Part one Döl-bo-ba Šhay-rap-gyel-tsen, author of the Mountain Doctrine, Ocean of Definitive Meaning: Final Unique Quintessential Instructions, was one of the most influential figures of fourteenth-century Tibet, a dynamic period of doctrinal formulation. As Cyrus Stearns says in his excellent biography: Without question, the teachings and writing of Dol po pa, who was also known as “The Buddha from Dol po” (Dol po sangs rgyas), and “The Omniscient One from Dol po who Embodies the Buddhas of the Three Times” (Dus gsum sangs vgas kun mkhyen dol po pa), contain the most controversial and stunning ideas ever presented by a great Tibetan Buddhist master. The controversies which stemmed from his teachings are still very much alive today among Tibetan Buddhists, more than 600 years after Dol po pa’s death. His works were monumental and seminal in that they present a penetrating and controversial re-formulation of doctrines on emptiness and buddha-nature influential through to the present day. Döl-bo-ba Šhay-rap-gyel-tsen was born in the Döl-bo area of present day Nepal in 1292 in a family practicing tantric rites of the Nying-ma order. It is reported that after receiving tantric initiation at the age of five, he had a vision of Red Mañjushri, and subsequently his intelligence burgeoned. At twelve he was ordained and at seventeen fled, against his parents’ wishes, to study with Gyi-dön Jam-jang-drak-ba-gyel-tsen in Mustang, where in a month he learned the doctrinal vocabulary of the path-structure studies associated with the perfection of wisdom teachings, epistemology and logic and  phenomenology.” His new new teacher wa called to Ša-gya, then the greatest learning center in Tibet, and two years ater Döl-bo-ba joined him, where he continued studies on the three above mentioned topics, as well as Shãntideva’s Engaging in the Bodhisattva Deeds’-simultaneously mastering them in a year and and half.  From this master he also received teachings on the Kalachakara, Tantra nad related Sütras and commentaries that shaped his practice and outlook.  After receiving many other teachings, when he was twenty-one, his parents “who had now forgiven him for running away,””

Khantrul Jamyang Jinpa Gyamtso/Nagwang Tsundue was bron in 1981, sixth Rabjung, Chakmo Bird, on 15th Saga Dawa (name of the 4th Tibetan month, full moon of the Saga Constellation, ceremony on the 11th day of the 4th Tibetan month) in Golok Akyong.  Samten Dorjee and Pheza Kalo were my parents, we didn’t have sufficient amount of money to purchase necessary goods for life, life was hard as nomad without fixed habitation who regularly moves to and from the same areas.  villagers have been remembering that there was some miracle signs like birds praying Mantras of (ཨོཾ་ཨ་མི་ངྷེ་ཝ་ཧྲི་) near by the black tent. He was interested to learn Buddhism since the childhood and to be irritated with the fact that being happened in the Samsara, his parent had been working on changes of his thought as they hoped that he would take care of the family, but it never happened.  He has given his devotion to the sovereign lord Pema Namgyal, the master of continuum of lives and pray to him since the young age, he was intelligent and smart.  On a dark night he escaped secretly out of family and reached to the Longcha Monastery on the back of horse with an other monk named Tashi Nyima, that time he was only thirteen. After death of his mother, he was cared by Lama Pema Namgyal personally and other monks in the Monastery.  He studied at Longcha Monastery and received empowerment and quintessential instructions from Master Nagwang Pema Namgyal, he also took all vows of a monk and practising on meditation sessions. Under the guidance of great Masters, he completed studies on the five major texts and other necessary education. He was invited by Qinghai Television for an interview and took prats of countless debates and conferences which are related to academic studies.  On 17th Rabjung, earth male, mouse year, 2nd January 2008, Master Nagwang Pema Namgyal had called his spiritual sons together and Khantrul Jamyang jinpa Gyamtso was  engaged to be the great Gyal-tshab (the foremost representative) and empowered him as the

