Mass, Conqueror of Obstacle Makers (Ganea Vighnajit),
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Lord of the Misleadingly-spirits (Kapaevara), see, Not Fully Divine Breath Misleading-Way (Kpathmi Asura, Dus kyi Mukhyud lHa-ma-yin), Lord of the Multitude Hero of the Central Jewel of the Chain (Vinyaka Gaapati, Tshogs-bdag Binaya-ka), see, Sovereign of the Obstacle Makers, Lord of the Pica (Picapati, Sha-za-bdag), one of iva titles, Lord of the Practitioners of the Conjunction, the Accomplished One (Siddhayogevara, dBang-phyug rNal-'byor Grub-thob), Lord of the Secret the Dark One (Ka Guhyapati, gSang-bdag Nag-po), Lord of the Sparkling Sonorous Vowels (Svarpati), known as Indra, Lord of the Subtle Breaths (Prapati, rlung-bdag), Lord of the Sovereign of the Undulating-Energies (Ngarjapati, klu-bdag rGyal-po), Lord of the City Creator of the Supreme Principle (Brahmpurivara), Lord Quicksilver the Furious River Who Holds Back (Yama Khrodhavei Rasapati, gShin-rje Khro-chu Lug-ti), Lord Who is Able to See, (Avalokitevara, C. Guanyin, J. Kannon, sPyan-ras-gzigs dBang-phyug), Lord Who is Able to See, in Noble Man (rya Avalokitevara, 'Phags-pa sPyan-ras-gzigs dBang-phyug), Lord Who is Able to See, with the Six Syllables (Avalokitevara aakar, sPyan-ras-gzigs Yi-ge Drug-pa), with four arms, Lotus (Padma, C. Lianhua, J. Renge, Pad-ma), magic art, Lotus family (Padmakula, C. Lianhuabu, J. Rengebu, Pad-ma'i rigs), Lotus of Speech (Padmavka, Padma-gsung), Love rendezvous (abhisraa), Loves fever or prides fever (madajvara), Love tiredness (suraglni), Loved one (knta), Loving passion (rga, P. rga, C. aizhao, J. aijaku, dods-chags), Loving Pleasure (nirmabhga), Low caste man who is musician and singer or Low caste men who are musicians and singers (omba),
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Low caste woman, which is musician and singer or Low caste women who are musicians and singers (ombi), Luminescent Protector (Kyapa, P. Kassapa, C. Jia Fo, J. Dai Kash, 'Od-srung) the previous Buddha, not to be confused with Uruvilv Kayapa (P. Uruvela Kassapa, J. Urubinra Kash, 'Odsrung) of Gay the disciple of kyamuni, Luminosity of a child (Putravat), Luminous He that Emits the Hidden Noises (Heruka, He-ru-ka), Luminous One Who Emits the Hidden Noises, Who Calls the Vivid Excellence (Mahottaraheruka, Che-mchog He-ru-ka), Lunar Asterisk or Lunar Asterisks (Nakatra) the twenty-seven, or twenty-eight ones, Lunar and Solar Breaths (Yamamarut, or Yamavyu), known as Gag and Yamun for the Hindu, Lute (Vin, Pi-va), Made by Divine Breath (Surakta), Magic Astral Circle that Sustained the Cohorts of Minor Deities Radiant-Appearances (Gaacakra, Tshogs), Magical enchantment (Nimaraa), Magic Spell (dhra, C. zongchi, J. sji, gzungs-ma), or Magic Spells holding formula, Magic Spells Knowledge (Vidydhra, Rig-ma gZungs-ma), Magnified Cognitive-Wisdom that Goes Beyond the Last Limits (Mahprajpramit, P. Mahpapramit, C. Dabanruopuluomi, J. Daihannyaharamitsu, Shes-rab kyi pha-rol-tu phyin-pa Chen-po), Magnified Lady Knowledge (Mahvidy, Rig-ma Chen-po), Magnified Mother (Mahmt, Yum Chen-mo), Mahbodhisattva see, Sublime Hero Lucid of the Mercurial Awakening, Maintain the home fire (Agnigha), Majestic Chimera Strength (Mhoraga, C. mangshen, J. magoraka), Making a synthesis of practice in this life (tshe-gcig gi nyams-len dril-nas bstan-pa), Male longing for (Vayati), Manes (pit, mes-pa), or ancestor shades,
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Magic rituals of bewitchment (Abhicra Karman, mngon-spyod kyi las), Magnified Compassion (Mahkaruna, P. Mahkarun, C. daicebei, J. daojihi, snying-rje Chen-po), Magnified Illusion (Mahmy, C. Dahuan Jingang, J. Bon-ten, sGyu-'phrul Chen-po), Magnified Innate-Wisdom (Mahjna, P. Maha, C. daizhi, J. daochi, C. daizhi, J. daochi, Ye-shes chen-po), Mares mouth of Why-How (Avamukha Kinara, G. Saturos, rTa-mo-gdong Mi-'am-ci), a Why-How Fabulous-Beings, Meaning of the manes (Pinabhj), Measure of the Reed (Nala, known as Naa), Median Path (Madhyamrga, C. zongdao, J. chd, dbu-ma'i lam), Mental balance (Samatva), Mental balance that rejoices (Samrata), Mental body intensive bliss, which spreads in abundance (Kyacitta Prastrbhisukha, Lus-sems shin-sbyangs kyi dga'-bde), Mental consciousness (mano vijna, P. mano via, C. yi shi, J. ishi ki, yid kyi nam-par shes-pa, or yi kyi rnam-shes), Mental contemplation of mind (dhyna, P. jjhna, C. ch'an ding, J. zenj, bsam-gtan), Mental image, see, Impregnation of the mental-image-of-acts, Mental imprints (vsan, P. vsan, C. xiqi, bag-chags), Mental Torments that Distress All Sentient Beings (sarvatattva klea samucchedaya, kun de-kho-na-nyid nyon-mongs gcod), Mental Training that Permits the Abandonment of the Four Graspings (Blo-sbyong zhen-pa bral), Mentor (Mant, Ge-gan), Merchant (Vijaka) or merchants, Mercury (Bodhani, dNgul-chu) the inner and outer path, Mercury Mind Lucid of the Perfect Revelation of Knowledge (Bodhicitta, Pli Bodhicitta, C. Putixin, J. Bodaishin, Byang-chub kyi sems), Mercury of Mind Lucid of the Perfect Revelation of Knowledge of Supreme Reality (Paramrtha Bodhicitta, P. Paramattha bodhicitta, don-dam-pa'i byang-chub kyi sems),
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Mercury of Mind Lucid of the Perfect Revelation of Knowledge that was Secret (Savti Bodhicitta, P. Samutti Bodhicitta, C. Shidi Puti Xin, J. Zoku Bodai Shin, kun-rdzob byang-chub kyi sems), Messenger of love (Ratidti), Metallic skull-cups (Kapli), Method of chastisements (Yalavrata), Method that Manifests [the Deitys Radiant-Appearance], (Sdhana, sgrub-pa'i thabs), or Methods that Manifests [the Deities Radiant-Appearances] Method-that-renders-manifest [the Deitys Radiant-Appearance] of the Curl (Kualn sdhana, 'Khyil-pa'i sgrub-thabs), Middle Way (Madhyamika, C. Zhongguan, J. Chgan, dBu-ma), Middle Way by Syllogism (Madhyamika Prsagika, C. Juyuanpai, Thal-'gyur dBu-ma-pa), Mind (Citta, P. Citta, C. xin, J. shin, thugs), spirit, ones heart, and making of something the object of thought or feeling (Citti k), Mind Divine Energies (Citakti), Minds equality of mood (samat citta, sems gyi gzhi-gnas), or mind calm down, Mind Together (Saykcitta, Yang-dag Thugs), Mind (Untainted) Thoughts (Philosophical School of the Cittamtra known as Vijvdin disciples of the consciousness, C. weishi, J. yuishika, sems-tsam), Minister of Studies (L. Prfectus, sKyor-dpon), prefect of studies, Mirage (marcika, mig-sgyu), or mirages, Mirror (Darpaa, C. jing, J. kagami, dar-pan, or me-long), Mirror of Mind (Cittadarpana, C. Xin, J. Shin Kagami, thugs kye me-long) Mischievous Spirit Who Causes Eclipses (Svarbhnu), Miserliness (Mtsarya, P. Macchariya, J. ken, ser-sna), it is one of the ten fixations. Mode of Knowledge of Aphorisms (Strayna, P. Suttayna, C. Jin sheng, J. Ky j, mDo'i theg-pa), Mode of Knowledge of Continuous-Mystical-Processes (Tantrayna; rGyud kyi theg-pa), Mode of knowledge of Mystical-Incantations (Mantrayna, C. Zhenyan sheng, J. Shingon j, sNgags kyi theg-pa),
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Mode of Knowledge of the Pure-Diamond (Vajrayna, C. Jigang sheng, J. Kongo j, rDo-rje theg-pa), Mode of Knowledge of the Awakened One (Buddhayna, P. Buddhayna, C. Fosheng, J. Butsuj, Sangs-rgyas kyi theg-pa), Mode of Knowledge of the Hearer (rvakayna, P. Svakayna, C. Shengmensheng, J. Shmonj, Nyan-thos kyi theg-pa), Mode of Knowledge that Magnified (Mahyna, P. Mahyna, C. Dasheng, J. Daij, Theg-pa chen-po) the emptiness, Mode of Knowledge that Makes One Abandon (Hnayna, C. Xiaocheng, J. Shj, Theg-dman) the passions, Model of Reasoning Making Authority (Prama, tshad-ma C. Liang, J. Ry) or measure, standard, model, Monkey (Vnara, spre'u), Moment of the fruit (Phalakla, 'bras-dus), Monastic college or monastic colleges (Vaieikkhya, bshadgrva), Monastic community (Sagha, P. Sagha, C. seng, J. ssh, gde'dun),Mount Meru (lHun-po), see, Agreeable Mount Meru, Monastic retreat residential college (Gling-pa bshad-grva), Monk's robe or monks robes (Civara, P. Civara, chos-gos), Mount or mounts (Vhana, bzhugs-pa), or mode of knowledge of the quality of a deity, Mountain hermit or mountain hermits (Girika, ri-pa), Hermit of mountains and hills or hermits of the mountains and hills (Girijlaka, ri-khrod-pa), Mountains, hill hermitages and caves (ri-khrod dang phug), Mountain of Reed (Naagiri), Moon (Candra, zla-ba), Moon Sovereign (Somarja or Candrarja), Moon reflections in water (gang-'dul dir-ston chu-zla), Moral way of living (ila, C. jie, J. kai, tshul-khrims), or acting with an enjoyable code of ethics, More Little One Who Translates Foreign Languages (Aparnvdaka, Lo-ts-ba chung-pa, or Lo-chung), Mother (Mt, Ma-mo or Yum), Mother of the Continuous-Mystical-Process (Mttantra, margyud),
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Mother-monastery or mother-monasteries (Mahvihra, madgon), see, Place where to go for a walk, Mother of Clear Light, see, Mother of the Supernatural Sonorous Breathing that Appears to be Radiant, Mother of the Moon (Manasviti), Mother of Wonders (Mtk, Ma-mo), Mother of Wonders Black-Blue-Lady Who is Pruned (Cmu Kl Mtk, Ma-mo Lus-ngan-mo, Mother Ugly-Body), Mother of Wonders Best Lady Personifying Anger (Aindrikrodhina Mtk, or Indra, Ma-mo Drag-mo), Mother of Wonders for Supreme Creative Imagination (Brahm Mtk, Ma-mo Tshang-ma), Mother of Wonders Juvenile-Lady (Kaumar Mtk, Ma-mo gZhon-nu-ma), known as Golden Divine Energies, Mother of Wonders Leonine Heroine (Nsih Mtk, or Narasii, Ma-mo Seng-ge dPa'-mo), Mother of Wonders of the Vital Principle Wealth Deposit Casket (Jaiva Mt Dhanadhnikaraka, gTer-sgrom sMan-mo, or In full gTer-ma mChod-sgrom sMan-'tsho-ba'i Ma-mo), Mother of Wonders the Prosperous Beauty (Lakm Mtk, Mamo Nor-rgyun-ma), Mother of Wonders Who Transforms Her Body into a Rainbow (Vsavacpa Mt, 'Ja'-lus-ma), Mother of Wonders the Causeless Life with the Long Tongue (yudirghajiv Mtk, Ma-mo Tshe-ring-ma), Mother of Wonders Sublime Lady (Mahevar Mtk, Ma-mo dBang-mo Chen-mo), Mother of Wonders Wild Sow (Varh Mtk, Ma-mo Phag-mo), Mother of the Supernatural Sonorous Breathing that Appears to be Radiant (Mt Prabhsvara, ma'i 'od-gsal), Mother Who Tears Up (rNam-che-ma), Mothers Together With Their Minor Deities RadiantAppearances (Mtgaa,Tshogs kyi Ma-mo), Mothers' sanctuary (Mtgha, Ma-mo Khyim-mo), Mountain of the Peak of the Vultures (Gdharaka Parvata, Byargod Phung-po'i Ri), Mouth (Vcana or Mukha, kha),
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Movement that fetter what is bringing up (Uiyna Bandha, urgyan kyi 'ching), Movement that Shackles What Holds the Flowing Mane (Jlandhara Bandha, Dza-lan rDa-ra'i 'ching), Movement out (Ud), Moving water (Uda), Multitude of Minor Deities Radiant-Appearances (Gaadev, lHa-tshogs), Multitude of Minor Killers (Mropadeva Gaa, bDud-lha'i tshogs), Mundane Deities Radiant-Appearances (Kitidevat), Mundane Path (Laukikamrga, 'Jig-rten-pa'i lam), 116, Mundane the Nature of Things (Laukikadharma, 'jig-rten-pa'i chos), Mundane Protector, or Mundane Protectors (Laukikapla, 'jigrten-pa'i skyong-ba), Mundane Step-Across-Space Female-Deities (Loka kin, 'Jigrten mKha'-'gro), Muslm or Muslms (Muslm,pl. Muslmn), Myrobalan (Cto, Keng-dus-can), or mango tree, Mystical Curl (Avartata), or volute-wreath, Mystical-incantation or Mystical-Incantations (Mantra, C. Zhenyan, J. shingon, sngags), Mystical-Incantations of the Imaged-Gesture that Closes Whatever Excites the Sacred Cordon (Mantramahmudr, C. Zhenyan Dadingyi, J. Shingon Daijin, Phyag-rgya Chen-po'i sNgags), Mystical-Incantations Mumbling Offering (Mantrajapa, sngags gyi bzlas-ba), Mystical-Songs (Giti, glu), Mythic arm that includes the face (Asyamadaka) or the voice, Mystic Cow that Fulfills All Our Wishes (Iakma duh), Mythical Phoenix Firebird (Garua, G. Phoinix, L. Phnix, C. Jinchiniao, J. Karura, Bya-khyung), or Breaths Phoenix, Mythical Phoenix Firebird-Face Lord of Long-Life (Garuamukha yuspati, Tshe-bdag Khyung gi gDong-pa-can), Mythical Mongoose (Nakulik, [Ne'u-le] Rigs-med-ma), Mythical weapon (Asyamadaka) of the voice,
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Name-and-form (Nmarpam, P. Nmarpam, C. ming shi, J. my shiki, ming-gzugs), Named Continuous-Mystical-Process Sovereign of The PureDiamond He (Hevajra Tantrarja Nma, Kye'i rDo-rje zhes-bya-ba rgyud kyi rGyal-po), Named Continuous-Mystical-Process of the Hemispheric Hollow of the Four Lady-Practitioners of the Conjunction (Caturyogin sapuatantra nma, rNal-'byor-ma bZhi'i Kha-sbyor kyi rgyud ces-bya-ba), Natural liberation (svamukti, rang-grol) or innate freedom, Natural state of mind (ngang-sgom), Natural state of thinking mind appears to be radiant (Praktis Cittasya Prabhsvara, rang-bzhin gyi sems kyi 'od-gsal), Nature is stainless (vimala svabhva, dri-med kyi ngo-bo), Nature of his own fantasies (rang-bzor byed-pa), Nature of Innate-Wisdom (svabhva jna, C. xing zhi, J. sh chi, rang-bzhin gyi ye-shes), Nature of mind (svabhva, P. sabhva, C. zixing, J. sh, rangbzhin or ngo-bo), Nature of Mind as Radiant-Dazzling-Sonorous (praka svabhva, rang-bzhin gsal-ba), Navel (nbhi, lte-ba), Navel-Wheel Resulting of a Creation (Nbhinirmacakra, lTe-ba sPrul-pa'i 'Khor-lo), Necessity of thinking (cintya, bsam gyi khya-pa), Necrophagous (kuapana), Net (jla, Anglo-Saxon German, netz, drva-ba), Net of illusory appearances (Myjla, sGyu-'phrul Drva-ba), Net of the Creator of the Supreme Principle (Brahmajla, Tshangpa Drva-ba), New Continuous-Mystical-Processes (gsar-ma-rgyud), of the second diffusion in Tibet, New School of Dialectics (Nava Nyya, Tshad-ma gSar-ma), New-Tradition (gsar-ma-pa), Nine Consciousnesses of the Transit Orifices (nava vijna sakrnti mukh, rnam-shes 'pho-ba'i bu-ka dgu), Nine Black-Blue-Lady-Deities Radiant-Appearances (Nava Kl Dev, Nag-mo lHa-mo dGu),
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Nine grasping paths (Nava Graha, gZa'-dgu), Nine openings (nava chidra), Nine Heroes Deities Radiant-Appearances of the Transformation of the Appearances of Existence (Nava Bhvavivarta Dev or Nava Bhavanaya Dev, Srid-pa Chags-pa'i lha-dgu) or that guide through the becoming, Nine that put into contact with (Nava Sayojana, P. Nava Sayojana, kun-sbyor-dgu), see, Nine Grasping Paths, Noble lord (Udraka, bTsum-pa), Noble Lord of Refuge (araodraka, bTsum-pa-skyab), see, Rinchen-dpal, Noble Lord of Refuge of the Kyura (sKyu-ra bTsun-pa-skyab), see, Rin-chen-dpal, Refuge Protector (araapla, sKyabs-mgon), Nobles (M. Noyad), Non-Continuous-Remembrance (asmti, P. asati, C. wunian, J. wunen, dran-med-pa), or the innate post-silent relaxed awareness, Non-duality (advayat, P. advayat, C. wu erxiang, J. mu nis, gnyis-med) or unicity without second, Non-Colored Lotus (Araktapadma, Pad-ma dMar-med), Non-existence [of phenomena] (abhva, P. abhva, C. wu you, J. mu u, dgnos-po med-pa), Non-impure (ansrava, P. anavajja, zag-bcas-med), unadulterated, uncontaminated, unpolluted, or stainless, Non-passion (Arga, 'dod-chags-med), Non-perception (Amanasikra, yid-pa byed-pa), or noncomprehension as it is gone beyond ordinary misleading acquisitive mental scope. Non-respiring damaru (Anaha Damaru), Non-signs or non-signs (Animitta, P. Animitta, C. wu xiang, J. mush, mtshan-med), Non-violence (Ahis, P. Ahis, tshe-med, or mo-'tso-ba), Nose (Ghra, P. Ghna, C. bi, J. bi, sna), Not Fully Divine Breath or Not Fully Divine Breaths (Asura, Asura, C. Axiuluo, J. Ashura, lHa-ma-yin), Not Fully Divine Breath Firm Intelligent-Mind (Sthirabuddhi Asura),
