Blue Annals (deb-ther sngon-po)

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

This page relates ‘Guhyasamaja Marpa system’ 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 8 (The famous Dakpo Kagyü (traditions)).

Chapter 2 - Guhyasamāja Marpa system

[Full title:  Guhyasamāja Marpa system (‘dus pa mar lugs kyi skabs. Chandra 364; Chengdu 500; Roerich 414).]

i. ‘Tshur dbang nge meets mar pa

'tshur dbang nge: the 'tshur family was one of the two clans named 'ches and 'tshur in the Lower part of dol. He was born to a father who was a great magician and belonged to a line of mantradharas. In his childhood he went to study under the kalyāṇamitra lce pa. Because of lack of means, his mother did not agree with his plans and told him:

"When you grow up, wealth will come too you. Then you will be able to study, but now return to your own house."

The son replied:

"All scholars were created through difficulties and exertions! Do not hinder me in my religious studies! When I shall obtain Englightenment, I shall not eject you because of affection."

He greatly exerted himself in the study of the Doctrine and later his fortune increased.

Once he asked copyists engaged in the copying of a 'bum (ŚatasāhaŚrīkā-Prajñāpāramitā):

"Who is the greatest in possession of the hidden precepts of the Guhyasamāja nowadays?"

The copyists replied: "mar pa lho brag pa is the greatest!"

Faith was born in him and he at first proceeded to lho brag, having taken with him some presents to interview mar pa and asked him to bestow on him the precepts of the Guhyasamāja Tantra.

Mar pa said:

"You are endowed with great magic power! My cousin named mar pa mon nag is greatly harming me. You should perform a magic rite (against him). Should your magic be successful, I shall immediately instruct you (in the Doctrine)."

'Tshur spent one month in retirement and the signs of magic stood out extraordinarily clearly.

He accordingly informed mar pa that

"on the last day of such and such a month, (mar pa mon nag) would perish and that mar pa could tell him about the date."

Master mar pa then said to mar pa mon nag:

"You just wait till the last day of such and such a month!"

On the last day of the month (mar pa mon nag) happened to stand near a wall and said (to himself):

"To day is the date (fixed) by bla ma mar pa’s magic."

Immediately after that, a stone, which was lying on the wooden edge of the upper storey of the house, was carried down by wind together with the wooden edge, and struck his head and killed him. Bla ma mar pa was pleased and bestowed on 'tshur the lesser precepts, as well as promised to bestow on him complete instructions. Later 'tshur invited mar pa to his own place in Lower dol. Mar pa bestowed on him the complete precepts of the Pañcakrama (i.e. The five stages of meditation according to the system of the Guhyasamāja)[1] and the Tantra itself (Guhyasamāja).Further, Master mar pa was learned in the methods of teaching of Jinadatta[2] , Sthagana[3] and in that of the shim pa'i me tog[4] which belonged to the school of Jñānapāda (ye shes zabs), but in these texts the meaning of the (Guhyasamāja) Tantra was not explained in relation to meditative practice, hence he held in high esteem the precepts of the single Tantra (i.e. The Guhyasamāja without commentary) taught by nA ro pa.

When 'tshur had finished his studies, he held a Tantric feast (gaṇacakra), during which Master mar pa sang a song which told about his search for the Doctrine in India and the difficulties experienced by him.

”Thus you will be able to understand my difficulties (in search), of the Doctrine. Meditate on it and do not be idle!"

ii. ‘Tshur’s disciples

Mar pa then visited lho brag. 'tshur’s name was dbang gi rdo rje. Though his disciples were numerous, the chief among them were: ro mnyam rdo rje, a native of khams, mgon gad pa kIrti and ches ston bsod nams rgyal mtshan.

Now khams pa ro mnyam rdo rje: He proceeded to India in search of the Guhyasamāja. He was anxious to listen to its exposition by Master mai tri pa, but the latter had died, and because of this he was unable to meet him. Because of his inability to find another teacher who could expound (the Guhyasamāja to him, he thought of studying it under mar pa and therefore returned to Tibet.

On his way, he met two a tsa ras (<ācārya) and asked them: "You two, where are you going?"

