Chapter 5 - Account of the Adamantine Bridge (rdo rje zam pa)

[Full title: Account of the Adamantine Bridge (rdo rje zam pa’i lo rgyus kyi skabs. Chandra 154; Chengdu 217; Roerich 172).]

Introduction:

Among the texts belonging to the klong gi sde of the "Great Perfection" (rdzogs chen), the nam mkha'i dang mnyam pa'i rgyud chen po^[1] contains nine "spheres" (klong) in regard to its subject-matter and 20,000 paragraphs in regard to its text.^[2] The 20,000 bam pos mentioned above, represent books found in the hands of ascetics (siddha-puruṣa), a complete translation of which is not available.

The subject-matter of the "Lesser" nam mkha'i dang mnyam pa'i rgyud contains nine klong or “Spheres":

1. the Sphere of the Doctrine (lta ba'i klong),
2. the Sphere of Practice (spyod pa'i klong),
3. the Sphere of the Maṇḍala (dkyil 'khor gyi klong),
4. the Sphere of Initiations (dbang gi klong),
5. the Sphere of the Vow (dam tshig gi klong),
6. the Sphere of Meditation (sgrub pa'i klong),
7. the Sphere of Action (phrin las kyi klong),
8. (32b) the Sphere of the Path and Stages (sa lam gyi klong) and
9. the Sphere of the Result ('bras bu'i klong).

From the 13th to the 19th chapter, each chapter deals with one Sphere.

Lineage of the rdo rje zam pa:

i. Spangs mi pham mgon po:

Further, the precepts of rdo rje zam pa, according to the Lineage of ye shes gsang ba and others, were bestowed by bai ro tsa na on spangs mi pham mgon po, when the latter had reached the age of eighty-five. Because of his advanced age and ailing body, he used to keep his body erect with the help of the meditative string (sgom thag) and support (sgom rten). In order to help him memorize the secret precepts, he was given small pieces of wood to assist him in counting (tshul shing).

Formerly, in his youth he did not practice religion, now having grown old, he became displeased with his retinue and relatives. Following his teacher’s advice, he practiced meditation, and perceived the meaning of non-origination.^[3] Full of joy, he embraced his teacher’s neck and for a whole day did not let it go. After practicing meditation, he is said to have lived for over a hundred years.

ii. Ngan lam byang chub rgyal mtshan:

His disciple was ngan lam byang chub rgyal mtshan, who was a native of dbu ru ngan lam ral gsum. As a monk of sixty-seven, he proceeded towards the fort of rgyal mo stag rtse, and obtained instructions from spangs mi pham mgon po.

Spangs said to him: "Do not go to your native place, but proceed to the wa seng ge rock and meditate there!"

He went there. His disciple known as za ngam rin chen dbyig was a native of Upper a mdo. He obtained instructions from ngan lam. He remained with his teacher on the wa seng ge ("Fox and Lion") rock.

His disciple was chos kyi khu 'gyur gsal ba'i mchog of yar klungs. As a monk of fifty-seven, he obtained instructions from za ngam. He stayed on the wa seng ge rock and did not go to Upper (Tibet).

Ngan lam byang chub rgyal mtshan on reaching the age of 172, passed away without leaving behind his physical body.

Za ngam rin chen dbyig on reaching the age of 144, also passed away without leaving his body behind.

Khu 'gyur gsal ba'i mchog on reaching the age of 117, passed away without leaving behind his physical body.

These three passed away one after the other, in the year of the Serpent (sbrul lo) on the rock of wa seng ge. They (33a) passed away, their bodies having vanished like mist or rainbow.

iii. Myang byang chub grags:

His disciple was myang byang chub grags, a native of Upper g. Yu 'brug of myang. When he was a monk of forty-two, he obtained instructions from khu 'gyur gsal ba'i mchog and visited (Tibet). When he was at bsam yas 'chims phu, there resided an elderly monk named myang shes rab ‘byung gnas of dbu ru zhwa, who said to him: "Though I am your senior in ordination, you are greater in the secret precepts, please be my teacher!" He then bestowed instructions on myang shes rab ‘byung gnas.

Myang byang chub grags: while he was residing on the great mountain of phung po in rgya ma ne'u kha of gtsang, his body (was seen) once disappearing above the slope of the mountain, similar to a scattered cloud.

iv. Myang shes rab 'byung gnas

Myang shes rab 'byung gnas used to reside at 'chims phu, sgrags kyi yang rdzong and phug po che. In the end, when he was residing in a small cave called zur ra ri at phug po che, he hung his rosary, garment and kapāla on a solitary Juniper tree, standing on the summit of phug po che lha ri, and vanished without leaving behind his physical body.

v. Ācārya sba sgom ye shes byang chub:

His disciple was the ācārya sba sgom, who was a native of lo mo, and belonged to the sba clan. When a civil war broke out in his native country, his mother said to his father: "This son is the only brother of six sisters. He should be entrusted to the care of the ācārya myang shes rab 'byung gnas. It is enough (for us) to know him living (even if he were to become a priest)."

