Beruflich Dokumente
Kultur Dokumente
Jo Nang Taranatha
Tran lar and Edit b) David Tempi man
TARANATHA'S
BKA'. BABS. BDUN. LOAN
THE SEVEN INSTRUCTION LINEAGES
BY JO.NANG. TARANATHA.
TRANSLATED AND EDITED BY
DAVID TEMPLEMAN.
LIBRARY OF TIBETAN WORKS & ARCHIVES
@ 1983 by Library of Tibetan Works & Archives, Dharamsala.
No part of this publication may be re-produced in any form without
the written permission of the publisher.
Published by the Library of Tibetan Works & Archives, Dharamsala
and printed at Indraprastha Press (CBT), Nehru House, New Delhi.
Contents
Publisher's Note v
Preface vii
Translator's Introduction ix
Abstract of contents xi
Translation of bKa. babs. bdun.ldan.gyi. brgyud. pa'i.mam. thar.
ngo.mtshar.rmad.du. byung.ba.rin. po.che'i.lta. bu'i.rgyan. 1
Notes to the translation 102
Bibliography 123
Publisher's Note
The Seven Instruction Lineages which relates the mystic lives of
59 Indian Siddhas is the second work of Jo.nang Taranatha which
the Library of Tibetan Works & Archives is publishing. The first
was The Origin of Tara Tantra published in 1982. Both these works
are translated by David Templeman. We are sure that readers will
find both these important translations useful.
Gyatso Tsering
Director
1983
Preface
Taranatha's bKa'.babs.bdun.ldan was first translated into German
by Albert Griinwedel in 1914. at St. Petersburg as part of the Biblio-
theca Buddhica series.
1
It was a pioneering work and has been
quoted endlessly by Indian and European historians dealing with
this period of Indian history. But, as with all such works, it had its
limits. Errors of translation and mis-reading notwithstanding
(and I make no claim that the present work is error free) it was
largely inaccessible to the growing English-speaking audience for
Tibetan and Indian Buddhist material. Even Bhupendranath Datta's
precis and translation from the German of Grunwedel entitled
Mystic Tales of Liimii Tiiraniithii
2
was barely intelligible, partly due
to mistranslation and partly due to the amount of material omitted,
which made important lineages incomplete. In the light of this I
felt that a new translation was merited. I hope that in some way
this does not detract from Griinwedel's important work, but
augments it, as it deserves.
I have been helped more than I can ever repay by the Ven.
Traleg Rinpoche and Norbu Samphel, very gifted in their respective
fields, and very dear friends,
1
A. Grunwedel Taranatha's Edelsteinmine. Das Buch von de Vermittlern
der Sieben Inspirationen. Bibliotheca Buddhica XVID. St. Petersburg, 1914.
1
B. Datta M.vstic Tales of Lama Taraniitha (Sic I) A religio-sociologlcal
history of Mahayana (Sic/) Buddhism Ramakrishna Vedanta Math, Calcutta,
1944.
Translator's Introduction
In the present work, Taranatha paints a miraculous picture of the
great Siddhas of India-their lives and the lineages which sprang
from their teachings. In all, the lives of some 59 Siddhas are related-
some well known, others more obscure, but all linked by their various
lineages and by the instructions handed down from Siddha to
disciple. Taranatha's account of these remarkable lives is especially
valuable as he had as his gurus, and as the sources of these accounts,
three Indians from the very traditions about which he wrote with
such conviction. Among them was the great Buddhaguptanatha,
1
disciple of Mahasiddha Santigupta, whose biography Taranatha
records so eloquently in this work. Buddhaguptanatha's biography
is recorded elsewhere in Taranatha's collected works. The lineage
accounts were very important to a clear understanding of the
Tanttic upadesas themselves, and although not actually containing
the teachings, these sampradayas, or lineage accounts, were a
guarantee of the purity and fidelity of the teachings passed down
from master to pupil. In several places Taranatha makes quite
sure that his own lineage is irrefutably established so that there is
no doubt he is a participator in the upadesas themselves, not
merely a hander-down of legends. Clearly then the accounts were
orally passed on and, due to the special factors involved in the
tantric oral tradition, we cannot but understand them as being other
than accurate and reliable.
* * *
Details of Taranatha's life and the social and historical back-
ground in which he worked may be seen in this author's translation
of Taranatha's sGrol.ma'i.rgyud.kyi.byung.khung.gsal.bar.byed.pa'i.
lo.rgyus.gser.gyi.phreng.ba. published as The Origin of the Tara
Tantra by the Library of Tibetan Works and Archives, Dharamsala,
and in the present author's article Tdranatha the Historian, published
in the Tibet Journal, Vol. VI, No. 2, Summer 1981.
* * *
Editions of the text used in the present translation may be seen
in the bibliography of Tibetan works quoted.
1
See Tucci, Tibetan Painted Scrolls Vol2 p 552.
Tiranitha's
bka,. babs. bdon. ldan-gyi. brgyd. pa,i. man. thar. ngo. mtshar.
mad. du. byung. ba. rin. po. che,i. khungs.
Abstract of Contents
Taranatha pays obeisances to his root and lineage gurus, and
pays tribute to the special qualities of his own guru, Buddha-
guptanatha and to his gu1 u Santigupta.
FIRST INSTRUCTION-MAHAMUDRA
- Story of Brahrrzana Riihula (Saraha). Taranatha's comment on
old siddha lineages. Naming as Saraha. Saraha's doha to the
Differentiation between Brah:qtana Rahula and
Sthavira Rahula.
- Story of Ndgarjuna, Saraha's student. Nagarjuna's life secured,
his nourishment of the Sangha, his meeting with the nagas, his
extraction from the naga realms of the Prajiiapararnitii texts,
his refutation of enemies of the Mahayana, his death due to
fruition of previous karma and Taranatha's mention of his
guru's testimony concerning Nagarjuna's cave.
- Story of Savari, known as Saraha the younger, student of
Nagarjuna. Lineage mentioned-Savari, Luyipa, Dengipa, Tillipa,
Naropa, younger Pombhipa, Kusalibhadra. Also a lineage from
Tillipa-Luyipa, Darikapa, Antarapa.
- Story of Luyipa, student of Savari. His meeting with Savari, his
practice on the banks of the river Ganges in Bengal, naming
as Luyipa, his conversion of the king of Odivisa, his doha to the
King, Siddhahood of the King who became Darikapa, and his
minister who became Dengkipa.
- Story of Maitripli/Moitrigupta student of Savari. His eviction
from Vikramalasila at the hands of Atisa, his meeting with the
guru, Taranatha's criticism of Tibetan credulity, his final attain-
ment of the highest Mahamudra state, rnying.ma.pa view of his
disciples. His four major disciples-Sahavajra, known as
Nategana; Sunyatiisamiidhi, known as Deviikaracandra,
Riimapiila; Vajrapii(1i, known as "Indian PaJJi."
- Story of Ramapdla His disciples Kusalabhadra the ymmger,
Asitaghana and Prajiiiimitra.
SECOND INSTRUCTION-GODDESS
- Story of Virupa. His miracle of stopping the sun's motion, his
subjugation of the goddess CaQ<;lika, Tiiranatha's mention that
others say it was who subjugated CaQ<;lika, his attempt
to smash the Mahesvara image at Somaniitha, his conversion
of the king of Jonaghata, his other name of Sridharmapiila.
- Story of Kalavirupa, student of Viriipa. His performance of the
four cardinal sins out of the sixteen which hurt a his
naming as "black" Virupa, his meeting with Siddha iicarya
Jii/andharipa, Vajrayogini's referral of Kalaviriipa to Virupa.
- Story of Vyiidali, student of Virupa. Vyadali the bird-hunter uses
unusual means to attain Siddhi. His disciple Kusalibhadra.
- Story of J)ombhiheruka, student of Virupa. Taranatha's dis-
cussion of his origins from the Tibetan tradition. Origins of
his name, his life as an outcaste, his conversion of the kings
of Tipura and Rii9ha, the death of a loser of faith in the iicarya,
his miracle with the Tirthika stiipas, his disciples :-the four
most prominent-J)ombhiyogini, A/alavajra, Hemalavajra and
Ratavajra. Minor disciples were Nags.khrod.pa ("He of the
dense forests"), Garvaripa, Jayasri, Durjayacandra, Rahulavajra.
Lineage of J)ombhiyoginf, Ratavajra, Km.1iicari. Lineage of
J)ombhiyogini, Caryiipa.
- Story of Durjayacandra, student of :pombhiyogini. Dorjaya-
candra's gaQa-feast.
- Story of Riihulavajra, student of Gunaukara and Jniinasagar.
His great austerities. Lineage-Riihulavajra, Danasrf. Suspect
lineage of-Virupa the younger, K!$1Jiicari, J)ombhiheruka,
Durjayacandra, Kusalibhadra.
