Part 11 The following morning, the Master took the servant Lhalung Tshosher Nyenlek as a support and summoned an oracle, the goddess Mārīcī. The Master made the goddess speak through the servant. The goddess listed the names of all the evil gods and nāgas of Tibet. Amongst many things, she revealed, “Shampo washed away the Phang Thang temple in a flood, Tanglha struck Marpo Ri with lightning, the twelve tenma sisters spread diseases amongst humans and animals, and the nine nyen sent frost and hail to Tibet.” From that very morning, many children of good families became the oracles of the Four Great Kings, and the fire deities revealed themselves and described the names, places and activities of all the vicious gods and nāgas. To inspire faith among the king, ministers and many more, the Master then made some of the terrible gods and demons actually appear in front of everyone, for all to see. He frightened and suppressed them, then taught the Dharma and made them swear allegiance. The gods and demons offered their life-force mantras and petitionary rituals to the Master. To those who were still not tamed even by this, the Master applied various methods, such as the fire offering, and in this way he successfully subdued them. The Master performed this the rituals twice and said to the King, “From now on practise the Dharma as much as you can! Build the temple as you planned! For my part, although I have already bound the gods and nāgas under oath twice, I must do so one more time.” The Master went to stay at the palace of Zurphü Kyangbu Tsal. While there, he tamed all the nāgas, including Maldro Zichen. Maldro Zichen announced, “Above ground, King Trisong Detsen is the greatest. Below ground, I am the greatest. We two should become allies. I shall offer fourteen mule-loads of gold dust to the king for the building of the temple and have ordered that it be sent from the gold mine of Lanpo Na.” It appeared exactly as he said. The Master also

Part 10 Thereafter, the Master went to the Palace Drakmarat the Tamarisk Grove. An envoy carried a message saying that in order to meet the king, the Master would need to first bow in front of him. The Master responded, saying, “The king could not withstand my homage,” and when he bowed towards a large boulder, it shattered to pieces. When he bowed towards some clothes that the king had taken off, they immediately caught fire. Seeing all this, the king then prostrated at the Master’s feet. Earlier, a temple had been built by Sangshiat Drakmar Drenzang, modelled on a Chinese temple at Wutai Shan. The temple had not been inaugurated, however, and the great Master was asked to visit. Although he took up the invitation, the king and the great ministers did not come for the blessing and consecration rituals. All the court officials and household staff did come to watch, though. The Master led all the great images of the deities, as if they were human, to the banquet place. That watching could not believe what they were seeing, and at midnight, carrying butter lamps, they went back to examine the temple. Inside there was not a single clay statue—the temple was completely empty! Even when they used a staff to examine the places where the statues had been placed, there was not a thing solid to touch. Only then they did, they believe. In the morning, they peeped through a hole in the temple door and saw that all the statues were now arranged exactly as before. Master Padma was making offerings, the deities were eating the food, and they were all having a conversation. During the whole of that day, the incense and butter lamps all lit themselves, the instruments played themselves, the bells sounded by themselves, the five ornamental banners multiplied to five hundred, and, although there was only one cupped handful of grapes on a plate, the number of grapes never diminished, no matter how many were eaten by the people assembled there. Everyone was

Part 9  When they reached the border of central Tibet, the local spirit Gangkar fled in terror. Arriving in Nam, the Master said, “Now I need to sort out Thanglha,” and set off in his direction. Taking a copper pot, he cooked up a brew of dead sheep and donkeys. A man from Lutsa asked, “What is this?” Upon hearing the Master’s explanation, he said, “Ha! Ha! Look at how you subdue a yakṣa!” “Great yakṣa,” said the Master, “Please accept this foul-smelling meat!” And he kicked the pot, tipping it over. At that, the yakṣa Thanglha erupted in fury, sending thunder roaring across the glacier. Black clouds loomed and thunder, hail, and lightning crashed, crackled and stormed with a fury almost unbearable to the humans there. At this, the Master pointed at the mountain with the threatening mudrā and most of the glacier melted. From then on, the mountain was known as Thanglha Yarshu, ‘Thanglha Melted Above’. At Nying Drung, he said, “Here lives a vicious nāga who does not allow the practice of Dharma.” The moment he thought about taming the nāga, it fled to the furthest ocean. The Master then went into a cave, constructed five maṇḍalas, and spent three days and nights in meditation. As he did this, the thunder on the mountain subsided and the land became peaceful once again. The nāga and Thanglha were bound under oath and converted to the Dharma. He subdued countless gods and demons at this time, including those that lived in Lake Manasarovar and those whose abodes were on Mount Everest. Arriving at Leshö, the Master said, “Penyü is a bad place; its red valley looks like an opened-up a horse’s corpse”. Without actually going there, he bound under oath its gods and demons. Then he went down through Yale Ralmo in Thölung. He made the threatening mudrā toward a collapsed mountain and straight away it was restored as before. “If we do not remove the top of the cave Tsünmo Drang, shaped like a dancing dreadlocked Sadhu,” he warned, “Tibet will

