mystic tales of lama taranatha

8/22/2019 Mystic Tales of Lama Taranatha

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R A T A N T A T AL I B R A R Y


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RATAN TATA LIBRARY/fXM H4l. N o

Ac. N o.This book should be returned on or before the date last stampedbelow . An overdue charg e of 10 Paise will be collected for eachday the book is kept overtime.


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M Y S T I C T A L E SOFLAMA TARANATHA

A REUGIO SOCIOLOGICAL HISTORY

OP MAHAY AN A BUDDHISM


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LAMA TARANATHA:"Taranatha, son ofofNam-gyal P'un-ts'ogs. was born inTsang on the 8th day of thepig-male-tree year, corres-ponding to 1573 A D . , andwas called Kun-dgah &5tyin-po, or "The essence ofhappiness". He studied inthe Jonang monastery, northof Sakya under the religiousname Taranath, and in hisforty-first year built himselfa monastery in the neigh-

bourhood, which he namedrTag-brten, and filled it withmany images, books, andcaityas. H e laterly pro-ceeded to Mongolia at theinvitation of the people oftha t country, and foundedthere several monasteriesunder the auspices of theChinese Em peror. He diedin Mongolia, and was cano-nized under the title of "TheReverend Holiness," Je-tsun-dam-pa."From L. AustineWaddell: The Buddhismof Tibet or Lam aism (1899),p. 70.


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M Y S T I C T A L E SOF

L A M A T A R A N A T H AA RELIGIO-SOCIOLOG ICAL HISTORY

OF M AHAY AN A BUDDHISMby

LAMA TARANATHA

Translated into English byBhupendranath Datta, A.M., Dr. P hil.

CALCUTTA-6R A M A K R I S H N A V E D A N T A M A T H

1 9 B . R A J A R A J K R 1 S H N A S T R E E T


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E N G L I S H T R A N S L A T I O N F I R S T P U B L I S H E D IN 1944R eprint 19S7

All rights reserved by theRamakrishna Vedanta Math

Published by Brahmacbari Amar Chaitanya, RamakrishnaVedanta Math, 19B, R aja R ajkrishna S treet, C alcutta 6 andPrinted by J. C. Sarkhel , at C alcutta Oriental Press Private Ltd.,9, Panchanan G hose L ane, C alcutta-9.


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CONTENTSSUBJECT

SUBSTANCE OF INTRODUCTION .. .PREF AC E BY THE EN G LIS H TRANSLATORFOREWARDPUBLISHERS NOTEINSPIRATION IINSPIRATION IIINSPIRATION IIIINSPIRATION IVINSPIRATION VHISTORY OF THE CONSECRATION OF

VTKRAMASILAHISTORY OF CONVERSION IN N A L A N D AINSPIRATION VIINSPIRATION V I IAPPENDIX IINDEX

P A G Eviiixxi... xiv

I... 12

18... 22... 51... 52

53... 59... 69... I l l

... 119


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S U B S T A N C E OF I N T R O D U C T I O NBy C ruenwedel

The German translation of Lama Taranatha 'sfirst book on India called The Mine of Pre-vious Stones (Edels teinmine) was made byProf. Gruenwedel the reputed Orientalist andArchaeologist on Buddhist culture in Berlin.The translation came out in 1914 A.D. fromPetrograd (Leningrad).The German transla tor confessed his diffi-culty in translating the Tibetan words onmatters relating to witchcraft and sorcery.So he has used the European terms from thel iterature of witchcraft and magic of themiddle ages viz. 'Frozen' and 'Seven milesboots.'He said that history in the modern sense.could not be expected from Tnranatha. Theimportant matter with him was the referenceto the traditional endorsement of certainteaching staff. Under the spiritual protec-tion of his teacher Buddhaguptanatha, hewrote enthusiastically the biography of thepredecessor of the same with all their extra-vagances, as well as the madness of the oldSiddhas.


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M Y S T I C T A L E S OP L A MA T A R A N A T HA

Prof. Gruenwedel said th a t th e folklore ex-ploited for this work is not small ; it isespecially noticeable in the text of the occa-sional news about the old ruins, temples andreligion, about the destruction wrought bythe followers of Islam, further the occasionalinformations about the relations between theBrahmanical gods and the Buddhist Bodhi-sattvas and div inities. Also, there are someinformative mentioning about Further-Indiaand the manifestation of Virupas in China.Perhaps here lies before us the ioonographicagreement of the Indian Siddhas with th eSen-nin representations.As sources of Tara na tha, he mentioned theMagadha-Panditas Indrabhadra, Indradattaand Bhataghadri instead of Bhataghati, thelast two he mentioned at the end of Historyoft Buddhism where Indrabhadra correspondswith his Ksemendrabhadra.It seems Taranatha was much dependent onthe Tibetan recipients regarding language, itis especially noticeable in connection withthe proper names.

The English Translator


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PREFACE BY THE ENGLISHTRANSLATOR

The book of Gruenwedel contains 212 pagesof which 146 pages only cover the text. TheEnglish translation is an abstract of the textwith the informative notes taken from theGerman trans lato r. None of the nam es of th eSiddhas mentioned in the text has been leftou t. The book contains a rigmarole of mira-cles and magic. Hence the im portant pa rtsof the stories abou t the Siddhas have onlybeen selected, else there is a repetition of thesame nature. The English translator hastried to be literal, only in a few places whereabstract and free translations have beenmade he has marked it within brackets as('Translator)'.The book is translated into English in an abs-tract form as in these days of reawakeningof Indian culture, the Indian historian andthe sociologist may find information inTaranatha's books regarding Buddhist India.By perusing the Tibetan books translated into-English and German it seems to the trans-lator that all the Tibetan writers on Indiahave used common source for their informa-tions regarding Indian history. And in?


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MY S T I C I A L E S O F L A MA T A R A N A T HA

-some of these books, the authority of theIndian book AryamanjuSrl-Mulakalpa (trans-lated by K. P. Jayaswal as An ImperialHistory of India) is quoted viz. the age ofPanini is given as contemporaneous withMahapadmananda of Magadha.


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FOREWORDIn going through Taranatha's books it be-comes evident that he never came to India.His knowledge of Indian geography was notclear, he made mistakes about the names ofpersons, geographical positions of differentplaces etc. Furth er , it is clear from his writ-ings th a t much of wha t he called Siddhiswere knowledge of alchemy, witchcraft andBlackmagic.Again in perusing this book one will find outthe process by which Mahayana Buddhismhas gradually am algamated itself with theBrahmanism of later days which will accountfor the disappearance of ihe former fromIndia. Indeed the Siddhis, the Sadhanasand the beliefs mentioned in his writings arestill extant amongst the Hindus of presentday .The abstract translation is presented to thepublic BO th a t the research student maygather some informations which may throwsome further light on the history and socio-logy of In d ia of th a t tim e. Again, the bookcontaining some Indian words expressed bythe Siddhas may help the philologist in hisinvestigation regarding the languages of the


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M Y S T I C T A L E S OF L A MA T A R A N A T HA

period. As regards the sociological andother information culled out from this bookthe following are pointed out:(1) Tha t In d ia had connection w ith the out-side world at the period dealt by Taranatha.(2) The sorcery practised in Ind ia and Eu-rope had common forms. (3) The natu re ofthe story of seeing in magic-mirror was com-mon in both the places. (4) Pa is the Tibetancontraction of the Sanskrit word Pad orPada. (5) Karmaru is the Tibetan contrac-tion of the Ind ian aam e K am arupa. (6)Odivisa is Orissa, Otantapuri is Odantapuri^Udyana or Udayana is Udyana (today'sCabul and Swat valley). (7) Some of theBuddhist Siddhas carried Jatd (long mattedhair) on their heads. (8) Taran ath a spokeof the existence of Citizens' lGildJ of thatperiod . (9) The use of sun-dial existed inth at period. (10) Women used to sell brandyin those days. (11) The book contains ins-tances of inter-caste m arriages. (12) Thewretched condition of the field-worker (pea-sant) in India was notorious even in thosedays and known to the outside world. (13)The word 'Dinar' the Ind ian form of theRoman coin 'Dinarius', which was used inSansk rit litera ture , still persisted in the,time when Taran atha wrote this book. (14)


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The book mentions a Ksatriya-Pandita as apurohita (priest) of a king . This rem inds usof the practice of the Vedic age. It lendsfurther strength to the proof that the priest-hood has not always been the sole monopolyof the Brahmanas.1 (15) The book mentionsthe employment of Tajik (Persian) soldiers inthe service of a Raja of Maru (Raj-putana) . (16) From the list of the nam es ofthe Siddhas it will be found out that some ofthem were of soealled low castes.

BHUPENDRANATH DATTA3, GOUT Mohan Mukherjee Street,

Calcutta, April 1944

(1) T he investigators say that in some parts of India non-Br&h-manas still act as priest (vide N . N . Vasu : The Ethnology of theKSyasthasy

X l l l


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THE PUBLISHER'S NOTEFor the first time this book is now translatedinto and published in English from German.Originally this book was written in Tibetan byLama Taranatha and translated into Germanby the great scholar Prof. A. Gruenwedel.Dr. Bhupendranath Datta, the eminent res-earch scholar in the fields of the ComparativeHistory and Anthropology, has spared nopains to present to the reading public an Eng-lish rendering from its German version. Be-"sides being wonderfully proficient in the WorldHistory and Anthropology, his intimate know-ledge in German, French and some otherlanguages of the Continent is well-known tothe learned section in India and abroad. Wehave no hesitation to believe that this faith-ful English translation from the gifted penof Dr. Datta will be appreciated by all rea-ders. This book openes a sealed chapter onthe religio-sociological history of BuddhistIndia. We offer our sincere than ks to Dr.Datta for giving us kind permission to pub-lish this important volume.We would express our gratitude to SwamiSadananda Giri for allowing us to print the-pictures of Bodhisattva, Bhairava, GaneSa


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and Prajnaparamita in this book. These-were published in his valuable book: Java-dwipa. We are also greatly indebted toSj. Ajita Ghose for lending us two otherblocks of Vajra-Sarasvati and Atisa Dipan-kara. The pictures are arranged in the first'page in th is order .- (1) Vajra-S arasvati ( ATibetan painting) and (2) Atisa Dipankara,and in the second page (1) Boddhisattva, (2)'Bha irava, (3) Ganesa (T an t r i e ) , and (4)Prajnaparamita.

