Blue Annals (deb-ther sngon-po)

by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715

This page relates ‘Instruction Section’ of the Blue Annals (deb-ther sngon-po)—An important historical book from the 15th century dealing with Tibetan Buddhism and details the spiritual doctrine and lineages of religious teachers in Tibet. This chapter belongs to Book 3 (Early translations of Secret Mantra).

Chapter 6 - Instruction Section

[Full title: Instruction Section (man ngag gi sde’i lo rgyus kyi skabs. Chandra 171; Chengdu 238; Roerich 191).]

Introduction:

The story of the very secret system of rdzogs pa chen po snying thig:[1] Till Śrī Siṃha the Lineage of the system coincided with that of the "Mental" Class (sems phyogs). Śrī Siṃha taught it to the scholar ye shes mdo. This latter taught it to the ācārya Vimalamitra. Vimalamitra was also a direct disciple of Buddhaguhya (sangs rgyas gsang ba). Buddhaguhya (sangs rgyas gsang ba) taught the Māyā Cycle to Vimala, and the latter to rma rin chen mchog.

Lineage of the Instruction Section:

i. Vimalamitra

Now, it is stated in ancient records about the ācārya Vimalamitra that there had been two Vimalamitras, the "Earlier" and the "Later," during the reigns of the religious kings khri srong lde btsan and mnga’ bdag ral pa can.

The "Earlier" lived during the reign of the religious king khri srong lde btsan. He did not dress in monastic robes but went about attired as a yogin. The king and his ministers expressed doubt as to whether he was a heretic, or a Buddhist. Doubts were also expressed, because, while making obeissance, he had broken an image of Vairocana. In order to remove the doubts of the ministers he composed the Saḍaṅga-Śaraṇa ,[2] in which he said: "the king and ministers did not trust me, so I composed the rite of the 'Six branches of the Refuge taking ceremony’.” He also composed an extensive commentary on the Prajñāhṛdaya[3] and the cig char 'jug pa'i sgom don.[4] To judge from the method (employed in these books) he must have lived after the ācārya Kamalaśīla.

The “Later" Vimalamitra is the author of an extensive commentary on the Pratimokṣa-sūtra in fifty chapters.[5] He should be regarded as a monk.

The“earlier" Vimala taught the precepts of the snying thig to the king and to myang ting ‘dzin bzang po. Then Vimala proceeded to China.

ii. Myang ting ‘dzin bzang po

When the king was young this myang ting ‘dzin bzang po acted as his guardian. Later after his ordination, the king and his ministers held a council and granted him an extensive landed property (rkyen ris). I have seen the letter containing the grant written on bluish silk.

He practiced the method of snying thig. At the age of 55, his mind having become purified, he disappeared without leaving his physical body behind.

The god Vajrasādhu having sent a hail storm in khams, took away a hundred camel loads of grain, he (myang ting ‘dzin) levied a tax on the god. Having obtained (as tax) plenty of barley, he built the temple of dbu ru hzwa, in which he hid the precepts of snying thig.

He taught the "Lineage of Words" (tshig brgyud) to 'brom rin chen 'bar.

The latter taught them to sbas blo gros dbang phyug. This "Lineage of the Word” (tshig bgyud) was also included in the gang zag brgyud pa (Lineage of Individuals).

iii. Ldang ma lhun rgyal

At a later time the sthavira ldang ma lhun rgyal, a contemporary of myang mi dar ma, discovered these hidden (precepts) and practiced them himself. He also looked for a suitable disciple (to transmit these precepts). He found lce btsun seng ge dbang phyug from upper myang, and bestowed on him the seven degrees of these precepts.

