Golden Garland of Nectar

The Golden Garland of Nectar: Questions and Answers

from the Khandro Nyingtik

Homage to the great master Padmasambhava!

The one called Padmasambhava of Oḍḍiyāna, who is the emanation of all the buddhas of the three times and a great holder of omniscient vajra-like awareness, was invited to Tibet by its sovereign ruler. During Padmasambhava’s long stay in Tibet, I, Tsogyal, served as his secret consort (karma-mudrā) and attendant.

On one occasion, while we were practising in Zhotö Tidro cave,[1] I was introduced to the meaning of the most secret and unsurpassed Heart-Essence of the Great Perfection.

Essence, Nature and Compassion

I was amazed by this approach in which the natural state is not left as an object of speculation but directly introduced and ascertained through the view. And I, Kharchen Za,[2] asked the following, “Ema! Great master, since all the key points of the heart-essence of secret mantra are contained in the triad of essence, nature and compassion, are these not points at which one might go astray?”

The master replied, "Tsogyal, your question is an excellent one. The key points of the heart-essence of secret mantra are indeed contained in the trio of essence, nature and compassion. If an individual does not understand them, these three could become points of error.

"There are four points to consider: (1) the way one goes astray, (2) the signs of having gone astray, (3) the negative consequences of doing so, and (4) the effects of going astray.

1. Essence

Generally speaking, what we call the essence is the fundamental condition of awareness, which has always been clear and empty, not concrete in any way, from the very beginning, just like unmodified consciousness in the present moment. When a person does not settle in this, just as it is, but instead meditates on emptiness without parting from an attitude of clinging to the emptiness, that is the error of ‘sterile emptiness’.

"As a sign of having gone astray, people say such things as ‘There are no buddhas above. There are no hell realms below. Everything is unreal and emptiness.’

"A negative consequence of going astray like this is that the idea that everything is empty causes you to set aside all such dharma activities as cultivating devotion and pure perception, taking refuge, generating bodhicitta, and cultivating love and compassion, and to engage instead in the affairs of this life. Moreover, the idea can lead to indiscriminate indulgence in negative actions. Such conduct, which is incompatible with reality, can only lead to rebirth in Vajra Hell.

"The effects of such misconduct are as follows. Misconstruing reality with regard to virtue will lead to rebirth as a tīrthika nihilist. Misconstruing the true function of the causal process will cause one to flounder in the ocean of suffering.

“Tsogyal, there are many who claim to have realized emptiness, but few who have realized the ultimate nature.”

2. Nature

"Nature too has four similar points related to going astray. The first, the way one goes astray with regard to the nature, is as follows. In the self-radiance of empty rigpa, which is luminously present as kāyas and wisdoms, there are no forms with faces and arms, no colours associated with primordial wisdom, and no concrete limited features. Instead, the self-radiance of emptiness being mere clarity, there is an indivisibility of clarity and emptiness. Those individuals who fail to recognize this indivisible union of clarity and emptiness are said to mistake awareness for appearance.

"The sign of having gone astray is that one treats all dharma terminology as representative of distinct categories. Even when taught the language of non-dual union, it is unfathomable.

"The negative consequences of going astray like this are as follows. The notion that appearances are real entities prevents the mind from engaging with teachings on the mind; strong philosophical bias separates one from the path to omniscience; and the reification of appearances prevents their liberation.

"The effects of such errancy are as follows. Reifying outwardly manifest clear light leads to rebirth in the form realm and similar locations. Inwardly, the failure to recognize clear, empty rigpa means that the mind is perpetually partial and there is no possibility of liberation.

“Tsogyal, there are many who claim to have recognized luminosity, but few who have mastered the union of clarity and emptiness.”

3. Compassion

"These same four points of going astray also apply to compassion. The first, the way one goes astray with regard to compassion, is as follows. All the various thoughts that arise in every possible way as the spontaneous expression of clear, empty rigpa are, in essence—and no matter how they arise—none other than awareness and emptiness. Someone who fails to understand this point is said to have gone astray with regard to empty awareness.