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Not Fully Divine Breath Misleading-Way (Kpathmi Asura, Dus kyi Mu-khyud lHa-ma-yin), Not Fully Divine Breath of the Wrathful One (Caa Asura, gTum-mo lHa-ma-yin), Not Fully Divine Breath of Presage (akuni Asura), Not Fully Divine Breath of the Pruned One (Mua Asura), Not Fully Divine Breaths Cave (Asura Guh, lHa-ma-yin Phugpa), Not Fully Divine Breath That Appears After the Killer (Aparamra Asura, bDud-med lHa-ma-yin), Not Fully Divine Breath That Itches (Ka Asura), Not Fully Divine Breath, Which Makes Tender (Vatsaka Asura), Not Fully Divine Breath with a Luminous Weapon (Hetimant Asura), Not yet born (Ajta), Nourished by the wind (Vyubhaka), Novice-beggar-monk (ramaera, P. Smaera, dGe-tshul), Objective Reality of the Person (Vastupurua, P. Vatthupurusa, Pho-yul), Oblation of energies to be given (Balikta), Oblation ritual or oblation rituals (Yga), Oblation set on fire (Homa, J. Goma, sBying-bsreg), Obstacle maker or obstacle makers (Vighna, bgegs), Obtain the fundament of gift (Dndhihna, gTong-ba'i Byin kyis brLabs), Occurrence of the mercurial nectar (Somapitha), Offering of Energies (Bali, gTor-ma), Offering of Energies to the Obstacle Makers (Vighnabali, bGegsgtor), Offerings of ravishment (dgyis-pa'i mchod-pa), Offering which gives access to the intimacy (antarapj, nang gi mchod-pa), Old age and death (jar maraam, P. jar maraam, C. laosi, J. rshi, rga-shi), Old rags (karpaa), Old-Tradition (rNying-ma-pa), One Generated By the Thigh (urujanman),
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One Gone in the Pleasant (Sugata, P. Sugata, J. Zensei, bDe-bar gShegs-pa), One Hundred Deities Radiant-Appearances (atadev, lHa brgyad), One Hundred Foreign Appearances Peaceful and Wrathful (ataparavara nti Krodha, Zhi-khro Dam-pa Rigs-brgyad), One Hundred Healers (atabhia, Mon-gre, Aquarii), One Hundred Peaceful and Wrathful Ones (atanti Krodha, Zhi-khro Rigs-brgyad), One Hundred Inalterable Syllables (ata Akara, Yi-ge brGyad), One Hundred Intelligent-Spirits Having Knowledge Revelations (ata Buddhi, Blo-brgyad), One Hundred Tempests (ata Rudriya, Drag-po'i brgyad), One in Front of the Eyes (sPyan-snga-pa), or attendant, One-Pointed Mind (ekgracitta, P. ekkaggat, C. yi xin, J. isshin, sems-rtse gcig-pa) or mind that is focusing upon a single instant aim, Ones Who Felt the Inner Revolutions (Pratyabhij) a branch of Trika aivaka, Ones Who Make Forth (Tirthakara, Mu-stegs-pa), One Who Abides in the Virgin Forest (Kntravsin), One who becomes a son (Putri Bh), One Who Blesses (ambhu), One Who Cannot Lose Ground (Avavartika) or a Hero Lucid of the Mercurial Awakening, Who One Who is Never Fare from the Lock, One Who Deserves to Receive Homage or those who deserve to receive the homage (Arhat, P. Arahatta, C. Aluoan, J. Rakan, dGrabcom-pa), One Who Enjoys an Uninterrupted Bliss (Surataragii), One Who Enters the Stream (rotpanna, P. Sotpanna, rGyunzhugs), One Who Gives Good Feeling (Bhvanka, sgom-pa), One Who Grasps (Grhaka, 'dzin-pa holder), Once More Preceding Conjunction Movement Ahead (Anuprva Prayoga, mthar gyis sbyor-pa yi-bya-ba), One who has chosen the most appropriate to be instructed (Upadeavya),
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One Who Felt the Reality of Phenomena (Sakyat Dharma), One Who Gets Furious (Cai k), One Who Has Been Awakened Separately (Pratyeka Buddha, P. Pacceka Buddha, C. Yuanjue, J. Engaku, Rang-rgyal Sangs-rgyas), One Who Has Got the Marks (Ligavant, rTogs-ldan), One Who Has in Hand the Pure-Diamond (Vajrapi, C. Jingang, J. Kongsyasha My, Phyag-na rDo-rje), of all human emotions known as the Secret, One Who Has Taken Rebirth as a Hungry-Ghost (Pretyajti), see, One Who Has Gone to the Hungry-Ghost Nightmare, One Who Has Gone to the Hungry-Ghost Nightmare (Pretyana), One Who Has the Capacity to Partake His Joy with All (Pramdita, P. Pramujja, Rab-tu dGa'-ba), One Who Has the Intelligence Mark [understanding emptiness] (Ligamati, rTogs-ldan), One Who Has Subjugated the Undulating-Energies (Ngrjuna, Klu-sgrub), One Who Hitches up the Brown (Harivhana, Seng-ge bZhugsma), known as One Who Hitches up the Cloud, One Who Hitches up the Cloud (Meghavhana, sPryin gyi bZhugs-ma), known as One Who Hitches up the Brown, One Who Holds Back [Vital Breaths] (Yama, gShin-rje), One Who Holds Back [Vital Breaths] and Ineluctable Acts (Yamakarma, Las kyi gShin-rje), One Who Holds Back [Vital Breaths] Is Reputed Living Underground (Yamakaya), One Who Holds Back [Vital Breaths] Presiding Over the Tribunal (Yamasabh), One Who Holds Back [Vital Breaths] Sitting in His Throne (Yamasdana), One Who Holds Back [Vital Breaths] the Black-Blue-One (Kla Yama, gShin-rje Nag-po), One Who Holds the Inner Fire As His Own Child (Agnigarbha, sNying-me), One Who Illuminates the Phenomenal (Dharmadpak, Chos kyi sGron-ma), see, Lady-Deitys Radiant-Appearance Who Illuminates Phenomena, and Grandmother Who Illuminates Phenomena,
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One Who Imparts the Object of Thinking to Others (Updhyya, P. Upajjhya, C. Heshang, J. Waj, mKhan-po), One Who Instructs (Upadeika), One Who Invites to the Sacrificial Offering of Fire (Agnihotra), One Who Is Able to Speak Two Languages (Divibhin), One Who Is Born From Love (Kmaj), One Who Is Completely Hold by Love (Bhvaikaras), One Who Is Consisting of Wind (Vyumaya), One Who Is Drinking Death (Mtyup, 'Chi-bdag-ma), One Who Is Feeling the Triple Character of Astral Time of the Sesame (Triklaja, Telo Dus-gsum mKhyen-pa), One Who Is Full of Vital-Strength, and is Difficult to Understand with Her Intimidating Mystical-Incantation (Mantrabhru Ka Balamant, Drag-sngags sTobs-ldan Nag-po), One Who Is Satisfied (Ratavant), from rata pus full of, who likes to, is delight about, attached to, satisfied, is intimate to, delighted One Who Jumps Up (Udvasrotas, 'Phar-ba), One Who Keeps Company With Intensity (Virat), One Who Knows Presages (akunaja), One Who Knows [the Inner Revolutions] Worshipper of the Benevolent One (Trika aivaka), One Who Knows What Is Hidden (Antaraj), One Who Knows What Is Dissimulated (Antarayati), One Who Lights the Magic Wick of Accomplishments (Siddhivarti), One Who Makes Horns Grow (gotpdana), known as iva, One Who Makes Lose Consciousness (Mohin, a feminine form of Viu appearing as ivas wife), and it is also an arrow (mohanstra) of Kmadeva that provokes a blackout like at the time of coition, which may be considered negatively as a moment of distraction, or positively as a mean to cut through the thinkingmind solidity, One Who Makes One Run (Draupad, Rig-byed-skyes), or the one that makes to flee, One Who Makes Sparks Fly (Sphuligavant), One Who Makes the Earth Shine (Kubera, known as Kuvirj, Kube-ra),
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One Who Makes the Earth Shine Speaking-Radiating AwakenedEnergy (Yaka Kubera, Ku-be-ra gNod-sbyin), One Who Makes to See, the Supreme Mercurial Revelation Issue of the Fortune (Dhanad Digbodhi, Nor-sbyin byang-phyogs), One Who Makes You Go Beyond (Tr, C: Tuolo, J: Tarani Bosatsu, sGrol-ma), or Ones Who Make You Go Beyond, One Who Pass the Ford (Trthika, C. Yidao, J. Ged, Mu-stegspa), or Ones Who Cross the Ford, or guide of the passage, One Who Perceives the Continuous Consummation, Which Cracks [Everything] (Ucchma Jambhala, rMugs-'dzin 'Chol-ba), One Who Possesses the Qualities (Bhagavant or Bhagavn, P. Bhagav, C. Shizun, J. Seson, bcom-ldan-'das), known as the Buddha, One Who Prepares for Death as the Fading of Breaths Hold Back (Yamntaka, C. Yanmandejia, J. Daiitoku My, gShin-rje-gshed), One Who Prepares for Death as the Fading of Breaths Hold Back the Black-Blue-One (Kla Yamntaka, gShin-rje-gshed Nag-po), One Who Prepares for Death as the Fading of Breaths Hold Back Graceful-Splendor (Majur Yamntaka, 'Jam-dpal gShin-rje), One Who Prepares to the End of the Obstacles Makers (Vighnntaka, bGegs mThar-byed), One Who Provokes the Realization (Sdhaka), or the yogi having the magic wick, One Who Reflects on Life (Pracint, Srog-bsam), One Who Presides Over the Deities Radiant-Appearances of Pleasure (Nandanadevat) known as Vajrapi, One Who Has in Hand the Pure-Diamond, One Who Produces Extraordinary Tumultuous [Elements] (Bhuta Dmara), see, Who Has in Hand the Pure-Diamond (Vajrapi), One Who Protects the Sanctuary of the Jug (araakui, dkongnyier), One Who Sets on Fire (Agnikaa), One Who Shouts Loudly (Sraika), One Who Splits the Jumping Deer (ambaradraa), One Who Stays in the Circle [of Existences] (Cakravartin, 'Khorlo bsGyur-ba who turns the wheel), One Who Successfully Bestows the Accomplishments (Siddhikara, byed-pa'i dngos-grub),
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One Who Supports the Realm (Dhtarra, G. Atlas, C. Bidukesha or Chiguo, J. Jitoku Ten or Daizurata Ten, M. Orchlong Tetkchi, Yul-'khor-srung), One Who Takes Away (Hra, Parthian, Harbe), see, Paihra Rja, One Who Teaches How to Approach (crya, P. Acariya, C. shi, J. ajari, sLob-dpon), One Who Teaches How to Approach the Act (Karmcrya, P. Kammcariya, C. shi ye, J. ajari g, las kyi sLob-dpon), One Who Teaches How to Approach the Pure-Diamond (Vajrcrya, rDo-rje sLob-dpon), One Who Throws Himself to the High (Uddhilipda, Udhili-pa), the One Who Transforms a Quantity of Lotus (Padmntkara, Padma-gshed), a form of Horse-Neck (Hayagrva, rTa-mgrin), One Who Translates the Foreign Languages (Anvdaka, Lo-tsba), One Who Wears a Rope (Dmodara), a name of Ka, One Who Wears a Snake (Ngamaunjin), One Who Would Return Only One Time (Sakdgmin, P. Sakadgmi, J. Shidagan, Len-gcig Phyir-'ong-ba), One Who Would Never Return (Angmin, P. Angmi, J. Anagan, or Fugen, Phyir-mi-'ong-pa), One to be avoided (Mandeha), a group of Pica Scythian Tribes, One should develop the correct view that does not grasp anything ('dzin-pa byung-na lta-ba-min), One should generate the awakened mind that encourages detachment of his spiritual comfort (rang-don-la zhin-na byangsems-min), One with Good Auguring Hands (Magalapi, phyag-na bkrashis) known as Vajrapi, or One Who Has in Hand PureDiamond, One with Four Arms (Caturbhuja, phya-bzhi-pa) the great compassioned one, One With the Efficient Tie to Noble Man (rya Amoghapa, J. Fukukensaku, Don-yod Zhags-pa), One with the Form of a Hair (Kacarpin), One with Twelve eyes (Dvadaacakus, sPyan bCu-gnyis), see, the Juvenile of the [Autumnal Transit of the] Moon within the Pleiades,
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Only Mother Lady-Deity-Radiant-Appearance (Ekamt rdev, Ma-gcig dPal gyi lHa-mo), Only Flavor (Ekarasa, Ro-gcig), Only Thought [of Awakening] (Ekacitta, dGongs-pa gcig-pa or dGongs-gcig), Only Thought [of Awakening] in One Hundred Texts ([Ekacitta ata karaa] dGongs-gcig yig-cha), Oral Collection (gamanikya, bKa'-'bum), Oral-Tradition (ngama, bKa'-ma), Oral-Tradition of the Taglungpa (sTag-lung-pa'i bKa'-'bum), Organ of voice (ssya), Orgasm charnel frenzies (madana), or in Sanskrit charnel love, passion (L. passio suffer) barely controllable desire, of Kmadeva (L. Cupido, from cupere to desire), Oriented giving-mind (Pindapta), see, ascetic oriented givingmind, Ornament of Cognitive-Wisdom (Prajlakara, shes-rab-rgyan), Ornamental (ilpa), Ornamented (ilpika) a name of lord ivas wife, Ornamental Body Resulting From a Creation (ilpanirmakya, bzo-bo sPrul-sku), Outcome to the limits of ordinary mind (nihgamana, nus-pa'i mthar-thug), Outer, inner and secret (bahir antara guhya, phyi-nang gsanggsum), Outer Fury Nature of the Curl (Bahircaal Svabhva Kual, Phyi'i gTum-mo Rang-bzhin Tsanda-l), Overstepping of the sky (Svaratikrama), Owner of the Nature of Things (Dharmasvmin, Chos-rje), Owner of the Nature of Things of the Great Golden Hall (Dharmasvmin Survalaya, gSer-khang Chos-rje), Palace (bhavana, pho-brang), Pale-white camphor (Karpragaura) or yellowish camphor, Palpitation (sphur), Parasol (chattra, gdugs), Parts of the Knowledge (Vedga), Passes into the other world (svagmin), Path (mrga, P. magga, C. dao, J. d, lam),
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Path of Accumulation [of Merits] (Sabhra Mrga, Tshogs-lam), Path of Imagination That Makes Existence Appear (Bhvana Mrga, P. Bhvana Magga, C. Xiuxin Dao, J. Zenj D, sGom-lam), Path of Liberation (Mukti Mrga, Thar-lam), Path of Mercury Mind Lucid of the Perfect Revelation of Knowledge (Bodhicitta Mrga, Pli Magga Bodhicitta, C. Dao Putixin, J. D Bodaishin, Byang-chub Sems-lam), Path of Moving Ahead Conjunction (Prayoga Mrga, P. Payoga Magga, sbyor-lam), Path of no rule (Aaikamrga, Mi-slob-lam path beyond study), Path that Causes the Appeasement of Suffering of rMang (Zhibyed rMang-lam), Path of Skillful-Means (Upya Mrga, Thabs-lam), Path of Rules (aika Mrga, sLob-pa'i Lam path of study), Path That Looks At The Presence (Darana Mrga, C. Jian Dao, J. Ken D, mThong-lam), Patience (knti, P. khanti, C. ren, J. nin, bzod-pa), Patron benefactor (Dnapati, sByin-bdag), Peace (nti, P. santi, C. an, J. an, zhi-ba), Peaceful Innate-Wisdom (nti jna, ye-shes zhi-ba'i), Peacock (mayura, rma-bya), Peacock feathers (mayurapiccha, shog-sgro), Pinnacle of Cognitive-Wisdom (Prajaka, Shes-rab-brtsegs) the Bodhisattva, Pearl that Pressurizes the Soma (Maigriva, Nor-mgrin), or the one with a Gem neck, Penetration (Antvasth), Perceive the object of the thinking by fixing the attention to it (praidhi cittopda, smons-pa sems-bskyed); approaching it, touching it, directing (ones eyes) to it, considering it, spy upon it, kept a close watch on it, discovering it, Perceive the object of the thinking mind from departure and journey to arrival (prasthna cittopda, 'jug-pa sems-bskyed); from receive, accept, pick, and perceive (upda), the thought, object of thinking, spirit, heart, to aspire, to get the experience of (citta), and it departure, voyage and arrival (prasthna), Perception (saj, P. sa, C. xiang, J. s, 'du-shes),
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Perfect Luck Itself (siddhimanti dngos-grub-ldan) full of Accomplishments, Perfect The Pure-Diamond He luminous one that is emitting the hidden noises (Viuddha Vajraheruka, rNam-par dag-pa rdo-rje He-ru-ka), Perfect Vision of the Presence of the Reliquary Tumulus (Stpa Sadarana, mChod-rten bsTan-pa), Perfecting of a very pure body (Kyaviuddhi, lus-dban), Perfecting very pure mind (Citta Viuddhi, sems-dben), Perfecting of a very pure speech (Vag Viuddhi, ngag-dben), Perfumed One (Vsa) or subconscious, Vasudevas son, Perineum-Wheel Diffusing Bliss at the Secret Place (Guhyasthna Sukhaplacakra, gSang-gnas bDe-skyong gi 'Khor-lo), Permanent (nitya, P. nicca, C. chang, J. j, rtag-pa), Friendship (Maitra or Maitri, P. Mett, C. Ce, J. Ji, Byams-pa), Personal-Deities Radiant-Appearances (Devat) of Pleasure, Personal-Deity Who Supervises Favorable Presages (akunadevat), Perversion views (Mithy Di, P. Micchadihi, C. xiejan, J. jaken, log-par lta-ba, or log-lta), Pha (Phaa or Phe), see, Resonant Onomatopoeia, Physical and Mental Ordinary Accomplishments (Sdharanasiddhi, thun-mong gi dngos-grub), Physical position or physical positions (asna), Pierced (viddha), hurt, affected by, and fill up, Piercing of the drop (Binduvedha), Place and time (deakla, P. diskla, yul-dus), Place of birth (yoni, P. yoni, skyes-ngas), female organ, or perineum, Place of Ghosts Apparitions (Vetlotthpana), Place where to go for a walk (Vihra, P. Vihra, C. shi, J. ji, dgonpa), or where to have a pleasant time, known as monastery, see, Mother-monasteries, Path Mars (Nakatra Bhnandana), Play (Lalita, rol-pa), Plays of love (Surakri),