About that time, he also taught them to kha rag sgom chung. He is said to have been emancipated (through the precepts of snying thig).

iv. Lce btsun seng ge dbang phyug

At a later time, Ice btsun came once to offer much wealth to ldang ma. Having met myang bka' gdams pa of mal gro at snye thang, the latter told him the news about ldang ma’s passing. He then offered the presents to the monastic community resident at snye thang.

myang bka' gdams pa, thinking that Ice btsun possessed profound precepts, because he intended to present numerous offerings to his teacher, requested him (for precepts). Ice btsun bestowed the precepts on myang bka' gdams pa. He then meditated on the rock of ti sgro of gzo, and passed away without leaving behind his physical body.

Again lce btsun moved his residence to the mountain range situated between shangs and u yug, practiced meditation and obtained miraculous powers (siddhi). He then lived for 50 years, and transformed himself into light without residues.

His precepts were hidden in three secret places: at u yug, lang gro’i ‘chad pa ltag and jal gyi phu.

v. Lce sgom nag po

Thirty years after the hiding of the precepts, lce sgom nag po of Lower rong snar discovered some of these hidden precepts, and practiced them himself, and taught them to many others.

vi. Shangs pa ras pa

From lang gro'i 'chad pa ltag one called shangs pa ras pa obtained hidden precepts, and taught them to others.

vii. Zhang bkra shis rdo rje

Again, when zhang bkra shis rdo rje who was born in the Fire-Female-Ox year (me mo glang—1097 A.D.) at bla do of snul mtsho gling dgu, was residing at Upper myang, the god Vajrasādhu having transformed himself into a white man, wearing a white hat, appeared to him, and guided him from Upper myang, helping him on the way by providing him with night quarters and food.

In Lower u yug there were internal troubles, but Vajrasādhu sheltered him, without the soldiers seeing him. He guided him to the summit of a high rock in the western mountains of u yug. There in a cave facing north, with its entrance blocked by grass, he discovered the hidden precepts. The form of the wrathful Ekajāṭī (who was the guardian of the hidden precepts) appeared to him and emitted a loud sound. Thereupon Vajrasādhu told the goddess that there existed a prophecy that that would happen. Ekajāṭī then said: "Perform 188 gaṇacakras (feasts) and for three years do not preach them to men," and saying so, vanished. After that he presented 188 gaṇacakras.

The date of the discovery of these hidden treasures is said to have been the FireFemale-Hen year (me mo bya—1117 A.D.), the 21st year of zhang ston.

Further, he discovered the hidden teachings, hidden by lce btsun at jal gyi phu, and by Vimala himself in the rock of 'chims phu. He taught (them) extensively to men. It is said that when he discovered the hidden (precepts) of zhang ston, fifty years had passed since the discovery of the precepts by lce sgom nag po. In general, he was supposed to pass away without leaving behind his physical body, but he begot a son, and therefore was unable to pass away without leaving behind his mortal remains. He died at the age of 71 in the year Fire-Female-Hog (me mo phag—1167 A.D.).

viii. Nyi ‘bum

His son nyi ‘bum: he was born when his father was 62 in the year Earth-Male-Tiger (sa pho stag—1158 A.D.). This nyi ‘bum in general attended on many teachers, and especially on the Venerable of sa skyagrags pa rgyal mtshan,[6] rngog rdo rje seng ge of gzhung, and on many others. Having associated with his father for eleven years, he completed the study of the snying thig and also composed a śāstra, named tshig don chen mo ("The Great Meaning of Words").

He also performed many services for the sake of the bla ma zhang.[7]

In his 39th year, in the year Fire-Male-Dragon (me pho brug—1196 A.D.), a son named jo 'bar was born to him. Nyi 'bum himself passed away at the age of 56 in the year Water-Female-Hen (chu mo bya—1213 A.D.). Nyi 'bum’s father had met lce sgom himself, and had obtained from him secret precepts, and thus he can be regarded as his direct disciple.

At the death of the father and son, when their funeral rites were being performed, there appeared many extraordinary signs and relics.

ix. Jo ‘bar

Jo 'bar himself associated with his father[8] till the age of 18, and listened to the complete precepts of the "Highest Hidden."