"The sign of having gone astray in such a way is that one engages—physically, vocally and mentally—in the affairs of this life.

"The faults of such errancy are as follows. In a mind in which whatever thoughts arise do not dawn as dharmakāya one becomes caught in the web of rising thoughts, and this undermines virtuous practice. Becoming accustomed mainly to negative habitual patterns leads to an exclusive focus on the present life. Caught in the shackles of dualistic doubts, hopes and anxieties, one ends up restraining oneself.

"The effects of going astray are as follows. Through a failure to recognize the pitfalls of thinking you solidify thoughts into habitual patterns, and through a failure to recall the dangers of the causal process you waste your whole life in distraction. Then, after death, you stray into the three realms.

“There are many who claim to experience non-thought, but few who have realized the full implications (mtshang) of liberation upon arising.”

Then the Lady asked, “Since it will all be to no avail unless we can avoid these three forms of going astray, how should we train?”

The Master replied, “Tsogyal, the empty essence of rigpa is not fashioned by anyone. It has no causes, no conditions. It has always been present, from the very beginning. Do not adjust or manipulate it, but allow it to settle directly as it is. Then you will awaken with an experience of primordial purity that is free from these forms of going astray. Similarly, the clear nature has always been spontaneously present, indivisible from emptiness. And its expression, ceaseless compassion, has no real nature no matter how it manifests. Therefore, these three qualities are to be understood as a great indivisible unity, through which you will awaken as the indivisible three kāyas.”

View, Meditation & Conduct

Then the Lady asked, “How might view, meditation and conduct go astray?”

View

The Master replied, "Listen, Tsogyal. First, there are five potential errors with regard to the view: (1) errors in the view itself, (2) location-related errors, (3) companion-related errors, (4) kleśa-related errors, and (5) errors of partiality.

1. The View Itself

"The view of the general Dharma teachings is that of emptiness beyond extremes. Here, however, for a practitioner of the Heart-Essence it is said to be naked and direct. If you realize both elements[3] in a genuine and ultimate way, there is no difference. But if you do not realize them, the general view remains speculative and literal rather than directly touching upon reality, and it is thus a view that is a basis for going astray. If you lack confidence in the direct view and take a speculative, literal view as the ultimate, you might say things such as, ‘Everything is beyond reference, with nothing to be done, and free from extremes.’ Acting in a way that confuses what is virtuous and what is negative, you say such things as, ‘There is no good and bad with regard to action. Acting virtuously is of no benefit. Acting negatively causes no harm.’ This is to remain ordinary. It is what we call the demonic view involving odious prattle and is the root of straying from all types of view.

"Tsogyal, if you wish to avoid erring in this way, it is of vital importance that you practise the unity of the direct non-dual view of inherent clarity and profound respect for cause and effect.

2. Location

"It is generally said that someone who has a provisional understanding of the view should go to an isolated, open place such as a mountain retreat or a charnel ground to arrive at an ultimate, expansive realization of the view. Even if you temporarily possess the view, unless you travel to a mountain retreat in order to sustain it, being in an unwholesome location will cause you to stray from the view.

"Tsogyal, if you wish to avoid such error, safeguard your temporary view in mountain solitude.

3. Companions

"It is generally said that someone who has a provisional understanding of the view should associate with companions who act according to the Dharma and do not provoke the kleśas. If you associate with unwholesome companions it will be impossible to avoid adopting their negative behaviour. This is a source of going astray, because as you are drawn into the concerns of this life, you will not nurture the view, and your kleśas will increase.

"Tsogyal, if you wish to avoid such error, cut your ties to such insignificant companions and remain by yourself.

