Nyakla Pema Dudul
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ཉག་བླ་པད་མ་བདུད་འདུལ།
nyag bla pad ma bdud ‘dul
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A brief biography of the lineage founder of kalsang monastery, tibet
Drubje Pema Duddul
1816 - 1872
HOMAGE TO THE GURUS!
Dwelling neither in Samsara nor Nirvana, the all-pervasive nature of mind,
Sphere of the illusory network of diverse appearances, the sky-like scope
of spontaneously-accomplished primordial wisdom,
Knowing my own nature to be inseparable from this,
I prostrate.
The sunrays of grace, radiating one thousand perfect Buddhas,
Incarnation of Pema Totreng (PadMa Thod-Phreng),
Subduer of the Demon Force (bDud-‘dul),
Sole friend and protector of beings in this era of the five degenerations,
I beseech you to remain forever in the lotus lake of my heart.
Ordinary beings cannot fathom the minds of Buddhas.
Who is justified to appraise such immeasurable deeds?
Who amongst the unfortunate apprehends Samsara’s precipitous cliff?
I humbly request the Lama to purify the faults of my mind.
The stiff leather drum of this modern degenerate age,
When struck by the drumstick of the Buddha’s progressive teachings,
Resounds with unbearable noise, devoid of any harmony.
Holy ones, revitalize us and erase our stains.
SETTING FOR KALSANG MONASTERY
What follows is a brief historical account of the Victorious Eastern Kalsang Sangye Choling (the thousand Buddhas of virtuous kalpa, bsKal-bZang Sangs-rGyas Chos-kLing) , abode of the Great Secret Mantra Early Translation School of the Clear Light Great Perfection.
This monastery is situated in the lower region of Dokham (the composed name of Amdo and Kham, the whole of East Tibet, mDo-Khams) in the Snowland of Tibet, in the center of the Nyak Adzi Rong (Nyag-A-‘Dzi-Rong), a valley of medicinal herbs.
This place, surrounded by natural beauty and grace, is known as Shanglang Drakar (Shang-Lang-Brag-dKar), White Boulder Sword, or Ne LhangLhang Norbu Yantse (gNas-Lhang-Lhang-Nor-Bu-Yang-rTse), Sacred Place of Clear Sound, Crest of the Jewel.
In Sangye Lingpa (Sangs-rGyas-gLing-Pa)’s Prophetic Account of Sacred Places, he writes,
"The Snow Realm of Tibet is a lotus garden of holy places;
Among these, the Sacred Place of Clear Sound is like an Udumbara."
Also, in the Great Saint Pema Duddul (Pad-Ma-bDud-‘Dul)'s Prophesy of Hidden Treasures, he writes,
"In the wondrous southern sphere in the East of the Land of Snows,
In the hidden land between Mount Rongchen (Rong-Chen)
and Mount Borragang (‘Bor-Ra-sGang),
A conch-colored crystal rock pierces the sky known as Sword Boulder or
White Boulder Sky Fortress or especially as Jewel Crest of Clear Sound.
There dwells the inconceivable divine assembly of gods and deities.
There the three divine protectors (Manjusri, Avalokitesvara and Vajrapani),
the Second Buddha (Guru Padma Sambhava) and many others have
performed innumerable miraculous displays of accomplishment.
Merely seeing, hearing, recalling or touching this
place brings one to complete realization.
It is a holy place where the rainbow body
and dakini's heaven can be attained."
The wondrous landscape is adorned with much great natural beauty. The three divine protectors and the Three Ancestral Spiritual Kings, Master Padma Sambhava, the Great Translator Vairochana, Dakini Yeshe Tsogyal (Ye-Shes-mTsho-rGyal), Nyangwen Tingdzin Sangpo (Nyang-Ban-Ting-‘Dzin-bZang-Po) and others personally stepped upon this land, miraculously concealed treasure-teachings, subjugated the local gods and spirits and made them protectors of this sacred place.