While sba sgom, who was aged sixteen, was being brought up by myang, there came to phug po che yang rdzong and 'chims phu, myang byang chub grags pa leading a deer, and because of this he was called "myang with a deer" (myang sha ba can).

When shes rab 'byung gnas and sba sgom came to phug po che, myang said to them: "To you two I shall make a demonstration. Behold it!"The acārya shes rab 'byung gnas and sba sgom looked at him, from right and left, and he, staying between the two, disappeared, and then transformed himself into a whirlwind of the size of a cubic, which moved hitherto and whitherto, and then transformed itself into fire. Then again he transformed himself into water which filled a brass basin used in offerings (gtor ma). This (exhibition of miraculous powers) continued until dusk when he suddenly assumed his own form, and said: "So long as the gross elements were not purified, and the fine (elements) did not disappear, such phenomena could take place.

For one, who had understood the object which cannot be meditated upon, when he practices without distraction meditation on the names (of objects, brda kun rdzobs), it is not difficult to obtain such power as shown (to you now). Therefore it is of the greatest importance to meditate without any distraction."

Once, when sba sgom had gone to the forest of bal bu to gather fuel wood, he saw shes rab 'byung gnas’ grass hut aflame. Sba sgom thinking: "What could it be, for the teacher did not light his fire?" went to see. (When he came to the hut) he saw that there was nothing. He asked the teacher: "What happened?," and the teacher replied: "I had meditated on myself as being fire. Don’t you remember the exhibition (of magic power) by myang byang chub grags pa?"

After that, once again he saw the teacher’s mat filled with water, and the teacher said: "In my absence gaze on the summit of lha ri." Then, when the teacher had gone for a walk on the mountain, he did not come back in the evening as expected. Sba sgom went to see, and discovered that the teacher had passed away without leaving his physical body behind. It is said that his garment, hat and rosary made of po d+hi ci^[4] were found hanging on a Juniper tree.

When sba sgom ye shes byang chub had reached the age of twenty-four, he obtained secret precepts from myang.

When sba sgom was residing at the small cave of zu ra ri, a young novice attended on him, and 'dzeng (Dharmabodhi) came to see him.

In general, sba sgom ye shes byang chub, remained an upāsaka (dge bsnyen) during (his life-time), and died at the age of ninety-eight without being ill. His wife gar mo did not allow people to pray before his body, but cremated it inside the temple. A light of the size of a jar rose to the sky, and was seen by people standing outside (the temple). No remains were left behind.

vi. 'Dzeng (Dharmabodhi):

'dzeng: his father was called bkra shis g. Yung drung. On (34a) taking ordination in later life, he received the name of tshul khrims rgyal mtshan. At the age of sixty-seven, he obtained the realization of the system of phur bu ur nan.^[5] He had a vision of rdo rje gzhon nu (Vajrakumāra), and passed away at the age of eighty-five. His remains (on cremation) assumed the form of Vajrakumāra, and of many other relics.

His mother named ‘tshar dgu gza' skyid was a nun of thang chung of yar klungs. When the eldest son of the king of thang chung forced her to abandon her vows, 'dzeng was born. Some say that after the birth of 'dzeng, the king of thang chung came there.

Till the age of eight, he remained at the place of his maternal uncle at 'tshar dgu klung. After that he stayed at gong po dben tsha. Then for five years, he resided at skyi khung.

When he reached the age of sixteen, he in company with rdo rje snying po, a servant of gtsang pa ral gcig ma, the teacher of his maternal uncle dshen tsha dar ma 'od, jo sho re, and gnyags dge ba 'bar, proceeded for trading to gdong sna of dol.

At ‘tshar 'tshur of dol they saw a crowd which had gathered, and when they went to see (what was happening), they met dam pa rgya gar. For four months they attended on dam pa.

On reaching gnyas gzhi zangs can of gtsang, dam pa gave 'dzeng a piece of cloth, and said: "You are of a changing mind! Return to your native place, and bring some apricots from dags po. There is (for you) a companion to dol." After ‘dzeng had started off, dam pa suddenly rushed after him, and having grasped 'dzeng’s jaws with his hands, said: "This was transformed from nothing. With regard to this transformation, there is no difference between subject and object,"saying so, he knocked twice his head against 'dzeng’s. The latter without remembering anything, felt that his consciousness had become clear. Foam came out of his mouth. Then dam pa blessed him.

'Dzeng used to say that dam pa had prophesied his finding rdo rje zam pa, which till (34b) then was not understood by him.

Dam pa then bestowed on him some auspicious ceremonies and (explained to him) the essence of mantras. At rgya ro 'tshal ma he bestowed on him the secret precepts of the "Six Letters" formula (Oṃ Maṇi Padme hūṃ). ('dzeng) meditated and obtained an extraordinary blessing.

Dam pa once uttered to him a prophecy: '"To the East of this great river, there is a sandal wood forest. In it resides your teacher!"