Part 19 The place where the ḍākinīs were first bound under oath was called Lampasdyā, where, in the cave, there is a hearth made by his own hand. The latter two bindings were done at a place called Alapasdyā, where there are about a thousand imprints left when the kīla-daggers struck the ḍākinīs. Activity kīla-daggers do not usually remain in the domain of ordinary beings. Yet, whereas all the others disappeared, one still remains, so that beings in the future would have faith. It is said the wisdom deity dissolved into the body of the Master, and thus a single material kīla-dagger was left behind. No substance, such as stone, wood, copper or iron, compares to it. It is as if, rather than having been made, it had spontaneously appeared, measuring about the length of three people. The story goes that at first there was a strong kīla-dagger made of wood. During practice, it increased vastly in size and could be changed to any size with the mind, could move and speak and so on, just like the actual deity. It became a whirling firebrand, too. When one of the main piśacī mantradhārinī made her body the size of Mount Meru and was just about to flee, the kīla-dagger also became the size of a mountain and struck her down. Later, it is said, the wisdom deity dissolved into the body of the Master, the brilliant light and blazing fire calmed, and this kīla-dagger was what remained. Conclusion I arranged this history of the Master as follows: There are a few accounts that are known in the Noble Land of India, such as the oral transmission the great accomplished master Śāntigupta, and there is an even more detailed and extensive account from the lineage of the master Devakara from Drāmiḍa. I heard these stories from direct disciples of both of these two masters. In addition, the history of his activities on behalf of the beings of Tibet appears in many similar, reliable, old documents that I have complete faith in. I have also

Part 18 The Master also subdued the yakṣa, rākṣasas and evil nāga of that land. The protector deity of Drāmiḍa’s king was a violent and malicious preta called Varpaté. The Master knew that if he tamed the king, this spirit would be tamed at the same time. He thought to himself, “In order to spread the teachings of the Buddha, I must also tame these humans.” The Master thus settled in a forest near the king’s palace. Through the power of his meditative concentration, the Master repeatedly summoned the kings, queens to serve as consorts in the maṇḍala. When the king realized that his queens were missing, he disguised himself as an ordinary person, went after them, and watched them as they surrounded the Master. In the morning, the king and his army, bearing all sorts of weapons, came to destroy the Master. The Master merely threw some mustard seeds at them, whereupon the weapons of the king and his retinue burst into flame, blood flowed from their limbs, they became paralyzed, speechless, and thoroughly confused. They stayed like this for three days. Then, reaching the brink of death, they prayed and supplicated the Master. He cleansed them with water from his vase, and they were instantly restored to health. The king and his retinue prostrated at the Master’s feet and said they would do whatever the Master said, at which he commanded, “Establish the teachings of the Buddha!” The king invited learned teachers from Magadha—a teacher of Vinaya, another of Sūtra and yet another to teach the Abhidharma. He had three temples built, called Bidha, Ardhā and Sudhā, and the Master performed the consecration ceremonies. The Master then explained the three baskets of teachings and the methods of practice until they became firmly established. The Master taught the vehicle of the sūtra tradition, but not much else in that country. To the king and his retinue, he gave many Dharma instructions. To six fortunate students, he explained the six tantras, teaching the completion phase and yogic activity many times.