For the sake of the propagation of the Buddha’s doctrine and the happiness of all sentient beings and the people of Tibet in particular, a profusion of great deeds were performed. There is a self-arisen image of Guru Rinpoche in the famous form known as "Overwhelming the Universe with Glorious Lustre" and a footprint of King Ling Gesar's (gLing-Ge-Sar) horse.
The saintly father and son, Lord Marpa and Milarepa, came to this place by mystical means, and the cave where they stayed, called Valley of the Cotton Clad (Ras-gShong), can still be seen today. A stupa called "Vanquishing the Proud Spirit", a stupa built by Vairochana and a stupa built by Garwa Tongtsan are all built around or nearby the monastery.
The monastery is situated in the southern section of this sublime holy area, and distinctive features of its particular location are described in The Prophesy of Hidden Treasures by the Great Saint (Pema Duddul) himself:
"Prophesied by Buddha, Kalsang Sangye Ling is cradled
thus by the eight directions:
To the East, all the mountains are white and smooth, a sign
of the absence of illness, evil and fearsome spirits.
To the South, the mountains, rivers and forests are vast and bountiful,
a sign of a rich expanse of excellent copious virtue.
To the West, the mountains are red and crescent-shaped, a sign of
victory over the three realms and the three worlds.
The northern mountains are high, rugged and ominous, a sign of
completely expelling all enemy delusions and hindrance-causing demons.
The mountain behind is like a great lion leaping into the sky, a sign
of attaining fearless freedom from birth and death.
The mountain to the right is like a ritual arrow braided with
rainbow ribbons, adorned with a mirror, a sign of the magnificent
glory of the mundane and supramundane attainments cascading down.
The mountains to the left are like banners of victory hoisted high,
a sign of the unfurled and ever-flying Victory Banner of Buddhism.
The rocky foothills are like a great multi-tiered throne, a sign that
the adamantine throne will endure for hundreds of Kalpas.
In the center of the rock mountains is a treasury of diamonds,
a sign that all opposing forces will by conquered.
The big village in the front meadow is shaped like a mandala, a sign of
the perfect accumulation of both meritorious action and spiritual insight.
The eighteen mountains in front seem to be bowing down with reverence,
a sign that all beings venerate [this monastery] with fervent devotion.
All the foothills are arranged like rows of stupas, a sign that the
unchanging Buddhist doctrine will flourish until the end of the Kalpa.
The shadowy slopes half-way up the mountains are like fluttering
black prayer flags, a sign that the local spirits have all been
subjugated and bound to the Dharma as protectors.
All the mountain peaks are like white silk curtains, a sign that
the dignity of the gods of virtue has triumphed [over evil].
The passage on the mountain behind is like a causeway
stretching upwards to heaven, a sign that all beings
without exception will ascend to the Akanishta heaven.
From the right flows a river of nectar from the god realms, a
sign of the quintessential blessing of the Vase Empowerment.
From the left flows a river of nectar from the Naga World,
a sign of the complete bestowal of the naga attainments.
The lower terrace sloping up the mountain is like a carpet, a sign
that all the entrances to rebirth in the lower realms are sealed.
The mountain ridge behind is many miles long, a sign that the
life spans of the lineage holders will be long and unobstructed.
From the right flows a river the color of a blood-red ruby,
a sign that the witches and dakinis will bestow their attainments.
From the left flows a river the color of a kumu water lily, a sign that
the fearless heroes of the Father Tantras will grant their attainments.
On the lower terrace the two rivers flow together, a sign
of the great bliss of the union of wisdom and compassion.
From the East flies a golden bird riding a turquoise dragon, a sign
of the continuity of the luminous clear light of primordial wisdom.
From the South comes a sound like the golden drumbeat of summer, a
sign of having achieved the mighty fearless state of the Victorious Vajradhara.
Looking North it is as if lion cubs are frolicking in the snow, a
sign that many fortunate disciples will attain profound realization.