(‘Dzeng) having proceeded to dbus, presented a field to a khu dpal ‘bal, and obtained (from him) the secret realization of khrag thung (Heruka), and dpe dkar.

From snubs the "Big nosed" (shangs po che), he obtained the sādhana of the Kriyā (Tantra), and the "Great Offering" (gtor chen) of kha 'bar ma (jvalamukhī).

Having been sent to convey presents to ba ri in gtsan, he obtained from him the Mañjuśrī and Garuda sādhanas.

From the kalyāṇa-mitra sbo he obtained five ancient translations.

After that he proceeded down to ngams shod and visited Icang rtsigs. He was thirty-five at that time.

Soon after that, the kalyāṇa-mitra btsang kha bo che, who had just come to la kha of phug po che from India, where he was invited by jo mo ba. It is said that there were (preaching) of religion, food, and festivities.

When next morning, he proceeded to la kha, a woman said to him: "If you go by this, road which leads from khrab, there is one ācārya named sba sgom, who feeds beggars." He went there, and on the way came across a company of yogins. Sba sgom was offering them soup and gave each one of them a brass spoon of flour. When sba sgom had finished distributing food to them, he said: "O! There is another yet!" and he made 'dzeng take a vase full of water.

Then having made the water offering, he led him into the house, and offered him a cupful of vegetables and peas. After having been given food in the night, 'dzeng went to sleep at the foot of a rock.

In the morning, while he was thinking about the necessity of going, sba sgom again gave him food, and said: "I have a young novice who has gone to collect new provisions to zo thung. Because of heavy rain, he did not come back. Fetch some wood!" Having brought from the forest a large load of dry wood, sba sgom became pleased and imparted to him the secret precepts of the sign of the Mahāmudrā. 'He also explained (to him) the "Seven Natural Cycles of the Great Perfection" (rdzogs pa chen po skor bdun rang chas).

When the novice returned, he said: "I thought that the teacher must have experienced some trouble yesterday, but you made yourself useful. (35a) Please stay for several days more!" Again the novice proceeded towards yar klungs, and then came back.

Then^[6] he recognized sba sgom to be a wonderful man, and instead of going to his native place, collected all the early harvest as far as ‘on and zangs ri, and having bought a sack, he filled it with barley, and offered it to the ācārya sba sgom, who said: "Since you have served me, there is no need to offer me this_. Take this as your own provision. I possess a secret precept called rdo rje zam pa. Having understood its meaning for one single moment only, one is able to attain Enlightenment in this life.

It was transmitted down an uninterrupted Lineage of Teachers who had passed away without leaving their physical bodies behind. Till the present day I haven't imparted it to anyone, and have kept it secret. Now I shall impart it to you!”—

“This I had offered to you, Teacher, already before,” said 'dzeng, “pray impress upon me this precept! I can get (other) provisions for myself."

Thereupon the teacher touched his head with his left hand, and with his right hand he tapped him on the shoulder, saying: "You of broad mind! You have kept your vow! You will benefit by this precept!"

Then ‘dzeng bestowed the sādhana of the Red Yamarī on a Tantric from lo chung, who offered him eight measures of barley mixed with peas.

He also used to perform occasionally rites at lo mo and 'phrung, and thus obtained sufficient provisions.

The teacher bestowed on him all the doctrines, except that of rdo rje zam pa, for ‘dzeng had no provisions with which to perform the rite_, and therefore could not make the request for it.

The teacher said: "I shall now give you my blessing, for later an accident might happen."

Then ‘dzeng proceeded to gangs par to ask a friend to pay the price of a picture,^[7] which he had kept in his care. The latter gave him a petticoat (sham thabs) which he had obtained as booty from a native of jo mo. He cut it into pieces and sold it. Then he offered the teacher wine, offerings, five measures of barley, one carcass of meat, and requested the teacher that "the day should be substituted for the lamp."^[8]

The teacher then bestowed on ‘dzeng the complete four initiations of the Path of Emancipation, as well as the complete secret precepts. After that he also bestowed on him blessings on four occasions. He then offered him on five occasions barley, gold, etc.

After that, the ācārya sba sgom (35b) had a lady attendant named lady gang mo. Once the teacher said to her: "I do not believe that visual objects have a true existence," and saying so, he struck with his hand a water-stone,^[9] and his hand penetrated the stone up to the elbow. He then pulled his body backwards and it entered a rock, and the trace of it could be clearly seen afterwards.

He conveyed numerous beams of Juniper wood from phug chung rong by the power of his concentrated mind, and said: "Here is the timber for the construction of the chapel by you, lady!"

From sba sgom he obtained the "straight" and the "circuit” paths of the Pāramitās,^[10] according to the method of Atīśa, as well as the secret precepts of Rāmapāla.

At u yog he obtained the Ṣadaṅga Yoga of the Kālacakra^[11] from yu mo^[12] at the request of the kalyāṇa-mitra hab.

After that he journeyed to dbu ru. From kham pa lung pa^[13] he obtained the thun brgyad ma,^[14] and from a disciple of sne'u zur pa—the dmigs pa skor gsum, the sādhana of Gaṇapati, and the precepts removing disease.

