Part 13
After the empowerments, Ma Jojo, an attendant of the king, gave the evil ministers an account of what had happened. They did not believe it, though, and thought, “How could he possibly have such power?” Also around this time, the Master wished to perform the site-pacifying ritual for the temple site. For this, the two most beautiful and pure women in all the dominions of Tibet were needed to draw out threads for creating the maṇḍala. Tibet itself was already a vast country, and it was not known who were the most beautiful. “It is said that the tantrika has power to find them,” the ministers declared. “If it is true, then please summon them!” The Master rested in meditation, and, within a few moments, the ladies Chokro Zabu Chungmen and Chokro Zalha Bumen appeared—from where, no one knew. The wisdom deity entered into them and they arranged the cords perfectly. It is said that later, when all the Tibetans had gathered, not a woman among them was more beautiful than these two.
The ministers began to conspire, saying “Won’t this tantric practitioner hand over all the wonderful things of Tibet, and all our prosperity, to India?” The minister Kyungpo Taktsha had no faith at all in the Dharma and thought, “I should burn Drakmar Drenzang to the ground, and this tantrika along with it!” Later when he came before the Master, right in the middle of the entire assembly, the Master said, “Is this really what you have been thinking?” Completely embarrassed, the minister left muttering, “This man from the southern borderlands knows everything!”
There was another minister, Bé Dongzik, who likewise hated the Dharma. Speaking of him, the Master said, “It will not be long before he rises to great power and uses that power to prevent the spread of Dharma. The time has come for me to vanquish him.” The Master meditated for a mere moment and at that very instant blood began to flow from the minister’s body and he died. Having repeatedly witnessed his power to subjugate both humans and non-humans, the royal ministers became increasingly nervous about engaging in evil thoughts and deeds when the Master was around. The only thing they did think about, though, was the means whereby the Master might set out for India.
Meanwhile, the Master spoke with the king:
King, make this land excellent! Make the sands of Ngamshö into gardens and meadows. Bring water to the parched lands as far Dra, Dol, Tala and Yulpoché. Transform the river banks into fields and provide food for Tibet. Take the wealth of Vaiśravaṇa[68] and make Tibet the source of all the wealth of the world. Harness this river. I have already done so to even larger rivers!
He gave much advice, such as to bring the kings of China and Mongolia under the power of Tibet.
In order to test whether this could really be done, the king requested a demonstration. The Master created a maṇḍala and meditated that morning. In a dry place in Drakmar, a great pond welled up. It was named Ludzing, the Nāga’s Pond. When urged for another demonstration, Drakmar Tsomogu, where there was once sand, turned into a lush green meadow. That afternoon, at the cliff Lawé Dong, a great forest suddenly appeared. It was named Lawé Tsal, Musk-Deer Grove. The Master meditated again on the morning of the following day and from the drylands at the top of the valley in Zungkar, a great river tumbled down. The Master turned to the King, “Now, where shall I make the fields?”
Gaining great trust that the Master’s instructions could really be accomplished as he proclaimed, the king discussed the matter with his ministers at a small council. They agreed among themselves, “We can allow the fields in Yarlung. However, we fear this tantrika intends to make this country excellent and then bestow it on India. The remaining work should be cancelled and this man of the borderlands should be sent off to his own country!”