Chapter 3a - Account given by yol dge bsnyen rdo rje dbang phyug

The story of the excellent mahāpuruṣa chos kyi bzang po of rong: He was the son of one called rong ban rin chen tshul khrims, son of rong ban yon tan rin chen.

The accomplishments of his greatness are written down here according to the story composed by yol dge bsnyen rdo rje dbang phyug, one of his disciples.

This kalyāṇa-mitra, rong zom chos kyi bzang po (27a) was famous as a great Tibetan paṇḍita. He was born at khungs rong on the border of Lower gtsang, a sub-division (ru lag) of one of the four Tibetan districts (ru).

A short while before that time, a learned scholar called ācārya Smṛtijñānakīrti came to khams, and translated several Tantras. He translated numerous Tantric commentaries, such as the Commentary on the Nāmasaṅgīti^[1] of tha ga na,^[2] and many sādhanas, such as the 'jam dpal gsang ldan,^[3] the ‘jig rten snang byed zla ba’i no pi ta,^[4] and others. He also composed several treatises on grammar. It is said that after his death, on being reborn in rong, he became this kalyāṇa-mitra.

Some say: "A paṇḍita named a tsa ra (<ācārya) phra la ring mo came to khams. Having translated (into Tibetan) an extensive commentary on the gsang snying rgyud, he taught it. After his death, he reincarnated as the kalyāṇa-mitra rong zom lo tsA ba.”

Again, and when this great paṇḍita, endowed with great knowledge and a faculty of prescience, named jo bo rje (Atīśa) had met bla ma chen po, he said: "This Lord is the incarnation of the Indian ācārya Kṛṣṇapāda, the Great. How shall I be able to discuss the Doctrine with him?"

This being (puruṣa) was known to some to have been a manifestation of the Sugata, but to most he was known to be a manifestation of Ārya-Mañjuśrī.

He studied the sūtras at the age of eleven. From thirteen onwards, he became a great scholar, who had completed his studies, and became known as the "One unobscured in all branches of knowledge."

He used to (27b) remark: "My studies were not insignificant, because in all branches of the Doctrine, there was nothing that I did not study. My studies were not too extensive, because it was enough for me to glance through (a text) once."

This being, endowed with a vast and immaculate wisdom, was able to master (doctrines) after reading them over once or twice. In this manner he was able to master everything relating to the śāstras, unseen by him previously, the Sūtras and Tantras of the Good Law of India. He was known to have been able to master every word and meaning, and obtained the power of not forgetting all (dhāraṇī—mindfulness).

Further, he was well versed in the treatises on worldly sciences, such as for example the works of king Canakya and others, treatises on Logic, Vedic texts, useful ślokas and poems.

Because of his generous mind, he possessed the benevolent inclination of helping all men of holy character, who had faith in the Doctrine, religious men, especially to those who had entered the (Path) of Vajrayāna, and those who intended practicing the realization and methods of the Mantrayāna. With the help of incontrovertible secret precepts, he used to assist them.

Endowed with the faculty of prescience, knowing the proper time and measures (to be adopted) in the disciplining of living beings, with the view the of establishing in Bliss in this and future lives ordinary living beings, and those who had entered religion, he produced well-written treatises. He was tireless in helping others. He was also instrumental in establishing in Bliss ordinary living beings not converted to the Doctrine. He took them as the object of his merciful attention, free of the feelings of avarice and ill-thought.

He held dear the vows and promises, as precious stones and organs of the living body. He established in these rules others also.

While composing treatises, though there was no need for him to trouble himself with collection and consultation of books, he was able to quote books without any difficulty. All the treatises composed by him did not contradict scriptures, reason and the explanations given to him by his teacher. They were free from blemishes in words and meaning, and they were known to be unrefutable by other famous scholars.

