Thus he said. Because of the powerful influence of the Demon King Pehar, the cases of insanity [Tib. smyo] and nervous disturbance [abog] will be many, the cases of violent death will also be great in number.
[This remarkable prophecy is now explained further:]
In ancient times, there was an Indian scholar who was very fond of gold. He had devoted his lifetime to practicing the worship of Yamantaka and was about to achieve the Siddhis. But he raised dispute and became very angry; then the Black Yamantaka put him to death. Whereupon he became the Black King Demon called Hala. Later he came to Tibet and enslaved half of the Tibetan population.
Maji Lab Dran11 (the greatest woman philosopher of Tibet) in her previous life was the Indian scholar Rin-Chin-Drab who subdued and converted many heretic philosophers of India. Among them there was a scholar who became very angry and revengeful after his defeat in debating with Rin-Chin-Drab. He then made a malignant vow and immediately flew away to a cave and died by committing suicide.
By the power of his malignant vow and hate [joined to all other evil], he became a plague-spreading gnome, the one who appeared in the form of life-and-vow-destroyer. He appeared both in the East and in the West. He spread all kinds of disease and made people insane and mentally disturbed. Furthermore, the King Demon Pehar then gathered all the breath of the oath-breakers12 and made them his retinues, filling many countries like husks scattered by the wind pervading a whole valley.
This was prophesied [also by Padmasambhava]:
At that time half of the populations [of all nations] will become insane; most of the people will cut short their own lives
by themselves (suicide); and at that time China will become a dark land. Powerful men and wealth will follow the steps of the evil spirits and their three cousins13; all Tibet will be broken into small pieces. At that time, here in the Snow Country, the life and breath of the lamas, the officials, the teachers, the kings, the high officers, and those who follow the Buddhist teachings will be taken away (and persecuted). All the good teachers and virtuous persons will be cut in the middle by the evil demons. People will suffer excessively14.
Thinking of benefitting the world [later on] at this miserable time, on the evening of the fifth lunar day—a significant date—in the year of Rooster, the Fierce Guru with Phurba himself (red and with one face) appeared before the Living Buddha, Mi-rgyur-rdo-rje, when he was thirteen years old, and imparted to him this initiation and teaching. Therefore this teaching is a very near one (to the original source), and has great power and blessing. If one attains this initiation and practices it many times, he may certainly cure the illness of Life-Prana15 and the pain of fainting.
To attain this initiation, you disciples should now follow me in reciting the following prayers:
"I pray the Three Pillars and all Deities,
I pray the Fierce Guru and his retinues,
Considering my sincere prayer and earnest request,
Please grant me the Initiation of the Vase.
I take refuge in the Three Precious Ones.
I confess all the sins and evil doings that I have committed.
I shall view all the good deeds and merits of sentient beings with sympathetic joy.
I pray that all the Buddhas and Bodhisattvas ceaselessly remember me in their minds.
From now until the time of attaining the perfect Buddhahood,
I take refuge in the Buddha, the Dharma, and the Sangha.
For the benefit of self and others
I raise the incomparable Heart for Bodhi.
When this prime vow of the Heart for Bodhi is made,
I shall render my services to all sentient beings.
I hope the day I attain Buddhahood will come soon!"
Recite this prayer not less than three times.
(Then the Guru holds the Human Skull, filled with nectar, and addresses the disciple.)
"You are born in a well-gifted lineage;
I now impart to you the Vajra of Wisdom and grant you the Siddhis.
Deyata Jaha Hūṃ Neya!"
(The disciple drinks the nectar from the human skull) and thinks that he has drunk the nectar that can cure all poisonous disease and bring all prosperity and auspiciousness.
The Guru says:
"This is the Water of Hell for you
If you break your oath or violate the precepts,
It will become a great fire and burn you to ashes.
If you observe the precepts and keep your oath
It will bring you all Siddhis and accomplishments.
Samaya Gahi Hasa Hūṃ!"
Now, follow me in reciting this prayer;
"Oh, Guru, you are the embodiment of all Buddhas;
In you, I take refuge.
