Chapter 5 - Keepers of Vinaya

[Full title: Keepers of Vinaya (‘dul ba’i ‘dzin pa’i lo rgyus kyi skabs. Chandra 70; Chengdu 105; Roerich 77).—The origin of the preaching of the Vinaya by klu mes and sum pa].

Its Lineage: The "Ten Men of dbus and gtsang" (dbus gtsang gi mi bcu), comprising klu mes and others, proceeded to khams, and received there ordination. On completion of their studies of the Vinaya, they again returned to dbus and gtsang. Lo and tshong having greatly increased the number of monasteries in gtsang, divided them into (groups) of Upper lo tshong and Lower lo tshong. Rag si made converts in khams. Sba took over dbu tshal, and 'bring took over khams gsum. Klu mes having taken over kwa chu and other monasteries, preached the Vinaya. Rngog byang chub 'byung gnas, gru mer tshul khrims 'byung gnas, glan ye shes shes rab, sna nam rdo rje dbang phyug (were) his four great disciples.

The disciples of gru mer: rlungs legs pa'i shes rab of gra phyi phu, skyogs shes rab 'byung gnas of gra phyi ba, gzus rdo rje rgyal mtshan. Rlungs and skyogs proceeded to learn the work of translators, and studied the Vinaya kṣudraka (Kg. 'dul ba, No. 6) under the Brahman Vinayadhara (‘dul ba ‘dzin pa), and the Brahman Śākyasena, and learned the practice (lag len) of the (Vinaya). Gzus having met klu mes studied with him the Vinayasūtraṭīkā (‘dul ba'i mdo'i rgya cher 'grel pa, Tg. ‘dul ba, No. 4120), the bam po lnga bcu pa (Pratimokṣasūtra-ṭīkāvinayasamuccaya, Tg. ‘dul ba, No.4106) and the Vinayasūtraṭīkā (Tg. ‘dul ba, No. 4113). Later, after his studies with rlungs and skyogs, he became very learned. Skyogs founded gad pa stengs of yar klungs. Gzus had four great disciples: 'dzims pa and sne pho are the two great disciples from gtsang; glan and sbo chun—the two great disciples from dbus. Now 'dzims pa shes rab 'od: he was a native of za ri rong in mnga' ris. Having become a great scholar, he heard from gzus the Vinaya. At ra sa ‘dzims he founded a Vinaya school (‘dul ba'i bshad grwa).

Then there (appeared) zhang zhung rgyal ba'i shes rab in stod (Western Tibet), gzhon tshul in ‘dzims, and ‘bro seng dkar stod pa ye shes bla ma in dbus. The letter founded ko khyim, and became known as ye shes bla ma of ko khyim. Sne pho grags pa rgyal mtshan of rong lho rtsa, zhang by clan, founded the Vinaya school of mkhar phug and dmu. His chief disciple, a native of lha ri rtsa brgyad, sog by clan, and known as mchen tshul khrims bla ma, having taken over ba so thang of ldan, bye gling and other monasteries, established religious schools (for the study of the Vinaya). Glan tshul khrims byang chub, a native of rgya ri mo can, having taken over rgyal of ‘phan yul, established a (Vinaya) school there. His chief disciple was rgyal ba gyung drung dbang phyug. Sbo chung tshul khrims 'byung gnas was a native of gyor po bum gling. Having taken over btsan thang, rong skam and kwa chu, he established there schools for the study (of the Vinaya). His chief disciple was myang mtshams rin chen bla ma of Lower gra phyi. The latter’s chief disciple was skam gsal ba'i snying po.

The Vinayadhara of rgya:^[1] his native place was mang ra in Upper myang. His parents having died in his early childhood, he stayed among the monks of the bya rog tshang monastery. Because of his ugly appearance, the monks drove him away, saying that harm might result to men and crops. He proceeded to dga' ba gdong. He begged (his food) from monks, and spent the night on chaff dust. Hearing them reading the basic texts of the Sūtras, he learnt reading. Later, having mastered by heart the basic texts (gzhung), he went to study the Vinaya with sog. Moreover, he visited every Vinaya scholar residing in dbus and gtsang, and studied under them. Thus he studied with the "Three Sons" of gzus, with the exception of ‘dzims. In particular, he studied Under the three teachers: sog, myang mtshams and ko khyim pa, as well as under skam. In this manner, at age of thirty four he reached perfection in the study of the Vinaya. Then having become a kalyāṇa-mitra, he stayed at dga' ba gdong till the age of eighty.