He again paid a visit to phug ‘po che, and sba sgom bestowed on him the bdud rtsi’i bcud len, and the sādhana of rdo rje zam pa.^[15]

He practiced austerities at the school of spyan snga rnal 'byor pa and the latter was greatly satisfied with him.

From shod bu lo tsA ba he heard the Sphuṭārthā.^[16]

From the kalyāṇa-mitra dgrol sgom he obtained the Path of Method (upāyamārga) of nA ro pa. In return be taught him the rdo rje zam pa method.

From lha rje snyi sgom he obtained the Six Doctrines of nA ro pa, and the skyes sbyor.^[17] They then exchanged ideas on their respective theories, and he became very pleased.

From so bsnyun gdangs he obtained the "'sgron sprul" and the "rgyab sha."

From rdza bor pa he obtained the "Three Drops of Amṛta."^[18]

From ri khrod rlung chung the "rna brgyud tshig gsum." From the bla ma rlung dam pa chen po, the Precepts of Dohā.

From labs sgron the "Sphere of gcod" (gcod yul).

From rgyal ba spo ston the seven chapters of the lhun sgrub sde.

From snubs, the "Big nosed" (shangs po che), the fifteen kriyā-dharmas of ba ri lo tsA ba.

At la stod he obtained from the Bodhisattva kun dga' some secret precepts and the sādhana of Aparājita.

He associated himself with an a tsa ra (<ācārya) called stag sham can, the bla ma dbu ltebs,^[19] and with many other excellent yogins of the period, such as the bla ma thung kha ‘bar, the bla ma drod ‘byor and zhang bro snyon.

During five years he wandered about gtsang naked, and performed in the company of yogins various (yogic) practices, such as jumping (from a height) into ice and water, jumping into abysses, striking one’s head (at rocks) and self-immolation. There did not exist a severe form of asceticism which he did not practice.^[20] He was called the "Hero ‘dzeng, the Junior" (dpa' bo 'dzeng chung ba).

To so mang btsan he taught the Mahāmudrā (phyag rgya chen po). His illusions vanished and all seemed to him to belong to the Noumenal Aspect only.

To dngul mo rgyal le lcam he explained the yi ge bzhi pa (i.e. The Anuttara), and the secret precepts of the "Great Perfection" (rdzogs chen), and she became one who had abandoned all worldly laws and was beyond the human state.

He also imparted precepts to ri khrod klung chung pa and dngul mo rgyal le lcam, and to a nun who had gone to the Lake mon kha zer mo.

He also imparted precepts to the khams pa who had come to mtsho rdzong in kong po, and they passed away without leaving behind their physical bodies.^[21]

Having imparted precepts to ras pa sgom thag, sho ras, rgya ras, rlung ras and others, the Inner Heat (drod ‘bar ba) of their bodies increased, and some of them, by merely hearing his doctrine, attained simultaneously understanding and deliverance.

He used to say: "Before me appeared four translators, many monks, great scholars, proud and full of self praise, male and female meditating ascetics. The results of the proper practice (of my precepts) need not be mentioned. At dags po alone eleven lay brothers were able to fix the time of their passing after a short practice (of precepts). At the time of passing out, they felt no pains, and rainbows were seen entering their bodies. If one were to practice these precepts of mine for five or six years, as parents bringing up a child, or as a woolcleaner washing wool, then one would surely not have to leave one’s human body behind, and would attain the state of the vanishing (of the physical body)."

At times he transformed his body into a spherical rainbow. At times he used to walk without touching the ground with his feet. At times he was able to cover great distances within a single moment and return. He possessed the faculty of prescience. For example, he perceived the time of the passing of dar re at dbu ru, and that of spur sgom and dpal lcam chos ‘bar, as well as of ril pa and others. He perceived the son of jo sras ma rdo rje (36b) sleeping at midnight and about to fall down from a verandah. He saw also a needle used in sewing a crown (cod pan) fall down into chaff at night. He was able to see clearly both by day and by night.

Later, after spending seven years in gtsang, he came down and proceeded to phug po che. The ācārya sba sgom bestowed on him the rna brgyud tshig gsum, and said: "Understand this sky! If you are able to understand it as having no foundation, then you will be able to drive in the great nail of meaning of the Unthinkable (sgom med)." Following these words an extraordinary (sensation) of certitude was born in him.

Then he stayed at dags po zhu ru, and attended on the bla ma zhal gdams pa and otained from him the precepts of gu bzhi pa, the sde bskor bdun pa and the thun sgrub. For four years he practiced at the monastery of lha zur of zhu ru the "Four Symbols" (brda bzhi), and was able to penetrate all the doctrines. His mind became merged into the sky, and all objects seemed to him devoid of Dualism.

It was unnecessary for him to pronounce words expressing good wishes, such as "May it be!" (gyur cig), or "May it come!" (shog cig). Of a lucid mind, he had a vision of Heruka. He obtained the faculty of prescience without striving for it.

