Chapter 8 - Later Lineages (i): The monk of rog

Those, on whom the mahāsiddha (grub chen) Jina te ne (ten ne) had entrusted fully the Lineage of the Doctrine, were the two brothers rog. Now during the period of the Early Propagation of the Doctrine (bstan pa snga dar) there had been one named nam mkha’ ye shes, the monk of rog who possessed knowledge and supernatural powers. His descendants became excellent mantradharas. The 24th in the Line was one named rog shes rab bla ma, a disciple of go rub yang dag and dpal lha ri ba.

He practised meditation on Vajrakīla, and was successful in the rite of exercising dead bodies. It was foretold that there will be eight great men among his descendants. He was born in the year Iron-Male-Horse (lcags pho rta 1090 A.D.), and passed away in the year Water-Female-Serpent (chu mo sbrul 1173 A.D.) at the age of 84. His son was bkra shis brags pa.

He was a mantradhara, who had acquired his father’s knowledge, and was born in the year Earth-Male-Horse (sa pho rta 1138 A.D.), This Earth-Horse year is the year of the birth of rgya ma dpon ston. He passed away at the age of 49. Among the three brothers who had incarnated for the welfare of others, and who were born to him and mother chos kyi dge, the eldest shes rab 'od was an incarnation of the East Indian mahā-paṇḍita, named shes rab grub (Prajñasiddha). He was born in the year Fire-Male-Dog (me pho khyi 1166 A.D.).

At the age of five his grand-father shes rab bla ma taught him writing and arithmetics. At the age of 7, he became an expert in reading and was able to recite during one day the Prajñāparamitā in 25,000 ślokas (nyi khri, Pañcviṃśatisāhasrikā). The father did not believe it, and made him recite the text in his presence. The father joined the palms of his hands in devotion. Till the age of 10, he studied the doctrines of the Tantra with his father and grand-father. The father then thought that one should teach the boy the art of magic. He made him stay in seclusion from the age of 10 to 13, propitiating Vajrakīla.

Many signs of miraculous power were observed. Especially, he obtained a clear vision of the complete image of Vajrakīla.

He said:

"I have completed the propitiation of Kīla. Now my body has become similar to a solid piece of iron. Now if I were surrounded by a thousand demons, they wouldn't be able to harm even my retinue, not to speak of myself."

At the age of 13, at the request of rog ston btsan po to his father, he was sent to him for study. For two years he studied, and became master of the mdo (a section of the rnying ma Tantra) class, the Cycle of Māyā and of the "Domain of the Mind" (sems phyogs), according to the method of so, the sgrub thabs rnam gsum, the a ro gsang skor, the Vimala (a rnying ma book), and the precepts of the "Upper" Lineage of the zhi byed system, and became learned.

From rog ston klu sbyin he obtained numerous sādhanas of the Kriyā

(Tantra). Somewhat later he obtained from him the new translation of the Nāgārjuna system (Guhyasamāja), as well as the Cycle of Saṃvara according to the method of mar do (mar pa Dopa). At the age of 15, he obtained from lha bdres ma gong ba the Cycle of mdo, the Cycle of Māyā, according to the method of skyo, and the "Tantras of Scriptures" (lung gi rgyud, a class of rnying ma Scriptures, called the "Six Little sons" (bu chung drug), the Five Tantras of the "early" translation (snga 'gyur gyi rgyud lnga belonging to the rnying ma pa sect), the Cycle of Amṛta according to the system of khams, the rta mgrin lha bzhi, the sgron sbrul, and other texts.

At the age of 16, he broke one of his teeth, and an iron tooth was put in its place, and thereafter he became known as the 'Scholar with an iron tooth" (lcags so can). With the ācārya yam shud dngos grub he studied with great assiduity the Cycle of mdo and the Cycle of Māyā according to the method of zur, from the age of 16 to the age of 20. No one was able to defeat him in philosophical debates. Formerly he was called rgya mon, but yam shud named him shes rab ‘od. At the age of 17, he heard from skyang po dar ma grags the "Four Doctrines" (chos bzhi) of 'jam dpal sgeg pa, and the "Six Doctrines"of Smṛti (Smṛti'i chos drug). At the age of 18, he composed a commentary on the lam rim (rnying ma'i lam rim) of the Cycle of Māyā and a summary (stong thung) of gzhi lam.