THIRD INSTRUCTION-KARMA MUDRA
- Story of King Indrabhati, king of 099iyiina. His desire to meet
the Buddha, his perfection through desire, his link with Srisukha
xii
the sahiijasiddhi dancing girl.
- Story of the Sahiijasiddhi yogini. Born as daughter of king of
Urgyen (Oc;lc;liyana), met Bodhisattva residing as an
ascetic in a forest and reached Sahaja.
- Story of Mahiipadmavajra, student of Sahajayogini. Lineage-
Mahiipadmavajra, Anangavajra, "middle" Padmavajra, "middle"
Indrabhuti, Jiilandhari, KniJiiCari, Kalyiinaniitha, Amitavajra,
Kusalabhadra. Mahapadmavajra meets Sahajayogini, is instruc-
ted in Anuttaratantra, attains rank of maha.vajradhara.
- Story of Anangaviijra After 12 years of meditation is told to
work as swineherd, becomes known as Sri "Pigpen."
- Story of Saroruha, disciple of Anangavajra. Learns from an old
woman through symbols, is given Anangavajra's daughter as his
consort, becomes priest to the king of Oc;lc;liyana, due to his
consort he defiles the king, is burned but survives, king reaches
Siddhi. In Maru Saroruha takes a king's wife as his consort,
converts the king. His disciple was King Indrabhuti the middle one.
FOURTH INSTRUCTION-CLEAR LIGHT
- Story of Asvapada. Causes a plague of phantom horses, causes
king of Urgyen to reach Siddhi.
- Story of Vinapa, disciple of Asvapada.
- Story of Vilasyavajra, disciple of Vinapa. She was beer-seller to
Tirthika king of Urgyen. She and :pombhipa convert the king.
She was empowered by both qombhipa and vinapa. Becomes
known as Y ogini Cinto.
- Story of VajraghaiJtopa, disciple of Vilasyavajra. Ordained at
Nalanda, meets Siddha Datikapa and Vilasyavajra, annoys king
of Urgyen who plots to humiliate him. Vajragha:Q.\iipa humiliates
the king, threatens the town with flood, and converts the
citizens.
- Story of Lvavapa, disciple of Vajragha:Q.\iipa. Defeats c;Iakinis
of the Tirthikas, sleeps for twelve years at king's facetious com-
mand, recovers his blanket (lvava) from malicious mantrikas,
gave empowerment and upadesas to King Indrabhilti, who
thereby gained siddhi. Taranatha's comments on textual support
for the account of Lvavapa and his criticism of Indian and
Tibetan historiography.
- Story of Jalandharipa, disciple of lndrabhuti and Lvavapa.
xiii
Jalandharipa beats guild leaders who insult his yogic meditation.
Smashes ISvara linga in Nepal as it was interfering with Buddhist
Doctrine, defies execution order of king of Camparna, converts
king Bhartahari of Malava. Jalandharipa is known also as
Balipada. Offends king Gobicandra of Bengal, is entombed,
rescued by siddha Krg1acarya also known as Kanhapa. Jiilan-
dharipa becomes guru of J1ianagupta and teaches six other yogins,
one of whom was Vibhutidtisa, the guru of Bu.ston.rin.po.che.
Lineage-Jalandharipa, Buddhajiianapada, Tantipa,
Younger Viriipa, Raja Bhartahari, Gobicandra, etc.
- Story of Kmuicarya, student of Jalandharipa. also
known as Kanhapa. Prophecy about his birth and name.
Taranatha reters interested readers to a more extensive bio-
graphy. Kf$:Q.iicarya's six pupils-Bhadrapada, Mahi/a, Bhadala,
Tshem.bu.pa, Dhamapa, Dhumapa. Discussion on Bhadrapa/
Bhadala identity. Mention of Eyala, yoginis Mikhala, Kanakala,
Pandhepa, minister Kusalantitha, king Lilacandra, Amitavajra,
Lavayi/a, Sridhara, Antarapa, younger Kf$1Jticarya, Bhuvaripa,
Bhuva.blo.ldan, younger Kusalibhadra.
- Story of Bhadraptida also known as Guhyapa, a disciple of
Krgtacarya. Lineage-Bhadraptida, Antarpa, Tillipa. Lineage-
Carytipa, Kusalantitha, Tillipa.
- Story of Tillipa. Expulsion from his monastery, his practice
with the daughter of a sesame pounder, origin of his name,
revelation of his miracles in Bengal, his death. Pupils Lalita-
vajra and Ntiropa.
- Story of No.ropa, disciple of Tillipa. His gaining of faith in
Buddhism, installation as northern gatekeeper of Nalanda and
Vikramasila, his rejection of Tillipa, his acceptance of Tillipa
as his Guru. Naropa's deeds oi penance and his gaining of Siddhi.
Naropa's infraction of Tillipa's injunction not to debate, take
pupils or preach, and his punishment. Pupils of Naropa-
Stintipa, Atisa, Km;tibhayavajra, Pitohanu, Jaytikara, Kasmiri
Akarasiddhi, Manakasri, Dharmamati, Pham.ting,
Taraniitha discusses identity of and Dharmamati
and possible inclusion of Jiitinagarbha. Other of Naropa's pupils
-Sri Param J)ombhipa, Riripa, Kandhapa and Kasoripa.
- Story of Sri Param J:?ombhipa, disciple of Naropa. Tataniitha's
xiv
discussion of :qombhipa as Guru of Atisa Lineage Sri Param
J)ombhipa, younger Kusalibhadra.
- Story of Kusa/ibhadra. Studied under Vajrasanapa, perfected
heterodox doctrines and thereby he subdued Tirthikas. Met
J:?ombhipa, repented his previous follies and attained Siddhi.
Meets Virupa, Vyadapala, etc. Account of his
meeting with
- Story of Asitaghana, disciple of Kusalibhadra. Gained faith in
Buddhism, received upadesas from Prabhavarma,
Vibhuticandra, Devakara, etc. Meets and gets upaddas from
younger Kusalibhadra, Luyipa, Vyadala. Taught Jfianamitra.
Lineage-younger Kusalibhadra, Asitaghana, JiUinamitra.
- Story of Jiianamitra, disciple of Asitaghana. Belonged to the
lineage of Dharmapa Meets with Asitaghana and Nandapala
Defeats Tirthikas in Odisa His early students -Dharmakara,
Yogini "Moon Ray", Yogini Bhajaruru. His late disciple was
Sdntigupta the Mahasiddha, the Guru of Buddhaguptaniitha
who was, in turn, Ttiraniitha's Guru. This important lineage gives
much authority to Taranatha's oral accounts of the Siddhas and
links him directly with the Indian Mahasiddhas.
FIFTH INSTRUCTION-UTPATTIKRAMA
- Story of Buddhasrljfztina. Ordained at Nalanda under acarya
Haribhadra. Taught Gunamitra. Buddhasrijnana studies under
Lilavajra, yogini Guneru, Balipada (a manifestation of Jalan-
dharipa), Palitapada. He searches for Mafijusri and teaches the
upadesas to Pii/itapada. Miracle of the Vajrasana offerings and
the miracle of consecration of Vikramasila. The Nalanda con-
versions and the destruction of Buddhasrijnana's heruka image
by the Sravaka Sendhapas who are protected by Buddha-
srijnana from the King's punishment. His four disciples-
Prasiintamitra, Mahiisukha-padmtikara and
Riihula.
- Story of Dipamkarabhadra, disciple of Buddhasrijnana. Story
of his punishment of the king of Sindhu who persecuted
Buddhists. Taranatha criticises view that were in
Madhyadesa at that time. Defeats Tirthika acarya Sagarananda.
Taught Vaidyapiida.
- Story of Vaidyapada, disciple of Dipatpkarabhadra. Vaidyapada
also studied under Buddhasrijnana. Tiiranatha says that Vaidya-
pada is the same person as the renowned Humkara. Lineage-
XV
Vaidyapada A vadhatipa, Ratnakarasantipa, Mahavajrasanapa,
Kusali. Another lineage-Vaidyapada, Buddhasrisonti, Mahti-
vajriisanapa. Elucidation of who exactly Vajrasanapa, middle
Vajrasanapa and Mahavajrasanapa were. Ratniikarasgupta
(middle Vajrasanapa) also studied under Vaidyapada. Buddha-
jfifinapada (Buddhasrijnana) Taught Mahactirya Pad.ma. 'byung.
gnas, known as the younger Padmavajra. Vaidyapada taught
the Avadhuti yogi of Ktimaru known as Ratnasila who taught
Kayasthavrddha.
- Story of Kayasthavrddha, the "Old Scribe". Scribe to king
Dharmapala. King Mahipala insults him, he studies under
Avadhuti yogi of Kamarii and makes king Mahipala his student.