After taking charge of the monastery of chu mig lung, he made a round of many monastic establishments (chos gzhi), and preached extensively the Vinaya. Having grown old after the age of eighty, he lectured during five years thrice daily on the Pratimokṣa, the Vinayasūtraṭīkā^[2] and the Vinayakārikā,^[3] for the most part assisted by an assistant preacher (zur chos pa). He passed away at the age of eighty-five at shangs (n. Of a district situated north of bkra shis lhun po in gtsang), in the year Iron-Hog (lcags phag—1131 A.D.).

Among his disciples known as the "Four pillars" (ka ba bzhi) and the "Ten Beams" (gdung ma bcu) (were the following): among the "Four pillars" (ka ba bzhi): ‘dar ‘dul 'dzin (the Vinayadhftra of ‘dar) who preached at shab lcang ra, ra sa (lha sa) and bo dong; mtha' bzhi brtson 'gru pa 'bar, who assumed the abbotship of 'um phug in myang ro, his chief disciple being rin skyabs of gtsang and jo stan nag po dar tshul who took up ordination at the age of sixty, and after learning to read, studied the Vinaya, and became a good scholar. His disciple, whom he instructed, was sha mi in tsha rong of yar klungs. The latter’s disciple (was) ka pa dar seng. His disciple Thag ma rdor gzhong. The latter’s disciples: rnal 'byor byang seng, sbal ti jo sras and gzhu ba ston yes. Rnal 'byor byang seng taught at lha zhing khri dgu and 'tshal chung. Later he founded the monastery of gro sa in ‘phan yul. His disciple ka ba ston nam founded grags tshab of Upper Phyā. Sbal ti became the abbot of bran ra mo che, and founded the monastery of skyor mo lung. Rma tsho byang chub rdo rje having brought with him about five hundred monks of rgya, taught in dbus. ‘dar, mtha' bzhi, jo ston and rma tsho arc called the "Four pillars" (ka ba bzhi). Sha mi first joined at rgya—bya 'dul 'dzin (the Vinayadhara of bya), a disciple of rma tsho, born in the year Iron-Female-Sheep (Icags mo lug—1091 A.D.) at gtsang rong gyung. He was ordained in the presence of ‘bre chen po and was given the name of brtson 'grus 'bar. He studied the Vinaya with sog, who passed away when he was thirty-six.

After his studies with rgya and rma tsho, who were retired abbots, he became learned in the Vinaya. He studied the Mādhyamika and Nyāya under rgyal tsha zhang ye and the Yoga Tantra under Zangs dkar lo tsā ba. He studied the bka' gdams pa doctrine under stod lungs pa chen po. Later he founded the monastic college (bshad grwa) at Zul phu. Dpe dkar himself having assumed the form of a novice, attended on him. He never seemed to transgress even a single precept of the Vinaya, except when he was wearing a fur-coat trimmed with fur on the outside. For nine years he attended classhes, and later practised the method (nyams len) of Secret Precepts (man ngag). He had seventy six disciples who were able to benefit living beings. In this manner bya 'dul greatly laboured for the sake of the Doctrine. At the age of seventy-six he passed away in the mansion of zul phu. His disciple the astrologer gzhon nu seng ge taught for eighteen years throughout the four seasons the Vinaya in gtsang, but no great benefit arose.

After that many disciples, dbon po chos dbang and others, passed away. Lce’dul 'dzin (the Vinayadhara of lce) of gtsang ron founded the monastic college (bshad grwa) of ngur smrig and other monasteries. Three years after the death of bya 'dul, rog chos dbang, a nephew of bya, became abbot of zul phu. (Later) the rog family remained in control of zul phu. Then chos dbang nam bza' 'phred gsol, a disciple of rog, abbot of zul phu.

After that, his disciple the abbot of zul phu chos kyi brtson 'grus. The latter’s disciple the abbot of zul phu—chos grags rin chen dpal. His disciple ka bzhi pa, abbot of tshogs pa. The latter’s chief disciples were bsod nams grags pa and ‘dul 'dzin (Vinayadhara) grub pa dpal. Bu rin po che (bu ston rin chen grub) was the disciple of these two.

