Chapter 3 - Oral Tradition of Saṃvara and the Ras chung pa (Rechungpa)

[Full title: Saṃvara oral lineage and Rechung oral lineage (bde mchog snyan brgyud dang ras chung snyan brgyud kyi skabs. Chandra 373; Chengdu 511; Roerich 427).]

i. Rnal ‘byor gyi dbang phyug mid la ras pa

The yogeśvara (rnal 'byor gyi dbang phyug) mid la ras pa: At lngag stag ris there had been a man belonging to the clan of khyung po and the family of mid la. Once in a gamble he lost all his landed property and had to leave his native place. He settled in ko ron sa. Among his descendants there were two named mid la sher rgyal and g. Yung rgyal. The Venerable One (rje btsun) was born in the year Iron-Male-Dragon (lcags pho 'brug 1040 A.D.) as son of sher rgyal and myan gza' dkar rgyan. He was given the name of thos pa dga'. Soon after, his father passed away. At that time the Venerable One’s mother was 24, and was forced to become the wife of the son of the uncle (this is not mentioned in the rnam thar of mid la ras pa). She did not agree;and the uncle became angry and took away all her property. They were left in poverty. On one occasion the Venerable One partook of wine in the house of the teacher klu brgyad pa who had taught him reading, and was coming back singing.

The mother was displeased with him and told him:

"How could a son like you be born to father sher rgyal! Can you still think of songs amidst the conditions in which we, mother and son, have found ourselves? Now you must proceed to dbus and gtsang, and study the magic art under an expert magician, and then destroy all our enemies!"

The Venerable One replied: "Well mother I shall follow your words!"

The mother gave him adequate provisions according to her means and while he was waiting for some companions on the border of the dpal me dpal thang, he came across a reliable companion and proceeded (on his journey). When he made inquiries as to who possessed the greatest magic power, he was told that in lar klungs there was one named gnyags g. Yung ston khro rgyal.

He offered him whatever things he possessed, with the words:

"I have come from la stod. I am oppressed and weak, and have come to ask for instruction in magic".

Gnyags began to boast greatly about his magic powers.

Mid la began the study of magic in the company of five other students and spent one year there. After completing their studies of hidden precepts, which were described as magic his fellow students being satisfied with these left the place, and the Venerable One saw them off, and when he returned, the teacher said to him:

"You did not go?" mid la replied:

"They have studied magic only as a pastime, but I, being oppressed, wish to study in real earnest, and therefore shall not go till I get the genuine precepts."

The teacher then said to him:

"Well! I and lha rje snubs chung of gtsang rong have exchanged magic for the art of sending a hail storm (ser ba). I used to send him those who had come here to study magic, and he used to send me those who had come to acquire the art of creating hail storms. You go to snubs chung and study the art of true magic."

He gave him some provisions and a letter in which he wrote: "This son of mine merits pity! Pray teach him real magic."

When mid la came to snubs chung, the latter said to him

"Well, are you able to retire to a solitary place for the sake of practising magic"?

Mid la replied that he could do so. He then prepared an (underground cell and practised magic inside it. During 14 days perfect signs of magic stood out clearly.

The teacher having perceived it, went (to see) mid la, and said:

"thos pa dga'! Come to the door! Yesterday dakiṇīs and religious protectors appeared (before me) having assumed a victorious aspect similar to the disk of the moon, and showed the sign of killing thirty two enemies. Now you should make an offering to the religious protectors and offer thanksgiving".

At that time the son of the uncle g. Yung rgyal was taking a wife, and the marriage ceremony was being performed. The house suddenly crumbled down and 35 persons perished underneath, but the uncle and aunt escaped. Then mid la received from snubs chung numerous instructions in the Guhyagarbha, etc.

He thought: "I have listened to the words of my mother and have amassed such great sins", and thinking so, he felt sad. His mother sent him a letter, saying that a true son had been born to father mid la sher rgyal (shes rab rgyal mtshan) and that thirty five enemies had perished simultaneously.

”I feel satisfied at this. But the countrymen feel enmity towards me. You should send a hailstorm with hail of the size of three lumps of clay. Should this happen, I shall not feel regret, even if I were to die".

The teacher on reading through the letter, told mid la: "Well then, go to g. Yung ston".

Mid la proceeded there and related the matter to g. Yung ston.

The teacher (gyung ston) made him retire to a solitary place in a cave of lan 'khar nang and to perform there the rite of producing hail storms. Before a month had passed, perfect signs of the rite of producing a hail storm stood out clearly. Having selected the proper season (of harvesting), he proceeded to his native place, accompanied by a courageous servant off his teacher. During one night he buried several hail producing charts in several fields, and then retired to the summit of a mountain. He insisted on his innocence (before his tutelary deity) and wept loudly. A strong hail storm took place, which changed mountain valleys into ravines. The country folk saw them on the summit of the mountain. The Venerable One fled first and told his companion to rejoin him at ding ri.

When the country militia had reached the summit, the servant said:

"I am thos pa dga'! You had shown enmity towards our family. Now are you happy? I shall create such conditions that even a single man will find it difficult to dwell in this locality",

and he dashed into the midst of the militiamen, but no one dared seize him. Then both of them proceeded to dbus and gtsang. Mid la took up residence with lha rje snubs chung and the servant proceeded to yar klungs. Mid la had a strong longing for religion, but could not reveal it to his teacher.

One day a wealthy supporter of the teacher died, and this made the teacher sad, and he said:

"thos pa dga'! I We have amassed great sins! You should consecrate yourself to true religion and liberate me also. Or, I shall practise religion, and you will furnish me with provisions."

(Mid la) replied: "Well, I shall practise the true religion".

Then (mid la) obtained the Mahāsanti (rdzogs pa chen po) doctrine from 'bre ston lha dga' at rong.