Dhamgadasa another name for Kayasthavrddha. Khyung.po.
yogi begs Kayasthvrddha for his Hevajra commentary which
was translated into Tibetan by gha.n.dar.ma.blo.gros. Kayas-
thavrddha taught Bhavaskandha, who taught Durhari, who taught
the Earlier Vajriisanapa, who taught the Middle Vajriisanapa.
- Story of Senior Vajriisanapa (Mahavajrasanapa). Taught Middle
Vajrasanapa, also called Ratnakaragupta.
- Story of Ratntikaragupta, disciple of Mahavajrasanapa. Goes
to Sauri in South India and becomes known as Sauripa, "The
man from Sauri". Lineage Ratniikaragupta, Abhayiikara, Subhii-
karagupta, Dasiibala, Vajrasri, Dharmabhadrasri, Buddhakirti,
Ratnakirti, Riitigupta.
SIXTH INSTRUCTION-WORD TRADITION
Lineages-Nogiirjuna, Aryadeva, Rahu/a, Candrakirti,
Prabhakara, Jnanakirti, Siintipa.
- Mafijusrimitra, Briihmin Jfiiinavajra.
- Jniinapada, Priisiintamitra. Prasantamitra's four pupils were
Srisena, Cilupa, Kr$1Jajiita, Vaidyapada. All four taught
Manjusrijiiiina who taught Maha Amoghavajra, who taught
Siddhivira, who taught Atisa, who taught Mitraguhya, who taught
Mahiivajrasanapa. Thereafter in this lineage come Cilupa,
Thagana, Siintipa, Jiiiinasrimitra, AtiSa, Early and Later Vajrii-
sanapa.
- Lalitavajra, Lilavajra, Manjusrijiiiina, Mahii Amoglzavajra,
Caryiipa, . ~ r i d h a r a .
- Story of Sridhara, also known as the "buffalo head acarya".
xvi
Lineage Sridhara, Harikela, Bhirdipa, Maiijusrijiiiina.
- Story of Kukuripa. Origin of his name. Lineage-Kukuripa,
Padmavajra, Tillipa, Naropa, Siintipa.
- Story of Siintipa, disciple of Naropa. Heard Mahayana at
Vikramasila from Mahojetari. Teaches Ratnakirti, Kalasamii-
yavajra, Thagana, etc. Tara's prophecy to Santipa. He hears
some upadesas from Naropa, His meeting with his former stu-
dent Kotalipa. His death.
- Story of middle King lndrabhiUi, also known as Kukuraja. Taught
Padmasambhava.
- Story of Pitopa. His best Students-Avadhr:Uipa, Bodhisri and
Niiropa. Avadhutipa taught Sauripa.
- Story of Abhayiikaragupta disciple of Sri Sauripa. His rejection
of Vajrayogini, his studies under Sri Sauripa, his Bodhisattva-
like abilities, the texts he composed, his commentaries, S!idhanas,
etc. Lineage-Subhiikaragupta, Dasabala, Vikirtideva
- Story of Vikirtideva Breaks his Guru's command, Avalokites-
vara and Hayagriva help him escape his fate. Lineage-
Sakyasribhadra, Buddhasribhadra, Ratnaraksita, Munisribhadra,
KarutJiisribhadra, Siikyaraksita, Sujiitavarman, Vimuktadeva,
Janagupta, Ratigupta, Siintigupta. Santigupta was the Guru
of Buddhaguptantitha who was Taraniitha's Guru. This, as in the
fourth instruction, links Taranatha with the Indian Siddhas and
shows the depth and completeness of his Guru.
SEVENTH INSTRUCTION-VARIOUS UPADESAS
Taranatha's dismissal of baseless stories of being a
pupil of Minapa.
three disciples Tirthaniitha, Kalaniitha, Briihmaniitha.
TaranAtha notes that their teachings are in agreement, this
being confirmed by what his Guru Buddhaguptanatha said.
- Story of Vyiilipa. His search for the quicksilver Siddhi, his attain-
ment of it, Nagarjuna's request for the elixir and its price exacted
by Vyalipa, Arya Tara prevents Vyalipa from converting
mount DhiQkota in Gandhara into gold, Vyadalipa understands
his greed, takes teaching from Carpa\ipa, gives him elixir
upadesas.
- Story of Carpafipa, gained immediate siddhi with the upadesa!>
given by Vyalipa, takes a consort, king of Campa donates two
xvii
cave temples to Carpa\ipa. Teaches Kakkufipa.
- Story of Kakku{ipa, disciple of Carpa\ipa. Lineage-Kakku[ipa,
Luyipa, Minapa.
- Story of Minapa, disciple of Kakku\ipa. His life as a fisherman,
his miraculous hearing of Mahesvara's Tantras while in a fish's
belly. Lineage-Minapa, Halipa, Ma/ipa, Tibolipa. Lineage-
Machendrapa, Caura{lgi,
- Story of Caura{lgi. As a prince he was wrongly tortured by the
king, rescued by Machendrapa, fed by
- Story of Attained siddhi by the upadesas of
Machendra.
- Story of Kar!Jaripa, disciple of Gorak?a. makes king
of Mevara see the nature of grief, king becomes KarQaripa,
offers his eyes to his Guru. He is also known as Veraganiitha.
He taught Nagopa, the "Naked one".
- Story of Nogopa, disciple of KarQaripa. King of Kongkuna
tortures Nagopa unsuccessfully.
- Story of Golennatha, pupil of Nagopa. His 12 year meditation
in an earthenware pot.
- Story of Onkarnatha, pupil of Golenniitha. Expelled from
home, studies under Goleniitha, meets and attains
realization of Tattva.
- Story of Riitigupta, disciple of Onkarniitha. Begged
from Jnanagupta in Rakang, gets empowetment from Dasa-
balapingha, studies with Asitaghana and hears upadesas from
Onkamiitha.
- Story of Mahtisidddvara Stintigupta, Guru of Buddhaguptantitha
who was Guru of Ttiraniitha. Tiiraniitha describes him
as "master of all the instructions". His birth, studies, his offer-
ings before his Guru, his gradual rise to abbacy over his monas-
tery, his outrageous actions while abbot, his gentle expulsion
by the Sangha. His wanderings, his hearing of upadesas from
six prostitutes who were, in reality, Vajra9akinis, his encounter
with Vajrayogini and her injuction for Santigupta to search
for his Guru, Jnanamitra. His long search for his Guru, his
Guru's tests, his Guru's refusal after many years to give him
even one upadesa, his attempts at suicide, his journeys to Nepal
and Kiimari.i in search of his guru again, his work on behalf of
his Guru, his imprisonment and release, his attainment of
Siddhi instantaneously, his consort Menaka, Jfianamitra's
xviii
death, his temptation by a Tajik King, his disciples Jana-
madeva and Gambhiramati; his six special disciples, Vima-
lasahya, Candrdkara, Ratniikara, Sugata, Yogini Umapati
and Yogini Tararrzga, war caused between Patbans and
Moghuls. His disciples-Vedatik$na, Sanghasila, Virabhandu,
Asa'(lghabodhi, Anandamati, Vedlinanda, Dharmaksagho$a,
Parahethgho$a, Sumegha. Santigupta defeats the Tirthika
Mukundavarti, Taraniitha's criticism of various accounts of
Santigupta's life. Taranatha's own link with Santigupta, via
his three Indian Gurus who were all students of Siintigupta.
- Story of Gambhiramati, disciple of Santigupta.
- Story of Yogini Dinakara, disciple of Santigupta. her life as a
princess, impression made on her by a mendicant monk, her
marriage, her feigned madness and expulsion, her studies under
Santigupta, her magical defeat of Jimghama Mahesvara,
a scourge of Buddhists and her punishment ot a lapsed yogin.
Taranatha's final summary ot the Siddha lineages and his
eulogy of Santigupta.
Taranatha tells of his sources for the work, his final benediction
and the Colophon.
xix
Oxp Svasti.
Homage to the Guru.
This is an account of the lineage histories of the Seven
Instructions,
1
which can be likened to a marvellous vein of jewels.
I pay homage to the feet of my Holy Teacher.
2
Having paid my obeisances again and again with a worshipful
mind to the assemblages of root and lineage gurus who point out
clearly to all beings the path of Vajradhara, I will relate their deeds
briefly.
Even the amazing activities of one Siddha cannot be related by
one with a magic tongue even in a hundred aeons-nevertheless
this book has been written, taken from the teachings of my Guru.
Our excellent Teacher Buddhaguptanatha said that by so doing
one would instantly enter into the teachings of the Buddhas of the
three eras, an ocean of melodious speech, and that it is impossible
to point out the limits of the Buddha's holy words in the excellent
Doctrine. However the Lord's (ie. Buddhaguptanatha's) root Guru,
Santi(gupta) said, "I am renowned as one who has the Seven
Instructions," and they were, without exception, fully absorbed by
the Lord himself.