From the age of 19, from the year Wood-Dog (shing khyi—1214 A.D.), till the age of twenty, he listened (to an exposition) of the three Tantras with precepts by the sa skya pan chen, and (to the exposition) of the Saṃvara Cycle according to the method of mal gyo.

From chu mig pa he obtained the Nyāyasamuccaya.[9] When he was 22, he listened (to the exposition) of the precepts of the mahāsiddha Mitra jo gi (yogin) by khro phu lo tsA ba, and to the precepts of the "incomplete" Mahāmudrā (phyag rgya chen po kha 'thor) by the Nepālese grags pa ‘bum me. He completed his studies at the age of 36.

He did not relate most of his visions. When he was making offerings to the lord of lha sa, he had a vision of Vajrapāṇi and Avalokiteśvara inside a halo of light. One day, at dawn, he had a vision of Amitāyus inside a halo of light. He said: “This probably means that though my family was not long lived, I myself have lived long enough." He passed away in the Hare year[10] amidst extraordinary signs.

x. ‘Khrul zhig seng ge rgyal pa

‘khrul zhig seng ge rgyal pa met him. When he was born to father bkra shis dngos grub and mother dpal le in the town of gad 'phreng in Upper g. Yu ru gra, a rainbow canopy appeared over the roof of the house at sunrise.

From the age of nine, he was filled with great respect and reverence towards others.

At ten he understood all visual objects to be of an illusionary nature.

At 12, he felt great sadness (towards the World).

At 13, he dreamt that the sun and the moon were shining at one time, and that (42b) at the time of his awakening from the dream, the Great Merciful One (Avalokiteśvara) appeared and told him to meditate on the meaning of the snying thig, and then vanished. From that time onwards he was filled with a great and impartial compassion.

At the age of 18, he understood all external objects and ideas to be of an illusionary nature.

At the age of 20, he took up ordination in the presence of the upādhyāya lde'u sgang pa and of the ācārya bkra 'shis sgang pa.

At the age of 25, in order to escape from accidents which were proper to that year,[11] he proceeded to seng ge rgyab. He heard an exposition of the teaching of 'tshal pa from the "middle" seng ge rgyab pa. He obtained from the bla ma tsa ri pa the system of breath-control known as "seng ge’i jang bsnol ("Neck touching lions"). Also obtained many precepts of the “Old” and “New” Tantras, in Mahāmudrā and the zhi byed system from ras pa dri me ‘od, lha ri dpal, gzhon nu 'bum, ston char, byang chub yon tan, the ācārya jo sras and others, and especially the complete secret precepts of the snying thig from jo 'bar.

For many years he earnestly practiced meditation in hermitages and uninhabited valleys. He led many worthy disciples on the path of initiation and emancipation (guidance),[12] and passed away at the age of 64.

xi. Me long rdo rje

His disciple was me long rdo rje who was born to bsam yas, a yogin, and 'bar ma at sgrags phu in the year Water-Female-Hare (chu mo yos—1243 A.D.).

At the age of 9, he took up ordination in the presence of the mahāsiddha za lung pa and the mahā-upādhyāya se lung pa.

While he was meditating at rangs mtsho, his understanding blossomed forth, and he obtained the faculty of prescience.

At the age of 16, he performed about a hundred gaṇacakras at zhogs stengs of sgrags phu and perceived the Relative meaning of Nature (gnas lugs stong pa nyid).

Then he visited various places and attended on many teachers.

He practiced extensively austerities at sha 'ug stag sgo (near sa skya), mkhar chu and other localities.

At the age of 18, in the year Iron-Ape (lcags spre—1260 A.D.) he obtained the doctrine of snying thig from seng ge dbon po at seng ge rgyab. He practiced meditation, and during six days he had a vision, by day and by night, of Vajrasattva. During the initiation ceremony, he met in a dream the Teachers of his Spiritual Lineage, and obtained (their) blessing.