At the age of 19, he journeyed to gtsang. At first he visited so dar seng in Lower lhan. As soon as he met him, great faith was born in him. He obtained from him the Doctrine of yang dag (a rnying ma doctrine), the Cycle of Amṛta, the rdzogs chen sgang dril (a rnying ma system), the mdo sgyu mtshan ma (a rnying ma work), the branches of Abhidharma, and the "Domain of Practice" (bslab phyogs). From the latter’s assistant preacher lang ston jo pad (he obtained) the Abhidharmasamuccaya (mngon pa kun las btas) and the Cycle of (Vajra)kīla according to the method of skyi. Grom rgya bsod nams 'bar at myang stod (Upper myang) he obtained the Cycle of Amṛta according to the method of rgya.

From the bla ma rgya seng dkar in the Western Gorge of lho brag he obtained the Cycle of Amṛta (bdud rtsi). From myang nag mdo po he obtained the Cycle of mdo and the Cycle of Māyā. From the ācārya dpon zlos he obtained the phyag rgya chen po mdzod. From the ācārya jo dar he obtained the rdzogs chen klong chen a (rnying ma book). From gtsang nag brtson 'grus seng ge he obtained the tshad ma bsdus pa (this seems to be a Tibetan work), the Sañcaya,^[1] according to the method of ‘bum pa. From the siddha dngos grub he obtained the three Cycles of the Mahākāruṇika (Avalokiteśvara).

Later, while he was residing at the residence of lha rje so, his father who had come to bring some provisions, was suddenly stricken with paralysis, and died. He suffered from deep sorrow, and spent what remained of the provisions in memory of his father. He then proceeded towards dbus and came to gra thang. His father dead, his mother and brother destitute, he felt sad and thought of going to khams. But all his relatives advised him not to go there, and installed him (as preacher). From the age of 21, he used to study and preach at the same time. Since then he obtained from numerous teachers (the exposition of the Doctrine). From the kalyāṇa-mitra mtha’ bzhi he obtained the Prajñāparamitā, the Mādhyamaka and Logic. Having mastered the upāya-mārga of (%) nA ro pa, an extraordinary experience was produced in him, which removed (his) doubts concerning hidden precepts.

At the age of 24, he suspected that he had contracted leprosy. Then gru rnam brags, a nephew of gru go cha, came to visit bsam yas, he obtained from him the hidden scroll (sog dril zab mo) of gru, and stayed in seclusion at mkhar ru sgang. He succeeded in checking the beginnings of leprosy. Then having gone to stod lungs to ask ba ri for instruction in the teachings of the "Lineage of the Meaning" (don rgyud), he found that the latter was staying in seclusion. Then having gone to the residence of rgyal ba dkon skyabs at zhong pa stengs, he asked for the "Lineage of the Meaning (don rgyud)" of smra ba'i seng ge. At first skon skyabs was somewhat reluctant to preach hidden precepts.

One day when the Teacher and his disciple were engaged in discussing religious terms, jo sras 'brog po said:

"This kalyāṇa-mitra is the most famous religious scholar below the sil ma la of gtsang. How will you be able to defeat him, Teacher?"

The Teacher then said to him: "I didn't know you were such a man! Pray excuse me!" and saying so, he imparted to him the complete hidden precepts. He then obtained many precepts of the zhi byed system, such as the "Precepts of skam" (skam gyi gdams pa), the thun bcud of rma, and the mtshan brjod gser thur (belongs to the zhi byed system) of ‘brom ye shes 'bar. This benefitted also his illness. He spent three months there.