1
Instruction One
As to the first Instruction, it concerns the teachings of the
Mahiimudra.
3
Now, Mahiicarya Brahm.ana Rahula, born in the land of
09i,visa,
4
was by caste a From his youth he became pro-
ficient in the Vedas, the Vedangas, the eighteen sciences
5
and the
eight subsidiary sciences,
6
etc. When he had read some secret texts to
five hundred youths, Vajrayogini appeared before him in
the guise of a barmaid and repeatedly offered the acarya nectar
of the knowledge of the absolute wisdom in the form of a strong
intoxicant. He partook of it without an instant's thought, and even
though he had attained the very highest reaches of Samadhi inside,
he lost his caste. The Brahm.ins wished to dishonour him,
and the acarya, by the power of inner yoga which he was able to
summon up, made the themselves vomit up the beer.
Hurling a huge rock onto the surface of a lake he said, "If I drank
beer, may this stone sink. If you have drunk it and not I, may it
float!" The rock floated on the water. Thus the Briihm.ins were
defeated by his powers.
He went to Madhyadesa
7
and became a monk in the doctrine of
the Buddha, gradually becoming the most learned bhiqu in the
Tripi\aka.
The upadyaya
8
of this acarya was Sthavira Kala, and his upadyaya
was the Noble His upadyaya was Upagupta but the
Guru (Buddhaguptanatha) says it is hard to be certain of these old
teacher lineages. It is said in the Tibetan precept collections that
although he was known as the son, Rahula's true student, it is better
if one does not examine further and just leaves it at that.
Then he became abbot of Nalanda.
9
He practised the Doctrines
and perfotmed them on vast scales-thus the Mahayana Siitra
collection became widespread and this was in the era of this acarya.
Then he thought of practising mental austerities, and, without
wavering from his meditation on the essential characteristiclessness
of mind,
10
he wandered through various lands, finally coming to the
southern country of Marhata.
There he saw a yogini who was of the same sphere of liberation
2
as he, and she had the form of a fletcher's daughter. He straightened
arrows etc. and made weapons as his livelihood and she also pointed
out to him through signs the meaning of things as they are, and there-
by he saw the Dharmata
11
in its reality. Having taken the arrow-
smith's daughter as his mudra (Consort), he wandered in various
lands doing the work of an arrowsmith. As his wisdom increased
he became known as Saraha, or "He who shoots with an arrow".
Formerly he was a Sthavira or elder over all the monks, and now he
had become quite a non-conformist. The King together with in-
numerable beings came to see him and jeered at him but the acarya
in his form of arrow straightener said,
"Oh ho! I am a Brahqtana
and I live with a girl who works with bamboo.
I see neither caste nor no caste.
I have taken the disciplines of the shaven headed monks
and yet I also wander with this wife of mine.
There is no distinction between attachment and non-
attachment.
These impurities are only thoughts. Others don't even
know this.
They are just like poisonous snakes".
Having heard all this and having sung many Doha Vajra songs
12
the King and five thousand of his retinue saw clearly the meaning
of things as they are. His body was transformed into that of a
Vidyadhara
13
and by magic he soared off into the heavens-it is said
that he finally became invisible. Furthermore it happened that as a
result of this there were many hundred thousand persons who
manifested mental concentration and so his renown spread to all
places. Having worked for the welfare of many sentient creatures
it is said that he departed in his bodily form to other Buddha
realms.
In this there is agreement with the Tibetans. In one of the frag-
ments of the Indian book of Siddha lists by Buddhakapala, it
appears that in the intervening period, as there is nothing mentioned
about Rahula's ordination, then the Brahqtana Rahula and Sthavira
Rahula are clearly to be seen as separate people. Even the Trans-
lator of Mi.nyag
14
evidently wants it as such and does not see any
contradictions in it.
3
Rahula's student was acarya Nagarjuna, who was born in the
South at Vidarbha
15
into the Brahiitin caste. At his birth the sooth-
sayers said that if 100 monks, 100 and 100 ordinary folk
were invited to the celebratjons, then in due course he would live
for seven years, seven months and seven days. There was no other
recourse, so they said. His parents therefore did as was suggested.
As the completion of the allotted time drew near he was sent,
together with servants, on tour to another province. Eventually he
arrived at Nalanda and there the abbot Rahula introduced him to
the recitation of the Amitayus mantra to seal his life's strength.
Having become ordained as a monk there was nothing he could
not understand in the Tripitaka texts of Mahayana and Hinayana
and in the subsidiary sciences. Then he practised the sadhanas of
Mahamayuri, Kurukulla, the nine and Mahakala and also
attained the Pill siddhi, the Eye salve siddhi, the Sword siddhi, the
Fleetfoot siddhi, the Elixir siddhi and the Treasure-trove siddhi, as
well as many others. Finally he perfected all the powers to enable
him to destroy life and to revive it again, and Nagas and
.Asuras all became his servants. By perfecting the extraordinary
Elixir siddhi he attained a Vajra body and it is said that he got great
magical powers as well as the power of foreknowledge. Having
perfected Mahakala's Mantra at Dhanyaka\aka,
16
he stayed there
and meditated on Mahakala's Tantra and on the practice of coercing
his presence. Supported in that place by Acala, he perfected the
illusory form of Mahakala with c;lakiQ.iS surrounding his head and he
conjured forth Mahakali, from each of the eight Mahakala Tantras,
from a two-armed form right up to the Tantra dealing with the
eighteen armed form Kurukulla's reflex form, etc. By summoning
forth these forms he was able to win the counsel of the Vidyac;Jii-
kinis. It is said that he summoned forth the 160 various kinds of
Sadhana, perfected, all eight of the common siddhis, such as the
Sword and Mercury siddhis etc., to an absolute degree of perfection.
This is an account of how he prepared nourishment and sus-
tenance for the Sangha. The Abbot Rahulabhadra was staying in a
certain place perfecting the sadhana of Arya Tara and when
Nagarjuna came before him he was giving instruction to 500 monks.
A state of famine had been in existence for twelve years and the areas
around Magadha
17
had become deserted. Seeing in all this the
Karmic actions of sentient creatures, the acarya made an infusion
of gold, eradicated the famine over vast tracts of the country, and
4
changed the gold into grain, thereby making the lives of the Sangha
flourish. When the acarya Rahula had completed the sadhana he
saw that all the lands were again deserted and Nagarjuna asked for
the cause of this. The acarya was unable to give a reason for he
feared that some impediment would arise in the siidhana. After
twelve years the famine had passed and Rahu1a finally said, "Un-
fortunately, although I was able to let a shower offood descend, your
compassion for sentient creatures was quite small. You had slid
backwards on the path of Bodhisattva practice, and now, to atone
for your sins, you must erect one hundred and eight monasteries,
1,000 temples and 10,000 shrines." Now as he (Niigarjuna.) saw that
it would be most difficult for only one monk to do this, he begged for
money from the wealthy y a k ~ a Jambhala.
18
As it was necessary to
employ Niigas
19
as workmen, he also thought that he would have to
make each and every one of them have faith, and by calling out
Kurukullii's mantra, the daughters of the Kings of the Nagas,
T a k ~ a k a by name, and their retinue was summoned forth. At a
gathering to hear the sermon, two women and their attendants ap-
peared and the scent of the best quality sandalwood pervaded the
air for a league around. Furthermore, when they departed the
scent also went with them. This happened again and again. The
ladies then answered whatever questions were put to them saying,
"We are the daughters of the King of the Nagas T a k ~ a k a . To protect
ourselves against the corruptions of men we have anointed our
bodies with the best sandalwood." Well, the aciirya wanted to
erect an image of Tara made of that very sandalwood and had there-
fore to receive a donation of it. He said, "As you must be my work-
mates in building this monastery, as has already been discussed, go
and ask your father and then come back here." The two Niiginis
said, "If the iicarya himself comes to the land of the Nagas it will
be in accord with the command of the King of the Nagas. There is
no other way of accomplishing it." Then, having realised that he
could br-ing back the Prajiiiiparamitii in 100,000 verses
20
and it would
therefore be for the great welfare of Nagas and men, he went briefly
to the realm of the Niigas.
In some accounts it is said that he was a monk who had seen the
faces of the previous Buddhas Kiisyapa and Kanakamuni. Some
say that he had visions of yet other ones, and that they became
quite prominent. At an offertory service of the Nagas, many arhats
who practised the Teaching of the Bhagavan Siikyamuni said to him,
5
"We are arhats and you have come here as a man with the three
poisons," and they asked, "why has no harm befallen you from the
Naga's poison?" The acarya replied, "As for myself, I am one who
has perfected the mantra of Mahiimiiyilri!"
