TeachingsThe benefits of the Vajra Guru and Mani recitation

From Zahor, he traveled with Mandarava to the Maratika Cave, in Nepal, to practice the sadhana of Eternal Life. The protector Amitayus, the Buddha of Eternal Life, appeared to him in a vision and he gained the siddhi of immortality. He was then able to perceive the Akanistha Heaven and the visionary Buddhafields of the five Buddha Families where he requested numberless Tantras from the Sugatas and conferred with the Buddha of Compassion itself who taught him that the only Buddha to discover was his own mind.
Proceeding to the supreme cave of meditation in Yangleshö, situated between India and Nepal, he met Shakya Devi, the daughter of a Nepalese king, whom he accepted as his sadhana support and consort. In Yangleshö, he started the process of achieving Mahamudra, but the suffering of the people of India and Nepal became such an obstacle to the consummation of his meditation that he begged his Gurus to bestow upon him the means of allaying the peoples' sorrow. The instructions that he received removed the obstacles to his sadhana and he attained the relative and ultimate compassion of Mahamudra.
When he was meditating on the mountain of Ya, conflict with the heterodox arose again in Vajrasana, and the Dakinis advised the five hundred scholars to ask him to return. Returning miraculously to Vajrasana he subjugated the heterodox there. Then, he went with the eight great Vidyadharas to the cemetery called Sitavana, Cool Garden, where the Dakini Singhamukha in person bestowed upon them many precepts and empowerments. Hence the Buddhadharma was preserved in Vajrasana for ages.
By this time, in Tibet, the Dharma King Trisong Deutsen, imbued with religious aspiration, was determined to construct a great monastery. In accordance with this wish, he invited to Tibet the great abbot of Nalanda, Shantarakshita, to hallow the site. But the fierce local spirits and barbaric savages of Tibet, foreseeing their doom, become contorted by suspicion and worry, and tried to prevent the construction. Shantarakshita advised the King to invite Padmasambhava in Tibet saying that he was the only one who had the capacity and the power to subdue all these negative forces. Guru Rinpoche arrived in Tibet, subdued all the hostile negative forces, founded the great monastery of Samye and lighted the lamp of the holy Dharma of the sutra and mantra teachings. The first eleven hundred tibetan monks were ordained. One hundred young peoples from the nobility of Tibet were selected and sent to India to learn Sanskrit and the art of translation. Among them were Kawa Paltsek, Chokro Lui Gyaltsen, Zhang Yeshe De and the special one named Berotsana. Together with the Abbot Shantarakshita, the one hundred tibetan translators who had returned from India, and one hundred indian scholars, including Vimalamitra and Buddhaguhya, who had been invited to Tibet, he then translated into Tibetan all the sacred scriptures of the mantra and sutra vehicles.
Then, he disclosed all the instructions of the secret mantra's vehicle to his twenty-five main disciples, to the eighty siddhas of Yerpa, and to many others, all of whom eventually achieved full realization. In this way, all these practices were diffused throughout Tibet by schools of meditation. Foreseeing that, at the time of the vindictive king Lang Darma, the foundations of the Buddhadharma would become near to destruction, and for the sake of future generations, in order to restore the damaged lineages and provide them with further indications of the nature of the path, he revealed the entire lore of essential instructions to the twenty-five disciples, implanting them in their Secret Lode of Understanding. Then, with the help of his spiritual consort and main tibetan disciple, the lady Yeshe Tsogyal, these instructions were written down in mystical scripts and placed in especially marvelous containers which he concealed as hidden treasures in numberless sacred places, entrusting them to various protectors with the order of giving them, at propitious times in the future, to the predestinated disciples. He predicted that the purity of mind of the twenty-five disciples and the strength of their Bodhisattva vow to work for all beings' emancipation would result in their rebirth as Tertöns, incarnate emanations of himself who would recover the treasures from their hiding places and interpret the Dakinis' magical script for the understanding of whoever requires instruction. In this way, it is said that the Doctrine will spread to every corner of the world by means of his incarnate forms.
In the Sutra of Prophecy, the Buddha Shakyamuni had predicted that the cannibal savages of the southwestern island-continent, Chamara, would descend upon Jambudvipa (Dzambuling) and wreak destruction. So, as the enemies of the Dharma were subjugated in Tibet, Padmasambhava decided to leave for the southwest to subdue these cannibal savages. He communicated his decision to the Prince Murub Tsenpo who, surrounded by his ministers and other Tibetan followers, approached him and said:

"E MA HO!