The following year, on the night of the full moon of the month of Pauṣa-pūrṇimā (rgyal gyis nya ba, December-January), aged 25, while practising according to the method of thun bcud, an incontrovertible

Wisdom of cognizing Truth (rtogs pa'i ye shes) was born in his Mind. All the Elements of the Phenomenal Existence (chos thams cad) and the Nirvāṇic state were understood (by him) to be mere names. He then obtained from ngam shod rgya ras the exposition of the Mahāmudrā, the teaching of the "Lineage of Meaning" of ka ba can pa, the thabs lam (Upāya-mārga) in verses (tshigs bcad ma), and the upāya-mārga of mgul sgom.

At that time, whenever strong emotions arose in him, he was able to clarify (his mind) by a mere reflection on the meaning of the basic text (mūla) (of precepts). However he was unable to lead his dull mind along the path. He was also unable to lift his mind from its primary state. When he had reached the age of 28, ‘chus pa dar brtson passed away, but he heard that the latter’s son ‘chus pa brtson 'grus seng ge was equal to his father in the possession of hidden precepts and yogic insight. So he proceeded to chang khyim disguised as a beggar (Idom bu ba).

During the first year, he obtained the permission (lung) of rma, so and skam, and practised these methods with diligence. He found out that ‘chus pa did not differ in his interpretation of the basic text from rgyal ba dkon skyabs, but that he was more expert in his manner of exposition and in his method of practice. ‘chus pa proceeded to gra to preside (gral dpon byed pa) over the funeral ceremony of the kalyāṇa-mitra bag chags rjes med. (rog) entertained all the disciples and supporters (of his Teacher) with his share of the feast, and ‘chus pa was pleased and said: "I shall entertain you with what remains of the Doctrine of last year. Come to see me off!" rog went along to attend on him. At that time (da res) he obtained the remaining precepts. He especially showed great diligence in the (study) of the method of so (chung ba).

The Teacher then entrusted him with the Lineage of the Prajñāpāramitā and made him promise to do penance for 3 years. Rog was of the opinion that the system of so contained some profound precepts which he did not obtain before, and asked for them, but at that time (the Teacher) did not impart them to him.

Later he received a message which read: "a yogin is coming from skyi shod. Help him!"

Rog arranged a reception for this ācārya-yogin and accompanied him to the residence of the Teacher. The Teacher imparted precepts to him (rog). He also obtained all the hidden precepts of the Cycle of zhi byed sgron ma, the nine Cycles of sgron ma, the method of lce and the system of ljang.

The Teacher said to him:

"Now there isn't the slightest difference between you and me in the knowledge of the zhi byed system".

He then thought that he should practise the method of skam for three years. He gave up all (his worldly) possessions, and did not keep anything, not even a tea cup (gsol zhal, a cup). The ācārya yam shud disapproved of it somewhat, but rog sang a psalm, and the Teacher shed tears. He (rog) then spent three years immured in the central house of rtse pa sgang, lived on nectar (rasāyana, 'tsho ba bcud len), wore rags, and kept the vow of silence. He practised meditation and obtained the signs of the Path, which were similar to the contact between a stone and a bone (lam rtags dang rdo rus phrad).^[2]

The stream of obscuration then came to an end.^[4] Within one month he developed the notion of the absence of day and night. In general, he first had a vision of the tutelary deity. Secondly, he received prophecies uttered by ḍākinīs. Lastly, he was able to use yakṣas (gnod sbyin) as his servants.

At the age of 30, he met sgyi tshang, zhig po, who was of extreme old age, and was supported on both sides by two female ascetics (sgom ma). He used to pass urine and then drink it. He possessed a beautiful body and a smiling countenance. As soon as rog saw him, all his usual thoughts became transformed. He felt uncertain how to salute and honour the elder. Then sgyi tshang zhig po gave him the remaining nectar (i.e. His urine) to drink, which he did, and a feeling of well being filled his body. He (rog) then asked several questions on the Doctrine, though he felt uneasy.