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Pleasing Place (Sukhvat, C. Bailiangshe zong in 402, then after Jingtu zong in 527, J. Shin sh, bDe-ba-chen), or (pure field of the) Blissful cavity, Pleasure experienced with a woman (strsabhoga), from str, woman or female, Plough that digs out a furrow (Sirotkaaa), Point between the eyebrows (Rmevara), Political ruler (dpon), Pollen (Bandhrajas), Pongonia Glabra (Kasanja, bKa-shes tshal), Possessor of Innate-Wisdom with Four Arms (Caturbhuja Jnantha, Ye-shes mGon-po Phyag-bzhi-pa), Possessor of Loving Kindness (Maitreyantha, Byams-pa mGonpo), Possessor of the Black-Blue-Exalted-Instant with Four Arms (Caturbhuja Ntha Mahkla, mGon-po Phyag-bzhi-pa), Possessor of the Element Strengths (Bhtantha, gZhi-bdag mGon-po), known as Lord iva, Possessor of the Fury or Possessors of the Fury (Caalntha, Tsanda-l mGon-po), Possessor of the Lunar Elixir (Somantha), known as Lord iva, Possessor Who Magnified (Mahntha, mGon-po Chen-po), Potala Palace of lHa-sa (Ra-sa rTse Po-ta-la Pho-brang), Pot maker (Kulta), see, potter, Potter (Kulla, or Kumbhakara), Power that destroys (a), Powerful Ones (akra, see, Indra akra, P. Indra Sakka), Powerful General Sovereign of the Smoke-Eaters (Gandharvarja Ugrasena, Drag-sde Dri-za rGyal-po), the Gandharva Hh or Vajrasattva, Practical advantage of the mystic secret (Guhyrtha, don gsangba), Practice with [Daily] Assiduity (sev, bsnyen-pa), Practice of the conjunction (Yogcrya, rNal-'byor spyod-pa), or observance of the artifice of the contact, Practice of the Movement that Mingles (Mcra, 'pho-ba), Practices offerings (pjana, mchod-pa phul-ba),
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Practicing monks renounce this life (che-'di-la zhin-na chos-pamin), Practitioner of the Conjunction or Practitioners of the Conjunction (yogi, rnal-'byor-pa), Practitioner of the Conjunction that Takes Whatever Exits (Yoginbh), Practitioner of the conjunction with a skull-cup (Kpliyogi), Prayer to strengthen the life duration (Viravaha, brtan-bzhugs), Precepts of the intentional mental purification (blo-sbyong gi bslab-bya), Preliminaries (Prvaka, sNgon-'gro that by which one start), Preliminaries of mental phenomenon support (sNgon-'gro rten gyi chos sems-pa), Prescriptions (upadea, P. upadesa, C. yupotishe, J. upadaisha, man-ngag) practical instructions, profound methods, Prescriptions of the Conjunction in Six Parts (aaga yogopadea, Yan-lag drug gi sbyor-ba'i man-ngag), Prescriptions of the Path of Skillful-Means (Upyamrgopadea, Thabs-lam gyi khrid), Presumptuous pride (Abhimna, mngon-pa'i nga-rgyal), Prickly apple (Dhathra, thang-krom), Pride (Mna, P. Mna, C. man, J. man, nga-rgyal), Pride of Pure-Diamond (Vajramna, C. shingang man, J. kong man, rdo-rje'i nga-rgyal), Pride of the modest (Unamna, cung-zad snyam-pa'i nga-rgyal), Pride perversion (Mithymna, log-pa'i nga-rgyal), Primordial Governor of the Hymeneal (Bhaga ditya), Primordial-Lord of the Three Cities (Tripurdipati) as well as holder of the trident, a name of iva, Primordial Water (Adivri, dang-po'i chu), Prince of the Ha (Tegin), Prince of the Cei Tribes (Caidya), Prince of the realm (M guiong, C. k'uowang), Principal seat (Saduttam, J. Honzan, gDan-sa), Principal attendant (spyang-ngas-pa), Principal Teacher of What Determines Existence (Mantribhvan, dPon-sgom-pa) or minister of the mental creation,
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Prodigious Cervid (arabha or Sarabha) known as Golden Unicorn, see, Jumping Deer, and Golden Unicorn, Prodigious Power to Move Within Space (Khecara, mKha'spyod), Wisdom Messenger, Flying Bird, Profound compassion (aambhira karu, snying-rje'i zab-mo), Profound devotion (Gambhira Adhimukti mos-pa'i zab-mo), Profound meaning (gambhira, zab-mo), Profound breathing (Gahvara asu), Profound Sea (Samudra, rGya-mtsho), Prosperous Beauty (Lakm, Nor-rgyun-ma), Lord Vius wife, Prosperous Beauty, Who Belongs to the [Solar] One Who is Always Active (Lakm Vaiav, Nor-rgyun-ma Khyab-'jug-chungma), Prescriptions about the Pure-Diamond (vajropadea, rdo-rje'i man-ngag), or instructions about the innate purity of all, Protector of the Earth or Protectors of the Earth (Bhmipla, Saskyong), Protectors of the Nature of Things (Dharmapla, J. Gh Zenshin, Chos-skyong, or Srung-ma), Protector of the Nature of Things Speaking-Radiating AwakenedEnergy Red Overshadowing Lord (Vhaspat Rakta Yaka Dharmapla, Chos-skyong gNod-sbyin Tsi'u dMar-po), Protector of the Cohorts [of the Minor Deities RadiantAppearances] (Gaapla, Tshogs-skyong), Protectors of the Four Directions (Catur Digpla, Phyogs-skyong bzhi), Protector Who has Recognized the Three Free Spaces (Loktripla, Log-tri-pa), Protuberance (gaabhitti), Provided of (saha), or together, to gather, assisted of, simultaneously[appearing], Public case archive (C. gong'an, J. kan, K. kongan), Swelled pride (maddhmta), Pulsation of expulsion (nirdh), Pure Buddhafields (Buddhaketra, C. Jintu or Fotu, J. Jdo or Butsudo, Sangs-rgyas kyi zhing), Pure Continuous-Remembrance (smtyupasthna, P. satipahna, C. nienliji, J. nenriki, dran-pa nyer gzhag),
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Pure-Diamond (vajra, C. shingang, J. kong, rdo-rje), Cage of the Pure-Diamond of the Step-Across-Space FemaleDeities (Dkiivajrapajara, mKha'-'gro-ma rDo-rje-gur), Pure-Diamond Gifted of Good Mood Keeper of the Assumed Obligation (Samayika Vajrasdhu, Dam-can rDo-rje Legs-pa), Pure-Diamond Family (Vajrakula, C. Jingangbu, J. Kongbu, rdorje'i rigs), or the one gone beyond characteristics, Pure-Diamond Fury (Cavajra, rdo-rje gtum-mo), or ferocious outcome inner heat emptiness that cut through the illusory nature of anything, Pure-Diamond Gifted of Good Mood Keeper of the Assumed Obligation (Vajrasdhu Samayika, Dam-can rDo-rje Legs-pa), Pure-Diamond He (Hevajra, Kye-pa rDo-rje), Pure-Diamond Holder (Vajradharaka, rDor-'dzin-pa), or an enlightened being, Pure-Diamonds Mystical-Incantation, Arising at the Intimidating Instant of Union (Vajramantra Bhrusandhi, dMod-pa drag-sngags), Pure-Diamond nature (Svabhvajra, rdo-rje'i rang-bzhin), or to see everything as a colorless reflector of all kind of appearances as stainless emptiness, or the display of three, four or five bodies of a Buddha, Pure-Diamond Practitioner of the Conjunction (Vajrayogi, rNal-'byor-pa rDo-rje), Pure-Diamond with the Excellent Hand (Vajrasdhuhasta, rDorje Sa-dhu-rtsal), Pure Field of Superior Joyfulness' (Abhnandaketra, mNgon-par kung-dga' zhing), Pure Field that Goes by Raising (Uiyna ketraloka, U-rgyan zhing-khams), Pure fields (ketraloka, L. purus ager, zhing-khams), Pure Land of the Distribution of the Pleasing Place (Sukhvatvyha Ketraloka, bDe-ba-can bKod-pa'i Zhing-khams), Pure vase (kevala kumbha, purus vas pure vessel) of the absolute unity of the mind and its ten kinds of whirlwinds elementary appearances, Pure vision (dara, L. purus videre pure see, dag-snang), or pure visions, within the extraordinary vision following a complete
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appeasement of judgment and references, about the Nature of Mind, Purification of Hungry-Ghosts (Pretauddhi, L. Lemures purificare, make pure the frightening spirits, P. Pettasuddhi), Pushing up the backbones like a lance (sgal-tshig drang-po bsrang-ba), from L. lancea, or a long weapon, with a sharp metal point, in order to set free the thirty-two subtle knots, Put into place (asana, bzhugs-stabs), or bodys position, which settled naturally the subtle breaths, Put in Place as a Diamond (Vajrsana, rDo-rje-ldan), or diamond position in order to generate the inner heat Bodhicitta bliss, Put in Place as a Lotus (Padmsana), or lotus position crossedlegged with the feet resting on the thighs Putting into Place of an Accomplished One (Siddhsana), or Supernatural realization position, Putting Yourself in God (Arabic Islm, from 'aslma to submit to God), as a Monotheistic faith revelation, reputed linked with those of Abraham, Moses, and Jesus, as the Prophet had Jewish and Christian wives, Quadruple Knowledge (Catur Ved), Quality (gua, P. gua, G. poiotes, L. qualitas having of such a kind, C. gongde, J. kudoku, yon-tan) or qualities, by way of French qualit, Quick spiritual development (cig-char-bas), as a spontaneous pure ripening of the ultimate reality, Radiant golden pure-diamond (survaa prabh vajra, gser-'od gyi rdo-rje), as a pure carbon colourless crystalline stone may reflect the natural yellow brilliance of the sun light displaying like in a dream all the tint acknowledgeable Radiant-Dazzling-Sonorous Mirage Rays Luminosity (Marci Praka, L. Mirare luminosus radius look at light ray, 'Od-zer-can-ma gSal-cha), Radiant luminosity (prabhva, L. radiant luminosus emitting rays light, gsal-ba), Rainbow net (maidhanusjla, 'ja'-lus drva-ba), Raven Beak (Vyasatua, L. Rapina beccus), from French rapiner, by way of L. rapina pillage, and French bec by way of Celtic L. beccus horny nose,
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Real Announcing one shouldnt keep any attachment for this [ephemeral] cycle that goes from one state to another ('khor-ba-la zhin-na nges-'byang-min), Realized as Soon as Thought Mind-Jewel (Cintmai, Yid-bzhin Nor-bu), as the pure nature of mind does make to appear anything instantaneously without obstruction as a phenomenal illusory outcome unembarrassed by matter, Reaper (Leika), the one who cut off herbs into pieces; from little piece of, particle, atom (lea), Reciprocal-Choice Monastery (ambara Vihra, bDe-mchog dgon), Red-drops (raktabindu, L. rufus globulus, thig-le dmar-po), bit of pleasure, blood globule, Enamored orb, here the world red is an example of the linguistic proximity as G. eruthros may have given the Sanskrit rudhira, and the Latin rubber or rufus, and as well the German rot or the Dutch root, which is always close to the German and English even if unquoted in this text not to enlarge it anymore, and indeed, drop is similar to the German tropfen, and not from the French goutte coming from globulus, which has passed into English as the medical globule. Yet again red in Sanskrit has a larger spectre, rakta colored in red by love as a synonym of raga passion, oha red applied to a fruit or lips, majiha : madder colored red, Pala bignonia red, palopala red ruby, manail arsenic red, piga brownish red, or kmirga, carmine red, a color obtain from insect larva rohita red moon, loha copper red, lapupa yellowish-red, and that fact express a limit by an extreme diversity. In conclusion the red-drops Bodhicitta essence are going in the conjunction process to tint everything of the path, Red seed syllable (Raktabja, P. Raktabja, Sa-bon dMar-po), or blood original cause, adoring zero, and pleasant essential part of a magic incantation; which is the subject of an allegoric sacrifice (bjayaja), of the original nature (bjatva, sa-bon kyi rang-bzhin) of all things, Red lotus-flower (Kokanada) that was described as a food for the horse, or in secret language the subtle breaths by the Greek poet who had preliterate oral tradition know as Homer (G. Homeros 863 BCE to 796 BCE) of Smyrna in Inia (Izmir, Trkiye),
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Red Prescriptions (Raktopadea, dMar-khrid), or particular instructions about dissolution coming from the direct experience of the guru, Reflection (aya, L. reflexion bent back, bsam-pa), or serious thought, Refuge (araa, P. Saraa, L. Refugium back flee, C. Guiyi, J. Ki, sKyab), been sheltered from danger, or trouble, Refuge Protector (araapla, sKyabs-mgon), Refutation debate (daa, L. refutare disbattere repel in reversal fight, or discussion rebut, sun-'byin), Rejoicing in meritorious acts (puynumodan), Relate to the Ancient Own-Mine in Eight Approaches ([Svaprva Svkra Aa gama], bKa'-brgyad Rang-byungRang-shar) Relaxation (ngal-gso), rest, Reliquary tumulus (stpa, P. stpa, L. tumulus from tumere swell, C. ta, J. den, mchod-rten support of offerings) reliquary tumuli, burial mount that puff out, add to, increase, or else enlarge, Reliquary Tumulus Of The Apparition Of The Deities RadiantAppearances (Devvatra stpa, lHa-babs kyi mchod-rten) of K, Reliquary Tumulus Of The Mercurial Tree (Bodhivka stpa, Byang-chub Shing-la'i mcho-rten), known as Bodhivka Mahcaitya of Bodh Gay, Reliquary Tumulus Of The Submission Of The Killer (Mrasask stpa, bDud-'dul mchod-rten) of Vail, Reliquary Tumulus Of The Victory (Vijaya stpa, rNam-rgyal mchod-rten) of Vail, Reliquary Tumulus, Which Blazing Radiance Brings Happiness (Magala prabhajvala caitya, bKra-shis 'od-'bar mchod-rten), Reliquary Tumulus With Many Gates Of Good Augurs (Bahudvra stpa, bKra-shis sGo-mang mchod-rten), of Srantha (Srnth), Renaissance obtained as the fruit of an act (janma karma phala, skye-ba las-kyi 'bras-bu), Renowned Jewel (Ratnakrti, Rin-chen-grags), Renown in this [eastern] Apple-Rose Island-Continent (Jambudvpakrti, 'Dzam-gling Grags-pa),
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Republican tribal confederation (Gaa, L. Respublicus Tribus Confderare concern of the people tribes together join in league with), Residence of Faith (raddhvat, Dad-pa-can), Resonant onomatopoeia, Phe, Pha or Phaa, Respiration of the Vase (kumbhaka, L. vas respiratio vessel breath out, bum-pa-can), in Sanskrit the elephant trunk (karin kumbha) is compared to a vase, with a clear image of it aptitude of take in and blow out, Retention (dhra, L. retentio hold back, 'dzin-pa), see, Respiration of the Vase, Retention is the thought observation while combining it a point (dea bandha citasya dhra), or Retention is to be aware in order to tie [whatever it is] in place, Retreat (vrika, L. retrehare pull back, dbyar), Retreat places (vrikasthna, dbyar-gnas), Right Side (pradakia, P. padakkhin), Right livelihood (samyagjiva, P. samm ajiva, C. zhen ming, J. sh my, yang-dag-pa'i 'tsho-ba), Right view (sayak di, P. damm dihi, L. justus videre right see, C. zheng jian, J. sh gen, yan-dag-pa'i lta-ba), Ringing Phoneme (Ghoa, G. phnema sound or speak, L. resonare resounding, C. Ming, J. My, dByangs) one of ivas names, Rin-po-che (very precious one, Ratna jewel, L. vir pretiosus of very great value), Rice bowls that are refreshing (pindanirvapaa, gdab-pa'i bsduspa), Ritual libation text (savanakarman, gser-skyem) in Buddhism, Ritual libations (rddha, L. ritualis formal ceremony of libation pour as an offering, dad-pa) in Hinduism, see, Sacrifice to the Spirits, Ritual of Homage Offerings Given to the Revered One (Gurupj, Bla-ma cho-ga), Ritual of Homage Offerings Given to the Undulating-Energies (Ngabalipj, Klu-gtor),
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Ritual of Homage Offerings to the Magic Astral Circle that Sustained the Cohorts of Minor Deities Radiant-Appearances (gaacakra pj, tshogs kyi cho-ga), Ritual of homage offering and water (jalabalipj, chu-gtor), Ritual Offerings Hall (Pjlaya, mChod-khang), Ritual of the Ultimate Dissolution (abhiprya, L. ritualis ultimatus dissolutio ceremony of come to an end by disintegration, dgongs-rdzogs), Lady-Deity Who is Living in the Secret River (Sarasvat Dev, C. Dabian Caitian Nu, or Miao Yin Fomu golden eloquence, J. Benzai Ten, M Kele Yin kin Tengri, lHa-mo dByangs-can-ma, or mGrinbzang-ma Clear Voice), Rolls of paintings (thangs-bka', L. rotulus pingere a roll to paint), Root-Continuous-Mystical-Process (Mlatantra, rTsa-ba'i rgyud), Root-Continuous-Mystical-Processes, Root guru (Mlaguru, rTsa-ba'i Bla-ma), the one who has shown the Mind Nature to a disciple (L. disciplus learner) who has recognized it as such, after that the devotee may have several gurus who may again give him pointing instructions within a extraordinary ending from one Bhmi to another, and they may manifest in pure visions or else in dream illusory stage, Rope of the [one hundred secondary] knots (dman granthi), Rotation-Space-of-Energies of the Accomplishments of Mind (cittasiddhi maala, thugs-sgrub kyi dkyil-'khor), Rotation-Space-of-Energies (maala, G. energeia within work and L. discus disk, C. ten, J. mandara, dkyil-'khor), Rotation-Space-of-Energies of the Nine Deities RadiantAppearances of The Pure-Diamond He (Hevajra Nava Dev maala, Kye-pa rDo-rje lHa-dgu dkyil-'khor), Rotation-Space-of-Energies of Objective Reality of the Person (Vastupurua maala, P. Vatthupuri maala, L. discus persona realiz disk character in play relating to thing, Pho-yul kyi dkyil'khor), Rotation-Space-of-Energies of the mother elementary embryo (Garbhadhtu maala, J. Taizokai mandara, sNying-dbyings kyi dkyil-'khor),
