Chapter 1c - The Zur Geneology (vi): Zur shAkya seng ge (continued)

[Full title: The Zur Geneology (vi): Zur shAkya seng ge (lha rje chen po sgro phug pa chen po) continued…]

In the thirteenth year after the birth of ma gcig zha ma, so chung ba and skor ni rU pa, in the Water-Male-Tiger year (chu pho mtag),^[1] zur chung ba died, and sgro sbug pa as born.

Now lha rje sgro sbug pa, the Great: In his childhood he was brought up by his mother and uncle, and spent fifteen years at mnga' phu.

Then he went to chu bar, the residence of glan.

Later he visited yang khyed at skeng lungs, and for three years heard (the exposition) of the Doctrine.

At the age of nineteen, the ceremory of his installation (che 'don—coming of age ceremony) was performed, and his fortune became great.

But he did not have time to continue his studies. In search for an occasion (to continue his studies), he proceeded for one year to skyo at gong bu.

His fortune increased, but he did not get the chance to visit other places. He invited to his house learned teachers, supported them, and thus completed his studies.

Under the “Four Pillars" he studied the Tantras, such as the mdo, the Māyā Cycle, and the “Mental" Class (sems phyogs), together with their precepts, methods and ritual (phyag bzhes), and obtained complete initiation.

He also studied the system of the “Great Perfection” (rdzogs chen) according to the method of skor with glan shAkya byang chub.

With lha rje shangs pa nag po he studied the Tantra and the precepts of the “Later" Lineage of the “Great Perfection'' (rdzogs chen).

In this manner, having studied under many scholars, he, with the help of his studies and reflection on them removed his doubts.

In general lha rje sgro sbug pa was said to be a manifestation of the guhyapati Vajrapāṇi.^[2]

He had come to this northern region in order to spread the doctrine of Tantra, and revolved the Wheel of the Law to numerous assemblies of disciples. He had about a thousand disciples, who were kalyāṇa-mitras maintaining philosophical schools, parasol holders and guardians of the Doctrine. They also greatly propagated the doctrine of Tantra, and became famous like the Sun and Moon.

Among them, his beloved discipies were twelve in number, four by three.

The four me: ‘bon ston lcags skyu, shab rtsa gser ba, bya ston rdo rje grags and g. Yu ston.

The four nag: lce ston rgya nag, zur nag ‘khor lo, myang nag mdo po, and mnga’ nag gtsug gtor dbang phyug. The four ston: rgya ston, g. Yabs ston, nye ston and zhang ston.

On one occasion, lha rje said to the four “ston:” “You should bring all the requisites for a gaṇacakra ceremony. I too shall bring some." The four “ston" on receipt of the Teacher’s order, proceeded there bringing requisites with themselves. The Teacher himself also went. They then proceeded to the summit of a hill situated at the back of sgro sbug, where they performed a gaṇacakra ceremony, and conversed with each other.

Lha rje said: “ln my absence do not feel sad! I shall pass into the abode of vidyādharas, without giving up my physical body, and this will make you, my successors, fortunate, and will cause the spread of your Lineage and the Doctrine,” saying so, he sang a song, and then raising himself into the air, he moved about. Then again he sang a song, and again raised himself into the air, and moved (in the air). Thus after each song, he raised himself into the air, and at last disappeared in the sky, proceeding upwards.

They could not stand it any longer, wept, uttering loud cries, and swinging their bodies called him by his name.

Again he came back and said to them: “You are weak! You shouldn't do so! Previously, when I had given my will, you did not listen. Now some evil omens will befall my (spiritual) descendants.”

Next year he showed signs of passing away. He died in his sixty-first year, in the year Wood-Male-Tiger (shing pho tag—1134 A.D.).

At the time of the performance of the funeral rites, a young exorcist, beautifully attired, offered a good light bay horse with a good saddle, studded with cowries. No one knew the offerer—whence he had come, and where he went, or what sort of a man he was. It was said that the funeral offering must have been made by a god. Funeral offerings were further made by demons, spirits and nāgas.

There is also a story of the appearance (during the rites) of four kinds of jewels, unknown among men.

When sgro phug pa was nineteen, in the year Water-Monkey (chu spre—1092 A.D.), the sa chen kun snying (kun dga’ snying po) was born.

Footnotes and references:

[1]:

this is evidently a mistake lor shing po stag, Wood-Male-Tiger—1074 A.D.

[2]:

The chief divinity of the Tantras. He is called guhyapati, because he is considered to be the Keeper of the Tantras.