He is known to have been learned, without, effort on his part, in Sanskrit and other languages of India, and in the science of grammar. In his childhood he was attracted to every a tsa ra^[5] he happened to meet, and to their language. Then when he was once examining a manuscript written in the Vivarta script (Vartula), he understood its meaning without any difficulty and was even known to understand the signs and languages of animals. Therefore, it was said, that there was no one who did not receive blessing by following instructions contained in texts on Mantrayāna composed by him, without having obtained permission to read the text (lung).

The great lo tsA ba in his life-time was venerated by numerous scholars of the four districts (ru bzhi) of Tibet. One go rub lo tsA ba sge slong chos kyi shes rab, who was known as a learned man in the entire Doctrine, used to say derisively: "men born in Tibet have produced too many books on the Doctrine." Later, having seen the treatise on the "Introduction to the system of the Mahayāna" by the bla ma rong zom, a great veneration was born in him. Having offered numerous presents, he confessed his fault, and made the request to be admitted (as a disciple), which was granted. He then heard (at his feet) many doctrines, such as the ‘jam dpal gsang ba’i rgyud^[6] and others.

Many lo tsA bas, such as mar pa chos kyi dbang phyug and others, and numerous (scholars), endowed with brilliant minds, venerated him, and attended his classes. Those who attended his classes had great faith in him, and considered him to be a saintly teacher.

While reading the gsang rgyud, the precious kalyāṇa-mitra (rong zom) once said: "If we had Sanskrit books (to consult), this passage should read thus. Since there are no Indian books, we are helpless."

go rub remembered these words, and later obtained the Indian text of the gsang rgyud, and studied it with a paṇḍita known as Lord Kṛṣna. When he discovered that the text agreed with the interpretation of the great rong po, a great faith was born in him. It is said that he presented the book obtained from Kṛṣna pa to him, and (28b) once more heard (its exposition).

Further, he followed on many paṇḍitas, such as the upādhyāya Mañjuśrīvarman, Mañjuśrījñāna, Upāyaśrīmitra,

Buddhākarabhadra, Devākaracandra, Parameśvara, Amoghavajra and others. He acted as the translator (of their works) and translated numerous texts including the Śrī-Vajramahābhairava-nāma-Tantra, ^[7] the Sarvatathāgata-kāyavākcittakṛṣṇayamāri-nāma-Tantra,^[8] the 'jam dpal sngags don,^[9] the Abhidhāna-uttaratantra^[10] and other texts. The translations were excellent. He also made new translations, and great was the benefit.

Indian paṇḍitas used to say: "Dharmabhadra! You should write numerous treatises, and thus protect living beings. There can be no question about your other knowledge. In India, men knowing not more than a third of the treatises on grammar and Logic, mastered by you, compose treatises. You, why don't you write?"

Thus endowed with excellent knowledge and free from the defilement of self-praise, he did not utter words censuring others, except when it was strictly necessary, even though the views held by others and their practices were of a degrading nature.

I heard people saying that many had seen him circumambulating a precipitous rock. This and similar other stories were not written down by me, from fear of becoming too verbose.

The accomplishments of this Holy Teacher were related by yol dge bsnyen rdo rje dbang phyug according to statements made to him by others.

Footnotes and references:

[1]:

'jam dpal mtshan brjod kyi bshad 'bum, Tg. rgyud, No. 2538

[2]:

in the sde dge bstan 'gyur, rgyud, No. 2538, the Commentary is ascribed to Smṛtijñ ānakīrti

[3]:

Ārya-Mañjuśrī-nāmasaṅgītisādhana, Tg. r Gyud, No. 2579

[4]:

Tg. rgyud, No. 3584

[5]:

<ācārya, in Tibet used in the sense of a yogin or itinerant sādhu

[6]:

Kg: rnying rgyud, No. 838

[7]:

rdo rje 'jigs byed, Kg. rgyud 'bum, No. 468

[8]:

gshin rje dgra rgyud, Kg. rgyud 'bum, No. 467

[9]:

Tg. rgyud, No. 2533

[10]:

bde mchog rtsa rgyud, Kg. rgyud 'bum, No. 369