15-8-44R amakrishna Vedanta M ath]9B, R aja R ajkrishna S treet.

C alcutta

X V


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MYSTIC TALESOF

LAMA TARANATHAINSPIRATION I

"Here follows a narration, which is equal toa precious jewel as it is rich in wonders, andwhich is endowed with seven holy inspira-tions, while the Jatakas contains the list oflormer teachersI bow to the feet of my holy teachers. Aftertestifying my reverence to the bands of theGurus who following one after another exer-cised the life-bringing path of Vajradhara toall living beings, it was my task to glorifytheir lives-career as far as possible in a Sutra.For although itself a perfect one, the tongueof which had the power to work wonders, itwould be impossible to execute the fameof these men in hundred ages, yet at thecommand of my Guru this book is written.As I through the presence of our teacher, theholy one, who carried the name of Buddha-guptanatha, and in remembering the Baud-dhas of three ages, was entrusted with thetask to unite properly all words from proseand verse in the sea of theme-building; while


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I tried to keep myself everywhere within thajurisdiction of his power, where it was onlypossible on the power of his holy words, andthere also preceded the presence of my greatSiddha Guru himself, who through his holi-ness is a root-Guru, thus the people will beproperly informed of the power, also of in-corporeal power of commission of even of thisman who himself has the fame to be gracedwith the seven inspirations of beatitudes.(P. 9).What concerns the first inspiration was theM ahanmdra-Bevelation. Its adept w asMahacarya Brahmana-Rahulabhadra born inthe country of Odivisa. By caste he was aBhahmana and from childhood was confidedw ith the Vedas and with Vedangas. Going toMadhyadesa, he professed the doctrine ofBuddha and gradually became a great Tripi-taka-know ing Bh iksu. The teacher of thi sacarya was Sthavirakala, whose teacher wasnamed the honoured Asvaghosa. Thoughthe Gurus say that the teacher of the last hadbeen Upagupta, yet it is difficult to make ajudgment over the correctness of the ancientteacher-generations. But it is extolled in thecontext of Tibetan lists that he was the cor-poral stud en t of the son (of G au ta m a) ofRahulabhadra. So it is sufficient to note hera


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without further exam ination. La ter, he be-came an abbot in N alanda. Lastly he went tothe south. Thu s, in the coun try of M ah rattahe saw the Yogini of the sphere of his workin the form of the daughter of an arrow-smith, who could extinguish the essenceof his ego-existence. He knew Dharmathoroughly, gave at once the Mudra to thedaughter of the arrow-smith and prosecutedthe work of arrow-making while wanderingin m any countries. W hen his wisdom beganto grow more, he received the name ofSaroha, i.e., who is m et w ith the arrow.Thus, came innumerable men with the kingat the head, to see h im , and they deridedhim . There in the posliue of a Brahm ana, theacarya sang 'ah hurra, indeed I am a Brah-mana, I live with the daughter of an arrow-smithcaste or no caste, there I do not seeany difference; I have taken the sworn vowof a Bhiksu, I go a-begging together with awomansin or no sin, I do not see any dis-tinction.' 'Here is an im pu rity', thus doubt-ed men amogst themselves, but could notrecognize that the man is poisonous as a ser-pent. But after he had sung the Doha-Vajrasongs the five times hundred thousand menwith the king acknowledged excellently theaim of his action. As he now acquired a


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Vidyadhara-body, magically he went toheaven and finally became invisible." (pp. 10-Here, the author states that this BrahmanaKahu la and Sthav ira R ahul a are two differentpersons.(Translator)."His pupil was the acarya Nagarjuna. Hewas born in the south in Vidharbha, by castehe was a B rahm ana. Finally he came toNalan'da. As his teacher Rahulabh adra ad-vised him to mutter incessantly the Dharanisof the Amitayus so it was possible for him tolive in peace. He became a monk there.There was nothing for him to learn, asneither Mahayana nor Hinayana-pitakas re-mained strange to him . Therefore, he exer-cised the Mahamayurl, the Kurukulli, thenine Yaksinis and the Mahakalas; he acquir-ed all Siddhis : the globule Siddhi, the eye-ointment, the sword-Siddhi, further all powerto destroy and again to revive to life, andgot complete power over all superhumanYaksas and N agas and especially receiveda Vajra-body which was created for himby the elixir of life. He became a gianton magic power and supernatural knowledge.In various places he performed Siddhis ofthe sword and quicksilver-Siddhis. For theSangha he created food materials as well,


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MY S T I C T A L E S OF LA MA T A R A N A T HAwhen the abbot Rahulabhadra was busyinghimself with the exorcism of Aryatara, Nagar-ju na came to the abbey at that time. Duringthis period there was a famine in Magadhafor twelve years . Acarya performed a gold-tincture (Siddhi), and as far as this gold-tincture reached, the cornfields changed andthere was no famine, hence the Sangha wasnot without bread.Then he worked on many heretical hand-books viz. those which belonged to Veda-class; and fought with all enemies of Maha-yana viz. Samkara, with the Bhiksus etc.refuted them, and as well as many dialecticalpolemical literature written by the SaindhavaSravakas. He collected all the copies andburied them under the ground. Later, oncehe fought with five hundred Tirthikas in thecity of Jatasamjaya, lying in the south, hedefeated them and won them over to the re-ligion. Th us he m ade the M ahayana as bril-liant as the sun. Then he wished to changethe Ghantasaila and many mountains lyingon the north viz. Dhinkota etc. into gold.Aryatara dissuaded him from it as it wouldbring quarrel over it in future. But it is saidthat many gold-mines are present there, andat least the stones show the colour of gold.Later, while journeying northward he seeing


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many boys playing, prophesied that a boywould be a king . Twelve years later, comingback to Jainbudvipa from Uttarakuru he sawone of the boys as a king nam ed U dayanawho made reverences to him . As a conse-quence the king received the elixir of age andthe Yaksas as his servants. He built fivehundred temple-cloisters as the resting-placeof the preachers. Later, he ( a c a ry a ) dwelton the Sriparvata for two hundred years long,surrounded by the Yaksis and remained therepractising the Tantras till his subsequent be-heading by the grandson of the king Uda-yana called Susukti or the mighty prince.As it is related, it took place, in his seventyyears of age, when the 71st year was not;complete as it was only half-year. The motherof the prince asked his son to beg of the headof the acarya as his father and acarya poss-essed magic by which his age would be aslong as the acarya, and as the acarya had aVajra-body he would no t die. The motherAvanted it for the good of the son. The princewent to Srlparvata and begged of the. acaryafor it. The head was cut off by a Kusa-stalk.A word was heard : 'I go from here towardsSu kh avati, bu t will come back again andwill rejoin the body .' Thereupon there wereea rthqu ak e and famine for twelve years. As


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ithe prince was afraid of the rejoining of thebody he threw the head many miles distantfrom the place of beheading. A Yaksl tookup the head, and the Yaksi Ksitipati built atemple over the head and body. My Lam ahas seen an'd na rra ted the following : Thistemple whose walls are formless and seemto be like rocks is a wonderw ork. The out-side of it is steep and there is no way to it.{pp. 14-19).His disciple was M ahasiddha Savaii. W henNagarjuna was staying in Bengal, a danc-ing-master brought there children (brotherand sisters) from the east. He called them andshowed the figure of Bodhisattva Maharatna-m at i. As the dancing-master wanted to seealso, he was shown a mirror in which hesaw himself roasting in hell-fire. He wantedto be saved and was asked to m editate onSambara. After his meditation, he recog-nized the original cause of his soul and re-cognized the face the Bodhisattva Maharatna-m un i. Then Nagarjuna told him that as henow got power he should go to the south(Siiparvata), live the life of a hu nter an dcreate the good of the crea tures. The bothsisters Logi and Guni got their Mudra namesas Dakini Padmavati and Jnanavati . Helived with them outward ly a sinner. He got


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the grace of Vidyadhara and became famousas Savarl.This acarya is also called the younger Saroha.The disciple of this acarya was Lui-pa (Lui-pada) whose disciple was Dombi, whose wasTilly, his Naro, his younger Dombi, hisK usalibhadra (pp. 19-20). There were seriesof schools, Luipa, Darika and Antaxa builtalso another series which began with Tilo.Luipa was a writer of the king of Udayanain the west named Sam anta Subha. Oncehe met Mahasiddha avari who together withhim sang a song, and received Abhiseka andTan tras from the latter. Once he went to acremation place (lit. field of corpses), sathimself in the rows of the Dakinis and madehimself master of the inn (lit. a publican)and therefrom he distributed the flesh ofseven corpses. As he had now received Vaj-ravarahl in exorcism-Mandala of Abhiseka,he said : 'Kicking with outstretched foot Idestroy the slavery of Samshara, Vajrasattvais a greater king, more and more again oneshould set himself to business.' Late r, heperceived that it would be necessary to me-ditate w ithout disturbance. On th a t account,he went to the east, to Bengal, and whenhe saw on the bank of the Ganges, a hillmade of heaps of fish-entrails, he meditated


