84 mahasiddhis

8/12/2019 84 Mahasiddhis

http://slidepdf.com/reader/full/84-mahasiddhis 1/184

Buddha's Lions

Buddha's LionsThe Lives of the Eighty-Four Siddhas

The Translation Homage to the sacred gurusHerein is written the true account of the eighty-four

siddhas, Luyipa and the others: eighty men who gained

cear understanding and o!tained siddhi, and four womenwho achieved cear understanding and won i!eration" This

assem!y of eighty-four is indeed most wecome" #The yoginis



$a"%&"i!hadra, $ehaa, (anahaa, and La~minkara

were o!)ects of devotion for five generations of (ing (un)i'sdescendents"

Luyipa*uru Liiyipa received his name !ecause he ate the

innards of fish" This is his story" +nce there was a ing as

weathy as (u!era, the god of riches" He not ony had a

paace decorated with )ewes, pears, god and siver, he aso

Lf%./ 01had three sons" 2hen the ing died, an astrooger was consuted

as to which of the sons woud inherit the ingdom" Mter the astrooger had made his cacuations, he announced:



"If the midde son inherits the ingdom, the ream

wi !e sta!e and the peope wi !e content"3 So the middeson was given the ingdom"

The oder and younger !rothers, together with a the

su!)ects, crowned him as ing, even though he himsef didnot wish this" He attempted to escape the throne, !ut his

!rothers and su!)ects prevented him, and put him in chains

of god"The prince gave out god and siver as a !ri!e to his

guards and retainers" /t night, having dressed in patched

cothes and having given god to an attendant to accompany

him, the ing fed to 4amancivara, the city of (ing 4amaa"

There he gave up his cushion of si and too one of rough

coth5 having a!andoned the roya 6uarters, he now sept in

ashes" He was, however, so handsome to oo upon, thateveryone gave him food and drin, and he never aced for sustenance"

The prince then went to Bodhgaya where the 75ainis

cared for him and gave him instructions5 after that he went

to Saiputra, the residence of the ing" 11 He ate the food

peope gave him and too up his a!ode in a cemetery"

+ne day, whie on his way to a maret pace, he visited atavern" The tavern owner, who was actuay a wordy 75aini,

saw the prince and thought, 3He has thoroughy purifiedthe four caras, !ut he sti has a pe~-sized impurity: his

opinion of his socia status"3 Thereupon she poured rotten

food into a cay pot and gave it to him" 2hen the prince

threw it away, the 75aini !ecame angry and said, 3f you

have not a!andoned the conception of good and !ad food,

how can the 8harma come to you93The prince reaied that categories and distinctions are

o!staces to enightenment, so he rid himsef of them" Hetoo from the *anges the intestines of fish discarded !y the

fishermen, and he ate these during his tweve years of practice"2hen the fish-maret women saw him eating innards,

they caed him Liiyipa, '+d Fish *uts'" He was famous

everywhere as Liiyipa, and he o!tained siddhi under this

name" The rest of his story appears when teing ofTeigipa,and of 8aria, the man of the prostitutes"



LiapaThere was a ing who sat upon a ion throne in southndia" / yogin from another and came into his presence,

and the ing said to him: 3ou must !e suffering greaty,wandering here and there in the ingdom"3 3 am not suf 26

fering,3 said the yogin" "It is you who are suffering"3 32hy

do you say that93 ased the ing" 3ou are afraid that you

wi ose your ingdom, and worried that your su!)ects may

!e discontented" That is why you suffer" Even if were to

)ump into a fire, woud not !um" Even if ate poison, woud not die" wi not suffer od age and death, !ecause

have the instructions of the achemists"3 The ing too faith and said, 3 cannot wander the ingdom ie you can,

!ut can meditate whie staying in my roya 6uarters" 2oud

you give these instructions to me93 The yogin, hearing this,



gave him the initiation of Heva)ra and instructed him in

the samadhi of a singe-point"0The ing meditated on his ion-throne with its soft cushions

of si, surrounded !y his wife, his ministers, and

various inds of musica entertainments" He meditated ;

e,

venduring the night5 !ut !ecause of his sensuous en)oyments, he

was nown as Li:apa, 'the Sporting $an'"

<ontinuing to foow the instructions, he meditatedunwaveringy on the ring on the finger of his right hand"

Having done that, he visuaied the divine hosts of Heva)ra

there" He then )oined the 8eveoping Stage and the .erfecting

Stage and his perfect comprehension arose !y its own

power"=1 He o!tained the siddhi of $ahamudra and then

many 6uaities such as the supernowedges"

Therefore, if you coect these three together-the guru'steaching, your own effort, and the re6uisite previous arma-you can !e reeased even without giving up the good

things of the word" Lapa aided innumera!e sentient !eings

and then went to the ream of the =&aas"=>



?irupa?iriipa was !orn in the East, in Tripura, the city of

(ing 8evapaa"ts There was, in south ndia, a vihara caed

Somapuri,=@ 'the <ity of the $oon': a 8harma-circe withthousands of mons, a verita!e ocean of them" Though he

was ony a novice, ?iriipa ased for initiation" n tweve

years, ?iriipa twice-over recited the mantra of?a)ravarahi=Aa miion times5 !ut not one sign of siddhi came to him

even in a dream" He !ecame despondent at this, tore up hisrosary, and threw it into the atrine" That evening, when he

customariy gave worship, it occurred to him that he was

without his rosary" / c5aini then appeared, put a rosary in

his hand, and gave him these words of encouragement:

3 worthy aspirant, do not despair for my !essing" .erformthe practice that a!andons a names and conceptions"3



This pace of the natura mind

is the essence of?a)ravarahi"This is so for you as for everyone ese5

you are ineCperienced ie a chid"

The wishing

gem of the mindis not poished !y conceptuaiations"

To now the !est of practice is sufficient"

?irupa then practiced for tweve years, and o!tained

siddhi" His servant !ought meat and wine and !rought it to

him5 ?irupa then ied and ate the pigeons in the vihara"

2hen a the pigeons were gone, the mons ased, 32ho

among us woud eat pigeons9 Surey no mon woud do

such a thing"3 The mons then ooed in a the ces, aso

going to ?iriipa's room" /s they ooed in the window, theysaw him drining wine and eating pigeon meat" The monsthen assem!ed and decided to eCpe ?iriipa from the

vihara" So ?iriipa offered his mon's ro!es and !egging !ow

in front of an image of the Buddha, did reverence, and eft"

/s he was eaving, a mon said to him, 32here wi you go

now93 /nd ?iriipa repied, 3ou eCpeed me5 why shoud

you care93

Beside the vihara there was a arge ae" ?iriipa cut off aotus fower foating on the water and offered it to the

Buddha" Then, pacing his foot on a otus eaf at the edge of the ae, he waed across the water to the other shore" Those

who were in Somapuri deepy repented5 they grasped

?iriipa's feet, did reverence to him, and ased him, 3But

why did you i the pigeons93 3 did not i them,3 ?iriipa

said, and he tod his servant to !ring him the pieces of the

pigeon's wings" The master 18 snapped his fingers, and thefeathers !ecame pigeons again, which few off !igger and

!etter than !efore" This was seen !y everyone" From then

on, ?iriipa put aside the ha!it of a mon and too on theways of a yogin"

2hen ?iriipa came to the !an of the *anges, he

!egged food and drin from the *anges goddess, !ut she did

not give him any" The master !ecame angry, parted the

waters, and went to the other side"n the city of (anasati, ?iriipa !ought wine from a

tavern gir5 she gave him a gass of wine and a pate of ricewhich he greaty en)oyed" He continued eating and drining"

For the space of two days and a night, he prevented the

sun from moving and the ing, amaed, eCcaimed: 32ho is

it who performs such a mirace93 n answer, the goddess of



the sun appeared to the ing in a dream and said, 3/ yogin

has pedged me as payment to a tavern gir"3 The ing andhis su!)ects paid the price of the wine, which came to a

miion gasses, and ?iriipa disappeared"

?iriipa then went to the and caed ndra in the countryof the idoators" n this pace, there was an image, eighty-one

cu!its high, of Siva as 'the *reat Lord' $ahesvara" The

inha!itants tod ?iriipa to do reverence to the image,whereupon ?iriipa repied, 3n no system does the oder

!rother do reverence to the younger !rother"3 The ing and

the others then said to him, "If you do not give reverence we

wi i you"3 But the master repied, 3t woud !e a sin to

give reverence to it5 so wi not !ow down"3 3Then et the

sin fa on me,3 said the ing"

2hen the master !rought his hands together and !oweddown, the great statue of Siva spit in haf" / voice comingfrom the sy caed forth: 3 vow to isten to you"3 /fter

taing the oath, the statue was restored to its previous condition"

The peope made the offerings of the statue of Siva to

the master, and were then converted to Buddhism" It is said

that the offerings sti eCist"

/fter that, the master went to the east of ndia to 8evi'otawhere the entire popuation of the country had !ecome

witches" If anyone stayed in their caste, they put aspe on him"

The master, having arrived at this pace of the witches,

found food in the town, !ut no pace coud he find odging"

He met with a singe Buddhist, a young Brahman, who tod

him that there were no humans eft in the and, that a had

!ecome witches, and they were doing great harm to everyone"The master and the Brahman !oy then proceeded to

the tempe where the master stayed" There the master initiatedthe Brahman !oy and gave him mantras"

/ the witches having gathered, they" said amongthemseves, 32hat is to !e offered: there are a inds of

meat here, !ut we have no human fesh"3 +ne of them spoe

up and said, 3 have two victims for youD3 3Bring them

hereD3 they a cried" But when the witch tried to !ring themhe was not a!e to do so, !ecause of the power of the

Brahman chid" She tried over and over again, !ut to no

avai"

The witches then saw ?irupa sitting on a faen tree"

They carried him away together with the tree5 !ut athough

they panned to coo him, ?iriipa dran up a the winethey were using as !roth" They then thought to i him



another way: a the witches together made a hissing sound,

!ut ?irupa )ust aughed tweve fearfu aughs, and a thewitches fainted dead away"

Later ?iriipa !ound the witches !y oath: that from then

on, they woud tae the Buddhist refuges and woud notharm any who had faith in him" They were not to harm any

iving !eing, so they coud ony drin a handfu of !ood

from the !odies of those who had not taen the refuges or

who had not produced the thought of enightenment" If they !roe this oath, their necs woud !e cut off with his discus,

and the Yaksa of the orth woud drin their !ood" Evennow, the form of that discus and that Yaksa can !e seen in

the sy" He then !ound the witches !y oath and put them in

the retinue of the 8harma-protectors"

/gain ?iriipa returned to 8eviota" +n the road, Sivaand the goddess ma created for him a phantom city with

>G, inha!itants, and the gods of the thirty-three heavensand a the divine reams made him eCtensive offerings of

food" ?iriipa spoe to them in verse:

/s a novice and mon in Somapuri

faithfuy carried out the ?inaya,

and then, !y power produced !y previous arma,

gained fu initiation and teachings"

For tweve years meditate~ with conceptionsand nothing occurred, even in a dream5

my weary mind cursing, threw away my rosary"/fter that, a 8aini appeared to advise me:

!ecause of this, strengthened mysef

and righty understood the character of samsara"

From then on practiced without conceptions,

athough the mons !eieved was mis!ehaving"

So in order to destroy their misconceptions,

waed on water without sining" reversed the course of the *anges, and whie en)oyingmysef,

put up the sun as a pedge"

spit the ido of the idoators, !reaing its pride,

and in 8eviota, controed the witches,2hen Siva saw my many powers

he created a city to mae me offerings" ow, if did not do these miracuous deeds,

why woud peope prefer even the outer 8harma9

Then he went to the ream of the 8aas"



8om!ipan the country of $agadha, there was a man of roya

!irth who had attained siddhi from Heva)ra" He had !een

initiated !y the guru ?irupa, and having !een granted the

instructions, he eCperienced their meaning" Though he re

garded his su!)ects as a father thins of his ony son, the

peope did not now that their ing had entered the door of the 8harma" But he was indy !y nature, so a the peope

unanimousy affirmed: 3This ing is indeed a pious man"3+ne day, the ing said to his minister: 3The peope are

suffering in our country" Thieves and ro!!ers are destroying property, and !ecause of the peope's itte merit, there are

increasing num!ers of the poor and indigent" To deiver the



and from fear and poverty, hang a great !e on the trun of

a tree" If anyone witnesses a crime or sees poverty, et himstrie this !e"3 The minister did as he was tod, and fear

and poverty were !rought to an end in $agadha"

/ whie ater, a group of ow-caste singers came to thecapita, offering to sing and dance for the ing" +ne of the

singers had a tweve-year-od daughter who was very attractive"

She had a ovey face and a good compeCion5furthermore, she was unsuied !y wordy thoughts and

had a the 6uaities of a padmani . So the ing said to the

ow-caste singer, 32oud you give your daughter to me93

To this the singer repied, 3our ma)esty is a ing of

$agadha-you rue , cities" Because of your roya

weath, you do not have to wor for a iving" 2e are of ow

caste, denigrated and shunned !y other casses of peope" tis not fitting for you to mae such a re6uest"3The ing made his re6uest again, !ut in a more forcefu

way5 he too the gir, after giving her father a sum e6ua to

her vaue from the treasury" For tweve years, the peope did

not now that she was the ing's Tantric consort5 !ut eventuay

it was discovered" Soon it !ecame nown to everyone

throughout $agadha: 3The ing consorts with a ow-castewoman"3 So the ing a!dicated in favor of his son, and with

his ow-caste mistress, went into the forest" There he practicedfor tweve years"

But the fortune of the and diminished !y degrees, unti

finay the son and his peope were no onger a!e to hod the

country" The citiens assem!ed, and after conferring

among themseves, sought the former ing to offer him the

ingdom once again"/ deegation went to the forest where the ing was

residing: there they saw him sitting at the !ase of a tree,whie his woman went out to draw water" She stepped out

on a otus eaf on the surface of the ae and, withoutsining, drew water from a depth of fifteen fathoms5 she

then !rought it !ac to the ing" The men were so amaed

that they returned home to report what they had seen to the

popuace, who then sent an invitation to the ing to ca him !ac to the throne"

The ing and his consort came riding out from the forest

on a young tigress, using a poisonous snae as a whip" The

peope were astonished and said, 3Surey if you rue the

country everything wi prosper" 2i you pease tae the

ingdom93 But the ing repied, 3f am of ow-caste, howam fit to tae the ingdom9 /fter death, it no onger



matters whether caste is good or !ad5 !urn us in the fire, and

when we are !orn again from it, wi do as you as"3 So the peope !urned the two, ing and consort, in a fire fueed

with sandawood: !ecause there was so much wood, the

fire !urned for seven days" But within the fire they caughtgimpses of the coupe transformed into Heva)ra and his

consort, in a sef-produced !ody, shining ie dew" 2hen

they saw this, the peope of $agadha too faith, and theing !ecame nown as the master +om!ipa, 'He of the

Low-caste +om!is'"

The ing then spoe to a his ministers and su!)ects: 3f

you are a!e to do as have done, wi rue you" f you

cannot, wi not !e ing"3 / of the peope were taen

competey !y surprise, and repied, 3How coud we do what

you ;have done93 /t this the ing decared, 3n this ingdom,there is itte of !enefit and much that is of faut5rather, wi rue a ingdom of the 8harma"3 From there he

went to the ream of the 8aas for the sae of sentient

!eings"



Savaripa+n the mountain caed ?irama, in the mountains of

$anda, there was a hunter named Savaripa, who !rought

harm to many iving !eings !y iing many animas andeating their fesh" This was the way he made his iving"/vaoitesvara saw this hunter and !ecame fied with

compassion" n order to convert him, he transformed himsef

into a hunter ie Savaripa and went to where the hunter

resided" The hunter ased him, 32ho are you93 3 am

aso a savari," /vaoitcivara repied" 32here do you come

from93 ased Savaripa" 3From far away,3 was the repy"

3ou have ony one arrow" How many deer can you shoot

with ony one arrow93 32ith it can i three hundred

deer,3 the em!odied Bodhisattva said" /t this, SavaripaeCcaimed, 3 woud ie to see a demonstrationD3+n the neCt day, the manifestation too Savaripa to a



great pain and showed him five hundred deer, a of which

had !een produced !y magic" /s soon as Savaripa saw them,he ased the em!odiment, 3How many of these deer wi

you i with your arrow93 3 wi i a five hundred,3

was the repy" But Savaripa said sarcasticay, 3Spare four hundred" t is enough to shoot one hundred deer"3 Thereupon

the manifested Bodhisattva shot one hundred deer with

the one arrow" He then ased Savaripa to retrieve one of thedead deer5 when Savaripa was ~ot a!e to ift it, the hunter's

pride was !roen" They returned home, and Savaripa asedthe Bodhisattva, 3Teach me how to shoot an arrow ie

that"3 /t this, the Bodhisattva repied, 3For this teaching,you must give up eating meat for one month"3 So Savaripa

gave up his ha!it of harming and iing iving !eings"

The em!odied Bodhisattva returned in seven days andased Savaripa, 32hat have you !een eating93 3$y wife

and have !een eating fruit,3 Savaripa repied" The manifestation

then instructed, 3$editate indiness and compassionfor a iving !eings"3

/fter a month, the Bodhisattva returned again" Savaripasaid, 3ow you have taught me the 8harma of etting the

deer escape"3 The $anifestation then produced a mandaa,

put fowers around it, and instructed Savaripa and his wife

to oo into the mandaa and to te him what they saw there"

They ooed within the mandaa and saw the eight great

hes, with the two of them !urning in it" They !ecameafraid5 they gasped, shuddered, and coud not spea"

The em!odied Bodhisattva ased them again what theysaw, and Savaripa finay repied, 3 saw peope )ust ie us

!urning in he"3 3/re you not afraid of !eing !orn there93

ased the Bodhisattva" 32e are indeed afraid,3 they repied"

3s there any way we can !e saved from such a fate93 3f

there is a method, woud you !e wiing to practice it93 32e

are wiing,3 they said" /nd so the Bodhisattva preached the8harma to Savaripa and his wife:

32hen you tae a ife, there are various inds of arma produced" ou wi !e re!orn in he" (iing gives rise to a

disposition to further taing of ife, with the inherent resut

that your own ife is short" The outer refection of a this is

that you wi !e very unattractive"3But if you refrain from taing ife, you may we o!tain

enightenment" 2hen you do not have the desire to i, theinherent resut wi !e a ong ife" The outer refection of a

this is that you wi !e !orn with considera!e persona

magnetism"3



He preached to them the unpeasant resuts of the ten

non-virtuous actions,0 and the !enefits of the ten virtues"/nd Savaripa, now disgusted with samsara, o!tained a firm

and unwavering faith in the 8harma" /vaoitesvara gave

them further instructions, and then returned to the mountain8odanti"

Having meditated great compassion without conceptuaiing

for tweve years, Savaripa attained the superior siddhi of $ahamudra" He passed from the highest condition

of great compassion, and went !efore the hoy

/vaoitevara" The Hoy +ne highy praised the 6uaities

of Savaripa: 3 we-!orn son, the one-sided nirvana which

is ie a grass-fire going out is not the !est ind" ou shoud

remain in the word for the sae of sentient !eings, and

!enefit inconceiva!e num!ers of !eings"3So Savaripa returned to his own and, where he remained"He is caed Sri Savari" Because he cothes himsef

in peacoc feathers, he is aso caed 'the .eacoc-wing

2earer', and !ecause he aways stays in the mountains, he is

caed 'the $ountain-dweing Hermit'" These are the three

names !y which he is nown" He teaches the fortunate !y

song and sym!o, and wi remain on the continent of %am!udvipain this !ody unti the coming of $aitreya the

future Buddha"



SarahaSaraha, the son of a dakin'i, was !orn a Brahman in a

city caed 4oi in a particuar part of 4a)ii, in the east of

ndia" Though he was a Brahman, he had faith in the

8harma of the Buddha, and !ecause he had istened to the

8harma from innumera!e masters, he had trust in theTantric doctrine" 8uring the day, he practiced the Hindu

system5 at night, he practiced the Buddhist system" He asodran wine"

There came a time when this was discovered !y the

Brahmans, who then attempted to have him !anished" They

went to (ing 4atnapaa and said to him, 3ou are the ing"s it proper for you to aow a disreputa!e system of reigion

to !e practiced in your country9 Even though Saraha, 'the/rrow-shooter', is chief of fifteen thousand residences in

4oi, he has owered himsef in caste !y drining wine, and



therefore must !e eCpeed"3

The ing, not wanting to eCpe a man who controedfifteen thousand househods, went to Saraha and said, 3ou

are a Brahman5 it is not fit that you drin wine"3 But Saraha

repied, 3 do not drin wine" *ather a the men and thoseBrahmans here, and wi tae an oath to that effect"3 /fter

they had gathered, Saraha stated, 3f have !een drining

wine, et my hand !urn" If have not !een drining, may itnot !urn"3 He then put his hand in !oiing oi, and it was not

!urnt" 3n truth, he does not drin wine,3 the ing said" But

the Brahmans said, 3But truy he does drin wine"3

So Saraha spoe as !efore" He dran moten copper and

was not !urnt" 3He sti drins,3 the Brahmans maintained"

Saraha then said, 32hosoever sins when entering the

water, he is the one who drins" If he does not sin, he doesnot drin"3 So he and another Brahman !oth entered thewater" Saraha did not sin, !ut the other one did, so they

finay said, 3Saraha does not drin"3

Simiary, Saraha was weighed on a scae: 32hoever is

heavier does not drin,3 he said" They put three iron weights

on the scae, each as heavy as a man, and sti Saraha was

heavier than the weights" He was heavier than even siC of those weights" Finay the ing said, "If anyone who has

powers ie these drins wine, then et him drin"3The ing and the Brahmans !owed to Saraha and ased

for his instructions" Saraha then sang to the ing, the 6ueen,

and a the su!)ects, of the three cyces of 8oha" 0= The

Brahmans a a!andoned their own system and !ecame

Buddhists" The ing with a his retinue attained siddhi"