Furthermore, in some accounts it is related that, in accord
with the Laws of the Jina, he said that all phenomena are not truly
existent at a time when the majority of monks on top of the earth
thought the opposite. He asked, "How do you yourself think that
things are? Is it your view that Dharmas are self-arising?" Then he
spoke of the Buddha's prophecy in which it was said that at a later
time the Sravakas who hold such views would indeed become iso-
lated and would be purified by the Madhyamikas. Then he stayed
there for a long time and preached the Dharma to the Nagas. He
brought the Great Prajiiaparamita, DharaQis
21
and Tarkas
22
of
several kinds away. Some say that a few of the additional verses of
the Satasahasrika Prajiiaparamita were not offered to him by the
Nagas in the first place and in the second place they were not offered
because it was not yet an impure time when an enemy of the Dharma
had arisen on three occasions. The latter reason is the more viable
one. This is clearly set out in the three chapters of the Chinese
padas, found in the text of 20,000 verses and extracted from the
Satasahasarika-Prajnaparamita.
Thereafter he arrived back on the earth's surface. He prepared
many sastras belonging to the "collected" classes of texts and he dis-
puted and confounded all enemies of the Ma!layana-for example
the b h i k ~ u Sa.I!lkara
23
, etc. Moreover, when many texts composed
by the Sendhapa Sravakas
24
came to light, and which disagreed
with the Mahayana, he collected all those texts together and hid them
underground. In a later period, in the south at Jatasamghara, which
means "Cutting of the long hair", he subdued theTirthikas.
2
s Having
gathered together five hundred Tirthika disputants and engaged
them in debate, he finally made them seek their refuge in the
Dharma. At that time he founded temples and stupas.Z
6
It is said that
the stu pas erected by this acarya filled all the directions. He made the
Mahayana doctrine shine like the &un. When he wished to change
the Rock of the Bell and many of the mountains at Dhinkota
27
into
gold, Arya Tara said that in the future it would become a source of
disputation and so he changed his mind. However it is said that many
gold veins did arise there and it is said that the very stones changed
to a golden hue. After that, while he was on a road once, he saw
6
many children and he prophesied to one in particular that he would
become King. He (Nagarjuna) went to the land of Uttarakuru,2
8
to other lands and the abode of the Asuras
92
for 12 years. When he
again returned to Jambudvipa,
30
that boy previously referred to had
become a King known as Udayana.
31
The King offered his obei-
sances to the acarya and moreover the King, supported by the
acarya's spiritual advice won the elixir of life and a servant.
He also erected 500 monasteries as residences for the order of
monks. Later he spent about 200 years at Mr. Sriparvata
32
in com-
pany with a circle of practising the Mantra path. There he
received the 32 auspicious signs.
33
It is said that later, because he sent
his head as an offering when he was six months short of his 671st
year he never attained that age. The youngest son of the King
Udayana, known as Su.Sakti, "the Fully Able One", was also known
as Saktiman and he wanted the Kingdom. His mother said to him,
''Now your father and the acarya have been blessed so that their life
spans are the same, and the acirya has the Vajra body and cannot
die. Princes previous to you have not got hold of the reins of power
and have died-those between son and grandson will also die."
He became very downcast and she said further, "However, there
is a way. As the acarya is a Bodhisattva, if you beg him for his
head he will arrange it. At the instant the acarya dies so too will
your father die and the power of the state will become yours." The
prince went to Mt. Sriparvata and begged for the acarya's head, but
it could not be cut off by a weapon. As the acarya saw the Karma
from a previous time in which he had cut the throat of a creature with
a shoot of green grass, he submitted to being beheaded by Ku.Sa
grass. A voice arose saying, "I will depart for SukhavatP
5
from
this place. Later I will re-enter this body." The earth thereabouts
quaked and it is said that a famine arose and lasted for twelve years.
The prince, knowing that the acarya had perfected the "Elixir of
Life" practice, feared a reunion of head and body, and carried the
head to a place many leagues distant from the place of the be-
heading. From there it was carried off by a The head was put
on a huge boulder which split and at that place the five stone images
of the five gods of the Arya Avalokitesvara tantra came forth by
themselves. The who owned the head erected a temple for
both bead and body. Previously between head and body there had
been a distance of about four leagues and now it is said to be a
little under one eighth of a league. Concerning that, my Guru, who
7
has seen it, says that the walls of that magical temple are joined
together so that they resemble a great boulder, both parts very huge
and without an entrance. It is said that when looking through a
chink in the wall one can hope to see the two parts of the acarya
resembling fragments of a stone image seated upon the throne.
36
That acarya's student was Mahasiddba Savari. While Nii.gii.rjuna
was staying in the East in Bengal, three children of a dancing teacher
offered him musical diversion. He summoned them inside and per-
ceiving that they were fortunate beings, he showed them an image of
the Bodhisattva Ratnamati.
37
One of them said, "I too want to see
it," and being shown a mirror he saw himself held fast in the fires
of hell. Highly alarmed he begged for a means of freeing himself from
his fate. By being consecrated into S ~ v a r a through meditation, his
real nature became quite clear. He also saw the visage of the Bodhi-
sattva Ratnamati who said, "Having perfected the practice of
Yugannadah,
38
go to the Southern mountains and act like a hunter
for the welfare of sentient creatures." Later his two wives called Logi
and Guni turned into the 9ii.kiQis
39
Padmavati and Jnii.navati, his
mahii.mudrii. attendants who were singers of Doha songs. This is
borne out by the Tibetan tradition. He lived together with his two
wives at the Southern mountain of Sriparvata, and they acted as if
they were hunters and trappers. He attained the state of Vajradhara
40
and became renowned as Mahasiddha Savari(pa). Now, as he had
combined th\ hunting of wild beasts with his consecrated practices he
was able to get high realisations by these unsuitable means. This
acarya is known as Saraha the younger. His student was Luyipa.
His student, in turn, was Dengipa whose was Tillipa, whose was
Nii.ropa, whose was the younger I)ox:p.bhi, whose was Kusalibhadra.
This is one version of the lineage. Another, stemming from
Tilopa, the Siddhas Luyipa, Darikapa and Antarapa also form
a lineage.
As for Luyipa, he stayed in the Western regions as scribe to the
King of 099iyana
41
who went under the name ot Kun.du.dge.ba.
Once he met Saraha the younger, or Savaripli and the latter sang
Doha songs and gave him Abhi!?ekha
42
and upadesas.
43
He pondered
on that, and even though he was still the King's scribe he once
went to a charnel ground. On aniving there he placed himself
among the rows of assembled Qiikil}.is. He distributed the sundered
flesh of one who bad been reborn seven times,
44
and he was initiated
into the creative maQQala of Vajravarahi who advised him,
8
"Although you may have rejected the pose of outstretched legs and
the emissaries of sa.IPsiira, you must repeatedly exhort Vajrasattva
the mighty King." He knew that unwavering meditation was neces-
sary and that if he had committed Karmic actions previously, he would
have to bear the disruptions arising from them. Furthermore he
knew that strenuous practice was necessary if he were to gain its fruits.
Although he begged for alms, still the passions of love and bate
arose and be thought, "How will I be able to gain my livelihood?"
So he went East to the land of Bengal. Near the banks of the Ganges
he saw a mound of fish entrails, like a mountain, and eating the fish
guts as food, he meditated there for twelve years. He gained the
highest Siddhi of the Mahiimudra practice. He knew that it was time
to convert the King of Odivisa, his ministers and entourage. As
the King was going to meet another King from the Southern regions,
he (the King of Odivisa) prepared a throne in a grove and filled the
laneways with various objects of worship. When the Brahm.ins who
recited the auspicious texts came before the King, on the throne there
appeared lying down, a bluish man with shaggy locks, looking as if
he had been carried there by the wind. The Brahmins said to him
"You there; get up! !" but there came no reply. Despite the 30
Bralupins who pulled at him he would not budge at all and he merely
laughed at the powerless Bralupins. The acarya said,
"This place is just as big as the Triple World!
If, in these worlds, one is a master in one and a servant in
the other,
still people with good mind can rejoice at the holy deeds
of others.
E.MA.HO !-Sa.IPsara is full of wonders-
what need is there for many words?"
45
When he had said that to the King the latter cried, "Beat him up ! !"
and the acarya laughed aloud at the oncoming soldiers with the
sound, "Ha, Ha, Hi, Hi!" and petrified them all. One of the soldiers
realised that he was a Siddha and so he paid homage to the acarya
and was released from his state of rigidity. He explained the powers
to all the other soldiers and they also were freed. The King approa-
ched in amazement and asked, "Who are you?" and the other
replied, "Who are you, too?" "I am the King." "I too am a King."