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there for twelve years, ate the fish-entrailsand acquired the Mahamudrasiddhi.He also converted miraculously the king andminister of Orissa. Thereupon, the king gotthe name of Darika or Dari, the servant ofHetaera, the minister, the name of Denki(rice-husking mill). Ho worked on the Denkiof a brandy-selling woman, (pp. 19-23).-Another disciple of Savari was Maitri orM aitrigupta. He was a Tirthika-Pandita anda Brahinana. Later he met Naro and himselfjoined with the Bauddhas, received Abhi-seka and Upadesa and became a monk ofNalanda. Getting instructions from manygreat and learned Gurus like Ratnakara-santi, he became a great Pandita and dweltin the monastery of VikramasJla. Thoughhe carried on the profession of a Pandita andpractised no exorcism, he beheld Vajrayo-gini personally.Once as he did not properly recognize hisown na ture he got a prophesy. Conse-quently he went to Siparvata to see Savarl.In his journey towards the south he met theprince iSagara. Both went, towards Sripar-vata and asked everybody where was the oldSiddha Savari. They travelled for a halfyearin this way. But as the head hair (Jatd) ofSavari was lousy and possessed by nits, both


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4he Saktis were busying in removing thesethings. M aitri for a moment was staggered,but the prince fell down at his feet. As thewords resounded : 'Aya Jara Valahu\ Maitribecame at once free, received a rain-bowbody and faith arose in his heart . But asagain h,e saw that both the women werekilling swines, roes and peacocks, he againbecame a little unbeliever ; bu t w ith thesnapping of the fingers everything disappear-ed. Now he was given Abhiseka, all theUpadesas and commenting advices beingbestowed, the wisdom of knowing the regionof his work dawned to him . He became themaster of a number of Suras and Dakinls, wonthe eight Siddhis, the sword-Siddhi etc. Butas Savarl again demonstrated to him somejugglery, he cried out; 'why must you make4hese jugglery, rather explain to me thebasis of the region of my work' and went atonce back to Madhyadesa.People say th a t he came to Tibet. I t is clearthat the Tibetans are not oriented over themainpoints of his life."Here follows discussion over the Tibetantradition (Transl ator)."In his seventieth year of age he left his bodyafter receiving the Mahamudra in the mean-t ime. In the time when acarya Naro had lefti

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the body, he had appeared as the leader ofithe healer of the souls. People owe him stillgreater advancem ent tha n equalling himw ith the greatest. As in Aryadesa at th a ttime there was no aim which the people couldfollow, he worked in the northern countriesof Nepal and Tibet w ith greater success. Hehad four great disciples: Sahajavajra orNatekana, Sunyatasamadhi or DevakaraCandra, Ramapala, and Vajrapani knownalso as 'Indian P an i'. The first two and th efourth rceived corporeal Vidyadharls. Rama-pala of the school of Nandapala who madecommentaries on the books on Abhisekaswas born in K arnata as a Brahm ana. H eknew the Vedas. M aitri tau gh t him fortwelve years. He had in his possession agoddess or a Yoginl who possessed the powerof a Sakti. To him prayed acarya Kusali-bhadra the younger and Asitaghna for Maha-mudra instructions.Here closes from the history which, is equalto a mine of precious stone the first chapterover the occasion of Maliamudra-Tradition."(pp. 23-28).

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INSPIRATION II"Now comes the second inspiration whichcomes from the goddess Chandika, but asthere was no Upadesakas of Chandika, theinspiration worked magicaliy.One of the Siddhas was V irupa . There is noproof to show that he had a Guru by a sepa-rate person. He applied himself one daypersonally to Vajrayogmi when this acaryaPand itabhisu was in Nalanda . He allowedhimself the pleasure of drinking brandy, co-habited with a woman and was driven Out'of the m onastry by the Sangha. Then heasked a ferryman on the shore of the Ganges;to take him to the other side; but it happenedso that, he having no fare for the ferry,showed his pointing finger to the Ganga andthe Ganga stood up straight. Thus he cameto the other side. Then in Odica, he deman-ded brandy from a wine-selling woman andas this one said he must pay the bill, he be-gan to chase the shadows of a sun-dial fromthe fields but which did not go away fromthere, so he pointed his finger towards thesun and held it as with a nail and drunkbran dy . As he did not wan t to set it free,the clocks and the guards made mistake.The king who knowing that the Yogi wanted

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to show his power, gave the price for thebrandy and prayed to him to let the sunloose. Three days after he went away in themorning.After that, as the sacrifice festival of a kingof Triliriga was being made, he consumedthe first offerings of the Tirthikas, but hemade no reverence thereby. As the king andhis people protested to him, he bowed but allthe statues of the gods of the Tinhikas brokeinto pieces. There the prince of the godswas a Linga form, a limb consisting of fourfaces called Visvanatha, establised by thepeople of the citizen-gild, and this one wasalso broken into four pieces. After that, hewent to Dakinipatha in the house of theTirthika-G anas. Though lots of personswere there, the Trisula was held by him asthe main-article for slaughter and the witchesalready built G anas to the flesh (offering?)of Siva, there the acarya clapped his handsand the Trisula broke. As now the self-erected stone image of the Ciiandika slightlyshaking began to move, there with a blow onthe head, he went with head on her brest toth e womb. People say th a t he is still there,kneeling in straight position, but his pair ofears are only to be seen. He ordered her, notto bring any living being to destruction.

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Now it is onesided opinion of the Tibetans,that this Dakinipatha lay in the south, butit seems that , it was in eastern Ind ia. Fur-ther it is also said that the converter of thegoddess had been Goraksa."As after that he went to Sorasta, there wasa self-erected (Sayambhu?) stone image ofMahesvara called Somanatha, very strong inmiracles. As he thereby did not wish tobreak it, he with his pointing finger provedth at the figure of Avalokitesvara had ap-peared on the statue . Some say th a t it hasbeen the figure of M arlchI" Then followedfurther miracles.(Translator)."Sometime later as he lived in the time ofking Ramapala and carried the name of Siro,he rendered all possible help to the livingcreatures in M adhyadesa. As he washed hisown feet, Vanvadala, the elephant of kingRamapala drank the water, then went to thebattle and was victorious over a hundredMleccha-princes."Later, once in the country of Gaur stood aYogi over the pillows of a Tajik prince, whenhe awoke. This Yogi could not be destroyedin water, fire, by weapons and by poison.Then the king recognized that he hadacquired the Siddhi and asked h im : 'Who>art thou ? " He answered : ' I am V ir u p a ' .

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Then he gave instructions to some who.acquired lower Siddhis. In Bengal he stayedfor four months enjoying all Siddhis; butwhere he went afterwards no body knows.There is an especial instance when he ap-peared magically in China. People say th a tVirupa appeared thrice in the human world.This acarya was named by the people, as Sri-dharmapala. but he was not identical with-Sthavira Dharmapala who was an abbot ofN alanda. (pp. 28-31).His disciple was the man who appeared inOdiyana as K alav irupa . He was scarcelyborn in the Brahmana caste, when the Brah-mana astrologers told his parents that hewould commit foirr miorial sins. Later , hecommitted four sins : murder of a Brahmana,killing a cow, sleeping with mother, drin kwhich degrades a Brahm ana. Then hewandered in all Brahmana and Buddhisttemples and cloisters, but could not be ab-solved of sin. Then he m et Ja landhai i, andgetting precept from V ajravarahi was ab-solved of his sin . (pp. 31-33).With Virupa the younger was Vyadhali.He was originally of the bird catching family(Vyadhali). He received Mudrasiddhi intwelve years, (pp. 33-34).He taught Kusalibhadra, he was Chandrika-

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M Y S T I C T A L E S OF LAMA " T A R A N A T H A

Tantrika, Fu rther V irupa gave instructionsto Dom bi-Heruka. I t is known in Tibet th a the is identical with the acarya of this name.But, it seems he was a king in the easternlaying country of Tripura (p. 34). Theacarya went and gave Abhiseka and Upadesato the king who meditated on his Tattva andgot the second grade of knowledge. He re-cognized that he could make exorcism and asa proof worked on a Mudrika who was ofthe Hetaera class. She become his Padmini.This became known to the public who saidthe king's family was disgraced. He was dri-ven out of his kingdom by the minister andsubjects. As he practised V idya-asceticism,wandered in woods and fields and thereforegot the nam e of Dornbi. Thus, Dombi is onewho goes with a Hetaera. Later, there wasfamine in the kingom, and the virtuous kingwith her &akti riding as a tigress standing ona She-Yak and himself sewed with poisonousenakes came there. The people recognizedtha t he had become a Siddha. They becamehis disciples. They became Tan trikas andacquired Siddhis (pp. 34-35).Further, in a country called Radha commonlycalled Rada, there lived a king who did lotsof injury to the religion of Buddha, but wasvery much afraid of tigers and serpents. The

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M Y S T I C T A L E S O F L A MA T A R A N A T HAworked wonders and told h i m : 'Ifyou do not yourself accept the religion ofBuddha, then I will bring to you these poiso-nous snakes .' And all accepted the religionof Buddha. Thus he made an end of thecontinuation of the Tirlhika-religion in theco un try of Rara . Lastly, he went to sleep inhis corporal form in heaven, (pp. 36-37).His disciples were the Yoginis of the Dombi-system. Acarya Alalavajra, H em alavajraand Ratavajra were from Madhyadesa. Therewere also others: Krsnacari, acarya Garvari,-layasri, and Durjayacandra. (pp. 37-38).

Rahubhadra and others touched the feet ofthis acarya and acquired subtleties of Siddhi.Thus Mahasiddha Dombi taught a Hetaera,and this one to Ratavajra, and he to Krsna-cari, and th is is a Tan tra school, (pp. 38).Rahulavajra was a Ksatriya and Vikrama-bhiksu Pandita. He meditated on the Guhya-(esoteric) Tantra s. (p. 39).Here closes from the history which is equalto a mine of precious stone, the second chap-ter : the occasion of Inspiration series of an d ik a ." (p. 40).