Those who see, hear of or visit this realm, adorned with innumerable
qualities such as these, shall obtain the seed of Bodhicitta."
Thus it is praised in the adamantine prophesy.
DHARMA LINEAGE
Concerning the successions of abbots of this monastery, many centuries ago the residents of northern Minyak (Mi-Nyag) moved to the southern and eastern regions of the district. Even today residual traces of their dialect can be detected; for instance, Drakmargo (Brag-dMar-‘Go) is pronounced Rakmargo.
It was here that the omniscient Dharma lineage of Kunkhyen Kathokpa (Kun-mKhyen-Kah-Thog-Pa) gradually spread, and quite a few hermitages and lamaseries were established, including Anya Tsang (A-Mya-Tshang), Takpung Tsang (sTag-dPung-Tshang), Dudjom Tsang (bDud-‘Joms-Tshang), Riktsal Tsang (Rig-rTsal- Tshang), Tsolmyi Gyamtso Tsang (Tshogs-gNyis-rGya-mTsho-Tshang) and Gyurme Wangchuk Tsang (‘Gyur-Med-dBang-Phyug-Tshang).
Each residence had its own particular assemblage, traditional offering ceremonies and anniversary celebrations, complete sets of statues, ritual implements and other necessities.
However, this period in history is long past, and much has changed during the passage of time. These days, not only are there no reliable extant historical documents, even oral historical accounts are rare. There is an image of Palden Lhamo (dPal-lDan-Lha-Mo) constructed by the early lineage masters of Kathok which is definite testimony to the existence of Kathok's Dharma lineage. It was purely patrilineal.
If we consider Anya Tsang, for example, there is an unbroken bloodline succession of lineage holders originating with Lama Loden (bLo-lDan) and passed successively on to Sonam Chokdrup (bSod-Nams-mChog-Grub), Pema Dondrub (Padma Don-‘Grub), Pema Lhundrup (Padma Lhung-Grub), Chogyal (Chos-rGyal), Lhaphel (Lha-‘Phel), Drubchok Karma Palden (Grub-mChog Karma dPal-lDan), Sonam Tenzin (bSod-Nams-bsTan-‘Dzin), Sonam Palden (bSod-Nams-dPal-lDan), Chime (‘Chi-Med) and finally to Sonam Togyal (bSod-Nams-sTobs-rGyal).
At Tsigukma Labrang Tokma Tsang (rTsi-Gug-Mo bLa-Brang Thog-Ma-Tshang), the unbroken lineage of lamas has passed from Sonam Gyatso (bSod-Nams-rGya-mTsho) to Sonam Wangchuk (bSod-Nams-sTobs-rGyal), Sonam Chopel (bSod-Nams-Chos-dPal), Pema Kunsang (Padma Kun-bZang), Sonam Thaye (bSod-Nams-mTha’-Yas), Sempal Dorje (Sems-dPal-rDo-rJe), Kalsang (sKal-bZang), Pema Tenzin (Padma bsTan-‘Dzin) and finally to Sherab Oser (Shes-Rab-‘Od-Zer).
EARLY LIFE OF PEMA DUDDUL
The founder of this particular [Kalsang] monastery, the exalted Saint Pema Duddul, the Rainbow Body of Lhangdrak (Lhang-Brag), is described thus in Cadu Sherab Gyaltsan's (lCags-mDud Shes-Rab-rGyal-mTshan) prophesy entitled The Crystal Mirror: "The mind emanation of Pema of Uddiyana (O-rGyan) will appear from the Jewel Rock bearing the name Duddul (bDud-‘Dul). In this Uddiyana sphere the Victory Banner of Buddhism will be unfurled."