At the age of 23, he obtained many hidden precepts (gter chos) such as the Vajravārahī (rdo rje phag mo) and others, from sangs rgyas ras pa. He had a vision of Vajravārahī. He saw bde mchog lhan skyes, Hayagrīva, Tārā, Avalokiteśvara, Samantabhadra, Vajrasattva, Vimala, u rgyan, za lung pa, sangs rgyas ras pa and 'gro mgon rin po che surrounded by a mass of light.

At dung lung he heard the voice of ḍākiṇīs.

At ka ba can, he saw in the sky Vārahī (phag mo) and za lung pa.

At the age of 26, he obtained numerous instructions, while attending on 'khrul zhig dar ma, sprul sku rgya mtsho and others. He also obtained many instructions from mdo bo ras pa of mtshur phu, and 'khrul zhig dbon po of dgon rtse.

He practiced meditation at mkhan pa ljongs, mkhan pa gling, seng ge rdzong, kun bzangs gling and mkhar chu, and labored for the welfare of living beings.

Since he be had to die at the age of 37, prayers were offered by a priest named ācārya kun dga', and he lived till the age of 61, and passed away in the year Water-Female-Hare (chu mo yos—1303 A.D.). This Water-Female-Hare year is the 74th year of the mahāsiddha u rgyan pa, and the 14th year of bu ston kha che, the 2nd year of ta'i si tu byang chub rgyal mtshan, the 38th year of rig ‘dzin ku mA ra, the 81st year of 'khrul zhig d+har+ma seng ge, the 36th year of snye mdo kun dga' don grub. When me long rdo rje was 38, sangs rgyas ras pa died.

xii. Rig ‘dzin ku mA ra rA dza

me long pa’s disciple rig ‘dzin ku mA ra rA dza: When me long pa was 24, he was born at bar gsar rdzing kha to jo sras bsod nams dpal and khya bza’ ‘bum me in the year Fire-Male-Tiger (me pho stag—1266 A.D.). He was named thar pa rgyan.

From his childhood he showed great commiseration, great wisdom and understood reading and writing without having studied.

At the age of 7, he obtained initiation into the Hevajra and Saṃvara systems from a guru, a devotee of Hevajra, of the monastery of o shod mtho stens in kong po.

At the (43b) age of 9, he was ordained as upāsaka in the presence of the upādhyāya gtsang pa, and obtained the system of 'khor ba dong sprugs.[13]

At the age of 12, he took up ordination in the presence of upādhyāya yer pa ba of phag mo thu and of the ācārya mnga’ ris pa, and received the name of gzhon nu rgyal po (Kumārarāja).

He studied the Vinaya, and for five years the "Six Doctrines" of nA ro pa (nA ro chos drug) and other systems with the Precious grags se ba. He obtained the brtag gnyis[14] from 'tshar stengs pa.

With dpon sang se he studied painting.[15]

When reciting the maṇi formula, he saw in his dream the Great Merciful One.

He obtained many precepts, instructions and Tantras of the rnying ma school from khyung ma shak dar.

He met me long pa at nar phug of sgrags. He obtained (from him) an exposition of the Mahāmudrā, identified his mind (with it) and a yogic insight was produced in his mind.

He then accompanied the mahāsiddha (me long pa), who was proceeding to mkha' 'gro gling of mon (Lahul). He then obtained many doctrines of the Vajravārahī and others, and recited their mantras.

In a dream he saw u rgyan pad+ma, who said (to him): "O son of noble family (kulaputra)! Always practice religion!"

He then proceeded to mtshur phu, and studied the skar ma pa doctrines with the bla ma gnyan ras and dar ma mgon po.

After that he proceeded to sbud tra of las stod. He met the mahāsiddha u rgyan pa and rang byung rdo rje, the Karmapa hierarch, who was aged seven and newly ordained. From the mahāsiddha (u rgyan pa) he obtained many precepts.

From gnyan ras he obtained complete instruction in the snying thig doctrine on request of the mahāsiddha (u rgyan pa).