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INSPIRATION III'Here follows the th ird Insp iration, the-Karma-Mudra. The great king Indrabhutiwas m aster in Guhya-Tantra.1 H e was the kingof Udayana who saw the materialized face ofBuddha. He saw the Rsis, who formed thesurroundings of the master, going andcoming but forming no ha lting places. Inanswer from his minister he heard that theywere the Sravakas of the great Rsi Buddhathe Tath agata . The king wishing to realizeBuddha, gave up the enjoyment of his fivesenses with his wives. M iraculously beforehim appeared an endless M andala and theking received the Abhiseka. Tathag ata gavehim all the Tan tras. He tau gh t all popu-lation of Udayana and wrote the Tantras inbook forms. He left the com pany of his w ifeand his own over-sensuous body and travell-ed from one Bud dh aksetra to ano ther. He-gave Siddhi to all men, and from animals toworms and disappeared in the Rainbow-body, (pp. 40-42).There was a dancing-girl from Srimat Sukha,who later became a Dakini, saw her (mate-

1. Mahapandita R ahula S aukrtyana who is a great scholar ofBuddhism tells the translator that there had been only one kingIndrabhuti who was of Orissa (.Odivisa). I n that case T aranatha.must have made a mistake ia calling him the king of Udayana..

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rialized) face again. She was called theSahajasiddhi dancing-girl. (This Sahaja-siddhi dancing-girl is identical with Sukhila-lita in Taranatha's History of Buddhismpp. 210, 17). According to the comm entaryof Sahajasiddhi, she was the daughter of aking of a part of U dayana. W hen she grewup, once she went with a group of five hun-dred girls to a garden. There appearedBodhisattva Vajrapani in a magic form of aRsi. As he was seen by the girls, they raiseda cry and ran away, taking him to be ademon on account of his Esi's hair-dress(matted hair). But the dancing-girl sa id :'Don't you fear' and she having a look at himwent into Sam adhi. Then she and her fivehu ndred maidens bowed to his feet and heblessed them by putting his hand on theirvertex. Then he preached to them with thew ord s: 'May you all be Yoginis.' They,according to their Tattvas, attained the tenSarvadarsan a-dharm as. (pp. 42-43).After she preached to Mahapadmavajra, thisone to Anangavajra, arid to the swine-keep-ing wom an, this one to the Padm avajraSaroruha the junior, this one to Indrabhutithe junior, this one to Krsncari, this one toKalyananatha, this one to Amitavajra, thisone to K usa libhadra. (p. 43).

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M Y S T I C T A L E S OF L A MX T A R A N A T HA

Mahapadmavajra was born in a Brahmanacaste in the western country of M aru. Afterknowing the Tripitakas and all the teachingbooks he went to Udayana, and saw the(materialized) personal face of V ajrasattv a.In order to get Abhiseka he went to the divinedancing-girl. There he wrote m any Tantra sfor the mystery of Guhya collections and in-formations on four M udras. He also wrote amanual called Guhyasiddhi. (pp. 43-44).Now follows A nangavajra . He belonged to acaste of a low occupational order. He meditat-ed for twelve years on the Kotamba mountainaccording to the advice of his teacher Pad-m avajra. The advice he got from his Guruwas : Tut yourself in touch with the swine-keeping woman by keeping swine and thenstep by step you will be a V ajrasattva.' Hebegan to keep swine in a city of north Uda-yana,, healed many persons and becamefamous as the holy swine-keeper, (p. 44).His disciple was the acarya Saroruha belong-ing to the K striya caste. As he was a greatPan dita and knew the sciences and m anyGuhya-Tantras, he became the sacrificingpriest (Purohita ) of the king. Once seeinghim in the company of a common woman ofthe temple, the king ordered them to be burn-ed . Bu t out of the ashes, he reappeared as

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Heruka with gakti in a halo of brilliant rays.Thus, the people were surprised and becameconverts to V ajrayan a (cult). The king alsawith five hundred people acquired the Siddhi.Later the acarya went in the neighbourhoodof M aru. Seeing the miraculous power ofthe acarya, the king professing the Tirthikareligion accepted the religion of Buddha. Atemple of Heruka was built, and it was sole-mnly predicted of him that if he gave up hisvows and wanted to see the veiled figure, hewould die by spitting blood. But when later,he wanted to destory it with his Tajik (Ira-nian) soldiers, twelve Tajik cavalrymen felldown at the same time and he became insane.But the acarya brought immense blessing to-all creatures and acquired the Siddhi of He-vajra . (pp. 45-49).His disciple was king Indrabhuti the junior.But as he himself ordered to narrate the bur-ning of the acarya, his life-history was notcompletely described. I t was written as anoccasional comm ent on the margin of th ehistory of Kambala."Here closes from the history which is equalto a mine of precious stone, the third chapteron the occasion of information of hund redKarma-series." (p. 49).

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INSPIRATION IV*' As regards th e Inspira tion of bright Rays,it was acarya Vajraghanta who in Udayanaworshipped personally Vajrayogini and hersuit. And concerning the old series ofteachers, it was Mahacarya Asvapada whoreached the Mahamudrasiddhi.He meditated and attained deep Samadhi onthe bright Ray, built a hut near a door of acity in Udayana and worked jugglery with theking . He disappeared in celestial region bymagic, (pp. 49-50).Now prayed the king and his people to hisdisciple V inapada for Upadesas. This acaryaoriginally was of royal descent. He acquiredimmense Siddhi. (p. 50).His disciple was the brandy-selling womanVilasyavajra. As the king was a believer inTirthika-doc trine, she advised the acaryaDombi-Heruka to convert the king bythreatening him with snakes. The serpentsurrounded the palace of the king, and said,to the k in g : " As the Tirth ika aca rya cannotprotect thee, thou seekest the help of Dombi-H eruka ." The acarya drove away the poiso-nous snakes under the ea rth. The king andhis surrounding people began to believe on

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$he Buddhas. As Dombi and Vinapada'bothsaw that the brandy-selling woman was aworthy subject to be a disciple, they gave herAbhiseka and Upadesas. She acquiredpowers and honour of a Yogini. The QueenLaksmikara gave her Mahasukha-Upadesas.As she served the living beings in innumer-able ways, she became famous under thename of Yogini Cinta. (pp. 50-51).V ajraghanta also got learning from he r. Thisacarya was of royal blood from a countryname Odivisa and became a monk in Nalanda.He received the name of Srim&tigarbha.Later he became a great, scholar, destroyedthe opposition of the Tirthik as and becamefamous as 'Deva who triumphs over the ene-mies. ' Once he had a high rank as an abbotof Nalanda, there he met Siddhi Darik.After acquiring Siddhi he went to Udayanawhere he met the Yoginl Vilasyavajra whohad taken the form of a swine-keeper. Sheshowed him the incomprehensible way ofMahamudrasiddhi. He inculcated all Tatt-vas and meditated in a thick forest nearOdivisa. For a time , he took as his Mudrika.a brandy-selling woman who possessed allth e signs of a Pad m ini. After twelve yearsof meditation, the acarya received the honourof an adept of the highest Mahamudrasiddhi.

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followed the acarya and received Upadesas,and shortly became a Yogesvara. Later hewith five hundred people went to heaven.As regards the former emanations the acaryahad procured a boyish spirit, therefore, hewas also called Balapada, As he wished onceto convert the countries in the east, he tookthe figure of a Hadiof a man who sweptthe streets in the city of Catigrama in Bengal.In this country the young king Gopicandrasat (on the throne) not very long ago. As hewas very handsome, he had given himselfm uch to the women. One morning his m othersaw the acarya in the king 's fruit-garden. Hewas sitting at the foot of the trees anduttered the words: 'Narikela Bhiksavo' andthe fruits of the tree came by themselves tohim . After hav ing drunk the cocoanut water,he spoke : 'Narikela UparajdhV and the fruitswent up as before.As the mother of the king saw him doing this,she recognized that he had acquired the Sid-dhi. Then she considered that, this would bethe time to convert the king . Once in th epresence of her son, tears came into her eyes.The k ing sa id : 'Oh m other! is there any-thing that can be done to thee ? ' Sheanswered: 'When thou hast acquired tentimes the umbrella (rajaccatra), the power and

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clever understanding of your father, yet thouhast not got the law for escaping from death,that makes you clear that thou art self perish-able '. Then the king answered. 'Is there noremedy for death?' Thereupon the mothersaid : 'Our street-sweeper possesses it .' Thenwent th e k ing to the street-sweeper : ' Thoumust give me the instruction so that no onem ust die. ' Then what he answered w a s :'When thou dost not give up thine throne,thou can never reach it. ' Thereupon the kinganswered : 'As I have first prayed for instruc-tion, later I will give up the kingdom .' Thenboth of them went to a wood. There th eacarya gave the king an empty earthenpitcher and sa id : Put thine hand into it.1and as he pu t his hand into it, the acaryasaid ; 'Now tell me quickly what is there?' Asthe king answered that nothing was there,the answer he got was that the road to im-mortality was just like that. As the kingasked three times and everytime the acaryagave him the same information, the king wasput out of temper and took him to be a cheat.The king dug a groove in the earth and filledit with thorn-bushes, elephant and horsedung and threw the acarya there and coveredhim u p . So, the acarya showed a doublefunction of his body: in Jalandhara he was