In you I find shelter.
In the endless and miserable Saṃsara Ocean
I look forward to you—to ferry me to the safe shore!
Ha Ha Ha Ha Ha Ha Ha. Hūṃ Hūṃ Hūṃ Hūṃ!
Now, you disciples should think that nothing any more exists; there is only a vast void. Suddenly from this great voidness you become the Fierce Guru with Phurba, four faces all looking in one direction, for this is the manner of conquering and subduing all devils and demons. His first hand holds the thunderbolt with knife; the other hand holds the scorpion. The lower hand holds the symbolic staff, Khadramga, and at the lower part of his body stands the powerful Phurba with grooves, the weapon that kills the evils, agonizing and tormenting them.
Oṃ Ah Hūṃ!
From the three places, the three words radiate beams of light to the Golden Pure Land in the northwestern direction, and enter the heart of Guru Padmasambhava, who sits on the summit of the hill in the Pure Land. Instantaneously, with great vibration and thundering sound, the Fierce Guru with Phurba descends here. He enters into your body and mind and unites with you.
(Play all musical instruments)
Hūṃ! O Fierce Guru With Phurba, and thy holy retinues,
I pray you to come here and bless me!
I pray you to protect me from the dangers and obstacles of my life.
(In addition to the basic incantation add: Ba-tsa Ah Wei Sha Ya Ah Ah. Recite it several times.)
The Guru then puts the rdo-rje on the head of the disciple and says:
"Di Char Ba-tsa!" (Thus the Initiation of Vases is given.)
"Hūṃ! This is the Heaven-Made16 Phurba,
The powerful and inconceivable one!
This is the illumination of the Fierce Guru,
I now place it on your head. Ba-tsa Ah Bi Itsa Hūṃ!"
The Guru then holds the sword in his hand and says:
"Hūṃ! This is the blazing sword of the Fierce Guru! I now place it on your head,
And wish you to obtain the superb initiation of the Fierce Guru."
Then recite the main incantation [not given here Ed.] up to [the words] Dike Ahbi.
The Guru then holds the scorpion (usually a picture or image) and says:
"This is the nine-headed scorpion of the Fierce Guru.
I now place it on your head,
And wish you to obtain the superb Initiation of the Fierce Guru."
Recite the main incantation and add Rag Cha Ah Bi.
[Following the same manner, the Initiation of Staff is given as follows:]
"Hūṃ! This is the Staff of the Fierce Guru,
The blazing Staff held in his hand,
I now place it upon your head and grant you the initiation of the Fierce Guru."
Recite the main incantation and add Dre Shu La Ahi.
(Thereupon the disciples offer the lamp and recite the following incantation with great sincerity.)
"Maha Guru Tsida Ma Ma Da Ri Ga Ah Ha Na Haya!" Then the Initiation of Fruit:
"Hūṃ! This is the fruit of great value.
I now place it on your throat,
I now grant you all the Secret Initiation of the Fierce Guru with Phurba.
Ah Gei Ha Ge Ge Ge Ge Be Ge Na Savha Ga Ye Ga Ye Hehi Heye Hagadi Gagadi!"
The Guru holds the shell in hand and says:
I now place it on your heart and bless you,
I wish you to attain the powerful initiation of the Fierce
Guru with Phurba.
Ah Ah Ah Ah Ah Dum Dum Dum Dum Ha Ha Ha Ha Ha Ha Ha Ga Di Ma Pa Ya Na Ga Go Sen Nga Ba Di.
The Guru holds the wand in his hand and says:
"Hūṃ! my good disciple,
I now place this wand upon your head
And grant you the Initiation of Performance of the Fierce Guru with Phurba.
Gehura hasaya de ah mum hūm.
Hūṃ! This Gtor-ma itself is the Fierce Guru With Phurba;
All the Buddhas and Bodhisattvas dwell in it.
I now place it on your head
And grant you the complete Four Initiations of Tantra.