"You haven't got the Royal paraphernalia " The acarya replied,
9
"This earth is like a large bed
and it is good to cover it with generosity.
Thereby many people will trust you.
The lamp of the moon sheds its cool light,
The wind is most agreeable.
The broad sky is my canopy,
I embrace my consort who is attached to nothing.
46
Oh! If that's being like a king
Then I am the fearless and relaxed King of Yogins!"
The acarya empowered both the King and his Minister into the
practice of Sax:p.vara, gave them instruction and also gave them the
Abhisamaya
47
teachings. He said to the King, "In the south at
Kumaraksetra is a prostitute- perform servant's duties for her!"
To the Minister, a Brahrpin, he said, "In the east, in the town of
Pakrananagara is a barmaid who has a son-perform servant's
duties for her! Both of you, if you act accordingly, will attain the
highest Siddhi within twelve years." Both of them moreover, aban-
doned Sax:p.sara and acted accordingly. The King became servant to
the prostitute and while washing the feet of the men who came there,
he meditated all the time. Once, at midnight, a man returned there
and saw a blazing light in the servant's grass hut. On looking at it
more closely he saw that it was light from the servant's own body
and he knew that he had attained Siddhi. Both he and the prostitute
prayed for perseverance. The acarya lectured widely in that land on
the Vajrayana. Once while thus sounding the bell of the Teachings
he made a Vajra Feast. While he was together with an entourage of
16,000 women, soaring in the sky, they all attained the highest Siddhi.
The man who was mentioned previously addressed a prayer to the
acarya and a prophecy was made to him. In the eastern section of the
city there was a stone stele and above it was an elephant facing
towards the east. It was prophesied that if every year a measure
of mustard seed were to be rubbed into it, then if it turned to the
west, Siddhi would be gained. He was known as Siddha Darikapa
or Daripa which means "prostitute's servant". The Minister too
was servant to the barmaid and by husking rice he saw the nature
of his own mind directly.
49
Once while he was in meditation and was
fully absorbed in it, the pigeons ate the rice and the barmaid yelled
at him. At a different time he sang Vajra songs, and every-
body realised Siddhi. He preached the Vajrayana widely and an
10
immeasurable number of people were liberated. Because he harnessed
his mind to the rice pounder known as the Dengki, he became
renowned as Dengkipa.
Later, Savaripa's pupil was the great Lord Maitripa or Maitri-
gupta. He was a Tirthika and later, having met
Naropa, he became a Buddhist. He begged for empowerments and
upadesas from Naropa. He took his ordination at Nalanda and
having gone to Ratnakarasanti and other extremely learned Gurus,
he became a great He finally abided at the monastery of
Vikramalasila, known in Tibetan as rNam.gnon.tshul.
49
While he
performed the deeds of a and while his Siddha practices
flourished, he saw the visage of Vajrayogini. When he realised that
he should get acquainted with meditational practice, and while he
was studying all the inner, secret studies, a novice monk saw him
and a woman drinking beer together and disputes arose within the
monastic community over it. The acarya spewed up milk, and as
the novice drew near, he vomited up beer with no explanation for
his actions. Furthermore, once when the proctors and the rest had
heard of this and came for him, the beer turned into milk and the
woman became invisible or, as it is said, changed into a ritual bell.
Later on while the monks were lying in ambush for him the Siddha
was unable to disguise himself with mantras, and so they expelled
him. He spread out a hide by the River Ganges and sat down. At
that time the proctor was said to have been A tis a.
50
In order to
purify those unwholesome deeds the Eminence himself, Atisa, had
to further hear the Dharma and it is said that he had to come to
Tibet
51
and that he also made indestructible votive figures
52
there
as purification. Although Maitrigupta found within himself
limitless powers, he did not correctly perceive things as they
really are and when a prophecy from his tutelary divinity arose,
he went and stayed as Sriparvata to find Savaripa. On the road to the
Southern regions he met Prince Sakara. They went to Sriparvata
together and some local people said, "Formerly Savaripa was a
Siddha here. Now where can one find him?" and they prayed to the
acarya with a single purpose. In six months they met him. The long
hair ofSavari's head was alive and dripping with louse eggs and both
his consorts were supplicating him, and so Maitripa lost faith a
little. The Prince prostrated at his feet. Savaripa said the mantra
"Aya Jara Vala Hu" and dismissed them, turned into a rainbow
body,
53
and in both great faith was born. Again, later on both of
11
them saw the consorts killing swine, deer and peacocks, and seeing
this they became a little lacking in faith. Instantly all they had seen
became invisible. However with the empowerments, upadesas and
subsequent upadesas, wisdom was created enabling him to see
the situation as it actually was. He became Lord over countless
Viras
54
and J:;>akas.
55
He thought, "Now I have gained the eight
Siddhis,
56
the sword siddhi and all the rest." When all the signs of
perfection had arisen, he thought he should make his life last
an aeon and that he would become a Vidyadhara. He obtained all
the ritual necessities. Savari pointed his finger at them, reducing
them to ashes. Maitripa asked, "What would you do with such an
illusion? Explain the profound meaning of this situation!" and,
accordingly, having uttered those words he went back to
Madhyadesa. After that, the Tibetans, when recounting the story
of the debate with Santipa, give the meaning quite incorrectly and
in Aryadesa there are not even any oral accounts of it. The
following is said about Tibet-"Bhota Svana Baktya Samaya
Coteka Siddhi Sadhaka Kya," which means, "What the Tibetans
say is like the sounds of dogs barking, or like the sound of a Siddha
or Sadhaka who has abandoned his vows". One should know how
the common lies of the silly Tibetans have been thus compiled. It
is said that this liclirya, who lived in Madhyadesa, was in Samadhi,
but there were some who did not believe in him. He explained to
them extensively about the main sources on the essence of the
practices. People would say, "These are not the thoughts of the
tantras," and he would substantiate his upadesas with quotations,
mainly from the Hevajra and Guhyasamaja tantras. He was asked
from whom did he obtain these teachings, and the Tibetans claim
he said, "I, the powerful one, invented this teaching. I teach out of
my experiences in a hermitage." He manifested many revitalizations
of the dead in the Sitavana Cemetery 5
7
and whatever he desired was
all brought for him by Mahaklila
58
in the sky from many hundreds
of leagues around whether the things were moveable or fixed.
The daughter of the King of Malabar
59
was brought to him from
out of the heavens and later on she became renowned as the 9akh;ti
Gighlidhara. Usually she stayed in the East at Gusula forest as its
master. The 9iikiQi transformed herself into a wolf, received gTor.ma
offorings,
60
perfected the art of "gazes"
61
and magically transformed
her body into various amazing and innumerable forms.
Because of the two previous times when he had lost his faith in
12
Savaripa, he found no bodily changes. At 70 years of age he died and
in the Bar.do
62
period he attained the highest Mahamudra state.
At the time when the Master Naropa died, he commenced his own
acarya's work for the welfare of beings. Maitrigupta's good reputa-
tion and his convocation of students was not by any means incon-
siderable and was on a par with Naropa's. He was renowned as
equal to the highest of men and of the greatest use to the others.
At that time in Aryadesa
63
there were many followers and
thereafter they diminished. The teachings spread greatly in the
Northern areas of Nepal and Tibet. As regards Maitripa's stu-
dents, the early Tibetan sect, the rNying.ma.pa, says that there
were four major, seven middling and ten minor ones. The exact
number of middling and minor ones is not really ascertainable for
they are not really renowned among the Indians. In general these
were many of the Yogin's students who attained expertise and
powers. The four major students were all famous-they were Saha-
javajra, Sunyatasamadhi, RamapiUa and Vajrapal)i.
64
The first
of those was known as Nategana. He composed the Tattvadasaka-
\ikii. and the Sthiti-samucchaya.
65
The second one was called Devii.-
karacandra. He composed the main treatise for clarifying insightful
wisdom. The fourth was known as "Indian Pii.l)i" and he composed
and collected Vajra texts. Those three did not attain the state of
Vidyii.dhara.
Ramaplila was also known as Nandapala and belonged to that
lineage. That powerful being was one who composed commentaries
on the Teachings. He was also renowned as being equal in his wisdom
to the consort yogini known as Rin.chen.lha.mo. which means
"precious goddess." He was famed as one who had half the rank of
Gangadhari. He was born in the South at Karnataka
66
into the
KSatriya caste. From his youngest days he knew many fields of
learning and studied for twelve years with the Master Maitripa.
When the Master Maitripa had died, Ramapala spent three years in
profound mourning for his Guru at the stfipa known as dPal.yon.
can and he did not utter a word during that time. He abided there
in one-pointed practice of the sadhanas. Then, all the central mean-
ings were made evident to him so he went and lived in the South
practising for the welfare of creatures. When Mahakii.la gave him
the sword siddhi, without leaving his bodily form he went via a
miraculous gateway to the subterranean regions, and it is said that
he has even been seen residing in the abode of thr. A.suras.