Now the story of his austerities and of his attendance on teachers: after securing the rdo rje zam pa, he practiced austerities according to the Cycle of bdud rtsi (Amṛta) at phug po che, and gradually grew fearless. In the presence of snubs, “the Big-nosed” (shang po che), he performed the penance of service to the teacher. Because of this, wherever he went, he was looked after by the Guru. He performed the penance of mind at the feet of dam pa rgya gar, and thus mastered all doctrines.

At skyi lung he performed the penance which consisted in repeating the (Vajra)kīla mantras, and as a result of it all the gods and demons of this world obeyed his command.

He practiced the austerities of self-supression at a bka’ gdams pa establishment, and was loved by people wherever he went. He then performed the penance of the "Three Restlessnesses" (mi sdod pa) on the yi ge bzhi pa.^[22]

The Inner Heat (drod) was produced inside his body, and for five years he wandered about naked. He felt that yogic insight was born in him, and he meditated at phag mo mngon 'byung and to the west of 'gur mo, and had a vision of the Venerable One (rje btsun ma, here Vajravārahī), who bestowed on him numerous symbols.

In the narrow valley of snubs yul, he practiced the method of dreams,^[23] and perceived all visual objects to be dreams.

On one occasion he and his wife went to collect firewood. When taking back a big load, they came accross a wide abyss. He thought that the abyss must be a dream, and having jumped, he alighted on the other side of the abyss, like a bird. His wife said to him: "Teacher you seem to be unhuman! I remember dam pa rgya gar (performing such miracles)."

He practiced meditation on the rock of o dkar, and had a vision of Saṃvara in the yuganaddha (yab yum) attitude.

On one occasion he felt an urge to go away, and went. He reached the great town of mon 'gar, which stood on a freshly frozen river, and thought: "Now most probably I shall not sink into water (if I cross it)," and took a jump. But the ice broke under him, and he fell (into the water), and felt ashamed. But the crowd wondered how could anyone in mid-winter stand (the ice-cold) water. His body entered the ice-cold water like a red-hot iron and emitted a sizzling sound. He himself saw a column of vapour surging forth, which could fill the sky, and said: “I felt cold, of course."

He then proceeded to ti sgro of gzo, and in a cave of rock crystal, he had a vision of Vajrāmṛtakuṇḍalin (khro bo bdud rtsi 'khyil ba). A demon paid great homage to him. He saw here and there the form of a monk flying through the sky, and went in search of him, but was unable to find him, and said that he did not know whether this was a man, or not.

At dags po zhu ru he meditated on a ji, and obtained a vision (of the deity) about mid-day. When he was thinking that he should intermingle his vows with the god, his wife phayl le came in. The god said "O married man!" and having transformed himself into a great light, the god disappeared into the sky.

At lha zur when he was engaged in hunger Practice,^[24] he had a vision of Amitābha, and understood the purity of many doctrines.

He then separated from the lady phyal le, and befriended chos skyid, and went towards 'dzin. Till then his precepts did not spread, and those on whom he had bestowed precepts were few. He also taught some black magic, and used to perform the rite of gathering donations from a village, as well as practiced secret night rites (gsang spyod).

Then after having received many requests from distant places, his precepts spread greatly. He was invited by sbal bu dor la to do po mkhar, and imparted precepts. On the morning of the first day, all saw a rainbow in the shape of a parasol, a diagram and a column, and paid homage to him. After finishing preaching, he proceeded for a rest to the mountain slope, and people asked him: "This rainbow does it not indicate your passing away? We feel worried."

He replied that when 'bar ston shes rab grags pa and his brother had obtained these secret precepts from the ācārya sba sgom, the valley of ngams shod and the mountain slope of phug mo were filled (with rainbows). (Such miracles) were inherent in these precepts.

While he was residing at 'dzin, jo sras 'dzeng came to his place. He was staying at the mouth of a gorge, near a stūpa, on the western side. When jo sras 'dzeng approached his hermitage, he (at first) did not notice the teacher, but (perceived) a light of the size of a shield from gtsang, which vanished when he drew nearer. He then inquired: "What was it?"and the teacher said: "This happens during mental concentration, but do not tell it to men."

He used to say: "When a jo dnyos grub fell ill with leprosy, I used to mutter mantras and attend on him, but his leprosy was not cured. Instead I had a vision of Vajrapāṇī, It is laughable!"

At the age of 102, he fell ill. When his attendants were thinking that the teacher would pass away, he said to them: “I had an auspicious dream last night. I shall not die! (I saw) myself residing on po re of rgya. The Sun and Moon were visible, and numerous women were (seen) sitting on the roofs of huts (made) of bones, who addressed (me) with the words: ‘O guru 'dzeng! You come after four years.’ ‘dzeng further said: "I was told to live for many years, but was unable to say correctly my age."

The kalyāṇa-mitra hab jo sras 'jam dpal of skyi khung said: "The ascetic 'dzeng is still living in dags po! We two, when young, were friends. He is about fifteen years older than I. Now, I myself have also reached the age of ninety-seven."