Further, the disciple of rtsis pa (the Astrologer) dpal ldan gros took over snar thang. ‘phyar stong nag mo taught at klas mo che, stag tshal smon gro and at rong mkhar phug. His disciple mng ‘ris dgra bcom (the Arhat of mnga' ris) studied for a while under dpal ldan rngor gzhon. Later on having met stong nag mo, he became learned. He founded the monastery of sba gor brag nag and zam 'tsher. He had eight disciples, including 'chims nam mkha' grags and gyang mo che. His last disciple was seng ge zil gnon. The "Ten Beams" of rgya (rgya'i gdung ma bcu) were: snar rgya tshul khrims yon tan, dags po ‘dul 'dzin, snar rgya rin tshul, spyi ther ba rin tshul, kha ru mes ston, ‘dzims pa mes ston, ‘dzims pa klog snying, ldog pa ye grags, dpal 'byor shes rab of mnga' ris, gnyal pa dar ma 'od zer.

Some maintain that dar ma 'od zer should not be included in the list, but that Myang ‘dul 'dzin should be counted among the "Ten Beams". Skye pho tshul 'phags: he taught at ne'u ru. His chief disciple was ‘dar tshul khrims rgyal po of Upper ‘dar cho. The latter’s chief disciple was sna nam mgo pa stod ‘dul ba 'dzin pa tshul khrims 'bum (tshul khrims 'bum, Vinayadhara of stod and headman of sna nam). The latter’s disciple was dar yul 'or pa nyi stengs pa blo gros grags. His disciple was rgyal gro phu ba tshul khrims grags. His disciple dar yul sna mo ba grags pa smon lam blo gros and others. A later disciple bag dmar rdo rje phur pa of rgya was known as stod pa Dharma. He taught at brom pa brag dmar to zhang zhi mdzes shes rab, a disciple of rgya brda 'dul 'dzin. Having been ordained by rgya, he studied for a long time under rgya and skye pho. Later he became an assistant of brag dmar pa, and preached for three years. His disciple the kalyāṇa-mitra Śākya grub pa and brda 'dul 'dzin taught in Upper shab and other localities. Rngog btsun dkar mo of chu mig having requested him, he acted as abbot of chu mig sde skor. His disciple (were): kye ma grags tshul of drang po lung, and chag nyi ma at shangs sreg zhing. Mtha' ston founded a monastic college (bshad grwa) at myang ro bla rings.

The kalyāṇa-mitra shak grub (Śākya grub pa) acted as abbot of brda. Klog skya dpal 'byor studied under him and later preached at don mo ri skyel, zhang shes rab 'od, dbon po khri brtan seng ge and shak rdor (Śākya rdo rje), the four, became his assistants. Later shes rab 'od acted as abbot. This was the origin (of the school) of the Vinaya students (‘dul gra pa) of chu mig. Further, the kha che pan chen (Śākyaśrī, 1204-1213 A.D.) conducted the summer retreat (dbyar gnas) at snar blas mo che. When he was expounding the Vinayakārikā (me tog phreng rgyud, Tg.No. 4123), Seng ge zil gnon and shangs pa jo stan heared it from him, and (later) both composed commentaries (on it). The Pramāṇa-puruṣa (tshad ma'i skyes bu) bsod nams mgon po studied under seng ge zil gnon. Bu ston obtained it from the latter. The above (account) has been written according to the writings (gsung rab) of the great Vinayadhara (‘dul 'dzin chen po) bu (bu ston).

Further, sha mi’s disciple—klubs dkar tshul khrims grags. Hrs disciples: the Vinayadhara snubs, gyam bzangs chos rje, gra mi and many others. Gra mi’s disciple (was) the abbot of rgya dur, dar ma ye shes. The latter’s disciple was dar ma bsod nams of Zangs chen. His disciple (was) mtsho sna pa shes rab bzang po. The preaching of the Vinaya, as expounded by these two, continued without interruption up to the present day at zangs po che of gnyal, bra gor and other (monasteries). Rgya dur dar yes' disciple—mkhas btsun dad pa mgon proceeded to spyan gyas, and taught there the Vinaya. There also the continuity of the preaching of the Vinaya continued upto the tenth teacher (of the Lineage). Before that, there appeared many other Vinayadharas, such as don stengs pa, the personal disciple of gra pa, and others, lho pa, the All-knowing, and others.