Mid la did not even obtain the power of meditation, and 'bre ston said to him:

"I had boasted of my doctrine, and you also had become idle, and thus we were unsuccessful! Now, one named mar pa lo tsa ba, a disciple of the Master nA ro and Mai trI, resides at chu khyer in Upper lho. He is a man who is able to introduce the mind of disciples to the Mother of Ultimate Essence by performing rites (rites of initiation) Go there!"

(Mid la) felt joy on hearing (mar pa’s) name pronounced and proceeded to chu khyer.

On seeing the face of the teacher (mar pa), his mood changed. The bla ma mar pa made him build numerous stone walls, and plough his fields, etc. Mid la showed great diligence in the carriage of stones, till his back became bruised. While he was labouring, the bla ma used to bestow initiations on numerous important personalities and his disciples, such as 'tshur, rngog and others. Mid la, believing that he should also be admitted to initiations, requested mar pa, but mar pa refused to give him anything. Mar pa’s wife could not stand it any longer, and sent (mid la) to rngog with a present of a ruby, held dear by nA ro pa, and a letter in which it was said that "since the teacher (mar pa) was very busy, you should impart precepts on him (mid la)".

When the Venerable One reached gzhung ri bo, rngog said to him:

"My cattle had been taken away by the yal mo bas! Send a hail storm (to destroy them)".

Mid la sent a hail storm, and returning to rngog, said to him:

"I had come here for the sake of religion! But, instead, I was compelled to perform sinful deeds!"

rngog said: "Never mind!" and then bestowed on him the hidden precepts of the upāya-mārga. He also made mid la reside in a solitary cave.

After that rngog received an order from the Great lo tsa ba (mar pa), which said:

"My nine story house has been completed. You should send some tamarisk bushes (spen ma) for the edge along the roof (spen bad, a border made of tamarisk brushwood below the roof of Tibetan temples)."

Rngog, having taken with him mid la, as his attendant, went to collect many offerings, including a Ratnakūṭa-sūtra, and on their way collected about eighty loads of tamarisk wood. They presented the offerings and the tamarisk wood to mar pa. When they had finished the work, the teacher (mar pa) told (his wife) bdag med ma to prepare a Tantric feast (gaṇacakra).

When the Teacher and his disciples were partaking of the feast, (mar pa) stared angrily at rngog, and cried out to him;

"You wicked one called rngog! Why did you give the hidden precepts to my thos pa dga'?"

Rngog replied:

"I had received (the Teacher’s) order accompanied by your seal".

(Mar pa) looked at mid la and asked him: "Who gave you the present?"

Mid la replied: "The Mother gave it to me!"

The Teacher rose suddenly from his seat and in anger seized an Acacia stick. Bdag med ma ran out.

The Teacher then sat again on his mat, smiled and said "Call bdag med ma!"

When bdag med ma came back, he said: "Now serve wine liberally! The Teacher and disciples will converse!"

To mid la he said:

"I knew when you had come that you were a fortunate disciple, but since you were a great sinner, I had to purify you!"

Now repeat in my presence the hidden precepts which were given to you by rngog" (this passage is not found in the rnam thar of mid la).

After rngog’s departure, mid la saw him off to a considerable distance. After that, the Teacher mar pa bestowed on mid la the complete hidden precepts.”There is more than this", said mar pa, and pronounced an oath, calling as witnesses the dākiṇīs. Above gro bo lung there was a place called rta nag phug and mid la was placed there in retirement. Though he practised meditation with great diligence, great knowledge was not born in him.

Afterwards he related these events in a song to zi ba 'od (mid la’s disciple and well known poet):

"O child, of beautiful face! You of inquisitive mind, listen to me here! Do you recognize me or not?

If you do not recognize me,

(I shall tell you), I am mid la ras pa of gung thang!

My navel-string was cut in Lower gung thang.

I had studied in dbus and gtsang,

I had about ten gracious teachers, beginning with ngar ston and ngab mi and, in particular, I had obtained from lha rje snubs chung, the fierce mantra of the "Black and Red faced Rāhula" (gza' gdong dmar nag).

Though he possessed a lofty wisdom in both theory and understanding, and was a scholar of lucid method, my doubts (on the nature of mind) were not removed entirely (by him).

It was said that at chu khyer in Upper lho, there was one

who was blessed by the Master nA ro and mai trI, who had vitalized the vital centres of one’s physical body,

who had directed the mind towards Mother-Nature.

The fame of this father lo tsa ba I heard from a distance.

On the mere hearing of his name, the hair of my body stood erect.

Regardless of the difficulties of the road, I proceeded towards him,

on the mere seeing of his face, my mood was changed. It seemed to me that he had been my, teacher in former lives.

In the presence of this my gracious father.

I spent six years and about eight months, my body followed his body like a shadow.

though I did not possess presents of worldly things, in the service of body and speech (to him), I reduced myself to atoms.

From the bottom of his mind, thus gladdened, he bestowed on me the complete oral and hidden precepts".....

Up to this, I had written the life story (of mid la) in detail, because I had seen many spurious accounts. I believe that the above account by myself corresponds to actual facts. According to another account, the Venerable One came to mar pa, aged 38, and resided with him till the age of 44. Since the age of 45, he had practised meditation.

This agrees with a statement by 'bri khung chos rje who had said:

"The Venerable One did not part with the meditative string for forty years, till his death".

After that he left mar pa and on the way paid his respects to rngog. When he had returned to his native place, he found that his mother had died, and in a corner of the empty house, he discovered her remains a heap of bones covered by some rags. He used it as a pillow for a night and concentrated his mind, purified her of her sins and afterwards cremated the body. He had a sister, who had wandered away. There was also his share of a field which had belonged to the mother and her son, but no one dared cultivate it. (His) aunt, though an old enemy, met the Venerable One with soft words and pretended to be glad. She promised to give him some provisions and cultivate his field. Mid la spent six months in meditation at the foot of a mountain situated above the village. When his ‘inner heat’ did not increase, a dākiṇī taught him physical exercises and his ‘inner heat’ increased. Then a thought came to him that he was able to practise austerities and l e left his native place. He went towards the mountain peaks of skyi rong (on the Nepalese border). The famous "Six forts of mid la" (mid la'i rdzong drug) were also found in the mountains of skyi rong. There during nine years he subsisted on nettles, meditated with great assiduity and (in the end) mastered breath control (prāṇāyāma). The Wisdom of the Ultimate Essence was produced in him. To outsiders (who were observing his outer appearance only), he seemed to be overcome by weariness, but the Venerable One himself remained firmly plunged in the trance of Great Beautitude; (Mahāsukha, bde ba chen po). He used to sing the song on the six happinesses. After nine years had passed, he realized the trance of self realization, and in order to labour for the benefit of the crowds of nomads, he went towads ti se (Kailāsa).