He passed away in the course of one year. 'dzeng lived for about three years (after him), and reached the age of 117. His attendants asked him to perform a meritorious act (dge rtsa), but he did not agree to perform a ceremonial meritorious (38a) act. They then requested him to make an elixir, but he said: "If I make an elixir (bcud len), my life will be extended by about ten years. In evil times does one need a long life?" and saying so, he passed away. During the performance of the funeral rites, the sky was filled with rainbows, and a stūpa and numerous other relics were left (after him).

In his “Life" (rnam thar) composed by go ri pa, it is said that ‘dzeng Dharmabodhi was born in the year of the Dragon ('brug lo—1052 A.D.). In another biography it is said that when 'dzeng was thirty-five, he met btsang kha bo che, who had just come from India. If one compares these two statements, one sees that this Dragon year must be the Water-Male-Dragon (chu pho 'brug—1052 A.D.) which is close to the Wood-Male-Horse year (shing pho rta—1054 A.D.) of the passing of Atīśa.

In the year Wood-Sheep (shing lug—1055 A.D.), when 'dzeng was four, rma sgom chos kyi shes rab was born. When he was five, in the year Fire-Ape (me spre—1056 A.D.) rwa sgreng was founded. Then, when he was nine, in the year Wood-Dragon (shing ‘brug—1064 A.D.) 'brom passed away.

The year of his death at the age of 117 must be the Earth-Male-Mouse year (sa pho byi ba—1168 A.D.). In the next Earth-Female-Ox year (sa mo glang—1169 A.D.) phyA ba (chos kyi seng ge) passed away. In this year g. Ya' bzang chos rje was born also. In the next Iron-Tiger year (lcags stag—1170 A.D.) 'gro mgon died (rdo rje rgyal po phag mo gru pa, 1110-1170 A.D.).

When 'dzeng had reached the age of eleven, in the year Water-Tiger (chu stag—1062 A.D.) so chung pa was born. He is reported to have made presents to ba ri (lo tsA ba), and therefore he seems to have been born when ba ri and the Venerable mid la were thirteen.

hab jo sras 'jam dpal, a native of gnyos skyi khung, and a disciple of yu mo (jo nang pa) used to say that 'dzeng was by fifteen years older than he. Thus gnyos must have been born in the year Fire-Female-Sheep (me mo lug—1067 A.D.), the 41st year since the last year of the period of 403 years.^[25]  He is said, to have reached the age of ninety-eight. His disciple was ngor rje. This latter’s disciple was dol pa rab tu dga' ba'i rdo rje.

Since the time of 'dzeng Dharmabodhi the Oral Precepts (snyan brgyud) of rdo rje zam pa were extensively propagated.

Now the Lineage of direct disciples (dngos kyi slob ma) which originated from him: the ācārya kun bzangs, 'dzeng jo sras, btsan thang pa, (38b) myang Dharmasiṃha, the ācārya gser lung pa, the bla ma ngu rdo rje rgyan , gzig ye shes dbang po and g. Yag ston zla ba ‘od zer, and others.

vii. 'Dzeng jo sras:

Now his disciple 'dzeng jo sras: A son of a Tantric, he learnt writing and arithmetics in his childhood. He obtained from lha rig pa, the ācārya of ‘ol kha, various classes of rnying ma books, such as the Māyā (sgyu 'phrul) Cycle, the dgyes rdor^[26] and the mtshan brjod.^[27]

The ācārya lha rig pa said to him at the time of his death: "I had studied numerous great basic texts, but at the hour of death none are of any assistance to me, except the 'Seven Chapters of a ro' (a ro thun bdun). Therefore, you also shouldn't study texts, but should study earnestly secret precepts. At dags po you will find your teacher named 'dzeng. Go there!”

He then spent six summers and winters at gang par at the residence of ācārya zem, who was a follower of rdzogs chen lhun grub, but that teacher did not care for him. As he was unable to remove his doubts concerning the secret precepts, he on three occasions requested 'dzeng at dpal lung (to grant him) the rdo rje zam pa, and having received the teacher’s blessing, he practiced meditation.

The teacher said to him: “You should go towards gtsang, and study the basic precepts. On return from gtsang you should build a monastery."

He understood that the teacher would not give him the precepts (of rdo rje zam pa), and asked him: "Who knows (the precepts)?” The teacher replied: “spyil jo sras zhang ba skyabs of gra phyi knows them." When he was about to meet him, and ask him (for instruction in the precepts), the latter passed away.

Again he went to dags po, and again requested 'dzeng, but the latter again did not grant them. Then he thought of asking myang of btsan thang, dags chung ba of ‘ol kha and ngu gcer bu.

At sho skyam he made his request to the ācārya ngu, and the latter bestowed them (on him), and said "These are not enough! Go again to dags po, and again request him ('dzeng)." He proceeded to dags po and again made his request to 'dzeng. The latter said: "If you desire in real earnest, you should practice deligently my precepts” and bestowed on him the complete instructions (in the rdo rje zam pa).