Further, the teaching of the Vinaya was carried on at khrab la kha in the early days of my life. In this Central Tibet (dbus) also the teaching of the Vinaya was continued for a long time at zul phu, skyor mo lung, dga' ba gdong and gro sa. At gro sa (in ‘phan yul) especially dmar ston the Great, uncle and nephew, acted as supporters of great Tripiṭakadharas (sde snod 'dzin pa), who were studying the Vinaya (‘dul ba don du gnyer ba). At present the best of the preachers of the Vinaya (‘dul ba'i chos smra ba, Vinaya dharmavādin) is the great Sthavira (gnas brtan chen po) dge legs dpal.

In the course of time when numerous libertine monks had taken up ordination, rje btsun dam pa blo bzang grags pa'i dpal (tsong kha pa, 1357-1419) thoroughly studied the Vinaya under the great abbot (mkhan chen) blo gsal ba at the monastery of skyor mo lung. Later he did not transgress the precepts of the Vinaya while practising meditation in hermitages. Afterwards when looking after his attendants, he issued orders that in his presence all should wear the three religious robes, and keep the mat, the bowl and other articles prescribed by the Vinaya. In conformance with the precepts (upadeśa, man ngag) of the great Venerable master (Atīśa), he purified the minds of the three kinds of human beings, and by a mind filled with disgust towards all Phenomenal Existence ('khor ba, saṃsāra), they transformed the (ordination) vows into the very essence of the Pratimokṣa monastic code.

Following their example, this teaching of the Vinaya shone like the Sun in this country of Tibet. In Upper mnga' ris, notwithstanding the fact that king (mnga' bdag) srong nge had greatly fostered the spread of the Doctrine and had been faithful to the tradition of his ancestors, no upādhyāyas and ācāryas (mkhan slob) were available (to perform the ordination rite). Therefore the father and (his) sons (i.e. The king and his sons), the three, took the badge of monkhood before the sacred images.

The (king’s) name was changed to that of ye shes 'od. After the invitation of the East Indian paṇḍita Dharmapāla many received ordination and studied the practice of the Vinaya.

The story is told in the following verses:

"byang chub seng ge of zhing mo che maintained
that the later Vinayadharas of mnga’ ris
belonged to the Indian Lineage.
Namely, the Meditative Lineage (sgrub pa'i brgyud),
and the Lineage of Teaching (bshad pa'i brgyud).
Now the Meditative Lineage: lha rgyal bla ma ye shes 'od,
known as a manifestation of Mañjuśrī,
As prophesied in the Great Mūla Tantra (i.e. The Mañjuśrī-mūla-tantra),
built the incomparable and miraculous vihāra
(dpe med lhun grub gtsug lag khang) of tho ling.
From Eastern India, a learned monk, endowed with the thunder of Fame,
the lofty banner of glory, apparent to all, named Dharmapāla,
was invited by ye shes 'od.
He, whose mind was exhorted by the Sun of Mercy,
in order to promulgate the Precious Doctrine,
acted as upādhyāya, and spread the Meditative Lineage.
His three chief disciples (mkhan bu) were:
the monk Sādhupāla, the Lord Guṇapāla and the monk Prajñāpāla.
Prajñāpāla’s disciple was
the Vinayadhara of the country of zhang zhung,
who guarded the moral precepts, as the tail of a yak and the eye ball.^[4]
He studied extensively the Vinaya-piṭaka,
the source of all knowledge.
Heaven and Earth were enveloped by his Fame,
and from the cloud of (his) Mercy fell the shower of religious teaching.
Having renounced the wicked nature of the Mind and taken up ordination,
he spread greatly the Precious Doctrine.
He became known as the monk rgyal ba'i shes rab,
whose name it is difficult (for me) to pronounce.
Having studied well grammar,
he attended on numerous paṇḍitas,
who on hearing about his vast knowledge,
which when remembered caushes tears to be shed,
and makes hair stand on end,
and produces faith,
expressed the wish to meet this great man (skyes mchog, parama puruṣa).
After having studied the (Vinaya) practice with
Dharmapāla, later he studied the practice of the Vinaya
with the Vinayadhara Pretākara,
a Brahman very famous for his learning,
who held dear the moral precepts,
and stayed in Nepāl.
The monk rgyal ba'i shes rab having obtained the Pratimokṣa
and its commentary called Vinaya saṃgraha (‘dul ha bsdus pa, Tg. ‘dul ba, No. 4106),
from Jñānaśrī, a follower of many scholars,
whose Fame encompassed Jambudvīpa,
who inherited (his knowledge) from two Lineages of Teaching,
and from two teachers of the Meditative Lineage,
made a translation (of these texts).