Moreover, in the prophesies of such celebrated masters as Rigdzin Duddul Dorje (Rig-‘Dzin bDud-‘Dul-rDo-rJe), Terchen Longsel Nyingpo (gTer-Chen kLong-gSal-sNying-Po), Taksham Nuden Dorje (sTag-Sham Nus-lDan-rDo-rJe), Situ Pema Nyinche Wangpo (Si-Tu Padma Nyin-Byed-dBang-Po) and many others, the following details are clearly mentioned:
A son was born to Mr. Khangcik Gonpo (Khang-gCig-mGon-Po) and Mrs. Sersangsa Sonam Kyi (gSer-bZang-bZa’ bSod-Nams-sKyid). From the moment the child entered the womb, his parents had many extraordinary waking and sleeping experiences, and many of the sacred objects in the area manifested wondrous signs.
From the universal primordial ground, the spontaneously-accomplished natural condition sprung from nothingness which defies all extremes, there arises in one's perception form and emptiness, uncompounded, appearing as an ocean of miraculous Buddhas; the play of the five wisdoms appears just as the moon shining in the sky appears reflected unobstructed in a vessel of water.
Thus the karma and prayers ripened simultaneously in the region of Kham known as Adzi Nyak, in Delong (bDe-kLong) at the center of a vast expanse of bliss and happiness. The child was born on the tenth day of the ninth Tibetan month in the Male Fire Mouse year (1816) of the fourteenth Rabjung.
The sky was filled with rainbow light and a gentle light of large and tiny circles fell like strings of pearls. The land was filled with sweet fragrances in all directions, and the melodious sound of crashing cymbals was heard. Many flocks of vultures circled over the yak-hair tent seeming to perform a sacred dance. When the milk was churned, thirteen tormas of butter emerged.
As soon as he was born, the child sat in full lotus posture and after uttering "Ami Deva" (Om Amideva Hrih) and "Siddha" (Om Ah Hum Vajra Guru Padma Siddhi Hum) three times each spoke thus: "I am the mind incarnation of Orgyen." His uncle, Lama Kunzang (Kun-bZang), offered him the name Tashi Dondrub (bKra-Shis Don-‘Grub). Moreover, many saints spoke words of praise and many people personally witnessed the dakinis and Dharma protectors playing with him and venerating him with adoration.
When mother, father and child proceeded to the Sacred Place of Clear Sound, canopies of rainbow light appeared in the atmosphere and everyone heard the sweet sound of crashing cymbals. The Great Saint himself had many visions. His two little feet left impressions in the rock which are visible even today.
Weariness with samsara and the resolve to achieve liberation, love and compassion were constantly and naturally present [in his mind], and even without studying them he knew the three scripts of Uchan (dBu-Can), Ume (dBu-Med) and Lanja as well as Urdu. When he went to meet King Lingje Gesar, he [performed as a] storyteller and subsequently became known as Tashi Dondrup the Storyteller.
He had vivid knowledge of many of his previous lifetimes, and the Buddhas and Bodhisattvas in the pure realms of the ten directions appeared to him in visions and made prophesies. He established many sentient beings of the six realms on the path to liberation.
The dakinis and Dharma protectors instructed him in all the beneficial and harmful actions, and although he possessed unimpeded strength and power, he adhered to the law of cause and effect with care and precision for the sake of demonstrating such to others, never once forsaking the welfare of beings.
While receiving oral transmission at his Uncle Tala's (sTag-bLa) monastery, the dakinis made this prophesy and appeared to him in corresponding visions: "This sacred place, reknowned as Kalsang Sangye Choling, a wondrous temple heaped with auspiciousness, will equal the Glorious Dharma Wheel of Samye."
Although he appeared a mere child at that time, in reality he pervaded all the realms of Samsara and Nirvana and performed incomprehensible deeds in accordance with the enlightened wisdom of the Sutras and Tantras, manifesting as a supreme saint whose nature is beyond the scope of ordinary judgment.
His father, Gonpo, and his siblings then passed away, and nearly all the wealth and possessions of his secure, upstanding and influential family home was donated to support virtuous causes. The remaining buildings and possessions were all stolen and repeatedly plundered by thieves, leaving them suddenly in a state of wretched poverty, much like what happened to the Great Saint Milarepa.
