HISTORY OF MARATIKA

CONDENSED EXPLANATION OF THE GREAT CAVE KNOWN AS MARATIKA OR HALESHE [HALESI], KNOWN AS BHIURDA OR DESHANYA IN THE INDIAN LANGUAGE AND AS HA LAS BSHAD OR ASTONISHING IN TIBETAN

At the time when he was building the glorious Samye, King Trisong Deutsen sent one of his ministers to India to invite the Master Padmasambhava. On their way back, as they were taking a rest, the minister asked, “Guru Rinpoche, why is this mountain so astonishing?” The Master replied, “Listen, faithful minister, there are outer, inner and secret explanations concerning this place. The inner and secret cannot be told now, and the outer can be disclosed just a bit.” Again the minister asked, “Guru Rinpoche, for the sake of the faithful, please give a short explanation about this place.” The Guru spoke thus, “The inner and secret explanations are hidden as termas, but I will talk a little about the outer explanation. Listen, faithful minister.
Om soti. This supreme holy place is similar to Ogmin and Khachö buddha fields. The shape of this mountain resembles a heap of lotuses. Above, the lamas of the Eight Means of Attainment are arranged like a mass of clouds. In the middle dwells an assembly of rainbow-like deities. Below, the ocean of oath-bound protectors roars like thunder. In front, the offering goddesses perform their dance.
The first secret path on the right differentiates between virtue and sin and is the great path of the hot and cold hells. The stone path behind shows the narrow path of the intermediate state between death and rebirth. The path on the left is the great path purifying the defilements and obscurations of the womb and collecting the two accumulations of merit and wisdom. The rocky path in front is the great path purifying all sins and obscurations of immoral priests and monks who have broken their commitments. These four secret paths bring liberation from the eighteen hell realms.
At that place there are self-created images of Brahma, Indra, Hayagriva and Dorje Phagmo in union, the naga king Taksaka (dGa’ bo ‘jog po), and a box of good fortune (g.yang gi gau) that grants the birth of sons and daughters and whatever one prays for. On the four directions are the four great kings; above are self-created umbrellas, victory banners, standards and canopies, and in the middle is a self-created prayer to the Guru written in the symbolic script of the dakinis. Inside the cave, above seven steps, is the self-created life vase used by Amitayus for bestowing the empowerment of immortality. There is no doubt that all the prayers addressed to it will be fulfilled. At the right of the life vase is the self-created body imprint of Amitayus visible on the rock.
The entrance of this place resembles a half moon and faces towards the east, while the path leading to it comes from the south. A large number of trees grow in that place, the birds sing melodiously and there are many sweetly scented flowers. In front is a self-created lake, and at the distance of an arrow shoot is the self-created, secret cave of the Guru.
The second entrance of this holy place is known as the meditation cave of the Eight Means of Attainment. Inside is the self-created stone of the flesh, blood and soul of liberating the female demons. At the left of this door is a white turquoise conch shell; just by hearing its sound, the evil states of cyclic existence are shattered. Five hundred arahats are said to have visited that place. Inside is the Guru’s blessed water. It is said that by putting that blessed water in the mouth, the five uninterrupted sins are purified. Also inside are the Guru’s footprint and the self-created, unobstructed door of the sky. Above are the Guru’s toilet and his self-created thighbone trumpet and hat. Because in that place their evil conduct becomes clear to them, sinful women and heretics avoid going there.
In front of the first entrance to that holy place is a lotus-like tree known as shimal in Nepali language. At the east is the peaceful assembly hall, at the south is the imprint of the Guru’s body and the assembly hall of hundred thousand dakinis, at the west is the meditation cave of Dorje Phagmo, and at the north is the self-created rock imprint of the Three Protectors. These are the signs related to pacifying, increasing, controlling and wrathful activities. At the southeast is the Manjushri Hill and at the southwest, the Vajrapani Hill.
When visiting that great place, the highest people will engage in longevity practices, the middle ones will perform offerings, and the lower ones will make prostrations and circumambulation. If one visits this great holy place called Halashe or Astonishing, one will not need to experience the lower realms.
Thus spoke the Great Guru.”

MARATIKA- HALESI IN TIBETAN WRITTEN SOURCES
The caves of Maratika are mentioned in Tibetan literature from the 12th century onwards. The Kathang Zanglingma (bka’thang Zangs gling ma 1987:21-22) one of the biographies of Padmasambhava, discovered by Nyangrel Nyima Ozer (nyang ral nyi ma od zer) (1124 or 1136- 1192 or 1204), describes the original event which made the Maratika caves into a sacred place for Buddhists. A narrative of about twenty lines tells of the meeting of Padmasambhava and Mandarava, daughter of the King of Zahor, who possessed all the marks of a dakini. The two of them set out for the caves called Maratika, which the text locates south of mount Potala, the palace of Avaloketesvara, a mount which for Nyangrel nyima ozer was located in south India.

The Padmasambhava opens the mandala of the Buddha Amitayus, and after three months he receives the vision of this buddha. Amitayus then places vases filled with nectar upon the heads of Padmasambhava and his consort, and as he pours some of it into their mouths, both obtain the siddhi of power over life.

Other, later written sources narrate this episodes in the life of the great saint, for example the Padma thang yig Sheldrang ma (Padma thang yig Shel brang ma ) (14th century ), treasure-text of Orgyen lingpa ( O rgyan gling pa ), in which a similar but less detailed account appears.

Samten ling pa (bsam gtan gling pa) alias Tagsham nu den dorje (Stag sham nus lden rdo rje), a “discover” from the second half of the 17th century consecrates six folios to this episode in the life of Padmasambhava and his spouse.
In the later text, written in verse Padmasambhava advises Mandarava to embark on the path of liberation. He gives her various initiations before proceeding with her to the Maratika caves, where both of them obtain the siddhi of immortality.

Other more recent texts such as the Belpo Ne ki karchag (Bal poi gnas kyi dkar cha,) “Guide to the sacred places of Nepal” by Khamtrul Choki nyima( Khams sprul Chos kyi nyi ma) ( 1730-1780) has written about Maratika cave, moreover a brief introduction written by HH the Dalai Lama, Trulshik Rinpoche, Dudjom Rinpoche, DilgoKhentse Rinpoche, Chatral Rinpoche, HH Sakya Trizin Rinpoche, Lama Ngawang Chophel Gyatso can be seen in the Guide to Maratika by Nawang Jigdral Chokyi Wangchuk.