Supreme Nirmanakaya, great Master! We, borderland peoples, destitute of the sacred Dharma and belonging to a confused tribe, we don't know how to practice virtue. We perform instead a lot of sinful deeds. In the past, the king Songtsen Gampo, who was an emanation of Avalokiteshvara, acted with very great kindness toward Tibet. He founded one hundred and eight temples – like the ones in Lhasa, in Thrulnang and in Ramoche – invited many Indian Pandits and translated into Tibetan many Dharma teachings. Afterward, the king Trisongdetsen too invited many Indian Pandits like you, Master, and built many temples like the glorious Samye. Establishing the virtuous conduct that comes from the Dharma, he brought happiness to Tibet. Thus, he showed also a very great kindness.
Now the king has passed away and you, Master, are leaving for India. Deprived of the light of the upper realms and liberation, Tibet is becoming like darkness. Everybody falls into the lower realms. We really need a lot of courage. Please give us a teaching that may benefit us!" The Guru answered: "There is a divine Dharma practice that doesn't require anything special, yet it is the essence of all the Dharmas: this is the Guru Yoga.
On the top of your head, on a lotus, sun and moon seat, visualize the Lotus-Born Guru, the union of all the Buddhas of past, present and future. Three times during the day and three times during the night pray at him and ask for the accomplishments reciting the seven lines prayer and the essential mantra OM AH HUNG BENDZA GURU PEMA SIDDHI HUNG.
The distance from the accomplishment is short and the blessing is quick. For all the men and women who have faith in him, Padmasambhava has not left; he is staying in front of their door. Follow the unmistaken tradition of Padmasambhava! Adopt a view that penetrates everything from above and a conduct that humbly ascend from below! Have a powerful conviction in Sutras, Tantras and Oral Instructions! Don't go for practice in unblessed mountain hermitages but go to the places where myself, Padmasambhava, have practiced! Now I'm going to leave. For those who never met me but have faith in me, write down my biography in golden or silver ink. By its blessing, whosoever will listen, read or even touch it, will be protected against adverse circumstances, obstacles and mischief made by others, and will reborn in the Pure Land of Bliss without having to go through the bardo… It will give such and other inconceivable benefits. Whatever comes, happiness or suffering, accomplish your own benefit and the benefit of others. If, having gotten a pleasant human existence, you don't develop the qualities of faith, fervor and wisdom you are like a herd of cattle. But the persons who, having awoken their own good karma, develop zeal and, without leaving their body, speech and mind ordinaries, practice Dharma, even if they were falling into the lower realms, I will come to liberate them. My life is beyond death. Wherever there is a person with faith, I Padmasambhava, I'm there in front of him/her. But although I'm always there, nobody sees me…"
I will explain you now briefly the benefits of the VAJRA GURU mantra. Once, Yeshe Tsogyal made a great outer, inner and secret mandala offering and humbly asked: "O Master, Lotus Born Guru, the work you have done for the welfare of all sentient beings here in Tibet, in this and in future lives, is vast. No one of such extreme kindness has ever come before, nor shall any come again. The practices you have given us are like essential nectar. Though I am a lowly woman, of this I have no doubt.
However, sentient beings in the future will have profuse thoughts and tremendous aggression. They will have wrong views toward the Holy Dharma and in particular, they will blaspheme the supreme teachings of the Secret Mantra. At that time, plague, famine and war will be widespread among sentient beings and in particular, China, Tibet and Mongolia will be destroyed like ants' nests, and a time of terrible suffering will befall the Tibetans.
You have spoken of many ways to remedy these afflictions, but beings in the future will have no time to practice. Those who have a slight inclination towards practice will be beset by powerful obstacles. Beings will not get along with one other. Supplies and materials will be insufficient. Such terrible times as these will be extremely difficult to avert. In such times, Master, what are the benefits of relying solely upon the practice of the Vajra Guru mantra? For the benefit of people of weak intellect in the future, I humbly entreat you to tell us."
The Master, the Lotus Born Guru, spoke thus: "O Lady of Faith, what you say is absolutely true. In such future times, that practice will definitely be of immediate and long term benefit for sentient beings. Although I have concealed many earth treasures, water treasures, rock treasures, sky treasures and so on, which contain unfathomable pith instructions and methods of practice, in the degenerated times it will be terribly difficult for fortunate peoples to find the conditions and circumstances to meet with these teachings. This is the sign that beings' merit is running out.