67
The
13
acarya Kusalabhadra the younger and Asitaghana heard from him
the Mahamudrii upadesas. Also the extraordinary disciple Praj-
iHimitra also heard the exposition from him. Those who adhered to
Mahacarya Santi(pa's) lineage praised Maitri greatly and Am.anasila
separated and distinguished the highest practices from the lower ones.
14
The first chapter dealing with the
Mahlimudrli Lineages, an account
resembling a vein of precious
stones is finished.
Instruction Two
As to the second Instruction it is about the Goddess Cao.cjikii.
68
Now as to the teachings of the Goddess Cao.cjikii, there was not
a time when they did not exist. It is not certain thatVitupa had not
heard them from other gurus. Nevertheless the iiciirya Virupa quite
evidently went to Vajrayogini for this doctrine. The aciirya had been
a monk and pao.cjita at Nalanda and there he drank beer and lived
with women so the Sangha expelled him from that place. Then, on
the banks of the Ganges he told the ferryman that he needed a ferry-
boat. The ferryman told him that he had to pay for such a trip, but
Virupa could not find any money and, pointing his forefinger at the
River Ganges it reversed its flow uphill and thus he went across it.
Then in Odisa he went to a batmaid to buy some beer. She told him
that he had to pay. He drew a mark on the ground which showed
the edge of the sun's shadow and said that as long as the shadow did
not move away from that point he would not pa} the price of the
beer. Having pointed at the sun with his forefinger, he held it in posi-
tion and drank more beer. Then as he did not want to release it, the
daytime and the nighttime both went haywire. The barmaid knew
that the yogin was showing off his powers, and the King paid the
price of the beer and begged the yogin to release the sun. The yogin
departed three days later at daybreak, so it is said.
Then he became the King of Trilinga's
69
household priest and
the acarya ate the tops of the piled up offerings made by the Tirthikas
and in his turn he did not pay his homages. The King and his en-
tourage started to argue with him and so the iicarya prostrated
himself but the Titthika gods burst into fragments. The principal
god Visvanatha had an effigy (Linga) which had been erected by the
worker's guild in the form of a phallus with four faces, and it is
said that it too broke into four pieces. Then he arrived at :Oakini-
pata,70 the place where the Tirthikas assembled. Whichever com-
moner came there the trident struck them and the flesh-eating
demonesses would offer that person's dead flesh as a feast.
The acarya clapped his palms together and the Trisul
shattered. When the self-manifested stone image of Cao.c;likli began to
quake, he struck its head which slumped down onto the statue's
15
breast. It is said that right up to the present time the head is there
and that the ears still stand erect. He instructed her that thereafter
she should never harm living creatures. The Tibetans say that this
place, known as :Oakinipata, was in the south, but it is most assured-
ly in the East.
71
Furthermore, it has even been said that the subduer
of this goddess was Then, he went to Saurasta and at
Somanatha
72
he found that there was a self-made stone image of
Mahesvara, which could perform all manner of miracles. He pointed
his forefinger at it to shatter it but it didn't, and he examined why
this was so. It is said that there was an image of Avalokitesvara
above it. Some say it was an image of Marici. The acarya
it and showed the real form and made it act in accordance with his
previous order. He said, "In your temple you should make offering
to about 100 monks! Do not receive offering of slain creatures! By
means of offerings which are the first fruits you should sacrifice to
my image." Furthermore, he said, "As the Doctrine of the Buddha
will soon be destroyed,
73
those sacrifices should always come to me.
However, for the period in which the Doctrine is still here, you
should continue to make offerings to the order of monks." It is said
that the acarya received into his hands the gold elixir from the statue
and vanished. For some time he was invisible. Thereafter, every
day he drew off from the hands of the stone image a tincture of gold
essence and by his simply touching bits of iron and copper they
turned into gold. Supported by this means the order of monks
was thus given sustenance.
Once, some time later, a King of Jonaghata begged for 20,000
gold srang thinking, "I will beg for more," but the stone image
clenched its fist. A poor Bralu:p.in persistently/
4
begged for gold and
was given the tincture, being told to return it in seven days. In
three days how can I make all the household goods which come my
way into gold?" he thought. Two of the King's men who came there
began to remove the things. The offered the goods into
the hands of the stone image and it clenched them tight. One of
the King's men waved a cudgel at the hands and found that his own
hand was cut off and he died. The other one said, "Lift that hand!!"
and was struck dumb. The King, who was renowned as being very
sadistic, became mentally unbalanced and died. Even now there is
no order of monks in that place. It is said that in the middle of an
almost inaccessible forest there is a stone image, dark purple in
colour with a lustrous face on open display. In the meantime, in the
16
King Ramapala's
75
time, lived a yogin who was given the name
Siropa. In Madhyade5a he practiced whatever befitted the welfare of
beings. Having poured out the statue's footbath water as a drink
for King Ramapala's elephant, Bhanvadala, it engaged in battle and
defeated about 100 Mleccha K.ings.
76
At a later time, in the eastern land of Gora, a yogin was found
at the head of a Tajik
77
King's bed when he awoke. He was hurled
into a river but time aftel' time he came back. He was incinerated
but he did not burn. He was assailed by various weapons but was
not overcome-indeed the weapons were shattered. He drank six
measures of poison given him, and he was guarded by many men for
one full day. Having seen that the acarya's strength and complexion
became more splendid, they knew he had perfected the Siddhis
and they begged to know who he was. "I am Virupa," he answered.
Also at that place he gave instruction to several fortunate people.
They gave respectful oaths to him and many of them attained the
ordinary levels of Siddhi. He stayed in Bengal for four months living
openly and meeting all, as was befitting.
Later on he disappeared. He got to China in person at about this
time.
78
Viriipa is renowned to have appeared in the world of men on
three occasions and all three of them were in previous times. This
aciirya is also known as Sridharmapala, but the Sthavira
Dharmapala
79
who was abbot of Nalanda is not the same person.
Viriipa's student was Kala Virupa who was born in 099iyana.
Brought up in the caste, it was prophesied by the Brahrpin
seers that he would commit the four cardinal sins. Thus he was
called "Black". Seven years passed in that place and he was then
sent to travel in othet lands so that he might not become one who
performs the four cardinal sins. After a long time had elapsed, his
mother the Brahrpini her husband and parents-in-law having
died, wandered into other countries after she subsequently had lost
her caste. In the East, in the land of Odivisa, she became a be.er
seller. Later on, after a while her son also came to Odivisa and went
to his mother's house. The mother and son did not know each other
and they sinned by co-habiting. On one occasion he wanted water
froin a herder. In his thirst he gulped it down but became quite
intoxicated. In his wrath he flung the pot at the herder but it missed
and hit a cow, which died. In a hiding place he pondered, and at
night he flung the corpse of the cow to the jackals to eat. On a
17
road he hit a wandering Brahmin on the head and the Brahmin died.
Then, assailed by doubts, he questioned himself and realised that
the beer seller was his mother. Furthermore, as to the four cardinal
sins out of the sixteen which hurt a able to expound the
Vedas, and which had been previously prophecied-i.e.
murder, cow murder, co-habitation with one's mother and consump-
tion of alcohol-he knew the meaning of how they had all arisen
and had been performed by him in one night. He went to all pil-
grimage spots both near and far and made enquiries about their
purification but nobody believed him.
He met the acarya Jalandharapa. Being given the instmctions of
Vajravarahi, by means of it is said that he purified all his sins.
Then in the land of Kongkuna,
811
having immersed himself in water
up to his neck he practiced self perfection for six months, but no
clear signs arose. His rosary snapped off and tumbled into the water.
He went to ask questions of the acarya who said, "Practice yet a
little more! Siddhi will come quite swiftly." So accordingly he
practiced as he had done before. After seven days, one dawn, Vajra-
yogini arose in the outward form of a girl and said, "Asta Saikate,
Naba Saijalana, Kamayiputra, Tumhi Kpngkuna Marana", which
means, "Son, where have you come from, spared from the 800
oceans and the 900 rivers? Do you want to die here in Kongkuna ?"
The first two of this are similar. He replied, "Ayi Mata
Vajrayogini, Teri Sarana," which means, "I came for my refuge to
you, 0 mother Vajrayogini!" Then she placed her hands on the
crown of his head and he attained the highest samadhi. Vajrayogini
said, "You have a karmic link with Virupa over many lives. Go to
Mahrata where he lives!" In that place was Virupa, who had donned
the Vajrakapala
81
and had attained the highest Mahamudrii Siddhi.
He went to various cemeteries and in them he performed acts of
asceticism. Even though he had the Vajrakapala he also had a small
blue hat. It is renowned that even today he has not abandoned
his bodily form and that he abides in Urgyen.
