Chapter 6 - First incarnation series (i): dus gsum mkhyen pa

The Master sgam po pa’s greatest disciple dus gsum mkhyen pa: He was a Bodhisattva of the Blessed Kalpa (Bhadrakalpa) who after the Blessed Maitreya was (predestined) to become the Tathāgata Siṃha (seng ge; the sixth of the Thousand Buddhas). As stated in the Saddharma-puṇḍarīka,^[1] all the Buddhas of the Blessed Kalpa after having attained Supreme Enlightenment, were again to manifest themselves as Bodhisattvas. For this reason, the number of births of these Bodhisattvas (of Bhadrakalpa) is difficult to ascertain even by Bodhisattvas, who had attained the Tenth Stage (chos sprin).^[2] Because they were already Buddhas, I shall relate here only the well known parts of his birth story: Formerly (he had) been Prajñālaṃkāra, a disciple of Nāgārjuna (klu sgrub).

Then Kāmadhanu, a disciple of Saroruha (mtshe skyes). After that (he had been) one named Dharmabodhi in South-Western Jambudvipa, who had obtained the siddhi of Avalokiteśvara. After that (he had been) rgyal ba mchog dbyangs (a Tibetan, one of the 25 chief disciples of Padmasambhava), who had been a minister of the religious king (dharmarāja) khri srong lde btsan, had been initiated by the ācārya Padma (sambhava), and had obtained supernatural powers (siddhi) of Śrī Hayagrīva. In later times he became the kalyāṇa-mitra po to ba rin chen gsal.

After his death, he reincarnated as dus gsum mkhyen pa, who was born in the Snow Range of tre shod in Lower khams (mdo khams) in the year Iron-Male-Tiger (lcags pho stag 1110 A.D.). His father was sgom pa rdo rje mngon, a yogin devotee of Yamāntaka, and his mother lha thog gza' sgang lcam ming 'dren, a natural yoginī. He and dpal phag mo gru pa were born in the same year. He was given the name of dge 'phel. He received from his father the mantra called "The Heart of rang 'byung rgyal mo" (a name of Ekājaṭī of the rnying ma pa sect), and propitiated the goddess, and soon after that obtained supernatural powers (siddhi) of the goddess. Having met bla ma rgya gar bai ro and dpal 'dzin^[3] he heard from them many hidden precepts. He also obtained the propitiation rite (sādhana) of Mahākāla (mgon po) and propitiated the deity. He made a clear imprint of his hand and foot on a rock. At the age of 16, he received ordination in the presence of the upādhyāya tre bo mchog gi bla ma, aged 70, a disciple of rngog lo tsa ba, and an ordained disciple of rngog legs pa'i shes rab and the ācārya chag seng ge grags, and was given the name of chos kyi grags pa.

During two years he established saṅghāramās (dge 'dun gyi gnas gzhi), and studied the initiation rite of the Saṃvara Cycle according to the method of Atīśa with yol chos dbang, a disciple of Atīśa, and with his brother, disciples of yol chos dbang. He also obtained from them many sādhanas of the Vajrayāna, of Acala, etc, according to the method of Atīśa. He propitiated these deities and numerous signs of supernatural powers, as described in the respective texts, were manifested. At the age of 19, he proceeded to dbus. At the age of 20, he visited stod lungs sa thang. He heard from stod lungs rgya dmar pa and his disciple the teacher and scholar phya pa, who was learned in the Tibetan language only, the "Doctrine of Maitreya" (byams chos) and the dbu ma sher gsum.^[4]

After that he followed for six years on shar ba pa and the latter’s disciple, the yogin shes rab rdo rje, and heard from them many doctrines of the bka' dgams pas. He heard the "Six Treatises of Ārya Nāgārjuna" (rigs tshogs drug) from spa tshab lo tsa ba. He received the final monastic ordination in the presence of mal 'dul 'dzin pa who acted as upādhyāya, ye ses blo gros acting as karma-ācārya (las kyi slob dpon) and the younger brother of mal acting as Secret Preceptor (gsang ston). He studied thoroughly the Vinaya, and also preached it to others. He obtained the sbyor drug (Six Yoga Practices of the Cycle of Kālacakra) and the mgon po bya gdong (the sādhana of Mahākāla-kākamukha, "Crow headed Mahākāla"), from the teacher rgwa lo tsa ba and khams pa a seng who were residing at rgyal lha khang. At the age of 30, he intended to meet sgam po pa and proceeded there. At dags po brag kha he met the ācārya sgom tshul and sha pa gling pa who were residing there. From the ācārya sgom pa he heard the gdan bzhi,^[5] and had a vision of the White Tārā. After that he proceeded to sgam po and met the Dharmasvāmin, Uncle and nephew. He presented them with silk scarf, etc. And obtained precepts.