Part 5 In East, West, North and Central India, the Master performed many acts that benefited beings, principal among them the ones just mentioned. He was also active north of the River Ganges—all the way to Nepal. In the land of Drāmiḍ too, he did great acts and was the first to tame that land. A great many pure followers of the teachings remain there to this day. But, more than that, he did great acts for the beings of Tibet. In this land there is not a single being, human or otherwise, from earlier times until today, that has not become his student, either directly or indirectly, through his manifesting in a particular form with a particular name. Although we can recount some of his activities done in this form or by that name, how could anyone possibly capture the life-story of a sage who has realized the state of primordial unity? This Master’s principal activity was subjugating non-human beings. More so than all that has already been described, his actions to benefit non-human beings on the Island of Cāmara were even greater. Whereas those earlier actions were limited in area for small numbers of people, or lasted for a short length of time (whether one hundred or one thousand years), these later ones—in terms of area, length of time and numbers of beings—are difficult to comprehend. According to the Indian histories, having arrived in the Land of the Snow-Mountains, the Master tamed all the nāgas, yakṣas and evil spirits and instilled the king and others with faith through his miraculous powers. Other than that, there is not an extensive record of his time in Tibet. Furthermore, it is not clear whether he tamed Drāmiḍa before or after his journey to Tibet. The Tibetans assert that he departed Tibet for the island of rākṣasas, but the people of Drāmiḍa assert that he went there from Drāmiḍa. Of course, if the Master was manifesting two physical forms at the same time, then there would be no contradiction between the two

Part 4 The Master’s spiritual consort for his meditation on this maṇḍala, the yoginī called Śīlatvā, took up the second kīla-dagger, that of wrathful Amṛtakuṇḍali. She hurled it into the lake in Baṅgala, turning the nāga and its retinue into ashes. After seven days and seven nights, the lake dried up and all the heretical schools were overcome. The Master’s retreat attendant, a yogin from Kāmarūpa called Ratnaśīla, took up the third small kīla-dagger. With it he struck the crystal boulder in Rājagṛha, which immediately fell to pieces. This too greatly benefited the Buddhists. Śīlatvā and Ratnaśīla also had reached the vidyādhara stage, and, although they have disappeared, if they wished they could reappear in emanation bodies. The Master stayed a little longer in Trimala and crafted a sandalwood image of Noble Avalokiteśvara. In Vikramaśīla he built a small Tārā temple. Then he went again to glorious Uḍḍiyāna, gathered together the fortunate, and they built a temple there. During that time, near Uḍḍiyāna in a land called Kaccha, there was a highly respected Buddhist community. Even the king held the lay vows and was a paṇḍita. The Turkish king of Pāgada in the land of Molatāna had attacked Kaccha with his army and destroyed a few of its monastic colleges, yet more were facing imminent destruction. As the invading army, swimming and in boats, approached along the river Nīli, the Master awaited them on the bank. With a wrathful stare he raised his forefinger in the threatening mudrā. This caused the entire Turkish army—seven large ships, about five hundred small wooden boats and those swimming—to sink to the bottom of the river. All were killed. For many generations there was no further harm from Turks in that land. A Work Telling the Life and Liberation Story of the Great Master Padmākara.His ordination name was Padmākara, ‘the Lotus Born’. The secret name he received upon initiation into the maṇḍala was Padmasambhava, ‘the Lotus Born’.[26] In earlier times, people of Uḍḍiyāna called him Kamalakuliśa or Padmavajra, because on his forehead was a figure