They replied:

"We are going to attend (the exposition of the text) of the Guhyasamāja by 'tshur"

He understood then that Master mar pa had passed away. He then studied the Tantra under 'tshur in company with 'khon gad pa kIrti. 'tshur bestowed on them the (Guhyasamāja) Tantra together with the precepts. Khams pa composed a commentary on the Tantra (Guhyasamāja) according to the system of 'tshur. He appears also to have composed a treatise on the rite of initiation according to his commentary. The text appears to be identical with the text on the rite of maṇḍala composed by the ācārya Nāgārjuna (klu sgrub).[5] In connection with this text, he also wrote a summary (spyi dor) of the (Guhyasamāja) commentary which had been composed by Master mar pa. This "Large" gnyis med rnam rgyal[6] was believed by chag lo tsa ba, bu ston and others to be a spurious text written by later Tibetan scholars, and some had even said that it had been composed by rgya pho ba lung pa. However, in the commentary on the Guhyasamāja written by khams pa ro mnyam, there are quotations from the "Large" gnyis med rnam rgyal, so in any case it could not have been composed by rgya pho ba lung pa (who lived after ro mnam). This 'khon gad pa kIrti attended for a long time on man ra seng ge rgyal mtshan, and was a learned disciple in the Guhyasamāja according to the method of Nāgārjuna.

He thought:

"If I could only obtain its precepts, I would then practise meditation."

He then heard that 'tshur possessed the hidden precepts and went to see him. He brought as presents a horse and some provisions, but (as his presents were not considered adequate), he was not allowed to meet ('tshur) during the day, and only met him at dusk. (Inside the cell) he saw a corpulent bla ma, and as soon as he saw him, a strong faith, which did not distinguish between Heaven and Earth, was born in him. He offered him the horse and some pigment. Later he practised meditation according to the Pañcakrama and attained the mystic trance during which he understood all external objects to be of an illusory nature (māyā-upāmā-samādhi). He had also visions of numerous spheres of Buddhas and taught (the system) to bya khang pa bsod nams rin chen. Bya khang pa and 'khon were brothers from one mother. He first attended on bya khang pa, but later he had faith in 'khon, and received from him the hidden precepts of the Pañcakrama.

He pleased 'khon who told him:

"This hidden precept of mine is similar to a horse tied up for feeding. It is similar to a hog digging violently in summer! I, the Teacher, having become Master of the Doctrine, must bestow it on you!"

In this manner 'khon gladly bestowed precepts on him and pronounced an oath (saying, that the precepts were complete. In ancient times Nepalese and Tibetan teachers used to give an oath on the completion of the bestowing of hidden precepts. This custom still exists in some parts of Amdo and Khams). Bya khan pa practised them and attained the māyā-upāma-samádhi, and his male organ was drawn inside (according to a Tantric belief the drawing inside of the male organ caused the uṣīśa or protuberance on the crown of the head to come forth). At the time of his death a protuberance appeared on the crown of his head. He said on his deathbed: "Do not cremate my body!" The body was accordingly placed in the chapel of thur la, facing westwards (towards srad). Due to this auspicious omen, conditions (on the neighbourhood) became peaceful and no harm arose, whereas formerly people used to say: that rgya mkhar stod (name of a place) could not stand up against the horsemen (i.e. Robbers) of srad. "He taught to tshul khrims skyabs of thur la, who became learned in all the Sūtras and Tantras.

For 12 years he sat on a mat meditating without putting on his belt (i.e. He did not go out of his cell) and developed supernatural powers (siddhi). Having attained steadfastness in the degree of Utpannakrama, he had vivid visions of gods. Signs of the Sampannakrama degree manifested themselves and be became expert in the recitation of the Vajra formula (rdo rje bzlas pa).[7] All external objects appeared (to him) illusory and his mind constantly dwelt in a state characterized by brilliancy. He dwelt in the trance of Yuganaddha (zung jug), which drove away all thoughts of differentiation. He was living like a Buddha. He taught the system to than pe ba 'phags pa skyabs. The latter on receiving ordination, studied hard (lit.”till the ground seemed red"). Then having perceived, the meaning of both the Utpannakrama and Sampannakrama degrees, and excellent mystic trance and understanding were born in him. At the time of his death, many wonderful signs took place, such as three circles of rainbows (which were observed) surrounding his house and others.

He taught to gser sdings pa gzhon nu 'od, who belonged to the family of monks of sum pa skyil mkhar. In his childhood he was ordained in the presence of 'dul dkar gzhon nu tshul khrims. He heard much (the exposition) of the lam rim (Bodhipathapradipa) and its hidden precepts handed down in the Lineage of the Venerable Master (Atīśa), and (the precepts) became impressed on his mind. He obtained final monastic ordination in the presence of the upādhyāya gtsang nag pa and others, and became a great Vidyādhara. He studied extensively the texts belonging to the Vinaya class. On one occasion he visited grub thabs dpon, (on the way) his feet ached and he rested at sna rips of sab, during which glang mo che pa entertained him.