4. Kleśas

"It is generally said that someone who has a provisional understanding of the view has not fully adopted the approach of cutting through the kleśas, so any external condition might provoke the mental afflictions. Even if this is only momentary, it still causes an accumulation of negative karma. If it lasts longer, you carry out negative actions and accumulate karma through the five poisons that are directed towards the six types of sensory perception. Since such actions will bear fruit in the short term and long term, you should maintain mindfulness at any moment a kleśa arises and allow your consciousness to relax. Then cultivate love and compassion for all sentient beings who were brought about through such mental afflictions. Pray to the guru, saying, ‘Bless me, I pray, that I might integrate this kleśa onto the path!’ Purify the seed of the kleśa through mantra and meditate on the yidam deity. Then rest in an experience of the view, dedicate the merit and recite prayers of aspiration. If you integrate the kleśas onto the path in this way you will gain provisional and ultimate qualities as a result. If you fail to take them onto the path, you will not perfect the view. This is therefore the greatest source of errancy.

"Tsogyal, if you wish to avoid such error, apply the antidotes whenever kleśas arise and integrate them onto the path.

5. Partiality

"All those who possess a provisional understanding of the view take the view of their own philosophy and textual tradition to be exclusively valid. They defend their own scriptures, and make distinctions between self and other, high and low, opposing sides, and good and bad. This process of reducing the vast, limitless view of the buddhas to the scope of an individual’s intellect or grasp is a source of going astray.

"Tsogyal, if you wish to avoid such error, recognize the vast expanse of the view that is free from limiting extremes.

2. Meditation

"There are also five potential areas of going astray in meditation: (1) errors related to the essence of meditation, (2) location- and (3) companion-related errors, (4) errors based on faulty meditation, and (5) errors related to the kleśas.

1. Essence of Meditation

"The guru might introduce the essence directly and nakedly, but should the student fail to understand they will not be confident of the essence, nature and compassion and will not recognize the inseparability of clarity and emptiness. This is how they go astray.

"Moreover, by practising according to the guru’s practical instructions the student might experience some physical or mental well-being. If they become attached to this they might stray into the deva or human classes within the desire realm. If they become attached to a mind in which there is no conceptuality at all they will stray into becoming a form realm god. If they become attached to non-conceptual clarity they will stray into becoming a god of the pure abodes. If they become attached to non-conceptual bliss they will stray into becoming a deva within the desire realm. If they become attached to non-conceptual emptiness they will stray into becoming a god of the formless realm. These are the means of straying into the three realms.

"Those for whom the continuity of sensory objects ceases stray into the sphere of Infinite Space. Those for whom sensations cease, as if they had fallen into deep sleep, stray into the sphere of Nothing Whatsoever. Those for whom cognizance remains clear while appearances cease stray into the sphere of Infinite Consciousness. Those for whom there is a slight perception of bliss while all appearances have ceased stray into the sphere of Neither Existence Nor Non-Existence. These are known as lapses into one-sided śamatha. They lead to circling within the three realms and six classes after death.

"Tsogyal, unless you know how to avoid the pitfalls for meditation, foolish meditation will not serve to counteract the various realms.

“Furthermore, if you accept the ways in which ordinary beings view mind and objects you will stray into unrefined ordinariness. If you cling one-sidedly to existence or non-existence you will stray into the eternalism or nihilism of the tīrthikas. If you believe in the existence of objects separate from the mind you will stray into becoming a śrāvaka or pratyekabuddha. If you believe appearances are mind you will stray into the Mind Only approach. If you believe the environment and its inhabitants are divine you will stray into the Mantra approach. What is the use of meditations that fail to avoid such pitfalls?!”

“Well,” she said, “in that case, I request a method for avoiding such pitfalls.”

The Guru replied, "Tsogyal, if you wish to avoid such errors, first broaden your studies. Then, focus on the key points of the pointing-out instructions. And finally, recognize that the pitfalls described so far that relate to the time of practising all involve attachment and clinging, and as in the examples of a rabbit sleeping in a hawk’s nest or the concentration of an archer, they do not bring liberation. No matter what meditative experiences might occur, simply rest directly in whatever arises, without modifying or adjusting, without hope or fear and without trying to suppress or cultivate anything. If there is no grasping towards whatever unfolds you will not fall into error.

2. Location- and 3. Companion-Related Errors

"Anyone pursuing meditation must do so in a location that has the right characteristics. If you stay in a busy monastery or a place where the afflictions proliferate you will be overwhelmed by the kleśas as a result of spiritual pollution (grib), misappropriated funds (dkor), and attachment and aversion.