Even now, just hearing the story makes one's eyes fill with tears. Mother and son were reduced to beggary and, adopting the life of mendicants, wandered the land begging for alms, simultaneously working for the benefit of beings.
Whenever demons and samaya spirits attempted to create obstacles, not only were they unable to pose a threat but, like oil being dumped onto a fire, their attempts became supports for spiritual progress [for mother and son]. Following a vision of Sublime Avalokitesvara in which he bestowed upon him a prayer wheel and told him to work for beings' welfare, he established many beings of the form and formless realms in the state of purity.
When he turned fifteen, he listened to many teachings from his uncle, Kunsang Dudjom (Kun-bZang-bDud-‘Joms), among others a Hidden Treasure Tara Teaching and Nyingthig (Nying-Thig).
From Lama Sonam Tsultrim (bSod-Nams Tshul-Khrims), Khyentse Yeshe Dorje (mKhyen-brTse Ye-Shes rDo-rJe), Namgyal Dongak Tenzin (rNam-rGyal mDo-sNgags bsTan-‘Dzin), Trosur Kalsang Deutsen (Khro-Zur bsKal-bZang lDe’u-bTsan) and many other holy beings, he received many empowerments, oral transmissions, instructions and guidance in the practices of channels and energies.
When he received empowerment and oral teaching from the Mahasiddha Pema Gyurme Sangye (Padma-‘Gyur-Med Sang-rGyas), he was given the name Pema Duddul.
NINE YEARS IN LHANG DRAK CAVE
When he was thirty years old in the year of the Male Fire Horse (1846), he went with some friends to the Eastern Wood Door Snow Fence to meet Mahasiddha Choying Rangdrol (Chos-dByings Rang-Grol). While he was visiting the lama, Vajradhara appeared to him in human form.
Like a vase being emptied into him in its entirety, he was given the empowerments, instruction and personal guidance in the Ground, Primordially Pure Trekchod, and the Path, Spontaneously Accomplished Leapover.
Afterwards, in accordance with the lama's prophesy that if he practiced in Lhang Drak, the Sacred Place of Clear Sound, he would attain confidence in liberation in this very lifetime and accomplish vast benefit for beings, he returned to Lhang Drak.
Renouncing fully the eight worldly dharmas of this life and all actions concerned with profit, fame, power, wealth and religious pretension, he sealed himself into a cave called Blazing Expanse of Great Bliss in the southerly direction of Lhang Drak and stayed there for nine years. For the first three years, he sustained himself on meagre amounts of water and solid food.
For the subsequent three years, birds of prey and songbirds offered him medicine, bees offered him honey, and he practiced essence extraction in accordance with a hidden treasure teaching he himself revealed called Sky-Encompassing Self-Liberation (Kha’-Khyab Rang-Dro).
During the final three years, he no longer needed to rely on substantial nourishment and sustained himself on meditative concentration. He gained firm stability in the wisdom of original purity which recognizes all phenomena within Samsara and Nirvana as a great primordial network of mirages appearing in one's own perception.
All phenomena condensed within Samsara and Nirvana appeared as a reflection of spontaneously-accomplished wisdom. He no longer depended on the four external elements or relied on the internal body of flesh and blood. Illusions faded into the empty expanse. He became a realized saint with dominion over appearance and existence.
In accordance with the Great One of Oddiyana's prophesy, he brought forth religious objects representing the body, speech and mind of the secret profound teaching entitled Sky-Encompassing Self-Liberation. The sacred site where the sublime golden sure teaching was brought forth is known as "Hidden Treasure Steppe" or "Plain of Prosperity and Happiness."
In front is a white boulder resembling a sleeping elephant upon which is written the letter AK, an indication of the treasure location which remains visible even today. Samsara and Nirvana appeared to him as clearly as the palm of his hand, and all appearance and existence arose as an illustration [of emptiness].