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Rotation-Space-of-Energies of Subtle Breaths (pra maala, L. subtilis ventus discus fine wind disk, C. tan xi, J. mandara iki, rlung gi dkyil-'khor), Sacred Supreme Channel (Brahmn nad), see, River Secret Cavity, Sacred cordon (stra, L. sacrer chorda holy string, or rope), a synonym of aphorism, and of the attribute of the pontiff caste as the symbol of the presence of the Sacred Supreme Channel, after that the holy teaching of the Buddha and some Hindu authors are referred as Sacred cordon manifestation, Sacred intoxication (pnamada, L. sacrer intoxicare holy and into take poison), Sacred sprinkling of the skillful knowledge (vidyhastbhieka, rig-pa'i rtsal-dbang) or in Tibetan the skillful power of the knowledge dynamism, Sacred Sprinkling Ritual (abhieka, C. gungding yin, J. kanj, dbang-bskur), or Sacred Sprinkling Rituals, Sacred Sprinkling Ritual of Innate-Wisdom (jnbhieka, dbangbskur kyi ye-shes), the consecration knowledge of Vairocana, Sacred sprinkling royal coronation (abhiic), Sacred sprinkling that is compared to [gurus heart] water (abhiecana), Sacred tradition (gama, L. sacrer traditio holy deliver, C. Ahang, J. Agon, Lung), Sacred turn (pradakia dharma, G. kuklos, circle, L. cyclus, chos-skor) pilgrimage track, cycle, or to complete a circle, Sacrifice to the Spirits (raddh, L. deis minibus, dad-pa), in Roman mythology to manes, deified ancestors (Pitdeva, L. Deificare Antecessor), and in middle of February during the Parentalia the familiar spirits (dies parentales) or close relatives, Sacrificial offering (yaj, L. offere sacrificus to offer a sacrifice from sacer holy) or sacrificial offerings, to divine or supernatural figure, Sadness (arati, L. tristus unhappy or satis enough, from AngloSaxon sd, German satt), Sage (i, L. Saper from sapere to be wise, J. Jbu, Drang-srong), or sages,
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Sanskrit (Saskta composed or elaborated, C. Fanyu, J. Bonsan, Legs-sbyar), see, been refined, the ancient Indic language, yet again the original one dating from 1200 to 400 BCE was profoundly modify and combined with other as for example several linguists have asserted that it root was common to Greek Skari Prkt and Latin to speak of several influence of from Kharoh, Prkt Brhm with the Persian Mgadh Prkt reappearing as Vartula Bagal or Oiya, Scythian Prkt Picabhsa, Prkt Pli, Mhrr Prkt and so fourth, after that the early Bharaiva -Gupta Sanskrit of the around 250-300 had induced like our modern verbal communication foreign rootless terms while keeping the Devangar script and his variant of the Lantsa script, the linguistic process is identical to the one adopted by way of Greek and Latin which are still a source of creation of new worlds today, Satrap (Katrapa, or Mahkatrapa, Great Satrap, L. Satrapa, from Sassanian Persian, Katrapa pvan country protector), Savage lights ray (avaripda), Savage Lotus (Padmaavari, L. Lotus Silvaticus lotus (G. lotos) of the forest, a-ba-ri Padma), they are a diversity of large water lily flower like the dark pink Nebulum Nucifera (Nebulumbonaces), or the white-red Nelumbo Lutea of Egypt that was drink to get ecstasy and known to the Greek as giving special dreams, and various sorts of Nyphaea lotus, yet her it may means that he was active near the Padma River, a subsidiary in southern Bagaladea of the Gag, and in Siddha language of the conceptual solar Channel, Savor of meat (msarasa, L. carna sapor taste of flesh, ro-sha), Savor of voluptuous pleasure (suratarasa, L. sapor voluptuosus from sapre to taste, and from voluptas pleasure by way of French plaisir to please), School of the Conjunction (Yogaikya, rNal-snod), School of Those Who Set Out Awareness (Vijnavda, P. Viavda, rNam-she'i rTsod-pa), Sealed-retreat (L. sigilum small picture use to close a document or a door with sealing wax, and retrehere pull back, 'dag-sbyar), Seat of the teaching (saddharma, chos-khri), Seat of the Teaching of the Protector (araa saddharma, sKyobpa'i chos-khri),
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Secret (Guhyaka, L. Secretum, gSang-ba-pa), the One who personified the Secret, see, Vajrapi (Phyag-na rDo-rje), or the One Who Has in Hand Pure-Diamond, the Guhyakadev, are a category of Deities Radiant-Appearances of the Secret belonging to the suite of Kubera, which are keeping the treasury of the Secret of the spiritual Knowledge, or of the ultimate empty essence of all phenomena, emotion, and self-as-such, Secret profound meaning (guhyagambhira, L. secretum profundus before bottom secret, or deep secret, zab-gsang), which the intense manifestation of the signification of the ultimate truth, Scorpion (vcika, G. skorpios, L. scorpius), an arachnidan with pincers and poisonous sting compared in Vedic-Upasinadic tradition as for the Siddha language to the fearing outcome of the ascending Bodhicitta process, Scream of the wheels (cakravakopakjita), Second mental contemplation of mind (divitya dhyna, bsamgtan gnyis-pa), Secret Rotation-Space-of-Energies (guhyamaala, gsang-ba'i dkyil-'khor), Secret (guhya, L. secretum, C. xuan, J. mitsu, gsang-ba), Secret practical advantage of devotion (guhyrtha adhimukti, zab-mo mos-pa), Secret Preceptor (Guhyastri, L. Secretum prsceptor secret instructed of one, gSang-ston), Secret Prescriptions (Guhyopadea, L. Secretum prscriptio, gSang-ba'i man-ngag), Secret Prescriptions of the method of that Cuts off illusion into Free Space (Guhyopadea ucchedaloka, gCod-yul gsang-ba'i manngag), Secret Rhododendron Pigment (Guhyatilaka, G. Rhodon rose dendron tree, L. Secretum Clerodendrum pigmentum a natural coloring to paint, gSang-ba sNying-thig), the Genus Rhododendron is a small tree of the family of the Ericace or a Clerodendrum phlomoides, which pigment is very similar to sesame, consequently in Sanskrit tilakaa is the sesame seed, and that is inducing in the Siddha secret tongue the tiladhenu or cow pigmented (milk) which is coloring the subtle breaths during the inner-heat secret process just as a shower of colored drops can do,
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Secret signs (guhya lakana, L. secretum signum, gsang-ba'i mtshan), or the hidden make or token unseen by other as they are the awakened Bodhicitta movements, Secretary (ekhaka, L. Sereterius confidential officer, Drung-pa), in Latin the one who keeps the secrecy of his official work, Seed syllable (bja, P. bja, G. sullabe together take, L. syllabus vowel sound, C. zhongzi, sa-bon) germ syllables, or insight seed (sd, G. saat), or a unit capable to develop into another one, Sediment Destroyer (Hara Dnava, L. Sedimentum settling and Destrure reversal what was build, Ha-ra Tshigs-pa), Senior Dean (Mahsthavira, P. Mahthera, L. Senex decanus old chief of a group, C. Shangzuo, gNas-brtan), or senior Deans, Self-as-such (tman, P. att, L. spiritus breath, C. wo, J. ga, bdag), in Western religion a soul (G. seele) as spiritual immaterial part of a human being, in Latin spirit or the non physical part of a person was regarded as the essence of the mind, Selfless (antman, P. anatt, C. wuwo, J. muga, bdag-med), ultimately devoid of I (and mine), Buddha taught that a Self-assuch cannot be found, and that cannot been understood easily by Monotheist religions speaking of a divine soul, neither by psychology evoking the relative self, the cult of self, the conscious self, her real self, and else expression as his better self, my former self (expressing the change of that very self), or he is his own old self again (or regain what was lost), or negatively like selfdoubting, self-deprecatory, self-destructive, or positively as selfdetermination, self-disciplined, self-esteem and in psychiatry selfdiscovery, Self-exaltation (atmotkara, L. exaltatio raise aloft), or extreme feeling of ones self (G. selbe), I [self-pride] as a sovereign, and the vision of the glittering [divinity] (nga-rgyal dang gsal-snang), Seizing objects (grhya, L. sacire take hold objectum, thing presented to the mind, gzung), see, grasping, Sensation (vedan, P. vedan, L. sensatio perception or feeling, C. shu, J. j, tshor-ba), or sensations, Sensorial objects (viaya, L. sens objectum perceive thing presented to the mind, C. jin, J. ky, don),
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Senses Sovereign of the Hood (Phaindra), see, UndulatingEnergy of Residual (ea Nga), Sentient beings (gati, P. gati, C. qu, J. shu, 'gro-ba), Sensorial Faculty (indriya, P. indriya, C. gen, J. kon, dbang-po), see, Five Sensorial Faculties, Sensorial faculty of Continuous-Remembrance (smtindriya, P. satindriya, C. niengen, J. nengon, dran-pa'i dbang-po), Sensorial-treasury (vasu, dbyigs), and name of the excellent Vasu deities of wealth, Set forth (vda), Set forth the quintessential taste (rasavda), Seven Awakened Human-Heroes (sapta Mnui Buddha, Sangsrgyas dPa'-bo bdun), Seven Cobra Cowl Rotation-Space-of-Energies (sapta phaamaala), Seven Branches of Worship (Saptga pj, yan-lag bdun-pa), Seven Cobra Cowl (sapta phaa), Seven continents (sapta dvpa, gling-bdun), Seven days (saptha), Seven Fundamental Rules of the Accurately Luminous One (sapta Vairocana dharma, rNam-snang gi chos-bdun), Seven gates (sapta dvrvakira), Seven Golden Mountains (Sapta Kcanaparvata, gSer gyi Ribdun), Seven heads (sapta ira), Seven hindrances (sapta vadhri), Seven Innate-Wisdom Qualities (sapta gua jna, ye-shes kyi yon-tan bdun), Seven lamps (sapta pradpa, sgron-bdun), Seven Lady-Deities Radiant-Appearances (sapta Dev, lHa-mo bDun), see, Seven Mothers of Wonders, Seven Malevolent Vases Sediments (sapta Dnava Kumbha, bTsan-bdun, or bTsan-tshigs bdun), Seven Mothers of Wonders (sapta Mtk, Ma-mo bdun), Seven Mothers of Wonders Rotation-Space-of-Energies (sapta Mtk maala, Ma-mo dkyil-'khor bdun), Seven Mothers of Wonders Wheels (sapta Mtk cakra, Ma-mo 'khor-lo'i bdun),
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Seven prides (sapta mna, nga-rgyal bdun), Seven Rewarding Goals of Intentional Mental Purification ([saptrtha nirijbuddhi], Blo-sbyong Don-bdun-ma) of bKa'gdams-pa, Seven spheres (sapta loka, khams-bdun), Seven Stars of the Pleiades (ka sapta Tra), Seven Subtle-Substances Nature (sapta tattva, de-kho-na-nyid bdun), Seven tongues of fire (sapta jihva, 'bar-ma bdun), Seven rainy seasons (sapta vri), Seven Rotation-Space-of-Energies of rNgog ([sapta maala], rNgog dkyil-'khor bdun), Seventh Bhmi (Saptha Bhmi, Sa-bdun-pa), Seven sections (sapta kha or sapta parvan, sde bdun), Sexual organ (liga, rtogs), mark, emblem, symbol, phallus, Shake all (kun-'dar-ma), Shamans Head (M. Beki), or Shamans Heads, Sheen of the One Thousand Jewels of the Cobras Hood (phaa mai sahasra ruc), Shining of the full moon (soma prabha, zla-ba'i 'od kyi), full awakening of the Inner Mercury-Bodhicitta, Shining Whiteness (ukra, Pa-sang), essence of Venus, Sign (nimitta, P. nimitta, C. xiang, J. sh, mtshan) signs; augur foresee, omen, mark, aim, cause, purpose and male gender - bliss, Sign of Innate-Wisdom (jna nimitta, P. a nimitta, C. zhi xiang, J. shi sh, ye-shes kyi mtshan), Sign of the truth of all phenomena (sarva dharma satya lakana, kun chos kyi bden-pa mtshan-nyid), or conventional designation, Significance (nitrtha, nges-don) or direct definitive meaning, Silence (muni, or mauna, thub-pa), and ascetic, hermit, Simplicity (maugdhya, or maugdha), innocence, Spontaneously a Fully Awakened One (Samyaksabuddha, P. Sammsabuddha, Yang-dag-par rDzogs-pa'i Sangs-rgyas), Singers of Long Aphorisms (Dghabhanaka), Singers of the Teaching (Dharmabhanaka), Singers of Written Texts (Bhanaka), Sitting with the legs crossed (rkang-pa skyil-krungs), Six bone ornaments (a muktlakra, rus-gyan drug),
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Six existent elements (a bhta, 'byung-pa drug) or earth, water, fire, air, space, and consciousness, Six faces (a mukha, gdong-drug), Six Sacred Cities (a ryavrta Ngara, Grong-khyer Chen-po drug, Six Great Cities), Six intimated transformations (a antarbhva, bar-do drug), Six Means of the Conjunction with the Phenomena of Kcrya ([Kcrya a dharma], Nag-po'i chos-drug), Six Means of the Conjunction with the Phenomena of the Lightning-Pillar Sonorous-Howl ([Napda a dharma], N-ro chos-drug), of r Samantabhadra-Napda, Six Movements Ahead of the Conjunction (a prayoga, P. a payoga, sbyor-drug), Six moving existences (a gatikrik, 'gro-ba rigs-drug), or Hellbeing, Hungry-ghost, Animal, Human, Not Fully Divine, and Divine, Six Roots of the [Eighty-Four Thousand] Mental Torments (a mlaklea, rtsa-nyon drug), Six Sensorial Faculties (a indriya, dbang-po dug) including the mental faculty (manendriya, yid kyi dbang-po), see, Five Sensorial Faculties, Six sources of perception (a yatanam, P. a yatanam, C. liu xing, J. go sho, skye-mched drug), Six Supra-Sensorial Perceptions (a bhijna, mngon-shes drug), Six that Go Beyond the Last Limits (a Pramit, C. Liu Poluomi, J. Roku Haramitsu, Pha-rol-tu Phyin-pa Drug), Six Turnings Around the Nature of Things From the Hidden One ([a Niguh pradakiadharma], Ni-gu'i chos-skor drug), or Six Teaching Cycles of Niguh, Sixteen drops (osa bindu, thig-le bcu-drug), Sixteen drop points (osa binduka, thig-le brtsegs-pa bcudrug), regarded as a mysterious sword point (bindu kakhaga), a catching trap returning to the main action, or enigma particle, and as an iron hammer zero (bindu kamudgara) held by the mind, Sixteen Step-Across-Space Female-Deities Guardians of Pure Fields (oaa Ketraplkin, mKha'-'gro-ma Zhing-skyong bCu-drug),
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Sixteen Ones (oa, bCu-drug-ma), known as Beauty of the Three Cities, Sixteen Unfortunates Falling to Avariciousness (osa viparatipanna, log-zhugs bcu-drug), Sixteen Heroes Guardians of Pure Fields (oaa Ketrapla Vra, dPa'-bo Zhing-skyong bCu-drug), Sixteen Manifestations of the Ascending and Descending Breaths (osa Yama, Yama bCu-drug), Sixteen quarters [of the Moon] (osa [Candra] Kal, Dus-pa bcu-drug), Sixteen Principal Step-Across-Space Female-Deities of InnateWisdom (osa Jnakin, Ye-shes kyi mKha'-'gro-ma bCudrug), Sixteen transits (osa sakrama, 'pho-ba bcu-drug), Sixteen Emptinesses (osa nyat, stong-pa-nyid bcu-drug), Sixteen Who Deserve to Receive Homage (oaa Arhat, dGrabcom-pa bCu-drug), Skepticism (vicikits, P. vicikicch, J. gi, the-tshom), the fifth veil, and the seventh army of the Killer, Skillful-Means (upya, P. upya, C. famen, J. hben, thabs), Skillful-Means of Innate-Wisdom (upaya jna, P. upya a, C. famen zhi, J. hben chi, thabs kyi ye-shes), Skillful-Means to Tie Up the Subtle-Breaths (pryma upya, srog-rtsol kyi thabs), Skillful-Means Method that manifests the Divinity (sdhanopya, bsnyen-sgrub), Skull-cup (kapla, thod-pa), see, These Who Carry a Skull-Cup, Sky Diadem (Svacdmai), Sky of the Satisfaction of Pleasures Resulting from a [Mental] Creation (Nirmarati, P. Nimmnarati Devaloka, 'Phrul-dga') the Fifth sky of the Domain of Desire, the abode of the sovereign spirits (Rja, rGyal-po) who are free of mental emotions, and able to create whatever they desire, Sky of Contentment (Tuit, P. Tusita devaloka, C. Zhizu Tian, J. Tosotu Ten, dGa'-ldan) the Fourth sky of the Domain of Desire, the abode of Maitreya Bodhisattva, Sky that is beyond emanations (Parinirmta Vaavartin, P. Parinimmita Vasavattidevaloka, J. Baranimitsu, gZhan-'phrul