Further this monk corrected the faulty and missing portions of the Ārya-Mūlasarvāstivādiśrāmaṇerakārikā (sum brgya pa; Tg. ‘dul ba, No. 4124), and its commentary called Prabhāvatī ('od ldan, Ārya- Mūlasarvāstivādiśrāmanerakārikāvṛttiprabhāvatī. Tg. ‘dul ba, No. 4125), translated by the monk dge blo at the feet of Śrī Subhūtiśanti, the learned paṇḍita of Kāśmīra.

Having compared the (text of the translation) with the text from Magadha, he preached it at the request of the devaputra (lha yi sras) byang chub 'od whose mind was softened by mercy.

The latter heard the exposition of his translation of the commentary called "Benefit to the Disciple" (slob ma la phan pa).^[5]

He became known as the "Great Paṇḍita of Kāśmīra" (kha che pang chen).

From Samantaśrījñana he obtained
the Śrāmaṇerakārikā (Tg. ‘dul ba, No. 4127),
and made a good translation of them.
Having compared it with the Sanskrit original texts from India, Kāśmīra and Nepāla,
the monk rgyal shes taught it.

Having brought from Nepāla, the Sanskrit text of the Śrāmaṇeravarṣāgrapṛcchā (dge tshul gyi dang po'i lo dri ba, Tg. ‘dul ba, No. 4132), when he came to tho ling, he consulted the Sanskrit text (of the book) which belonged to Dharmapāla.

Then having corrected it in the presence of the upādhyāya Narayadeva of Kāśmīra, he translated it, as well as taught it. The Bhikṣuvarṣāgrapṛcchā (dge slong gi dang po'i lo dri ba, Tg. ‘dul ba, No. 4133, translated by Dīpaṅkaraśrījñāna and tshul khrims rgyal ba) was corrected by the monk byang chub 'byung gnas, and was translated by the East Indian scholar and saint, encompassed by fame, whose name it is difficult to utter (the name of the 'upādhyāya was not to be mentioned), Dīpaṅkaraśrījñāna and the monk tshul khrims rgyal ba.

From them the text was received by the great Vinayadhara of zhang zhung.
The two ācāryas whose name end in "blo gros" and "shes rab" heard it from the latter.
The Bhikṣukārikā (Vinayakārikā, Tg. ‘dul ba, No. 4123) were translated by the monk Prajñākīrti,
assisted by the scholar Jayākara,
a Nepālese paṇḍita, master of Scriptures (lung, āgama) and yogic insight (rtogs pa).
dpal gyi 'byor pa heard it from him.
The Śrāmaṇeraśikṣāpadasūtra (dge tshul bslab pa'i gzhi mdo, Tg. ‘dul ba, No. 4130),
was translated and taught by the learned translator (sgra skad byang pa'i lo tsā ba)
the monk gzhon nu mchog at tho ling,
assisted by the learned paṇḍita Parahita of Kāśmīra,
and the scholar Mahājana,
who belonged to a numerous Lineage.
The ācārya dpal 'byor shes rab[98] heard this Doctrine from him."

According to the above, Dharmapāla and Pretaka appear to have belonged to the Spiritual Lineage of the Practice (lag len). Subhūtiśrīśānti and others belonged to the Lineage of Teaching (bśad brgyud).

The chapter of the History of the Vinayadharas.

Footnotes and references:

[1]:

rgya 'dul 'dzin dbang phyug tshul khrims 'bar, born in 1047 A.D.

[2]:

Tg. ‘dul ba, No. 4120.

[3]:

Tg. dul ba, No. 4123.

[4]:

According to a legend 'Tibetan yaks possess beautiful tails of the colour of the Vaidūrya stone, and are careful not to damage their tails against bushes and thorns.

[5]:

bu ston bstan 'gyur dkar chag, gsung 'bum, vol. XXVI (La), fol. 106b;

Triśatakārikāvyākhyāna, Tg.’dul ba, No. 4126