There was a bon po adept who had mounted a drum, and was about to proceed to the snowy summit. The Venerable One reached the snowy summit within a single moment, and then having spread his linen garment, he sent the bon po adept down with his drum, and showed many other similar miracles. After that he came down (from the summit) and numerous supporters, such as rdor mo and others attended on him.

He went towards la phyi. Heavy snow having fallen, it did not melt for a whole year. When the snow had melted a little, some of his supporters, including the lady rdor mo and others, thought that the Venerable One must have run short of provisions, and was probably dead. They thought of going in. search of his body and proceeded (to la phyi). On the edge of a mountain slope, a snow leopard was seen watching after them. When he had gone, they resumed their way. On the path, by which the snow leopard had gone, they saw human footsteps. A little further on, they saw smoke coming out from a cave and heard a song.

When they came before mid la, he exclaimed:

"Idiots! Why did you linger so long? I was looking at you from that mountain slope and saw you reach the spot over there, but you did not reach here until now."

They said: "We did not see the Venerable One;there was a snow leopard." mid la said; "This snow leopard, was I." At the time of his departure (for la phyi) he did not take with him more than three measures of parched barley flour and one leg of stag. (During his stay) he did not consume more than four handfuls of parched barley flour. What remained of the parched barley and of the stag meat he gave them away. They begged him to come down, saying that the country folk were worried over him and so mid la came down.

The country people inquired after his health, and he composed a song which began with the words:

"I, the yogin, have been of good health. Supporters, are you also in good health?"

He proceeded towards chu bar, and subdued a host of gods and demons. After that he visited various villages and solitary places, and maintained disciples. When he came to meet the Indian Dharmabodhi, the latter prostrated himself in veneration before the Venerable One. Dam pa sangs rgyas, while staying at ding ri, also met the Venerable One and discussed with him. According to ngam rdzong ston pa the war of demons in chu bar took place in the year Water-Male-Dragon (chu pho 'brag, 1112 A.D.), when the Venerable One was 73.

ii. Mid la’s disciples

The disciples of the Venerable One were known as the "Eight Brothers clad in woolen cloth" (ras pa mched brgyad): gnyang chung ras pa of gung thang, ngam rdzong ras pa of lcam lung, 'bri sgom ras pa of rta mo, se ban ras pa of ‘od khri, khyi ra ras pa of sni shang, ras pa zhi ba ‘od, bde ba skyong and ra rdzi ras pa. According to khyung tshan pa ye ses bla ma, mid la had the following disciples: ras chung pa, who became the head of mid la’s sons, Master sgam po pa, the Great, the manifestation of a Bodhisattva, who had to live through one rebirth only before attaining Buddhahood, rong chung ras pa, who showed great diligence in meditation, the yogin zhi ba skyong, who had attained the power of 'inner heat', 'bri sgom yang legs, who possessed faith and devotion, jo rdor, zhang nag, se ban ston chung, lu skam ras pa, the lady supporter legs se, the yoginī lcam me, sgron ne and many others who had perceived the meaning of the Ultimate Essence; ras pa zhi ba 'od, sangs rgyas skyabs and rong chung ras pa proceeded to Heaven (without leaving their physical bodies behind); the sister pe ta, mdzes se (mid la’s wife), chos kyi byang chub and 'brin msthams ma spa tshab gza' also proceeded to Heaven (without leaving behind their physical bodies). Further, the Master sgam po pa, the best among the subduers of men, bkra shis tshe ring ma, the best among the subduers of asuras, and sngags skyes lhan cig skyes pa'i sgron me, the best among the subduers of dākiṇīs. The above is but a rough abridgement, for who will be able to give a complete list of the disciples of this great Venerable One, who had laboured for the welfare of living beings by pervading numerous countries within a single moment, and appearing in each country in various forms.

Great seers had said that this great Venerable One had been (previously) the acārya ‘jam dpal bshes gnyen (Mañjuśrīmitra). The Venerable One lived to the age of 84, and showed signs of passing away in the year Water-Female-Hare (chu mo yos 1123 A.D.). No relics were left behind by him. It is said, that some followers had once inquired from ma gcig za ma, herself a manifestation of Tārā, whether mid la had attained Buddhahood or not, and that she had answered them that "since his perseverance was greater than that of others, he surely should be considered to be a Buddha".(i.e. As having attained Buddhahood).

iii. Ras chung pa

Now the Master ras chung pa: He was born in the year Wood-Male-Mouse (shing pho byi ba 1083 A.D.) at khab gung thang, when the Venerable One was performing austerities for the first time. His name was rdo rje grags. His father died early and his uncle married his mother. He worked as domestic servant for his uncle. In his youth he thoroughly mastered reading, and gladdened his uncle and mother with presents received by him (as remuneration) for reading books in the village. When he reached the age of 11, in the year Wood-Male-Dog (shing pho khyi 1094 A.D.), which was the following year after the ninth year of the Venerable One’s solitary life, he met the Venerable One, who was staying in a ravine of gung thang. He gave presents (received by him as remuneration) to the Venerable One. His mother and uncle expressed their disapproval at this to the Venerable One and him. After that the Venerable One plunged him into the trance which caused "inner heat", (gtum mo) to arise and he was successful in it. While he was staying with the Venerable One and had reached the age of 15, he fell ill with leprosy, because his uncle had formerly made him plough fields and in doing so, he had come across a nāga.