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dBang-byed), the Sixth sky of the Domain of Desire, the abode of the Four Killers (catvri Mr, bDud-bzhi), Slaves (L. sclava, captive, M. Boghol) or Mongols vassal Tribes, Smashed by the wind (vyuruga), Smoke-Eater (Gandharva, P. Gandhabba, C. Gandapo, J. Kandabba, Dri-za), or Smoke-Eaters, Smoke (dhma, German schmauch, du-ba), or smokes, as a visible suspension of particles emitted from burning substances, [Solar] One Who is Always Active (Viu, Khyab-'jug All Pervading One), Solar crystal (sryaknta, shel-nyi), Soma (G. Asclepias, or milkweed in botanic, a mythological plant, which as given his name to Asclepius, God of healing and son of Apollo, con-zhi) in Sanskrit Soma come as the Moon, yet it is as a mixture of Moon and Mercury, a juice obtained by curdling, Son (putra, P. putta, C. lizi, J. hotsu, sras), Son of the Whispered Tradition (Vairavaa, C. Bishamen, Duowen, Lishamen Tian, J. Bishamon Ten, M Bisaman Tengri, rNam-thos-sras), Son of the Supernatural Sonorous Breathing that Appears to be Radiant (Prabhsvaraputra, Bu'i 'Od-gsal), Son of the Moon Sovereign (Somarjasuta) known as Mercury, see, Moon Sovereign, Sons of Vatsa Emanated from Those Announcing the Deans Tradition (Sthaviravdin Vtsiputriya, P. Theravdin Vajjiputtaka, C. Shangzuobu, gNas-ma'i bu-pa), a branch of the Sthaviravdin, Sonorous roaring of the Pure-Diamond H Reciprocal-Choice (Savara Vajrahkra, bDe-mchog rDo-rje Hm-mdzad), Sound (abda, P. sadda, C. sheng, J. sh, sgra, or rol-mo music), Source of the Jewel (Ratnasabhava, Rin-chen 'Byung-ldan), Source of the Juvenile One (Kumrasabhava, 'Byung-ldan gZhon-nu), Sovereign-Lady of the Lake of the Innate-Wisdom (Jnvgur Rj Innate-Wisdom of the lake-fillet, Ye-shes mTsho-rgyal), see, mKhar-chen Ye-shes mTsho-rgyal, Sovereign of The Accomplished Ones (Siddhasvmin, Grub-thob Chos-rje), Sovereign of the Geese (Hasarja),
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Sovereign of the Falling Undulating-Energy (Pannagarja, Log-pa rGyal-po), Sovereign of the Obstacle Makers (Vighnarja, bGegs kyi rGyalpo) causing interruption [in Mercury Mind Lucid of the Perfect Revelation of Knowledge], Sovereign of the Phenomenal (Dharmarja, Chos-rgyal), Sovereign of the Sacred Sparkling Auspiciousness on Every Side (Sarvabhadra Abhiekarja, Kun-bzang dbang-bskur rGyal-po), Sovereign of the Undulating-Energies (Ngarja or Ngarjan, P. Ngarja, C. Dailongxiang, J. Dairy, Klu'i rGyal-po), Sovereigns of the Undulating-Energies, Sovereign of the Undulating-Energies Absence of Subtle Breaths (Nairpra Ngarja, Klu'i rGyal-po Srog-ma-med), Sovereign of the Undulating-Energies Crab Pincer (Karkatik Mahngarja, sTobs-rgyu Klu-chen rGyal-po), Sovereign of the Undulating-Energies Deitys RadiantAppearance with the Benign Glow (Vasudeva Ngarja, Chu-lha Klu'i rGyal-po), Sovereign of the Undulating-Energies Grand White Lotus (Mahpadma Mahngarja, Pad-chen Klu'i rGyal-po), Sovereign of the Undulating-Energies of Ocean (Sgara Ngarja, Klu'i rGyal-po rGya-mtsho), Sovereign of the Undulating-Energies Protector of the Conch (akhapla Ngarja, Dung-skyong Klu'i rGyal-po), Sovereign of the Undulating-Energies of the Lotus (Padma Mahngarja, Padma Klu-chen rGyal-po), Sovereign of the Undulating-Energies the Powerful One Who Make Tremble (Ugrakampin Ngarja, Klu'i rGyal-po Drag-'drog), Sovereign of the Undulating-Energies of the Troupe (Kulika Ngarja, Rigs-ldan Klu'i rGyal-po), Sovereign of the Undulating-Energies Unfathomable Breath (Anavatapta Ngarja, Klu'i rGyal-po Mal-'gro Se-chen), also known as the enigmatic Blue-heart-drop, Sovereign of the Undulating-Energies Unlimited One (Ananta Ngarja, mTha'-yas Klu'i rGyal-po), Sovereign of the Undulating-Energies Who Scrapes (Takaka Ngarja, 'Jog-po Klu'i rGyal-po),
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Sovereign One Who Takes Swelling Up Away (Paihra Rja, rGyal-po Pe-har) or the Sovereign One Who Takes Away Manes as well, Sovereign of the Sacred Sparkling Auspiciousness on Every Side (Sarvabhadra Abhiekarja, Kun-bzang dbang-bskur rGyal-po), Sovereign Rotation-Space-of-Energies (Rjamaala, rGyal-po dKyil-'khor), Sovereign Who Remains in the Circle [of existences](Cakravartirja, 'Khor-lo bsGyur-ba'i rGyal-po), Sow of Pure-Diamond (Vajravrah, rDo-rje Phag-mo), or relative to the Sow of Pure-Diamond, Space between the eyebrows (a, smin-mtshans), Space emission (surataviea), Space empty of the senses (khavga), which is also the Yogi staff; and for the Hindu tradition it is as well the club of iva or Durg. He is employed to churn (khaja), and to move into space (khaparibharama), Space waving (vya), Speaking-Radiating Awakened-Energy (Yaka, P. Yakkha, C. Yecha, J. Yasha, gNod-sbyin), or Speaking-Radiating AwakenedEnergies, Speaking-Radiating Awakened-Energy Auspicious Mountain (Bhadragiri Yaka, P. Bhaddagiri Yakkha, gNod-sbyin Gangsbzang), Speaking-Radiating Awakened-Energy with Owl-Faced (Vyasntakamukha Yaka, gNod-sbyin 'Ug-pa'i gDong-pa-can), Speaking-Radiating Awakening-Female-Energy One Who Makes Horns Grow (gotpdin Yaki), Speaking-Radiating Awakening-Female-Energy the Curl On All Sides (Kual [a word was added here in Tibetan: samantam] Yaki, gNod-sbyin-ma Kun-nas 'Khyil-pa), Step-Across-Space Female-Deity Killer Leonine Mouth (kin Mr Sihamukh, bDud-mo mKha'-'gro Seng-ge gDong-ma), Step-Across-Space Female-Deity of Innate-Wisdom (Jna kin, Ye-shes mKha'-'gro), Step-Across-Space Female-Deity of Innate-Wisdom (Jnakin Ye-shes mKha'-'gro), or Step-Across-Space Female-Deities of Innate-Wisdom,
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Step-Across-Space Female-Deities of the emptiness of radiant dazzling sonorous (Prakany kin, gSal-stong gi mKha'-'groma) of the thirty-seven lunar asterisks, Spear (praharaa, mdung), or spears, Speech (vk, P. vacana, J. go, srung), Speech that is followed by effect (amoghavacanan don-yod kyi srung), Sphere of action (ketra, zhing), or field, Spheres of Deities Radiant-Appearances (Devaloka, P. Devaloka, C. Tianshen shi, J. Tennin seken, lHa-khams), Sphere of phenomenal reality (Dharmadhtu, P. Dhammadhtu, C. Fajie, J. Hkai, Chos kyi dByings), Sphere of the Pure Land of the Prodigious Power to Move Within Space (Khecara ketraloka, mKha'-spyod zhing-khams), Sphere of who holds back (Yama loka, P. Yamadeva loka, C. Yanluo shi, J. Enma seken, gShin-rje'i khams, or 'Thal-bral), Spiritual preceptor (Upade), giver of instruction, Splendid to Consider (rmanta, dPal-ldan), Splendor of the Encounter With the Secret (r Guhyasamja, dPal gSang-ba 'Dus-pa), Spraying (v), Stability of the mental contemplation of mind (dhyna pratih, bsam-gtan kyi gnas-pa), Staff of Victory (Vijayadaa, Beng gi rNam-rgyal), in Sanskrit figurative meaning the hare appearing in the moon disk, Staff-trunk (daa, beng), State of kindness (satta, P. satta, sems-dpa') but as well existence or animate beings (satta, P. satta, C. zhongshen or yuqinq J. shuj, sems-can or 'gro-ba), innate nature (bcud), absolute purity, Step-across-space Heroes and Step-Across-Space Female-Deities (ka kii, dPa'-bo mKha'-'gro-ma), or worldly ones, Step-Across-Space Female-Deity or Step-Across-Space FemaleDeities (kin, mKha'-'gro-ma), Step-Across-Space Female-Deity Speaking-Radiating AwakenedEnergy Shaping the Curl (Pic Yaki kin, Sha-za gNod-sbyin mKha'-'gro),
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Step-Across-Space Female-Deity, Only Mother of Subtle Life Governing All Sentient Beings (mKha'-'gro'i gTso-mo Kun-bdag Srog-gcig-ma), Step-Across-Space Female-Deity of Dawn (Urav Apsara), Step-Across-Space Female-Deity of Fortunate Destiny (Bhgy kin, dBang gi mKha'-'gro), Step-Across-Space Female-Deity of Ineluctable Acts (Karma kin, Las kyi mKha'-'gro), Step-Across-Space Female-Deity of Innate-Wisdom or StepAcross-Space Female-Deities of Innate-Wisdom (Jna kin, Yeshes kyi mKha'-'gro-ma), Step-Across-Space Female-Deity of the Assumed Obligation (Samaya kin, Dam-tshig mKha'-'gro), Step-Across-Space Female-Deity, Only Mother of Subtle Life Governing All Sentient Beings (mKha'-'gro'i gTso-mo Kun-bdag Srog-gcig-ma), Step-Across-Space Female-Deity Who Offers Her Blazing Tongue (Agnijihv kin, Ma-mo rBod-gtong), known as the Mother of the maledictions, Step-by-step (krama, C. wei, J. yui, rim-pa), short lane, walking, successive jumps, and else manner of acting, Step-by-Step Path (Krama mrga, Lam-rim) or Gradual Path, Step-by-Step that Determines Existence (Bhvan krama, sGompa'i rim-pa), Steps of the creative birth (utpattikrama, bskyed-rim), Step [of the vanishing] of Whatever Has Been Produced (Utpannakrama, rdzogs-rim), Strength Continuous-Remembrance (smtibala, P. satibala, C. nienliji, J. nenriki, dran-pa'i stobs), Stupidity (moha, P. moha, C. wuming, J. mumy, gti-mug), Subdue embryo (amigarbha), Subjective brilliance of the son (Upam prabhsvara putra, Bu'i dpe'i 'od-gsal), Sublime Accomplished One (Mahsiddha, Grub-thob Chen-po, or Grub-chen), or Sublime Accomplished Ones, Sublime Assembly (Mahsghika, P. Mahsaghika, C. Dazong, J. Daishu Bu, Phal-che sDe-pa or dGe-'dun-phal Chen-pa), Sublime Mercurial Awakening (Mahbodhi) in Bodh Gay,
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Sublime bliss (mahsukha, P. mahsukha, C. dafu, J. dairaku bde-ba chen-po), Sublime Bliss of Emptiness (mahsukha nyat, P. Mahsukha suat, C. dafu kong, J. dairaku k, bde-ba chen-po stong-panyid), Sublime Bliss-Wheel (Mahsukhacakra, sByin-bo bDe-chen gyi 'Khor-lo), Sublime (commander) of the Army Forces (mahsen), Sublime Deitys Radiant-Appearance of the Place (Mahsthitideva, P. Mahhitideva, Yul-lha Chen-po), Sublime Deitys Radiant-Appearance of the Place Temporary Lodging with a Golden Head (Survaairas Mahsthitideva, lHayul Chen-po gNas-po gSer-mgo), known as Sublime Visual Area of the Objective Reality of the Person (Vastupurua Mahsthna, gNas-po-che gZhi-bdag), Sublime Hero of the Person Principle (Mahpurua, P. Mahpurisa, Pho-chen) or Cosmically magnified man, or Christ, Sublime one Shown to Imagination (Mahpratibhna, sPos-pa'i Chen-po), name of a Bodhisattva, who is appearing to the imagination, or to the mind of the people, Sublime Practitioner of the Conjunction (Mahyogi, rNal-'byor-pa Chen-po), Sublime paita (Mahpaita, Pa-chen), Sublime Hermit from Hills and Mountains (Mahgirijlaka, Rikhrod-pa), Sublime Hero Lucid of the Mercurial Awakening or Sublime Heroes Lucid of the Mercurial Awakening (Mahbodhisattva, P. Mahbodhisatta, C. Da Pusa, J. Dai Bosatsu, Byang-chub Sems-dpa' Chen-po), Sublime Lady (Mahevar, dBang-mo Chen-mo) or iva wife, Sublime Lord (Mahevara, dBang-phyug Chen-po), or iva, Sublime Deities Radiant-Appearances (Mahdev, lHa-chen), Sublime of the Savage (Mahabari, rNyon-pa Chen-po), Sublime Who Bestows the Object of Thought to Others (Mahopdhyya, mKha-chen), Sublime Son (Mahputra, Bu-chen), Sublime spiritual intelligence (Mahtma, bDag-chen),
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Sublime spontaneously coming together at ones present innate joy and bliss (mahsahajnanda, lhan-skyes kyi 'dga-ba'i chen-po), Subsequent to the Knowledge (Vednta) or Hindu school coming after the Ved, Subtle (skma, P. sukhumla, phra-mo), Subtle Breath Channels of the Net of Illusory Appearances (nipra myjla, sgyu-'phrul drva-ba'i rtsa-rlung), Subtle Breath (pra, C. xi, J. iki, rlung), or subtle breaths, Subtle Breath of the tiger that is hitting in return (vyghrat pra), or karma pra of anger, Subtle Breath Respiration of the Vase (pra kalaa or pra kumbha, xi shuibing, J. iki by, rlung gi 'bum-can), Subtle Breaths of the Ineluctable Acts (karma pra, C. ye xi, J. konma iki, las kyi rlung), Subtle Breaths of Innate-Wisdom (jna pra, C. zhi xi, J. chi iki, ye-shes kyi rlung), Subtle Breaths that Support the Red-Drops (raktabindu pradharavay, srog-'dzin gyi rlung thig-le dmar-po), Subtle Breaths of the Appeasement of the Dissolution (pra amatha vilaya, rlung gi zhi-gnas kyi thim-pa), Subtle element particles (tanmtra), known as only that, or insignificant, Subtle Mind (skmacitta, phra-ba'i sems), Subtle places (skmadea, gdams-pa'i phra-mo), Succession of the Instructions (bKa'-brgyud-pa) or Mar-pas lineage, Suffering (dukha, P. dukka C. ku, J. ku, sdug-bsngal), Suffering of the change (viparima dukhat, P. viparinma dukkhat, 'gyur-ba'i sdug-bsngal), Summer-teaching period (dbyar-chos), Summit (mrdhan, rtse-mo), Sun (srya, nyi-ma), Sunni Muslms (Sunni Muslmn), Superior view (Uttara di, lTa-ba'i Bla-ma), see, supreme view, Supernatural Acquisition of the Sap (Siddharsa, Grub-thob gyi ro) or accomplishment of the Savor,
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Supernatural Acquisition of the Sap Lineage (Siddharsa Parapar, Grub-thob gyi Ro'i brGyud-pa), Supernatural Sonorous Breathing that Appears to be Radiant (Prabhsvara, 'Od-gsal), Supernatural Sonorous Breathing that Appears to be Radiant of the Foundation (Mlaprabhsvara, gZhi'i 'od-gsal), Support Concentration (dhraa, 'dzin-pa), Supra Mundane (Lokottara, P. Lokuttara, 'Jig-rten-las 'Das-pa), Supra Mundane Accomplishments (Lokottara siddhi, P. Lokuttara siddhi, 'Jig-rten-las 'Das-pa'i dNgos-grub), Supra Mundane Deities Radiant-Appearances (Lokottaradeva, 'Jig-rten-las 'Das-pa'i lHa), Supra Mundane the Nature of Things (Lokottaradharma, P. Lokuttaradhamma, 'Jig-rten-las 'Das-pa'i chos), Supra Mundane Protector (Lokottarantha, 'Jig-rten-las 'Das-pa'i mGon-po), Supreme Body Resulting From a Creation (Uttama Nirmakya, mChog gi sPrul-sku), Supreme Joy (paramnanda or pramudit, rab-tu dga'-ba), Contemplation of supreme mind (uttamacitta, thugs-dam), Supreme Principle (Brhmaa), see, Hindu texts like One hundred Paths of the Supreme Principle (ata patha Brhmaa), Supreme to all Deities Radiant-Appearances (Uttama Sarvadeva, mChog gi Thams-cad lHa) an epithet of the Buddha, Supreme Accomplishments (Uttamasiddhi, mChog gi dNgosgrub), Supreme Investigators (Uttara Mimska), philosophical precursors of the Advaita Vednta approach, Supreme Truth of Ordinary Reality (Samna Paramrtha, mThun-pa'i Don-dam-pa), Supreme View (Uttama di, mChog gi lta-ba), Spurting One With the Friendly Finger (Bhadrakha Skanda) name of Lord ivas son, Sure Path of the Fearless (Abhayavarga, Klong-sde), Sword (khaga, ral-gri or gri-me ris-can), Tabernacle Tent (maapa, gur), Takes away life (harati ayumat), Tangible (spara tavya, P. phass hra, J. soku jiki, reg-pa'i zas),
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Taste for renouncement (ramarasa, ro-snyoms), Tavern (pngra), Teaching in Return (pratidharma, chos-'brel), Ten Apparitions of the [Solar] One Who is Always Active (Daa Viu Avatra, Khyab-'jug gi 'Jug-pa bCu), Ten casting up of signs (daa alakana, mtshan-nyid bcu), Ten Bhmis (Daa Bhmi, P. Dasa Bhmi, C. Shi Di, J. J Ji, Sabcu) of a Hero Lucid of the Mercurial Awakening in the Aphorisms, Ten Magnified Ladies of Knowledge (Daa Mahvidy, Rig-chenma bCu), Ten Men of Central Tibet (dBus-gtsang Mi-bcu), Ten million [of a manes hair] (Arbuda [Kea]), Ten signs (daa nimitta, P. dasa nimitta, mtshan-bcu) of dissolution, Terminalia Arjuna (Arjuna, Ki-li ki-lo'i sGra-sgrogs-pa), Terrace (madhi), Terrestrial nymphs (Kititalpsaras), known as Spatial deities [of the passage of ones body orifices], Testicles Subtle Breaths (koaka pra, or vaa pra), That fills up the hidden (vta, 'jug-pa entrance, introduction to), That is not of apparition (anpapduka), That Goes Beyond Last Limits (Pramit, P. Pramit, C. Puluomi, J. Haramitsu, Pha-rol-tu phyin-pa), That One Finds at the Pleasure (Abhirat, C. Mioxitian, mNgonpar dga'-ba), That determines existence (bhvaka), That devours (agras) the fire stage name, That cooks with the fire (agnipakva) his illusions, That renders similar to fire (agnivat), That specifies the particular (Vaieika, C. Pipo Shabu, J. Biba Shabu, Bye-drag smra-ba), The Cutting Off (Uccheda, gCod), The Cutting Off (Illusion Into the Ultimate) Free Space (Ucchedaloka, gCod-yul), The Cutting Off (Illusion into the Ultimate) Path (Uccheda mrga, gCod-lam),