The Teacher said: "First I had studied the Doctrine. Then I had mastered it, and then I had practised it. Now for me there doesn't exist any difference between religion and non-religion. You do not possess the ear of listening to the Doctrine. I don't know how to preach it to you! But you take this much!", saying so he gave him a nail of his left hand, on which appeared the image of (Vajra)-vārahī (the Yoginī, rnal 'byor ma).

Then he discarded all constructive thoughts which differentiated between virtue and sin, between that which was to be abandoned and the antidote (gnyen po), and between mystic trance^[3] and knowledge acquired after the trance.^[5]

When he was formerly residing at the residence of ‘chus pa, he heard that te ne was in possession of precepts. When jo bo rnal 'byor of bya sa had invited the Dharmasvāmin of 'bri khung and rgya ma rin chen sgang pa, he went to meet them, and about that time met te ne.

Te ne bestowed on him the three "Immaculate Lineages of the Ordinary" (thun mong gi brgyud pa dri med gsum), and said:

"In this Doctrine there are many initiations, etc. You should invite me to your native place, and I shall then complete them. There exists a karmic link between me and you".

Rog replied:

"I am a yogin and possess no landed property, and am therefore unable to invite you!"

Te ne said:

"No one else will come there, except me. In any case you should invite me! The ḍākinīs, guardians of the Doctrine, had also told me about it. I shall complete (the exposition) of the Doctrine".

They then fixed the time of the invitation in the month of nya drug.^[6] After that he journeyed to skyi tshang and obtained the Nāmasaṅgīti according to the system of dam pa (sangs rgyas), etc., as well as the Six Sections (brul tsho) of gcod. Formerly the Teacher had given to others three sections only, but now he bestowed on rog the complete "Six Sections". The Teacher being very aged, he obtained the minutiae from his daughter skal ldan. After that when he came to rtse sgang, he bled from his nose for seven days, due to the non-observance of a former vow of penance. Medicines and rites were of no avail. In general, he honoured and prayed to Teachers. He especially cherished the memory of so dar ma seng ge. He saw dar ma seng ge wearing a blue mantle (ber) and walking through the space in front of him. Then he (dar ma seng ge) touched with his hand (his forehead) between the eye brows and the bleeding stopped, like a channel changing suddenly its course.

After the death of rog ston btsan po and the performance of the funeral rites, he had to postpone the time fixed for the invitation of te ne.

While he was staying at bang rims he saw in a dream a woman adorned with cowries who told him:

"rgyal ba te ne is waiting for your invitation."

He then sent four men to invite the Teacher. The men met the teacher at the house of the alms-giver lcags 'bar in Lower 'on. Te ne was pleased. The same evening he sent the necessary books with the messengers, and came himself next morning. While ten ne was bestowing an initiation for the benefit of yar chen re'u at rgyabs, zhig po also came there. Priests and supporters, about 40 in all, obtained the Ā-li Kā-li initiation.

After that they Proceeded to bang rims, and he obtained during three months the ordinary doctrines, such as the bka’ babs dri med, and others.

Te ne came again later, and told rog:

"Now prepare a Tantric feast (gaṇacakra). I have to tell you something about the Doctrine."

He then bestowed on him the extraordinary precepts (thun mong ma yin pa'i gdams pa) together with the summary (stong thun) of the Tantra, the initiation together with the explanation of the Path (dbang lam khrid dang bcas pa).

The Teacher said:

"Though I possess these profound precepts which were unknown previously, I have no right to bestow them on others (sbyin dbang), (my) Teacher having forbidden it, except (the precepts) of the single Lineage. Ban rgan sgom was fit to be entrusted with the (precepts) of the single lineage (chig brgyud), but he died, and some auspicious signs and merit were observed. The son, however, isn’t fit for the work (las su ma rung), so having entrusted the single Lineage to you, don't divulge its precepts till my death. After my death you can act according to your own discretion."