Saraha married a fifteen-year-od house gir, eft hishome, and went into another and" He setted in a soitary

pace, where he practiced the 8harma whie the gir wentout !egging for his food" +ne time, he ased her to prepare

some radishes for him" She miCed some radishes in yogurtand too them to him, !ut he was sitting in meditation, so

she went away without distur!ing him"

Saraha remained uninterruptedy in meditation for

tweve years" 2hen he finay arose, he ased, 32here aremy radishes93 The serving gir repied, 3How coud eep

them9 ou have not arisen from meditationa trance for

tweve years" t is now spring, and there are no radishes"3

Saraha then said to the gir, 3 wi go to the mountains to

meditate"3 But the gir repied, 3/ soitary !ody does not

mean soitude" The !est soitude is the mind far away fromnames and conceptions" ou have !een meditating for



tIveve years, yet you have not cut off the idea of radishes"

2hat good wi it do to go to the mountains93 Sarahathought, 3This is true"3 /nd so he a!andoned names and

conceptions"

By eCperiencing the essentia meaning, he o!tained thehighest siddhi of $ahamudra, and furthered the aims of

iving !eings" He, together with his woman, entered the

ream of the 8aas"

(anaripaThere once was a ow-caste househoder of $aghahura

who married a woman of the same caste" ECperiencing the



taste of domestic peasures, he cared ony for the things of

this word, and did not direct his mind, even a itte, to thevirtues which are the path of i!eration" Then arma ripened

for his wife, and she died" He too his wife's !ody to

the cemetery, and then was not a!e to eave the corpse" He )ust stayed !eside it, weeping" / yogin of good understanding

came up to him and ased, 32ho are you and what are

you doing in the cemetery93 The househoder repied, 3yogin, do you not see my condition9 am a !ind man

whose eyes have !een torn out" $y good fortune is eChausted

without my wife" s there anyone in the word worse

off than 93 The yogin then said to the househoder:

3The end of !irth is death" The end of composition is

separation "" / composite things are impermanent" Since

everyone who ives in samsara suffers, do not grieve over theword's painfu nature" 2hat do you accompish !y guardinga corpse that is ie a ump of cay9 ou can end your

suffering ony !y means of the 8harma"3

3f there is a method that woud i!erate me from the

misery of !irth and death in the word, pease give it to me,3

said the househoder" n repy the yogin said, 3 have the

guru's instructions which wi !ring a!out i!eration"33Then as for them,3 said the househoder" /nd the yogin

proceeded to initiate him and to give him the instructions onthe essence of egoessness"

The househoder then ased, 3How sha meditate93

The yogin repied, '3To get rid of the notion of your dead

wife, meditate on your wife, devoid of sef, as the nonduaity

of emptiness and !iss"3 Then he set the househoder to

meditating"Finay, after siC years, the househoder shed the ordinary

concept of his wife in emptiness and !iss" He cearedaway the stains of the mind, and he eCperienced the inner

eCperience of the pure ight and great )oy" He purged the poison of ethargy, and he awoe from ignorance" Having

ceared away his error and deusions, he saw the unmistaen

truth, and he o!tained siddhi" He !ecame famous in a

directions as the yogin (anaripa, and having preached the8harma to many peope in his own country of $aghahura,

he went to the ream of the 8aas in this very !ody"



$inapa$inapa's country was in eastern ndia, and his castewas that of the fishermen" His guru was $ahadeva, and the

siddhi which he o!tained was wordy siddhi" n an ocean

caed ta in (amariipa, every day the fishermen woudfish and then se their catch in the maret" +ne day a

certain fisherman fastened his hoo with a cotton thread,

and after !aiting it with meat, threw it into the water" /huge fish too hod of it, tugged and )ered away, and pued

the fisherman into the water" The fish then swaowed thefisherman, !ut !y the power of the man's arma, the fisherman

did not die"

ow at that time, the goddess ma was asing

$ahadeva a!out the 8harma" $ahadeva said to her, 3$y8harma is not to !e eCpressed to )ust anyone" It is very

secret, so et us erect a house under the ocean"3 Having thus



spoen, it was done accordingy, and in the dweing under

the ocean, he preached the 8harma to the goddess ma"/t this time, the fish who had swaowed the fisherman

swam under the house" ow, during the eCpication of the

8harma, rna had faen aseep, so when $ahadeva asedher if she understood, the fisherman answered, 3 understand"3

/nd so he heard the 8harma"

/fter the 8harma was preached, and when the *oddesshad ended her seep, she ased for the teaching, and

$ahadeva said, 3 have )ust spoen it"3 The *oddess repied,

3 heard ony up to the midde" was then overcome

!y seep, and heard no more"3 3Then who was it who answered

' understand'93 3 did not spea those words,3

said the *oddess"

$ahadeva then ooed out with his superior sight andsaw that the one who had heard the 8harma was a man inthe stomach of a fish which had swum !eneath his house"

Since the fisherman had !ecome his pupi, $ahadeva

thought, 32e are now of the same commitment"3 So he gave

the fisherman initiation, and the fisherman meditated in the

!ey of the fish for tweve years"

/t this time, a fisherman in the and ofSritati caught thefish and anded it" The fisherman thought, 3How heavyD n

the !ey of this fish there must !e god, siver, and manyother precious things"3 But when he cut open the !ey of the

fish, there appeared a man who tod him, when ased, that

he had !een a fisherman at the time of ing such-and-such"

3This fish guped me down and !ore me off"3 2hen the

peope counted up the years and arrived at the figure of

tweve years, they were eCtremey surprised, and the fishermanthus !ecame famous as the yogin $inapa" *iven

offerings !y everyone, $inapa danced a over the and, hisfeet never imprinting the ground" +nce, however, he danced

on a stone and his foot san into it as if it were mud"Everyone was amaed" There he stood and sang from the

stone:

ow am free of my previous arma5now re)oice in the 8harma"

The precious 6uaities arose in this way5

wonderfu my precious mindD

Thus he sang for five hundred years for the wefare of a

iving !eings" He hed the name $inapa, and the name?a)rapada, and the third name /cinta, 'ot <ontained !y



Thought'" Having first o!tained a the wordy powers of

siddhi, he graduay progressed through the path and went !odiy into the ream of the 8aas"

*orasan a country of eastern ndia, there ived a ing named

8evapaa who had ony one son" 2hen the prince was

tweve years od, his mother !ecame ill and was near death"

%ust !efore she died, the mother gave her ast testament toher son: 3/ the happiness and misery of iving !eings arises

from virtuous and nonvirtuous deeds" Even if it means you



ose your ife, do not do anything non virtuous"3 Then she

died" The citiens of that and a advised the father, theing, to marry a 6ueen from another country, and so he did"

/ few days after he married this 6ueen, the ing went into

the forest to dispe his grief" The 6ueen then went to thetower of the paace and ooed out" Seeing the young prince,

ust arose in her, and she sent him a message, which said:

3.ease come to me"3 But the prince refused"The 6ueen, em!arrassed, thought to hersef: 3He hods

me in contempt"3 She grew more !itter toward the prince

than toward an enemy, and she thought to hersef, 3 must

find some means to destroy him"3 She tod her foowers to

i him, !ut they refused, saying: 3t woud not !e right to

i the prince, the son of a ing, a hoy person"3

/fter they had refused, the 6ueen carried out a deception:She cut hersef a over her !ody unti the !ood fowed,and then she ay naed on her !ed" 2hen the ing returned,

he 6uestioned her: 32hat terri!e misfortune has !efaen

you93 3our ma)esty's son has mistreated me in the way of

a man,3 she repied, 3and then eft me in this fashion"3

The ing, in anger, said to her, 3f this has !een done to you

as you say, the prince wi !e ied"3 The ing then gaveorders to the two eCecutioners: 3Tae the prince into the

deep forest and cut off his hands and feet"3The eCecutioners considered: 3t is not right to i the

prince" 2e wi save him !y iing one of our own sons instead"3

The eCecutioners then reveaed their pan to the

prince, saying, 32e dare not i our Highness5 we wi i

one of our own sons for your sae"3 But the prince re)ected

this, saying, 3That surey is not right" (i me" n her asttestament" my mother said, '8o not do anything evi, even to

save your !ody or your ife"' <arry out the orders of myfather"3 So the two eCecutioners set the prince down at the

foot of a tree, cut off his hands and feet, and then returnedhome"

ow, in that country there was a great yogin named

/cinta who had initiated the prince and given him instructions"

The yogin went among the herdsmen who wereworing a!out a iometer distant from the prince, and the

yogin said to them, 3There is a man with his im!s cut off at

the !ase of a tree a!ove which the vutures are circing"

2ho is wiing to go to him93 / sma !oy, the son of an

incense seer, said, 3 am wiing to do it5 !ut whie carry

out your tas, you must do mine"3/nd so he gave over the catte he was watching to the



yogin, and using the circing vutures as a andmar, he went

to the tree" /fter seeing the man at the foot of it, he returnedto the yogin and said, "It is as you say"3

The yogin then ased the cowherd, 32hat do you have

to eat and drin93 The !oy repied, 3 stay with the master of the herdsmen, and he gives me enougJ: to eat and drin5

wi tae haf to that man"3 3*ood,3 said the yogin" 3ow

tae care of him" His name is <auraigi"3 So the !oy made aroof of eaves around the tree, and after giving food to the

prince, ceansed the impure things from the prince's wounds

with his hands" He heped in this way for tweve years"

Then one day the !oy arrived and saw the prince

standing" /maed, he ased how this coud !e, and the

prince answered, 3/ hoy guru, sied in means, !rought me

to reaie emptiness" How wondrous it is to now the onetrue nature of eCisting things and so to !e without peasureand painD n accordance with reaity, my hands and feet

have grown again"3 Then he rose up in the air, saying to the

cowherd, 3ou have !een given instructions !y me5 now

practice them"3

But the herdsman repied, 3 do not wish instructions"

have a master who ased me to mae offerings to you, and have acted accordingy"3 Having said this, he turned around

and returned to guard his herd" 2hen the yogin /cintacame again to the cowherd, the herdsman tod of his eCperience,

and the yogin re)oiced" /cinta then initiated the cowherd

and gave him instructions" He then eft for another

and"

The cowherd meditated and o!tained the siddhi of

$ahamudra" 2hen this happened, the guru returned, andsaid to him, 38o not depart from this word unti you have

awaened to enightenment a hundred times a hundrediving !eings"3 Thereupon the herdsman initiated every iving

!eing who came to him"$ahadeva chided him, saying, 3ou shoud not initiate

everyone who comes to you" It is not fitting to teach those

who ac discernment or faith" *ive initiation ony to those

!eings who mae the proper re6uest"3 The cowherd thendid as he had !een counseed"

Since he was a cowherd, he !ecame famous everywhere

as *orasa" Even now, if you have pure arma, you may !e

initiated !y him-you wi then !e a!e to hear the sound of

his drum on specia days though others wi not hear it"



<aurangiThe story of how <auraigi received his name '$em!er

of the 4o!!er's *ang' is as foows: /s was said !efore, the prince, whose im!s had !een cut off, ay at the foot of a tree"

/cinta had given him initiation and instructions concerning

the vase-!reathing techni6ue, and had tod him, 32hen you

o!tain siddhi, your !ody wi !ecome as it was !efore you

were harmed"3 /fter /cinta had given these instructions, he

eft" <auraigi then meditated as he had !een tod"Tweve years ater a group of roya merchants !earing

god, siver, gass, and other precious things, traveed



through that particuar area-which was nown for its ro!!ers

and thieves" ight came, and the prince, having returnedto the foot of his tree, heard the sounds of footsteps"

32ho is it93 he ased, and the merchants, thining him to

!e a thief or a ro!!er, repied, 32e are coa deaers"3 The prince repied simpy, 3So !e it"3

2hen the merchants arrived home they saw to their

horror that their god and other precious things had turnedto coa" They tried to thin how this coud have happened5

they were very confused" Then one of the more thoughtfu of

the merchants said, 32hen we were traveing at night,

someone ased us: '2ho are you9' o dou!t that person has

the power to spea words that come true" Let us return to

him and see if that is indeed the case"3

The merchants returned to the woods, and seeing a manwith his im!s cut off sitting underneath a tree, tod their story to him" They then ased the prince to remove his words

of truth" The prince repied, 32hat happened was not what

had intended" But since it occurred, et there !e whatever

precious things there were !efore"3

The merchants returned home and saw that their precious

things had indeed !ecome as !efore" They wonderedat this, and returned to the prince with gifts and to te him

what had occurred" The prince tod them a!out the words of his guru, and then said, 3Let my !ody resume its former

state"3 /nd it was so"

Having attained a the powers of siddhi, the prince

performed miracuous things" But hoding his doctrines to

!e too important to give to men, he gave them instead to his

tree" The tree !ecame immorta, and it sti eCists, so it issaid" This ends the story of the immorta <auraigi"



?inapa?napa, whose name means 'the $an 2ho .ays the

?na', came from the country of *hahuri, and was !orn of

roya famiy" His guru was Buddhapa, and he o!tained hissiddhis from Heva)ra"VInapa was the only son of the king of Ghahuri, and his

parents and the people were very fond of him. He was

rought up y eight nurses, ut he preferred always to sit in

the !ompany of the musi! masters. "hen the prin!e played

the vina, he e!ame totally involved with the sound of the

musi!, and !ogni#an!e of the other things of the world

simply did not enter his mind. His father and mother, the

assemly of ministers, and the people dis!ussed the matter$

%The prin!e is the heir&apparent to the throne, and yet he isnot interested in the affairs of the kingdom he is interested

only in the vina. "hat should e done(%



"hile this dis!ussion took pla!e, a well&e)perien!ed yogin,

Buddhapa, !ame efore the prin!e. The prin!e took

faith in him. *ir!umamulating and giving reveren!e to the

yogin, he spoke sin!erely with him. The yogin remained in

the !ompany of the prin!e for only a little while efore he

saw the time had !ome to train him. He then said to the

prin!e, %+ prin!e, would you not like to pra!ti!e the

harma(% The prin!e replied, %+ yogin, I !annot give up

my instrument. If there e)ists a method of a!!omplishing the

harma without giving up the vina, I will pra!ti!e it.% The

yogin, upon eing asked, then gave him the initiation whi!h

ripens the unripened !auses, and the following instru!tions

for meditation$ %Give up distinguishing the sound of the

vina from the hearing of it. -editate so as to make the

two&the e)perien!e of the sound and the idea of it&into

one.%

The prin!e meditated in that way for nine years, and

purified the stains of the mind. Having produ!ed the inner

e)perien!e whi!h is like the pure light of a lamp, he otained

the -ahamudra, and generated in himself the many auspi!ious

ailities, su!h as !lear understanding and others.

Be!oming known in all dire!tions as the yogin VInapa, he

taught countess doctrines to the assem!ed citiens in the

cities of *hahuri" Finay, having narrated his eCperiences,

he went in that very !ody to the ream of the 8aas"



Santipa8uring the time when (ing 8evapaa hed dominion

over the cities of $agadha, there was a great mon and

teacher of Brahman caste in ?iramaGia named 4atnaarasanti"He had mastered the five fieds of earning and had

!ecome a great and very highy respected schoar, his famespreading in a directions"

There was aso at that time a ing of <eyon, (a!ina !y

name, who !y his merit did not ac any desira!e 6uaity"

Though the teachings of the Buddha had not !een previousy

nown in <eyon, he had heard good things a!out

the Buddha 8harma from men who had come from ndia"

As of that time, he had not met with anyone who coud

teach the 8harma, !ut he heard that there ived in $agadhaa great master, a teacher named Santipa" So ing(a!ina and the peope of <eyon sent out a messenger to



trave towards that city aong a "road where they woud meet

no man for seven days" They had traveed aong the road for ony four days, when they met with the fortunate Togcepa,

whose story of initiation is tod in another pace"

Finay, Santipa and his circe arrived at ?iramasia"The master had !ecome very od and !ind, and his !ody

coud no onger function propery" His discipes fed him with

yogurt and sugar, for he had to give up rough food andcoud eat ony sma 6uantities" The master was now aready

a hundred years od"

For tweve years, Togcepa had meditated without conceptions,

whie Santipa had remained in the ream of conSA.

ceptuaiation" n that tweve years, Togcepa had perfected

the highest 8harma-nature" Because of this, whie Santipa

had to !e cared for !y his discipes, a the gods and 75ainisgave reverence to Togcepa, pouring am!rosia over hishead-which contented him greaty" The gods and 75ainis

reverenced him as the actua ?a)rasattva, and through his

spiritua efficacy, the auspicious o!)ects which constitute the

weath of the gods !egan to increase" Togcepa said: 3nti

o!taining the instructions of the guru, dug ony in the

outer mountain" /fter o!tained them, dug in the mountainof the mind and o!tained siddhi"3

ndra and the gods of the thirty-three heavens theninvited Togcepa to the divine a!odes, !ut Togcepa refused,

saying to them, 3 wi give reverence to my teacher, for my

guru is inder than even a Buddha"3 Then Togcepa arrived

at ?irama"Sia in a moment, though ooing with the eye

of nowedge, one coud see it was a siC months' )ourney

!etween cities" n his menta !ody, Togcepa !owed down tohis guru, though he was unseen !y his teacher's retinue"

Togcepa then reveaed himsef in his actua physica !odyand did measureess reverences"

2hen Togcepa put his head to the master's feet, Santipaased, 32ho are you93 3 am a student of yours,3 Togcepa

repied" 3But have had num!eress students,3 said Santipa,

3and do not recognie you"3 3 am Togcepa,3 was therepy,

and the two masters recognied one another and )oyfuyset to conversing"

Santipa said to his student, 32hat a!iities and 6uaities

have you o!tained9'9 /nd Togcepa answered, 3Having eCperiencedthe instructions of my teachers, have truy o!tained

the most eCceent 8harma-!ody of $ahamudra"3The guru Santipa then said, 3Though have spoen much,

have not practiced very much and have not met with the



actua meaning" Since you have chiefy practiced and have

not spoen, you have encountered the meaning directy" have forgotten that gave instructions to you5 now you must

instruct me" 2hatever factors and 6uaities there are, teach

them to me"3So, in a 6uiet pace, Togcepa reveaed the many 6uaities

of the 8harma-!ody to his guru" /nd the guru, 4atnaara"

Santi, carried out his own previous instructions, and intweve years attained the highest siddhi of$ahamudra" Having

aided the aims of iving !eings, he went to the ream of

the 8aas"



Tantipan the city of Sandhonagara, there ived a weaver with

many sons" Through his weaving, he !ecame possessed of

immeasura!e weath, and married wives of good famiy toa his sons" He continued to ive with them, and the entire

famiy of this weaver prospered without measure" The wifeof the weaver died when the weaver himsef was eighty-nine

years od and had !ecome aged, decrepit, and infirm in

!ody" He woud eat successivey with each of his daughtersin-

aw, !ut everyone aughed and made fun of the !ehavior

caused !y his age"

The daughters a met together, for they saw that peopewere turning away from seeing their od father-in-aw, and

they were accumuating evi" 3Let us !uid aKthatched hut inthe garden,3 they said, 3and feed him there"3 They a

agreed to this, and acted accordingy"



/fter returning indoors, they said among themseves,

3This is not human-it must !e the wor of a demon"3 But !y the neCt morning, the news had spread, and a the

peope of Sandhonagara came and gave reverence to the

weaver" He then came forth, transforming his !ody into thatof a siCteen-year-od youth" $easureess rays of ight arose

from his !ody, and none coud !ear to oo upon him" His

!ody was ie a poished mirror, and everything appeared asight"

The od weaver !ecame famous everywhere as Tantipa,

and he did measureess deeds for the !enefit of iving !eings"

Finay, he went !odiy to the ream of the :+aas, together

with an uncounted number of iving !eings from Sandhonagara"

By having faith and devotion and istening to the instructions

of the guru, this od man was a!e to gain the successof$ahamudra in this very ife"



<amaripaThe name <amaripa means 'the Shoemaer'" n the

city of Visunagara there were eighteen different artisan

castes, and <amaripa's caste was that of the shoemaers" He practiced his trade on od and new shoes, and his time wascompetey taen up in woring" +ne day, a yogin happened

!y" <amaripa !roe off immediatey from his wor, puthis hands to the feet of the mon, and spoe to him saying, 3

am disgusted with samsara and woud ie to practice the

8harma" But since have not met with a spiritua friend,

have not even entered the door of the 8harma" as you to

te me the 8harma for the !enefit of !oth this ife and the

neCt"3 The yogin answered, "If you are a!e to practice the

8harma, wi give it to you"3 The co!!er then ased theyogin if he woud eat food in his ow-caste home, and theyogin repied, 32hen return tonight, wi do so"3 /fter



this, the co!!er announced the arriva of the yogin to his

wife and her hepers"2hen the yogin returned that night, the shoemaer aid

out a seat, washed the yogin's feet, and offered him various

nourishment" The wife and daughter offered him a thenecessities, and massaged him with oi" Then the yogin,

!eing peased, initiated the co!!er and his wife and gave

them these instructions:

Let the menta distortions and conceptions !e the

eather"

+n the !oard of friendiness and compassion,

with the dri of the guru's instructions,

sew propery with the cords

of giving up the eight wordy concerns"Then a shoe, a miracuous resut, wi appear"This wondrous shoe of the 8harma-!ody

wi not !e understood if you hod to wrong views"

3*ive up the peasant and the unpeasant !y the thread

of non-grasping" Let a the mars and conceptions !ecome

the eather" $editate on maing the marveous shoe of the8harma-!ody !y sewing the eather with the thread of your

own eCperience and the guru's instructions"332hat eCperiences wi arise when meditate in this

way93 ased the shoemaer" The yogin repied: 3First a feeing

of disgust with samsara wi arise" Then graduay the eements

wi merge into the 8harma-nature"3 /fter saying these

words, the yogin disappeared"

The shoemaer then eft his od house and went to a6uiet pace, where he meditated" Later, the signs arose progressivey