After that, he did not stay with the Venerable One, but spent nights in empty houses. About that time, there came three a tsa ras. (Indian ascetics) who had pity on him, and took him with them to India where he met the guru Balacandra who bestowed on him the mantra of gtum po khyung sam can^[1] . He recited it and within a short period of time his leprosy was cured without leaving traces. Again he returned to Nepal and heard the exposition of several Tantras, including the Saṃvara-Tantra as well as other Tantras, from atu la da sa (Atulyadāsa) and others.

After that, he again rejoined the Venerable One who said to him:

"In India there exist nine classes of doctrines of formless ḍākiṇīs. Mar pa had said that I had not obtained more than five (the Sanskrit originals are preserved at the gro bo lung dgon pa in lho brag) out of the nine classes of these doctrines, and he had suggested to me to bring the complete doctrines from India. Now ras chung pa, you should go to India and bring back all of these doctrines." (lus med mkha' gro'i chos skor).^[2]

Ras chung pa followed the Teacher’s advice, and proceeded to India, and there obtained all the doctrines from ti pu ba,^[3] a direct disciple of both nA ro and mai trI. (ti pu ba or the "Pigeon" was considered to be an incarnation of mar pa’s son). Further, he searched for many precepts and then returned to his Teacher. He offered the Teacher the nine classes of doctrines. The Teacher (mid la) bestowed them on ngam rdzong ston pa, who composed a guide book on them. After this, the Lineage which was founded by him became known as "The Lineage of Oral Instructions of Saṃvara" (bdem chog snyan brgyud) but the Lineage which was founded by ras chung pa himself is known as "The Lineage of Oral Instructions of ras chung" (ras churl snyan brgyud). It was in this manner that ras chung pa, attending on the Venerable mid la, had obtained a special yogic insight (rtogs pa). He also possessed numerous precepts obtained by him from India. He then requested the Venerable One to allow him to go to dbus. The Venerable One having perceived that great benefit will arise from it, allowed him (to go there). When he was about to leave the hermitage, the Venerable One saw him off for a considerable distance and said "henceforth you should behave in the following manner", and gave him his instructions.

Then ras chung pa spent five years at cung mchog dkar labouring for the benefit of some disciples. After that he proceeded to dbus, and reached the northern part of dbu ru, where he met the Nepalese Asu and approached him for precepts.

Asu said: "Well, I shall give you the precepts. But I must maintain my wife and child, therefore you should beg on my behalf and whatever barley you will obtain, you must give it to me!" ras chung pa went on a begging tour as far as Lower skyi and succeeded in gathering a large quantity of barley which he offered to Asu.

About that time he came to bya yul and while he was begging a priest got hold (of his foot) in the door (of the temple), and he sang a song: "You, without hidden precepts of the teacher, you hope to obtain Buddhahood by rinsing your mouth with water", (he referred to the Vinaya rule of rinsing the mouth after taking food).

When bya yul pa heard this, he shed tears and said to the cook: "There is much smoke (here)".

After that he proceeded towards lho and spent some time at khar chu. There he hid underground the books containing the six classes of ro snyoms (ro snyoms skor drug) by nA ro pa. After that he returned to ngams shod. He possessed a magic precept of life taking, but he thought its spread would cause great harm to others, and therefore he hid it in a crack in a rock of rdzong ri. He also spent some time at skyi tshang of 'phyos. After that he spent some time at yar klungs.

He had a mudrā which belonged to a princely family, who had intercourse with another man, and he felt sad and fled away, and stayed for some time in the snows of Śambu. After that he went towards gngal, and visited gngal, byar and lo ro, but spent most of his time at lo ro. Afterwards, when he was residing at byar, he was met by khyung tshang pa. When he was residing at lo ro, he was met by the Dharmarāja rin chen gling pa and the latter obtained from him the precepts of the Oral Tradition (snyan brgyud).

In general, he had numerous disciples and thirteen spiritual sons lo byi mgo ba, gtsang pa sum pa, byar po ba ra sher snang, lo ro glan byi mgo ba, the bla ma sgom chos, sum ston chos dar of lo ro mi sna, bur sgom nag po, la stod pa zangs ri ras pa, gye chen mo ba 'bri sgom don grub, gra phyi ba gnyal rdo rje 'od, gnyal smad pa cung ston rgyan ne, gnyal smad pa cung ston rgyas pa, gye chung pa dge bshes khyung po (khyung tshang pa); these 12 (possessed) complete initiation and had penetrated their Mind.^[4] yar klungs pa lha rje lha is said to have possessed complete initiation, but did not penetrate his own mind. Further, nye gnas rin chen grags, gnyags gcer phu ba, also called rta shong ras pa, sgom chen smon lam, mal yer pa ba, mnga' ris pa gsal mchog, jo mo sgre mo, lho pa byang ston, 'tshur ston dbang ne, dus gsum mkhyen pa, tsa ri sgom chung and others. He had formerly met five girls at mtsho sna dril chung. While they were singing, the girl who stood in the centre of them became a pupil of ras chung pa, and practised meditation. She is known to have passed to Heaven without leaving behind her physical body from se mo do. Thus he laboured for the benefit of living beings. He died at the age of 78 in the year Iron-Female-Serpent (lcags mo sbrul 1161 A.D.).

In the history of the grub rgyal ma'i tshe sgrub (ceremony of securing a long life according to the dākiṇī grub pa'i rgyal mo, one of the female Teachers of ras chung pa), which had originated in the Lineage of ras chung pa, it is said that ras chung pa lived till the age of 82. According to the Buddhist chronology, composed by his direct disciples, it is clear that he lived to 78.