He then entrusted to him all the books as well as the 16 smaller volumes. Later when te ne came again, zhig po, sgom pa sman gcig pa ston pa nam mkha’ and others also obtained some precepts. Further, he bestowed on them the Dohā according to the method of zha ma, the Cycle of the short teachings of phyar chen (phyar chen gyi bka' cho lu'i skor), the Cycle of Injunctions of phyar chung (phyar chung gi bka’ rgyas pa'i skor), the Cycle of the Summary of Vajrakrodha (Vajra krodha'i bsdus pa), and the method of rma by sog po mdo sde.

At the time of his death, te ne felt attracted towards rog, more than towards his other disciples, who asked

"Who possesses the complete doctrine of the Teacher?"

The Teacher (te ne) replied:

"Who else, if not the ācārya shes rab? He searched inside, (for the Doctrine) as for a lost cow. He joined together ends of the ten beams, (i.e. Ten kinds of hindrances), and having passed below them, honoured me."

In this manner he obtained precepts, but they did not help him to develop a sudden trance, besides the one which he possessed formerly, but the point of the thought of the Master dam pa rgya gar penetrated into him, and all his mental doubts were removed.

At the age of 32, he invited the ācārya Robha of gra phyi, and obtained from him the bde mchog Iha bcu gsum ma (The 13 deities of the Saṃvara Cycle), the Dohā of ting pu (the Dohā according to ti pu), the bzhi chos of lo ro ba, the 'pho bsre (name of a system), the thun 'jog (a section of the zhi byed), the snyan brgyud yum skor, the rnam 'joms according to the method of snur, the "Four Scrolls" (sog dril bzhi) of ‘tshur, and other texts. At 33, he built a lane for public benefit. At the age of 35, he obtained from dar sgom zhig po of snye thang the initiation and the precepts of the Cycle of thig le sbrang 'jib (name of a book) of rgya gar Śānti-pa.

At the age of 36, he journeyed to mkhar chu and had a vision of the maṇḍala of khrag 'thung (a form of Heruka). At the age of 39, dam pa (sangs rgyas) manifested to him his form, and preached to him the snams snan ma (name of a book). At the age of 40, having accepted the present of snye mdo, offered by rgyal tsha mdo dbang, he entrusted the monastery to smra ba'i seng ge. At the age of 42, during the performance of the Amṛta rite at rtse sgang, the nectar ran down, and almost drenched the clothes of the Teacher and disciples. At the age of 48, he developed the faculty of prescience of the Divine Eye (divya-cakṣu, lha'i spyan) at mu tig. Then while residing at tshe po lung, he visited a village where he met rdo rje grags, son of ye shes grags of mnga' ris, who possessed the snyan brgyud yab skor (belongs to the zhi byed Cycle, and they exchanged their respective yab skor and yum skor.

After the age of 49, he looked after the welfare of others. Te ne having passed away, he became free from the (Teacher’s) injunction. The kalyāṇa-mitra khams pa shes rab brtson 'grus having prepared numerous offerings and a Tantric feast (gaṇacakra), rog taught the "special" precepts. After that (his life) became endangered through it, but later from the age of 65 that danger receded gradually. At the age of 68, he revolved the Great Wheel of the Law at the great monastery of sum bcu till the middle of the month. At the age of 79, he passed away in the year Wood-Male-Dragon (shing pho 'brug 1244 A.D.). After the cremation of his remains many relics were left behind, such as an image of Saṃvarasahaja (bde mchog lhan skyes) and that of Vajra-yoginī (rdo rje rnal 'byor ma, Vajravārahī).

Footnotes and references:

[1]:

sdud pa, Prajñāparamitā-sañcayagāthā, mdo mang, fol. 3456; See M. Lalou: "Les mdo mangs", Paris, 1931, p. 42, No. 108, (R).

[2]:

a famous saying often quoted in religious texts, meaning that if one wishes to eat the marrow of the bone, one should crush the bone with a stone. In meditation there is need of a direct contact between the Mind and the Doctrine.

[3]:

Skt. samādhi, (R).

[4]:

this sentence may also mean the stoppage of urine as a result of the bcud len practice.

[5]:

Skt. pṛṣṭha-labdha-jñāna, (R).

[6]:

Skt. Kṛttikā, smin drug, (R).