Glang ma che pa said:

"Teacher! Do you know the system of Nāgārjuna (the Guhyasamāja according to the system of Nāgārjuna)?"

Gser sdings pa replied:

"Where can one find upādhyāyas having knowledge of the Guhyasamāja according to the system of Nāgārjuna?"

Glang mo ches pa exclaimed:

"The old woman of lha sa did not see lha sa! (meaning: you did not see the teacher who resided besides you). Did you not hear there was a scholar learned in the Guhyasamāja according to the system of Nāgārjuna and a tree of Vajrayāna at thur la?"

He (gser sdings pa) felt somewhat ashamed. On his return, he asked the ācārya gtsang pa to intercede before 'phags pa to give him instructions. 'phags pa said: "I shall do everything for him presently!" (kho bo la ma thogs pa cig bgyid, lit.”I shall relieve myself of my duties towards him") and he gave him a complete exposition of the basic (Samāja) text and its hidden precepts. Further, since he had mastered many doctrines, he gave them freely away. (Without being asked) he also practised the Pañcakrama by remaining immured. Futher, he obtained the "Six Doctrines" of nA ro pa and the guide to the Mahāmudrā from a direct disciple of the Master sgam po pa named log phug pa. Gtsan pa sar bo, who was engaged in the teaching of the Mādhyamika system, once asked him to become his assistant preacher, and he agreed to do so, but then discovered that others had become jealous, and so he went away to spa gro of mon (in Bhutan) and other places. From there, he proceeded via bum thang (Bhutan) to gro bo lung. He also stayed at many holy places, such as sgrags yang rdzong, rtsibs ri of rgyal (near sel dkar rdzong) and other localities. He said that "at those places knowledge was born in him".

Later, 'when the kha che paN chen (Śākyaśrī) came to Tibet, they met at klas mo che and he put to the paṇḍita six or seven questions on Doctrine. Later he settled at ser bu dben tsha and founded the monastery of gser ldings. He used to be interviewed by all scholars and was honoured by all the great men (of his time). He also composed numerous treatises equal in numbers to the three classes of the Prajnāpāramitā. After founding gser ldings, on the expiration of nine years, he performed the rite of producing a son (he had intercourse) with the nun shes rab rgyan of 'gar, a sister of his disciple 'gar grags pa dbang phyug, and 'gar btsun ma (nun) became pregnant.

Later, during an assembly of the congregation, he insisted that the pregnant woman and the man who had caused pregnancy should be both expelled (from the monastery). The pregnant woman went to live in another place and gave birth to a child, who was able from his birth to imitate the recitation of holy scriptures. When the child was about to leave the mother’s womb, the mother saw the 32 gods of the Samāja coming out of her body.

When the child was playing, people used to say: "O beloved son of the lady! What is your name?" and the mother replied: "bdag med rdo rje," and thus he became known as bdag med rdo rje. When he was five, he was characterized by an extraordinary behaviour, and 'phags pa (gser sdings pa) thought that the time for the revealing of the secret (gsan brtol ba) had come. He therefore prepared tea to offer to the congregation, as an apology for his own misdeed. The teacher then placed bdag med rdo rje in front (of himself) and made him listen to the exposition off the Doctrine.

After several days, gser ldings pa scolded bdag med rdo rje, saying:

"O bdag med rdo rje, do you feel contempt towards me or my doctrine?"

The child sat crouching and joined his hands (before his chest) and asked him: "What do you mean?"

The bla ma replied:

"When I begin to preach, you begin to play. When I finish the lesson, you also finish playing."

The boy replied.:

"While listening to the doctrine with one’s ears, what harm is there in playing with one’s hands and feet?"

"Well then", said the bla ma, "repeat the lesson!" and the boy repeated all the lessons which he heard during three days without omitting even one word. All felt amazed and thought that he must be a great incarnation. Then the bla ma (gser sdings pa) admitted him as his son.

Till that time in the colophons of books composed by him, he used to write: "written by the monk gzhon nu 'od," but from that time onwards he wrote: "composed by the yogeśvara gzhon nu 'od."