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The Cutting Off the Fathers Lineage (Uccheda Pita Parapar, Pha-gcod kyi brGyud-pa), The Cutting Off the Mothers Lineage (Uccheda Mt Parapar, Ma-gcod kyi brGyud-pa), The Cutting Off into Six Pieces (gCod brul-tsho drug-pa), The Nature of Things, or determining elements, or nature of things, (Dharma, P. Dhamma, C. Fa, J. H, Chos kyi), The Nature of Things of the Mountain Hermits of Yang monastery (Yang-dgon-pa Ri-chos), The Nature of Things that make perish (Vipad Dharma, choslog), used to harm others, Theft (cora), These follow the description (Vaibhiika, C. Piposhabu, J. Bibasha-bu, Bye-brag smra-ba), These Who Carry a Skull-Cup (Kplika) a branch of the Worshippers of the Benevolent One, Thief companions (abhisara), Thieving (caurya), Thighs (uru), Thinking mind (manas, yid), or intellect, Thinking mind in action (manas karma, P. mano kamma, yid kyi las) or intelligence producing mental acts, [Third] Eye of Innate-Wisdom (Jnacaku, P. acakkhu, C. Zhiyan, J. Chigen, Ye-shes kyi Mig), Thirst (t, P. tanh, C. aiyoku, J. ai, sred-pa) or eagerness, Thirteen Deities Radiant-Appearances of Reciprocal-Choice (Savara Tridaadevat, bDe-mchog bCu-gsum-ma) taught by Dharmakrti-Ghaavajrapda of the Mahcaitya of Ghaasl, Thirteen Vibratory Movements (Tridaa Spanda), Thirty-Three [Deities Radiant-Appearances] (Tryastria [Dev], gSum-cu rTsa-gsum) of the Sky of the Thirty-Three, Thirty-Two Guardians of the Pure Field (Divitriat Ketrapla, Zhing-skyong gsum-cu rtsa-gnyis), 16 males and 16 Ketrapl, Thirty-Two Knots (divitriat ni granthi, rtsa-mdud gsum-bcu rtsa-gnyis), Thirty-two signs (divitriat nimitta, mtshan gsum-bcu sognyis),
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Those Announcing the Supra Mundane (Lokottaravdin, 'Jig-rten 'Das-par sMra-ba), a branch of the Mahsghika or Mahsanghika, Those Announcing that All [Phenomena] Exist (Sarvstivdin, P. Sabbatthivda, C. Yiqiekong, J. Issai ubu, Thams-cad-yod), Those Announcing Cognitive-Wisdom (Prajptivdin, P. Paatti, bTags-par sMra-ba), a branch of the Mahsghika (P. Mahsghika), Those Announcing Consciousness (Vijnavda, P. Viaavdin, C. Weishi, J. Yuishika, rNam-par Shes-pa-pa), a Mahyna philosophical School, Those Announcing the Deans Tradition (Sthaviravdin, P. Theravdin, C. Shangzuobu, gNas-brtan-pa), Those Being in Front of the Rock (Mahsanghika) Prvaaila, Shar gyi ri-bo-pa), Those Being on the Westside of the Great Lute Rock (Mahsanghika) Aparamahvinaila, or Aparamahvinseliya, Nub kyi ri-bo-pa), Those Being on the Westside of the Rock (Mahsanghika) Aparaaila, Nub kyi Ri-bo-pa), Those Causing Interruptions [in Mercury Mind Lucid of the Perfect Revelation of Knowledge] (Vighnaka, bGegs-pa), Those Having the Mind Untainted Thoughts (Cittamtrin, Semstsam-pa), a Buddhist philosophical School, Those Original Ones Announcing that All [Phenomena] Exist in Noble Man (rya Mlasarvstivdin, 'Phags-pa gZhi-thams-cad), Those of the Orbs Country (Mahiska, Mang-ston-pa) known as those who instruct (Mahisaka, Sa-ston-pa), a branch of the Sarvstivdin, Those of the Reliquary Tumulus of Beautiful Flowers Mountain (Susumgiri Caitika, mChod-rten-pa), a branch of the Mahsghika or Mahsanghika, Those of the Reliquary Tumulus of the Sublime Deity (Mahdeva Caitika, lHa-chen mChod-rten-pa), a branch of the Mahsghika, Those Pronouncing Emptiness (nyatvdin, sTong-pa-nyid smra-ba), one of the three branches of Mahyna,
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Those Pronouncing Reality as a Phantoms Apparition (Vettulavdin or Vetlavdin, Ro-langs-pa), the smallest of the three branches of Mahyna, Those Who Follow the Aphorisms (Sautrntika or Sakrntika, P. Sakantika C. Jingliangbu, J. Kyry bu, mDo-sde-pa), a Buddhist philosophical School, and one of the three sub-branchs of the Sarvstivdin (P. Sabbatthivda) with the Kyapya (P. Kassapiya), and Stravdin (P. Suttavda), Those Who Follow the Beneficial (Bhadryaiya, P. Bhadrayniya, bZang-lam-pa), of Bhadrintha (Bhadrinth, Uttarnchal), a sub-branch issued from the Vtsputrya a branch of the Sthaviravdin, Those Who are Following the [Vedic] Rules of Logic (Naiyyika, Rig-can-pa), Those Who are Lucid of the Mercurial Awakening (Buddhaka, or Buddhists), Those Who Have Respect (Samatiya, P. Samitiya, Mang-bkurba) that were divided into four main branches, Kaurukull of Sthvvara, Avantak of Ujjain, Vtsputry of Kaumb, and Dantapurak of Dantapura, Those Who Have the Respect of the City of the Tooth (Dantapurak, Samatya, P. Dantapura Samitya, Mang-bkurba'i So-ldan sDe-pa) of Dantapura in Kaliga (T. So-ldan, Pur, Orissa) in the south of Mahni River,
Thoughts that are passing like birds (vitarka vihaga, bya'i rtogspa), or without traces, One Thousand Shining-Pupils (Daaata Tr, sGrol-ma'i Phyagstong), or eyes like stars, known as Indra, Three Baskets (Tripiaka, P. Tipiaka, C. Sanzang, J. Sanz, sDesnod gSum), Three Baskets of Mundane Families (Tripiaka laukikakula, 'Jigrten-pa'i rigs kyi sde-gsum), Three Bodies (tri kya, P. ti kya, C. san shen, J. san shin skugsum), of a Buddha, or rya Bodhisattva, Three or Body, Speech, and Rotation-Space-of-Energies of Mind (tri kya vka citta maala, sku sung thugs dkyil-'khor gsum),
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Three Bodies resulting of a creation (tri nirmakya, C. san huashen, J. san keshin, sprul-sku gsum), of a Buddha, Three classes of the cemetery practitioners (tri manika, durkhrod-pa gsum), Three corners (tri koa), Three Pure-diamonds (tri vajra, C. san jigang, J. san kongo, rdorje-gsum), Three districts (tri piha, long-gsum), Three Domains (trai loka, P. ti loka, C. san shi, J. san seken, khams-gsum), or sensorial desire, thinkable, and unthinkable, Three Domains or outer, inner, and ultimate secrecy (trayas bhya adhytmik guhya, chi-nang gsang-gsum), Three erudite activities (tri paita kriy, mKhas-pa'i bya-ba gsum), Three entrances in the diffusion of liberation (Trini vimoka mukhni, thar-pa zhal-pa'i gsum), see, emptiness, absence of fixation related with signs and non-signs, Three gates (tri dvra, sgo-gsum), Three great disciples (sku-mched gsum), Three Jewels (Tri Ratna, P. Ti Ratana, C. San Bao, J. Sam B three treasuries, dKon-mchog gSum three rare ones), Three Khampa Protectors (Khams-pa Mi-gsum mGon-po), Three modes of knowledge (tri yna, P. ti yna, C. san sheng, J. san j, theg-pa gsum, or theg-gsum), or Hnayna, Mahyna, and Vajrayna, Three pleasant destinies (tri sugati, P. ti sugati, bde'gro gsum), Three-points-wheel (Tri Kacakra, brTseg-gsum gyi 'Khor-lo) for Hindu yogi, see, Eyebrows-wheel, Three poisons (tri via, C. sandu, J. san doku, dug-gsum), Three prostrations (Tri nma vandana, P. Ti namo, phyag-'tshal gsum), Three qualities (tri gua, P. tigua, C. san gongde, J. san kudoku, yon-tan gsum) as quoted in Hinduism, Three refuge lineages to cause appeasement were developed (Zhi-byed brGyud-pa snga-phyi-bar gsum gyi skyabs), Three monks robes (trai civarika, chos-gos gsum-pa), Three-Pointed-Wheel (Trikacakra, 'Khor-brtsegs gsum) for the Hindus, and , Eyebrows-Wheel for Buddhists,
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Three residential abodes for these of Tsari, Lachi and Kangri (Tsri, La-phyi Gangs-ri gsum gyi zhugs-phri), Three Roots (tri mla, P. ti mla, C. san ben, J. san hon, rtsa-ba'i gsum), Three Roots of the Revered One, the Sublimation Deitys RadiantAppearance, and the Step-Across-Space female-deity (trimla Guru Deva kin, Bla-ma Yi-dam mKha'-'gro rtsa'i-ba gsum), Three refined ones, the channels, the subtle breaths, and the drops (triyas ni pra bindu, rtsa-rlung thig-le gsum), Three Rules of Art (trayas ika, bslab-gsum, or triya ruta cint bhvan, thos-bsam sgom-gsum), Three Successful-Udder-Milking (Tri Doh, Do-ha sKor-gsum) Three sweets (foods and) three white ones (nga-gsum dkargsum), Three times (tri kal, P. ti kal, C. san shi, J. san ji, dus-gsum), pas, present and future, Three that Gave Refuge, the Elder, the Younger, and the Youngest (dam-pa skyes-mchog che-'bring chung-gsum), Three unfortunate destinies (tri durgati, P. ti duggati C. san e, J. san o, ngan-srong gsum), or Heels, Hungry-Ghosts, and animals unfortunate lives, Three (upward levels of the) Curl-undulations (tri Kual, Tsanda-li gsum), Three veils (tri avaraa, P. ti avaraa, C. san zhang, J. san sh, sgrib-pa gsum), Three vows (tri savara, P. ti savara, C. san jie, J. san kai, sdom-pa rnam-pa gsum), Throat-Pleasure-Wheel (Sabhogakahacakra, mGrin-par Longs-spyod kyi 'Khor-lo), Throne-minister (Khri-dpon), a synonym of Premier minister (Mukhyamantrin), Throne-Holder (gDan-sa-pa), or Throne-Holders, Thus I have heard (Eva Maya ruta, P. Eva Me Suta, C. Rusi wo men, J. Nyoze ga mon, 'Di-skad bdag gis thos-pa), Tiger (vyghra, stag), Tigress Who had Awakened the Mercury (Bodhicitta Vyghr, Byang-sems sTag-mo) or Mercury Mind Lucid of the Perfect Revelation of Knowledge,
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To abide in the bottom (gahvare sha), Assuming at will the Continuous-Mystical-Process of a Corporeal-Form (Dehatantra) or the capacity to adopt whatever appearance one desire, To Cause the Appeasement of Suffering (Dukha ntikara, sDug-bsngal zhi-byed-pa), To Cause the Appeasement of Suffering Lineage (Dukha ntikara Parapars, sDug-bsngal Zhi-byed-pa'i brGyud-pa), To cause the appeasement of all the sufferings of sensorial faculties with mystical-incantation (sdug-bsngal thams-cad rab-tu zhi-dbang byed-pa'i sngags), To communicate (akyna, 'chad-pa'i), To cut off ordinary breaths (proccheda, srog-gcod), To cut off the activities of the shackles (Karmabandhakoccheda), To get ready to fire [purification] (Agnisaskra, ' dus-byas kyi me), To give what is necessary (nam, mkho-ba sbyin-pa), To have equalized the transit of the ineluctable acts of the Killer (Mra karma samati krnta, bDud-las 'pho-ba mnyam-nyid), To help others (samnthat, don-mthun-pa), To incorporate (kyavant), Topknot-Crown of the Victorious White One, (Sita Vijayoa, gTsug-na rNam-rgyal dKar-po), the Topknot-Crown (ua) had been previously regarded around 200 in the Gandhra (G. Gandharoi) or the land of perfumes (gandha dea) around Takail (G. Taxila, C. Tazhashilo, T. rDo-'jug) as a head-ornament of kyamuni Buddha, yet that too was in relation with the volcanic Gandhr Apsara that was considered as the sedimentary pale greenish-yellow color sulphur (gandhapna, L. sulfur) serving in fumigation to disinfect, as well as a crystalline antiseptic and fungicide; and this head-volcano is a secret development of the practice of the conjunction, To serve the practical advantage (artha cary, don-spyod-pa) or to act for the truth, To speak pleasantly (priya vdit, snyan-par smra-ba), To tie up the vital respirations (pryma, srog-rtsol), Town (Nagara, Grong-khyer) or towns, that is here a parable of the awakened bliss within the sixteen fingers of hands, and foots,
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Training of the Cognitive-Wisdom (praj ik, shes-rab kyi bslab-pa), Trance (sanipatanidr), Tranquil (kema, dge-ba), Transference of consciousness, see, the Practice of the movement that mingles, Transit to the next life (bhava sakrnti, srid-pa'i 'pho-ba), Transformation occurring at the time of death (muhrta antarbhva, 'chi-kha'i bar-do), Transformation of the Reed (Nanta), Transformed presence (bhva, dngos-po), see, existence, Transforming misfortune in the awakening path (rkyen-ngan byang-chub kyi lam-du bsgyur-ba), Heart to heart transmission (J. I shin den shin) or mind to mind in Zen School, Tree of the Mercurial Awakening (Bodhivka, Byang-chub Shing-la), Treatise of Instructions of the Magnified Cognitive-Wisdom that Goes Beyond the Last Limits (Mahpraj Pramitopadea stra, C. Daizhi dulun, J. Daichi doron), Treasure of the Bee Sons Deity of the Mercury Mind Lucid of the Perfect Revelation of Knowledge (Bhgakoa Devaputra Bodhicitta or in Tibetan cittopda, the Treasure of the Bee Sons Deity cultivating the aspiration to awaken for the welfare of others, Bang-mdzod lHa-bu'i sems-bskyed), Tribal custom of marriage that consisted to abuse of a lady (picagraha), Tribute of energy offering, which drives away any kind of enemy (nivrabali, gtor-bzlog), Trident (trila, rtsa-gsum), Triple Cognitive-Wisdom (traya praj, shes-rab gsum) or discernment, Triple (familiarity) with an absence of conceptual reasoning, emptiness of radiant dazzling sonorous, and emptiness of bliss (triya avitarka prakanya sukhanya, bde-stong gsal-stong mirtogs-pa gsum), Triple fire (agnitraya, me-gsum) of body, speech and mind,
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Triple intellectual comprehension, practical experience, and immutable realization (go-myong rtogs-gsum), Triple process of the dissolution (trivilaya, thim-pa rnam-gsum), True Nature of Reality as Pure-Diamond (vajratattva, de-kho-nanyid rdo-rje), Truth (satya, C. di J. tai, bden-pa), Truth of the Fundament of the Place of Strength Control (adhihna satya, bden-pa'i byin kyis brlabs), Tuft of hair (c, gtsug-phud) showing the point of transit, Trk Mongol (L. Tartarus, Hor-pa), or Tartar, Turquoise (haritma, g.yu) or turquoises, Turning the eyes to look at the point of the nose (mig-sna rtserphab-pa), Turuka territory (Hamaala), Tutelary Protecting Deity (Adhidevat, dGod-ma'i lHa), Twelve factors of simultaneous return of what had been produced (dvdaga pratityasamutpda, J. jni innen, rten-'brel yan-lag bcu-gnyis), Twelve (Harshnesses) that Made the Accessory Disappear (dvadaa dhta gua, sbyangs-pa'i yon-tan bcu-gnyis), Twelve Ones Who Make You Go Beyond the Subconscious Scene (Dvadaa Ajadeana Tr, bKa'-gdams sGrol-ma bCu-gnyis), Twelve [Solar] houses governors (Dvdaa ditya, lHa-srin brTan-pa bCu-gnyis), Twelve yearly gates (dvra vartana, lo-sgo bcu-gnyis), or magical inner revolutions, Twelve zodiac houses (dvdaa gha, khyim bcu-gnyis), Twenty Mountains (viati giri, gangs nyi-shu) of Tibet, Twenty-four drops (catuviati bindu, thig-le nyer-bzhi), Twenty-four Step-Across-Space Female-Deities (catuviati kin, mKha'-'gro-ma'i nyer-bzhi), Twenty-Four Step-Across-Space Heroes (catuviati ka, dPa'bo nyer-bzhi), Twenty-Four Sacred Places (caturviati lokasthna, gnas-yul nyer-bzhi), Two accumulations (divi sabhra, tshogs gnyis), Two ears (divi srota, rna-ba'i gnyis),
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Two elephant corpses (divi gajakuapa, glang-chen kyi ro-bsreg gnyis), Two emotional torments (divi klea, P. dva kilesa, C. er fanno, J. ni bonn, nyon-mongs gnyis), Two hands (divi pni, lag-pa gnyis), Two extremes (divi prapacinta, mtha'-gnyis) see, Absence of End known as eternity, and Final Cutting Off, known as cessation or nihilism, Two eyes (divi caksu, P. dva cakku, C. er yan, J. ni gen, miggnyis), Two-Faced One (Divimukh, Zhal-gnyis-ma), known as Sow of Pure-Diamond (Vajravrah, rDo-rje Phag-mo), Two darkening veils (divi avaraa, P. dva avaraa, C. er zhang, J. ni sh, sgrib-pa gnyis), Two legs (divi pda, rkang-pa gnyis), Two saviors (divi trtva), Two shoulders (divi paka), Two thighs (divi uru), Two truths (satya dvaya, C. er di, J. ni tai, bden-pa gnyis) or double reality, Two warden wolves (divi Kokapla), Type of Lute (ghoavat, dbyangs-can), or the secret vacuoles of the holy cow sonorous phonemes, Ultimate mind accomplishments (paramrtha citta siddhi, dondam gyi dngos-grub), Ultimate truth (paramrtha, P. paramattha, C. yiyi, J. shin, dondam), see, uttama, Ultimate view (paramrtha di, P. paramattha dihi, C. jianyiyi, J. kenshin, lta-ba'i don-da), or absolute view into emptiness, Unborn Presence (sahaj, lhan-cig) spontaneous spurt, Unconscious cataleptic rigidity (niesikaraa), Unction of Vital Energy Upon the Five Indicated Points (Paca dea balobhieka, lNga-ldan gTor-dbang), Understanding (manas, P. manas, C. yi, J. i, yid) and sometime intellect, see, thinking mind, Undulating-Energy or Undulating-Energies (Nga or Nga, P. Nga, C. Longxiang, J. Ry, Klu),