82
It is also said that
both senior and junior Virupa were supported and found Siddhi
by means of the practice paths of Yamiintaka and Variihi..
Vyadali met the younger Virilpa and begged him for
Vyadali had previously come from the caste of bird hunters and
once he had seen a parrot take fruit into its beak and fly off into the
skies. When the parrot was asked, "What are you doing?" it replied,
"In this direction lives the Siddha Virapa. I am going to make
18
offering to him." Vyadali pondered, "If even a creature such as this
has a virtuous mind what must we who have become humans do to
perform virtuous deeds?" He took some fruit to bestow and said,
"Offer these to the Siddha." The parrot offered the hunter's fruit
and yet Viriipa did not receive them. He said, "0 Parrot, hereafter
do not come to me as carrier of such sinful things as that!" Then
the parrot carried the fruit back to Vyadali who asked, "Why did
you not offer them?" The parrot accordingly repeated that which
the Siddha had said. Then having become greatly repentant he con-
fessed his sins, and in that very forest he went ever around and
around searching for Virupa. Later on he met the Siddha and was
given empowerments and instructions. Vyadali performed one
pointed meditation and his deeds of bird hunting agitated his mind.
He supplicated the Guru who said, "Although those obstructive,
discursive thoughts are really hard to block out, and although
you can't produce meditation, you should make bird shapes out of
clay, and while cutting their throats, then meditate on samadhi."
Doing exactly that, he meditated and finally, after twelve years he
attained the most perfect Mahamudra Siddhi. Then, in towns, he
manifested the miracle of killing various types of birds and eating
their flesh, and the people grabbed hold of the yogin. When they said
with scorn, "In such and such a way have you injured living crea-
tures," all the birds which he had previously killed were again
revived. Having performed the functions of a bird hunter in such
magic ways for twelve years, while at the same time practising mental
asceticism, he got the name Siddha Vyadali, for Vyadali itself
means "bird hunter."
He gave instruction to Kusalibhadra-this was one lineage of
the goddess C a Q ~ i k a . Also Virupa instructed J?ombiheruka and
although it is well known in Tibet that the latter acarya was a leather
worker, it is also said by my Guru that he was King of the Eastern
land of Tipura.
83
The acarya VirUpa arrived there and the King with
excessive faith begged to become a follower, and so the acarya
gave him empowerment and instruction. When the King perfotmed
meditation on those things, knowledge of the two degrees was
born and multiplied within him. When he then realised that
the time for practice had arrived he secretly performed some
of the deeds. As had been predicted, a mudra arose and she trans-
formed herself into a woman of the lowest caste. She was known as
"Lotus possessor" and so she manifested herself to the world.
19
The King's caste had been defiled, and so the ministers, subjects, etc.,
expelled the acarya from the country. Thereafter while practicing
asceticism and while wandering in the forests and countryside, he
became known as "King" Dombhipa. Moreover, Dombhi means
an outcaste, living outside city limits, killing fish, birds and deer
and eating them. He did not sell their flesh but sang, danced and
sold grass and fruit. It is not certain that he did any one specific
bad deed but he was certainly one who did perform deeds befitting
an outcaste. Although the acarya was not really a I;>ombhi his female
consort was a J)ombini and he became thus tagged with the name
:Oombhi. J)ombhi was known as one who possessed a woman
of the lowest caste. This acarya was particularly powerful and intelli
7
gent. Previously Viriipa had given to him and six years
had elapsed since that time, so it is said. Thereafter he practised in
various lands. After a long while had passed an epidemic and a
famine arose in that former land and various people were suffering.
The astrologers calculated and realised that it was because the
virtuous "King" J?ombhi had been exiled to other lands and once
again they invited him to return. The acarya arrived together with
his consort, riding on a tigress and a milking yak respectively and
holding venomous snakes in their hands. All present knew that the
King was a Siddha and paid homage at his feet. All the evils in the
land were calmed and all the fortunate people in the land begged to
become his followers. He instructed them with several upadesas
and they all attained Siddhi, many of them becoming most perfect
practitioners. Then, in the land known as Racjha, known in ordinaty
language, as Rara,
84
the King there was harming the Buddha's
doctrine. However that King was mortally afraid of tigers and poiso-
nous snakes. In order to subdue him, the acarya came and stayed in
a grove near the palace, and when the King said, "You evil yogin-
do not stay here!" then the acarya manifested his previous miracle.
He wore snakes whose touch was poisonous, as ornaments; he wore
snakes whose look was poisonous, as a whip, and the seven snakes
whose breath is venomous, he wore on his head as a hood. He then
went before the King who, together with all the townspeople, was
terrified out of his wits and he scattered gold and silver flowers
85
before him and begged the acarya to go elsewhere. The acarya
changed into the form of the two-armed Heruka and together with
a tigress it appeared to most people that he departed into the heavens
without even touching the ground. He warned them, "If you do not
20
enter into the Buddha's Doctrine, I will send these poisonous snakes
down upon you!" All the people joined the Buddha's religion.
It is said that the Tirthika continuance in Rara was thus ended
for a while. Then he went to the South at the land of Karnataka
where, in a grove together with many of his attendants he abided in
meditation.
86
At one time in particular, in a cemetery in A\\ahasa,
the King Samucchaya became patron to the assemblage of 500
yogis and yoginis for a six month long gaQa assembly. The Brahrpin
monk Susiddhakara lost faith in the activities of the assemblage
and, without seeking permission from the acarya, he left. Because
he disobeyed the aciirya's orders, he died. It is said that of all the rest
of the 500 there was not one who did not attain one or two Siddhis.
Close by, a Tirthika King erected 108 stupas to the Tirthika doctrine.
Ten thousand long-haired worshippers gathered for the consecration
of the stupas. Several heaps of hearts from slain creatures, piled
three times the height of a standing man were there as sacrifices.
A maidservant of the acarya went to that place and was attacked by
the Tirthikas. When the aciirya had pondered on this, that very night
all the stu pas were turned upside down and all the sacrificial offerings
etc. were strewn in the ten directions. Next morning the Tirthikas
and the King were deeply afraid and they begged forgiveness before
the acarya. They begged that the stupas might be restored to their
former condition and at that the aciiryasaid, "Hereafter all of you
must not kill even so much as one creature for sacrifices to the
gods. If you do engage in killing, all the stupas will be shattered."
To demonstrate the power of the Buddha, all those stupas, save for
one, resumed their usual position. When they all went back again
to see they found that it had all happened accordingly. At a later
time a King of that land offered life sacrifices and 107 stupas shat-
tered into two or three fragments. Having been bound in iron, they
exist to this very day. Although called "Tirthika stilpas", they are
of the type known as "Linga".
87
Having worked for a long time in that place for the welfare of
beings, he departed into the heavens in his bodily form. His dis-
ciples, the most prominent of those who gained Siddhi, were these
four: (1) the yogini of the l;>ombhi caste (2) the acarya Alalavajra
(3) Hemalavajra (known as gSer.'chang.rdo.rje in Tibetan) and (4)
Ratavajrafrom Madhyadesa. There were m01eover, Nags.khrod.pa
86
("He of the Dense Forests"), iicarya Garvaripa, Jayasri, Durjaya-
candra, Riihulavajra
88
and the rest, who, by merely touching the
21
acarya's feet, attained the finer levels of siddhi. Mahasiddha
:qombhipa taught the low-caste yogini who, in turn, taught Rata-
vajra who in his tum taught
became one lineage.
Moreover, the yogini of the J:?ombhi caste instructed Caryapa
and this made a single lineage. The middle one, was the
foremost as regards the Instructions of the goddess CaQc;likii.
It is said that the low-caste yogini bestowed her four "gazes" on
beings for their welfare. She practised the mantras of the four Tantric
activities
90
and many other practices, and they become supremely
powerful in their actions, even down to these days. Receiving many
Vajra songs and working for the welfare of sentient creatures, she
departed .into the heavens.
She was the mudra whom Heruka had predicted to I?ombhipa.
Durjayacandra begged her for a vision of Heruka. He was a parti-
cularly wise paQc;lit and had heard expositions and studied under
many of Dombhi's lineage of students. Later he asked one of the
lineage of the Dombhi yogini for upadesas. In Urgyen he met both
Dombhipa and his consort while he was practising one-pointed
He gave the upadesas. There, he erected a small hut in
a charnel ground, making it of dried up skulls. A yogini acted as
his servant in the practices and a disciple of his fetched and carried
food while practicing. Finally, extraordinary realisation was born
within him and he saw Heruka's vi:>age and attained the ordinary
level of Siddhi. Then on one occasion he made a great Ga9acakra
or Vajra Feast and all the c;liikinis and pisakas
91
were summoned to
gather. In