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-wandering to work for the salvation of beings,and at the same time taught in Bengal.Later, thereupon came the acarya Krsnacarito Kadaliksetra which in people's mouth iscalled Kacali; as amongst the disciples of the.acarya Krsnacari there were many who wereYogis, they gave opportunity to all with thewords: 'Awake, awake, it is the time tobecome the Siddha-diseiples of Ksrncari'.Many acquired Siddhi there, but the SiddhaGoraksa had already achieved his Siddhi.A.s the acarya came there, he begun a con-versation with Goraksa. Occasionally inanswer to Goraksa he said that his Guru wasJa lan dh ar i. But now twelve years hadpassed since Jalandhari had been put into agrave underground, he went himself there ,surrounded by four times hundred thousandMimarisakas towards the east. Full of ran-cour he sat himself on the palace door ofGoplcand. Theret, the music did not havetun e any more. Horses and elephants didnot eat, little babies did not suck milk. Thenthe king recognized th a t these were due tothe power of the acarya, and being overcome,he spent a little in alms and invited theacarya and his followers to din ner. As theacarya said that he had four times hundredthousand men with him, he could not

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possibly satiate them; but the king answeredth a t when he was in a position to supplyconstantly the food of many ten thousandsof soldiers, why could he no t feed the acaryaand his followers. Thereupon, the acaryasaid. 'I have two disciples: M ahila andBhadali, first you feed them with satisfac-tio n .' Following this conversation, the kinghad rice cooked for five hundred people. Thencam e both M ahila and Bhadali, poured thewhole food in a gourd made into two shells(Kamandalu?), and as it was not filled theking was surprised. Therefore, the kingwent to the acarya and pra yed : 'I pray forth e means to avoid death . ' Then the acaryareceived all belongings for Mandala andhe gave A bhiseka to the king. And as hegave him the same lesson as the formlerstreet-sweeper, the king said tha t he hadheard all these before and na rra ted to himthe former affair. Thereupon, the acaryasaid : ' How can you now acqu ire Siddhi toavoid dea th as this one was my teacherJ a la n d h a r i ' ? 'Out of fear th at he would geta, curse from the Siddha' the king begged ofthe acarya to find out a means. Three sta-tues of the king were made of copper mixedwith eight precious metals. Then Krsnacariand his disciples removed all dirt, earth etc.

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an d brought a sta tue of the king on th e edge*of the hole and put it on the feet of theSiddha Hadi. Then oame out of the m ou thof the Guru the words: 'Who art thou?' andthe answer came : "I am king G op acan dra ',the Guru said: "Thou art the carcase for ajacka l to make m ulture , become dust', andthe figure fell down as dust."The other statues underwent' the samefate.(Translator)."Thereupon the hearts of the king and hisfollowers were almost broken. Again, camethe acarya to the king and induced him toapologize. Then came a word from Siddha1Ja lan dh ar i : 'Mine son Kalma, thou w ilMtake him as thine disciple', but as this oneput himself before the acarya, already onethousand four hundreds were there, theacarya said : 'You are there , therew ith Ihave innumerable grand-children, but as Ihave not eaten and drunk for twelve years,I am hungry and thirsty, in the meantimewhen the dinner will be ready, two must takecare of me as I bath e. ' In the meantime theseventy new disciples prepared the bath andothers were allowed to leave the bath, and asonly Dham ma and Dhum a remained, theywere asked to attend Jalandhari ; there hecut with a curved knife the flesh from the

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limbs of them and entwined it in his body.As they said : 'As the Guru has wished it,he is m aking himself strong with it.' Thenbroke out the Siddha Jalandhari into endlesslaughter : 'Ha, Ha ! as I hold fast to myvow, wherefore I eat human flesh V Thenall disappeared as an illusion of the eyes. Asboth Dhamma and Dhuma had put theirhands on their heads, they acquired the high-est Siddhi. As the king and the acarya werefor a long time together as disciple and tea-cher all th e spots w ere g radua lly cleansedfrom th e king 's character. After the end ofsix months G anacakra Ja lan dh ari taugh tDoha-songs to the king and as the king livedin peace of soul with a thousand following, hebecame a greater Yogi. The king Bhartahaxiwas the uncle of the king Goplcandra.Fu rther at a later period in a wood nearRamesvara in the south was a self-madeshrine of the M atrkas. There assembledmany Dakinis and Pisacas who used to fallupon all people who came, to the south inthat road. Once five hundred merchants anda Yogi travelled in this region ; some Brah-m ans with their wives pu t themselves upthere and said : 'As you must stay here in thewoods, there is an abundance of trees androots ; besides, there is no thing to fear from

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the wild beasts.' As these people put up them -selves there, two strange women appearedand said : 'You remain here ? You do notknow what will put (come) in here ? Answer-ing that they do not know, they said: 'Theseare the Dakinis and Raksasas, you will bebound by them ; they would come to eatyou up tonight, therefore think of remedyagainst it. 'The accompanying Yogi belonged to theschool of Jalandhari ; this one directed hisprayer to his acarya Jalandhari, and therehe (Jalandhari) put himself up as a monasterysteward in the first watch of the night with-ou t saying a word to the Yogi. In m idnightappeared the man-eating Dakinis and Rak-sasas, everyone bound the body of a man andtaking him away, put him before the shrineof the Matrkas, and made themselves readyto devour them. But as the monastery stewarduttered the word : 'Phat' (


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tated and all acquired the Siddhi. Thus itis na rra ted . The acarya stayed in the southfor three years and worked for the salvationof living creatures. And it is evident th a tthere were a lot of Upadesas which he gaveat that t ime.Again, a t another time there lived in th ewestern country of Mara an acarya namedJn an ag up ta. As he once was preaching agreat sermon, there came in a wonderful Yogiat th a t time . In answer to the question whohe was, he said that he was Jalandhari.After religious discourses Jalandhari gavehim a skull-cup full of ligh t. Acarya Jfiana-gupta took it without consideration and atthe same time extinguished the light. As themembers of the Sarigha repeatedly prayedhim to remain, he gave Upadesas for threem onths to them . Finally he told them :'Keep everything in the secrecy of your me-mory for three years, after that bring all theTantra powers to function and you accordingto your wish will have holy life ! And allwill acquire the Siddhis.' Saying this he be-came invisible. Once in the eastern countryhe received the cry from six Yogis : 'Jalan-dhari come here and teach us the Dhamma !'As they went to the temple, acarya indeedcame, but he did not show himself up there.

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After they h ad built a prayer-house andprayed there, he showed his face six monthslater an d gave them essential instruction s.In the course of a week there came a Sain-dhava-Sravaka. He is said to have toldhim: 'You shall learn nothing of Tattva, hewho rejoices himself on some dialectic hasbecame an inveterate Bhiksu and to him ithas became old' and he disappeared. In thiscloister now came many Saindhava-Sravakasan d lived there. The six Yogis received th eSiddhi of imm ortality . The oldest of themseemed to have been Vibhuticandra. Hecame to Tibet and Bu-Ston-Rin-Po-Che pray-ed him for instruc tion. Now, the acaryaappeared in the world for four times. Amongthe disciples of the teacher, the first placebelonged to K rsnac ari, the second Bu ddh a-jna na pa da , besides Mahasiddha Tanti, theyounger Virupa, the kings Bhartahari andG opicandra etc. Under these circumstances,who was the best disciple, the prophesy saidth a t he could carry the nam e 'Black' ; hewould consequently after K ha tvang a (Sata-vanga) follow Kalacakra, and carried orna-ments of bones and a Damaru in the form ofa brandy-glass, (pp. 58-69VAs regards the life-history of Krsnacari thetradition of the old Tibetans is that he was

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tx>rn in the country of Karna, while the oralJtradition that exists amongst the present'day Indian Yogis is that he was born in thecity of P adyanagara which is also calledV idyanagara (V ijayan agara). W hen itj isnarrated that he was of the Brahmana castethat agrees with the old tradition of the In-dians, and when the old Tibetans say thathe was of Arya family that accords with theDoha of the acarya himself : 'Wrestling andstriving forward-going is the son of the Brah-mana.3 Thus he was a man who shining inthe Brahm ana-caste, advanced the aim ofthe Bauddhas, but remained outwardly har-monizing with the heterodox people. Thereexisted already a prophesy from Buddha forthe country of Uruvica, which accordingto my Guru m eant Odivica, which touchesBengal, and this prophesy refers to the ap-pearance of Krsnacari. According to thetranslation of Sesrab from Rva-Sgren, whichreports freely over the manifestations of theNatha, this identity with Odivica is evident.The son born there w ill be provided w ith greatbravery and when promoted to the order ofR am an a will receive all Siddhantra, as th eonly Yogesvara will carry a name, which tou-ches a little on N to the fourth (consonant) ofthe seventh line, provided with the first' vo-

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cal with first (consonant) of the first line . H edid not appear in Jambudvipa, therefore hewill not appear here also. H is six discipleswill throw away the existence of their bodiesand attain Mahamudrasiddhi.3 Thus, hism otherland , his nam e, his S iddhi and h isdisciples were previously pointed out. As re-gards the Iil'e-hist6ry of this acarya, oneshould examine the especially publishedr Nam-far. The six of the disciples of thisacarya prophesied by Buddha were : Bha-drapada, Mahila, Bhadala, the Cramaneracalled Tailor, Dham m a and Dhum a. O therssay that Bhadala, Bhadra or Bhadra-pad a were identical and do not count himseparately ; in his place they take Eyala oralso the Yogini Mekhala, and Kanakhala orBandhe etc. At the tim e when the aca ryalived himself the following persons receivedthe highest Siddhi : minister K usalan atha,king Lilacandra further Amdtavajra, princeLavaji and others became indescribable lord-ly Yoglsvaras and as they met later the Brah-m an a Sr idhara and his followers, they acvquired the Siddh i. Acarya Bhad ra gave h isteachings to Antara, he to the man who-enjoyed the fame to be the younger Krsna-cari, th is to Bhu vari, this one to Tibetan-born Bhuva bLo-ldan and he preached tc*