This bdag med rdo rje on ordination received the name of chos kyi 'od zer, and 'gro ba'i mgon po 'phags pa gave him the name of chos sku 'od zer. When he visited religious schools, he became known to be able to memorize a text after listening to it only once. Others had investigated it in order to find out whether this was true, and it proved to be true. He possessed many such faculties and these are too many to enumerate them here. They can be found in his Life-story written by kun spans zang. They can also be found in the accounts on the Spiritual Lineage of the Kālacakra. Having attended for a long time on his father, he obtained all (these) qualities. The All-knowing 'phags ‘od, who was endowed with many faculties, received the Doctrine from him. From him obtained (it) bu rin po che.

iii. Bu rin po che

When bu rin po che was studying the Kālacakra system under the bla ma rdo rje rgyal mtshan, he said to the bla ma:

"I wished to listen to these doctrines of yoga, but I was unable to find a teacher".

Rdo rje rgyal mtshan replied:

"Well, I have a friend, the bla ma 'phags 'od, listen to (his exposition of the system)!"

After that, when bu ston came to za lu, he inquired about 'phags 'od, and the inmates of the monastery, thinking that he was asking about the other 'phags 'od, replied: "He possesses great knowledge, but he does not observe the moral precepts", and bu (ston) felt disgusted. Later, he heard that the real 'phags 'od was meditating in a small house at thu gud. He sent a messenger asking for permission to attend (his) classes on the system.

'Phags pa replied: "He is the master of a large monastic establishment, how can this small hut of mine accommodate him. I myself will proceed to his place", and journeyed to za lu. Bu ston heard from him many doctrines.

Especially when they were studying the Guhyasamāja and its commentary, 'phags pa said to him

"You are a scholar, and you do not require an explanation of the words rgya and gar (rgya gar or India, by this 'phags pa meant that there was no need of a word for word interpretation of the text). I shall give you a brief exposition of the system, thus enabling you to study a large number of doctrines within a short time".

Bu ston replied that he had a great desire (to study the Guhyasamāja) and asked the bla ma to give him a detailed exposition of the system. 'phags

Pa said:

"A! Then this will not do! First you must be guided by the Pañcakrama; after that, I shall expound the system to you, otherwise you will have difficulties in understanding the Guhyasamājatantra".

For six months bu ston practised meditation on the Pañcakrama, and saw many wonderful signs, such as Buddhas and Bodhisattvas plunged in transit meditation, etc.

After that he broke his retirement. Bu ston asked the bla ma

"I have heard that you had given an order to (your disciples) not to write a manual on this system. Please do not impress this order on me".

'Phags pa replied:

"In general, whenever a manual was composed, it became a mere permission, and omitted all practice (of meditation). Shall I preach it in order to obtain provisions (meaning ‘could I do it for the sake of money only?'). I prefer to become a beggar, than to do such a thing! (A beggar) armed with a stick to which a knee bone is attached and to smash with it the jaw of a dog,"

and saying so he waved his hands. Following the bla ma’s advice, bu ston did not compose a manual (of the system), but he did not forget the object of meditation. Later, he wrote it down at the request of the holy bla ma dam pa bsod nams rgyal mtshan.[8]

From the All-knowing 'phags pa, bu rin po che obtained the initiation into the Yoga-Tantra, the exposition of the commentary on the Tantra, together with its hidden precepts and the Guhyasamāja Cycle according to the systems of mar pa and 'gos lo tsa ba.

On the completion of his studies, bu rin po che gathered all that he possessed and presented numerous offerings to 'phags pa, but the latter declined to accept them, saying:

"These objects are not needed by me! You, who look after this troublesome monastery, will need them! You must promise me to teach these doctrines of mine till your death!"

He then gave him permission to compose a manual on the Yoga-Tantra, and one on the Guhyasamāja according to the method of Nāgārjuna.[9] Later bu rin po che used to say:

"If I had practised meditation, I would have become one similar to man lungs guru! But I could not transgress the order of 'phags pa and therefore spent my life in teaching."

Bu ston was considered to be the greatest Tibetan scholar in the Yoga-Tantra. Since that time, the teaching of the guide book on the Pañcakrama has been handed down till the present time in regular succession by numerous kalyāṇa-mitras, such as the Dharmasvāmin bla ma dam pa and others.