"Associating with negative companions will halt any progress you have made in meditation. It is like purchasing your own misery.

“Tsogyal, if you are to practise the genuine Dharma, sever any ties to bad locations and negative companions. To do so is profound in itself.”

4. Errors Based on Faulty Meditation

"There are three forms of error when cultivating meditation: dullness, agitation and diffusion.

1. Dullness

"There are six forms of dullness: (1) location-based dullness, (2) companion-based dullness, (3) seasonal dullness, (4) diet-based dullness, (5) posture-based dullness, and (6) meditation-based dullness.

"Location-based dullness means that staying in low-lying woodland or valleys or in a village contaminated by samaya violators can trigger mental torpor, unclear bindus, clouded awareness, deep drowsiness, and a sensation of heaviness. To counter this, perform cleansing rites and confession, travel to a place that is clear and elevated, visualise your seating area as brightly lit, open a window to allow in some air, or visualize being on a mountaintop and touched by a fresh breeze.

"Companion-based dullness comes from staying with people who are spiritually contaminated or with consorts who have an impure character or might have been promiscuous. Such companionship brings contamination, so put your energy into confession and fulfilment and cleansing practices. Guard yourself against people who have corrupted their samaya or become spiritually contaminated. Seek a qualified consort and confer empowerment upon them. Do not permit promiscuity. Such measures will dispel any dullness.

"Seasonal dullness can occur when you feel drowsy and hazy during spring or summertime, for example, which can be rectified by going up into the high mountains.

"Diet- or clothing-based dullness is the drowsiness that can come from other people’s sullied food or clothing. The solution is to avoid other people’s sullied food and clothing on occasions when you are practising.

"Posture-based dullness occurs when beginners grow drowsy from doing things such as lying down. The solution is to adopt the three postures or the cross-legged vajra position when meditating, rouse your awareness, make your sensory perception more vivid, and meditate with vibrant clarity.

"Meditation-based dullness means meditating in a dispirited way that leads to lethargic, torporific drowsiness. This is dullness, so endow your vision with the brightness of a lamp and direct it into space to bring about vivid clarity and rouse your awareness. This will serve as a remedy.

"The texts on the stages of the path teach that both dullness and agitation derive from a failure to maintain awareness

"Tsogyal, it is only the diligent who will eliminate the obstacles to meditation.

4. Errors Related to the Kleśas[4]

"Someone who is cultivating meditation will face the multitude of adversaries and thieves that are the kleśas. When classified, these are of five types: anger, pride, desire, jealousy and stupidity. These are the primary states from which the 84,000 kleśas arise, preventing you from remaining in meditation. As each of these five poisons triggers the remainder of the five kleśas, they lead us further into saṃsāra. So avoid distraction by maintaining the kind of focus that might be adopted by a mother whose only child has gone missing. Discard the kleśas as you would a poisonous snake that had fallen into your lap, and practise by maintaining a watchful presence, as when integrating the view. Should you fail to do so, you will accumulate negative karma in an instant.

“Tsogyal, if you wish to avoid such error, then with skill in overcoming the enemy, do not relinquish the guard of vigilance, and exert yourself in adopting and avoiding. Until you attain stability in the view and meditation it is crucial that you retreat into solitude like a wounded animal and rid yourself of the kleśas as if you had just seen a poisonous snake fall into your own lap.”

2. Agitation

"There are two types of agitation-based error: (1) agitation due to location and (2) agitation based on circumstances.

"The first, agitation due to location, happens when meditating in bright, elevated places where awareness becomes clear and consciousness does not remain still as thoughts grow agitated and diffuse. If you allow this diffusion to follow its own course you will fall under the sway of kleśas, so direct your attention instead toward the point at which earth and sky meet. If that does not reduce agitation, then adopt the gaze of a śrāvaka. Focus your attention periodically on a particular object. It is said that at night you should fall asleep while considering that your mind is within a black bindu which is itself within the rounded area formed by the subtle channels in the soles of your feet. Still, it is even better to focus on the syllable A in your secret place. Whenever a thought appears all of a sudden, recognise it, utter phaṭ and hold the breath. Then relax deeply and settle. Alternatively, pursue the thought exclusively and settle in the ensuing state of non-finding. This will eliminate such agitation.

