Jean-Luc Achard
(CNRS, CRCAO)1
The Termas revealed by Rigdzin Gödem (1337–1409) in Zangzang Lhadrak2 are known under the collective appellation of the “Five Repositories” (mdzod lnga). They were found in a chest of rhinoceros hide (bse sgrom) divided into five parts: a central one and four sections, dispatched in the four directions. Each of these sections makes up a repository containing a specific set of teachings. Thus, according to the Root-Sādhana of the Knowledge-Holders (Rig ‘dzin rtsa ba’i sgrub thabs), these teachings are organized as follows:
In the eastern direction, within the White Conch Repository,
There is a statue of guru Vajrasattva
And the practice (to perform) in the mode (characterizing) pacifying (activities).
In the southern direction, within the Golden Yellow Repository,
There is a (statue of) the master (in the form) of the great and glorious Heruka
And the practice (to perform) in his wrathful form for increasing (activities).
In the western direction, within the Red Copper Repository,
There is a (statue of) the master (in the form) of the Protector Amitāyus
And the practice (to perform) in the mode of the subjugating (activities).
In the northern direction, within the Black Iron Repository,
There is a (statue of) the master (in the form) of the Blood-Drinking Heruka
And the practice (to perform) in the mode of the wrathful (activities).
In the central direction, within the Brown Heart Repository,
There is a (statue of) the master (in the form) of the Emanation Body of the Knowledge-Holder3
And the practice of secret methods.4
- Thanks to Marianne Ginalski and Jay Valentine for their suggestions and corrections. [↩]
- On Mount Zangzang Lhadrak, see Achard, “The Location of Zang zang lha brag according to Se ston Padma dbang chen’s General Presentation of the Northern Treasures and the Concealment of the Treasures.” [↩]
- I.e. Padmasambhava. [↩]
- From Se ston, Byang gter spyi bcings, pp. 408-409: shar phyogs dung mdzod dkar po na: bla ma rdo rje sems dpa’ sku: zhi ba’i tshul du sgrub pa yod: lho phyogs gser mdzod ser po nas: bla ma dpal chen he ru ka: rgyas pa khro bo’i tshul du sgrub pa yod: nub phyogs zangs mdzod dmar po na: bla ma mgon po tshe dpag med: dbang gi tshul du sgrub pa yod: byang phyogs lcags mdzod nag po na: bla ma khrag ‘thung he ru ka: drag po’i tshul du sgrub pa yod: dbus kyi snying mdzod smug po na: bla ma rig ‘dzin sprul pa’i sku: gsang ba thabs (p. 409) kyi sgrub pa yod:. The original text is actually slightly different and reads as follows (p. 114; parts in bold show the variant reading): shar phyogs dung mdzod dkar po na: bla ma rdo rje sems dpa’i sku: zhi ba’i tshul du sgrub thabs yod: lho phyogs gser mdzod ser po na: bla (missing: ma) dpal chen he ru ka: khro bo’i tshul du sgrub thabs yod: nub kyi zangs mdzod dmar po na: bla ma mgon po tshe dpag med: dbang gi tshul du sgrub thabs yod: byang phyogs lcags mdzod nag po na: bla ma khrag ‘thung he ru ka: drag po’i tshul du sgrub thabs yod: dbus kyi snying mdzod smug po na: bla ma rig ‘dzin sprul pa’i sku: gsang ba thugs kyi sgrub thabs yod:. [↩]