)ust as the guru had said" Through the anaogies of his craft, the shoemaer came to understand the siC root

distortions and the ignorance that underies them5 he produceda cear understanding, and made the shoe of the

guru's instructions" He practiced for tweve years, traversing

the entire ream of ignorance"

2hen <amaripa ceared away a the stains of ignorance,he o!tained the siddhi of $ahamudra" 8uring those

tweve years, he meditated without distinguishing the words

of his guru and the maing of shoes, and too no notice of

day and night" / the shoe craft was done !y ?isvaarman,

so it was not nown in Viisunagara that he had attained

success in meditation and in the accumuation of 6uaities"+ne day, however, one of the men of his guid came to



visit him, and was amaed when he saw the shoemaer

meditating and ?isvaarman woring" +ne !y one, otherscame to see, unti everyone had seen this" They then gathered

together and ased the shoemaer for instruction"

He taught the !enefits of reying on the guru" Then, after having preached many doctrines to iving !eings in Visnunagara,

he !ecame nown everywhere as the yogin <amaripa"

Having wored for the !enefit of immeasura!e iving !eings, he went in that very !ody to the ream of the 8aas"

(hadgapa



(hadgapa, 'the $an with a Sword', came from the

country of $agadha" He was of ow caste, his guru was theyogin <arpati, and he o!tained the sword siddhi which is

one of the eight shared powers" (hadgapa's father had !een

a farmer, !ut (hadgapa gave up this wor to !ecome athief" 8ay and night, his thoughts were directed toward ony

one thing-steaing" /t one time, this thief went into a city of

$agadha in order to stea, !ut he returned empty-handed"+n his way home, he passed through a cemetery and came

upon <arpati" He ased him what he was doing there,

sitting ie that, and <arpati repied, 3 am practicing

meditation, for fear !irth and death in samsara"3 32hat

good wi come of practicing meditation93 ased the thief"

To which the yogin repied, 3Since the yogin attains high

!irth as the resut of his meditation and can even attain thathappiness which is the fruit of the fina good, woud not evenyou ie to practice the 8harma93

3/dmira!e though the 8harma may !e, since must

continuay !e ro!!ing, do not have the eisure to sit meditating

in a cemetery" 2hat do you thin am, a ing's minister9

as for a power !y which can tae what want when

am ro!!ing a house, and not get caught !y anyone, evenif there is a strugge"3

So the yogin gave the ro!!er initiation and instructions:3n the and of $agadha, in the city of *orisamara, there is

a structure with the outer form of a stiipa" 2ithin it there is

a chape5 within the chape there is a statue of /vaoite-

vara, fied with spiritua power" <ircumam!uate the statue

for three wees without sitting down either day or night" Even

eat whie standing" Then, when you see a snae come outfrom under the foot of the figure, fearessy gra! its head"

Then you wi o!tain power"3 2ith these words, the yoginset him to practicing" The ro!!er too the instructions to

heart, and practiced accordingy"n twenty-one days, a great !ac snae came out from

under the foot of /vaoitesvara" The ro!!er gra!!ed its

head, and the snae changed into a sword: thus he hed the

shining sword of nowedge in his hands" He then purifiedhimsef of the menta stains of steaing, and o!tained the

siddhi of the sword" He !ecame famous under the name of

the yogin (hadgapa, and having purified himsef of a

deusions of !ody, speech, and mind, preached the 8harma

to everyone in $agadha for twenty-one days" Having eCpained

his cear understanding, he went !odiy into theream of the 8aas"



agar)una agar)una ived in a pace caed (ahora, a section of (anci in eastern ndia" He was of Brahman caste, and he

o!tained siddhi from Tara" There were =,G cities in (ahora,

and a of them had !een pundered and despoied"

The Brahmans gathered together and decided to eave the

strife-torn and and go to another country" The master heard

this and sent a messenger to these Brahmans, counseingthem not to go to another and, for they woud find suffering



in those paces as we" Then he gave them a his property

and weath" /fter this, the master eft (ahora, and havingcome to aanda, on the other side of the Sitavana, he !ecame

a mon"

$astering the five sciences, agar)una arrived at the pinnace of nowedge" Then, !ecoming disgusted with )ust

preaching, he set himsef to practicing, and saw Tara face to

face" He then a!andoned the home and sustenance of aanda-where a!ide the hundred assem!ies of the 8harmacirce-

and !egged ams in another city" 2hen again he

returned to his home, he thought to himsef: 32ith such a

menta attitude as now have, wi not !e a!e to accompish

the !enefit of iving !eings"3

n order to o!tain the 6uaities to !enefit iving !eings,

agar)una went to 4a)agrha" +n the first day of recitingmantras, tweve demonesses of the principa order of demonsshoo the earth" +n the second day, they caused water to

food" Fire appeared on the third day, and on the fourth,

a great wind" +n the fifth day, a rain of weapons fe, and

on the siCth, a rain of stones" +n the seventh day, a the

demonesses appeared in their own form and threw things

around, !ut they did not frighten the master out of hismeditation"

Then these demonesses of the orth came to him andsaid, 32hat can we do to serve you93 3Serve me enough to

sustain me5 need nothing more,3 agar)una said to them"

So every day from then on, they gave him four handfus of

rice and five vegeta!es" The master ate these and practiced

for tweve years" 8uring this time, one hundred and eight

demonesses gathered under his power, and his thoughtswere on doing !enefit for iving !eings"

agar)una then went to the mountain *hadhaSia andconsidered transforming that mountain into god for the

!enefit of iving !eings" He made the mountain first intoiron, and then into copper" But then the hoy $afi)usrr

counseed him that the god woud !ring a!out a great

6uarre among the peope, and evi woud accumuate"

Hearing this, agar)una a!andoned further effort" et tothe du-witted *hadhaa sti appears as a copper-coored

ump"

/fter this, agar)una traveed south toward Sriparvata"

0@ /ong the way, he came to the shores of the Brahmaputra

where he met a group of cowherds" He ased them

a!out a passage across the river, anci they showed him an inauspiciousway which was fied with ravines and crocodies"



But another cowherd came aong who cautioned him a!out

the river and showed him a !etter pace to cross" /nd thecowherd set out across the river carrying the master on his

!ac"

n the midde of the river, agar)una caused crocodiesand other fearfu things to appear, !ut the herdsman continued

on, saying, 3ou need not !e afraid whie am sti

aive"3 The master then did away with the apparitions"Then they came to the shore, the master said, 3 am the

/rya agar)una" 8o you now me93 3 have indeed heard

ta of you,3 said the herdsman, 3!ut did not recognie

you"3 3et you have saved me from the river" 2hat can

give you as a reward93 The herdsman was eated" 3 woud

ie a method to !ecome ing,3 he said" So the master

ceared away some ground, sprined water on the trun of asaa tree, and it immediatey turned into an eephant" 3Thatwi !e your vehice,3 said agar)una" 2hen the herdsman

ased him if he woud need an army, the master repied, "If

the eephant trumpets, an army wi appear"3 It occurredeCacty as was said: the cowherd !ecame (ing Saa!handa,

his 6ueen was caed Sindhi, and he rued over the eCtraordinary

city of Bhahitana" nder this ing there were eight

hundred taC-paying cities of =, peope"

The master went south to Sriparvata, and he remained

there practicing meditation" But (ing Saa!handa missedhis guru" He went to Sriparvata, gave reverence to agar)una,

and circumam!uated him" 3Since my ingdom hassma vaue and arge pro!ems, my unhappiness is increasing"

do not need a ingdom" as ony to sit !efore the eyes

of the master"3

38o not desert your ingdom,3 repied agar)una" 3Let

the precious rosary !e your master" 4ue the ingdom, and

wi give you the eiCir which removes fear of death"3 The

ing was chagrined" "If it is necessary to rue the ingdom atthe same time as o!tain the eiCir, then wi do so" But

hope it is not necessary"3/though the ing did not want to return to his ingdom,

!ut ony wished to remain in that pace, the master gave him instructions to practice in his own country" The

ing then accompished the achemica art, and for one

hundred years he rued the ingdom" 8uring that time, the

peope !ecame weathy, and even the !irds and wid animasin the mountains ived happiy"

/fter one hundred years, the ing had reason to go againto agar)una, who was woring to eCtend the teachings of



the Buddha" The evi spirit Sunandesvara had grown )eaous

and was producing various misfortunes and disruptiveomens" The moon and the sun had !ecome dim and without

uster5 a the fruit was rotting spontaneousy5 the rain did

not fa at the right time5 and famine was afficting the peope" Sicness and war increased" The trees and forests

were drying up, and various other unfortunate signs were

appeanng"(ing Salabhanda refected on this, thining that these

portents were a sign that harm had come to his guru" He

gave the ingdom to his son <andhiumara and together with ony a few of his foowers, he went to Sriparvata to the

presence of the master, who ased him, 3$y son, why haveyou come93 The ing repied:

Either and the peope have eChausted our fortune,or the <on6ueror's teachings have decayed"

+r the darer haf has !ecome the victor5

or the great compassion white ie the moon,

has !een covered !y demons ie raincouds"2i the hoy guru who is ie a diamond

foow the nature of compounded things9 have come !ecause these signs have occurredout

of your compassion, pease remain in the word"

The master repied, 3/ that is !orn must die" / compounded

things must disintegrate" / accumuations are

spent" Since a compound things are impermanent, why are

you unhappy9 Tae the eiCir for yoursef and go"3

3The eiCir is there in front of the guru" If the guru wi

not remain in the word, what need of die eiCir93 /nd so

the ing remained" Then the hoy master made gifts of a his property" 2hen the god Brahma appeared as a Brahman

and !egged for his head, agar)una agreed to give it to him"The ing, Saa!handa, coud not !ear suffering the death of

his teacher, and aying his forehead to the foot of the master,he died" Everyone turned on the Brahman and !amed him

for this"

The master then gave his head" However, no one coud

sever it5 so he finay had to cut off his own head, which hedid with a sta of usha grass" 2hen he then gave his head

to the Brahman, a the trees withered, and the peope'smerit degenerated" Eight of his yaksis were set to guarding

the master's !ody5 they are sti there"

/ ight then entered aga!odhi, the guru's successor,

and emanated for a!out a month during the year in whichight emanates" t is said that the !ody of the master wi rise



in the future, and wi aid iving !eings when the Buddha

$aitreya appears"

KanhapaThe master (anhapa is aso nown as the master Krsnacari He ived in Somapuri, his guru was %aandhari,

and he was of the scri!e's caste" (anhapa was a mon of

the vihara of Somapuri, which had !een !uit !y (ing

8evapaa" Having !een initiated and given the instr:uctionsof Heva)ra !y the guru %aandhari, (anhapa practiced for tweve years" +ne day, the earth shoo, and he saw the



divine hosts of Heva)ra" /t this he !ecame very happy" But a

daini said to him, 3 we-!orn son, since these signs do nothave any specia vaue, you shoud not fee !oastfu5 you

have not reaied the truth"3

et when (anhapa stepped up onto a stone and san hisfootprint into it, he !ecame very proud" He ignored what the

daini had said, thining that he had o!tained every power

of siddhi" /nd when he was a!e to raise himsef so that hisfoot did not touch ground !y a cu!it's height, his pride grew

even greater than !efore" Soon seven um!reas and seven

drums came down from the sy to accompany him5 when he

heard the characteristic sounds of the eements, he considered

that he had o!tained the powers of siddhi !y his own

means"

Then he said to his students: 3Since have o!tained such powers of siddhi, et us go to the demonic ream of Lana,the and of rasasas, to wor for the sae of iving !eings"3

He set out at once with an entourage of three thousand

students" 2hen they came to the ocean, (anhapa went on

without sining into the water, thining in his heart: 3Even

my guru does not have the a!iities have"3 His pride grew

greater, whereupon his powers eft him, and he san into thewater" /s the waves showed him his end, he ooed up and

saw his guru %aandhari appear in the sy" 32here are yougoing, (anhapa,3 ased %aandhari, 3and what are you

doing93 (anhapa !ecame ashamed" 3 was setting out to the

demon's ream of Lana" Beieving my powers to !e greater

than my guru's, my powers eft me" Because of my pride,

san into the water"3, 3This wi not do,3 said his guru" 3n

my country of Saiputra, where a righteous ing named8harmapaa resides, there ives a discipe of mine, a weaver"

*o to him and do whatever he says"32hen (anhapa decided he must act according to his

guru's instructions, he regained a his former a!iities" Hisfeet did not touch the ground5 um!reas and drums

appeared in the sy5 he eft his footprints in stone" Together

with his circe of three thousand discipes, he went to Saiputra"

Leaving his discipes in one pace, the master went insearch of the weaver" He met many weavers on the road and

eCamined them cosey, !ut they a needed toos to spice

together yarn that had !een cut" Finay Kanhapa came to a

pace at the outsirts of town where a weaver ived" He tested

him, and saw that he, of a the weavers, was a!e to spice

cut yarn" Having determined that he was certainy the rightweaver, Kanhapa circumam!uated him and did reverence"



32i you isten to what te you93 the weaver ased"Kanhapa agreed to do so" They then went to a cemetery"<oming upon a corpse, the weaver said to Kanhapa, "If you

are a!e to eat that meat, then eat it"3 Kanhapa too out his

nife, and !egan to trim the fesh" 3%ust eat itD3 said theweaver, and so Kanhapa transformed himsef into a wof

and ate the fesh"

3ou can ony toerate eating fesh when you tae another shape,3 said the weaver" Then the weaver made three

peets of great odor and offered one to Kanhapa, saying:

3Eat itD3 Kanhapa refused, saying, 3.eope woud scorn me"3

Then the weaver ate one peet5 the gods of heaven carried

away one, and the nagas from !eow carried away the other"

/fter that, !oth Kanhapa and the weaver returned to

town" The weaver !ought food and wine with five pennies,saying: 3*o summon a your foowers, and assem!e themin a circe"3 Kanhapa thought, 3This food wi not satisfy

even one man5 how can it feed three thousand93 But he

assem!ed his students"

By the miracuous power of the weaver-yogin, the vesses

!ecame fied with rice-paste and other deicious things" The

foowers coud not consume the a!undance of good thingseven in seven days" 3our food and drin are ie an ocean

which cannot !e eChausted,3 said (anhapa" Then, when(awapa and his foowers were a!out to eave, the weaver

spoe:

Listen" Those yogins

who separate wisdom and means

!ring themseves downie chidish peope"

t wi do you no goodto go to another pace"

3The parasos and drums are trivia achievements" ou have

not reaied the 8harma-nature, so continue to practice"3

(fu:J:apa did not ie to hear this, so he went to a pace

caed Bhandoora, a city a hundred mies from the viharaofSomapuri in the East" As he was approaching the city, he

saw a gir at the foot of a tree, whose fruit is caed ychee"

3*ive me a fruit,3 (anhapa ordered the gir" She did not

want to give him one, so the master, !y his manner of gaing,

caused a fruit to drop" However, the gir, !y her manner

of gaing, caused the fruit to !e refastened to the tree" (anhapa !ecame enraged, and !egan to utter mantras against



the gir" Boo6 dripped from a the gir's im!s, and she fe

to the ground" The peope !ecame indignant" 3Those whoca themseves Buddhists have great compassion" ogins

do not iD3 they said"

So (anhapa camed his mind, eCtended his thoughts of compassion to the gir, and withdrew the spe" But in doing

so, he dropped his own protection, and the gir cast a spe on

him" (awapa !ecame very sic, vomiting !ood and asoosing it from !eow" He said to a dain'i named Bandhe:

3n the South, on the mountain Sr'iparvata, there is a medicine

which is good for this vomiting of mine" *et it and

give it to me"3 n one day Bandhe arrived in Sr'iparvata,

athough the road she too ordinariy taes siC months to

trave5 and she o!tained the medicine"

Seven days aong the return road, Bandhe came uponthe same gir as !efore, who had now transformed hersef into an od woman and was sitt)ng !eside the road, crying"

32hy are you crying93 ased Bandhe" 32hy shoudn't

cry93 the woman repied" 3The yogin Kanhapa is dead and

am destitute"3 Bandhe thought, 3The medicine is of no use

now"3 So she threw it on the ground, and the od woman

carried it off" The dain'i then hurried to the house where(anhapa was staying, and she saw that he was not dead"

32here is the medicine93 ased (anhapa" Bandhe tod her story: /as, she was without it"

Then, for seven days (anhapa eCpained the 8harma to

his assem!y of students and gave them the instructions of

?arah'i 'with the cut-off head'" The master then dropped off

this !ody of ripened arma and went to the ream of the

8aas"The dain'i Bandhe grew angry and went ooing for the

girl" She coud not find her in the reams of the gods a!ove,or in the ower reams of the nagas, or in the midde ream of

men-!ecause the gir was hiding within a tree caed theShim!hia" The dain'i found her, cast a spe, and ied the

tree"

+ne shoud now that pride and )eaousy are hindrances"



(arnaripa(arnaripa was !orn of a miracuous !irth from among

the four possi!e modes of !irth" He went to the monastery

of Sri aanda, where he was made master of a the monsand where he had a hundred thousand pupis" But though

he sought instructions from many masters, reaiation didnot come forth" +ne day he heard that the great master

agar)una was residing in the South, and with considera!efaith and )oy, he set out on the southern road"

+n the shore of a great ocean, the hoy $an)usri appeared

in the form of a fisherman" (arnaripa saw him, gave

reverence to him, and presented a mandaa to him" 3 am

going to the southern ands where the master agar)unaa!ides" .ease show me the way,3 he said" 3agar)una iveswithin the thic forest over there, practicing achemy,3 said



the fisherman"

(arnaripa went to the forest and he saw that the master,having coected the necessary materias for achemica

operations, was preparing them" 8oing reverence, (arnaripa

made his re6uest" agar)una cared for him and gavehim encouragement" (arnaripa was initiated into the mandaa

of *uhyasama)a, and having !een given instructions,

he sat down to meditate in front of the master" ot far from this thic forest, there was a city where

the two masters woud go to !eg ams" (ari;aripa received

sweets as his ams, !ut the master agar)una did not" 3Because

these ams of yours were given !y a ustfu woman,

they are not sweet,3 said agar)una" "It is not auspicious for

you to o!tain sweet food" eCt time, do not put it on the top

of the arge eaf you use to coect food, !ut tae it up on the point of a neede"3 (arnaripa then accepted a itte ricegrue, which he ate instead"

The neCt day, the women made wheatcaes and put a

sorts of sweets on top of them" (ari;aripa too them up on

the point of a neede and, in tum, served them to his guru"

agar)una then ased him, 3How did you o!tain this93 3

too it )ust as my guru had said shoud do,3 (arnariparepied" 3From now on,3 said agar)una, 3you are not to go

into town" Stay inside the house"3arnaripa oeyed and remained there, ut while he was

there, a tree goddess appeared in her true form and served

him many sweet foods. /he gave him reveren!e and praised

him. He took these alms and served them to his guru, who

asked, %0rom whom did you get these(% %1 tree&goddess

rought them,% arnaripa replied.

The holy master went out to the tree goddess to dis!over

the truth. He looked for her, ut he did not see her in her

true form he saw only an arm up to the shoulder. %2ou

showed your true form to my student,% the master said.%"hy is it that you do not show it to me(% %2ou have not

aandoned a portion of your mental distortions,% said a

voi!e from the tree. %2our dis!iple has aandoned su!h

mental distortions without remainder and so he saw me.%

Both the master and the student !onsidered these words.

%It is ne!essary to take the eli)ir of the al!hemists,% 3agar$

4una said. He gave it to 1ryadeva 5as arvaripa was now

!alled6 and he himself also took some. Then arnaripa

smeared the eli)ir on a arren tree and the tree grew leaves.

"hen the master saw this, he smiled. %If you .smear myal!hemi!al eli)ir on a tree, !ome ring some of the eli)ir to

me.% %I will serve it as you wish,% said arnaripa. He then



put his own water into a full water&vessel and stirred the

water with a sti!k. It e!ame as the essen!e of the al!hemists.

Then he pi!ked up the eli)ir and offered it to his master.

3agar4una dis!arded the eli)ir on a arren tree, and the tree

grew. In this way, the master determined whether or not his

student's reali#ation had grown.