The great tsong kha pa expressed doubt about the hidden precepts of the Pañcakrama composed by bu rin po che, and the hidden precepts of gser ldings pa on which the former were based. In general, tsong kha pa made a thorough investigation of the Tantras and Sūtras, and in particular (he investigated) the mūla-tantra of the Guhyasamāja and its Ākhyā-Tantras,[10] as well as the great commentaries which had originated in India, and Tibetan theories (on the subject). He composed a guide book on the Pañcakrama and the rim lnga gsal ba'i sgron me which explained in details the subject (of the Pañcakrama). In this manner he revived the system of the Samāja which had fallen into decay. Again, the exposition of the Tantra (without its commentaries and Ākhyā-Tantra) was obtained by mi nag zang zung and la ba pa from 'khon gad pa kIrti. From these three the Dharmarāja rin chen gling pa obtained it. Further, khams pa ro mnyam rdo rje. He handed it down to rgyal lung phu ba chen po, the latter to me lha khan sna ba. The latter to rgyal lung phu ba, the "Junior." From the latter the system was obtained by the Dharmarāja rin chen gling pa.

Since the year Earth-Male-Tiger (sa pho stag 1098 A.D.) which followed the year of the death of mar pa (1097 A.D.), to the year Earth-Male-Ape (sa pho spre’u 1188 A.D.), when the Dharmarāja rin chen gling pa passed away, 95 years have passed. In this year gling ras also passed away. Rgya pho ba lung pa obtained the system from rin chen gling pa. Snye mdo, the All-knowing, aged 41, came to ru mtshams pho ba lung and met rgya pho ba lung pa. He studied under him the exposition of Tantra of the Guhyasamāja and its Ākhyā-Tantra, the great Advayavajra Tantra.[11] Next year, he came again, and brought offerings, and obtained initiation of the gnyis med rnam rgyal rigs bsdus chen po[12] and the exposition of the Hevajra-Tantra according to the system of mes together with hidden precepts. He also studied the Tantras, initiation rites and hidden precepts belonging to the Tantra class. The Chapter on the Guhyasamāja according to the system of mar pa.

Footnotes and references:


The five stages of meditation according to the Guhyasamāja are: (1) lus dben, solitude of body. (2) nag dben, solitude of speech. (3) sems dben, solitude of Mind. (4) the Shining / ābhāsvara, 'od gsal/. (5) yuganaddha, zung 'jug, or Supreme Enlightenment, Buddhahood. The utpannakrama degree corresponds to the first half of the lus dben stage. The second half of the lus dben stage and the next three stages correspond to the sampannakrama degree. The stage of yuganaddha is characterised by the merging of the physical body into the mental body which, according to the Guhyasamāja Tantra, means the attainment of Supreme Enlightenment or Buddhahood. The Five Stages of meditation or Pañcakrama are expounded in the Cycles of the Guhyasamāja, Hevajra and Saṃvara.


rgyal bas byin, the Śrī-Guhyasamājatantrapañjika-nāma, Tg. rgyud, No. 1847.


tha ga na, the Śrī-Guhyasamājatantravivaraṇa, Tg. rgyud, No. 1845.


Kusumāñjaliguhyasamājani-bandha-nāma, Tg. rgyud, No. 1851.


Śrī-Guhyasamājamaṇḍalavidhī, Tg. rgyud, No. 1798


Śrīsarvatathāgataguhyatantrayogamahārājādvayasamatāvijaya-nāmavajraśrīvaramahākalpādi, Kg. rgyud 'bum, No.453, or the gnyis med rnam rgyal chen po, translated by Jñānagarbha (ye ses sning po) and mar pa chos kyi blo gros (and not grags pa as printed in the Tōhoku Catalogue of the Tibetan Buddhist Canon, 1934, p. 81).

According to bu ston (bu ston chos 'byung, bu ston gsung `bum, vol. XXIV/,Ya/fl. 177b):

"the gnyis su med pa mnam pa nyid rnam par rgyal ba, the Ākhyā Tantra (bshad rgyud) of the Śrī-Guhyasamāja, had been translated by chos kyi blo gros. About it chag chos rje dpal (i.e. the chag lo tsa ba) and others had said that it had been altered by Tibetans. But the gnyis med rnam rgyal from which many passages had been quoted in the na ro 'grel chen and the ngags log su 'byin by rin chen bzang po ("Refutation of Heretical Tantras", a text containing refutations of rnying ms pa Tantras) represents a genuine rnyis med rnam rgyal, somewhat smaller in size, than the above text. The above text had been composed by rgya pho ba lung pa. Some maintained that the above gnyis med rnam rgyal was a genuine work, because it had been translated by Smṛti."