From rgya sman pa bla ma nam mkha' rdo rje he obtained the identification of the main points of the Hidden class (gsang skor gnad kyi ngo sprod), and from skal ldan chos kyi seng ge many teachings of the secret "Great Perfection” including the “Mirror of the Main Point of the Hidden" (gsang ba gnad kyi me long) and others.

Then at mkhar chu he obtained complete initiation, exposition together with precepts of the snying thig doctrine from me long rdo rje. As he had no presents to make, he worked as artist-painter for two complete summers, performed austerities and in the end became afflicted by lice. A special mind concentration was born in him. His teacher was very pleased, and gave him his permission to labour for the welfare of living beings.

During his initiation he saw on the teacher’s head the four armed Protector (mgon po phyag bzhi paMahākāla), and against the door of his teacher’s house the Ekajāṭī, two storeys tall. Behind the goddess he saw Karmamātṛkā with blood red hair, who was drinking blood, which filled the palms of her hands joined together.

There for eight years he attended on his guru without separating.

He spent one winter in the cave of smyug tshal and had a vision of Vajravārahī. His wisdom became very extensive.

He then founded the hermitage of 'tsha ra stengs in yar klungs, and stayed there for a short time.

Having had a premonition of his teacher’s death, he proceeded to mkhar chu (lo kha), and met him at skyags. He then proceeded to tsa ri. There in the heavenly marsh of krig mo he saw a stone image, and five rainbow colours appeared over it. At the circular turquoise lake, situated behind the small pass of the "Crystal mountains" (sel ri) dag pa sel ri, he saw a rainbow of five colours standing erect against a clear sky.

Then at mtshur phu he offered the precepts of snying thig to the Dharmasvāmin rang byung ba (rang byung rdo rje).

On going to shangs, he obtained from the ācārya sgom pa, of the lineage of lce sgom nag po, the gsang skor and the bsam gtan mig gi sgron me.[16]

At sna dmar of ding ri he obtained the "Hermit Doctrine" of yang dgon pa[17] from dbon po byang grub (rgyal ba yang dgon pa), and met the mahāsiddha (u rgyan pa).

On his way back, he obtained the gshin rje dgra nag[18] from the bla ma bkras lung pa.

He thoroughly revised with the ācārya ye mgon and others, the gsang skor, the Teachings of rgod tshang pa, the Great Guide of a ro (a ro'i khrid mo che), etc.

He removed his doubts through study and meditation (thos bsam).

He founded the New tsa ri and spent eight months in solitude near the Old (tsa ri) and beheld great miraculous visions—Kuvera offering him precious stones, and the local deities inviting him to their abodes and entertaining him there. He also saw two globes of the size of a Tibetan basket in the centre of the lake, merging into each other.

He spent his time in hermitages and in mountains only, and held in high esteem mental concentration.

On many (44a) occasions he revolved the Wheel of the Law of the "Highest Hidden" to kar ma pa rang byung rdo rje and others.

From kong po as far as g. Yal, he prohibited the laying of road traps, fishing nets and traps in the mountains, and taught skilfully the theory (of snying thig) with the help of terminology peculiar to that system, without mixing the precepts of snying thig with those of the Sampannakrama degree.

He passed away at the age of 78 in the year Water-Female-Sheep (chu mo lug—1343 A.D.[19]

xiii. Klong chen pa

klong chen pa[20] obtained (instructions) from him. Klong chen pa was born as son of the ācārya bstan bsrungs and ‘brom gza' mo bsod nams rgyan at gra’i phu ston grong of g. Yu ru in the year Earth-Male-Ape (sa pho spre'u—1308 A.D.).

At the age of 12, he took up ordination in the presence of the upādhyāya bsam grub rin chen and the ācārya kun dge ‘od zer.

He heard the exposition of numerous "New" and "Old" Tantras, Sādhanas, Initiations and expositions of texts, etc. From many teachers.

He attended on many scholars at gsang phu including btsan dgon pa, bla brang pa chos dpal rgyal mtshan and others.