/eeing that arnaripa's e)perien!e of reali#ation had

arisen, 3agar4una spoke$ %o not stay in samsara.% Immediately

upon hearing this, arvaripa prepared to go into the

sky, ut suddenly a woman who had followed him, did

reveren!e to him. %"hy do you want to do reveren!e to

me(% arnaripa asked. %I must have your eye,% the woman

answered" 3 am !ound !y attachment to your eye5 nothing

ese is necessary for me"3 The master too out his right eye

and gave it to her" /nd he !ecame nown as /ryadeva,

'2ith +ne Eye'"

/ryadeva #(arnaripa& then mastered the instructions

of agar)una" He purified the stains of his mind and wascompetey freed from a !onds" He praised the words of

his guru, and rising seven taas into the air, he preachedthe 8harma to many iving !eings, causing them to !e

free of !onds" 2ith his hands foded, !ut with his feet up

in the air and his head !eow, he did reverence to his guru

sitting !eneath him"

Then /ryadeva went to the top of the heavens wherethe gods of the height caused a rain of fowers" /fter thathe !ecame invisi!e"K This ends the story of the master

/ryadeva, who has the second name, the guru (arnaripa"



ThaganapaThaganapa means 'the $an 2ho /ways Tes Lies'5

this is his story" Thaganapa ived in the east of ndia, and as

a resut of his arma, he made his iving as a man of owcaste" +ne day, whie sitting on a tree trun, he entered into

thought, considering in what ways he coud te ies to others"

/ we-discipined mon came near him and ased, 32hatare you doing here93 3our reverence, do not want to say,3

he said" 3Te me without ying,3 said the mon" 3f you ie,there are various inds of arma produced" ou may !e

re!orn in he" ou wi want to ie and others wi not trust

you" The resut refecting the cause is that a !ad sme wi

come from your mouth and you wi spea deviousy" The

predominant resut wi !e that in the future state, your

tongue wi !e ie a pow in a rocy fied, producing fruit of



itte vigor"3

Thaganapa had never reaied what resuts woud comefrom his ying" Having heard these words, he !ecame very

afraid, and spoe truthfuy to the mon: 3our reverence,

am caed Thaganapa" am aways ying and have not spoeneven a hundredth part of a hair of the truth" 2hat can

do a!out my ying93

32i you practice the 8harma93 ased the mon" "If

your reverence wi preach the 8harma to me" But since have !een accustomed to ying from eary on, may not !e

a!e to give it up so easiy"3 3There are instructions which donot re6uire giving up ying,3 said the mon" pon hearing

this, Thaganapa !ecame happy and said, 32oud you

indy grant me that 8harma93

The mon initiated him in a way appropriate to his !odiy constituents, mind, and dispositions" He instructed

him that )ust as one uses water to remove water from the ear,so ying can !e the antidote to ying" He tod Thaganapa to

meditate on things !eing fase from the very !eginning5 andhis menta stream !ecame fuy mature" The essence of the

teachings is as foows:

3/ eCisting things which are o!)ects of nowedge are

from the !eginning, fase" Everything eCperienced !y the siC

sense facuties and the siC o!)ects-your seeing and hearing

and so forth-is fase" So meditate on everything as onyfasehood"3

/s for the eCisting things of this word of appearances,what is not nown to !e true is seen as fase"

ndeed, nowing and the o!)ects of nowing are a fase5

so if the siC senses and their o!)ects are fase,

where do you find the truth9

/nd so you remain in the misery of samsara"

chid, if you do not recognie the fase as fase,

you tae it as true5 and ie a waterwhee,you are ost again and again in samsara"Therefore you shoud actuay meditate on the faseness

of a eCisting things"

%ust as words are fase,

so aso are the physica forms and such"So grasping this, meditate on the fase"

Having !een instructed in this way, Thaganapa meditatedon a the data of consciousness as fase" n seven years,

the reaiation arose that this word of appearances indeed

appears fasey5 and he reaied that a eCisting things are

fase" Because of this, he turned away from hoding them as



rea" /gain the guru came and eCpained: 3The eCisting

things are not efficacious, even as fasehoods" Since their verynature is empty, these eCisting things are neither created nor

destroyed" $editate now in this way"3

Thaganapa came to reaiation in that way" He too conceptuaiation as his path, and he o!tained siddhi" n a

directions, he was nown as the guru Thaganapa" He gave

instructions to many fortunate ones, and in this very !ody,he went to the ream of the 8aas"



aropa aropa came from a famiy of wine-seers, !ut he himsef

gave up this famiy profession" n Saiputra, in eastern

ndia, he earned his iving !y gathering wood" ow, aropa

heard it tod that there ived, in Visnunagara, a very wiseman named Tiopa" Thereupon aropa eCchanged his oad

of wood for a !ac anteope's pet, too up the ha!it of ayogin, and finay set out in search of the yogin Tiopa"

He came to Visnunagara and ased for the yogin, !ut themaster had gone off, eaving everyone !ereft" aropa wandered

through the and, !ut did not find him" Finay, after a

ong search, he met Tiopa on the road" aropa did reverence,

and circumam!uated Tiopa saying, 3 guru, are you

in good heath93 3 am not your guru and you are not my

student,3 said Tiopa" /nd in anger he !egan to thrash aropa, !ut aropa's faith ony increased"

aropa then gathered ams in a cay pot and presentedthem in front of his guru-who !ecame angry and !eat him

as !efore" aropa's faith increased even more" He ate the

remaining food and made circumam!uation" aropa

!rought ams again in the evening, and the neCt morning he

went out for more" n this way, for tweve years, he did

reverence !efore the guru without despairing, athough the

guru did not spea any words to him eCcept in anger"+ne day, aropa was !egging ams where a weddingwas taing pace" He received great amounts of food of

rriany different inds and a 6uantity of a very tasty dish

caed 'green patasa' which had eighty-four different ingredients"

He gave this dish to his guru" The guru ate it and wasso peased that he said: 3$y son, where did you get such

food9 2ho gave it to you93 aropa fet the eCtraordinary )oy that is o!tained in the

first Bodhisattva stage" He thought to himsef: 3For tweve

years stayed near my guru and he did not even say '2ho

are you9' ow he has said '$y son'"3 /s he refected on this,

aropa !ecame very happy" 3Son,3 said Tiopa, 3go get me

some more of this deicious dish"3 Four times aropa wentto get the food, and everyone in the house was gad to give it

to him" The fifth time, aropa was ashamed to as again, !ut fet that if he did not get it, the guru woud !e dispeased"

So he ;went to as once more5 seeing that a the

guests of the househoder were distracted, he stoe the pot

fu of food and carried it away" 2hen he presented it to hisguru, the guru was most peased" aropa was initiated with

!essings and given the instructions of ?a)ravarahi" /fter



meditating for siC months, he o!tained siddhi and !ecame

famous everywhere under the name aropa" From everydirection, peope came to mae offerings to him, and a ight

arose from his heart that was visi!e for the distance of a

month's trave" /fter woring for the !enefit of countess !eings, he finay went to the ream of the 8aas"

ShaipaThe name Shaipa means 'the 2of-man'" Shaipa5who was of ow caste, ived in the city of ?ighasura near a

cemetery where pacs of woves howed at night" 8ay and



Tiopan the and of Bhigunagara, there ived a very earned

master named Tiopa" He was the o!)ect of the ing's devotion

and worship and was given a su!sidy of five hundredgod coins every day" +ne day he !ecame distur!ed whie

preaching the 8harma to the measureess circe of students

that surrounded him" He refected on the meaningessness of his ife, and fied with this thought, desired to sip away" His

foowers tried to prevent him from doing so, !ut when he

was aone, the master put aside his monastic gar! and

dressed himsef in patched cothing" He wrote a etter andeft it in his house: 3 wi not return again" 8o not come

after me"3 8uring the night, he eft"

Tiopa setted down in a cemetery in the city of (anci,where he too food and provender and practiced" aropa



came to him and offered food, and whie iving ie this,

Tiopa purified the stains without remainder" /fter practicingfor ten years, he o!tained the success of $ahamudra"

Having gone to the ream of the gods, Tiopa was given

food offerings !y the deities" Having o!tained the successfu powers of !ody, speech, and mind, he !ecame famous in a

directions as Tiopa" He set measureess num!ers of persons

on the path, and wored for the !enefit of iving !eings"Finay, in this very !ody, he went to the ream of the 8aas"

<atrapa



<atrapa, 'the Beggar 2ho <arries a Boo', ived in

Sandhonagara, and though he was a !eggar, he carried asma dictionary in his hand" +ne day he met with a wediscipined

yogin who ased him, 32hat are you doing93 3

am !egging for my iveihood,3 <atrapa repied" The yoginthen ased him, 38o you not need the path for your neCt

ife93 But the !eggar ased the yogin, 3How shoud regard

such a path93 The yogin then initiated him into Heva)raand gave him these instructions:

<onfess a your sins5

meditate )oy a day and night"

Loo to your !ody for what you have done !efore5

what wi happen ater depends on your mind"

2hen you have meditated thisK way for a ong time,the signs wi arise progressivey,and you wi o!tain Buddhahood

in this very ife"

But <atrapa did not understand the meaning of this"

The guru eCpained:3 'Sin' means ignorance, and from it a

sorts of deusions arise" But if you hod to the view that reaiesthat the word of appearances is $ahamudra, your sins

wi !e purified"3 '$editate )oy, day and night' means that if you meditate

compassion continuousy, the !iss of the 8harma-nature

wi arise !y itsef" If one does not hod the deeds of pastand future as a!soute, the mode of iving which arises from

inner power wi !e perfect"

3'2hat wi occur ater' means a your happiness and

misery arise from your mind" It depends on whether or not

you are sti cinging to your attachments"

3 'n this way for a ong time' means you shoud cutivate

vigor and eCamine the mind undistractedy" f you meditatein this way, you wi turn away from the mind's deusions-and as a resut, you wi o!tain Buddhahood in this very

ife"3

$ter the guru had given his instructions in this way,

<atrapa meditated in Sandhonagara" n siC years, he o!tained the siddhi of $ahamudra" /nd !eing famous in a

directions as the guru <atrapa, together with a circe of fivehundred, he went to the ream of the 8aas"



So get out"3

3That is not impurity,3 said the yogin" 32hen the !ody,speech, and mind contain unvirtuous 6uaities, that is impurity"

By washing the !ody, you do not purify the defiements

of the mind" That which ceans the stains of the mindare the guru's instructions-which are pure from the very

!eginning"3 /nd he continued:

Those of the $ahayana famiy are the highest,Ksatriya or Brahman are not as good"

2hie it is not good to have a dirty !ody,

merey !athing with water wi not mae you pure"

+ny the instructions of a we-6uaified guru

can wash you competey cean"

The highest food and drin are without attri!utions5rice and mi cannot accompish that"

2hen the yogin had spoen this and more, the Brahman

too faith, and ased the yogin to give him instructions" The

yogin answered, 32e, wi do as you as if you give me

food"3"If you teach me the 8harma here in my home,3 said the

Brahman, 3my househod and friends wi !e suspicious"

wi go to where you ive" 2here are you staying93 3 ive in

a cemetery,3 the yogin repied" 3<ome there, !ringing wineand por"3 3f it is improper for a Brahman even to pronounce

the words 'wine' and 'por', how can it !e proper tocarry them with me93 But the yogin repied, 3Bring them if

you want the instructions"3 3 cannot as for these things !y

day,3 said the Brahman, 3so wi come to you at night"3

The Brahman, disguising himsef, went to the maret

and !ought the wine and por, after which he went to the

cemetery and presented them to the yogin" The yogin ate

some himsef and gave some to the Brahman" He then gavethe Brahman the initiation which transfers spiritua power,and the Brahman offered a mandaa"

The yogin then made the Brahman sweep the house to

!rea his pride in caste, after which he eCpained the sym!os

of right understanding" He had the Brahman paster the was, and then he eCpained the sym!os of proper

activity: 3The coor of the paster is the sym!o of meditation"The con)unction of the three-the wa, the paster, and

the act of appying it-is the sym!o of the resut"3

The Brahman, reaiing the meaning of these sym!os,

understood that the word of appearances is the pro)ection of



iusion" He a!andoned a conception of caste, and he !ecame

a yogin" n siC years of meditating, he o!tained thesiddhi of $ahamudra, and !ecame famous everywhere as

the yogin Bhadrapa" He wored for the !enefit of iving

!eings, and finay, with a circe of five hundred foowers, hewent to the ream of the 8aas in this very ife"

(handipa

(handipa or 8huandi, if transated, means 'He 2ho$aes Two into +ne'" He was of the sweepers caste, and was

a !eggar in the city of*ha"%&apura" He made his cothes !y



coecting scraps from the gar!age pies and sifuy

patching them together" +ne day, a we-discipined yogincame aong and ased him how he coud ive in such misery

and poverty" 32oudn't you rather practice the 8harma93

The !eggar repied, 32ho woud teach the 8harma to me933 wi teach you,3 said the yogin, and initiated the !eggar

into <arasamvara" He gave him instructions on the

8eveoping Stage, the .erfecting Stage, and their Tota ntegration"The !eggar tried to meditate, !ut found himsef thining

a!out sewing cothes, and did not want to continue" 3

do not want to meditate this morning,3 he said to the yogin,

3!ecause have distracting thoughts"3 The yogin then gave

instructions which woud tae these thoughts as path:

ECisting things are in suchness5

there is no sewing or things to !e sewn"The gods and mantras are ie that5

and the reaiation of this is the 8harmadhatu"2hen the !eggar meditated accordingy, he ost the

thoughts of sewing cothes, even osing the gods and mantrasin the ream of the 8harma-nature" He reaied the 8eveoping

Stage, the .erfecting Stage, and their Tota ntegration"

n tweve years, he o!tained the siddhi of$ahamudra"

He wored for the !enefit of countess iving !eings and

went to the ream of the 8aas"



/)oipaThe name /)oipa means 'the Lay Bum'" n the city of

Saiputra, there was a son of a househoder, who was very

fat" +f the four modes of action-ying down, sitting, standing,and waing-his most common mode was the first" His

parents and reatives chased him out, saying, 32hat good isa son ie this93 He came to a cemetery, and there he ay

down" / yogin happened aong, and upon seeing the !oy,

compassion arose in him"

ow, the yogin had o!tained food and drin in the city,

which he then gave to the young man" But the !oy did not

even get up to eat the food" "If you wi not get up to eat,3said the yogin, 3what in the word can you do93 3$y parents

got rid of me !ecause coud do nothing,3 /)oiparepied" 3<oud you not use the 8harma whie you are ying

there93 ased the yogin" 3 coud indeed,3 said /)oipa, 3!ut



who woud teach the 8harma to one ie me93 3 wi give it

to you,3 repied the yogin, and he gave him the initiation of Heva)ra" He gave instructions on the stages of the Lesser

<onsummation:

3n the meditation of the pper 8oor5 meditate condensingthe three word systems into a drop, the sie of a

white mustard seed, on the tip of your nose"3 /)oipa then

ased, 32hat signs wi occur during this meditation933$editate and you wi now them,3 was the yogin's repy"

/)oipa meditated in this way, and having dissoved the

image of the three word systems and the mustard seed into

emptiness, he produced the reaiation of $ahamudra" He

meditated for nine years, and he o!tained the siddhi of

$ahamudra" /fter woring for the !enefit of iving !eings,

he went in this very !ody to the and of the 8aas"



of sef and other into the reaiation of the 8eveoping Stage,

the .erfecting Stage, and the ntegration of the two, heacted according toK the spontaneous !ehavior arising from

inner power" The peope of 4a)apura a caed him a cray

man, !ut he said:

Some things are hed as sef, some appear as other:

These two appear to have an a!soute nature"

If the wise understand these correcty,the divine hosts of conceptuaiations

within the etter /

dissipate ie the rain!ow in the sy"

/rising, duration, and cessation

no onger pertain to me, the <ray +ne"

$y !ehavior arising from non-dua power is !issDThe cear unceasing reaiation is !issD

$editating unceasingy on the siC assem!ies is !issDThe effortess resut is !issD

He then rose seven taas in the sy and dispayed various

miraces" From then on, he was caed the guru (aapa"

Later he went to the ream of the 8aas"



indeed,3 they repied"

The yogin then initiated the two men into <arasamvara"He gave them the instructions, and !essed them with

mantras, mudras and samadhis" They meditated for tweve

years, purifying their !odies !y mudras, their speech !ymantras, and the stains of their minds !y samadhi" This is

the essence of their instructions:

By the scading water of mudras,

the stains of the !ody are ceansed5

!y the water of vowes and consonants,

the stains of speech are purified"

%oining the hero and heroic ady,

the stains of the mind are wiped away"

They accordingy performed the mudras and recited themantras" Having meditated on the mind as insepara!e

from the 8eveoping and .erfecting Stages, they purified

the stains of !ody, speech, and mind" 2hen they o!tained

the siddhi of$ahamudra, the cothes were ceansed !y themseves

without the men having to wash them" The peope

saw this, and reaied that the washermen had perfectedthese 6uaities" They !ecame famous in a directions as

8hom!ipa5 they wored for the !enefit of sentient !eings,

and after a hundred years, went to the ream of the 8aas"



(am!aan the and of (anarama, there was a ing who rued

some ,>, cities" He had two sons" 2hen this ing died,

the edest son, due to his peasing nature, was consecrated as

ing !y the subjects. Because of the ing's virtues, the inha!

itants a prospered5 they ived in uCury, eating from pates

of god"

/fter !ecoming ing, the prince, who had not seen hismother for many months, ased, 32here has my mother gone9 2hy does she not come to see me anymore93 3She is



grieving for your father,3 was the answer"

/fter a year had passed, his mother came to him crying"32hy is my mother crying93 he ased" 3 am crying !ecause

am not happy that you are sitting on the )eweed throne,

ruing the ingdom"3 So the prince said to his mother,32hat if were to set my younger !rother to ruing the

ingdom and entered the monastic order9 2oud my mother

then !e happy93 3That woud !e the right thing to do,3she said" So he gave the ingdom to his younger !rother, entered

the order, and remained in a vihara together with a

circe of three hundred mons" But again his mother came to

him weeping"

He greeted her and said, 3$other, why are you crying93

3 am sti not happy,3 she said" 3Though you are in the

monastic order, you are )ust ie a ing in the midst of a !usting crowd"3 32hat then shoud do93 ased the prince"3/!andon this !uste for an isoated pace,3 she repied" So

he gave up the vihara, and he sat at the foot of a tree in an

isoated pace, getting his provisions !y !egging ams"

/gain his mother came to him and wept" The son

greeted her, and said, 32hat shoud do now93 /nd his

mother said, 32hy are you hoding on to those senseessmonastic impements of iveihood93 So he discarded his

mon's ro!e and !ow and such and too up the ha!it of ayogin" He went into another country and, on the way, his

mother, who was a daini, initiated him into <arasamvara

and eCpained the 8harma"

The son sept in the ashes of the cemetery and practiced

for tweve years" He o!tained the siddhi of $ahamudra,

and went to the heavens" His mother, together with many"ainis, foowed him to the heavens and said to her son,

3+f what use is this great wonder, this waing in the sies, if you do not wor for the !enefit of sentient !eings9 If you are

a!e to do so, wor for the !enefit of iving !eings"3So the master set out for the west to $aapura in

""iyana, a city of 0G, inha!itants" n a pace caed

(ar!ira, in an isoated pace in Banava, he sat in a cave

caed 'The +pening at the Top of the Taas'"The witches of the area noticed his presence" +ne witch

informed another, and the 6ueen of the witches, admadevi,

together with her entourage, went to o!struct him"

The master, wearing a !ac woo coa, went to !egams in the town" +n the road, he met with a witchgir, who

came up to him saying, 32e have prepared food for you5 pease come into our house"3 3 do not eat inside houses,3 the



He !ecame famous under the name (am!aa or Lvapa"

For countess years he wored for the !enefit of iving !eings, and in that very !ody, he went to the ream of the

8aas"

TengipaTengipa was a Brahman, a minister of (ing ndrapaa

of Saiputra" He and the ing !ecame disgusted with samsara,so they !oth went to the cemetery where Luyipa ived,

and noced on the door of his hut" 32ho is there93 ased



the master" 3The ing and his minister,3 they repied"

Liiyipa then wecomed them in, and after they had firstsu!mitted their !odies as an initiation fee, initiated them

into the mandaa of <arasamvara"

They went into a foreign and, +dissa, and there thethree, master and students, !egged ams" t was there that

the ing was sod, as is tod in the story of 8aria"

The two, the master Liiyipa and the Brahman minister,arrived a wee ater at %intapura, the pace of a Buddhist

ing" They went to the residence of a wine-seing woman,

and finding the chief wine-seer at home, Liiyipa said to her,

3 Lady, wi you pease !uy him93 From the inside, she

repied, 3 wi !uy him" How much do you want93 3Three

hundred god coins wi do,3 he said" She paid the price, and

too the Brahman away" /s the master was eaving, he said,3For such a price, may he seep aone5 and et him go whenyour money is regained"3

The Brahman was very happy carrying out his duties as

a wine-seer, and eventuay he !ecame the chief of the

woman's whoe househod" Then one day, athough he had

finished his day's wor at the inn, he was not !rought his

food" 2hen night came, he went to seep in the garden, !utsti the wine-seing woman had not sent food" 2hen finay

she remem!ered and sent food to him, those who !roughthim his food saw five-hundred divine maidens maing

offerings to the Brahman, whose !ody was shining" They

reported this to the woman, and she repented of what she

had done"

She said to the minister, 3 have sinned for maing you

wor these tweve years" .ease, to mae up for this, woudyou consent to !e my o!)ect of reverence for tweve years9

wi mae offerings to you and honor you"3He did not accept the offer, !ut instead, after preaching

the 8harma to the wine-seing woman and the peope of %intapura, he gave them instructions for practice" He then

went to the ream of the 8aas with a retinue of seven

hundred"

Because he performed the wor of a rice-huser, he !ecamenown as Teigipa, and so it is said in this verse:

Teigipa who recited the ?edas

too up the idea of husing rice"

He aways hused the rice carefuy,

gathering it into pies !y hand"He !eat the rice grains !y the guru's instructions5



the dar rice grains he !eat"

/t first, he pounded sin with virtue, !y the peste of va)ra nowedge"

He shone ie the sun and the moon,

in the emptiness of the mortar"He pounded ac6uiring and renouncing into nonduaity,

and churned his conceptions with the sound of HUNG

The pure !utter of great )oy arose,and he tasted the favor of non-duaity"

Teigipa was sod to the wine-seing woman !ecause of

his considera!e attachment to his !eing a Brahman5 the

wine-seing woman, having taen him in, cut down his

pride in caste"



mmeasura!es as methods of yogic protection"

Having produced the fruits of compassion, happiness,friendiness, and e6uanimity in meditation, he purified a

the poisons of deusions and wrong views" He o!tained the

$ahamudra siddhi, and !ecame famous in a directions asthe yogin Bhandhepa" 2hen ?isvaarman in6uired of him,

he repied:

?ision without perceptions,

meditation without cutting the fow,

deeds ie mother and father,

and resuts ie the sy"

These are the four see without distinction"

How can one succeed !y hoding things wrongy9

Behod, one shoud aways rey' on a guruwho is a master of wonders"

For four hundred years Bhandhepa spoe in this wayand wored for the wefare of measureess iving !eings in

the siC great reams of Sravasti" Then, together with four

hundred foowers, he went to the ream of the 8aas in thisvery !ody"



TandhepaTandhepa, 'the 8ice-payer', was a person of ow caste

in the and of(ausam!i Having eChausted a of his weath

!y continuousy paying dice, he was soon penniess" Hecontinued to compusivey pay dice, !ut since he had ost a

of his money, everyone avoided him" He !ecame so de)ectedthat he went to a cemetery and remained there"