These two Tantras are generally known by the names of gnyis med rnam rgyal then po and gnyis med rnam rgyal chung ba. Bu ston maintained that the "Large" gnyis med rnam rgyal was not a genuine Tantra and in order to prove his point of view, translated several pages from the "Lesser"

Gnyis med rnam rgyal. rgyud 'bum dkar shag, bu ston gsung 'bum, vol. XXVI (La),fl.5b:

"The Ākhyā Tantra of the Samāja, the gnyis su med pa mnyam pa nyid rnam par rgyal ba zes bya ba'i rtog pa'i rgyal po chen po, in 22 chapters, was translated by me. It being incomplete in the middle, it was of no great use, but I did the translation in order to prove that the text which contained 77 chapters and was considered to represent the gnyis med rnam rgyal, was not the gnyis med rnam rgyal".

The gnyis med rnam rgyal chung ba (Ārya-Advayasamatāvijayākhyākalpamahārāja, Kg. Rgyud 'bum, No. 452) translated by bu ston rin chen grub is found in a complete translation in the existing editions of the Tibetan bka’ ‘gyur, because gung mgon po skyabs had, at the request of the Emperor K'ang hsi translated the pages, left untranslated by bu ston, from the Chinese text. Rev. Dge 'dun chos 'phel informs me that he had seen the incomplete Sanskrit original manuscript at zwa lu among the books which had belonged to bu ston rin po che, this proving the correctness of bu ston’s statement quoted above. Bu ston’s refusal to accept the "Large" gnyis med rnam rgyal as a genuine work caused many attacks on him by Tibetan scholars.


Oṃ Aḥ Hūṃ; this means that he practised breath control accompanied by the recitation of the Oṃ Aḥ Hūṃ formula, in which Oṃ signifies inspiration, Aḥ a natural interval between inspiration and expiration, and Hūṃ expiration. At the beginning of the practice Oṃ is always long, Hūṃ somewhat shorter, and Aḥ short. At the end only Aḥ remains, and both Oṃ and Hūṃ vanish.


rim lnga'i dmar khrid, bu ston gsun 'bum, Vol. X (tha), fol. 21a:

'Bla ma grags chen pa said to my Teacher:

"I am old. It is difficult for me to memorize the proper meaning and terms. Even, when I succeeded in memorizing (the text), I forgot it quickly. Therefore having offered prayers to the Teacher, Tutelary Deities and Ḍākinīs, you should in any case write down notes."

Grags chen pa has the Teacher of my Teacher, and therefore, my Teacher was unable to disregard his orders. However he was unable to write it down, being bound by a vow imposed on him by his former teachers. He therefore only wrote its index. As I had heard the above story previously, I have earnestly requested him not to impress this vow on me, while studying the Guide (to the Pañcakrama).

My Teacher then said to me:

"the writing down of oral precepts is in general similar to the dethronement of a king, or to a king roaming aimlessly through a village. There are many objections to it. The effectiveness of the precepts will vanish. When a man will find this book, he will think that it was not necessary for him to obtain the oral precepts, and that he could obtain them through reading (the book). In the end the exposition of oral precepts would become a mere recitation. In short it would cause the disappearance of oral precepts. If you are anxious to do it (i.e. To write it down,), do it. But, pray do not attempt to change it into a mere recitation! You should not show avarice in regard to this doctrine towards those who had abandoned the World, and were searching after the Doctrine. You should give them the oral precepts complete with heart and limbs. You should not destroy the oral precepts. You should not give them to those who had not the intention of practising them, and who were only trying to obtain a large number of permissions to read the text (lung), who pretended in front of worldly people to be religious hermits and scholars, for profound precepts are useless to them. Do not squander precepts for food and clothing. I prefer to become a beggar who smashes dog jaws and knock at the doors of others,"

saying so, the Teacher waved his hands. I felt that his words were true, and abandoned my intention of writing them down. Though I was unable to practise them, I did not forget the main points of the precepts. Then the Dharmasvāmin bsod nams rgyal mtshan dpal bpad po, the great Mañjuśrī, requested me to write them down. I, unable to refuse his repeated requests, and being afraid to forget them, caused them to be written down by the monk rin chen grub........May the Teacher and the Tutelary Deities forgive me! I shall object to the showing of the book to those who did not practise meditation. May Vajradhara split the heads of those who granted permission (lung) to such individuals!"


bu ston gsun 'bum, vol. IX/Ta./Manuals of the Yoga Tantra are contained in vols. XI-XIV of the "Collection of Works."


Kg, tgyud 'bum, Nos. 444-7, 450, 451, 452.


gnyis med rnam rgyal, Kg. rgyud, No. 453


Kg. rgyud 'bum, No. 453

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