Bhagavan, the Lord of Infinite Light, Guru Padmasambhava,
Dakini Ye-shes-mtsho-rgyal, the Superb Deva, Rdo-rje Youth—
O all ye holy beings!
You now become embodied in the form of the Fierce Guru with Phurba,
I pray, grant your grace and blessing to my disciples.
Please at this very moment cure my disciples’ Sickness-of-Life-Prana.
Please cure their insanity, psychosis, mania, faintness, depression17—
In short, please cure all their mental diseases, if any at this very moment.
Please protect my disciples from the injuries of the Male Demon, King-Ghost, Gon-po Demon, Nine Devils of Bun, white and black devils, the old and new demons, the poisonous devils, evil spirits and all the malignant ghosts.
From now on until they reach the final enlightenment, please protect them and remember them!
Ma Nyan Da Ya Ga Dim Hu, Hasayale Sayaselege Lei Lei Sya Deyataya Hūṃ Haya, Oṃ Ah Hūṃ Ahtsi Netriga Namo Bhagavade Ba-tsa Gi Li Gi La Ya Hūṃ Pai, Ba-tsa Sa Sa Nan, Ba-tsa Ragcha Nan, Homlan Nan, Bala Dana Nan, Gu Haya Di La Nan, Ba-tsa Da Di Nan, Di La Di La Nan, Ba-tsa Ba-tsa Ha Jun Rag Cha Rag Cha, Sidi U Su Nan, Ratsa Ah Mu Ga, Tsi Da Be, Mam Sa Be, Ra Dah Be, Gi Ni Ra Di Be, Go Re Tsa Na Be, Ba Su Da Be, Tsida Jun, Tsida Duob, Ahdi Labi Dhide Savha!"
Now you have obtained the initiation of the Fierce Guru with Phurba. From now on you should always identify yourself with the Fierce Guru, and think that you yourself are the Fierce Guru inflamed with fire, no evil spirits can harm you.
All the manifestations you should behold as the play of the Fierce Guru.
All the sounds you should hear as the Fierce Guru's Mantras.
You should think that no evil spirits can harm you—
In such a manner should you practice.
Now follow me in reciting this incantation:
Gadiga Samaya Ahr Da Ah Ai Ha La Ha La Sagha Samaya Ah Di Wa Ah Samaya Na Ra Ga Ga Cha Savha!
Then offer the Mandala.
This is a very strict, powerful, and dangerous initiation. It cannot be given to many people. If a proficient Yogi, who has achieved to some extent the Siddhis of Mantra, cannot overcome the illness of life-prana and the mental disturbances caused by the King-Demons, and nothing can cure him: for such an extreme case, this initiation ritual should be practiced, in front of the sick Yogi, one thousand times. It will definitely cure him. The ordinary person, who has not practiced meditation or Mantra, or is merely a beginner, will be much easier to cure. Usually, reciting the Mantra for one or two rotations of the rosary [the Tibetan rosary of 108 beads. Ed.] will be quite sufficient to cure him. It is a rare case that a few recitations of Mantra cannot help… Occasionally, when the spittle comes up18, the Yogi should carefully observe whether the patient has also been affected by the Mantra. In case a great many Mantras have been practiced, but without help, the Yogi should then practice the Visualization with Action and also apply the Frightening Acts together with the recitation of the Mantra. This will definitely help.
If one is not affected by King-Demons’ Disease, but merely feels minor mental disturbance because of the time element (at certain times the King-Demons and evil spirits are very active and powerful), he should meditate on this teaching for a little while to protect himself; and reciting the Mantra a few times will certainly help.
The King-Demons (the makers of mental disturbances) are numerous, forming many diabolic families and ranks. Whichever King-Demon harms you, you should visualize that the sharp tip of the Purbu is stabbed into the joiningpart of the white and black part of the demon's heart, torturing him. Absorb yourself in this visualization to recite the Mantra.