Lo byi mgo ba was a native of upper gnyal. He offered ras chung pa a golden maṇḍala and obtained from him the complete, precepts and initiation. He was able to direct his vital breath (prāṇa) into the avadhūti, and had numerous visions of Buddhas and Bodhisattvas. He also had a vision of bde mchog dpa' bo gcig pa (Tutelary deities without their śaktis are called dpa' bo gcig pa, ekavīra). He lived as a great master of Yoga (mahāyogeśvara). A daughter of ma gcig yang dgos attended on him, and he himself for 25 years acted as assistant (grel dpon) to ras chung pa, and supervised the latter’s retinue.

The Venerable gtsang pa was born at sum pa ne'u mkhar in the Lower part of las stod cung pa, as the eldest son of the five sons of father sum pa dbang phyug and mother rma mo khye mkhar. He ran away before his marriage ceremony, taking with him a large turquoise, and proceeded to stag tshal in Upper myang to the school of stod lung pa rgya dmar pa and rog mngon pa.

After his ordination, he spent one year there. After that he came to the Master ras chung pa and was filled with devotion. Having cut the fourth finger (srin lag) of his right hand, he made an (offering) lamp out of it and offered it (to ras chung pa). He met ras chung pa when he was 21 or 22, and served as his domestic attendant. Every time he saw ras chung pa’s face, he used to prostrate himself three times before him. He promised to prostrate himself a hundred times every day. Because his parents had become the lay supporters of the Venerable One (ras chung pa) and because he had come from afar to study the Doctrine, it was said, that ras chung pa had abstained from giving to others even a single lesson on the Doctrine and hidden precepts during his absence. After the death of ras chung pa, he occupied his chair. About that time, he became famous on this side of the river Gaṅgā. He was great in the possession of hidden precepts in India and Tibet.

He was characterized by mercy in giving help to all living beings. There was not a single man, from Tripiṭakadharas to women and children, who had slandered him or had mistrust towards him. By the mere observance of his behaviour, the mind was benefitted. A single explanation by him was better than the listening to many hidden precepts and doctrines at the feet of other teachers. Though endowed with great knowledge, he was humble in speech.

The Master pag mo gru pa had said:

"he had been also (an incarnation) of a great Indian siddha, but because of the absence of auspicious omens, his benefit was not great".

He and ras chung pa had several disciples in common. Bur sgom was the teacher of both the Master phag mo gru pa and rmog cog pa. He had prophesied to phag mo gru pa that four dākiṇīs were following after him and that he would build such and such a monastery. It was said that this prophecy was fulfilled.

iv. Ras chung pa’s disciples

khyung tshang pa was born at stod lungs in the year Wood-Female-Sheep (shing mo lug 1115 A.D.). He was ordained in the presence of bya 'dul pa and received the final monastic ordination in the presence of rgya dmar pa. He heard the exposition of the Mādhyamaka system at the feet of spa tshab lo tsa ba, but did not have sufficient time to complete his studies under him, and heard (the exposition) of the "Six Treatises" (rigs tshogs drug: the Prajñāmūla, the Śūnyatā-saptati, the Yukti-ṣaṣṭikā, the Vigraha-vyāvartanī, the Vaidalya-sūtra and the Vyavahāra-siddhi) by Nāgārjuna from dar yon tan brags, From bzang ba dbang rdor he obtained the "Domain of Practice" (spyod phyogs). From rgya dmar pa he heard the Mādhyamaka doctrine and Logic (Nyāya). With 'se he studied the Prajñāpāramitā and the Guhyasamāja according to the system of Mañjuśrī ('jam dpal, system of ye shes zabs, Jñānapāda), the ra li Cycle^[5] and the Guhyasamāja according to the method of Nāgārjuna, with phug pa ba. He studied with jo sras the Saṃvara-Tantra and the Kriya-Tantras; with lho pa he studied the kha rag Class (the system kha rag sgom chung, also called kha rag skor gsum).

With nang pa and rwa lo (he studied) the Kālacakra and the nag 'jigs.^[6] With gnam 'phar ba the bka' gdams doctrine. With the sister of 'khon phu ba the lam 'bras (Path and Fruit) doctrine. With gling kha pa the gzer lnga (name of a precept). With the kalyāṇa-mitra rgya the Pañcakrama (rim lnga). With rngog the Cycle of Hevajra. At that time he was unable to get the hidden precepts. He then visited 'bri sgom gling kha pa, and met him on the seventh day after the latter’s coming out of immurement. He asked for hidden precepts and obtained the system of gtum mo sgyu lus rmi lam (the three sections of the "Six Doctrines" of nA ro pa) to serve as his guide. The remaining (three) he only heard being recited.

He said:

"You natives of dbus are foolish! ras chung pa is residing in dbus (instead you have come to me)".

He then visited ras chung pa and requested that he might be granted an interview.

People said to him:

"The Venerable One is disgusted with priests! Most probably you will be unable to meet him."

He met him however and ras chung pa said to him:

"In my dream, I saw a moon of little lustre which told me: "A shining sun is approaching." The moon indicates your disciple, the sun yourself. I shall give you the hidden precepts."

Within 90 days he gave him all the oral instructions and he held nine Tantric feasts (gaṇacakra). Ras chung pa said to him:

"Now do not stay here, but go! Till my death, you should keep in secret your Teacher and the hidden precepts. Afterwards, you can bestow them from kings to lepers, whoever will be fit to receive them. But do not sell these precepts!"

Then he stayed for seven years at khyung tsheng brag in lan gro. No one paid homage to him. He also stayed in the snowy mountains of he bo (bsam yas).

At khyung tshang he performed the rite of, the transference of the conscious principle into a pigeon and said (on that occasion):

"There is no hindrance in these visual objects."