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Undulating-Energy of Residual (ea Nga), see, Senses Sovereign of the Hood, and here residue (L. residuum something remaining) suggest the substance after the inner-heat combustion (L. combutio burn up) and evaporation (L. evaporat change into vapor, from evaporare out of and steam), which is a state of transmutation or distillation (L. distillare down and drop) of the essence of the earth element, Undulating-Energy of the Navel-Lotus (Padmanbha Nga, Klu'i Padma-lte), navel from Anglo-Saxon German nabel (G. omphalos boss, L. umbilicus boss as a shield), and it evokes here the capacity of the shield (G. schild divide or separated) to be the navel of the world, from which will rise up the inner-heat while the other elements are associated within the internal wind, Undulating-Energy That Is Giving Presages (akuni Nga), from L. prsagium forebode (pr before, sagire perceive keenly), which arise within the frontal lobe of the brain, known to be the sun Forehead-wheel, as specific upshot of the air element refined within the blue-heart-drop, Undulating Energy That Flies Out of Water Like an Arrow (Apah Nga, Chu-'phen Klu), which is a particular outcome of the water element faculty whenever combines with subtle breaths, Unicity (advayatva, gnyis-med kyi rang-bzhin), or essence of non-duality, Unicity of Ones Mind with the Revered One (Guru advayatva citta), Unified conjunction that does not maintain any cogitation (semsla dmig-pa rtse-gcig tu-gtad-pas rtse-gcig rnal-'byor), from French conjuction unifi (L. conjuctio join together, unificare make into a whole) maintenir la cogitation (L. mainus tenere (hold in the hand), and cogiter (L. cogitare co together, agitare turn over or consider), and it occurs as everything appearing and vanishing are just are spontaneously a single unity, Uninterrupted Succession of the Possessors (Parapar Ntha, mGon-po brGyud-pa), Uninterrupted Succession of the Revered Ones (Guru Parapar, Bla-ma brGyud-pa),
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Unique Braid Splendor (r Ekaja, dPal E-ka Dza-ti), which occurs whenever all the channels are linked as a single path beyond experiences at the very last Bhmis, Unique Moment at the Last Limit of the Nature of Things (pradharma ekasadhi), Unity subsequent to the Knowledge (Advaita Vednta), Unlimited Brightness (Amitbha, C. Omito, J. Amida, 'Od-dpagmed), Unshakeable Conjunction of Those Announcing Consciousnesses (Yogcravijvdin, C. Yuqieshi weishi, J. Yuga ha yuishika, rNal'byor spyod-pa'i rnam-shes-pa), Unshakable One (Akobhya, C. Achu Rulai, Ashuku Nyorai, or Fud Nyorai, Mi-khrugs-pa), see, Victorious Unshakable One, Unwavering (Acala, C. Budongfo, J. Fud My, Mi-g.yo Blamed), Unwavering attentive absorption into reality (acala samdhi, C. budong sanmei, J. fud zanmai, mi-g.yo ting-nge-'dzin), Unwritten [prescriptions] of the Cognitive-Wisdom that goes beyond (Akarka Prajpramit [Upadea], Sher-phyin yi-ge med-pa), Higher Lineage of Good Conduct (sTod 'Dul-ba'i brGyud-pa), Urethra (asuri, or mtra mrga, G. ourethra urinate, chu-lam), Uterine brother (sodara, L. uterinus from the same mother uterus), or uterine brothers, Uttering Ones of Good Fortune Secret Diagrams (Japasvastika, g.Yung-drung Bon), known as Uttering Ones of Zhang-Zhung, Uttering Ones of New Developments (Bon-gsar), Uttering Ones of the Twelve Shamanic Knowledges (Bon kyi shepa bcu-gnyis), Uttering Ones of Zhang-Zhung (Zhang-zhung gi Bon), known as Uttering Ones of Good Fortune Secret Diagrams, Vainglory (mithyyaas), Vase (kalaa, P. kalasa, L. vas, C. ping, J. by, bum-pa), or ewer, Vase made of a skull-cup (kapla caaka), see, These Who Carry a Skull-Cup, Vase of metal (kasa, L. vas vessel and metallum metal),
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Vase, secret, Cognitive-Wisdom, and song of Innate-Wisdom (kalaa guhya praj jngth, 'bum-gsang shes-rab ye-shes tshig), Vast reliquary tumulus (mahstpa, P. mahtpa, C. daita, J. daiden, mchod-rten chen-po), or vast reliquary tumuli, Vast sanctuary tumulus (Mahcaitya, P. mahcetiya, mchod-rten chen-po), or Vast sanctuary tumuli, Vast Sanctuary Tumulus of the Tree of the Mercurial Awakening (Bodhivka Mahcaitya) at Bodh Gay, [Vedic] rules of logic (Nyya, C. Zhengli, Rigs-pa), Veil (avaraa, P. avaraa, L. vela, pl. velum, C. zhang, J. sh, sgrib-pa) or veils, Veils of Mental Torments (klesvaraa, P. kilesvaraa, C. fannao zhang, J. bno sh, nyon-mongs-pai sgrib-pa, or nyon-sgrib), or somatic and psychic pains, Veil of Innate-Wisdom (jnvaraa, P. varaa, C. zhi zhang, J. chi sh, shes-byai sgrib-pa), Revered Accomplished One (Siddha Guru, Bla-ma'i Grub-thob), or Revered Accomplished Ones, Revered One (Guru, C. Shi, J. Shi, Bla-ma), or Revered Ones, Revered One Leader of the Psalmodies (Git Guru, C. Tishri, dBu-bla), Revered One Consciousness (Guru vijnam, Bla-ma rnam-par), Revered Ones Mind (Guru citta, Bla-thugs), Revered One Holder of the Knowledge of the Encounter (Guru Vidydhara Samja, Bla-ma Rig-'dzin 'Dus-pa), Revered Ones Non-Stop Service (Guru cary, Bla-ma'i spyodpa), Revered Ones Step-by-Step (Guru krama, Bla-rim), Revered Spirit of the Mountain (Guru girika, Bla-ri), Verses (loka. L. versus), Very celestial (M. Teb Tenggeri), Very Precious Body of the Nature of Things (Ratnadharmakya, chos-sku Rin-po-che), Very Subtle Mind (atiskmacitta, shin-tu phra-ba'i sems), Vibration (spanda, L. vibratio to vibrate), Victorious (Jina, P. Jina, C. Sheng, J. Sh, rGyal-ba),
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Victorious Accurately Luminous One (Jina Vairocana, rGyal-ba rNam-par sNang-mdzad), Victorious Fruitful Accomplishments (Jina Amoghasiddhi, C. Bukonggong Fo, J. Fukjju Nyorai, rGyal-ba Don-yod Grub-pa), Victorious Lord (Jinevara, rGyal-dbang), Victorious Source of the Jewel (Jina Ratnasabhava, rGyal-ba Rin-chen 'Byung-gnas), Victorious Over the Phenomenal (Jinadharma), Victorious Unlimited Brightness (Jina Amitbha, rGyal-ba 'Oddpag-med), Victorious Unshakable One (Jina Akobhya, rGyal-ba Mikhrugs-pa), View (di, P. dii, French vue from L. videre see, C. jian, J. ken, lta-ba) or views, View in the Middle Way (Madhyamika di, dBu-ma'i lta-ba), View of continuous-mystical-process (tantra di, lta-ba'i rgyud), View of the absence of fact of becoming (vibhava di, P. vibhava dihi, lta-ba'i chad-mtha'), View of Brahmans (Brhmaa di, Bram-ze'i lta-ba), View of the fact of becoming (bhavadi, P. bhavadihi, lta-ba'i rtog-mtha'), View of the Union of the Two Truths (satyadvaya di, bden-pa gnyis kyi lta-ba), Viewing suffering as causeless (sdug-bsngal rgyu-med-tu lta-ba), Viewing suffering as produced by a single cause (sdug-bsngal rgyu-gcig kho-nas pyas-par lta-ba), Viewing the impure aggregates as joyful (zag-bcas kyi phung-po bde-par lta-ba), Viewing the impure aggregates as permanent (zag-bcas kyi phung-po rtag-par lta-ba), Viewing the impure aggregates as pure (zag-bcas kyi phung-po gtsang-par lta-ba), Viewing the impure aggregates as the self-as-such (sdug-bsngal rgyu-med-tu lta-ba), Viewing [suffering] then as inherently permanent but temporary impermanent (rang-bzhin rtag-la gnas-skads mi-rtogs-par lta-ba), Viewing [suffering] then as projected by a whim of the lord (Ivara) and others (dBang-phyug sogs kyi blo'i gyo-ba sngon-du),
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Virtuous energy (vrya, P. viriya, C. qingjin, J. sh, brtson-'grus), Violent Heat One Who Makes You Go Beyond (Ugratr, Dragshul sGrol-ma), see, Lady-Deitys Radiant-Appearance with the Unique Braid, Violent transit (hahakrnti), or transit in urgency (L. urgent pressing), Virile sexual faculty (puruendriya, P. purisindrya, pho-dbang), Vital Breaths (asu), see Not fully divine breath (Asura), Vital-strength (balamant, stobs-ldan), Voluptuous One (Rat), Kmadevas wife, the personified sensual delight of the coition as a mean to Liberation, Vows (savara, P. savara, C. jie, J. kai, sdompa), Vows of a Full Beggar Monk (Bhiku savara, C. Seng jie, J. S kai, dGe-slong-pa'i sdom-pa), the two hundred fifty-three ones, Vows of a Hero Lucid of the Mercurial Awakening (Bodhisattva savara, C. Pusa jie, J. Bosatsu gedatsukai, Byang-chub Sems-dpa'i sdom-pa), Vows of a house lord (Rhapati savara, Khyim-pa'i sdom-pa), Vows of a layman (Upsaka savara, J. Gokai, dGe-bsnyen gyi sdom-pa) the five ones (paca, J. go, lnga) Vows of a Novice-Monk-Beggar (ramaera savara, J. Shamen kai, dGe-tshul -pa'i sdom-pa), Vows of Returning to Liberation (Prtimoka savara, J. Betsu gedatsu kai, So-sor thar-pa'i), known as Wows of Individual Liberation, Vows of Secret Mystical-Incantations (Guhyamantra savara, C. Xuan zhenyang jie, J. Mitsu shingon kai, gSang-sngags kyi sdompa), Vows of the unvanquished one who leaves the house (Pravjita savara, Rab-byung gi sdom-pa) Voyage of the Ascending Energy of the Curl (Kualn urdhva), Voyage of the ascending semen energy (urdhvaretas), or blowing up of the secret pollen, Vultures (grdhra, or gadhara P. gijjha, C. jiu, J. gisha, bya-rgod), Vulture-Face Lord of Air (Grdhramukha Vyupati, Srog-bdag Bya-rgod kyi gDong-pa-can), Water (uda, salila, and pni, G. hudor, L. aqua, chu), from AngloSaxon German wasser,
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Warden of the Sky of Contentment (Tuitpla, C. Zhizutian Hushizhe, J. Tosotsu Ten Tenn, dGa'-skyong), Warden of the universe sphere (Lokapla, P. Lokapla, C. Hushizhe, J. Tenn, 'Jig-rten sKyong-ba), Warden of treasures (Koapla, mDzod-skyong), Warrior caste (Katriyavarn, rGyal-rigs), Water-Born (salilaja), or mollusc shell, Water element (pni bhta, chu 'byung-pa), Water-living (salilaukas), Water nourished (salilhra), Water sacrificial knowledge [to wash out] the destiny of the ineluctable acts (salilakarmamkriya), Water spiritual aspersion (salilaniseka), Waves of semen (reta kuly), Wealth Deposit or Wealth Deposits (dhanadhni, gter-ma), Wealth Deposit Giver of the Corporeal-Devouring AwakenedEnergy of the Lotus, the Dark One Destroyer Pure-Diamond Killer (Mravajra Hara Ka Padmarka Dhanadhni, Padma'i gTersrung bDud-pa'i rDo-rje Ha-ra Nag-po), Wealth Deposit of the Northern Tradition (Uttaradhana, Byanggter), Wealth Treasure, Which One Thinks About Again (cittadhana, sems-gter), or Wealth Deposits to which one thinks about again, Weaver of the Pillar of Ray Lights (Tantuvyapda, Tanti-pa), Weaving of space (vya), What is brought to a state (neyrtha, drang-don) known as provisional meaning, Whatever reminds of the body (kyadhara, sku-rten), What Excites the Acquaintance of the Moment Towards Transition (Mahsandhi, rDzogs-pa Chen-po, or rDzogs-chen), which is commonly known as the Great Perfection, What determines existence (bhvan, P. bhvan, C. xiuxi or culture of mind, J. zenj, nyams-len experience of the revolution [of the breaths, or sgom-pa], What is following the intimate shrine (antaramaira, L. fanum), What is situated inside (antara, L. interior, nang-ba), What satisfies (rucikata), What the body realizes (kyik),
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Wheel (cakra, P. cakka, 'khor-lo), or wheels, see, EyebrowsWheel, Forehead-Wheel, Sublime Bliss-Wheel, Throat-pleasurewheel, Heart-Wheel of the Phenomenal, Navel-Wheel Resulting of a Creation, Perineum-Wheel Diffusing Bliss at the Secret Place, Jewel-Wheel, and Anus-wheel, Wheel of Breaths (Airvata, G. Atlas Titan), Indras elephant, and the topmost vertebra of the backbone, articulate with the skull, Wheel-Point of Determinate Time (Klacakra, Dus kyi 'Khor-lo), Where there are no members (Anagakri) from L. membrum, Which had to build a bridge (Nalasetu), Which eliminates what we think about (Cittavarga, Sems-sde), name of section of the rNying-ma-pa teaching, Which Goes Far (Drangam, Ring-du Song-ba) the Seventh Bhmi, Whirlwind cyclone (Cakravta), White Conch (sitaakha, L. alba concha, dung-dkar), or White Conchs, White-drops (sitabindu, thig-le dkar-po), White-Lotus (puarika, pad-ma dkar-po), White Trk khra Scythians (Turuka, C. Dayuzhi, Tho-gar), some of them, the Alains (L. Alani Massaget Sac) settled with their king Respendial (364 r. 400-417) in Europe, and in France many villages are still name as Les Alains, Alaines, or Allaine, White-Water (Chab-dkar) name of a Bon-po branch, Who turns the wheel ('Khor-lo bsGyur-ba), Why-How (Kinara, G. Saturos, Mi-'am-ci), the fabulous being, Why-How Mares Mouth (Avamukha Kinara, G. Saturos, rTamo-gdong Mi-'am-ci), Wild buffalo (gavaya, G. boubalos wild ox, L. bufalus) bottom Subtle Breath, Wild forest (kntra, L. forestis or silva) of the seventy-two thousand secondary channels, Wild boar (Varha, Phag-rgod), to smell and hollow out food, Wind evacuating out the bottom (apna vay, thur-du sel-ba'i rlung), commanding upon urethra, and anus, Wind howl (phekara), Wind of Subtle Breaths (prvyu, C. qi, J. ki, srog-rlung), or wind of vital energies,
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Wind of Subtle Breaths Rotation-Space-of-Energies (prvyu maala, srog-rlung dkyil-'khor), Winds Son Jay Who Should be Considered (Hanumant Vyuputra, Srog-bu'i Ha-nu-man), Wind that gathers the solid elements (into the Channel Always Moving Restlessly), within the wind circulating upward (udna vay, gyen-du rgyu-ba'i rlung), Wind that holds the vital breath, (pradhara vay, srog-'dzin gyi rlung) at the Heart-Wheel of the Phenomenal, Wind that penetrates (vypaka vay, khyab-byed kyi rlung) at junctions, or articulations, Wind remaining equal (samnavay, me dang mnyan-pa'i rlung) at the Navel-Wheel Resulting of a Creation, Winter-teaching period (dgun-chos), With the Appearance of an Arrow (Virpa), With signs and efforts (sanimitta saniyma, mtshan-bcas rtsolbcas), With signs but effortless (nimitta ayma, mtshan-bcas rtsol-med), White-yellowish mustard (Gaurasarpa, L. Sinapis Glauca), generally white and black (L. alba nigra) sort of seeds use to make mustard (L. mustum must condiment), Without Birth Single Foot (Aja Ekapda), Without production of phenomena (anutpda dharma), L. productio bring forth Without birth (ajti, P. ajti, C. wusheng, J. mush, skye-ba medpa), Without mental contemplation of mind (adhyna, P. ajhna, C. wuchanna, J. muzen, bsam-gtan-med), Without sign of proper nature (alakana svabhyag, rang-zhin dag-pa'i mtshan-nyid), as everything arises from emptiness its nature is ultimately devoid of signs, as taught by the Buddha, Wolf (Koka, G. lukos, L. lupus, canis lupus) or wolves, from Anglo-Saxon German. Wolf, a wild canid (dog), Woman in love (vayati yanti), Woman Denuded of Conscience (aj, smyon-ma), or intoxicated by Innate-Wisdom, Wonders (adbhuta, L. prodigium prodigy, rmad-du byung-ba), make something extraordinary or inexplicable,
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Wood full of open gaps (piikhaa, dum-bu'i bsdus-pa), or breaches, Working caste (dravarn, dmangs-rigs), the lowest of the four main Hindu castes like the non-citizen or not honorable metic (G. metoikos change of dwelling), Worldly Deities Radiant-Appearances of Pure Land (Lokadeva, 'Jig-rten kyi lha), Worship minister (Dharmamantri, Chos-blon), Worshipper of the Benevolent (aivaka), or worshippers of the Benevolent, Worshipper of the Benevolent One that Destroyed the Long Hairs (aivaka akuntal), or Worshippers of the Benevolent One that Destroyed the Long Hairs, Worshipper of the [Solar] One Who is Always Active (Vaiava), or Worshippers of the [Solar] One Who is Always Active Worshipper of the Great Lord Husband of the Chain (Pupata Mahevara), or Worshippers of the Great Lord Husband of the Chain, Worshipping ritual (pj, C. gong yang, J. kug, mchod-pa), from pj, (first meaning) clean, purify, filter, make to shin, to blow through (to dispel the dust); (second meaning) to pay homage, to worship, to initiate, to consecrate, Worshipping Ritual Hymn to the Not Fully Divine Breath Guide in Front of Ones Eyes that Allowed Looking at the Fury (Caloka Purohita Asura stotrapj, 'Jig-rten mchod-bstod), Written literature in mnemonic [verses] (krik, tshig-le'ur byaspa), Written Words that Do not Pass (Karika, Yi-ge-ma), known as collection of prescriptions (L. prscriptio written instruction), Wrong views (mithy di, C. xiejian, J. jaken), Yar-'brog Lake-mother (Yar-'brog Yum-mtsho), Young Girl of the Pure-Diamond (Vajrayo, rDo-rje bTsun-mo), Younger brother (Chung-tshang), Zodiac (Bhagaa),
793