“Secondly, agitation due to circumstances occurs when thoughts are provoked by some form of external condition and the mind becomes agitated and deviates towards the kleśas. At such times, set your intention with the thought, ”There is no need to do anything," and avert any craving through love and compassion. Train in the path through method and wisdom and through devotion. Then assiduously practice integrating the kleśas as explained in the section on the view. This will rectify such agitation.

3. Diffusion

"There are two types of diffusion-based error: (1) diffusion based on lack of understanding, and diffusion due to circumstances.

"Diffusion due to a lack of understanding occurs when you don’t know how to meditate in sessions, so that no matter how much you meditate it doesn’t bring any progress. With this, you might develop wrong views towards the instructions or the guru. In your failure to distinguish between experience, realization and theoretical understanding you might drift into a stupefying meditation. If so, you should pray to the guru, develop confidence in the instructions, divide your meditation practice into sessions and repeat the sessions many times. Do not combine meditation with ordinary activity but make it clear and distinct. When experiencing clarity, eliminate any potential proliferation of thought. This will put a stop to diffusion and cause experience to develop.

"The second type, diffusion due to circumstances, occurs when you are drawn by some outer condition towards the five poisons or the phenomena of the six senses, so that you become distracted and lose your mindfulness. The antidote is to return to mindfulness, dissect the perceived object and recognize its illusoriness.

“Tsogyal, if you wish to avoid such error, strike the pig snout of the kleśas with a pestle!”

Then the Lady asked, “But are practitioners of secret mantra not meant to take all the kleśas onto the path?”

The Master replied, “There is indeed such talk of integration, but only a peacock can make a meal of poison. Those who are capable of taking the kleśas onto the path without eliminating them are rarer than uḍumbara flowers. While the kleśas might be a support for someone of superior faculties they are poisonous to those of lesser capacity. For those of lesser capacity the most profound approach is to eliminate the kleśas.”

She asked, “With this approach of initial abandonment, how long does it take to attain proficiency?”

He replied, "When the kleśas and objects of desire appear illusory and attachment no longer arises, then even if they arise there is no need to suppress them. They will cause no harm. When they do not occur there is no longer any expectation or wish to create them. At that stage, you have some proficiency. Until you have turned away from attachment, to take the kleśas onto the path would be like a bee becoming stuck in honey.

"Tsogyal, apply these methods for avoiding potential pitfalls!

3. Conduct

"There are two potential areas for going astray in conduct: (1) the ways of going astray through untimely conduct, and (2) the way of going astray related to conduct in general.

1. Untimely Conduct

"The first is of seven types:[5]

"Bee-like conduct precedes study, reflection and meditation. It is therefore the conduct for beginners, and it would be a mistake to practise it at the time of yogic discipline.

"Deer-like conduct is observed at the time of practising the path. To undertake such conduct at the time of yogic discipline would be mistaken because it inhibits samādhi.

"Mute-like conduct is reserved for the stage of emphasizing the key point of experience. It would be mistaken to practise it at the stage of bee-like conduct without distinguishing between the literal and the semantic.

"The conduct of a swallow seeking its nest is practised when you have developed personal experience. It becomes an obstacle, and therefore mistaken, if practised before you have achieved ‘warmth’ in samādhi.

"Madman-like conduct is observed during the phase of stable experience. It would be a mistake to practise it at the time of gaining experience because you have not arrived at the full meaning.

"Lion-like conduct is practised once the view has been mastered. It would be a mistake to practise it at the stage of gaining experience because you can still be overwhelmed by other perceptions and have not gained confidence in reality as such.

"Conduct like that of dogs and pigs is practised at the stage of mastery. It would be a mistake to practise it at other times since this would incur punishment from the ḍākinīs.

