Blue Annals (deb-ther sngon-po)

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

This page relates ‘First incarnation series (iii): spom brag pa’ 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 6 - First incarnation series (iii): spom brag pa

His disciple the Dharmasvāmin spom brag pa in a former incarnation has been the Bodhisattva Jñānamati (ye shes blo gros) who had attained the degree of the Bodhisattvabhūmi, and had been born between the Vulture Peak and Vajrāsana. (In Tibet) he was reborn as 'bri rgyal dam pa chos phyug. He mastered the alphabet from the age of five. About nine, he heard many Tantric doctrines, such as the Cycles of Saṃvara and Hevajra from the bla ma gnyan lha khang sgang pa, father and son. At the age of 14 he heard about the many accomplishments of ras chung pa;and through faith only the many gates of mystic trance were opened (before him).

Once in a dream a tall red woman, surrounded by numerous maidens, told him:

"Your Teacher sangs rgyas ras chen is an incarnation of dags po sgom chung."

About ten days later, he met sangs rgyas ras chen at 'bob sa dkar sgang. The thought came to him that the (Teacher) was Vajrapāṇi himself. Along with snubs ston tshul he obtained the initiation into the Cycle of Vajravārahī. When he was being initiated (byin rlabs phab pa),[1] there appeared clearly in all directions, above and below, maṇḍalas of Vajravārahī.

The Teacher said:

"This young priest (mchod chung) has obtained my initiation!"

Henceforth, the Teacher kept him in his mind, as a father his son. While he was residing at kungs dgon pa, he had a vision of the maṇḍala of Śrī-CakraSaṃvara and when he was gazing in amazement at it, the understanding of the nature of the Mind was produced in him. Soon after that, the understanding characterized by the absence of trance was born in him. He then requested (his Teacher) that he might be permitted to go to another place, but the Teacher did not allow it. During that time he had numerous visions of devas, religious protectors, etc.

When ras chen was passing into Nirvāṇa, he asked him: "Who will maintain your Doctrine?" ras chen answered:

"My disciples can guide themselves! Among them, I had great hopes in you and in blo gros rin chen. Between you two, you will be greater in work. The labours of your disciples and those of their disciples will be great."

As told by ras chen, his labours were extensive.

When he intended going to another place, dus gsum mkhyen pa appeared to him and said to him:

"Don't go anywhere else, but meditate in this very place! There will arise benefit for both yourself and others."

According to this advice, he settled in spel sgo dgon pa and for sixteen years practised meditations and a pure insight immeasurable by thought shone in him.

His fame encompassed all quarters. Once a thought came to him:

"The fame of gtsang ston of ka thog is great. What sort of man is he?"

Thinking thus, he saw him in the Body of Glory (longs spyod rdzogs pa'i sku) residing in the Heavenly Sphere. After that he listened to the exposition of the Doctrine by gtsang ston and became very learned. Later, he took over the monastery of khra shong spom brag. There he had a vision of the Buddha Akṣobhya (mi 'khrugs pa)[2] and many wonderful signs manifested themselves.

Then sangs rgyas ras chen said to him: "Do not go to dmar mkhams sgang!"

But he went there, and felt indisposed.

When he was treated by the bla ma kar ma pa he said:

"The present illness will cause my departure for I had disobeyed the orders of sangs rgyas ras chen who had said: 'Do not go to dmar khams.' To me it does not make any difference, to die or not to die!”

At the time of his passing into Nirvāṇa, he said to the Master kar ma pa desirous of spreading the doctrine of rje dus gsum mkhyen pa:

"I did what I could. Now it is for you to maintain the Doctrine of the master dus gsum mkhyen pa as far as 'tshur phu."

Kar ma pa inquired: "Where are you going?" and he replied:

"I am going to Tuṣita. You should address your prayers to that abode! In the country of Kārttika lives a manifestation of dus gsum mkhyen pa. I shall act as his successor for a long period of time."

Kar ma pa then asked him: "Can I continue your work?"—"In this Lineage the deeds of disciples will be greater than those of their teachers. You will be greater in deeds, than all those who preceded me in this Lineage."

After that he passed away in the month of Viśākha (sa ga zla ba). At the time of his death, the earth shook accompanied by a strong noise. Relics, such as his heart and tongue, were recovered (from the ashes).

Footnotes and references:


means possession by the deity of the initiated (R).


in the Tantra the name Akṣobhya is translated mi bskyod pa.

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