The Teacher expounded to him the lam rim of the bka' gdams pas, and said:

"I had also meditated on it. You should also meditate on it!"

The Teacher sgom pa helped him and introduced him (to the practice). Soon after that, he requested the Dharmasvāmin (sgam po pa) to initiate him. The Dharmasvāmin bestowed on him the hidden precepts of the upāya-mārga and he meditated on them. From the ninth day, through the practice of haṭha yoga (btsan thabs) he felt a strong feeling of well being and warmth.^[6] He put on a single cotton cloth and continued his meditation. For nine months he continued his meditation, so that his hand was constantly covered with perspiration. Among eight hundred ascetics he became known as one possessing the greatest fortitude in meditation. An immeasurable faculty for concentrated trance was born in him.

The Dharmasvāmin (sgam po pa) uttered a prophecy to him, and he proceeded towards zangs ri to continue his meditation. He meditated for four months in the cave of til, and for a month and five days at phag mo gru. He attained the power of fixing his mind and an extensive practice of breath control (prāṇāyāma). His transcendental analysis (lhag mthong)^[7] became like the Sun amidst clouds. He again returned to his Teacher and spent three years with him. He met ras chung pa at lo ro. He heard (the exposition) of all the extant precepts of nA ro and mai trI, such as the "Six Doctrines" of nA ro, the thung 'jog (the fixing of time for meditation) and other texts.

Ras chung pa preached the upāya-mārga with detailed instructions (dmar khrid), and he perceived the Wisdom whose natural state is Bliss and Non-substantiality^[8] as clearly as he used to see his own face reflected in a mirror. From rtsi mo nam mkha' gsal he obtained the hidden precepts and developed his power. From ston rgyal of spon phug, a disciple of rong pa 'gar dge ba, he obtained the Cycle of Vajravārahi, the chos spyod (a book of prayers), the 'grel pa rin chen rgyan drug (a Tantric work) and the "Method of meditating on the four initiations" (dbang bzhi'i nyams sgom). From rkyang mo spang kha ba, a disciple of mes tshon po (a disciple of mar pa, one of the "Four Pillars"), he obtained the exposition and the precepts of the Cycle of Hevajra. From gshen pa rdo rje seng ge at yar klungs phug mo che he obtained the "Path and Fruit Doctrine" (lam 'bras). From brag dkar mo ba he obtained the "Oral Tradition" of a ro (rdzogs chen gyi chos kyi ming). From ral lcags ston tshul of dar yul he heard the Cycles of Saṃvara, Hevajra and Mahāmudrā, as well as other Tantras, together with their precepts. As indicated by sgam po pa, he stayed in a cave at brag gu ri bo che of 'ol kha (lho kha).

A woman said to him (in his vision:

"You should not stay here, my mother is coining back".

He spent there 14 months and practised meditation on compassion (maitrī), karuṇā and the bodhicitta. He attained complete control over his "Inner Heat" (gtum mo), and many wonderful signs manifested themselves. A particular kind of realization was born in him, and he proceeded to the Dharmasvāmin who was residing at bya lkog monastery, and related to him about his yogic insight (rtogs pa).

(The Dharmasvāmin) said

"Your realization is wrong! I had great hopes in you (but you have been a failure). You should continue your meditation!"

He practised meditation for six months, but his realization did not change from that of the initial stage.

Again he reported the matter (to sgam po pa), who placed his hand on his head and said:

"Son, you have already severed (your) bond with the World of Phenomenal Existence (Saṃsāra)".

He then bestowed on him the Introduction to ??% lugs don gyi ngo sprod). There mu dbon had many excellent visions.

According to a prophecy by sgam po, (dus gsum mkhyen pa) took with him five measures of salt (as his provision) and went to the residence of ga thung, king of mon. (The king) became his supporter. He proceeded towards sa 'ug stag sgo and spent some time there. He attained the understanding of the non-differentiation of the Phenomenal (saṃsāra) and Transcendental (nirvāṇa) Aspects. Afterwards he came to sgam po and spent there one year. After that he took leave (of the congregation) and proceeded on a pilgrimage. He visited spa gro (in Bhutan). In an earth cave (sa phug) at las stod resided two novice brothers, direct disciples of mid la. From them he obtained the precepts. He spent three summers and winters on a rock at bya bzang in ‘phang yul, He exhibited supernatural powers, such as passing through rocks and prescience, and became known as the "Rock Teacher" (bla ma brag pa). Then his Teacher directed him to proceed towards gangs dkar, and he went there. He spent four months at pha bong dkar leb (the "Flat White Boulder"), which had been the seat of Padma (sambhava), and was fed by dākiṇīs.