/ yogin came aong and said to him, 32hat are youdoing here93 Tandhepa repied, 3 ove to pay dice, !ut

have ost my entire fortune" Both my !ody and mind are

tormented, and so am staying here"3 The yogin then ased

him, 32oud the 8harma !e of use to you93 To which Tandhepa

repied, 3 cannot give up dice-paying" But if there

is a teaching which woud not mae me give it up, then coud use it"3 3There is such a one,3 said the yogin, and he



gave him initiations and instructions:

3$editate on the three words !eing emptied )ust asyour purse is emptied when you pay dice" $editate on the

mind itsef !eing empty, as empty as the three words"3

%ust as you can get rid of a fortune at dice,

you can get rid of conceptions !y the dice of nowedge"

ou shoud pound the conceptionsinto the 8harma-!ody

)ust as you are now pounding on yoursef"

%ust as surey as you seep in this cemetery,

you wi rest in great )oy"

Tandhepa meditated according to the way he was

taught, dissoving the conceptuaiations of the three wordsinto the 8harma-nature" n this way, he ac6uired thenowedge arising from the cear understanding that everything

is without sef-nature" Having o!tained the fruit of

$ahamudra, he said:

f at first distress did not arise,

then how coud enter the path of i!eration9If had not taen recourse to my guru with faith,

how woud have entered the highest siddhi9

/fter he had spoen, he rose in the sy, and in that very

!ody, he went to the ream of the 8aas"



ukkuripa+nce there was a Brahman from (apia"Saru who too

faith in the mantra vehice" Taing up the practices of a

yogin, he went a!out !egging for provisions" +ne day, hecame across a starving femae puppy on the road that eadsto the city of Lum!ini" Feeing compassion for her, he intended

to tae her with him to the city" /fter ooing aaround, he found an empty cave where he eft the puppy

whie he o!tained provisions" He then decided to practice in

that pace"

/fter tweve years, he o!tained the wordy siddhis such

as cairvoyance and other powers5 he therefore was invited

to the heavens of the thirty-three gods" /nd so he went there,

eaving the dog in the cave !y hersef" Left without the man,she dug into the earth5 water and food arose, and so sheremained in the cave"



The gods made offerings to the yogin,K !ut then he

remem!ered his dog of former times" 2hen he started toreturn, the gods tried to prevent him, saying, 3Having o!tained

your a!iities, it is not right to hod ideas such as that

of a dog" ou shoud remain here"3 They repeated this againand again, hoding him !ac"

However one day, he did not isten to them, and returned

to the cave with its stream" 2hen he patted the dog,she !ecame a "aini, who said:

2e done, we done, you are a son of good famiyD

ou did not remain in those powers that hinder"

ou wi attain the higher siddhi"

The previous powers can deceiveyou

have purified your wrong views"Having these a!iities is not such a wonder"The mother wi !estow the hoy siddhis,

the highest of great )oys without impurity"

Speaing in this way, she gave him the teachings of the

sym!os which unite wisdom and method, and he o!tained

the highest siddhi" The menta outoo which is pure andunchanging arose, and from then on, everyone in Lum!ini

caed him the guru (uuripa" He worked for the !enefit of

iving !eings, and together with an assem!y of peope from

the city of(apia"Saru, he went to the ream of the 8aas in

that very !ody"



$ahipa, 'the Braggart', was a man of ow caste who

ived in the and of $agadha" He had great !odiy strength, !ut was aways under the power of his pride, for he thought

he coud su!due any man or indeed any iving !eing" +ne

day a yogin came !y and seeing him, said, 32hat are youthining a!out9'' 3 am not thining of anything,3 $ahipa

repied" 32e then, what a!out 'there is nothing cannot

overpower'9 2hat do you consider that93 Thereupon $ahipa !ecame a !eiever and did reverence to the yogin,

saying, 3 give you most respectfu greetings"3 The yogin, in

repy, tod him to purify the stains of his arrogance" 3.ease

teach me how,3 said $ahipa" The yogin said he woud

teach him, and gave him the initiation which transfers spiritua

power:

ou shoud now that appearances are in the mind, !ut the mind is empty-not produced, not destroyed"

$editation is hoding to that without distractionas

a resut, the mind !ecomes the vast eCpanse"

But $ahipa answered, 3 do not understand this"3 So

the yogin then continued:

Since you are powerfu,there is nothing you cannot su!due"

These three-appearances, !reath, and wisdomyou

must hod to !e ie the sy's eCpanse"

$ahipa was taught the instructions which tae contradictions

as path" Thining, 32hat is the difficuty in that93he hed to the path and persevered" Since he coud not find

an o!)ect, he was no onger conscious of !eing "the su!)ect" Bythe emptiness which is ie the eCpanse of sy, he o!tained

siddhi"For three hundred years, he gave powerfu instructions

to countess !eings to !e converted in the country of $agadha,

and with a circe of 0G foowers, he entered the

ream of the 8aas in this very !ody"



/cintan the city of 8hanariipa, there ived a man of the

wood-seer caste whose name was /cinta, which means 'He

2ho s Beyond Thought'" He was very poor and onged dayand night for weath5 he had no other interest in the word

than how he coud o!tain money and fortune" But since

these were ony daydreams, he !ecame discouraged andwent off to a deserted pace to !rood"

The yogin (am!aa came aong, saw this woodseer,and said, 3ou are aone and sient in this oney spot" 2hat

is it that you are thining a!m=t, sitting here93 3 am depressed,

yogin, for my heart dwes on money and wordy

fortunes" cannot thin a!out anything ese"3 3f there were

instructions to find weath and fortune, coud you practice

them93 ased the yogin" 32ithout a method, cannot practice



anything,3 the man said" /nd he re6uested instruction"

The yogin then initiated him into <arasamvara and gavehim these instructions on the profound .erfecting Stage:

How can you o!tain weath !y )ust wishfuthining9

*ive up these daydreams,

which are ie the son of a !arren woman"The !est !ody has the nature of the sy"

<ontempate that your mind is as !right as the

many stars,

and you wi !ecome ie the god of weath himsef"

2hen these things !ecome evident,

then everything you desire wi arise"

The wood-seer meditated accordingy" He fused hisideas a!out weath and fortune with the stars, and dissoved

these stars into the nature of the sy" /nd in this way, he

!ecame devoid of conceptions"

Then his guru came again and said, 3Having spoen

with no conceptions whatsoever, you have !ecome free of

them"3

Since your nature has !ecome ie the sy,did you use it as an o!)ect, or what9

If you meditate free of coor and shape,

in what way can you desire things9

Having reaied the meaning of this, the wood-seer

o!tained the siddhi of $ahamudra" He !ecame famous as

the guru /cinta, and instructed others on the rea nature of

Kthings, woring for the !enefit of iving !eings for three

hundred years" Then with a circe of foowers measureess in

eCtent, he went in that very !ody to the ream of the 8aas"



Ba!hahiThe meaning of Ba!hahi is 'the $an 2ho *ets $i

from 2ater'" n the and of8han)ura, there ived a man of

ksatriya

caste, who was attracted to a the advantages of ingship" / we-discipined yogin came to him asing for

food and provisions" The ksatriya offered him food and

drin, and then too faith and ased for the 8harma"

The yogin said, 3Faith is the root of the entire 8harma"

The guru is the root of a siddhi"3 Then he gave him the

initiation which transfers spiritua power and gave instructions

on the nadis, prana, and bindu, in this way 5

2ith that specia !ody possessing method,

miC the semen with the great ocean of !ood,and hod it in the mandaa of the vuva"

2hen you have carried it to its proper pace,



you wi cast away the is of samsara,

and wi tae the great )oy of i!eration" aina meditated accordingy" %ust as the otus grows

from the mud !ut is not covered with the mud from which itarises,

the four )oys of meditation manifested themseves inthe four caras" $editating, he was no onger enmeshed in

the is or conceptions of samsara"

n nine years, reaiing the meaning of his meditations,he purified the stains of his deusions" +!taining the siddhi

of $ahamudra, for four hundred years he wored for the

!enefit ofiving !eings in Saiputra" Together with GG of his

foowers, he went in this very !ody to the ream of the

8aas"



BhusukuBe!ause Bhusuku, who was of the kl(atriya !aste, appeared

to have an auspi!ious !hara!ter, he was a!!epted as a

monk in the monastery of 3alanda. 1t this time, evapalawas king, and he provided food and drink for the group of

seven hundred mons in the 8harma-circe of aanda5 the

a!!ot of the ordinary section of the four sections of theSangha had a!out three hundred students" By their diigence,

they had a !ecome sifu in the five sciences, eCcept

for this ksatriyamon, who was very ethargic in his studies"

$oreover, each morning he ate five fu !ows of rice !ecausehis appetite was ie a raging fire" (ing 8evapaa said

of him, 3This person is a husuku, a ay !um"3 /nd so the

mon !ecame nown !y the name of Bhusuu !ecause hedid ony three things: eat, seep, and wander around"It was the genera practice in aanda to have those



in the 8harma-circe recite the Siitras in turn" The a!!ot,

speaing for the entire pace, said to Bhusuu, 3Since youwi not tae your turn reciting the Siitras, pease go esewhereD3

But Bhusuu repied, 3 have not !roen any of the

rues"It

is not right to throw me out" t is )ust that have nouc in earning academic su!)ects"3 So he was permitted to

stay"

But when it was again time for Bhusuu to recite theSiitras, the mons tod him to prepare we, !ecause this

time he woud have to tae his turn" He accepted that he

woud have to do it, and a the mons ofaanda panned

to come to hear him and augh at him"

The a!!ot said to Bhusuu, 32hen you shoud have

!een studying, you were eating or seeping instead of

preparing the Siitras for the master of aanda"3 Bhusuurepied, 3 wi recite the Siitras"3The a!!ot then said to him, 3f you cannot recite the

Siitras, you wi !e eCpeed"3 Bhusuu said he understood"

But he sti coud not do it, so the a!!ot taught him the

mantra of the hoy $an)usri'-/-4/-B/-TS/-/-and tod him

to recite the mantra during the night without seeping" He

set Bhusuu to reciting the mantra with a meditation cordaround his nec and nee to prevent his doing"

As Bhusuu was reciting the mantra, the hoy $aft)usri

appeared to him and said, 3How are you doing, Bhusuu93Bhusuu repied, 3n the morning, it wi !e my tum to recite

the Sii"tras" t is a!out this that am maing a re6uest tothe hoy $aft)usri3 The hoy one said, 38o you not recognie

me93 3o, sir, do not,3 he answered" 3 am $aft)usr"3

3+hD3 said Bhusuu" 3$aft)usri, pease, want the siddhi

of the most eCceent wisdom"3 3.repare your Sii"tra in the

morning,3 said $aft)usr" 3 wi give you the nowedge"3

Then $aft)usri disappeared"

+n the morning of the Sii"tra-recitation, the mons, themass of peope, and the ing arrived at the assem!y ha, ateing each other how they had come to oo at Bhusuu"

The impements of offering, the fowers, and so forth were

then carried in, and the assem!y setted down, ready to

have a good augh"Bhusuu, having re6uested the mon's paraso, went to

the throne of the vihara without apprehension5 when he satdown, he !ecame eCtraordinariy radiant" Even though

there was a curtain in front of Bhusuu, everyone was wondering

what was happening"

3Shoud recite the Sii"tras in the way they have !een



done !efore, or shoud eCpain them in a way that has not

!een done !efore93 ased Bhusuu"The schoars a ooed at each other whie the ing and

the peope aughed" The ing said, 3ou have deveoped a

method of eating that has never !een seen !efore, and amethod of seeping and stroing a!out that has never !een

seen !efore" ow preach us the 8harma in a way that has not

!een done !efore"3Bhusuu proceeded to eCpain the essence of the ten

divisions of the Bodhi!ary!watara, and then rose up into the

air" The five hundred schoars of aanda, (ing 8evapaa,

and the crowds of peope a too faith and threw fowers

that neary covered Bhusuu up to his nees" 3ou are not a

husuku,% they said" 3ou are a master"3

The ing and a the schoars caed him Santideva,'.eacefu 8eity', !ecause he 6uieted the pride of the ingand schoars" The assem!ed schoars re6uested him to mae

a commentary" 2hen that was done, they ased him to

!ecome the a!!ot" But he did not agree to that"

He paced in the tempe his most precious !eongings as

a mon, the mon's ro!es and the !egging !ow, and to the

surprise of the a!!ot and the mons, he eft the vihara"Eventuay he came to the city of fifty-thousand inha!itants

caed 8eira" Hoding a git-handed wooden sword in hishand, he went to the ing and said: 3t is seemy that !e

your swordsman"3 /nd so he made his iving in this way, and

was given ten times ten god coins a day" For tweve years he

was a swordsman, yet he never deviated from his no!e aim"

Then one day in autumn, the swordsmen, incuding

Santideva, made offerings to an image of the *oddess ma"2hie they were a washing their swords, one of the men

saw that Santideva's sword appeared to !e of wood, and hereported this to the ing"

The ing said to Santideva, 3Show me your sword"3 ButSantideva repied, "If showed it to you, it might !ring you

harm"3 3Even if it were to harm me, so !e it,3 said the ing"

3Then cover your eyes,3 said Santideva" He then drew the

sword from its sca!!ard5 its ight was so !right the peopecoud not endure it" They !egged him to put the sword

away, for even their covered eyes were !inded" Santideva

then anointed them with his tears, and their sight was restored"

/maed, they ased him to remain and !e an o!)ect

of veneration, !ut he woud not stay"

Santideva went up onto a rocy mountain, where he wasseen iing wid animas !y his magic power" He was aso



seen eating their fesh, and this was reported to the ing" The

ing and his court went to the mountain and 6uestionedSantideva: 3+nce you were an ascetic, chief of those at

aanda" There you eCpained the 8harma5 here" you demonstrated

that you coud cure !indness" 2ith such a!iities,how can you !ear to do an in)ury, et aone tae ife93

But Santideva said, 3 have not ied anything"3 He

then opened the door of his hut" They a ooed out uponthe mountain and saw that the wid animas had !een

restored to ife, and had even dou!ed in num!er" Soon the

animas eCtended over mountain and vaey" 2hen the animas

finay disappeared in the distance, and the ing and

the fortunate others were again aone, they reaied that a

eCisting things are iusory, ony a dream" Then, reaiing

that things are not rea from the very !eginning, they set outupon the spiritua path" Santideva spoe:

These animas which ied

in the !eginning did not come from anywhere"

n the duration, they did not stay anywhere"

n the end, they were not destroyed into anything"

From the outset, eCisting things are not rea,so how can the iing and the ied !e rea9

Behod, sti having compassion for iving !eings,Bhusuu has said this"

4eciting this, manifesting his a!iities to a, he hum!ed

the ing and a the others and instructed them in the

8harma" He o!tained the siddhi of $ahamudra, reaiing

the unity of !ody, speech, and mind" The 6uaities of the8harma arose in him instanty5 finay, after a hundred

year s, he went in that very !ody to the ream of the 8aas"



ndra!hutiThere were G, cities in ddiyana, and these cities

were rued !y two ings" ndra!huti rued the 0G, cities

in Sam!oa, and (ing %aendra rued the 0G, citiesof Lanapura"ndra!huti, the ing of Sam!oa, had a seven-year-od

sister named "aksminkara! He offered her in marriage to the

young son of %aendra, ing of Lanapura" But when (ing

ndra!huti met with his ministers, they counseed him that

since %aendra did not practice the 8harma, he shoud

consider someone ese" So ndra!huti ended the agreement,teing %aendra's messenger that since those who practice

the 8harma and those who do not have itte in common,the coupe shoud not marry"

But a year ater, %aendra's son came to Sam!oa and



met with "aksminkara! They seemed to !e compati!e,

when the prince set out for his own country, ndra!huti sentwith him horses, eephants, and many men !earing god and

siver as presents" 2hen the son returned to his own and, his

father ased him a!out his young wife, and the princerepied, 3 did not !ring her with me !ecause she is too

young" But a is we"3

ow ndra!huti had many wives, and a of them hadfaith in the 8harma" The guru (am!aa had initiated and

given instructions to a those no!e adies as we as to the

princess, and they a endeavored toward accompishment"

The princess was siCteen years od when (ing %aendra

sent a messenger for her5 !ut when she was siCteen years od

she had aready turned her mind from samsara" 51s is eCpained

in the story a!out the princess hersef, she finayaccompished her aim and, aong with a sweeper, she few upinto the sy"& (ing %aendra sent a messenger to ndra!huti

concerning the ife-stye of the princess: 3That the ady has

attained a high eve of accompishment is a good thing,

!ut it has not !rought a!out my own peace of mind-and

that is not good"3

Then it occurred to (ing ndra!huti: 3$y sister isworing for the !enefit of iving !eings" $y ingdom gives

me itte !enefit and great concern: shoud give it up and practice the 8harma"3 So the ing gave his ingdom to his

son, and having practiced in the paace for tweve years, he

o!tained the siddhi of $ahamudra" His entourage, however,

did not now this" +ne day, the son and the courtiers

were ooing for the ing and they were a!out to open his

door, when a voice from the sy said: 38o not open the door, am here"3

2hen they heard this, they ooed up and saw (ingndra!huti sitting in the sy" pon seeing this, they were as

happy as if they had o!tained the first Bodhisattva-eve"The roya father remained sitting there for seven days,

preaching from the sy to those who honored him in their

faith" To the son and the courtiers, he tod of the great,

profound, and inconceiva!e 8harma, and then, with sevenhundred foowers, in that very !ody, he went to the ream of

the 8aas"



$eopan the and of Benga, there was a person of the foodseer's

caste who aways gave provisions to a certain yogin"

+ne day, the yogin ased him, 32hy are you giving reverenceto me93 3Because need provisions for the path to my

future ife,3 the food-seer repied" 32e then, are you a!e

to accompishK such provisions93 The man said he coud, so

the yogin gave him the initiation which transfers spiritua

power5 he aso gave him instructions which introduced himto the nature of the mind itsef"

To the ordinary mind,

even though it is )ewe-ie,

samsara and nirvanaappear to !e different"

t depends on whether or not



(otai(otai, who was aso nown as Togcepa, ived in theand of 4amesvara unti he went to ive in a and four days

)ourney distant, where he hoed the mountain fieds for aiving" The master Santipa, who had !een invited to Sinhaa

!y the ing, happened !y the mountain fied on his way to

$adhyadesa, and ased (otai, 32hat are you doing93

(otai respectfuy greeted him, and said that he was hoeingthe mountain" He went on to say, 3Evi ings have destroyed

the and, and everyone is suffering" cannot get and in4amesvara, and so have come to this mountain area to

wor"3 Santipa then ased him, 3f had $antric instructions

for powing the mountain, coud you use them93 3

coud,3 (otai answered, and so Santipa said:

8eeds ie those you are doing



wi tire the !ody

and so those deeds are very !ad"These are the siC mistaen deeds"

But truy, powing the and is charity,

and moraity, such as not harming others"It is the patience which endures pain,

and the vigor which accompishes"

It is the unwavering mindfuness,and the wisdom which nows these"

By the siC true deeds,

one a!andons the mistaen deeds"

?enerating the guru is charity5moraity is guarding your own menta stream"

.atience is the endurance of the mind itsef"

?igor is meditation5mindfuness is unwavering,

and wisdom is that which nows these things"

$editate aways on these"

But Togcepa said, 3.ease eCpain the meaning of this"3The master repied, 3?enerate the guru, since a peasure

and pain arise from one's own mind" $editate on the primanature of one's own mind, for the prima nature of the mind

is unchanging ie the mountain" By uminous nowedge

which cannot perish, dig as if you were hoeing" These two

efforts, meditating and hoeing, are ie the right and eft

hand" ou shoud hoe without separating them"3

2hen he understood what the verses actuay meant,Togcepa said:

.easure and pain arise from the mind5

wi hoe the mountain of the mind with these teachings"

2hen one ony hoes the physica mountain,

+ne cannot reaie the great !iss of the prima nature"

$editating accordingy, he o!tained siddhi in tweveyears" He performed many !enefits for iving !eings, and in

that very !ody, he went to the ream of the 8aas"



(arpparipan the and of Saiputra, (a6=paripa, 'the Smith',

wored hard at the profession of his caste" Then one day, a

yogin came to the pace where he was woring" 32hat areyou doing93 the yogin ased" 3 am simpy doing the wor of my caste,3 (arpparipa responded" 38o you en)oy your

wor93 ased the yogin" 38o oo happy93 ased thesmith" 3The fire, spars, and heat a torment me" must

suffer )ust to mae a iving"3

The yogin then ased for food, and as he ate, the smith

and his wife said to him, 32e offered you ams, and it isamaing that you tae food from the hands of ow-caste

peope" 2e are most happy at this"3 The yogin then ased

them, 38on't you practice the 8harma93 32e are of suchow caste-who woud instruct us93 they repied" "If you



have faith in the 8harma,3 said the yogin, 3and are a!e to

practice, wi give you instructions"3 They were eated"They peased the yogin with their veneration and many

offerings, and then ased for the instructions" The yogin,

having given the initiation which transfers spiritua power,aso gave them instructions on the visuaiations of the three

mystic veins in this way:

3$editate within yoursef that you see the !eows, fue,fire, and the hammering of iron, )ust as you do in the eCterna

word" $ae the two veins, lalana and rasana, the !eows"

<onsider the centra vein, the avadhuti, as the anvi" Let

the consciousness !e the smith" gnite the fire of nowedge

and mae conceptuaiations the coa5 then hammer the iron

of the three poisons" 2hen the great )oy and the non-dua

8harma-!ody ripen as a resut, there wi !e ight"3

Let your inner acts of meditation

!e ie those deeds you do outwardy"

The lalana and rasana, right and eft,

et those two !e the !eows"

Let the avadhuti the anvi5

et the consciousness !e the smith"Let the conceptions !e the fue,

and investigation and nowedge !e the shining fire"Hammer the iron of misery and the three poisons:

the resut wi !e the stainess 8harma-!ody"