Further, he had numerous visions of tutelary deities. His blood turned into milk, his bodily defilements vanished and he acquired the trance which did not differentiate between samāhitajñāna and pṛṣṭha-labdha-jñāna, as well as innumerable faculties. He died at the age of 62 in the year Fire-Male-Ape (mo phos pre'u 1176 A.D.) at sga gong. After his cremation numerous relics were left behind.

ma gcig ong jo, a disciple of khyung tshang pa, was born at o yug. Her family was rgya. In general, she studied and meditated from her childhood, and, in particular, having met khyung tshang pa, she obtained complete hidden precepts of the Oral Tradition. She obtained excellent knowledge of the state of Nature (gnas lugs rtogs pa). She was endowed with the six pāramitās. As her dāna-pāramitā she offered to her Teacher all (her) possessions and acted as (his) Tantric assistant (prajñā or mudrā) during the performance of initiation rites, and a mystic trance was produced in her. As her shīla-pāramitā she observed the moral precepts of the three kinds of vows (the so sor thar pa'i sdom pa or Pratimokṣa vow, the Bodhisattva vow or byang chub sems dpa'i bslab pa and the Tantric vow or sngags kyi dam tshig). As her kṣānti-pāramitā she was endowed by an intuition into the state of Nature. As her vīrya-pāramitā she constantly practised the Utpannakrama and Sampannakrama degrees. As her dhyāna-pāramitā, she was endowed with a mental concentration during which she could contemplate the non differentiated nature of gods and the Teacher in the pure mirror of her own Mind. As her prajña-pāramitā she possessed Wisdom which by the grace of her Teacher could, grasp that the elements of Phenomenal Existence had no origination and no characteristic marks.

Further, dge sdings pa, a disciple of khyung tshang pa, was born as son of zi ston ma ri tse at lha phu of shangs; and was named jo sras a sen. He was ordained in his youth and heard extensively the Mādhyamaka system and the "Domain of Practice" (spyod phyogs) at the feet of many scholars, including gangs pa se'u and others. He also heard many Tantras and the Yoga Class, has well as other texts at the feet of the ācārya rgya ma pa and others. He obtained from khyung tshang pa the Oral Tradition (snyan brgyud), acquired the understanding of the Ultimate Essence, and developed a permanent concentration.

Further, mar ston tshul khrims ‘byung gnas was born in the year of the Serpent (sbrul lo), as son of mar pa 'bar ba rgyal mtshan at brud kyi dad mo stengs of shangs. In his youth he took up ordination. When he came of age (i. E, reached the age of 20), he received the final monastic ordination. He studied the bka' gdams pa doctrine and the Vinaya, as well as texts belonging to the "Domain of Practice" (spyod phyogs), such as the Śīksāsamuccya and other texts, with 'dzan pa byang skyabs. He heard many Tantras from sum ston dge 'dun. From khyung tshang pa he heard the complete Oral Tradition. He became expert in the understanding of the Ultimate Essence^[7] and in the practice of transforming the Intermediate Stage.^[8] Through his clear vision ('od gsal, ābhāsvara) he was able to perceive the time of the passing of his Teacher. Through his Bodhicitta he laboured extensively for the welfare of others. He preached extensively the Oral Tradition and propagated it.

v. Zhang lo tsa ba

zhang lo tsa ba, a disciple of shangs pa mar ston and dge sdings pa, was born at dbus sde as son of zhang mdo sde grags. He was named phur pa skyabs. At the age of 14, he learned to read from the ācārya rgya sgom and entered the Gate of Religion. He also studied the "Six Doctrines" of nA ro and other texts. He obtained from the ācārya myang (the sādhana) of the Great Merciful One (thugs rje chenpo, Avalokiteśvara) according to the method of mar. From mnga' bdag myang ral^[9] he obtained the secret doctrine of hidden scriptures (gter ma). From rwa sangs rgyas kun dga' he heard the Hevajra-Tantra according to the system of rngog and the bstan bsrungs by snubs (a rite of propitiations of Dharmapālas according to snubs chen sangs rgyas ye shes).

He also obtained the initiation of cittotpāda and that of its mystic trance from zhang 'tshal pa. From ras pa dbang ne he obtained numerous precepts of ras chung pa, including the yan lag bdun ldan and others. From bang so ba he obtained the three classes of spungs pa (spungs pa skor gsum). The Cycle of Saṃvara according to mar do (mar pa do pa) he obtained from lho pa rta sgom and the dbon po jo bsod. From rwa jo dar he obtained the Kālacakra system and the Cycle of Yamāri. From the Mādhyamaka-ācārya bsod rgyal he obtained the Cycle of Hevajra according to ram and the gsang ldan.^[10] From the bla ma rdo rje skyabs the system of rmog cog pa. From shangs pa mar ston and dge sdings pa he obtained the Oral Tradition. From rta sgom he obtained the Oral Tradition of the "Father" Class (pha rgyud) of the Tantras, together with the initiation into the grol lam (mukti-mārga=ābhāsvara, practice of ābhāsvara). From a disciple of gngal pa gsung gcad ("The Silent") he obtained the Oral Tradition according to the system of ngam rdzong and the "lus med mkha’ ‘gro'i chos."

Having learnt that ma gcig ong jo was keeping the initiation rites and precepts of the Oral Tradition, he made a request to her, but she did not bestow them on him. He received ordination in the presence of the mahā-paṇḍita (kha che paṇ chen) Śákyaśrī and the dpyal lo tsa ba, and was given the name of grub pa dpal bzang po. He attended for one year on the mahā-paṇḍita (Śākyaśrī) and obtained (from him) instruction in the Doctrine. He heard the "Domain of Practice" (spyod phyogs) and the Vinaya from the ācārya rgyan ro gzhon ring. On three occasions he invited ma gcig ong jo and on the last occasion she imparted to him (the complete) Oral Tradition. She also gave him a book which had belonged to khyung tshang pa, a pill made of sacred ingredients (dam rdzas), six bone ornaments (rus rgyan) and other objects, as well as foretold him the future. From gnyos sgom, a disciple of shangs pa mar ston, he obtained an introduction (khrid) into the upāya-mārga (thabs lam - mudrā practice among the rnying ma pas and the bka brgyud pas). From ba ri ba he obtained the blo 'phel (‘jam dbyans blo 'phel).^[11] From klog skya ba of dgyer phu he obtained the Cycle of Saṃvara according to the system of Atīśa, the Guhyasamāja according to the method of Nāgārjuna. From the bla ma ko brag pa he obtained the lam 'bras (Path & Fruit Doctrine) according to the system of za ma. From khro phu lo tsa ba the sādhana of Vaiśravaṇa (rnam sras) and other texts. He had seventy teachers from whom he obtained instructions in the Doctrine.