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Kus*alibhadra, th us th is was a school. F u r-ther, preached Krsnacari also to Bhadrapadawho was famous under the name of Guhya.He m ust have preached to acarya Tilli. InTibet they say that the above-mentionedGuhya (Bhadrapada) preached to Antara,and this one to Tilli.This Mimansaka preached also to Kusala-nath a . As this one gave up the post of aminister, meditated and gained somewhatclairvoyance power, (pp. 69-72).As regards acarya Tilli, he was born in thaBrahmana caste in the eastern city of Cati-ghavo, when he grew up, he learnt all thetext-books of the Brahmana religion, whilewandering as a mendicant, he came finallyto a temple-monastory and seeing the mem-bers of the Sangha leading an unattac hedlife, he became a believer, jjut on the monk'srobes and learnt the Tripiitaka. He receivedthe Abhiseka to Mandalas, grasped the Upa-desas etc., meditated and became participant;of all knowledge. He saw the immeasurab leface of Magic-Purusa. He also saw cons-tantly the face of Sriheruka and of the-Dakiniganas. As he united himself w ith am aiden Yogini of his Ksetra who poundedsesame, he was driven out of the cloister bythe members of the Sarigha. Then, he busied

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liimself with the pounding of sesame in thecity, and as he, a former Brahmana-PanditaBhiksu did not succeed to became a man ofhonour and rank, he received the name Tilli,i.e. who pounds sesame, and he was the hus-band of such a wom an. After he had w orkedin different Ksetras, he received all instruc-tions from the Dakinis of the countriesbeginning from Udayana. As he now push-ed the teachings of his Guru bodily also tothe highest point, he succeeded in getting theknowledge of Sahajavidya by experience.,an d thus reached the highest Siddh i. W iththe inten tion of showing his knowledge toothers, once he sung the songs of his know-ledge to the assembled people of the marketof the city. All men were in doubt whenonce in a city of Bengal assembled hundredthousand men to see him, the acaryaappeared with the Sakti pounding Sesame inthe air above the ground about a man'she igh t. And as people asked him different-questions, lie gave answers in a song of hisexperience. I t is na rrate d that the assembledpeople understood the sense and acquired theSiddhi. Th us he became famous as SiddhaT ilJi. After working for the salvation of allcreatures for a long tim e, he went bodily jfcoheaven, (pp. 72-73).

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mitra Mahasukha, Padmakara and KsatriyaBahula. (p. 94).Dipankarabhadra was born in western India.After learning the Vedas, he became latereither a monk of a* temple-monastry or thepresident of M ahasanghika Sangha. He m etthe great acarya Buddhajfiana in Nalanda.He was killed by a Tirthika king in Sindhuwho always used to harm the disciples of theacarya. Some histories mention him as theTuru ska king Bhtisana, but there were noTuruskas in Madhyadesa at that time,(pp. 95-96).In Malwa the Tirth ika king worshippedM ahavisnu and destroyed many temples of theBuddhists. He drove out the Bhiksus fromM adhyadesa and injured the Upasakas. Theacarya worked exorcism, the king and thequeen fell sick and the king died. Thethreatening minister was made cold by Dha-ranis. (pp. 96-97).Sagaracandra was an acarya of the Tirthikas.He practised exorcism of the Hexen anddamaged the Bauddhas. One day he met theacarya in a street and said : 'If you do notdie tomorrow morning, then our religion isfalse' and made exorcism . But the T irthikadied at m idn ight, (p. 97).Vaidyapada was a disciple of this acarya.

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He was a Brahmana, born in a frontier place.He needed a C andala girlfawrfasft)for the sup-port of his magic, and got one by giving herparents gold procured miraculously as highas her statu re. He reached the highest stateof M aham udra-siddu i. After he had w rittenm any text-books, bodily he flew up to theheaven like a Gairura-prince to the Ksetra ofthe Buddha-Aksobhya.Acarya Hunkara, as mentioned in rNin-ma-pa , was iden tical with him . If it be so, thenNepal should be his birth-place and peopleknow that he came to Tibet in the time ofking Sad-na-legs.Acarya Avadhuti got instruction from him;from him Ratnakara Santi, from him Vajra-sana the senior. Further, from him Kusaliand thus it is said was a succession. Fur ther ,when Vaidyapada became the prince of Ins-pirations the Udayana-acarya Buddhasri-santi prostrating himself prayed to him; fromhim again Vajrasana the big, from him eitherVajrasana from the country of Sauri or alsoRatnakaragupta and Vajra&ana the younger.Further, Mahacarya Buddhajnanapada prea-ched to the acarya Padm a-'byuri-gnas. He wasalso called as the later Padm avajra or th esmall one. The name 'the big senior and the

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junior Padma' was related only to theirearlier or later appearance.Acarya Vaidyapada taught Avadhuti YogiRatnasila of K am aru. The K ayastha-V rddhaor the 'old-writer' of Dharmapala learnt fromhim too. He was eighty years old, and be-came a monk at Nalanda.By showing a miracle(Translator) he be-came the G uru of king M ahapala. Th isacarya built m any temtple-cloisters for th eG uhy a-Tan trikas. I t was he who wrote th eHevajra-commentary Suvicadasamputa about1which, it is said that Tankadasa had writtenit. But as in this com mentary 'the formerfoolish Yogi' prayed, therefore, according tothe inscription-page of the translation of Glan-Dharmamati, the author would be theK ayastha-V rddh a. In the translation of bLo-brtan of Son, the composition-element con-tained, the name of the one and the sameacarya . As regards the commentry, it isconsidered that it might have been writtenby a disciple in succession of teach ing ofthis acarya, which in this case acftrya Bha-vaskandha would be understood, (pp. 97-100).This acarya taught Durhari, this one to theformer V ajrasana . The younger V ajrasanaprayed for instruction from him. Now asregards Mahavajrasana he was born in the

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M Y S T I C T A L E S OF L X M X T A R A N A T H Acoun try of Malwa. He completed the Veda-schooling of the Brahmana caste, later he be-came a monk in Nalanda . Also, he knewprofoundly all the Brahmanas and Bauddha-Tantras; he was great especially in Upadesas.At the time, when Atisa appeared, he exer-cised his power as the abbot of Vajrasana,later he became also the abbot of V ikram asila.His disciple was Vajrasana the younger orR atnakaragupta . (pp. 100-101).This one was born in the eastern country ofGaura in the Brahm ana caste. From hisyouth he knew the Sutras and Tantras pro-foundly, took five vows on himself, and tookVajrasana as his acarya, but he remained asa believing Upasaka. As m any Bh iksus cross-ed the country and preached in Madhyadesa,a believing minister of a king told him that hemight become a Bhiksu, otherwise the religionwould be injured when Tripitaka-holdingBhiksu would be denied by a Upasaka.Thereupon he answered that he had got tosupport an old mother, as a Bhiksu he couldnot do it; then the minister gave him sixty,gold coins for the supp ort of his m othe r.Then he became a monk in Vikramasila.Therewith the Upadesas of the Pandita andYogi reached a high degree. Later on, th eacarya in consideration of his great heart

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remained in Sauri, thereupon he receivedthe name of 'the man from Sauri. 'Subsequently, he reached the goal of theJOtpattikrama, viewed the faces of manyprotecting gods and made the Upadesas verysuccessful in the country of In d ia . TheUpadesas he gave to the acarya Abhayakara,]this one to Subhakaragupta, this one toDasabala, th is one to Yogi V ajrasri. Th isone to Dharmabhadraii famous as the mostclever amongst all the aearyas in the case ofd isp utes; this one to Rudd hakir ti. this one "toRatn ak lrti, this one to Ratigup ta. For a longtime, legends of the above-mentioned per-sons, were not handed down.Here closes from the history which is com-pared to 'a Mine of Precious Stones' the sixthchapter of the presentation of Utpattikrama-itradition. (pp. 101-102).

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INSPIRATION VI"As regards the sixth Inspiration whichrefers to the tradition of the texts, therewiththe Tantrikas were meant who explained theTantras when they represented the traditionof the texts.It was a difficult task with Naro and Maitrito comment on a groat mass of Tantras, somehad been delivered by Nagarjuna to Arya-deva, who to Rahula, and he to Candrakirti,

who to Prabhakara, and this one to Jnana-sakti, and he to Santi.Further, lots of Tantra-commentaries hadbeen handed over by Mafijusrimitra toBrahmana Jiianavajra, and this traditionalmaterials with that of Bodhivajra-Srijiiana-pada were subsequently transferred to Pra-santamitra.The latter taught four disciples: Srlsena,Silu,, K rsnaja ta V aidyapada . ManjusrS-jiiana learnt with the latter, from him thegreat Amoghavajra, Siddhivira with thelatter, from him Atisa ; M itraguhya alsosought teach ing of h im . (pp. 103-104).While the series ran further their number be-came larger. In opposition to them , acaryaLalitavajra brought a large number of Tan-

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tras from Udayana and delivered them toacarya Lilavajra. This one delivered themto Manjusrijiiana. Also the ascetic andBrahmana acarya Srldhara acquired theM aham udrasiddhi. He was a good-lecturingand Tripitaka-knowing Bhiksu of Vidharbhain the southern country. He was threatenedby a Tirthika king who wanted to break hishead. His head was cut off, bu t he pu t ona buffalo-head on his shoulders. He went toH arike la to preach. There exorcised a ca t,hence he was called Bhiradi or Birala.(p. 104).Further, there were some Tantras written byKukuri. He was born in the east in thecountry of Bengal. He became a Bhiksu-Pandita in Nalanda."A miraculous story is narrated here,(Trans-lator)."He lived with Vajrayogini*who looked likea she-dog before the world. Hence he wascalled K uk ur i. This acarya took, as a Yogiof Srivajrabhairava, the pose of a destroyer,and there was a history that a king of theTajiks (Persian) with his elephants werereduced to dust. He was the same personwho gave teaching to Amonghavajra. (p. 104).He brought many Tantras from the worldof the Dakinis and taught them to Padma-