The smith, having generated faith within himsef,

meditated, and in siC years he o!tained the siddhi of

$ahamudra" 2ithout eCertion he accompished a sortsof things in their proper manner" The smith then said to the

inha!itants of Saiputra that he had o!tained a the 6uaitiesof the 8harma, and they were amaed" Everywhere he

was nown as the guru (arp" pari, and he accompished !enefitsfor iving !eings" /fter narrating his eCperiences, he went

to the ream of the 8aas"



%aandhari%aandhari, 'the $an 2ho Hods a et', was a Brahman

who ived in the city of Thod-tha" He had !ecome

disgusted with the things of the word, and so he went to acemetery" 2hie sitting at the !ase of a tree, he eCperienced

the !iss of nowedge" / "aini appeared in the sy, and avoice said: 3 no!e son, you shoud now that your mind is

the nature of reaity itsef"3 n his )oy, the Brahman prayed

over and over again" The "aini of nowedge then showed

hersef in her true form, !estowed upon him the initiation of

Heva)ra, and gave him instructions on the .erfecting Stage

in this way:3ncude a the iving and noniving things of the three

words into the three veins, and )oin the two veins into thedhuti. 2hen various concepts and memories have gone out

from the pace of Brahma at the top of the head, meditate



in that centra vein on the insepara!iity of emptiness and

appearance"3

*ather without remainder,

eCisting things, inner and outer"%oin them into the three:

!ody, speech, and mind"

%oin the right and eft veins into the avadhiitf,

and a of this to the pace ofBrahmathen

emptiness and the highest )oy wi arise

from the nature of pure yoga"

nderstand in your meditation

the tota integration of )oy and emptiness"

Having !een granted the .erfecting Stage in this way, hemeditated, and in seven years, he o!tained the siddhi of $ahamudra" He then narrated his eCperiences, and wored

for the !enefit of countess iving !eings" Together with a

circe of three hundred, he went to the ream of the 8aas"



4ahua4ahua, 'He 2ho Has *rasped 4ahu', was !orn ofow

caste in (amariipa" 2hen he !ecame an od man and una!e

to contro his !odiy functions, a his reatives a!usedhim" He was very unhappy at !eing despised-so, thining

of his neCt !irth, he went to a cemetery" / yogin came aong

and ased him: 32hat are you doing here in this cemetery93

/nd the od man answered:

The moon of my youth has !een ecipsed

!y the 4ahu-dragon of od age"$y sons and others a!use me,

so remain here, happy to die"

The yogin repied:



meditate a conceptuaiations as !utter"

$editate your consciousness as fue5then meditate the fashing fire of nowedge"

nto the vesse-a eCisting things without eCceptionpour

the !utter of conceptuaiations"Let the fire !urn the fue of thoughts,

and the )ewe of the mind itsef wi appear"

For five years he recited mantras and practiced the precepts

which deveop into reaied nowedge" 2hen the reaied

nowedge occurred, to the astonishment of the peope,

his !ody !ecame ie that of an eight-year-od" Then

he said:

How can the coection of causes and conditions, !eing empty, give rise to any resut9But unti you possess an enightened mind,

you must eCert effort"

He wored for the !enefit of iving !eings unti finay,

having narrated his eCperiences, he went to the ream of the

8aas"



.erfecting Stage in this manner:

8hoaripa, you who carry a pot:

.ut a the sustenance of reaiation

inside the vesse of the 8harmaand meditate these two as insepara!e"

He meditated in this way5 he understood the meaning,and in three years he o!tained siddhi" /fter this, when he

was seen carrying his pot around, the peope woud as him,

3 guru, what do you carry there93 /nd he woud answer:

I carry the vesse of the *reat Emptiness:

am coecting the fruit of the *reat Biss5

8hoaripa has what he desires"

s this not nown !y the fortunate9

He wored for the !enefit of many !eings and finay,having narrated his eCperiences, he !ecame famous as

8hoaripa, and went in this very !ody to the ream of the8aas"



$edhina$edhina, 'the $an of the Fied', was a ow-caste manof Saiputra" +ne day, whie a!oring in the fieds, he )ust

stopped and stood there" / yogin came aong and asedhim, 32hat are you doing, )ust standing there93 3 have

stopped doing fied wor,3 he repied" 32oudn't you ie to

get away from this pain and suffering93 ased the yogin"

3The 8harma can accompish that"3 3But who woud giveme the 8harma93 3 wi give it to you if you are a!e to

practice it,3 repied the yogin, and $edhina indicated hewas a!e"

The yogin then gave him instructions on the 8eveopingStage and the .erfecting Stage, and then set him to meditating"

But the thoughts of his fied wor continuay interrupted



him, and $edhina ost his desire to meditate" He

went !ac to his guru, who gave him instructions that weremore consistent with his thoughts:

$ae your thoughts into a pow,and mae peasure and pain into oCen"

<ontempate your !ody as the fied,

and contempate the fruit, the !iss of the 8harmanature,coming forth night and day"

$ae your concepts into a pow,

your feeings of peasure and pain into oCen"

Sow the seeds of the eements

to ripen on the fied of your !ody"

ECerting yoursef on that fied,

wor day and nightDThe fruit, the !iss of the 8harma-naturewi never end"

He meditated accordingy for tweve years, and having

stopped the various inds of wordy conceptions, he o!tained

siddhi" He ascended a tree which grew seven taas up

into the sy, and from there he narrated his eCperiences"He wored for the !enefit of countess !eings in the city

of Saiputra, and then went to the ream of the 8aas inthis very !ody"



.ana)a

.aia)a, the son of a Brahman, was caed .aia)a !ecause he was !orn from a otus in his parents' peacefugarden of otuses" His siddhi came from /vaoitevara" /

short whie after his !irth, an image of /vaoitevara was paced near the pond of otuses" ow, it was customary in

that area to reverence $ahadeva, and for tweve years,

.aia)a made offerings to the image, !eieving it to !e

$ahadeva" n accordance with oca custom, he madeofferings of fowers three times a day, pacing them on top of

the head of the image"+ne day, whie .aia)a was maing an offering, the

master agar)una came and offered a fower" The image



accepted it and paced it upon its own head" K.aia)a !ecame

angry at this, and thought to himsef, 3For tweveyears, made offerings and the image did not accept them"

He made ony one offering, and the image received it and

responded"3 Then out of the mouth of the image came thesewords: 3our thoughts were not pure" was not peased with

your actions"3

/t this, remorse arose in .aia)a, and he prostratedhimsef !efore the master agar)una and respectfuy ased

to !ecome his pupi" agar)una initiated him and instructed

him in the integration of vision and activity:

ou cannot !e successfu with faith aone

or with )ust the !iss of compassion"

ou must see truy without distinctions )ust as do the /ryans themseves"

nderstanding this, .aia)a practiced, and in seven

days he o!tained siddhi" He !rought many !essings to iving

!eings !y his compassionate gae and !y his instructions

on method" Finay in this very !ody, he went to the ream of

the 8aas"



*handhapa#handlhapa, who too the vows of a mon at Sri aanda,did not transgress them" 2hen he mastered the five

sciences, his fame spread in every direction5 as a master,

he wored for the !enefit of sentient !eings in every and"There was a ing, 8evapaa !y name, who !y the power

of his merit !rought great prosperity to his country" Theweath of his ingdom was immeasura!e: his own cities

num!ered =,,5 there were M, in (amari, >,

in Benga, and in addition, over 1,=, pedged featy to

him" +ne day, the master came to Saiputra, the seat of (ing 8evapaa, !egging ams" He too his pace at the foot

of a tree and ived there"



ow (ing 8evapaa, !eing a reigious man, had countess

o!)ects of devotion" +ne night, the ing too counsewith his wife: 3/ compound things are impermanent" /

wordy things are painfu" ECisting things have no su!stance"

If am to rue a ingdom, !oth now and in thefuture, and if we are to remain hus!and and wife, we must

accumuate merit as provision for the future ife !y maing

worthy men our o!)ects of reverence" That indeed woud !e

the right thing to do"33ou have revered countess men !efore,3 the 6ueen answered,

3!ut there now ives at the edge of the city an /ryanwho is superior to a the others" He is truy an o!)ect of

reverence" He hods to the monastic rue5 he coects ams,

wears mon's ro!es, and ives on meager provisions" ou

shoud tae food and drin to him-the eighty-four vegeta!es,and the five drins such as grape-)uice and so on" ou

shoud offer the ight of )ewes instead of the ight of a amp5give him a the desira!e things of the ingdom"3 3That is

certainy the right thing to do,3 said the ing" So the neCtday he sent severa of his circe to !ring the master to him5

!ut they returned without the mon" The ing and his

retinue then went themseves and !owed to the master, who

ased them" 32hy have you come here93 3 have come out

of faith, to invite the master to !e my o!)ect of reverence,3

the ing repied" 3 wi not go with you,3 said *ha:gc5hapa,3for the ingdom of a ing is an evi thing"3 /t this, the ing

said, 3Even if you do not stay permanenty, come for at eastone year"3 The ing insisted, !ut sti the master refused"

n the same way, the ing ased again and again: 3For

siC months93 3For three months93 3For one month93 3For

two wees93 Finay, he ased, 3For )ust one day93 To a of

this the master repied, 3 wi not come, for your nature is

whoy evi" ou practice harmfu modes of action"3

For forty days the ing urgenty peaded, over and again, !ut the master sti woud not come" The ing and his peope !ecame angry, and the fire of hatred famed in their hearts"

The ing made a genera procamation: 32hoever is a!e to

cause this mon to a!andon his purity, wi give him haf

the ingdom and a ton of god"3There was a woman in that and, a most cever prostitute,

who tod the ing that she coud accompish what hedesired" 32e then, do itD3 eCcaimed the ing" 38o it with

si and energyD3

ow, the prostitute had a tweve-year-od daughter, so

!eautifu she did not even appear to !eong to this word"



mother5 instead, she went out to get food and drin for !oth

hersef and the mon" They ived together for a year, and ason was !orn to them"The king was always pestering the prostitute aout how

things were progressing, ut she was not ale to give the

desired answer. Then, after three years had passed, the prostitute

said to the king$ %+ great king, the intent of your

-a4esty's de!ree has een fulfilled. 3ow may your heart e

happy.% The king answered, %"ell then, in three days, ring

this monk here and !all your daughter.% 1nd the king and

the people of /aliputra prepared to e)amine the monk.

The monk asked the girl, %/hould we stay here, or should

we go somewhere else(% %If we stay,% the girl said, %all these

people will revile us for doing sinful deeds. "e !an e happy

even if we wander away from the haitations of men!,$' The

girl took up the !hild and a ottle of wine, and the two

!ompanion&lovers left. They then met with the king in the

middle of the road. He dismounted from the a!k of his

elephant, saying, %"hat is that inside your monk's !lothes(

"ho is this woman with you(% %Inside these !lothes are a

!hild and a ottle. The woman is my wife,% said Ghandhapa

%I rememer on!e you said you would not go into the

presen!e of a sinner. 3ow, what aout your wife and !hild(

2ou yourself are a sinner.% %There has een no wrong&doing

here, so do not slander me,% the master said."hen the king repeated what he had said, the master

threw the !hild and the ottle to the ground. The earthgoddess

was frightened, the earth split, and water gushed

out. In the water, the !hild turned into a va4ra, and the

ottle into a ell. The master e!ame *akrasamvara, and

his woman e!ame Va4ravarahi. In the sky aove the king

and his entourage, *akrasamvara and Va4ravarahl, in yayum

position, appeared holding a va4ra and ell.

The king and the rest looked up and made reveren!e to

the master as a prote!tor, ut the monk would not end hissamadhi of va4ra&anger. The king and his retinue were

sinking in the water whi!h was gushing from the split

ground, and were nearing death" n an instant, the hoy

/vaoitevara appeared and, with his foot, !oced the

water from the spit ground" (ing 8evapaa and the others,having !een saved, again made apoogies to the guru" The

master spoe the sya!e HUNG and a the water disappeared"/n image of the hoy one was formed out of the roc itsef,

and it is said that a itte stream sti fows out from under the

foot" Then the master gave instructions to the ing and theothers in this way:



%ust as medicine and poison

can !e identica in themsevesand yet give rise to two different effects,

so one is avoided and the other is readiy taen,

athough they have one nature5there is no difference"

The masters who reaie this do not renounce things"

Those who are not masters must do so,for acing reaiation, they wander in samsara"

The ing and the peope ceased to sander the mon" n

one accord, they too faith, and num!eress iving !eings

were set on the path" The master !ecame nown as *hand

hapa, and he grew famous in a directions"

8espite the fact that in this ife she was an impedimentto moraity, the woman had !een prepared in siC previousives !y the master" The master, removing a conceptuaiations

of hoding to duaity in the nature of 8harmahood,

consummated the path !y the power of maturing his stream

of consciousness" Both the son, ?a)rapa&"i, and the woman

purified their stains !y the !enefits of veneration" Then, !eing

endowed with the hoy 6uaities, the master *handhapaand his partner !oth, in that very !ody, went to the ream

of the 8aas"



of $ahamudra" He tod of his understanding, and for

five years he aided the various purposes of Fving !eings"Then, in that very !ody, he went to the ream of the 8aas"

*aluki<aui ived in $angaapura5 he was of ow caste, and

his guru was $aitripa" <aui was a great seeper: awaysunder the power of seep" He was not even a!e to !egin

effort" ow at one time, he conceived the notion that sam



sara was evi, and he too his pace at the foot of a tree" /

yogin came to that spot and ased him, 32hat are youdoing here93

<aui repied, 3 had thought to practice the 8harma

to free mysef from the word, !ut have not met with amaster who woud teach the doctrine to me" $y nature is

ethargic5 am a great seeper, and am not a!e to !egin the

effort" ou may !e a!e to give the 8harma to me, !ut if youdo not give me a method to diminish my need for seep, the

instructions wi not wor"3

3f initiate you,3 said $aitripa, 3you wi !e a!e to free

yoursef from the word !y diminishing your need for seep"3

The yogin then initiated <aui into <arasamvara" He

gave him the instructions of the vita !reath and the mystic

veins, and of the eementary .erfecting Stage in this way:3/ssimiate a appearances into your own !ody, speech,and mind" Bind the lalana, the eft vein, and the rasana, the

right vein, to the midde vein, the avadhuti. <ontempate the

!odiy avadhuti as an ocean5 then contempate your nowedge

as a goose" /fter that, contempate the goose fying

over the ocean of essence" /s your need for seep aso diminishes,

the vita !reath wi !e )oined to the avadhuti andthe condition of !eing without conceptions wi arise !y its

own power"3<aui meditated in that way for nine years and, cearing

away the stains, he successfuy attained the siddhi of

$ahamudra" He coected a appearances of the word into

his !ody, speech, and mind, and then these three were

coected into su!)ect and o!)ect and the fower-and the

two veins were then coected into the center" By attainingdiscriminating nowedge, he won siddhi which was ie the

goose eCtracting the essence from the ocean" He tod of hiseCperiences, and he went in that very !ody to the ream of

the 8aas"



*orura

*orura, the 'Bird-man', was of the !ird-catcher caste-that is to say, he carried a net and captured !irds" ow, at

one time a yogin came aong and ased him: 3ou there, sir,

what are you doing93 *orura repied, 3 accumuated evi in

a former ife, so was !orn into the caste of the !ird-catchers"

n this ife mae my iving at taing ife, and so am despondent"3/nd the yogin repied:

Because arma is piing on arma here,

you wi suffer in this ife and in the neCt"

The hoy 8harma is aways )oyfu"

2hy not practice it9



32hat guru woud have compassion and give instructionto a man of such ow caste93 ased the !ird-catcher" 3/s

a resut, am una!e to practice"3

So the yogin gave *orura the initiation which transfersspiritua power, and instructions which woud conform to

his own character: 3<ontempate that a the sounds of the

word are ie the sounds of !irds" %oin the two-your consciousthought and the sounds of!irds-into one" Then again,

free the mind of sound"

Listen for the song of the cucoo:

The many sounds !ecome one sound"

Then grasp the sound itsef as sound,

and contempate the 8harma-naturespreading everywhere"

*orura meditated accordingy and eCperienced the

emptiness of sound without differentiation" For nine years

he purified his mind and he o!tained the siddhi of $ahamudra"

He remained in the word a hundred years, narrating

his eCperiences and woring for the immeasura!e !enefit of iving !eings" Then, together with three hundred

foowers, in this very !ody, he went to the ream of the 8aas"



Lucia

Lucia, 'the $an 2ho Stood p after Sitting', was aBrahman who ived in the eastern part of Benga" 2hen hecame to reaie the universaity of death, his mind had a

revusion against samsara, and so he went to a 6uiet pace,

intending to practice the 8harma" But he was without instruction

and did nothing !ut thin sady that he had not

met with a guru who coud instruct him in the 8harma"

ow one day, a yogin came there-which made him veryhappy" He gave reverence to him, and the yogin said, 32hat

do you want that you give reverence to me93 3 have a

revusion against samsara,3 Lucia repied, 3and have intendedto practice the 8harma" et have not met a guru

who coud give me instructions" ow that have finay met



with a guru, as for instructions"3 /nd so the yogin gave

him initiation into <arasamvara and gave him instructionson the 8eveoping Stage and the .erfecting Stage"

Lucia eCerted himsef and meditated" n tweve years,

he was a!e to )oin the 8eveoping and the .erfecting Stagesand thus attained siddhi" He !ecame famous as Lucia and

spoe thus:

see no distinction

!etween samsara and nirvana"

et i!eration is great !iss,

for when you hod to ow things,

it is difficut to cross over"

n this very !ody, he went to the ream of the 8aas"From the sy he narrated his eCperiences and then disappeared"

iguna iguna, 'the $an without uaities', was the son of a

ow-caste househoder in the country of .iirvadea" 2hie he

was !eing !rought up, he was very ay, and did not thin at

a of the affairs of the word, !eing indifferent to what others

considered good or evi" If he saw a fruit he ied, he woud

thin it good5 !ut if he coud not reach it without effort, he

woud curse it as evi" n such a state of mind, he went to a

6uiet pace"

/ yogin came aong and said to him, 3<ome, et us getams in the city"3 But iguna repied, 3But what if we don't

get anything93 /nd he did not even get up from the ground"The yogin, out of compassion, gave food to him and said,

38on't you have any good 6uaities93 3ogin,3 iguna

repied, 3if someone has !een given the name 'iguna' then

he is without good 6uaities"3

As iguna ate the rest of the food, the yogin ased

him, 38oesn't death frighten you93 3ndeed it does,3 iguna

repied, 3!ut have no way to dea with it"3 3f you can practice

it, wi give you a method,3 said the yogin" 3Then wi practice during the time seep,3 said iguna" /nd so theyogin gave him initiation" He then gave him instructions on



con)oining emptiness and appearances:

Su!)ect and o!)ect have no reaity whatsoever,

yet !eings are not enightened"

Suffering, they are pitifu in their torment,which from the !eginning, has no reaity"

/ppearances are insepara!e from emptiness5

the pure ight is continuay present"/nd though you act ie a cray man,

you wi enter into the pure city"

The yogin spoe in this way and iguna, gathering

ams, practiced" 2hen he produced the reaiation of Tota

ntegration and the cear ight, he attained siddhi" He wandered

in a directions, asing: 32ho are these men932henever he saw peope, he woud say, 3 pity men such astheseD3 and weep" For those to !e trained, he demonstrated

the path which does not spit appearance and emptiness"

Then, ie a ship on the ocean, he wiped out a the mars of

deusion" /ttaining the siddhi of $ahamudra in this very

!ody, he went to the ream of the 8aas"



%ayananda%ayananda was a Brahman minister to the ing of

Benga" He foowed the reigion of the Brahmans !ut then,

secrety, he !egan to practice the 8harma of the secret mantras,

and though !essings arose, no one witnessed them"In the course of time, however, he !egan to mae many

torma offerings" The other ministers, finding this unendura!e,

reported it to the ing" So the ing had him caspedin irons" %ayananda peaded with the ing, 3Set me free

from these chains" have not aowed even haf a handfu of

your $a)esty's weath to !e wasted"3 But the ing woud notisten"

Later, at the time the Brahman was accustomed to



give torma offerings, many !irds appeared-not finding

the offerings, the !irds gathered on the ing's paace" 2hiethe sodiers tried to remove them, the peope watched and

wondered" /s the gathering of the !irds increased, a man

who had the a!iity to understand the voices of !irds heardthem say: 3That Brahman, who was ie a mother and

father to us, has !een condemned !y the ing"3

He reated this to the ing, and the ing repied, "If thatis so, wi pardon him if he agrees to remain in a oney

pace" /s the !irds to eave"3 The man gave the message to

the !irds, and they eft" The ing too faith, and every day

he gave the Brahman twenty !ushes of rice as materias for

torma offerings" From then on, the minister was nown as

the guru %ayananda" He spoe in this way:

The nowedge of the n!orn has !een truy reaiedthrough the indness of the guru"

have !ecome the minister of greatest !iss,

and remain no more in the whir of samsara"

The (ing, the cear and natura state,

has con6uered the enemies of su!)ect and o!)ect

and does not ust after the deights of the word"Behod, unenightened !eings"

cry out and say: '%ayaD ?ictoryD'

/nd so he wored for the !enefit of !eings, and after

seven hundred years, he went to the ream of the 8aas"



.acari

.acari was from the and of <ampaa and his caste wasthat of the pastry-seers" He was so poor he did not even

have cothes of cheap cotton" He woud o!tain pastries froma rich househoder, coo them in !utter, and se them" He

then repaid the househoder and ived on the profits" +ne

day, as he had not yet sod them, he too haf of the

pastries to eat himsef" /vaoitesvar:a, taing the form of a

mon, went to him" .acari, taing faith, did him reverence

and gave the mon the other haf of the pastries" The mon then ased, 32here did you get these93 2hen .acari answered

truthfuy, the mon said, 32e now, we !oth mustoffer payment" wi give something to my donor"3 /nd so



he made a mandaa offering and offered fowers" The manifestation

then gave .acari the spiritua power which producesthe thought of taing the refuges, and aso gave him

the instructions of the SiC Sya!es" +ut of devotion, .acari

gave his ife over as an offering"/t the time .acari attained siddhi, the pastry-master of