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Mahsiddha Manifestations

Volume I Ratnar-Ngrjuna of Tibet

Trungpa Changlochen Tulku

Short Biography of the Author

page 81 page 81 page 82 page 84

30 page 481 page 481

157. Nature of Mind-Bridge 158. Sooner or Later

Index and Explanations

Chapter I Nobleness of Heart

Chapter II Clearing Up the Nature of Phenomena

Chapter III Dazzling Fusion

Chapter IV Renewed Commitment

Chapter V Past Existences of Rinchenpel

Chapter VI Two More Accomplished Nagarjunas

Chapter VII Nagarjuna of Gujart

Chapter VIII The Awakening Premises

Chapter IX The Naked Mind of Ones Guru

42. The Step-by-Step Path (1168)

Chapter X On the Gurus Trail

Chapter XI Luck and Splendor

Chapter XII Unity with the Guru

Chapter XIII The Marvelous Cavity

Chapter XIV Illusory Leprosy of the Emotions

Chapter XV Island of the Perfect Knowledge

year 1435 by the gTer-ston Ratna Gling-pa Rin-chen-dpal of Grushul in lHo-brag.

Chapter XVI Impartial Mind

Chapter XVII Odd-Feeling Subtle Body

Chapter XVIII Innate-Wisdom Space

Chapter XIX Life Duration

Chapter XX Great Man Mad Hilarity

Chapter XXI Peaceful and Wrathful appearances

Chapter XXII Bodhisattva Instructions

Chapter XXIII Masters of Dissolution

Chapter XXIV Irresistible Phenomenal Wind

Chapter XXV Five Bodies of a Buddha

Chapter XXVI The Gifted Attendant

Chapter XXVII The Guru Champion

Chapter XXVIII Victorious Demigod of Inner Space

Chapter XXIX With Skillful-Means

Chapter XXX Unsurpassed Attractiveness

List of the 28 Spiritual Leaders Biographies Given in the Golden Garland

Second period (1509-1788)

Index of Quoted Books

Index of Non-Translated Terms

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