"If you observe unmistaken conduct your own perception will dawn as dharmatā, so that you will be able to transform the faithless perception of others. You will be capable of reviving the dead. You will be able to perform any kind of miracle and transform the elements through your perception.

"To misapply the forms of conduct that I have listed constitutes what is known as mistaken conduct and prevents fruition. Tsogyal, if you wish to avoid such error, practise conduct that accords with the scriptures!

2. Conduct in General

"As for going astray in conduct more generally, you might fabricate a form of conduct temporarily, but unless it accords with the Dharma and furthers the path toward awakening it is just what we call pretension and is erroneous conduct.

"Tsogyal, if you wish to avoid any errors related to conduct ensure that whatever you do brings progress on the path to awakening.

4. Fruition

"There are two types of potential error related to fruition: short-term and ultimate.

Short-Term

"Going astray in the short-term occurs when you regard any common results attained through practising the instructions as supreme and develop pride and conceitedness. This is an error because it serves to prevent the ultimate fruition.

Ultimate

The potential error related to the ultimate occurs when you do not put a stop to hope and fear even after supposedly attaining the result, which is to mistake the result for the cause. Tsogyal, if you wish to avoid such error, recognize that there is no basis or cause for hope and fear."

Bodhicitta

Then the Lady asked, “Once you have directly realised the key point of pure awareness, is it still necessary to generate bodhicitta or not?”

The Master replied, "It is certainly true that the Secret Mantra of the Great Vehicle is distinguished by bodhicitta. If you do not recall mortality, impermanence, causality and the trials of saṃsāra during four sessions each day this life will race by automatically. Unless you constantly cultivate love and compassion for all sentient beings, although might claim the title of a Mahāyāna practitioner, you will have already strayed into the approach of a śrāvaka or pratyekabuddha. If you do not know what to adopt and avoid in each moment based on the subtle operation of cause and effect then even though you might possess lofty realization you will still experience all manner of unhappiness.

“Tsogyal, if you are to practise the genuine Dharma you will need to combine realization with these points.”

Then the Lady asked, “What is the greatest obstacle when practising the path?”

The Master replied, “When you first set out on the path any circumstance that leads the mind in the wrong direction is an obstacle. For men, women in particular can be a major corrupting influence, and likewise men can be a major corrupting influence for women. Food and clothing can become major māras for them both.”

Karma-Mudrā

Then the Lady asked, “Does a karma-mudrā not bring enhancement on the path?”

The Master replied, "A karma-mudrā who brings enhancement on the path is rarer than gold. You women of evil karma are devoted to philanderers. You have pure perception towards your boyfriends. You offer your accumulation of merit to libertines. You undergo hardships for your household life. You have compassion for your illegitimate children. You have revulsion for the sacred Dharma. You meditate on lust in preference to the yidam deity. You utter salacious gossip in place of essence mantras. You beckon flirtatiously rather than perform prostration. You circumambulate by touring places of your own fancy. You direct your determination toward your passions. You seek to overcome delusion by means of your nether regions. You take delight in your bedfellows. You repay the kindnesses of whoever is most passionate. You recount your experiences of romance. Given the opportunity you would even copulate with canines. Your unabashed intention is to engage in intercourse. Rather than attaining enlightenment right now, you would prefer to indulge your passion once again. Your faith is mere lip service, your devotion insincere. Your avarice and jealousy are strong, while your faith and generosity are weak. Your wrong view and doubts are extensive, while your compassion and wisdom are slight. Your boastfulness and vanity are robust, while your devotion and determination are fragile. You are adept at comebacks and retorts but lacking in pure perception and courage. You can’t keep the samayas and are incapable of offering service.

“Rather than functioning as an aid to upward progress, you are an anchor that drags us downward. Rather than bringing the enhancement of bliss, you cause the setbacks of attachment and aversion and misery. Reliance in the hope of gaining liberation through passion becomes only a cause of further jealousy and kleśas. The expectation is that a consort will bring improved health, but instead she brings a bundle of contamination from impaired samaya. A woman who does not keep the samaya properly is like a demon for a Dharma practitioner.”