by Tāranātha Part 3 Activity in India Next, the Master thought to himself, “I must now work as much as I can for the benefit of sentient beings.” Thus, he went to the Tharu kingdoms, such as the in country of Tirāhut, and to the countries to the north, such as Kāmarūpa and Nepal. Over a few years, for all those fortunate enough, the Master used various means—such as teaching the Dharma and instructing in alchemy and elixirs—to help many thousands of people. He extended their lives, increased their wealth, found water where there was none, and forced it underground where there was too much. Even nowadays there are many places to be found, such as in Tharu, Champa and Khasya, where the Master created springs or underground water passages. In the land of Campāraṇa, there is the great river Bhati that he made go underground for about one day’s travel, and another that travels underground for just a short time. In those days, in the south of India, in Trimala, near Triliṅga, in a sandalwood forest near to the sacred spot of Lakṣmaṇa, at Śivasthān, there stood a naturally arisen śivaliṅgaṃ of about one cubit in height. Each day, many animals were killed there to make a blood sacrifice. Heretics recited maledictory mantras, whose mere utterance brought down pestilence and plague upon the local Buddhist community. Trimala was a thriving country, home to a large number of Buddhists, and these were the people who made most of the offerings to Odantapurī. Therefore these practices of blood sacrifice and sorcery at the naturally-arisen śivaliṅga were causing considerable harm. Meanwhile, in the land of Baṅgala in the east, a small lake had sprung up southwest of Nālandā, close to a place called Bāgala. This lake was the home of a malicious nāga loyal to the heretics. Simply by offering an oblation to the lake, they obtained limitless amounts of gold, silver, pearls and jewels, and with these they were establishing new heretical schools across the five eastern regions. Needless to say, the nāga’s powerful magic was also detrimental to the Buddhist community.

By. Taranatha Part 2 The Master remained for a long time in those charnel grounds, keeping company with the formidable beings who lived there—the bhūtas, rākṣasas, piśācas and ḍākinīs. By practising the recitation of the vidyā-mantras with diligence, he had visions of all the wrathful vajra-kings, like Trailokyavijaya and Yamāntaka,  and received teachings from them. He spoke with Mahākāla and the seven mātṛkās as if speaking with humans. He took the cruel nāgas and yakṣas and made them his servants. He mastered ten million wrathful mantras, both worldly and transcendent. Through the magical power of his mantra recitation, the Master went again and again, together with powerful non-human beings, to the eight great primordial charnel grounds of our world. He also met the eight divine masters of those places and accomplished an ordinary siddhi in each of them. In the charnel ground Ghorāndhakāra lived the master Dhanuṣkṛta, with whom he attained the siddhi of the sword. In the charnel ground Gahvara lived the master Bhūmiputra, with whom he attained the siddhi of the pill. In the charnel ground Jvālākulakaraṅka lived the master Sūryaputra, with whom he attained the siddhi of the balm of magic sight. In the charnel ground Vibhīṣaṇa lived the master Amṛtaprabha, with whom he attained the siddhi of fleet-footedness. In the charnel ground Aṭṭahāsa lived the master Śivaṃkara, with whom he attained the siddhi of the medicine that heals every ailment. In the charnel ground Lakṣmīvana lived the master Vararuci, Seeker of the Sublime, with whom he attained the siddhi of the elixir of immortality. In the charnel ground Kilikilārava lived the master Nagna, with whom he attained the siddhi of the treasure vase. In the charnel ground Caṇḍogra lived the master Bhṛgu, with whom attained the siddhi of the alchemy of gold. Through these attainments the Master rose to the level of a vidyādhara. He thought, “Now that I have accomplished this, I shall attain complete awakening.” However, in a dream, the Buddha Amitābha came to him with the following prophecy, “You have not yet realised suchness. Due to your wrathful, war-like actions devoid of higher perception, you