Having obtained the ability to issue forth emanations, he composed commentaries on many texts, including Sky-Encompassing Self-Liberation (mKha’-Khyab Rang-Grol), A Summary of Buddha's Sutra and Mantra Teachings (mDo-sNgags bKa’-‘Dus), Heart Essence of the Great Perfection: the Song of the Vajra (rDzogs-Chen sNying-Thig rDo-rJe’I sGra-dByangs), Katang , Self-Liberation of Whatever Arises (bKa’-Thang Gang-Sher Rang-Grol), A Billion Buddhas in A Billion Worlds, and A Billion Lotus-Borns. At present, however, a mere seven of these volumes remain.
FOUNDING OF KALSANG MONASTERY
On the tenth day of the third Tibetan month of the so-called "Wrathful" Iron Monkey year (1860), in accordance with earlier predictions, the land where the temple was to be erected was consecrated. The sky was filled with rainbows and points of light, and a fine rain of sleet descended like flowers from the atmosphere. Aromatic scents wafted from every direction, cymbals crashed and clattered, and all the rainbow light dissolved in the monastery site.
In visions, the Buddhas and Bodhisattvas of the ten directions and in particular the thousand Buddhas of this Fortunate Era dissolved into this sacred place, thus inspiring the name Dharma Realm of the Fortunate Era Buddhas, Kalsang Sangye Choling.
With the combined efforts of disciples, followers and the people living in the surrounding area, a structure expressing the realms of the three kayas replete with gallery windows was completed. [The temple was painted with] murals depicting the four main schools of Tibetan Buddhism expressing pure nonsectarian vision of the Buddha's teachings. The colors and deities depicted were done entirely according to the hidden treasure-teachings revealed by the Great Saint himself.
Inside the walls, a thousand Buddha statues from Takok, a thousand Amitabha Buddha statues from Lhangdrak, the Realm of Clear Sound, and inconceivable numbers of statues representing lamas, deities, dakinis and Dharma protectors were concealed as hidden treasures. A ritual dagger of meteorite was concealed in each of the four pillars and secured with immutable nails. A net of vajras and daggers made of the five kinds of metal concealed in the central upper pavilion was later beaten with the old Gyarong Treasure Lady’s waist dagger and the sound was heard by all.
When the Great Saint performed the consecration, many wondrous signs appeared, experienced differently in each person's perception. Some people saw Buddha figures inside points of light, others saw many golden figures raining down like sleet from within a dense lattice of rainbow light, and so on.
The Great Saint pronounced the place equal in blessings to the Immutable Spontaneously-Accomplished Temple of Samye, saying that to see, hear of, think of or touch the place plants the seed of liberation.
His moon-like heart son Sonam Thaye (bSod-Nams mTha’-Yas) oversaw the completion of the construction, and through the immense efforts of his sun-like heart son Rang ri Dorje (Rang-Rig rDo-rJe), the place became known as the Domain of the Illusion-Destroying Trio of Father and Sons, Trulshik Yabse Sum.
According to the Great Saint's prediction, Sonam Thaye oversaw the successful construction of Samdrup Palace, a vast and elaborately decorated lamasery built to accommodate Buddhist teachers. Building materials and other necessities were supplied by the four parties of the Nyakrong region.
DEEDS TO BENEFIT ALL BEINGS
The Great Saint himself, adhering to the simple life of a renunciate, never lived in one place for long, but stayed instead on mountainsides, along riverbanks, in dense forests and caves. Everywhere he went students gathered around him like bees to a flower, and he became known as the One-House Camper, Khangcik Garba (Khang-gCig sGar-Pa).
He instigated widespread expansion of the sect of white-clad, long-haired Ngakpas, Kusali tantrikas in possession of the three sets of vows. In addition, he hoisted higher and higher the Victory Banner of the Clear Light Vajra Core Dzogchen Heart Essence Teachings.