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vajra, this one to Tilli, this one to Naro, andth is one to San ti. (p. 105).Santi was born of Brahmana caste in Maga-dha. He studied profoundly the Vedas andthe Vedangas from his youth. Some say th a ihe was a K satriya. He became a monk inOtantapuri, comprehended in his spirit thewhole Tripitakas of the Sravakas, then hewent to Vikramasila, heard many Mahayana-Sutras and text-books with many learnedmen as the great Jetari, and became a greatSthavira-acarya. He was ordained as thea,bbot of Somapuri and stayed there for manyyears. There he attached himself to manyGurus viz. Ratnaklrti, KalasamayavajraThagana and heard hundred Tantras andimpressed them upon his spirit. Then hewent to Malwa where he observed a vow forseven years, finally he saw the face of Mafiju-ghosa, Tara and Ajitanatha (Maitreya) andenjoyed the Amrta (nectar) of the holy reli-gion. The acarya received in dream the orderof Arya-Tara. 'Go to Sinhaladvipa', and theking of Sinhala also received the order ind re am : "In Jam bu dv ipa there is an acaryaRatnakara^anti, bring him here, he shallspread Mahayana (doctrine) in thy country."At the same time the acarya and the messen-ger of the king came to Bengal. He brought

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MYSTIC TALES OF tXMX ' T X R A N A T H Atwo hundred MahdvanasHtras with him andpreached for seven years in Sinhala . Therearose five hundred M ahay ana Sanghas, andthe Sutra-schools spread extra-ordinarily.When it is also sure that old Sinhala hadgiven many Siddhas, so it is clear that stillthere were Sravaka-Sanghas.On his way back to Jambudvlpa the sea be-came stormy and thieves came the re. Mut-tering the Dharanis he threw down a hand-ful of sand offering, brought the robbers andthieves in his power and the sea becamecalm. Then he passed through some coun-tries of south India and reached Vajrasana(Bodh-Gaya). As the acarya came in themorning, the king prayed him to stay inV ikram asila. Tha t time, he became tjheeastern door-keeper of V ikram asila . In somehistories it is said, that this king was Mohi-pala, in others it is said that this was his rela-tive king C anaka. Of these two views the lastmust be correct.There, sooner or later he fought w ith tw ohundred Tirthika-Panditas and overcamethem ; his fame spread in all countries. Hehad no rival amongst the Bauddhas, he wasrespected as the Guru of the kin g. In thetime of a dispute lie received the by-name:Sarvajfia. After becoming hu nd red and eight

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years old, he left the body As his discipleswere busy in burning his dead body in Oita-vaha, the body became invisible as soon as firewas lighted, (pp. 105-109).Further there was the king fndrabhuti thejunior. In the nam e of K uk uraraja hepreached Dharma in the day to a thousanddogs and in the night he lived thoroughlyaccording to his vows. I t is sure th a t m anyTantras were received from him, and hetaught some of them as acarya Padma'byuriprayed for it, but these texts are no longer inuse. And many books that will be narratedin the history of Atisa, have not been pre-served, (p. 109).There are a large number of Tantrik-books ofK alacakra and books connected with it. P itoreceived a commission from Vajrapani, toacquire virtue, went to Cambhala magically,brought many Tantras with him and in Rat-nag iri taugh t m&ny stud en ts. P ito himselfacquired first the Siddhi of invisibility. Outof his six disciples, three received Vajra-bodyand became invisible. Bhiksu A vadh uti,Bodhisri and Naro propagated further. Thus,A vadhuti delivered to Sauri. To him Pito,who came in the time of king Mahlpala, gaveup the superiority of the Tantras of Abhiyuk-tak as and all their whole tradition . Thu s,

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the whole tradition of the learned texts ofthe different Gurus came in the possessionof the great acarya, the Buddha of the settinglime A bhayakarag up ta. (p. 109).Acarya A bhayakaragupta was born in Ja ri-kh an da , which lies near to the coun try ofOdivisa in the sou th. H is father was aK satriya, his mother a B rahm ani. Erom hisyouth he was well-read in the Vedas andVedangas, well-built in language and dia-lectic ; as adult, he learnt all the text-booksan d T an tras of the Tirthikas. As he sat in agarden uttering Tantras, there sat a beautifulmaiden by his side. She said : 'I am a Chan-dala-maiden, and would like to remain withyou. ' Bu t he sa id : 'How that can bepossible 1 I belong to a higher caste, it wouldbe a dishonour to m e.' Therewith he obtainedvision th a t she had d isappeared. Then he un-derstood that she could be only a godddess orYaksini, therefore he asked his brother of theorder, a Bauddha Yogi. He sa id : 'Tha t isVajrayoginl and it is not good that you haveno t taken the S iddhi from her ; you are des-tined to the religion of the Bauddhas, go tothe east and become a Bauddha.' And he didth a t accordingly. He studied in Bengal tobecome versed in all !the Sutra-Tantras andhe prayed to many aoaryas for the Abhisek'a.

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As he became a great Pitaka-knowing person,he became famous as acarya of all Vinaya-


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sana . Later, he became the abbot of Nalandaand Vikramasila and the king honoured himas his G uru . Induced by the pray ers of hisdisciples he began to write the commentaryon Prajiiapdramitd containing the eight thou-sand verses (srwnsftrafsrfrnTrcfaRrr) As he workedon three Mala-divisions of Vajravalinama-mandala, fell a shower of flowers-rain, and inthe time when he worked on the Upadesa-manjari, Sambara, Hevajra and Kalacakrawho lived in three highest regions, glorifiedhim in bliss, and his fame, and glory filled allthe world. Besides these, he wrote the Sdkya-matdlankdra for the Prajnapdramita, theLokasanksepa for the Abhidharma, theBhiksuvidydtikd for the Vinaya with the ex-planation of the Vinaya the Madhyamaman-jurl for the M adhyama-teach ing ; for the Yogaand for these Tantras no commentaries werepresent. He m ade some Tlkds: the fourfamous books of exorcism-methods, the Bud-dhakpdlatika, commentaries of manyMatrka-Tantras in the form of a Sutra of A b-hayamdrgakrama, the Pancakramatlkd, theGanavatdra and commentaries on and expla-nations to K alacakra. He wrote also m anysmall text-books and gave many subtle, innu-merable exorcism-methods, and arranged thecompilations of different exorcism-methods.

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In India and in Tibet there are large numbersof his disciples. All the Ind ian teachers ofM ahayana who came after him , openly accept-ed him as the standard, and so did Subha-karagup ta. He taught Dasabala, and Dasa-bala taught V ikrtideva. (pp. 109-114).Vikrtideva was a well-informed Bengali-Pan-dita . He went to Nalanda and busied himselfmuch about Dharma and all the Upadesas.Though, when he left his motherland, he pro-mised his original Guru to be a monk, he didit later, but as he had desire of the flesh, took awife and had three ch ildren : One boy andtwo girls. But in dream Avalokitesvara saidas he had broken the order of his Guru, hewould die within three years of an infectiousdisease and would go to hell, he got verymuch frightened, cut himself off from hisfamily and took vows. But the prophesy wasfulfilled, after three years he got the contagionand died. There his acarya saw in his m ind,how he was taken away by the beadles of theYama, but five gods and Hayagriva withAryavalokitesvara at their head struck thehell-beadles and Aryavalokitesvara shed tearsand ran towards him to bring his body back.And while he was brought back visiblyto the Parivara of the Arya, he cameback to life again. As he had seen the fajce

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of Avalokitesvara, he had greater power,gained success in his spiritiual dignity andthe Siddhi.He tau gh t the KaSh m ira-Pandita Sakyas"ri-bhadra, Buddhasribhadra, Ratnaraksita.Munis"ribhadra prayed to him ; so also Karu-nasribhadra for teaching. This one taughtSakyaraksita, this one to Sujatavarman,thisone to Kimpila Pandita Muktadeva, this oneto Jfianagupta, this one to Ratigupta, this onftto Santigupta who was free of rivals in thispresent-day world, (pp. 114-115).Here closes from the history, which is a equalto a 'Mine of Precious Stones' the seventhchapter, which narrates the origin of theTantra-co m m entaries." (p. 115).

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INSPIRATION VII"Now in the eighth chapter follows the Inspi-ration of various sorts of individual Upadesas.The Mahasiddha Goraksa-Inspiration of theUpadesas concerns the narration of the Yogisof twelve schools. M ina had held himself toMahesvaradeva, acquired lower Siddhis fromhim, got the Upadesas of the highest step ofbreathing exercises(srcjnqm)prayed to Goraksa,and then m editated. He advanced further ashe entered the self-growing Jnana of Maha-mudra .As there are lots of such and unfounded his-tories, some are here omitted. What isnarrated of such things, the authority like thePandita Mahasiddha-Santigupta has notagreed ; same opinion held by our Guru Bud-dhagupta, who has met personally m anySiddhas and is a true treasure of unlimitedteach ings of Goraksa ; while holding as correct1the three disciples following Goraksa: Tirtha-natha, Kalanatha and Brahmanatha thorough-ly harm onize with his claims, (p. 116).In w estern Ind ia was an acarya Vyali. H emixed a large number of drugs together andsought for twelve years long to win Quick-silver-Elixir ; bu t as there was no sign of