When he was coming down via the gorge of snye mo, a dākiṇī showed him the way into a house and fed him. Following on this (occurrence) frequent mystic trances were produced in him. After that he met a direct disciple of nA ro, who was residing at the monastery called gzhu snye'i bar rdzong. The latter gave him many prophecies and he obtained many hidden precepts of phyag chen thog babs (name of a book), and those of the upāya-mārga. He also gave him instructions and advised him to follow the advice of the bla ma lha rje (sgam po pa). He also visited lha ri rgyan po rjug po and paid a visit to gyag sde and ‘phan yul. Afterwards he took up his residence at gru bzhi dgon and later proceeded towards sgam po. (The Teacher) told him that he had visited rdzong pa and other places (before he himself had spoken about it). He spent one summer there.

Then the Teacher told him:

"You should meditate at skam po gnas nang. Great benefit for living beings will arise".

After that he spent some time at chu bo ri (near lha sa) and gru bzhi ma. There he heard that sgam po pa had passed away. He went there, and met the ācārya sgom pa and 'phags pa. He clutched the Dharmasvāmin’s garment, prayed and shed tears. Thereupon he and (his) two disciples, the three, saw the Dharmasvāmin who had manifested himself in the sky. Then, when he proceeded to gru bzhi dgon, he thought of visiting skam po gnas nang. Skam po rdo rje dpal rtsegs also came there to receive him. He took with him several horses and coats of mail (in ancient Tibet a coat of mail was a valuable present), and proceeded to pay his last homage to the ācārya sgom pa who was residing at lha lung. He stayed for a short time at 'tshur ngos bzangs. In all, he spent thirty years in dbus and gtsang, and practised study, reflection and meditation (thos bsam sgrub gsum).

In his fiftieth year he proceeded to khams and stayed at skam po gnas nang. Then he went to tre (tre bo in khams) and gathered round himself about a thousand monks. He acted as mediator during internal disorders in that country. He sent presents to sgam po: seven big turquoises and seventy yaks (mdzo) loaded with tea. After that he proceeded towards lho rgyud, (south region). Having reached dbus, he sent as offerings to sgam po: four copies of the Śatasāhasrika-Prajñāpāramitā written in gold, a copy of the mdo mangs, a hundred and eight volumes, ten big turquoises, and about fifty horses and yaks (mdzo), etc., He also made rich presents to the monasteries of dbus and gtsang.

He said:

"The purpose of my coming to dbus, is to fulfil sgom tshul’s command, who had told me that regardless of what might happen to me, I should return from khams and establish monasteries between gzhu and 'tshur, and to offer a hundred volumes written in gold to dags lha sgam po, and to ask bla ma zhang not to cause troubles, which made people displeased. I have come for this purpose."

He then asked bla ma zhang not to create troubles. Zhang then grasping his (kar ma pa’s) finger, danced wildly, and henceforth did not cause trouble. He founded the monastery of 'tshur phu. At the time of his death, he told his senior attendant to perform the rite of offering to the sacred images and the monastic community, using for this purpose the considerable wealth (which he had amassed). After giving these instructions, he passed away at the age of 84 in the year Water-Female-Ox (chu mo glang 1193 A.D.) and was received by numerous dākiṇīs. Many wonderful signs manifested themselves, but I did not write them down in detail.

Footnotes and references:

[1]:

Kg. mdo sde, Nos. 111-113.

[2]:

Dharmamegha

[3]:

'bri khung dpal 'dzin, the chief opponent of the rnying ma pas?

[4]:

now a days written shar gsum; Prajñāmūla, dbu ma rtsa ba shes rab; the Mādhyamakāvatāra, dbu ma la ‘jug pa; the Catuḥśataka, dbu ma bzhi brgya pa

[5]:

Śūcatuḥpīṭhamahāyoginītantrarāja, Kg. rgyud 'bum, No. 928

[6]:

btson thabs rnal 'byor, haṭha yoga. btsan thabs kyi rig pa, haṭha vidyā

[7]:

vipaśyanā

[8]:

sukha-śūnya-abhinna-sahajajñāna