“Well then,” she asked, “what is that makes someone a qualified consort?”

The Master replied, “Generally, it means being characterised by the opposites of the faults just described. More specifically, it means being devoted to the Dharma, strong-minded and patient, and with great faith and compassion. It means possessing all six transcendent perfections, not disobeying the guru’s instructions, having respect for practitioners, and guarding the samayas of secret mantra as one would one’s very own eyes. Such a woman does not engage in intercourse except during the time of empowerment. She also maintains cleanliness. Should such a consort appear she will serve as a support on the path. But such a person is rare in Tibet; it is someone like Princess Mandāravā.”

Then, she asked, “What is the main fault in engaging in intercourse at times other than empowerment?”

The Guru replied, "Even at the time of empowerment, it is inappropriate to have intercourse without the guru’s permission. Once you have been claimed by a practitioner, you should not have intercourse with anyone else, other than the guru who confers empowerment, including vajra siblings and family members. Should you do so, it will bring corruption of samaya within this lifetime, and, as a result of the ḍākinīs’ punishment, a life that is unwholesome and short. The oath-bound guardians will desert you, so that you fail to gain accomplishment and face all manner of obstacles. Such a woman, once she passes from this life, will be reborn in the hell known as Scorching Desire. It is necessary, therefore, for women to avoid wantonness. When a man has intercourse with a consort who has been claimed by a twofold or threefold vajra master[6] or with a vajra sister sharing the same samaya this is known as poisoning the receptacle, and it can only lead to rebirth in the hells. Even to have intercourse with someone claimed by an ordinary person is an extremely grievous fault. Still, there is no fault in engaging in such conduct with the guru’s consort or a vajra sister when empowerment is being conferred. If you observe the samayas in these ways you will swiftly obtain the siddhis of secret mantra.

“Tsogyal, if you do not keep the samayas once you have entered the door of the mantra vehicle, there is no hope of your ever attaining enlightenment! I have searched throughout Tibet, but I have not found anyone but you who keeps these samayas.”

Then the Lady asked, “Since food, clothing and cherishing the food are major preoccupations when practising the Dharma, how can I renounce all three?”

The Guru replied, “Tsogyal, this body will perish in time. The duration of life has already been determined. We can’t be certain whether we will die in old age or in youth. There is no one who is beyond death. I have not seen anyone who evaded death by being attached to their own beauty. Let go of all forms of cherishing the body and set off for a mountain retreat. Rags will suffice for clothing and even rocks and water may serve as sustenance. But this is not something Tibetan practitioners can manage.”

Then the Lady asked, “Should I keep a record of all that the Guru has said here.”

The Guru replied, “To record it will be of benefit to future generations.”

She asked, “Well then, should we propagate this or conceal it? How will it be of benefit? Who will make use of it?”

The Guru replied, "Now is not the time to propagate these instructions. We must conceal them as treasure. The king’s daughter Princess Pema Sal lifted the casket containing the texts of the Heart-Essence to her head and made aspirations, so this is her assigned teaching. When she passes away, after several lifetimes, she will meet this Dharma in her final birth. For that reason, we must conceal it. Vimalamitra is overseeing the Heart-Essence teachings. Now is the time of his promulgation. My own Nyingtik teachings will appear when the Heart-Essence teachings of the Ancient Translations have been neglected and are close to disappearing. When teachings become widespread they do not endure for long. In the final age, when the human lifespan is fifty years, this princess will take birth as someone who will be guided by Nyangral, a speech emanation of the king. During the later life of Chöwang, a rebirth of the king, she will merely make a connection to the Dharma. It will be during the subsequent lifetime, that she, the revealer, will encounter the treasure of pith instructions. That will not be the time for benefitting beings but for practice. The revealer will live for the full span of fifty-nine years. He will make connections with those possessing pure karma and those who lack it. Some among them will travel to Sukhāvatī and become his disciples. Some will be reborn in lower realms. Breaches of samaya will cause the revealer to display the signs of passing. He might even pass away before the age of fifty. He should be wary of samaya breaches and diligent in confession. Should he do so, he will live out his full lifespan.