He journeyed to India and Nepal (lho bal), and at ye rang in Nepal studied Sanskrit Grammar and Logic (Nyāya) with the mahā-paṇḍita Ratnarakṣita. He used to say that he had obtained more than two hundred Tantras and their respective commentaries, and some eighty four complete rites of initiation. He also obtained from the paṇḍita Śrī-Vimalakīrti many initiations into the Cycle of the Venerable Tāra, as well as her maṇḍala rites and other ceremonies. While he was teaching the commentary on the Tantra to thang ston, he discovered that he had left the text of the commentary in some other place and was unable to bring it. He offered prayers to (his) teacher, and within a single moment the knots of the symbolical language of all the Tantras and commentaries were revealed to him (rdo rje tshig gi mdud pa).^[12] He offered prayers to khyung tshang pa and was initiated in his dream, and then became an excellent poet. When he was being initiated into the Cycle of Saṃvara by the mahāpaṇḍita (Śākyaśrī), an earthquake took place. When he was listening to the exposition of the Guhyasamāja, Saṃvara himself expounded the Tantra to him. When he was listening to the Yamāri-Tantra, the yellow faced Great Merciful One (Avalokiteśvara) preached the Doctrine to him assuming different postures. When he was listening to the exposition of the Saṃvara-Tantra, a dākiṇī gave him the permission (to read the text). While he was preaching, music used to resound by itself. When he was initiating bhA ro, he subdued dākiṇīs with an offering (gtor ma, balin). During the initiation into the stod 'grel,^[13] a jackal appeared (a sign of the presence of dākiṇīs,). When he was translating the 'phreng ba (rdo rje 'phreng ba) wonderful signs were observed. In his dream he met the great brāhmaṇa Saraha, who preached the Doctrine to him. He drove away the magic influence of the leprosy demon (sa gdon) with the help of the bdud skor bzlog ceremony (rite of driving away demons. One of the oldest rites in Tibet). He removed harm caused by dpe dkar with the help of a fierce exertion (agra-vrata). In Nepal he defeated the magic influence of heretics by the means of a courageous deed. He made many translations, including that of the rdo rje 'phreng ba and other texts, as well as composed many hidden precepts, etc., such as the man ngag sne ma'i TIkA rin po che'i gter mdzod,^[14] the brtag gnyis kyi mtha' gnyis rnam sel, the rab gnas and the bdun tshigs gzer lnga. He made a solemn vow at the monastery of bon gron, the hermitage of tshong 'dus 'gur mo. At the time of his immurement, the dākiṇīs sang praise to him. At bon gron he had a vision of Cakrasaṃvara. He obtained an inseparable understanding of the undifferentiated relation between subject and object of all the elements of Phenomenal Existence. He proceeded to the Paradise of Heruka in the year Fire-Female-Hen (me mo bya 1237 A.D.). Se ston jo khro, a disciple of zhang ston and gnyos sgom, was born at rgyang ro of gtsang. His name was rdo rje khro bo. From his childhood he had heard from his mother the Life story of mid la, and used to spend his time alone in a cave. At the age of 12, he learnt reading. At the age of 18, he studied under the bla ma gshan ston the Cycle of Māyā and the yang dag (one of the rnying ma bka' brgyad). He listened to the exposition of the nam mkha' che (name of a book on the system of "Mental" Class of the Great Achievement, rdzogs chen sems phyogs) and thus understood the nature of the Mind. He obtained the Guide on brda rtsa (symbolical language taught by nA ro pa to mar pa) and penetrated the meaning of the Māhamudrā (Great Seal). He also listened to instructions in the lam 'bras (Path & Fruit), etc. From father snubs ston he obtained the sādhana and initiation into the rite of Vajrakīla, as well as some minor branches of the Māyā (Guhyagarbha). At the age of 30, he obtained from gshen sgom zhig po the four initiations into the Sahaja system. At the age of 32, he obtained from gnyos sgom the Oral Tradition (bde mchog snyan brgyud), as well as the initiation into the Cycles of Saṃvara and Vajravarāhī (jo mo). He also obtained the 'Six Doctrines' of nA ro, the system of spyod yul (gcod) and the system of blo sbyong ("Mind purification"). At the age of 37, he obtained from zhang lo tsa ba at cog ro lha sdings the "Oral Tradition". All his doubts concerning the precepts which had originated from khyung tshang pa were removed. He also heard the rdo rje 'phreng ba and understood all the elements of phenomenal existence to be a dream and illusion. He became an expert in the mudrā practice, and thus subdued the thought of considering the antidote (gnyen pa) to be superior (i.e. Considering good to be superior to evil). All his actions belonged to the sphere of the bodhicitta.

vi. More lineage

Now ngam rdzong ston pa Bodhirāja: (His) native country was mdo khra lcim lung. (His) family name was nam rdzong. He was called ston pa, "a scholar", because he was learned in the "Five Treatises" of Maitreya (byams chos). He obtained the complete precepts from the Venerable One (mid la), as well as composed a compendium of the teachings of the Venerable One. He bestowed on gung thang ras pa the complete Oral Precepts of Saṃvara. The latter bestowed them on rgya pho ba' lung pa. The latter composed many books on the Cycle of Saṃvara. His secret name was rol pa'i rdo rje.