!efore came aong and ased for his money" 3But do not

have any,3 .acari repied" pon hearing this, the pastrymaster !eat him" .acari then said, 3 did not eat them aone"

The master and !oth ate them-!ut you are ony !eating

me"3 Then, to !oth of their amaement, a voice spoe out

from the was, saying the same thing" The pastry-maer

said, 3So tae my pastries and go,3 and then reeased him"

.acari went to a tempe where there was an"image of his

patron deity" He then gave a hundred god coins to thehousehoder as a price of the pastries, thus purifying hisformer sin, even though it was trifing"

It then occurred to .acari that his guru was the Hoy

+ne, and so he set off for the .otaa mountain" /ong theway, whie traveing through a forest, a thorn entered his

foot and he suffered great pain from it" He cried out the

*reat $antra to the Hoy +ne, who then appeared to him

in his true form" He said, 3 am your guru" ou shoud not

!e interested in securing ony your own !enefit" Turn !ac

and wor to guide those to !e trained"3Becoming very happy, .acari ascended into the sy and

descended again in <ampaa" Everyone who saw him was

amaed" He gave instructions on the insepara!iity of emptinessand appearances, and in that very !ody, he went to

the ream of the 8aas"



<ampaa

There is a and caed <ampaa which received itsname from the fower" Living in that and was a prince who

did not ac for any of the en)oyments or any of the weath of

the ingdom" He was so captivated !y his peasures and his

pride in these things that he did not thin a!out the future"The prince had a fower-house sifuy !uit in his peasure

garden of campaas" n the garden there were seats andcushions made of campaas-fowers of a goden coor with

sweet perfume-and he ived there in the garden"

+ne day, a yogin came to the garden, !egging ams" The

ing washed the yogin's feet, !rought him a seat, and madehim comforta!e" He then gave the yogin food and drin,

after which, as the yogin preached to him, the ing and his



entire court sat !efore him and made him an o!)ect of

reverence"The ing then said, 3/s a yogin, you must have gone

through many ands" Have you ever seen such fowers or

such a ing as me93 The yogin repied, 3The scent of thecampaa fowers is eCceent, !ut it is not so with the smes

of your !ody" our $a)esty's ingdom may !e superior to

other ingdoms, !ut when you die, you wi have to gowithout it"3

The ing, recogniing this fact, turned away from his

fondness for his own !ody, and ased for instructions" The

yogin first taught him a!out the cause and effect of arma,

then gave him initiation and the instructions for the 8eveoping

and the .erfecting Stage" But the ing's thoughts

turned to the fowers and he did not want to meditate" Sothe yogin gave him instructions which too his conceptionsas path:

Since appearances themseves are empty,

consider the guru's instructions as a fower5

mae the sandhas and your own mind the ground"

<ontempate as having one naturethe three rivers of pure nectar,

and the great !iss wi arise as a resut"These are the words of the great ?a)radhara5

so meditate with conviction"

The ing meditated for tweve years, and having reaied

that the precepts, his eCperience, and the origina state of his

own mind were insepara!e, he o!tained siddhi" From thenon, he !ecame nown as <ampaa" He eCpained the

8harma to his 6ueen aong with innumera!e foowers, andfinay went to the ream of the 8aas in this very !ody"



Bhisana

%hiksana, 'the $an with Two Teeth', ived as a man of ow caste in Saiputra" /s he aced !oth weath and fortune,

he went !egging from town to town" +ne day, not having

o!tained anything and feeing very disheartened, he went to

a oney pace" / daini came to him and ased him what hewas doing there" He tod her the truth: "If there is some way

of ac6uiring what desire, reay want it,3 he said" 32ethen, what wi !e my payment93 ased the daini" He then

!it together his upper and ower teeth, and offered them"

nderstanding that he had an unwavering mind, she gavehim initiation and instructions on the con)oining of wisdom

and method"



He meditated in such a way, and in seven years he

eCperienced the truth" Stainess 6uaities arose in him" Hewent from town to town narrating his eCperiences for the

!enefit of those to !e trained, and !ecame famous under the

name of%hiksana!

/fter many years, he went in this very !ody to the ream of the 8aas"

TeopaTeopa made his iving in the city of Saiputra as an oi



merchant" Since he was a!e to se his oi at a good price, he

!ecame very rich" /s his good fortune continued, he !ecameas weathy as (u!era, the god of weath" He en)oyed his

prosperity, eating the eighty-four vegeta!es, the tweve

foods, and the five drins )ust ie a ing" Then one day theschoar Bahana came !y and preached to him the sorrow of

samsara and the means to escape it" The merchant too faith

and, asing for the 8harma, he made reverence to the yogin"The yogin Bahana, seeing T eopa preparing the oi, said to

him, 3our weath is due to good fortune, !ut it wi not

produce i!eration"3 The merchant answered, 3 guru,

pease then te me the method which wi produce i!eration"3

So the yogin gave him initiation and instructions on

how to produce his own radiance in the darness of night:

Free the oi of your conceptuaiationsfrom the ernes of sesame seeds, your own !ody,and then fi up the vesse

which is your own mind"

The wic is the insepara!iity

of emptiness and appearances5

if you appy the fire of nowedge,

you wi dispe the darness of ignorance"n the highest )oy of i!eration,

you wi ive in stainess !iss"The merchant piousy meditated, and in siC years, when

he )oined the 8eveoping Stage and the .erfecting Stage, he

o!tained siddhi" Light streamed from his !ody and fied the

area a around"

+thers saw this and reported it to the ing" The ing

ased, 3<an this !e so93 /nd he saw that it was" The ingaso en)oyed stainess !iss, and the others, though they did

not have an e6ua )oy, too faith" The merchant then gaveinstructions, speaing a!out their word and its emptiness"

/fter many years, together with a arge circe of foowers, hewent to the ream of the 8aas"



(umaripa(umaripa, 'the .otter', ived in the country of %omanari,where he made his iving !y maing pots" Becausehe had time for nothing !ut wor, he !ecame 6uite despondent"

/ yogin then came and !egged ams from him" The pot

ter !rought food to him, saying, 3 guru, wor strenuousy

at my tas !ut no great !enefit comes from it" am disheartened

!ecause the wor is never competey finished" am disheartened

!ecause there seems to !e no end to it"3Thereupon the yogin answered, 3 !enefactor, do you

not understand9 The iving !eings of the word have peasureony with suffering" / few do not have any peasure at

a" From !eginningess time, even without woring, the



pain aone has no end" ou have reason to !e depressed"3

The potter too faith and ased from his guru a method of i!eration" Thereupon the yogin gave the potter initiation

and instructions on the 8eveoping Stage and the .erfecting

Stage:

4emove the mud of misery and conceptions

from the cay of ignorance"By the whee of the word,

form the pots of the siC Tantric famiies5

then fire them !y the fires of nowedge"

By these words, the potter understood the instructions

which ceared away his misconceptions" Having meditated

for siC months, he purified himsef of the stains of wordydeusions, and o!tained siddhi" 2hie he sat in meditation,the potter's whee turned !y itsef and the pots were formed

as he desired" 2hen the citiens of the city saw that he had

the 6uaities oftheTantric famiies, he !ecame nown as the

guru (umaripa" Having narrated his eCperiences, he went

in this very !ody to the ream of the 8aas"



<aparipan a certain city in $agadha, there was a herdsmanof immeasura!e weath who owned a thousand !uffao

and horses, and sheep without num!er" 2hen his od father

died, he gave a arge wae-arger than had ever !een seen

!efore" He invited a the peope of the and, and much food

and drin was given out for many days" +ne day, these

peope went to !athe in the 4iver *anges, whie the herdsman'swife stayed at home with their three-year-od daughter

to watch over things" /t this time, the guru <aparipasuddeny appeared and ased for food"

2hen the woman taed to him honesty and with itte

artfuness, <aparipa said to her, "If your hus!and or the



others !ecome angry, then come to me" wi !e up in the

forest maing a fire" But if they do not get angry, it wi !e aright to stay" So you must give me food and drinD3

She istened to the guru, and when he returned to the

forest, she was in a very reaCed frame of mind" 2hen theothers returned, her mother-in-aw, who came aso, saw that

she had given away most of the food, so that there was itte

eft" She famed up and fought with her" n anger, thewoman, carrying her chid on her !ac, fed to the yogin"

2hen she arrived, the yogin said, 3?ery goodD3 He then

sprined them with mantra water, and !oth mother and

chid turned into stone-so that they woud not need food or

anything ese any more"

2hen her hus!and returned home he ased, 32here did

she go93 The peope did not now" Hurrying around, asinga!out her everywhere, finay he went to the yogin and todhim what had happened" He too was sprined with mantra

water and !ecame what his wife and chid had !ecome"

/ pace was made avaia!e for the three of them"

The reatives then came one !y one, foowing the others"

There were a!out three hundred of them, who came !eating

ie !uffao caves5 and everyone met with the sametreatment"

The chid of that woman had certain 6uaities: from hisscrotum came the siddhis of the 8aas" From his penis came

the power to transform things into god" From his anus came

the eiCir of immortaity" From his eye, the eight great siddhis:

waing on air and the others"

This famiy !ecame famous everywhere, and the ing

of <ampaa came with !uffaoes and other animas" Theing, out of faith, !uit a tempe to the three: the chid, and

the hus!and and wife" He then !uit a tempe to the other three hundred caed '$any-named'" Those who have !ad

thoughts cannot enter that tempe5 if they do, the imageswi !eat them or worse"

This tempe has !ecome a center of practice, and it is

said that even now there are many yogins who reside there"

/t that pace practice has 6uic resuts" ou can attain thewordy siddhis there, and whie waiting for the appearance

of the ?ictorious +ne, $aitreya, you can !e woring for the

!enefit of iving !eings"



taen the guru as my support and am woring toward

i!eration" So hit me """ wi tae that as path"3Her parents !eieved this to !e a trifing matter, and so

they said nothing more" But she meditated on the instructions

of the guru and in her mind gave up a the resuts of arma" She practiced for one year, and then her hus!and

came for her and too her !ac with him" /t his house, she

did the deeds and duties of the word as they are usuaydone5 she spoe peasing words and was restrained in !ody

and speech"

Eventuay she gave !irth to a !oy and two girs" Then as

things happen, one day whie she was taing her son for a

!essing, she met with her guru" Tweve years had passed"

She went to draw water and was returning home when

she tripped at the foot of the tree and !roe her water pot"She )ust stood there, ooing at the !roen pot" /t noon,when she did not return, her hus!and went out and saw her

there" If anyone said anything to her, she did not seem to

hear" She ony stared" Then she finay said, 32hat are yousaying9 /re you a possessed93 /nd at sundown she said:

Living !eings without !eginning,

!rea the pot of the !ody"

2hy shoud return home9

$y pot is now !roen" wi not return to my home in samsara5

now wi go to the great !iss"Behod, guru, a great wonder:

desiring great !iss, have recourse to you"

Then she rose up in the air, and for twenty-one days she

gave instructions to those in /gartse" Then she went to the

ream of the 8aas"



$ehaaThere was a househoder in 8eviota who had twodaughters" There was aso a great merchant who had two

sons-and the two famiies were to !e )oined" But everyone

gossiped a!out the two girs-even though they had not done

anything wrong" The younger of the two said to her sister,

3.eope are taing a!out us without cause" 2e shoud go

somewhere ese"3 But the eder daughter repied, 3Even if wewent esewhere, it woud not mae any difference, since we

do not have a good accumuation of arma"3The guru (anhapa then came to that area with a circe

of seven hundred yogins and yogin'is" He manifested num!eress

prodigies such as um!reas suspended over his head



and the ceaseess resounding of the damaru" The two sisters

said to themseves, 3Since the townspeope have gossipeda!out us !oth, we shoud as for instructions from the guru

and practice them"3 So they tod their stories to him and

ased for instructions" The guru granted their re6uest andgave them initiation" He aso Kgave them instructions of

?a)ravarah'i regarding seeing, meditation, practice, resuts,

and Tota ntegration"These two practiced energeticay, and in tweve years

attained siddhi" They then went !ac to their guru and

presented offerings to him" But he responded !y asing,

32ho are you9 do not now you"3 So they gave an account

of what had happened previousy" 32e then,3 he said,

3you must give me my fee"3 3 guru, we wi give as fee

whatever you re6uest,3 they repied" 3Then,3 said the guru,3give me your heads, !oth of you"3 32e wi give what theguru re6uests"3 +ut of each of their mouths came a sharp

sword of nowedge" They then each cut off their own head

with their own weapon and then presented the heads to the

guru, saying, 32e are repaying the words of the guru"3

2e have cut off the iusionof samsara and crossed over

!y the Tota ntegrationof the 8eveoping and .erfecting Stages"

2e have cut off the iusion(//(H/L/

of ac6uiring and renouncing

!y the Tota ntegration

of vision and activity"2e have cut the iusion

of sef and other !y the Tota ntegration

of nowedge and space"

2e give you the iusioness

with this gesture"

Having said this, as they !egan to dance with their heads

in their hands, Kanhapa eCcaimed, 3Behod, two great

yoginisD ou are happy !ecause you have attained most

eCceent 6uaities" But to remain merey in your own tran6uiity

is the inferior way" ou shoud wor for the !enefit of

iving !eings"3 Saying this, he restored their heads without

eaving any trace of a wound, at which everyone wasamaed"

These two sisters, foowing in the steps of (anhapa,



!ecame famous" They attained the siddhi of $ahamudra

and after woring for the !enefit of iving !eings for manyyears, they went to the ream of the 8aas"

(anahaaShe was the younger of the two sisters who, foowingthe guru (fu:""apa, cut off their own heads as is tod in the

previous story" The younger sister !ecame nown as the

yogini (anahaa"



(aaaa(aaaa, 'the <hatter!oC', was !orn of a ow-caste

famiy in the city of Bhiira" /s a resut of arma in a

previous ife, (aaaa was very taative" The townspeope

a found him o!noCious, and therefore ostracied him" He !ecame very downhearted and finay went to ive tn a

cemetery"

2hie he sat there in his misery, a yogin came aong"

32hy are you in this cemetery93 he ased" (aaaa tod the

yogin truthfuy a!out how his ife had !een, and the yogin

said in repy, "If you are depressed, coudn't you use a

method of i!eration from the misery of the word93 32ho

woud as if needed it93ased (aaaa" The yogin indicated

he woud !e the one to as" /fter the chatter!oC didreverence and made offerings, the yogin initiated him into

the *uhyasama)a and gave these instructions for i!erationfrom appearances:

$editate as having one nature, without distinction,

the sound of sef and other as sound itsef"Then, during meditation, your own voice wi !e the

soundof thunder in the sy-and fowers wi rain down"

ECerting himsef, (aaaa meditated and ost the sound

of other peope's anger in the sound of his own voice5 his own

voice was ost in a rain of fowers5 he ost the idea of fowers

in the emptiness of the sy5 and the $ahamudra of aappearances arose" Having i!erated himsef from a appearances,

he attained siddhi, and in a directions he !ecamenown as guru (aaaa" arrating his eCperiences, he

wored for the !enefit of many of those to !e trained" Then,

together with a circe of three hundred foowers, he went to




she ased" 3 cannot uness am shown how,3 he repied" So

she initiated him into Heva)ra" She instructed him on theimmeasura!es, the oga of the *uru, and the 8eveoping

Stage of yoga" et whie meditating, he !ecame conscious of

his sewing" 2hen the c5aini returned again, she gave himinstructions as to how to tae his conceptions as path:

$editate sewing together emptiness and appearances

with the neede and thread

of nowedge and mindfuness"

2hen you have sewn these cothes

with the neede of compassion,

meditate cothing

the !eings of the word"

$editating in this way, he reaied that a eCiStmg

things are empty" 8eveoping great compassion for a unenightened

!eings, he o!tained Tota ntegration and the siddhi

of $ahamudra" Becoming famous everywhere as the

guru (antai, he wored for the !enefit of iving !eings, and

finay, having narrated his eCperiences, he went to the reamof the 8aas"



hahuli

There ived a man of ow caste in 8haara, who madehis iving !y maing rope out of grass" +ne day, whie he

was roing up and tying the ropes, a arge !ister appeared

on his hands" t !ecame so painfu that he )ust stood there

waiing" / yogin came aong and said, 32hat ais you93

The rope-maer tod him what had )ust occurred, and the

yogin repied, "If you cannot endure this much pain now,what wi you do when you are re!orn into an unpeasant

destiny in a ater ife93 3 guru,3 ased 8hahui, 3is therea method to free mysef from that93 The yogin then gave

him the initiation which transfers spiritua strength, and

then tod him these instructions for practicing the path of



reaiation:

From the !eginning

there is no intrinsic nature

in either the usha grassof accustomed appearances

or in the things

which tie appearances together"So meditate

with increasing energy"

For tweve years he meditated with faith and vigor on

what he had !een tod" Having reaied that a !inding

notions are without foundation, and having reaied that

the power of other things is dependent, and the essentianature is the space of the 8harma, he o!tained siddhi" He

!ecame famous everywhere as the yogin 8hahui, and for

seven hundred years, he wored for the !enefit of many

iving !eings" Then, together with a foowing of five hundred,

he departed for the ream of the 8aas"



7dhelidhei, 'He 2ho Fies', was a no!eman of the and of evota, who, as a resut of his charity in former ives, was

very rich" +nce, whie he was Kiving in his paace and en)oying

his peasures, couds of five different coors gathered

in the sy" /s he ay gaing at them, the couds appeared totae the shapes of various iving things" +ne ooed ie a

goose fying in the sy, and he refected, 3, if coud onyfy ie thatD3

2hie he was refecting a!out !irds, the guru (arnaripa

came !y asing for food" /fter giving him food and water,

the t:to!eman !owed down to him and said, 38o you have a

method for fying in the sy for one who gives ams to



yogiris93 3ndeed have,3 said the yogin" /nd he gave the

no!eman the initiation of the <atupithamahayoginitantra"/nd these were the instructions:

3n the twenty-four great paces, there are twenty-four

medicines" *o to each of these paces and recite a thousandtimes the mantra of each daini" 2hen you have recited

them, then tae the medicines"3 3+nce have done that,

then what shoud do93 ased the no!eman" 3First pour themedicines into a copper vesse, then into a vesse of siver,

and then pour them into a vesse of god" Then you wi !e

a!e to go into the sy,3 was the yogin's repy"

n tweve years the no!eman competed the admiCture

of medicines, and having done as instructed, he few into the

sy" He !ecame famous everywhere under the name dhei,

and having narrated his eCperiences, he went in this very !ody to the ream of the 8aas"



(apaapa(apaapa, which means 'the $an with a Su', was aman of ow caste in the country of 4a)apuri who had fivesons" Because of previous arma, his wife died" He carried

the corpse to the cemetery, and as he was standing there

grieving, he was tod that his five sons had aso died" He

!rought their !odies to the cemetery as we, and remained

to grieve even more"

The yogin Krsnacari came up to him and said, 32hat

are you doing here93 3 have ost my wife and sons, yogin"

am torn !y misery" )ust stand here, una!e to forget these

!odies"3 To which Krsnacari repied, 3Everyone in theI

word is in the same condition, and you are not aone" But



I

!eing misera!e is of no !enefit from the standpoint of the8harma" /re you not afraid of !irth and death in samsara93

3 indeed fear ife and death,3 said (apaapa" 3/nd if you

have a method of escaping it, pease give it to me"3 So the

yogin initiated him into the mandaa of Heva)ra and gavehim instructions on the 8eveoping and .erfecting Stages5

then he set him to practicing"The man made siC sets of ornaments from the !ones of

his sons, and !y spitting the head of his wife, he made a cup"This su cup was the 8eveoping Stage5 that it was empty

inside the su showed him the .erfecting Stage" n nine

years, he achieved the Tota ntegration, and having attained

siddhi, he then spoe to those to !e trained:

am the yogin of the su"The nature of a eCisting things

now to !e ie this su"So !ehave according to my inner power"

He danced in the sy, and the peope a too faith in

him" He !ecame famous as the guru (apaapa5 he then

narrated his eCperiences and wored for the !enefit of iving

!eings for five hundred years" Then, with a circe of siC

hundred, he went to the ream of the 8aas"



(irava

n the city of *rahara, there was a ing as weathy as(u!era, who en)oyed an eCtensive domain" But that did not

satisfy him-he had to piage the reams of other ings and

en)oy them as we" /t one time, he ed his army into another

and5 a who were a!e to fee did so, !ut the women werenot a!e to get away" 2hen the ing heard the women

waiing, he ased his minister a!out it" The minister spoe tohim straightforwardy, and the ing grew very sad" <ompassion

arose in him, and he said, 3Let the women !e

reunited with their fathers and hus!ands"3

The minister carried out the ing's instructions, and sothe men a ieturned to their homes" The ing decreed a

great !e for gift-giving, and gave many gifts to those who



3s it part of the secret practice to say nothing93

ased the master Saroruha" 3 have a method of aeviatinghunger"3

He coected a arge amount of rice and made a torma

!eside a river" He stirred up the eight great nagas !y meditatingon their sym!os and mantras5 he then !rought these

nagas overhead !y the power of his thoughts" 32e are here,3

said the nagas" 32hat do you wish to !e done93 3There has

!een no rain in %am!udvipa,3 said the guru" 3.eope are

dying and it is your faut" Therefore on the first day, rain

down food" +n the second day, grain" +n the third day, raindown )ewes" /fter you have done that, rain down water"3

peope were freed from their sufferings" Thoughts a!out theyogin pervaded every direction: 3This was done through the

power of Saroruha,3 the peope said" /nd everyone too

faith in him"