He studied many doctrines, including the "Five Treatises" of Maitreya (byams chos sde lna), the Seven Volumes of Nyāya,[21] [22] and other texts, and became a Leader among scholars.

He spent five months in a dark chamber in the cave (brag khung) of lcog la.

He then proceeded to bsam yas, and paid a visit to the residence of rig 'dzin pa at skyam phu. This latter said (to him): "Last night I dreamt that a wonderful heavenly bird had come. It indicates your coming. You seem to be the holder of the Spiritual Lineage of my doctrine, and the complete secret precepts should be given to you!," and was very pleased.

During the spring, they changed nine times their residence from one uninhabited valley to another. As soon as he had settled in one place, he was told to move again. His body experienced many hardships. During that time, he fed for two months on three measures of flour, and on 21 quicksilver pills of the size of a sheep dropping. When snow fell, he put on a bag which he used both as a garment, and as a mat.

He practiced austerities in religion, and for three years maintained the vow of abstention, and (45a) practiced meditation in hermitages, such as 'chims and others.

In the meantime he thoroughly revised precepts in the presence of the teacher. He practiced propitiations of (Vajra)vārahī, Sarasvatī (dbyangs can ma) and other deities. An unimpeded wisdom was produced in him in all the three branches of teaching, debating and composition (of treatises).

At dan bag he obtained from the ācārya gzhon nu don grub many teachings, including the mdo, the Māyā (sgyu 'phrul) the "Mental" class (sems phyogs) and others.

Later he composed a commentary and several guide books (yig sna) on the gsang snying from the stand-point of the doctrine of snying thig.[23]

He also composed many books,[24] as well as 35 books on the system of snying thig, which he named bla ma yang tig.

He made an exposition of the "Highest Hidden" when many hearers of the doctrine had assembled from both the river banks of skyi chu in Upper dbu ru.

In his later life he preached a great deal the doctrine of snying thig of the ḍākiṇīs (mkha’ ‘gro’i snying thig).

Ta'i si tu byang chub rgyal mtshan, and his officials disliked him, saying that he was a “teacher of the 'bri gung pas." Later sangs rgyas dpal rin brought them together (and he became the teacher of si tu).

He died at the age of 56 in the year Water-Female-Hare (chu mo yos—1363 A.D.) in the midst of extensive labours for the benefit of living beings.

He had several sons born of different mothers. Up-to the present day the line of disciples (sons) of the teacher of snying thig did not become extinct. Most of them, through their special excellence, became wonderful teachers of multitudes.

xiv. Byang sems bsod nams blo gros

Again, a monk known as byang sems bsod nams blo gros heard from me long pa the exposition of the snying thig. He took up residence at a hermitage at ldan yul in Upper myang. Each year he lectured to many disciples on the snying thig.

xv. ‘Jam pa’i dbyangs bsam grub rdo rje

‘Jam pa’i dbyangs bsam grub rdo rje heard the doctrine from him.

My Teacher heard the doctrine from him. He benefited many living beings through the snying thig.

From him I obtained the snying thig, and a brief exposition according to the method of me long pa.

Synopsis:

In this manner I was able to write down a concise account of the Lineage of the sampannakrama (45b) degree, known as the "Old" Tantras. I was unable to write more about the method of religious practice of each of the eight doctrines of the "general"and "particular' teachers of the Past, as well as about the way of their obtaining realization.

On the whole, glang dar ma having caused the Doctrine to set for more than 70 years, there was not a single priest left in dbus and gtsang. The numerous holders (of the tradition) of the "Old" Tantras practiced successfully their realization in various localities, imparted blessings and the householders (laymen) gladdened them by presents of food, clothes, etc. They thus obtained the first initiation (bum dbang) only.

As their minds gradually ripened when klu mes and the others, known as the "Six or Eight men of dbus and gtsang," came, the numbers of vihāras and monastic communities in various districts increased. Thus we were able to make use of the Sūtras and śāstras, which had been preserved, and which had been translated during the time of former kings and ministers. Most of the scholars and siddha-puruṣas belong to the line of the rnying ma pa siddhas.

