older termas, and the result of practice is somehow delayed. The greater faith and trust in fresh, flawless termas causes greater industry in practice and, consequently, swifter results. These are the factors for the coincidence of new termas appearing. Otherwise, one terma for each of the Three Roots of guru, yidam, and dakini would be sufficient. But people are so fond of novelties; a new terton with a new revelation of terma teachings causes tremendous joy and amazement. That is one of the skillful means of Guru Rinpoche, which itself is truly amazing.
Yeshe Tsogyal was one of five dakini emanations of Vajra Yogini and, in essence, also a manifestation of Guru Rinpoche himself. She appeared to assist Guru Rinpoche in spreading the Vajrayana, especially the terma teachings, in the snowy land of Tibet.
Externally, the word dakini literally means “sky-dweller,” a celestial being who does not need to walk on the ground. There are different types of dakinis: wisdom dakinis, activity dakinis, and mundane dakinis. The real wisdom dakini is the empty quality of luminous wakefulness. Perception is the male aspect, while emptiness within our perception is the female quality. Thus the great mother of dharmakaya is the basis for all the dakinis.
Actually, the basis for all male deities is the dharmakaya buddha Samantabhadra and the basis for all female deities is Samantabhadri. Samantabhadra is the foundation of all perception and Samantabhadri is the empty quality within all these perceptions. Moreover, while Samantabhadri is called the ground of emanation, her emanation is the great mother of dharmakaya, the female buddha Prajnaparamita. Vajra Varahi is a sambhogakaya emanation of Prajnaparamita, as are the five female buddhas Dhatvishvari, Mamaki, Buddhalochana, Pandaravasini, and Samayatara, who are consorts of the five male buddhas. On the nirmanakaya level Prajnaparamita’s emanation is Arya Tara. These were the wisdom dakinis of the three kayas.
In addition to wisdom dakinis, there are also the dakinis who carry out the activities of enlightened deeds for the welfare of beings, the samaya dakinis who oversee the observation of our tantric commitments, samayas. There are also the dakinis who live in the major and minor sacred places in this world: the thirty-two major sacred areas and the twenty-four minor sacred valleys. When including the eight chief charnel grounds, these are renowned as the sixty-four sacred places where the sixty-four dakas and dakinis dwell. Corresponding to these sixty-four external places, on a more subtle level, the same number of dakas and dakinis also dwell in sixty-four centers of our physical body as the pure essence of the channels, energies, and essences.
Yeshe Tsogyal was also an emanation of Arya Tara. Arya Tara is an emanation of Vajra Varahi. Vajra Varahi’s ground of emanation is Prajnaparamita and Samantabhadri. The equivalent male three kayas are Samantabhadra, Vajradhara, and Buddha Shakyamuni. It is quite foolish to say that only men and not women become buddhas since both Prajnaparamita and Samantabhadri are buddhas. The five aspects of Vajra Varahi are also fully enlightened buddhas. Arya Tara appears in the form of a bodhisattva on the tenth bhumi but in actuality she is also a completely awakened buddha. Moreover, the eight female bodhisattvas among the forty-two peaceful deities are also buddhas. The attribute of being male or female is definitely not ultimate. The eight male and female bodhisattvas among the peaceful deities in the bardo state are identical in essence with the eight mamo goddesses and eight yoginis, all female, among the wrathful deities. Male buddhas appear as female and female as male. Dakinis can appear in all different ways and forms, some of them outrageous or repulsive in order to arrest conceptual thinking and wrong perception.
Finally, when practicing the Dharma it is good to remember that the special quality of the Vajrayana system of the early translations and, especially, of the teachings of Dzogchen is “to ascend with the conduct while descending with the view.” This statement of Guru Rinpoche is of crucial importance. If we start out by acting according to a high view, we will simply look crazy or insane. If we only keep the view of the lower vehicles we will never find the chance for liberation. The view of a shravaka or pratyekabuddha does not bring enlightenment in one lifetime but only after three incalculable aeons. One must act in accordance with the lower vehicles while keeping the view of the inner tantras.
TULKU URGYEN RINPOCHE
Asura Cave, 1989
Dakini Teachings
The Teachings of Ascending with the Conduct
The Master Padmakara appeared in different forms with various kinds of attire. In the manner that is beyond observance he observed all the precepts, ranging from the disciplines of the shravakas to the tantric vows of the vidyadharas. He orally taught the nine gradual vehicles and thus showed the view and conduct as a unity, descending with the view while ascending with the conduct. Since his mind possessed the realization of total omniscience, he cherished with bodhicitta all sentient beings higher than himself.
All the advice on how to behave spoken by this master, who was a nirmanakaya in person, an enlightened one, was written down by Lady Tsogyal.
The great master said: Whichever teaching of the outer or inner vehicles you practice, you must first take refuge in the Three Jewels. While possessing the precepts that are the foundation of your training,1 whenever you go in a certain direction, take refuge in the buddhas and bodhisattvas of that direction.
Always have unwavering faith in the Three Jewels. By so doing, you create a karmic connection right now, and in the future you will become the disciple of the buddhas. It is therefore essential to make offerings and supplications to the Three Jewels.
Master Padma said: Practice the Dharma of the ten virtuous actions and have confidence in what should be avoided and what should be undertaken concerning the “black and white” types of the effects of these actions. By doing so your actions will hold great strength.
Since the power of truth is great, give up all nonvirtue and misdeeds, apply the remedy that works against your disturbing emotions, and put great effort into meritorious actions.
One who has not gathered merit will not engender a noble attitude. One who accumulates merit will have a noble frame of mind. Once you hold the noble attitude in your being, you will put effort into virtue and refrain from misdeeds. It is therefore essential to arouse diligence in the different types of means for gathering merit through your body, speech, and mind.
Master Padma said: To arouse bodhicitta, the mind set upon supreme enlightenment, before undertaking any Dharma practice, is most important. The person who has aroused bodhicitta will cultivate the feeling of equality that all beings are his mothers, free from partiality and prejudice, in order to serve all sentient beings.
Of all sentient beings there is not a single one who has not been your own father or mother. So as a way of repaying the kindness of all sentient beings, set out to work for their well-being.
Cultivate loving-kindness and compassion for all sentient beings. Constantly train yourself in bodhicitta. Train yourself to benefit sentient beings through all your actions. Train yourself in cherishing others as more important than yourself.
In short, the most essential point is that the determination of arousing bodhicitta must precede all the outer and inner practices and the stages of development and completion.
Generation of bodhicitta is the very root of all Dharma practice.
Master Padma said: If you desire to attain the buddhahood of omniscience then train yourself in understanding that all ego clinging and fixation on phenomena have no self-nature.
No matter what meritorious action you may be involved in, understand that all phenomena are like dreams and magic.
In accordance with my oral instruction, train yourself in the emptiness of all phenomena without clinging either to the six paramitas or to great compassion.
By the power of meditating on emptiness you should come to realize that the six paramitas and the engendered great compassion are also like a magical illusion.
Although you meditate on emptiness, make sure that it becomes an aid to virtuous practice and a