He then spent several summers and winters with the teacher. After the lapse of six years, the teacher gave him the minor (precepts) also. He also acted as karma-ācārya during the initiation of others.

About fifty persons, including rog po dga', a disciple of thod pa, the nun zlo ba, and others, made requests for an exposition of the rdo rje zam pa. 'dzeng said: "Let jo sras tell (you)! You listen!" and he (jo sras) preached from the Teacher’s seat.

'Dzeng and 'dzeng jo sras associated for about 18 years, and he was able to obtain instruction. After having received instructions in the secret precepts, he was nominated to continue the Lineage.

viii. Ācārya kun bzangs:

The ācārya kun bzangs was a disciple of both ‘dzeng Dharmabodhi and the junior 'dzeng, the "Mad one." Now his (kun bzangs) story: (his father) was uncle pha jo dbus pa, an experienced meditative ascetic and disciple of rje khams pa rdor rgyal. His mother (was) zi gza' des chog, who had obtained instruction in the Doctrine from a nun, named the "Mad bsam grub."He was born in the Sheep year (lug lo—1151?), following an auspicious dream seen by pha jo dbus pa and his mother.

When he reached the age of 8 or 9, he met with the ācārya kor ston rA ja, and studied a little under him. When he had reached the age of 15, the latter passed away. About five years were spent by him studying the zhi byed (system) with the ācārya ngu, and attending on the latter, to the best of his abilities.

He met with 'dzeng jo sras in the presence of the ācārya ngu at the monastery of gser lung. He obtained the gsang sgrub of 'dzeng and the phag mo mngon 'byung.^[28]

One evening, when the teacher had taken the oath on the completion of the (exposition) of the rdo rje zam pa, the teacher and he saw an auspicious dream. When ‘dzeng, the Junior, had taken him with himself, he, met with 'dzeng Dharmabodhi, and saw in his dream two stars merging into the sphere of the moon of the 15th day. He (Dharmabodhi) explained that the dream concerned jo sras and himself.

He obtained from 'dzeng (Dharmabodhi), the Senior, the rdo rje zam pa on one occasion, and this was the first time he had heard (the exposition) of the rdo rje zam pa. Then 'dzeng jo sras was invited to spung rings and on seven occasions obtained the exposition of the rdo rje zam pa.

Later he proceeded to dags po for four winter recesses and heard on 13½ occasions the rdo rje zam pa. He associated continuously (39b) for about 8 years with ‘dzeng jo sras and on seven occasions obtained (the exposition) of the rdo rje zam pa. Later (he heard it) on two occasions at so ru; on one occasion at gser lung. Besides it, he also studied it during discussions (with them). Altogether he heard (this text) on 35 occasions, from both 'dzeng, uncle and nephew.

After receiving instruction from both ‘dzeng, uncle and nephew, he used to give both the short and detailed interpretation of the basic texts. His son, the nirmāṇa-kāya ‘od ‘bar seng ge possessed a keen intellect and a very great wisdom. At the age of 14, he was able to preach the rdo rje zam pa, which he bestowed on jo mgon, holder of the Spiritual Lineage. He also bestowed it on bya mad tshul rin.

ix. Myang Dharmasiṃha:

Again, myang Dharmasiṃha of btsan thang in yar klungs obtained the complete instruction in the rdo rje zam pa from 'dzeng Dharmabodhi, and a yogic insight was born in him. Blessing pervaded him.

While residing at the hermitage of the cemetery (dur khrod), he labored for the benefit of living beings. There exists an exposition of the text, transmitted through him. He passed away at the age of 77.

His disciple Vajrapāṇi. The latter’s disciple was bla ma lha.

x. ‘Dzeng’s proliferation of the Lineage:

Again 'dzeng taught it to gser lung pa. The latter taught it to the ācārya rang grol. This latter taught it to (his) son chos rin.

Again 'dzeng taught it to ngu rdo rje rgyan, and the latter taught it to ngu ston dad pa brtson grus. An interpretation of the text was composed by one of his disciples.

Again ‘dzeng taught it to gzig ye shes dbang po. The latter taught it to the upādhyāya lha kha ba. The latter taught it to the ācārya mgo skya ba, who taught it to the ācārya go ra ba. The latter taught it to so ston. There exists a Commentary on the text (rdo rje zam pa) composed by this so ston.

Again one sixteen years old named g. Yag ston zla ba 'od zer of spung rings obtained it from 'dzeng, and taught it to klog ston dge 'dun skyabs, who also made an exposition of the basic text. G. Yag ston lived for 97 years.

From him (the text) was obtained by ban de dgos pa btsan, aged 28, at 'on nag po stod pa klad.