The foregoing initiation ritual is one of the instructions from the Heavenly Dharma, which includes not only the initiation ritual itself but also explanations. This ritual was written and arranged by the monk named Brtson-agrus, the Diligent One. If I have ever committed the sin of expressing too obviously and clearly the esoteric teachings which are supposed to be kept secret, I beg forgiveness from the Shelter Berha19, the Protector and his retinues. If any merits have accrued to me through writing down this ritual, I dedicate them to all the demon-afflicted sentient beings to pacify them and calm their disturbed minds. I also wish them to attain happiness of body and mind.
Good wishes to all.
1. Padmasambhava, wishing to combat the demonic evils and mental diseases of this dark time, extended his manifestation as the Fierce Guru into that of Fierce Guru with Phurba (dagger) [actually a ritual dagger of triangular pyramidal blade Ed.] for this purpose. This initiation is a sub-initiation of the Fierce Guru.
2. The Golden Mountain is a name for the Pure Land of Padmasambhava.
3. According to Buddhist tradition, there are various ways to subdue evils. The highest teaching, however, urges the disciple to look upon all untoward manifestations and obstacles as themselves representing an aspect of Buddha—in this case, of the Fierce Guru. The yogi, seeing frightful visions or hearing demonic voices, should identify them as a manifestation of the Fierce Guru.
4. Ao-rgyng is another name for the Pure Land of Padmasambhava. Padmasambhava is called Ao-rgyng Rimpoche, meaning "the Precious One of Ao-rgyng".
5. The Nine Vehicles are (1) the Vehicle of Hearing (Sravaka); (2) the Vehicle of Self-Buddha (Pratyeka-Buddha); (3) the Vehicle of Bodhisattva; (4) the Vehicle of the Tantra of Affairs; (5) the Vehicle of the Yoga Tantra; (7) the Vehicle of the Maha Yoga; (8) the Vehicle of Ah Nu Yoga; and (9) the Vehicle of Adi Yoga. The first two vehicles are Hinayana Buddhism; the third is general Mahayana Buddhism. The remaining six all belong to Tantricism. Among them the fourth, fifth, and sixth are the so-called three lower divisions, or preparatory Tantra. The seventh, eighth, and ninth belong to the highest division of Tantra, the Annutara Tantra, which is practiced in Tibet; while the lower division of Tantra, Tang-Mig (the esotericism of the Tang Dynasty), is practiced in China and Japan.
6. The Fierce and Peaceful Buddhas are both the manifestations of the Dharmakaya.
7. Yidam is the patron Buddha one relics on.
8. Unfavorable circumstances for practicing Dharma will usually cause the disciples to regress. Therefore it is their wish
to be born in a land of favorable circumstances for their practice, so that regression cannot occur.
9. The Ao-rgyng Yabyum is the Father-Mother Buddha in the Pure Land of Ao-rgyng.
10. Tibetans believe that certain mental illnesses are caused by the demons and spirits of the eight planets.
11. Maji Lab Dran formed her own school, which still prevails in a part of Tibet. She was Tibet's greatest woman philosopher and yogi.
12. Oath-breakers are disciples who violate the Tantric precepts.
13. This is the translation of the prophecy, which is quite clear except for the meaning of the phrase "three evil spirits and their cousins."
14. Tibetan text: Bde Sdug-ahi Bya Wa Spyod Bai Dus. Although literally Bde means happiness and Sdug means suffering, this seems to be an idiomatic expression denoting "the coming into being of the sufferings," or "great changes and sufferings will come to pass."
15. According to Tantrism, most mental disturbances are caused by irregular or abnormal activity of the Life Prana that usually functions in the central nervous system.
16. See previous note on the thunderbolt (Note 30, Chapter I).
17. The Tibetan word for insanity is smyo-wa; for neurosis [so changed from the translator's "psychosis". Ed.], abog; for mania, srog-rbin-nad; for faintness, brgyl-nad; for depression, atibs.
18. The meaning of this statement is not obvious from the text; it may have a hidden meaning. The translator presumes that, when the incantation is effective, the yogi as well as the patient will feel the spittle rise into his mouth.
19. Shelter Berha (Mgong-b’o Berha) is the Protector of the Old School.