The Doctrine was transmitted through the Śrī sa skya Lineage (gdung rabs), the descendants of khro phu ba, the Line of rngog and through the direct disciple of the ācārya pad+ma, byang chub ‘dre bkol, and protected living beings through the All-Knowing rje spyan snga and the Line of his nephews.

The chapter on the story of the Class of Precepts (upadeśa; man ngag gi sde).

The Book about the early translations of (46a) the Tantras.

Footnotes and references:

[1]:

n. of a mystic doctrine of the rnying ma pas, said to have been founded by Vimalamitra. The basic text of the system is called snying thig ya bzhi. Another well-known text of the system is the klong chen snying thig. The philosophic background of the system is the Mādhyamika doctrine.

[2]:

skyabs ‘gro yan lag drug pa, Tg. dbu ma, No. 3972

[3]:

shes rab snying po, the Bhagavatī-prajñā-pāramitā-hṛdaya, Kg. sher phyin, No. 21 (also No. 511)

[4]:

Sakṛtprāveśikanirvikalpabhāvanārtha, Tg. dbu ma, No. 39111

[5]:

bam po lna bcu pa, Pratimokṣa-sūtraṭīkā Vinayasamuccaya, Tg. ‘dul ba, No. 4106

[6]:

one of the five sa skya superiors /sa chen gong ma Ina/

[7]:

zhabs tog byed pa is mostly used in the sense of 'bul ba phul ba.

[8]:

the text has "uncle," but should read "father"

[9]:

tshad ma bsdus pa, "Abridged Logic"

[10]:

this is the Iron-Hare-year /lcags yos/—1231 A.D. The re'u mig gives 1230 A.D. jo 'bad of the re'u mig should be corrected to jo 'bar

[11]:

sri means an accident which might befall /people/ at the end of a period of 12 years

[12]:

smin=dbang; grol=khrid

[13]:

Cycle of Avalokiteśvara according to the rnying ma pas

[14]:

Hevajra-Tantra, Kg. rgyud 'bum, No. 47

[15]:

Kumārarāja was famous as an artist

[16]:

The Lamp of the Eye of Meditation

[17]:

ri chos. A block print edition of the work exists in Tibet

[18]:

Sarvatathāgatakāyavākcittakṛṣṇayamāri-nāma-Tantra. Kg. rgyud 'bum, No. 467

[19]:

the re’u mig of sum pa mkhan po gives 1342 A.D.

[20]:

the greatest scholar among the rnying ma pas of Tibet, called rgyal ba gnyis pa, a "Second Jina;" also rgyal ba gnyis pa dpal bsam yas pa kun mkhyen dag gi dbang po ‘am klong chen rab ‘byams pa /See rnying rgyud dkar chag, fol. 95a/. An incomplete list of his works is given in the rnying rgyud dkar chag, fol. 108a. He is said to have been the author of 263 books, including a chos 'byung, or "History of the Doctrine." He was also said to have been a well known poet.

[21]:

The Seven Volumes of Nyāya by Dharmakīrti are the following: Pramāṇavārtikakārikā, Pramāṇaviniścaya, Nyāyabindu-nāma-prakaraṇa, Sambandhaparīkṣāprakaraṇa, Vādanyāya-nāma-prakaraṇa, Saṃtānāntarasiddhināma-prakaraṇa, and Hetubindu-nāma-prakaraṇa /Tg. tshad ma, Nos. 4210,

[22]:

, 4212, 4214, 4218, 4219 and 4213

[23]:

this is the text known as klong chen pa’i ‘grel pa

[24]:

klong chen mdzod bdun, included'in the klong chen gsung 'bum. The collection is printed at Derge, dbus and other places

Let's grow together!

I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to.

Let's make the world a better place together!

Like what you read? Consider supporting this website: