Chapter 1 - Master mar pa and Ngok lineage

[Full title: Ngok lineage (rngog pa’i brgyud pa’i skabs. Chandra 352; Chengdu 483; Roerich 399).]

Mar pa lho brag pa

i. Childhood and translation with ‘brog mi

The Venerable mar pa lho brag pa who became the Master of the Doctrine through his teaching and practice of meditation (bshad sgrub gnyis) in the "Land of Snows" (Tibet), was born as the second son of the four sons and daughters, born to father mar pa dbang phyug 'od zer and mother rgyal mo 'od zer at chu khyer in Upper (phu) lho. In his childhood he thoroughly mastered reading and writing under an ācārya who used to worship eight nāgas. Because of his naughty nature, he (mar pa) was not permitted to enter the houses of anyone else, except the house of his teacher and that of a friend. His father thought that "If I send him for study to some other place, he might become a man", and thus sent him to the Venerable 'brog mi accompanied by many presents among which was included a good horse with a saddle made of seng lden (Acacia?) wood. At that time, the boy had reached the age of fifteen and had strong desire to learn the profession of a translator. With 'brog mi he studied assiduously the "language of translations" (lo tsa'i skad, i. E. Sanskrit) and, mastered it thoroughly. Later, he used to say: "I had studied the interlinear and literary translations from Sanskrit under 'brog mi lo tsa ba at the hermitage of dpal myu gu lung (near sa skya in gtsang). I think his kindness (towards me) was not little, but great".

He then found out that Lord 'brog mi required large presents for his teaching and (mar pa) thought that "since his doctrines had originated from India, I myself must go to India". He then returned to his home and collected about fifteen golden srangs. At las stod, klog skya jo sras presented him with gold and even gave him a hat and a pair of shoes. Mar pa said to him: "On my return from India, you should receive me!" and the latter replied: "I am old! I do not know whether I shall see you again! I shall tell my sons to receive you." While mar pa was going to Nepal, he happened to meet gnyos kha rag pa and the latter said to him: "You possess no gold, therefore become my servant! You can then obtain instruction along with me." But mar pa did not follow his advice. Mar pa spent three years in Nepal in order to get accustomed to the water (climate, etc. Chu snom pa). (During his stay) he heard from the Nepalese spyi ther pa some Tantras, including the dpal gdan bzi pa^[1] and others.

ii. First meeting with nA ro pa at Puṣpahari

After three years, the Nepalese benda pa (Paiṇḍapātika) conducted him to Puṣpahari^[2] to the residence of the Master nA ro pa. The novice^[3] Prajñāsiṃha (ses rab seng ge) introduced him (mar pa) to nA ro pa. NA ro pa became very pleased and on seven occasions mar pa obtained initiation into the Hevajra Cycle, as well as received instructions in the Tantra, sādhanas and hidden precepts of the Sampannakrama degree (rdzogs pa'i rim pa). Further, mar pa studied with the bla ma thar pa lam ston or ye shes snying po (Jñānagarbha, kukuri pa) the single Tantra of Guhyasamāja in the city of Tulakṣetra in Western India. After that he again returned to the hermitage of nA ro pa and heard well from him the exposition of the sgron ma gsal ba^[4] .

He was also given the complete initiation into the Cycle of Mahāmāyā together with its secret precepts.

iii. Return to Tibet for sponsorship

After that he returned to Tibet. In the North (of the country) he performed the rite of protecting the sons of some wealthy men, according to lha mo dud sol ma. He fixed the remuneration for each rite of protecting the children at ten srangs (golden). At that time a gold mine having been discovered at nam ra, a man known by the name of mar pa mgo yags of tsam lung showed partiality to him, because he belonged to the same family, and asked mar pa for initiation. He made his relatives and neighbours offer gold, and thus a large amount of gold came into mar pa’s hands. Then mar pa mgo yags saw mar pa off as far as the foot of the skyi rong Pass.

iv. Back to India, encounters with siddhas in the East

mar pa proceeded to India via Nepal. When he reached the country of Madhyadesa, he did not meet nA ro pa who had gone away for secret Tantric practices (in ancient times in India the departure for secret Tantric practices was likened to death). When he was about to leave for secret Tantric practices, nA ro pa gave each of his disciples a relic (objects which had belonged to him). He also appears to have left one relic to be given to mar pa (on his arrival). Mar pa listened to the expositions of doctrines by other teachers. When he was engaged in studying the Hevajra-Tantra, a strong desire to find nA ro pa was born in him. He visited many regions in Eastern and Southern India (in search of nA ro pa). During that time he met many siddhas, including Kasori pa and others. He also listened to the exposition of various secret precepts from many yogins and yoginīs. He continued his search with great devotion and then one day he came across nA ro pa in a forest. He offered him gold, but nA ro pa threw it away. Mar pa felt somewhat annoyed at this, but nA ro pa, having touched the big toe of his foot, turned the soil into gold and said: "This all is a golden island!" After that he disappeared. Master tilli pa had formerly prophesied, to nA ro pa concerning Master mar pa: "Remove the darkness of ignorance in the Tibetan and encompass him with the light of wisdom." The story of mar pa’s progress in meditation up to the time of his meeting with the Teacher who had gone for Tantric practices, cannot be expressed in words.

v. Back to Tibet and consorts

After that he returned to Tibet. On reaching Nepal, he sang songs about the perfection of nA ro pa and his visit to the teachers, including pham mthing ba and others. The teacher and his religious brothers were pleased. At that time mar pa had reached the age of 42. Having returned to Tibet, he settled there and took bdag med ma as his wife. It is known that besides her, he had eight other wives who could be considered as his mudras (Tantric female assistants). They seem to have been considered to symbolize the nine goddesses of the Hevajra maṇḍala (the ninth was bdag med ma his first wife). Vi. Meeting with mai tri pa

Again he heard of the greatness of mai tri pa, felt attracted towards him and left for India. He met Lord mai tri pa in Eastern India and heard from him (the exposition) of many Tantras. Through the precepts of the Mahāmudrā, an intuitive understanding was produced in him. He used to say: "Through the great Venerable Lord, I have realized the fundamental Nature as nonorigination and have grasped the relative nature of the Mind. Since then my doubts were removed". Vii. More travels, a vision of Saraha, and the beginning of teaching

He again returned to Tibet. After that he paid two visits to Nepal and heard numerous doctrines from many teachers. On his return journey, the governor of Nepal detained Tibetans for the purpose of collecting taxes, and after spending there several days, he saw in his dream a woman who lifted him on her shoulder and carried him to Śrī-Parvata into the presence of Saraha who blessed him and bestowed upon him secret precepts. Following this, a pure realization was born in him that the entire manifested world possessed one flavour. Then at las stod he was honoured by klog skya ston pa and at the latter’s request mar pa sang a song on the subject. Then when he came to gtsan rong, mes tshon po presented him with several lumps of pigment and brown sugar with which one could cover a field which could be sown with one zho (1 zho= 1/10 of a 'bre) of seeds, and requested to be initiated. Mar pa expounded to him the Hevajra-Tantra and its commentary.

Mar pa’s disciples and lineage formation

i. Disciples and the birth of a lineage

In particular, mar pa bestowed (on him) secret precepts and an immaculate ābhāsvara-jñāna^[5] was born in mes tshon po. After that when he came to gro bo klungs, he maintained numerous disciples: dol pa gag ston, gre'i mi'u chung, chu gon dpal le, and the kalyāṇa-mitra khe gad, who became known as the "four spiritual sons" (thugs sras bzhi). Further, he had a group of disciples called dbu che ba bcu (the "Ten Large Heads"). The first to meet him were klog skya 'byung gnas rgyal mtshan, mar pa mgo yags of byang tsam lung, rngog gzhung po, 'tshur dbang nge, mes tshon po, lha rje se rings, rgya ston zhig po, mar pa bya ze ba, myang sgom sprang ltag and the Venerable mid la. Mar pa gave also a thorough exposition of the Pradīpodyotana-nāmaṭīka (sgron ma pal ba) to shung ke spa ba can ("with goitre") of gnal. Though the latter expounded this text on several occasions to his own disciple, the teaching (of this text) did not last long. Among (the disciples) rngog chos rdor, 'tshur dbang ne, mes tshon po and mid la ras pa are also called the "Four Great Pillars" (ka chen bzhi).

ii. rngog chos kyi rdo rje

Rngog met mar pa at lho brag and presented him with a good horse. Mar pa said (to him): "If this is your offering accompanying your request for instruction in the Doctrine, it is too small, but, if this is your offering accompanying a request for an interview, it is too large!"At that time mar pa gave him several initiations and secret precepts. Later (rngog) invited mar pa to ri bo and presented him with seventy black female yaks, a black tent (sbra), a dog, a butter-churn and a pitcher. Mar pa bestowed on him (the initiation) into the Hevajra Cycle, the Ārya-Ḍakiṇīvajrapañjara-mahātantrarājakalpa-nāma ^[6] , the Śrī-Catuḥpiṭhamahāyoginītantrarāja-nāma^[7] and the Cycle of Mahāmāyā. He also gave him secret instructions. Rngog used to say: "My provisions did not last for more than this. There seems to be no end to the Teacher’s teaching" (meaning that if he could offer him some more money, he could obtain some more instructions). Mar pa seems to have revisited gzhung ri bo before his death, for it is said that mdo sde, son of rngog, obtained permission (lung) from the Master mar pa. When mdo sde was eight, mar pa passed away. When he was 13, his father passed away. Mar pa had bestowed on rngog the complete treatises and precepts of nA ro pa, as well as the exposition of the treatises of mai tri pa together with its precepts. For this reason, the followers of rngog used to explain each word of the basic text of the Dākiṇīvajrapañjara according to the methods of both nA ro pa and mai tri pa. Rngog chos kyi rdo rje was born in the year Fire-Male-Mouse (me pho byi ba 1036 A.D.) when the Master mar pa was 25. He passed to Heaven in his 67th year, in the Water-Male-Horse (chu pho rta 1102 A.D.).

iii. Master mar pa divine

In general, Master mar pa having been born in the year Water-Male-Mouse (chu pho byi ba 1012 A.D.) lived to the age of 86, till the year Fire-Female-Ox (me mo glang 1097 A.D.). He appears to have continuously meditated on the Ultimate Essence, but in the eyes of ordinary people, he reared a family, quarreled with his countrymen and only occupied himself with agriculture and building. To those who were fortunate, he exhibited on four occasions the rite of transference of the conscious principle ('grong 'jug) and was known as a manifestation of Dombhi-Heruka.

iv. temporal connections

When he was 31, the Venerable Master (Atīśa) came to Tibet (1042 A.D.). Nag tsho lo tsa ba and khu ston brtson 'grus g. Yung drung were one year older than he (born in 1011 A.D.). When mar pa was six, in the year Fire-Female-Serpent (me mo sbrul 1017 A.D.), the Indian Vajrapāṇi (phyag na) was born. In that year gru mer founded (the monastery) of thang po che. This Water-Male-Mouse year (chu pho byi ba 1012 A.D.) of Master mar pa, was the 37th year of rgyal ba rdo rje dbang phyug (founder of the rgyal lha khang in 'phang yul). Gra pa mngon shes, the Famous, was also born in the same year, as mar pa (1012 A.D.). They were 16 in the year Fire-Female-Hare (me mo yos 1027 A.D.), the first year on the period of 403 years (me mkha' rgya mtsho) of the astrologers (624+403=1027 A.D.). When mar pa was in his 29th year (1040 A.D.), both the Venerable mid la and ba ri lo tsa ba were born. When mar pa was 33, in the year Wood-Male-Ape (shing pho spre'u 1044 A.D.), sma ban chos 'bar was born. When mar pa was 48, in the year Earth-Female-Hog (sa mo phag 1059 A.D.), rngog lo tsa ba blo ldan ses rab was born. When mar pa was 20, in the year Iron-Female-Sheep (lags mo lug 1031 A.D.) pa to ba was born. When mar pa was 23, in the year Wood-Male-Dog (shing pho kyi 1034 A.D.) 'khon dkon mchog rgyalpo was born. When mar pa was 62, in the year Water-Female-Ox (chu mo glang 1073 A.D.) sa skya and ne'u thog (gsang phu) were founded. When mar pa was 65, in the year Fire-Male-Dragon (me pho 'brug 1076 A.D.) the religious council held by king rtse lde took place.

v. teaching and practice lineages

Among the disciples of Master mar pa who were known as the "Four Pillars" (ka ba bzhi) were: mes, rngog and 'tshur. They continued the Lineage of mar pa’s teaching, whereas mid la transmitted the lineage of meditation. Mes tshon pa bsod nams rgyal mtshan taught much the exposition of the brtag gnyis^[8] at myang ro (near Gyangtse) and gtsang rong. He took over the monastery of ba do and composed a commentary on the Hevajra-Tantra. Among his descendants up to mes kun po, ja mthong and blo grags there appeared several siddhas. The Lineage of Teaching: zhang osod nams mkhar met both mar pa and mes tshon po, then bde gshegs ye shes snying po, zhang ston kun dga' grags, bla ma rin chen, shakya rgyal po, and zhang ston pa grags sbyor. Till the latter, the Lineage was known as the "Lineage of the exposition according to the system of mes". There were many disciples who had belonged to his Lineage, such as rgya mtsho grags and others, and who had composed commentaries (on the Cycle of Hevajra). The abbot sangs rgyas 'bum me held the Lineage of Preaching of the mes system at sgom sde. Rngog maintained the teaching (according to the system) at gzhung and had numerous disciples. Ram tsan chan, sba wa ba can, rngog dad pa can, rgya’ a ma can, sum pa phod ka can, lho pa chung ma can and gngal pa rngog chung ma chan.

vi. rngog’s son rngog mdo sde

His son rngog mdo sde: he was an incarnation of sbug ye rgyal, the upādhyāya of las stod, and was born in the year Iron-Male-Horse (lcags pho rta 1090 A.D.) as son of rngog, the Great, and sba mo chos brtson who was the sister of sba wa ba can (sba "with goitre"). Till his death at the age of 77, he taught initiations extensively, the Tantra (Hevajra-Tantra) and hidden precepts, and laboured a great deal for the welfare of living beings among the mantrins of Tibet. He was considered to have possessed much wealth. He had visions of fifteen goddesses, including Nairātmā (bdag med ma), and was an expert in the upāya-margā. He was able to make his disciples penetrate the meaning of non origination (skye ba med pa) with the help of the upāya margā, and composed numerous treatises such as the "rin chen rgyan 'dra" and others. He held a religious council at nya mo gyur, having sent invitations to great kalyāṇa-mitras, such as 'chims, the Great, and the bla ma zhang. During that time, a niece of the Master mar pa (came there) on her way to lha sa. He, having secured the permission of the kalyāṇa-mitras, made the niece head of the council for one day. She brought with her a small quantity of the Master mar pa’s relics and rngog asked her: "May I take them?" She replied: "You can take them also". Besides these relics, all the remaining relics were deposited in a caitya called bkra shis sgo mang which was made of Acacia wood, but mar pa’s son jo rin 'khor lo lost the caitya in gambling and the relics were thrown into a square enclosure. When she was returning from lha sa, rngog sent two monks after her to collect the relics, and in this manner he secured all the relics of mar pa and was able to erect the Great Sepulchre (gdung khang chen mo). In the temple he erected a silver tomb and placed the relics inside it. Till the present day the neighbourhood benefits by their blessing.

He has also met rwa lo, 'spa tshab, gnyal gyi bya lo zla ba 'od zer, sud phu lo tsa ba ‘byung gnas rgyal mtshan, gnyan lo, zangs dkar 'phags pa shes rab, ba ri to tsa ba and rma lo tsa ba. His father said in his Last Will that he had to study the Cycle of Hevajra under ram. Accordingly he proceeded to gtsang to the residence of ram, but they did not receive him in a proper manner, and he returned back and studied under rngog.

vii. Two systems of exposition of the Hevajra-tantra

Later, there appeared two systems (of Hevajra), one called the ram system and the other called the rngog system. The All-knowing chos sku' od zer wrote a treatise in which he tried to combine the theories of both ram and rngog. The followers of ram used to say: "ram was a great scholar" (%) He used to debate with the paṇḍita 'bum phrag gsum pa (brtan skyong, or Sthirapāla) and defeated him. Rngog chos rdor had a beautiful mudrā or Tantric assistant and he offered her to ram (in order to obtain from him instruction in the Cycle of Hevajra). When ram was expounding (the Hevajra system) and added to it passages from the jam dpal gsang ldan^[9] and other Tantras, rngog said: "Pray give me the pure teaching of Master mar pa." He thus received the reaching by compelling this teacher and in later times his own exposition (of the Cycle of Hevajra) was distinguished by purity.

His son mdo sde studied the system under rngog and thus arose this confusion in the exposition (of the system). Ram also preached extensively the (Hevajra) Tantra. His nephew ram rdo rje btsan and others, as well as the scholar rgya nam, became his disciples. Tre bo mgon po was the first to visit rgya nam for debating, but then he discovered his inability to conduct the debate and became the latter’s disciple. During his initiation into the Cycle of Hevajra by rgya nam, his tooth peg (so shing, dantaka) floated in the air.^[10] He thought to himself: "Though I have faith in the Guhyasamāja Tantra, my karmic bound (las 'brel) is with the Cycle of Hevajra." rgya nam also composed a commentary on the Hevajra-Tantra. This commentary tre bo studied by heart and later taught it extensively. One of tre bo’s disciples, named chos la dga' also composed a commentary on the (Hevajra-Tantra), which followed the interpretation of ram. Snye mdo, the All Knowing, also studied the ram system under gnyan rdo rje seng ge, a disciple of tre bo. His own follower kun dga' don grub and others continued the exposition of the (Hevajra-Tantra).^[11]

viii. Rngog mdo sde’s disciples, consort, and hereditary lineage

Rngog mdo sde had the following disciples: rtsags Dharmarāja, 'gar bkra shis rin chen, 'tshe'u dar ba, mal yer pa ba, tre bo mgon po, ngor rje kun dga' ‘od, gshen pa rdo rje seng ge, mnyam med shAkya ye shes, cog ro chos rgyal, lha phyug mkhar ba, sdo tsha chos sku, dran ston mtha' brel, lho nag, rgyal tsha rin chen rngon po and others. When rngog mdo sde (it seems that he had been named after the elder son of mar pa who had been his father’s teacher) was residing at gtsan chu mig, one night when he was about to go to the residence of a mudrā, a female siddha named jo mo sgre mo ("Old Lady") came to his place and said: "If you go to-night, you may meet with an accident! But if you go the next night, an extraordinary son will be born to you." sbug ye rgyal, a former incarnation of rngog, was the teacher who had ordained jo mo sgre mo as a nun. Because of this, she held mdo sde in high esteem. This sgre mo was a great siddhā, and lived long. It is said that Vimalamitra had entrusted to her many Vajrayānic Tantras.

Sgre mo’s prophecy came true, and a son named gtsan tsha jo tshul was born to him. He (gtsan tsha lo tshul) was born when his father was 26 in the year Wood-Female-Sheep (shing mo lug 1115 A.D.), and was given the name of tshul khrims shes rab. He died at the age of 44 in the year Earth-Male-Tiger (sa pho stag 1158 A.D.). The son of jo tshul was rngog kun dga' rdo rje. He was born in the year Fire-Female-Ox (me mo glang 1157 A.D.). He attended on mes (grandfather) mdo sde, mche'u dar re of lho nag lha mo, dpal chen go bo, the siddha sol po ba and on mal nag mo. He founded the monastery of spre'u zhing. When he was ten, his grandfather passed away. He himself died at the age of 78 in the year Wood-Male-Horse (shing pho rta 1234 A.D.). Gzi brjid grags pa, son of kun dga’ was born in the year Water-Male-Dog (chu pho khyi 1202 A.D.) when his father was 46. He studied thoroughly the doctrine under his father and was ordained by ba char ba, a disciple of bya 'dul. He followed on lo ras, la drug, sgrol sgom mdo chen pa and others, and built the `northern' palace (gzims khang) and a vihāra. He also transported there the tomb of Master mar pa and acted as abbot (of the monastery). He died at the age of 8o in the year Iron-Female-Serpent (lcags mo sbrul 1281 A.D.).

His younger brother the ācārya rgyal po dga' was born in the year Wood-Female-Ox (shing mo glang 1205 A.D.) and died at the age of 80 in the year Wood-Male-Ape (shing pho spre'u 1284 A.D.).

His son the ācārya seng ge sgra was born in the year Wood-Female-Sheep (shing mo lug 1235 A.D.) when his father was 31. He died at the age of 74 in the year Earth-Male-Ape (sa pho spre’u 1308 A.D.) His younger brother the bla ma rin chen bzang po was born in the year Water-Female-Hare (chu mo yos 1243 A.D) when his father was 39. He studied the doctrine under his uncle gzi brjid and at the age of 10 preached himself the Doctrine. At the age of 18, he was ordained as novice at zul phu. At the age of 33 he received full monastic ordination in the presence of the upadhyāya zul phu ba chos grags dpal, the karma-ācārya 'od zer dpal and the secret preceptor (gsang ston) ye shes dpal. He studied the Doctrine with his father, the ācārya rdo rje rin chen, the ācārya bzang mo ba 'phyong po ba and the ācārya rin gzhon. When he was 27, the bla ma gzi brjid passed away.

After completing the funeral rites (of gzi brjid), he became abbot. He visited khams and toured (the province) for two years. He became a preacher of yang dgon sgom sde of 'tshal pa and priest of the royal household. He prepared a copy of the bka' 'gyur written in gold. (During his tenure of office) the temples and monastery increased (in size). He honoured and supported numerous monastic congregations, headed by those of spel bzi, zul and skyor (zul phu and skyor mo lung). He gave to all the interconnected monastic establishments of dbus and gtsang their respective shares. He was known as a manifestation of mar pa and the excellence of his life knew no measures. When he was 42 in the year Wood-Male-Ape (shing pho spre'u 1284 A.D.) rang byung rdo rje was born. When he was 48, in the year Iron-Male-Tiger (lcags pho stag 1290 A.D.), bu rin po che (bu ston) was born. He laboured greatly for the benefit of living beings and died at the age of 77 in the year Earth-Female-Sheep (sa mo lug 1319 A.D.).

Rin chen bzang po’s younger brother, the ācārya chos rdor was born in the year Fire-Male-Horse (me pho rta 1246 A.D.) and died at the age of 66 in the year Iron-Female-Hog (lcags mo phag 1311 A.D.). The eldest of his five sons, the ācārya chos kyi rgyal mtshan was born in the year Water-Female-Sheep (chu mo lug 1283 A.D.). When he was 37, bla ma rin chen bzang po passed away. He himself died at the age of 77 in the year Earth-Female-Hog (sa mo phag 1359 A.D.). He went to Khams and there gathered numerous disciples, including the rin po che of ri bo che and others. Journeying as far as dar tshe mdo (Ta tsien lu on the Sino-Tibetan border), he received large offerings and sent them to spre'u zhing (near gyangtse), where he acted as abbot. Having met the yar klungs lo tsa ba grags pa rgyal mtshan, he heard from him the rdo rje phreng ba.^[12] The inmates of spre'u zing possess till this day the uninterrupted Lineage of the Vajramālā. Rin po che don grub dpal pa, son of the ācārya seri ge 'bum, the fourth son of the ācārya chos rdor, was born in the year Iron-Female-Sheep (lcags mo lug 1331 A.D.). When he was 29, rin po che chos rgyal ba passed away. He himself died at the age of 68 in the year Earth-Male-Tiger (sa pho stag 1398 A.D.) His son rin po che byang chub dpal pa^[13] was born in the year Iron-Male-Mouse (lcags pho byi ba 1360 A.D.) which is the year following the year of the death of the rin po che chos rgyal ba. When he was 9, rin po che don grub dpal pa died. He studied and attended on his father, and became very learned in the system of rngog.

After the death of don grub dpal pa, he occupied the abbot’s chair and used to preach annually. Some ingrate individuals slandered him to king drung chen pa, and the king had him punished. While he had no success in his work, he proceeded to meet the Great Master tsong kha pa when the latter was preaching at grum bu lung and was received with respect. Tsong kha pa inquired about his knowledge and expressed himself again and again amazed at his accomplishments. Because tsong kha pa had frequently eulogized him, great Tripiṭakadharas admired him. In this manner he gathered many scholarly disciples, such as the Dharmasvāmin bkra shis dpal ldan pa of 'bras spungs, the mahā-upādhyāya pad ma bzang po and others. The rin po che of stag lung dpal ngag gi dbang po also studied under him. Che sa sangs rgyas rgyal mtshan (che sa seems to have been an ancient title) also obtained from him the initiation according to the system of rngog.

After that he was invited by king (mi'i bdag po) grags pa ‘byung gnas who studied assiduously under him the initiation rite and the exposition of the (Hevajra) Tantra together with its precepts according to the system of rngog. Filled with great devotion, he paid (him) great homage. Ldum chung ba don grub dpal pa also studied under him. The Venerable bsod nams rnam par rgyal ba of byams gling, the great speaker dpal chos kyi grags pa and drung bsod nams rgyal mtshan also respected him for his great wisdom. He possessed a copy of the brtag gnyis (the Hevajra-Tantra), called rdo rje ma^[14] which he used to mark whenever he taught the Doctrine. I had seen 182 such marks. Meanwhile, the Lineage of preaching the gdan bzhi^[15] came to an end among the inmates of his monastery (spre'u zhing). By order of the great tsong kha pa who said: "You should at any rate preach (i.e. Obtain the permission or lung) the gdan bzhi", he obtained the permission to read the gdan bzhi from an old monk named the ācārya tshul mgon pa who was an inmate of spre'u zhing gling. In this manner he laboured a great deal for the welfare of living beings and passed away at the age of 87 in the year Fire-Male-Tiger (me mo stag 1446 A.D.). From that Fire-Male-Tiger (me mo stag 1446 A.D.) year to the present Fire-Male-Ape (1476 A.D.) 31 years have elapsed. All the descendants of rngog at spre'u zhing belong to the clan of gtsan tsha.

Now thogs med grags, son of mdo sde , of the line of rgyal tsha: He was born in the year Iron-Male-Mouse (lcags pho byi ba 1120 A.D.) when his father was 31. He lived to the age of 37 in the year Fire-Mouse (me byi ba 1156 A.D.). He was very learned in his father’s doctrines and composed many manuals. Jo 'od, a younger brother of thogs med grags, was born in the year Water-Tiger (chu stag 1122 A.D.). He lived for 25 years. His younger brother to bsod was born in the year Earth-Hen (sa bya 1129 A.D.) and lived to the age of 17. His younger sister ston chung dbang mo was born in the year Water-Ox (chu glang 1133 A.D.) and lived to the age of 13. The younger brother jo bde was born in the year Wood-Hare (sin yos 1135 A.D.), and lived to the age of 11. Rgyal tsha ra mo, son of thogs med grags, was born in the year Fire-Male-Tiger (me pho stag 1146 A.D.) when his father was 27 and lived to the age of 37 in the year Water-Male-Tiger (chu pho stag 1182 A.D.). His younger brother rdo rje seng ge was born in the year Water-Male-Ape (thu pho spre’u 1152 A.D.) when his father was 33. He died at the age of 68. When ra mo was 21 and rdor seng 15, their grandfather passed away. Ra mo had three sons lcam me, jo shAk and jo bsod. Lcam me’s son nam mkha' dbang phyug had two sons: kun dga' and dbang phyug 'bum. Kun dga’’s son was rin chen rgyal po. His sons were rin chen dpal, grags pa rgyal mtshan and kun dga' blo gros. The latter’s son was kun dga' bzang po. Rin po che bkra shis dpal pa was born in the family of the Precious byang thub dpal pa at spre'u zhing. He received ordination in his childhood and attended on the great blo gros, phel ba of rtses thang. He studied Logic and after that made a study of the doctrines of his predecessors with the Precious One (byang chub dpal pa), and became a learned man. As the Precious One himself enjoyed a very long life, and as no one came to listen to his instructions, except some persons (who came to listen to his annual preaching), he was installed (as abbot) in the lifetime of the Precious One. His son is the present abbot. From the birth of mar pa in the year Water-Mouse (chu byi ba l012 A.D.) to the present Fire-Male-Ape year (me pho spre 1476 A.D.) 465 years have elapsed. In general, the preaching of the Doctrine by such great men (mahā-puruṣa) as rtsags, a disciple of rngog mdo sde, and others spread widely. Their later followers composed commentaries which filled the valleys (of the country). This lineage of rngog was of great benefit for the preaching Lineage of mar pa. The chapter on the Lineage of rngog (7b).

Footnotes and references:

[1]:

Śrīcatuḥpīṭha-mahāyoginītantrarāja, Kg. rgyud 'bum, No. 428

[2]:

Pulla-ha-ri - phul la ha ri near Nālandā; modern Tibetan pilgrims believe that Pullahari was situated in Kāṣmīra in the neighbourhood of Śrīnagar

[3]:

śrāmaṇera

[4]:

Pradīpodyotananāma-tīka, Tg. rgyud, No. 1785.

[5]:

‘od gsal ye shes, knowledge peculiar to the third stage of the second Dhyāna. Mhvtpt. 3092.

[6]:

gur, Kg. rgyud 'bum, No. 419.

[7]:

dpal ldan bzhi pa, Kg. rgyud 'bum, No. 428.

[8]:

Hevajra/mūla/tantrarāja, Kg rgyud 'bum, No. 417.

[9]:

Ārya-Manjuśrīnāmasaṇgītisādhana, Tg. rgyud, No.2579

[10]:

A so shing or tooth peg is thrown by the disciple at the beginning of the initiation rite into the mandala or mystic sphere, and if it strikes a particular deity forming part of the parivāra or 'khor of the chief deity, this deity becomes the tutelary deity or yi dam of the disciple and he is named after the god. If the so shing misses the mandala, then the initiation rite is discontinued. The floating in the air of the tooth peg indicated that he was to obtain Buddhahood in this very life. In Tibet these tooth pegs are ornamented and painted with bright colours.

[11]:

bshad pa'i rgyung here means not the exposition of the text of the Tantra, but the bestowing of the permission to read the text, i, e. lung.

[12]:

Śrī-Vajramālābhidhānamahāyogatantrasarvatantrahṛdayaraha-syavibhaṅga, Kg. rgyud 'bum, No. 445.

[13]:

A contemporary of tsong kha pa.

[14]:

rdo rje ma was the name of his copy of the brtag gnis which was probably marked with the prints of the vajra.

[15]:

Kg. rgyud 'bum, No. 428.