Further, gnyal pa gsung bcad pa, a disciple of nyam rdzong pa: His native place was gnyal rong. At the age of 19, he fled to gog dor (to obtain instruction in the Doctrine). From the bla ma mgon he obtained the khams gsum yongs grol (an introduction into the Māhamudrā system) together with its precepts. After that he proceeded on a begging round to la stod. He met ngam rdzong pa who was residing at la so of brin (snye nam). He offered him half of a golden srangs. He said that "he was practising religion through fear of death and rebirth, and felt revulsion towards this Phenomenal World. May I obtain from you the initiation together with the hidden precepts?" ngam rdzong said: "All the precepts of the Master mid la should be divided into two classes: the class of precepts on the upāya-mārga which belongs to the Tantra, and that of the precepts of the Oral Tradition which belongs to the Cycle of Initiation. The hidden precepts belonging to the Oral Tradition were not imparted to others (by the Venerable One), but it was said that they had been imparted to the Venerable ras chung pa. However he had bestowed on me the complete Eight Doctrines of the Master nA ro pa". He bestowed the complete special Eight Doctrines with their hidden precepts (mar pa'i mgur chen brgyad). He introduced him to the understanding of the Sahaja doctrine and said: "You should practice it with a secret rite. Those who are able to preach the Tantra are very few, therefore you should give the complete instruction to only one suitable person, who will be able to continue the Lineage".

In general, he stayed with him on two occasions, in all during 15 months, After that he made a short visit to lha sa in dbus and to srin po ri. Though he had come on foot to the monastery of 'chad po che of 'ching ri, he pretended to have become lame. He also abstained from speaking, and pretended to be deaf and mute. For 18 years he kept to his cell and meditated intensely. One year was spent by him at a place situated at a little distance from his residence, and several years were spent at lcan sar ser ma brag gdong. Afterwards he obtained realization and supernatural powers, and developed the faculty of prescience. He died at the age of 70.

Gnyal pa gsung gcad pa nyi ma seng ge taught the "Oral Tradition" of the Cycle of Saṃvara to dmar bu brag pa gzhon nu shes rab, who in his turn taught it to 'brom ston rin chen shes rab, dgyer sgom ri ba rin chen tshul khrims, gyang skyong ba rgyal ba don grub, gser gling pa bkra shis dpal, the Dharmasvāmin dkon mchog rdo rje, mkhas grub Ahūṃvajra and spre'u zhing rin po che byan chub dpal. He bestowed on me and the mahā-upādhyāya seng ge dpal pa the initiation into the "Oral Tradition" of the Saṃvara Cycle and many precepts.

Rgya po ba lung pa transmitted the precepts to gtsan’phrang pa chen po, dge ba spang kha ba, mtha'i bzhi bya bral pa, bla ma gzi brjid pa, bla ma dkon mchog bzang po, mkhan chen shes rdor ba, chos sgo ba chos dpal shes rab and rgod phrug grags pa ‘byung gnas. The precepts exist nowadays without interruption. Though the "Lives" of the former teachers contain accounts about their study of the "Oral Tradition", their Lineages are unknown. I have written only about the Lineages which were known to me. Three hundred years after the Nirvāṇa of the Buddha, the mahā-brāhmaṇa (Saraha) appeared (in this World). After he had reached the age of 300, he met the Master ri khrod pa (sha ba ri pa). After the lapse of 2400 years, he was met by mai trI pa. After this, 170 years have passed till the death of gling ras. Since that date 188 years have passed till the year Fire-Male-Ape (me pho spre'u 1476 A.D.). In general, according to the chronology of ras chung pa: 3458 years have passed since the passing of the Teacher till the year Fire-Male-Ape (me pho spre'u 1476 A.D.).

The chapter on the "Oral Tradition of Saṃvara" (bde mchog snyan brgyud) and the "Oral Tradition of ras chung pa".

Footnotes and references:

[1]:

mantra of Vajrapāṇi which ends with a mantra to Garuda. gtum po, caṇḍāla, a form of Vajrapāṇi

[2]:

the mūla contains only 9 pādas, ras chung pa composed a commentary on each pāda.

[3]:

Pārāvatapada; ti phu - te phu pa - te pu pa - ti bu zabs. See J. Bacot:

La Vie de Marpa", Paris, 1937, pp 57, 105.

[4]:

ye shes ngos zin, a cardinal doctrine of the bka' brgyud pas, consisting of an introspective study of one’s own Mind. Another term is rang ngo zin pa, lit.”seeing one’s own face". This method forms the base of the fourth initiation/ Tantric/.

[5]:

the 32 Tantras, Kg. rgyud 'bum, Nos. 383 and fol.

[6]:

nag stands for dgra nag po, Kg. rgyud 'bum, No. 473 - gshin rje'i gshed dgra nag po'i 'khor lo las thams cad grub par byed pa les bya ba'i rgyud kyi rgyal po, Yamārikṛṣṇakarmasarvacakrasiddhikara-nāma-tantrarāja;'jigs -stands for dpal rdo rje 'jigs byed chen po'i rgyud ces bya ba, Śrī-Vajramahābhairava-nāma-tantra, Kg. rgyud 'bum, No. 468

[7]:

According to the Tantra every man perceives the Ultimate Essence (chos nyid, dharmatā) at the moment of his death. An adept practising meditation reaches this stage in his meditation without passing out. In some Tantric systems meditation is even compared to death or ‘chi ba, and the awakening from meditation is likened to the enty into the Intermediate Stage or bar do.

[8]:

bar do la rtsal 'byongs pa means the transformation of death /'chi ba/ into the Dharma-kāya, of illusions peculiar to the Intermediate State or bar do snang ba into the Sambhogakāya, and of the entry into the womb or mngal du zugs pa into the Nirmaṇa-kāya.

[9]:

his real name was ni ma 'od zer. He was one of the two famous gter bton of the rnying ma pa school, the second being Guru chos dbang. Both are designated by the name of 'gter ka gong 'og

[10]:

Tg. rgyud, No. 2593

[11]:

Mañjuśrī sādhana

[12]:

symbolical language. cf. saṃdhyā-bhāsa

[13]:

bde mchog stod 'grel, Tg. rgyud, No. 1402.

[14]:

man ngag gi sne ma, Tg. rgyud, No. 1198.