The local chieftain of the petty kingdom of Nyak and his son, as well, honored him with faith and reverence. During the period when the aristocratic landlord Punrabpa governed Nyak, the petty chieftains of the district were in disharmony and waged a great battle.
The Great Saint mediated between them and restored peace to the region, in return for which he was presented with a great number of guns and valuables. He had the guns destroyed and dumped into the river, and the valuables were donated to the government.
The Great Protector, His Holiness the Twelfth Dalai Lama Trinley Gyamtso (sKyabs-mGon Phrin-Las rGya-mTshos), presented him with a golden letter, golden stamp and accepted him as his revered teacher, offering him land and government estates for the monastery. Fifteen hundred pounds of barley to be sown on the land were contributed for use until the death of his nephew, Garab Dorje.
From that time on, the display of weapons was forbidden at the monastery, even in the side temple where the fearsome protector deities were housed. Moreover, an order was laid down stating that no guns were allowed to be kept in any of the other monasteries in the region.
As prophesied, many holy lamas of the Sakya, Kagyu and Gelug sects, including Karmapa Khakhyab Dorje (Karmapa mKha’-Khyab rDo-rJe), became like-minded in view, creating the auspicious condition of nonsectarianism between the New and Ancient Translation Schools. Masters of the Kathok , Palyul, Shechen and Dzogchen monastery lineages bestowed upon each other empowerments and exchanged teachings and spiritual instruction. Jasi Dechen Monastery, Jasi Jomo Tsogyal Monastery, Zur Jomo Dechen Monastery, Gojam Monastery and Samten Monastery were erected; restoration was done on Shiwa Lhatim Monastery and Chagdud Orgyen Ling, and the foundation land of the Bon monastery Yeshe Podud was consecrated.
In this way, [the Great Saint] performed deeds of the three Dharma Wheels and vastly benefited the Dharma and beings.
THE RAINBOW BODY
Then, on the new moon day of Saga Dawa in the Male Water Monkey year (1872) of the fifteenth Rabjung, as he was nearing the end of life, in the region of Tromyul Nyin, he spoke thus to his disciples:
"Deluded activities springing from ambitions for this life; imitation virtuous actions of the eight worldly dharmas; meaningless chatter about "the view"; mistaken meditation; insane, disturbed behavior; sectarian discrimination; benefiting others for the sake of one's own profit and fame--be rid of all of them. They will never be the cause of Buddhahood.
Crush the head of the eight worldly dharmas. Renounce the activities of this life. Don't be proud and superior, practice the Secret Mantra in secret. Mix your mind-stream with compassion and the twofold benefit of self and other will be spontaneously accomplished- then this old man's hopes will be fulfilled.
It is said that Padma Sambhava sleeps at the door of the faithful, and the same applies to me. Don't err ! Don’t err ! Work hard! " He concluded with a recitation of the verse which begins, "In all my rebirths may I be inseparable from the sublime lama..." and other prayers, and said, "Sew me inside my tent and for seven days no one is allowed to come."
After seven days, the earth shook three times and the sky filled with rainbows and points of light. Cymbals crashed from above, delicious scents wafted from every direction, and many other wondrous signs appeared. When the disciples opened the door of the tent the Saint had disappeared, leaving only his hair, finger- and toenails, clothing and seat behind.
He had followed in the footsteps of the accomplished saints of the past in India and Tibet, and had manifested the fruit of the Secret Mantra Ancient Translation Teaching of the Clear Light Great Perfection: the rainbow body.
One hundred days later, he appeared clearly before his chief spiritual son, Rigbi Dorje (Rig-Ba’I rDo-rJe). Through the realization of a dakini symbol, the mind of lama and disciple merged into one, Rigbi Dorje's realization became equal to the sky, and he worked limitlessly to benefit beings.
He continued the Dharma teaching of the precious Great Saint, and with the help of innumerable holy lamas erected a two-story reliquary stupa on the grounds of Kalsang Monastery. The hair, fingernails and clothing were sealed inside.