“At that time, it is possible that a woman with the blessings of the five classes of ḍākinī may appear. She will become the revealer’s disciple. If she appears and becomes his consort, the revealer’s life will be rejuvenated, and it is even possible that his lifespan might exceed fifty years. A destined disciple bearing the mark of a mole will appear. If he is given the complete instruction he will be able to benefit beings to some degree. If this does not come to pass, however, he will certainly become a disciple in the following lifetime and will attain awakening without remainder in the highlands of Kharak. If these teachings do not reach Lower Bumtang, they should be concealed at the original site of revelation or at a rock unfrequented by gods, spirits or human beings ready to be retrieved in the following lifetime. After passing from this life, the revealer will spend some time in the sambhogakāya realm. Then, he will be born in Tarpa Ling in Bumtang. After fifteen years, he will benefit beings. He will open many doors to treasure. Displaying miracles, he will live until the age of seventy years. If he takes as consort the five classes of ḍākinī in human form, this will bring abundant benefit. A son named Dawa Drakpa, an emanation of Hayagrīva, will be born. He too will benefit beings and uphold the teachings for ninety years. Since this is such an assigned Dharma, it is to be buried as treasure.”

At this, the Lady offered countless prostrations and circumambulations and wrote everything down as a record. Samaya. Gya. Gya. Gya.

Ema! Although I, Tsogyal, am a woman of meagre intellect,
Through pure aspiration, I have encountered a nirmāṇakāya,
And through pure samaya, received the quintessence of his instructions.
Based on my devoted service, he looked upon me with loving compassion.
He saw me as a worthy vessel, and entrusted me with the heart of Mantra.
He granted with the especially sublime and pithy Heart-Essence.
Rather than teaching it at an improper time, I have concealed it as terma.
May this Golden Garland of Nectar: Questions and Answers
Meet with the predestined one who possesses all the signs!

Samaya. Profundity seal. Treasure seal. Guhya seal. Severity seal.

In the age of degeneration this collection of secret instructions
Will fall to someone born in a rabbit year of the water element.
With hidden destiny, he will be a heart-son of the Oḍḍiyāna master.
He will adopt worldly guise but possess genuine intelligence.
His powers will not be evident at that time but kept hidden.
His conduct will be unrestrained and devoid of any pretence.
He will possess magical abilities but will not display them.
He will have a mole on his body and protruding eyes.
Those who follow him will be children of the five classes of ḍākinī,
Born in the years of the tiger, rabbit, dog, dragon and ox.
They will uphold the lineage and then proceed to celestial realms.
Whoever upholds this lineage will awaken in a single lifetime.
They will be yogis with but a single birth remaining.
Ithi. Let it be virtuous!

| Translated by Adam Pearcey with the generous support of the Tsadra Foundation, 2026.

Bibliography

Tibetan Edition

"zhus lan bdud rtsi gser phreng" In snying thig ya bzhi. 13 vols. Delhi: Sherab Gyaltsen Lama, 1975. Vol. 11: 1–34 (17 folios)

Secondary Sources

Gyatso, Janet. "A Partial Genealogy of the Lifestory of Ye shes mtsho rgyal" in Journal of the International Association of Tibetan Studies, no. 2 (August 2006): 1–27.

Kunsang, Erik Pema. Advice from the Lotus Born. Hong Kong: Rangjung Yeshe Publications, 1994.

Ium, Michael. The Early History of Ganden Monastery and the Construction of the Geluk Tradition. UC, Santa Barbara, PhD Thesis, 2023.

Thupten Jinpa, Tsongkhapa: A Buddha in the Land of Snows. Boulder, CO: Shambhala Publications, 2019.

Thurman, Robert, A.F. ed. The Life and Teachings of Tsong Khapa. Library of Tibetan Works & Archives, Dharamsala, 1982.

Wallace, Alan and Eva Natanya. Śamatha and Vipaśyanā: An Anthology of Pith Instructions. New York: Wisdom Publications, 2025.

Version: 1.0–20240826