Part 17  The Master Padmasambhava went there to tame those beings. He took residence in a cave on the island. There he entered meditative concentration, and through that power actually summoned the rulers of that land—the king’s queens, the sixty-four mantradhārinīs, emanations of the sixty-four mātṛkās. He tormented them with wrathful mantras and mudrās to make them faint, become paralyzed, and experience intense pain and sorrow. “Now, I will burn you in the hearth of a fire offering,” he threatened, at which they instantly became docile and agreed to do whatever the Master commanded. They made all the other chief mantradhārinīs gather, and the Master gave them Dharma teachings. This was the first binding under oath. Once, when the Master was staying in a town, he saw many mantradhārinīs leading away and eating some human beings of Jambudvīpa. Once again, he opened a great wrathful maṇḍala in a cave. All the ḍākinīs, powerless to resist, were summoned and scolded. When they were about to escape, he struck their limbs with a kīla-dagger. From that time forward they vowed never to harm the people of Jambudvīpa, and received the bodhisattva vow and generated bodhicitta. This was the second binding under oath. Another time, the Master arrived at an inn where many women were boiling water in pots. After a little while, some of the water turned into blood, some turned into fat, some turned into sperm, some turned into human flesh, some turned into clarified butter, some turned into molasses, some turned into cooked rice, and some turned into beer and other substances. On seeing this, the Master asked them what they were doing. Not recognising that it was in fact the Master, they said, “We have summoned the essences of the food and bodies of the people of Jambudvīpa.” “Did you not take an oath in front of the Master Padmākara?” he exclaimed, and to this they replied, “Our mistress took an oath, but we did not!” So, in the same cave as before, the Master summoned the leaders and

Part 16 Giving the escorts a handful of mustard seeds, the Master instructed, “Throw these at yesterday’s assassins. I am going to tame the demons on the southwest border.” Everyone witnessed the Master departs—flying into the sky on his horse, with his Dharma robes flapping and staff clattering. The Tibetans assert the Gungthang Pass to be the site of the Master’s departure. However, since it is described as being on the other side of that precipitous path at Dongbab, it is more likely to have been a mountain on the border of India and Tibet. The Master’s escorts left and headed back. When they reached the would-be assassins, they threw the mustard seeds on them, at which they were once again able to move and talk. The two escorts offered the Master’s words to the king’s ear and his heart filled with deep remorse. It is said that then, in order to receive the remaining teachings of the Master, the king invited the paṇḍitas Vimalamitra and Śāntigarbha. If we follow its words literally, it is after this that the events in The Supplement to the Testimony of Ba, such as the king building the temple, occurred. But the ancient documents are known as the Nyingma tantras unanimously agree that the Master consecrated the Ārya Palo Ling Temple and performed the ground-blessing ritual at Samyé Monastery, and I also agree with that. It is also clear that the stories above, such as the drawing out of the thread when building the temple, refer to the Ārya Palo Ling Temple. The Testimony of Ba states that the Master remained in central Tibet for eighteen months. The Supplement to the Testimony of Ba agrees that he stayed in Tibet for eighteen months, but in The Testimony of the Lama the number of months is not specified. In the ancient documents said to be written based on an understanding of The Testimony of the King, it says the Master remained in Drakmar in central Tibet for eighteen months. Therefore, apart from small details, there is general agreement. Many of the great

Part 15  The Master did not complete the pith instructions. The intended fire offering to secure the king’s lineage and increase his power was left unfinished. Nor did the Master complete the necessary third binding under of oath of the gods and nāgas. The Master could foresee the future, however, and therefore he taught his students many wrathful mantras and likewise hid them, and many profound teachings, in clay pots. His miraculously emanated forms concealed one hundred and eight great treasures of wealth and Dharma. Finally, he said: In this and all the lives to comeMay I and my ever-generous benefactors,Enjoy the fruits of Mahāyoga practiceIn Akaniṣṭha, the sublime and perfect realm. The Master gave advice to each and every student and then suddenly departed, taking the Rulak road. Leading a horse, he was escorted by two loyal ministers, Loté Gunagong and Shang Nyangtang, as far as Mangyul. Even then, however, a few ministers conspired, “That tantrika has great power. If we do not kill him now, he will surely cast a curse on Tibet.” Secretly, they sent eighteen fierce assassins on horseback in pursuit of the Master. As the Master arrived in Mangyul-Gungthang, he warned his escorts, “In the morning, we will encounter harm-doers.” The following day, when they reached the precipitous path at Dongbab, the eighteen assassins, weapons in hand, were about to strike when the Master suddenly made a mudrā and they froze—motionless as clay statues and unable to utter a single word. The Master went only that far with his escort. When the escort was about to return from that mountain pass, the Master said: Tibet’s evil hordes of demons, rākṣasas, gods, and nāgas needed to be tamed three times, but one round remains undone. Had I completed the task, the king would have a long life, the kingdom would become great, the king’s lineage would become ever more powerful and the Dharma would remain for a long time. I will remember what has been left undone. One cycle of teaching will be completed and then