'dzeng Dharmabodhi taught it to skye tshe ye shes dbang phyug. The latter to gzig ye shes dbang po. The latter to the mahā-upādhyāya ngur ba chen po bsod nams 'od. This latter transmitted it to ngu ston Vajreśvara. This latter to the mahā-upādhyāya bsod nams rgyal mtshan, who handed it down to the mahā-upādhyāya shes rab. This latter transmitted it to the unrivalled gzhon nu grags pa. This latter to the mahā-upādhyāya sangs rgyas bzang po. The latter to bri son 'grus dbang phyug. The latter to mtha’ bzhi grags pa rin chen.

xi. ShAkya rgyal po pa:

This latter to the Ācārya shAkya rgyal po pa. This great mahātman in his youth took up ordination at khrab la kha. After reaching the proper age, he took up the final monastic vows. After studying well the Abhidharma-kośa and the Vinaya, he practiced debates in order to obtain his degree at skyor mo lung and other monasteries.

The concentration of his mind greatly increased. When he was 82, I invited him in the autumn of the year Wood-Female-Hen (shing mo bya—1465 A.D.) to the monastery of bkra shis of ljang, and obtained from him initiation and his blessing according to the guide-book composed by ‘ol jo sras.

He further bestowed on me the guide to the rdo rje zam pa, and 68 minor doctrines, such as the "Detailed Analysis" composed by the ācārya kun bzangs and other texts. Because of his constant meditation (on Bhaiṣajyaguru), I requested him to bestow on me the initiation (abhiṣeka) of Bhaiṣajyaguru, which he granted. He further bestowed on me the "guide" and the text (khrid lung) with its book of the secret secret section of the "Great Perfection," which he had obtained from bla ma lha of lha lung.

Every year I used to present him with considerable offerings, and it pleased him greatly. After I had obtained instructions from him, many others came and requested (for an exposition of, the rdo rje zam pa). Because of failing eyesight, others used to read out the text for him, and he repeated it, and thus bestowed it on numerous occasions. He died at the age of 91 in the spring of the year Wood-Male-Horse (shing pho rta—1474 A.D.).

After the cremation of his remains, we found his heart filled with relics, from which inexhaustible relics were secured. The Chapter on the history of the rdo rje zam pa. (40b)

Footnotes and references:

[1]:

rdo rje sems dpa' nam mkha'i mtha' dang mnyam pa'i rgyud chen po, rnying rgyud dkar chag, fol 229a

[2]:

this means that the Tantra was divided into nine spheres or klong, and the number of words in the Tantra was divided into 20,000 bam pos /one bam po—about 500 ślokas

[3]:

skye ba med pa

[4]:

bo dhi rtsi, a rosary made of peepul wood. See S. C. Das' Dictionary, p. 877

[5]:

n. of a rnying ma system belonging to the Vajrakīla Cycle

[6]:

the story of 'dzeng is found on fol. 83a of the rnying rgyud dkar ghag

[7]:

our text, fol. 35b, has ba ri mo; in the rnying rgyud dkar chag, fol. 83b, it is said: gangs par du grogs po gcig las ri mo gcig bcol ba'i rin slong du phyin pas

[8]:

meaning that the initiation should be performed during the day, instead as usually during the night, as he was unable to offer an offering lamp

[9]:

chu rdo, a blue coloured stone, perhaps schist

[10]:

pha rol du phyin pa’i lam rkyang khug

[11]:

dus 'khor gyi sbyor drug

[12]:

the founder of the jo nang pa sect

[13]:

a disciple of Atīś a

[14]:

n. of a bka' gdams pa doctrine

[15]:

a precept book of the rnying ma sect

[16]:

'grel chung, i.e. the Abhisamayalāṃkāra-nāma-prajñ āpāramito-padeśaśāstravṛtti, by Haribhadra,Tg. shez phyin, No. 3793

[17]:

lhan cig skyes sbyor, n. of a bka' brgyud pa doctrine

[18]:

bdud rtsi thigs gsum

[19]:

bla ma dbu 'dreng pa, see rnying rgyud dkar chag, fol. 84a

[20]:

rnying rgyud dkar chag, fol. 84a: dgun la 'khyags pa’i rum/ dbyar chu bo’i gzhung

[21]:

see rnying rgyud dkar chag, fol. 84b, where it is said that the nun had vanished on the shore of the Lake mon kha zer mo

[22]:

in most cases the term yi ge bzhi pa in Tantric books signifies either the formula "evām māyā,” or the word "A nu(t) ta ra"

[23]:

this practice (37a) belongs to the "Six Doctrines" of Nā ro pa

[24]:

bcud len gyi sgrub pa, a practice consisting of abstention from food, and subsistence on water or certain herbs during prescribed periods. The Wu t’ai shan monastery was famous for this method of penance

[25]:

me mkha' rgya mtsho; the last year /’das lo/ of the period of 403 years is the year 1027 A.D.

[26]:

Hevajratantrarāja-nāma, Kg. rgyud 'bum, No. 417

[27]:

Mañ juś rī-jñ ānasattvasya paramārthanāmasaṅgīti, Kg. rgyud 'bum, No. 360

[28]:

Ḍākinīsarvacittādvayācintya-jñ ānavajravarāhyabhibhavatantra-rājanāma, Kg. rgyud 'bum. No. 378