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success and his materials ran out, he threwthe book on Quicksilver-method in the Gangesan d w ent out a-begging. A t an opportunemoment, when he came to Odivisa, he foundthe same book while bathing in a river, abso-lutely unspoiled. He recognized thereby that'it was a sign to win the Siddhi, and returnedto his m other-countiy. There the Quicksilverrolled towards the right and a distinguishedtun e was brought out. As now the membersof the house saw a rain of flowers falling, theyasked, what was that ? But nobody knewanything about it. Now a somewhat dull-brained girl seemed to have said : 'Here inthe room I am strewn over with a powder. 'As she was told that she might wash herself,it followed consequently th is also : The re-mark on the uncertainty of the questionwhat was that, gave rise to introspection ; ashe did not know the character of the redMyrobalan, which proved to be the same inthe case of the dust fallen on the girl ; heattained at nothing, besides he added a simplered Myrobalan in it, but when blood-dropsappeared at the time of washing, the successof the Quicksilver-essence was there. There-after, for six months he made an abundanceof Quicksilver-preparation. Then Vyali andhis wife, his son and daughter and daughter-

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in-law ate of it , thus five persons and thesixth creature his. horse came in the possessionof the ingredients.As he did not impart the Siddhi to anybody,he sat himself on a big stone and began tothink of giving to others the Quicksilver-essence and the stuff of making good, and ashe now had acquired the Siddhi, made exor-cisms by supporting himself on the Tantras ofthe Mahakala.But acarya Nagarjuna heard about it.Nagarjuna holding himself on the Dharanlsof the 'air-wanderers' (Dakinls) brought twoshoes from the tree-leaves which enabled himto go through the air. The one he concealedhe put on the other and flew to Vyali throughthe air. As he now demanded th at the acarya,must give him the gold-essence, Vyali ans-wered the reu po n: Give me thy shoe, thatwill be the worth of the gold-essence that Igive to you !' Then m any Upadesas forQuicksilver-essence, many hundred thou-sands, aye many millions of methods of Elixirand beyond it, the power of exorcism to makegold, he gave to Nagarjuna, and he gave himfor it a shoe. Then he put on the hidden shoean d went to In d ia through the air andfurthered there very much the Upades'as ofLife-elixir. In the country of G andhara in

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M Y S T I C T A L E S OF LAM& TARANATHAthe north was a mountain called Dhinkota inthe district called M un indra. H e wanted t ochange it into gold and silver, but Aryatarftwho knew that would bring the future gene-rations to fight amongst themselves, pre-vented it and by her blessing changed it tosalt. And today it is known by the G and haracountry Lati.1 But Vyali knowing that hisenvy had no meaning any longer returned toInd ia. He became bodily a V idyadharathough he did not have the lowest rank ofBauddha-knowledge ; it was he, to whom theaca rya Carpati who reached the highestMahamudrasiddhi, prayed for the Upadesa.Vyali gave Carpati all the Upadesas of hisElixir of life in the form of a thank-certificate.After this Guru had made a little experimentof Quicksilver-elixir of life, it succeeded atonce. As he wanted it to be enjoyed by manybeings, he came where there was a large num-ber of nom ads. There was a substantiallvpropertied nomad who possessed many thou-sand buffaloes, buffalo-calves, cattle, horseaand sheep. He had provided a wife to his sonto whom a small child was born. Occasion-ally in this neighbourhood there was a festi-val where the daughter-in-law with her childwere present. W hen the others had gone, th e1. Perhaps the salt-range of western Punjab is meant here.

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king did not go back to the city, but standingby the side of the dead queen he constantlywept. 'Alas, alas P ing ala !' Th us eight years,thus twelve years had passed. Then camethere Siddha Goraksa.. Inadverten tly he letan earthen vessel (Dipi) fall down from hishan d and he broke it. Then he began to lam en tand remained standing with the complaint:'Alas alas D ipi.' Then spoke the k in g : W hatfor this foolish Yogi makes such a lamentwhen his water-vessel is bro ken? ' Then to-make it clear that it deals about a stroke thatcontains an allusion upon the other, spoke theacraya: There thou art a fool, as regards mybroken pot, it remains to me indeed as m yproperty. Stop your lament over Pingala who-is no longer present as she is reduced to dust.'Then he recognized him as the acarya Goraksaand prayed to make him his disciple. Hespoke to him : 'Throw away the kingship fromyou !' As he put away his kingship, he follow-ed him as a disciple. At one time the acaryaordered that he had got appetite for flesh andspirituous things . As the disciple went to thetown to buy flesh and brandy, a woman hadexhibited six pieces of pork and six flasks ofbrandy . She sa id : 'As price! demand yourright eye, I will not be drawn into other bar-ga in.' Then the disciple in order to bring t h e

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offering to his acarya, took out the right eyeand gave it to her. Thereupon he brought theflesh and the brandy to his acarya. On queryhe na rrated the m atter to the acarya. T heacarya then demanded the left eye which wasgiven. Thereupon the acarya blessed him an din three years he got back his eyes like before.And in the same period he became a Maha-siddha. He is called also V airagin ath a.(pp. 123-124).His disciple was Nago. M any Yogis regardedKarnari as identical with the king Bhanari.But they made a great m istake. As regardsthe Siddha Nago, he was called the nakedbecause he did not have a thread as cloth onhis body. W hen he stayed in the south, h ecame in the social-circle of the first wife of theking and gave her the Upadesas. The kingwas angry, cut off the five limbs of the acaryaand thew them off tow ards the sky. But theselimbs came back again and were fitted in \hebody. As th is happened seven times, th eacarya in the end gave out a curse and theking's five limbs fell off by themselves, andthen he died. But after a prayer for it he cameback to life. Thu s he showed his power. Thenhe disappeared towards the mountain Bhinda-pala and there he is still living without throw-ing off his mortal body. (p. 124).

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MYSTIC TALES O F LXMAHis disciple was the representative of theschool of younger V irupa Golennatha. As inIhe beginning he was confused on account ofmany Vinaya-laws, he withdrew himself andpu t himself in a big earthen pot. As it wasnot enough for him to acquire the Siddhi, hepractised meditation by putting himself in oneposition (Asana) and acquired the Siddhi intwelve years . Then he preached all sorts ofUpadesas to all who could understand themand went where Guru Nago dwelt and dis-appeared , (pp. 124-125).His disciple was Onkaranatha, a son of aKsatriya from the country of Madhyadeia. Inhis childhood he lost his father, and wasbrought up in the house of an elder brother.There Golennatha gave him a method to exor-cise a Yogini. Besides th is , he did not learnin eighteen years an ything of science. There-,fore, his brother and his wife drove him out1wifh the words : 'You stupid, for what are youat all useful V Being embittered he went in astrange country, lived on begging and beganto exorcise the Vajrayogini. He passed sixteenyears on it, and a blessed voice arose in himand thus he came in the western country inthe temple of H ingataksidevi lim a . As he sat!for six months contemplating on the stone-image of the Devi, and spread out a bright

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light from his body, the goddess becam e fright-ened and said : 'Oh Yogi, the fire of thy magi-cal body is burning.5 But he replied 'Whatshall I do with the magical powers or withthe finding of a treasure ? Surely I willake it when the Siddhi of the Vidya is givento me ; but it is not in the power of thegoddess to give me the Siddhi, therefore,I must receive it from Goraksa.' Then hesought out Goraksa in the south and got theSiddhi. He gave hi_3 ITpadesas to th e M aha-pandita Ratigup ta . (pp. 125-126).Ratigupta was born in south Ind ia. By castehe was a son of a m erchant. As he grew uphe was converted to the teaching of the Bau-ddhas . He learnt with the representativesof all the schools and also was well-ac-quainted with the heterodox sciences. As hewanted to learn the Dharma of the Vajra-yana of the Guhya-Tantras, he visited theeas tern countries and the islands of the "sea,also he went in many western places. Heprayed to Mahacarya Ratnakirti, to Maha-carya Jfianagupta in the country of Ra-K'angand the Nepali Pandita Dasabala Lavinha forthe Abhiseka.Once in a locality in eastern India there wasa great festivity. There appeared a personcarrying the hair-ropes like a Tirthika-Yogi

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and speaking suitably, he was asked who hewould be. The answer was : 'I am A sita ghan a/From him he learned the magic-Upades'a fora m on th. Also he hea rd the num erous Upa-desas from the Siddha O nkaran atha. Then hedwelt perm anently in the three temple-cloistersin the south Viten, the country of Tarlarati.He was firmly based on Utpattikrama andknew the fifteen Tantra-schools . (pp. 126-127>.Here closes from the history, which is com-pared to a 'Mine of Precious Stones' the'eighthchapter which narrates the tradition of vari-ous secret learnings." (p. 127)."As regards the great Mudra-possessor Santl-gupta, who was a master of the magic-powersof these discoveries, was born in the city ofJa lam an dala which is in the south. A s belong-ing to the Ksatriya caste, from his youth helearned all the a rts of his caste. He stud iedthe dialectic with its complementary subjects(Angas) and the language and was familiarwith magic, as already his father had seen indream the face of Bhabtarika-Tara. He re-ceived also the Abhiseka of Tara and learnedthe methods of exorcism. W hen he was twenty-two years old, there was in the country ofKonkuna (Kankana ?) on the bank of the sea,a cloister-institution called Suvarnadhvaja,which in former times was a good place

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for the religious people, and where reli-gious schools were extended, but therewere only fifty Bhiksus. The laity intotal was perhaps one thousand, whenexactly the largest' member met together.The foundation for Ratigupta was inaugurat-ed by them. First, he studied the Pitakasof the Sravakas, then with the aim of beingversed in the original sources in the sense ofMadhyama-doctrine further he preached inthe sense of holy texts. Then he gave presentsto his abbot, and as he began to be a respectedand honoured man, he went to Sinhaladvipa.There he acquired innumerable honours andrespectibility. There he preached the Dharmaand prosecuted a little study of the Tantrasin the method of M ahaka la. Then he tookseven kinds of precious metals for his Guruand presented them to him . After he hadprayed to him for the Abhiseka-instructions,he received all lower magic-powers an

mystic tales of lama taranatha

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