Saroruha then initiated his former servant, whose name

was 4ama, and gave him instructions where!y he o!tained

the wordy powers of siddhi" The guru then said, 3Since youhave !een given the instructions for the 8eveoping and the

.erfecting Stages of Heva)ra, do not )ust go into the sy, !utwor for the !enefit of iving !eings" *o to the Sriparvata

and do what you need to do"3

The guru went to the ream of the 8aas" 4ama !roughtthe daughter of a ing to the neigh!orhood of the Sriparvata

!y his power" They !oth !uit tempes and finay went to

the ream of the 8aas themseves"

Sarva!hasaSarvabhaksa, whose name means 'the $an 2ho Eats

Everything', was !orn of ow caste, a su!)ect of (ing Sinhacandra

in the city of /!hara" He had an enormousy argestomach, and whatever was put !efore him, he ate" +ne day,

he coud find nothing to eat, so he wandered off to another pace where he )ust sat, thining a!out nothing !ut food"

Saraha came aong and ased him, 32hat are you doing

here93 Sarvabhaksa repied, 3$y stomach !urns with agreat fire and cannot find enough food to satisfy me" Today

cannot find anything to eat at a, and so suffer"3 "If you



cannot endure hunger for such a short time, what wi it !e

ie when you are re!orn as a preta, a hungry ghost93 Theman ased what a preta was ie, and the yogin, saying

3Loo thereD3 pointed one out" 3ou wi !e re!orn as a

!eing )ust ie that"3 4ecogniing that indeed this was so,Sarvabhaksa !egged the guru for a method of i!eration"

The guru first gave him initiation and then taught himthe Bodhicaryavatara of Santideva" He gave instructions as

foows:

<ontempate that your stomach is as empty as the sy"

Let the fire !urn as when you are hungry"Let a the visi!e word !e edi!e and drina!e,

and et it !e consumed as you eat it"Sarvabhaksa meditated with such devotion that the sun

and moon !ecame afraid and hid themseves in the vaey of $ount $eru" Everyone cried out in one voice, 3/as, the

ight is going outD3 /roused !y the dainis, $aha!rahma

came down to Sarvabhaksa and said, 3ou have eaten a

the food5 now meditate without it"3 So Sarvabhaksa did"

The sun and moon reappeared, and everyone was again

happy"

4eaiing the integration of appearances and emptiness,Sarvabhaksa attained siddhi" He narrated his eCperiences

and !rought great !essings to a iving !eings for siChundred years" Then, with a circe of a thousand, he went to




aga!odhi

+nce when the hoy agar)una was iving in the hermitageof Suvarna, there came from the west of ndia a

Brahman who was a thief" He ooed at the guru throughthe door and saw him eating uCurious food from a goden

pate" The thought came into his mind to stea the pate, !utthe guru recognied the thought and threw the goden pate

out of his room onto the ground"

32hy did he do that93 thought the thief" He went into

the house and spoe hum!y" 3 was thining of steaing the

goden pate, !ut now you have made that unnecessary"

2hy did you throw it to me933$y name is agar)una,3 the guru answered" 3/ my



These eight powers wi !ring whatever is desired"

34emain on the Sriparvata,3 said agar)una, 3teachingand woring for the !enefit of iving !eings"3 Then agar)una

eft him there" It is said he wi ive for two thousand

years"

8arian the and of Saiputra, there was a ing named



ndrapaa" +ne day when he was out hunting, at a!out

noontime he came upon a group of peope gathering for themaret" He saw the peope a giving reverence to the yogin

Liiyipa sitting there" The ing said to the yogin, 3/ man

such as you with such good appearance and good famiyshoud not !e eating fish-guts, which are uncean" wi give

you whatever you need to eat, and whatever ese you want"If you want my ingdom, wi give it to you"3

The guru answered, "If you have a method of i!eration

from od age and death, that can use" But if you do not,

even your ingdom and your daughter woud !e of no use to

me"3 32hy not93 ased the ing" 3The ingdom !rings itte !enefit and is a great hindrance" have renounced everything,3

Liiyipa said"

Thereupon (ing ndrapaa himsef grew weary of hisingdom and said to his Brahman minister, 3 wear a crown

in this word, !ut for what9 Let us go to the 8harma" There

is sufficient food and cothing for my wife, and can give the

ingdom to my son"3 The minister saw that such a course

woud !e fitting, and so the ing gave the ingdom to hisson"

Both the ing and the minister went to the cemeterywhere Liiyipa ived and noced on his door" 32ho is

thereD3 caed the master" 2hen the ing and his minister

answered, the master said, 32e then, come inD3 /nd they

entered" The master then initiated them !oth into the

mandaa of <arasamvara, and the two offered themseves

as the initiation fee"Then the three of them went to another and, +rissa,

and there they stayed and !egged ams" /fter that, theywent to the and of Bhirapura to a city caed %intapura" n

the city, they went to the house which !eonged to the

woman in charge of the three hundred dancing girs who

gave service in the tempe"Liiyipa ased at each of the three hundred doors,

32oud not your mistress ie to !uy a servant93 3.erhaps may !uy him,3 said the madam" She opened her door and

ooed out, and when she saw that he was a handsomeman, she wanted him and ased, 32hat is his price93 3Five

hundred god coins,3 the master answered" 2hen she

!ought the prince the master said to her, 38o not et anyone

seep with him at night, and do not chain him" He is worththe price you paid for him"3 Then he and the Brahman eft"

The prince wored for tweve years in the house of the prostitute, washing the women's feet and massaging their



!odies" However, he did not forget the words of his guru"

/ong with a his other wor, he too on wor that was !eing negected" / the other servants of the pace greaty

admired him for that"

+ne day, a ing named %anapa, aso nown as (ing(un)i, came to the house with five hundred god coins which

he intended to spend on wordy peasures" 2hen the master

served him, (un)i gave him seven god coins as payment"Then (un)i spent the entire day in )oy and in fiing his

stomach5 as a resut of his overeating, he got indigestion" He

was pacing !ac and forth in the midde of the night, when

he noticed a peasant aroma coming from a ighted pace

within the garden" He went to investigate, and there he saw

the servant sitting on a throne, !eing venerated !y fifteen

maidens" The ing was 6uite amaed"He retraced his steps to the house, and tod the madamwhat he had seen" They !oth went out into the garden and

saw the same scene as !efore" The madam !ecame penitent

and prostrated hersef !efore the master, saying, 32e poor

sous have made an error5 we did not now that you had

these a!iities" have incurred a great sin !y treating you as

my servant" 2e !eg you to !e patient with us" wi maeyou an o!)ect of reverence for tweve years"3 2hen the

master assented to this, the madam and (ing (un)i ased to !e his students" He rose in the midde of the air and came

down a!ove the town, saying:

/ wordy ing has a parasoand sits on an eephant throne"

$y ingdom is more distinguished

and my position more eCated"

have the paraso of i!eration

and ride the $ahayana"

8aria en)oys himsef on the throne of the three words"

%ecause he was the servant of a prostitute, he was nown

as 8aria" Later, with a circe of seven hundred, he went tothe ream of the 8aas"



.utai

+ne day, a guru yogin came and !egged ams from aman of ow caste who made his home in Benga" The man

!rought the yogin food and drin and, taing faith in him,

too him as guru" He was initiated into Heva)ra and given

instructions" The yogin aso gave him a thana of Heva)ra,

a!out which the yogin said, 3.ractice and use the thana asyou !eg ams from city to city"3 .utai practiced accordingy

for tweve years and attained siddhi, though he did not havea compete reaiation"

+ne day, .utai went to the ing's paace" The ing saw

him as he was putting each god in its pace on the thana,and the ing revied him, saying, 3This is not a painting"

+ny icon-painters mae proper paintings"3 The yogin repied,



3These are the genuine gods" $y gods are highest !ecause

they have taen the pace of your gods in the thana"3The ing, thining that may!e this was true, summoned

his icon-painter" The yogin said to him, 3Even if you paint

your god in the pace of my god, how can it !e right9332hat wi happen93 ased the ing" 3$y god wi !ecome

the god of godsO' the yogin repied" 3How can we demonstrate

that93K ased the ing" 3.aint the ing's god a!oveand pace the Buddhist deity !eow" Soon the Buddhist

god wi !e on top,3 the yogin said""If that occurs,3 said the ing, 3 wi accept your system

and !ecome a Buddhist"3

The yogin refected on these words" Later, when they

ooed at the painting, the ing's god had eft its pace and

the other one was there instead" The ing was astonished" Hetoo the yogin as guru and entered the 8harma" The yogin

!ecame famous as the guru .utai, and for five hundred

years he wored for the !enefit of iving !eings" Having

narrated his eCperiences, finay, with siC hundred foowers,

he went to the ream of the 8aas"



.anaha

.anaha, whose name means 'the Bootmaer', was aman of ow caste in Sandhonagara who supported himsef

!y maing !oots" +ne day, the !ootmaer saw a yogin whohad great magica powers !egging ams" He too faith in

that yogin and foowed him into a 6uiet cemetery" 32hydid you come here93 ased the guru" 3 have come to as for

the 8harma,3 the !ootmaer repied" /nd so the yogin

preached the misery of samsara and the !enefits of i!eration"

The !ootmaer !ecame very despondent a!out samsara,

and ased, 3 guru, pease give me a method of i!eration

from samsara"3 /fter the yogin gave the initiationwhich transfers !essings, he gave these instructions to tae



desira!e o!)ectives as the path:

.ut on the ornamented !oots5

hasten aong in your waing and a sound wi arise"

<oncentrate on this sound aone5 then meditatethat the sound and emptiness are insepara!e"

.anaha understood the meaning and meditated on it"$ter nine years he purified the stains which o!struct the

path of sight, and attained siddhi" Becoming famous as the

guru .anaha, he narrated his eCperiences" Having wored

for the !enefit of iving !eings for eight hundred years, he

went to the ream of the 8aas with a circe of eight

hundred"



(oaipa

+nce there was a ing in the city of <ampara whocoud not endure the heat" So he stayed in the shade of a

grove of asmra trees, near a stream of cear water where theregrew sweet-smeing !righty coored fowers and fruits of a

varieties" Here the princes and no!iity did him reverence"

/nd, of course, the ing had many young maidens to serve

him-some fanned him, some sang, some danced for him,

whie others scattered fowers"

2hie he was en)oying his ingdom-which did not ac for any deights-a true mon came to the garden" There

were three hundred doors to the peasure grove, and he didnot now which one to enter" The ing himsef heard him,

caed 3come inside,3 and had the mon admitted"



The ing gave the mon food and provisions and then

ased him, 3<an your 8harma !e as happy as my 8harma933From the point of view of a chid, you are very

happy,3 said the mon" 3But from the point of view of the

wise, a this is poison"3 3How can you say poison93 ased theing" The mon then eCpained to the ing a!out the three

poisons" 3The ingdom is a composite of these poisons,3 said

the mon" 3t is destined for an unpeasant end" t is !ynature painfu5 it is ie a man who eats and drins deicious

food that had !een aced with poison"3 The ing, a person of

spiritua incinations, too this mon as guru and re6uested

instructions" He was initiated into <arasamvara and was

shown the path"

The ing then a!dicated in favor of his son" But though

he was a!e to renounce his previous mode of ife, the soundof the cucoo !irds in the asmra trees distracted him, so heased to !e instructed in a way that woud free him competey

from distractions" The mon said to him:

%ust as in the empty sy,

the thundercouds gather5

and when the rainfa occursthe sap eCtends through to the fruit,

iewise in the emptiness of the ear,the 'thunder' of the cucoo sounds,

and from the couds of concepts and perceptions

comes the poisonous rain of misery

Kwhich maes the eaves of o!session grow"

The wise man cuts off his chidish nature"

From the empty nature of the mind itsef,the thunder of the insepara!iity of sound

and emptiness,the couds of unstained great !iss coect,

and from the rainfa of the radiant true nature,the fruit of the five now edges grows"

Behod such a wonder for one who understands"

He meditated on these words and attained siddhi in siCmonths" He !ecame famous as the guru (oaipa, and

woring for the !enefit of iving !eings, he went to the ream

of the 8aas in this very !ody"



/nanga/naiga was !orn a person of ow caste in the and of

*ahura" Because he had meditated on patience in a previous

ife, he was very handsome, and !ecause everyone was

aways gaing at him, he !ecame very proud" / discipinedmon who practiced the appropriate !ehavior came to

where he ived, asing for food" 3<ome in,3 /naiga said" 3wi serve you every day"3 /nd he ased the mon to return"

/naiga washed the mon's feet, paced cushions for him

to rest on, and satisfied him with food and drin" 3our reverence,3 he said, 3it is very difficut to !eg ams and food"

2hy do you do it93 3Since am afraid of samsara, wish a



method of i!eration from it,3 the mon repied" 3our

4everence, what is the difference !etween the support wetwo have93 3There is a great difference,3 the mon repied"

3The 8harma does not arise from the pride which is your

support" $easureess good things arise from the faith whichis my Ksupport"3 3our 4everence, what is the 6uaity of

faith93 /naiga ased" /nd the mon repied, 3Those whose

support is the practice of the 8harma are not hindered !yeither human or non-human forces" They attain the !ody of

a Buddha and cross over from word to word"3

/naiga then ased the mon to give him a method to

o!tain such 6uaities, and the mon repied, 3/re you a!e

to give up wordy activities such as dressing and cooing93

3/ny man can do that,3 /naiga responded" 32e then,

having first done that, can you meditate93 3 can,3 said/naiga, and so he was initiated into <arasamvara andgiven these instructions on how to carify the siC sense fieds:

/ various appearances

have the nature of the mind"

othing whatsoever

eCists apart from it"/rrange the o!)ects of the siC senses

in their own pace5 penetrate to their indestructi!e nature

without usting for them"

He meditated, and having attained siddhi in siC months,

he !ecame nown as the guru /naiga" He wored for the

!enefit of iving !eings and finay went in that very !ody to


Lasminara"aksminkara was the sister of (ing ndra!hiiti who

rued over the 0G, cities of Sam !oa in ddiyana" From

her youth, she had en)oyed the many advantages of her

no!e cass" She earned doctrines from the great siddha(am!aa, and she new many of the Tantra coections"Her !rother, (ing ndra!hiiti, had given her in marriage to



the son of %aendra, (ing of Lana" 2hen the messenger

arrived to tae her to Lana, she carried her stainess weath

with her, her great nowedge a!out the 8harma"

2hen she arrived at the city of Lanapura, "aksminara

!ecame very sad, for a of the many peope she sawwere non-Buddhists" Because it was said that the stars wereunfavora!e, she was not permitted to enter the ing's paace"

So she stayed in town" The entourage of the prince,)ustreturning from a hunt and carrying much meat with them,

came into her presence and greeted her"

32hat is a this93 ased the princess" 32here did these

animas come from9 2ho ied a of them93 The huntersanswered, 32e have )ust come !ac from the hunt" our

hus!and, the prince, went into the wids to hunt and i"3The princess fet a great revusion at the ta of the hunt

and of eating )ust to stuff their !eies" She thought to hersef,

3$y !rother is a ing who protects the 8harma" <an

permit mysef to !e married to someone who is ie a pagan93

Thereupon she fainted" /fter she recovered from her

faint, she gave her weath to the citiens of the city and her ornaments to her retinue" She then returned to the pace

where she was staying" *iving orders that she woud notreceive anyone for ten fu days, she remained inside the

house" She cut her hair and stripped hersef naed5 then shesmeared ashes and coa on her !ody" /though she acted

demented, she unwaveringy set a!out her heart's aim"

The ing and his court were oppressed !y sorrow" They

sent for a doctor who prepared medicines for her, !ut shestruc out at a who came near her, tossing !rass ornaments

in the air" /though they sent a message to her !rother a!out this turn of events, she remained very unhappy"

The princess considered pans for escape, for she had

turned her heart from samsara" She acted ie a demented

ascetic" Escaping from Laiapura and staying in a cemetery,she consummated her heart's aim" n seven years she

attained siddhi" / sweeper of the ing did reverence to her,and she gave him instructions" He attained some of the

necessary 6uaities and was woring to eCperience the others

when (ing %aendra and his entourage came !y one day on

a hunt"The ing ost his way and wandered a!out5 una!e to

find his way out of that wid pace, he ooed for a pace to

rest" He came to the cave where "aksminkara sept" Thiningto himsef, 32hat is the cray woman doing93 he

ooed in "" There was a !right ight inside, and in a directions



he saw num!eress divine maidens who were doing

reverence and maing offerings" Though he went !ac to his paace, a pure faith arose in the ing, and he returned to that

pace and did reverence"

32hy do you do reverence to a woman ie me93"aksminkara ased" The ing then ased for instructions,

!ut she said:

/ !eings who dwe in samsara partae of pain"

There is no happy or !issfu state of !eing"

Birth, od age, and death5 even the gods,

chief among !eings, are not free !ut are stricen !y

them"

The three evi destinies are painfu in themseves"

Though you eat here and there, you wi aways !ehungry"ou are tormented !y fire and frost endessy"

ing, see the !iss of i!eration"

Then she said, 3ou cannot !ecome my pupi" our

sweeper is my student, and wi !e your teacher" He has )ust

attained siddhi and wi !e your auspicious friend"3 3Sincethere are so many sweepers,3 said the ing, 3how wi now

him93 3The right sweeper wi !e giving food to the peope"*o to him at night"3

2hen the ing saw the proper sweeper he checed him

carefuy" He then put him on a throne, did him honor,

ased for instructions, and was given the initiation which

transfers spiritua power" Finay the sweeper and the princess

manifested many miraces in Laiapura, teaching the8eveoping and .erfecting Stages of ?a)ravarahi" Finay,

in this very !ody, they went to the ream of the 8aas"



Samudra

n a and caed Sarvatira, there ived a man of owcaste who gained his sustenance !y coecting things from

the sea" +ne day he found nothing, and growing depressed

a!out his ife, he sat down in a cemetery" The yogin /cintacame aong and ased him, 32hat are you doing here93 The

man tod him what had happened previousy, and eCpressedhis unhappiness"

3/ sentient !eings in the word have measureess misery,3

the yogin said" 3ou wi find the ;previous misery

unendura!e, !ut more pain wi come, and you may not

find even a word of peasure"3 3 yogin,3 the man said, 3

as for any method of !eing i!erated from misery"3 The



yogin then initiated him, and gave him instructions on the

Four nner %oys and the Four +uter mmeasurea!es:Friendiness, compassion, )oy, and e6uanimity,

are the Four mmeasurea!es"

Happiness wi fow from the center and from wordy things in e6ua measure"

The four caras are the four )oys"

Happiness and emptiness are 6uite insepara!e"

If you meditate correcty,not ony wi you have undefied !iss,

!ut there wi not !e a word of misery"/fter he understood what was said, the man meditated

and in three years attained siddhi" He !ecame famous in a

directions as the guru Samudra" Having narrated his eCperiences,

he wored for the !enefit ofiving !eings and witha circe of eight hundred, went to the ream of the 8aas"



?yai

n a pace caed /patrara, there ived a weathyBrahman named ?yai who made many eCperiments inorder to mae the eiCir of ife" He !ought a ot of mercury

and many drugs5 he then puveried the drugs and miCedthem together" But he coud not find the ey to the eiCir"

2hen nothing resuted from a this, and as no signs of

progress had appeared, in a fit of rage he threw his !oo into

the river *anges and gave up his efforts"/fter woring for tweve years on the eiCir, and having

used up a of his weath, he went as a !eggar to the citywhere the vihara of (ing 4ama was situated" n that same

city, a prostitute went to the !ans of the *anges to !athe,



found the !oo the od Brahman had thrown away, and

showing it to him, ased, 32hat is this93 He saw that it washis od achemy !oo, and tod her of his previous attempts

to produce the eiCir" "If had a itte !it more god, woud

!e a!e to do it,3 he said" She then gave him money, !utunder the same deusions as !efore, he foowed the same

procedures" He was poweress" He !ought a ot of mercury

and practiced again for a year, !ut since he did not now

a!out the red Syurura, theKsigns of transformation did notoccur"

+ne day, whie the prostitute was !athing, a fower which was sef-formed attached itsef to her finger" /s she was

pucing it off, a partice of the fower fe into the miCture of

su!stances, and immediatey the signs of transformation appeared"

The Brahman ased the woman what had gone intothe miCture, !ecause he was himsef carefu not to aow

foreign su!stances into it" 32hat caused this93 he ased"3The signs of success are here" The eight mars of good

fortune have arisen"3 They indeed had great fortune"The prostitute put a drop of the eiCir into the Brahman's

food and, served it to him" +n previous days when

they had added drops to food and drin, he had not detected

any difference" But this day he did" The prostitute had

accompished what he had not"

The Brahman, the prostitute, and a horse a ate theeiCir, and a three attained the successfu power of iving

without death" But the Brahman had a very sefish nature,and he wanted to go where he woud not have to give the

eiCir to anyone" He went to the reams of the gods, and even

the gods did not now he had it" He then went to the

country of a ing named (iam!e and ived there"

There was a roc a mie high and ten shouting distances

in eCtent surrounded !y a swamp" +n the top of it, there was

a tree" The Brahman ived in the secuded shade of this tree,where he woud not have to revea the recipe for the eiCir toanyone"

ow the hoy agar)una, after attaining the successfu

power of going through the air, came to that pace, wearing

a pair of magic shoes" He did reverence and ased for instructions"3How did you get here93 ased ?yai" agar)una

showed him the power of the magic shoes, and eCpainedhow he had got them" ?yai gave him the recipe for the eiCir

and then said, 3*ive me those !oots for a fee"3 agar)una

gave him one shoe, and with the other went !ac to %am!udvipa"

agar)una competed his practice on the Sriparvata



and he wored for the !enefit of iving !eings"

agar)una then said, 3/ttachment to god is an eviuness you are a!e to attain the proper 6uaities" f you are

not a!e to produce these 6uaities, you shoud see the

spiritua counse of a guru5 you wi then !ecome a greatman"3

The fruit, the !iss of the

8harma-nature,wi never end"

84 mahasiddhis

Documents