Part 14  They said to the king, “You are our only Lord! This man of the borderlands is very powerful. King, your mind is fixated on the Dharma. This Indian is going to steal your kingdom!” They said many other malicious things, and for each thing the Master had said earlier they gave many poor reasons why it should not be done. They kept repeating the same demand, “You must offer great gifts to the Ācārya and tantric Master and ask them to return to India right away!” The ministers then implored the Master directly. At that, the king was saddened and offered the Master a measure of gold dust, prostrated to him, circumambulated around him and explained his position. “Had I wanted gold, I would not have come,” the Master replied, “I came in order to tame the vicious demons of this primitive land of Tibet, to spread the Dharma, and, having transformed the country into an excellent land, to bring happiness to its people. If I want gold, it is enough simply to do this!” and merely by touching the rocks around him, he turned them into gold. Out of respect for the king, though, the Master accepted a handful of the gold, saying “I will make an offering of this at the Vajra Seat in Bodhgayā.” Having given the remainder back to the king, the Master said: Your good heart guides you to misfortune,Your vast compassion causes anger,The king’s ministers set his course,The ministers of Tibet are evil demons!Sentient beings’ unwholesome actions,Can undo even the power of buddhas. The Master then agreed to what the ministers had requested. The king’s principal meditation deities were the five deities of Avalokiteśvara. Later, the king accomplished Hayagrīva, their inner form. We are told that, as a sign of accomplishment, the image of Hayagrīva at the temple of Ārya Palo Ling emitted a horse’s neigh that could be heard across two-thirds of the world. That image of Hayagrīva in Ārya Palo Ling is the one described in the Māyājālatantra, The Net of Magical

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

Part 12 One time, the Master said, “For the benefit of the kingdom and the Tibetan people, I will perform a great fire offering ritual.” The king replied that he would wash his hair for the great festival that lay ahead. Ācārya Bodhisattva told the king, “On the north side of Mount Meru, there is a spring called Taktu Nang. If water is drawn from there to wash the king’s hair, he will have a long life, his lineage will spread, and this great kingdom will definitely remain.” When asked, “Who is able to carry its water?” the Ācārya replied, “Only the Tantric master has the power.” When this request was put to the Master, he stuffed some white silk into the mouth of a golden vase and placed it in the centre of a maṇḍala. Reciting mantras, the Master threw the vase into the air and it rose higher and higher until it finally disappeared. In only the time it takes to eat a meal, the vase reappeared all of a sudden in front of the Master, just as it was before. “Wash the king’s hair in that,” Master Padma said, and he handed it to the ministers. But inside the vase was a white, cloudy liquid and when it was taken to the grand assembly of ministers, they said, “This must surely be the intoxicating liquor of Mön that brings madness. Throw it away!” And so it was thrown out—lost and completely wasted. Then the Master gave the king and his fortunate subjects the empowerments into the kriyā tantra and the Inner Tantras of Secret Mantra. He gave the king and many of his fortunate subjects the pith instruction A Garland of Views. He taught the texts Vajravidāraṇā and The Hundred Thousand Verses of the Kīla, pith instructions and practice texts—whatever was appropriate. He prophesied, “If I stay here for a long while, I shall make the whole region of Tibet peaceful and happy.” However, due to causes—the shared karma of sentient beings—and conditions—the dark forces of malevolent gods and demons that