Chapter 6 - First incarnation series (vi): rang byung rdo rje (Karmapa III)

Then he was born on the 8th day of the first half of the month of the year Wood-Male-Ape (shing pho spre'u 1284 A.D.). Though the child could speak, he pretended not to be able to speak. The parents and son journeyed gradually to ding ri. He perceived the image of dam pa (sangs rgyas) as a rainbow, which merged into him. Then his father bestowed on him the doctrine of zhi byed. He also heard the yang phur (name of a rnying ma Tantra) from sngags 'chang ngo nag and dbu rtse ba. He learnt the alphabet by himself, without having studied it with any one else. In his dreams he saw many pure visions (dag snang). Having visited 'phags pa of skyid grong,^[1] he was blessed by Avalokiteśvara, and a thought occurred to him that he would have occasion to labour for the welfare of living beings. When the Venerable scholar gser khang pa respectfully questioned him, he related to him many stories about the Intermediate Stage (bar do), etc.

At the age of five, the mahasiddha u rgyan pa said:"Tomorrow my Teacher kar ma pa will be coming", and he arranged for him a high seat.

Then, when the boy came to the residence of the mahasiddha, he at once without hesitation climbed on the seat, and sat on it.

The mahāsiddha said to him: "You child, why did you sit down on the seat of my Teacher?"

(The boy replied): "I am the Teacher! But now I expect your help!" saying so he came down.

Then u rgyan pa bestowed on him a Mental Creative Effort towards Enlightenment and initiated him into the system of Śrī-CakraSaṃvara, according to the system of the siddha dril bu pa (Vajraghaṇṭa) and the initiation rite of ma phur (ma gshen and phur pa, two rnying ma pa Tantras). He also taught him the Tantra of dgyes mdzed (Hevajra?), the sgyu 'phrul dra ba (name of a rnying ma Tantra); the Kālacakra and the 'byung po 'dul byed (a Tantra of the Vajrapāṇi class). He also bestowed on him many doctrines, such as the ro snyoms skor drug (a system of ras chung pa), the 'sre pho skor dgu (name of a system of mar pa), the sku gsum ngo sprod (Introduction to the three Kayas), the khrid chen brgyad (the "Eight Great Guides"), the rgyal ba rgya mtsho (a rite of the maṇḍala of Avalokiteśvara belonging to the rnying ma class), the Dohā (of Saraha), the lhan cig skyes sbyor (a system of mai trI pa). At the age of seven, he was ordained in the presence of the upādhyāya kun ldan shes rab and mastered well the hidden precepts. About that time also, several kalyāṇa-mitras had visions of Avalokiteśvara, who told them about the faculties (of this child), and they conveyed this message to him. At la stod gro lung he was initiated by u rgyan guru and saw his Teacher as Saṃvara.

While he was residing at la stod spu tra, Mahākāla and snyags bdag (Ekajaṭī) appeared to him and told him to proceed quickly to 'tshur phu. He accordingly proceeded to the monastery of 'tshur phu, and heard the doctrine at the feet of gnyan ras, and had a vision of the Teacher surrounded by the teachers of the Lineage. After that shags bdag (Ekajaṭī) presented him with a new spring, and he planted a dry tree which grew and became a large tree. When he was asked for a blessing by dar ma sgang pa at bkra shis gsar ma, the bka' brgyud pa teachers appeared.

The continuation of his study of the Doctrine: From shes rab dpal he obtained the sdud pa'i dka' 'grel^[2] and the pañjikā pad ma can.^[3] From dge ba'i bshes gnyen rgyal ba he obtained the Cycle of Hevajra and other texts. From gnyan ras dge 'dun 'bum he heard numerous Tantras of the "New" and "Old" classes, sādhanas and precepts. From gnam mtsho ba mi bskyod rdo rje he obtained instructions in the method of gcod (spyod yul) of ma gcig and other doctrines. At the age of 18, he took up final monastic ordination in the presence of the upādhyāya gzhon nu byang chub and the ācārya dge 'dun rin chen pa. He heard many expositions of the Vinaya class, such as the "Four Āgamas" (lung sde bzhi) of the Vinaya,^[4] and other texts. He also obtained the sādhana of the Tārā, etc., together with several minor texts. From sakya gzhon nu, the abbot of the "Lower" monastery of gsang phu, the texts belonging to the Mādhyamaka system, the "Five Doctrines of Maitreya" (byams chos), the Abhidharmasamuccaya, the Abhidharmakośa (mngon pa gong 'og), and the Five Divisions of the Yogācāryabhūmi of Asaṅga (sa sde), the Nyāya and other texts.

After that he proceeded to kar ma in khams and founded the Hermitage of lha stengs. He also visited tsha ba sgang. The local gods held a great reception for him. He subdued asuras and brought to an end the great war of kol ti. Then, when he was coming to dbus, the gods of thang lha arranged a reception for him. When he arrived at 'tshur phu, the religious protectors (dharmapālas) showed their delight.

While presenting a canopy to the Lord (jo bo) of lha sa, he had a vision of himself presenting offerings in front of the Tathāgatas of the Worlds of the Ten Quarters. In order to comply with the wish of Śrī u rgyan pa, he also heard a detailed exposition of the Kālacakra from kun dga' don grub of snye mdo. He further heard from him many precepts and initiation rites belonging to the "New" and "Old" classes of the Tantras, and their commentaries. He was also given the permission (lung) of numerous sūtras, such as the Ratnakūṭa (dkon mchog rtsegs) and the Saddharmapuṇḍarīka (dam chos pad dkar), the Abhidharmasamuccaya, the Abhidharmakośa and other texts.

From sba ras he heard the basic text on medicine (gso ba rig pa). From tshul khrims rin chen he heard many "New and "Old" Tantras, including the Guhyasamāja, according to the method of Nāgārjuna, and other texts. From gzhon nu 'bum he heard many precepts of the Guardians of the Doctrine (bstan bsrungs kyi bka'), the ro snyoms (samārasa), the thub lnga (name of a system), etc. From Jñānaśrī he heard the 'grel ba mtha' drug (six different ways of explaining a single Tantric text), etc. From rig 'dzin Kumārāja he heard the rdzogs chen snying thig (the doctrine of Mahaśanti according to Vimalamitra) together with its minor texts and the ne gu.^[5] He also studied the same doctrines under ri khor ras pa.

After that, he visited sgam po and kong po and laboured extensively for the benefit of others. He also visited tsa ri gyum mtsho. On the whole, he spent three years in kong po. In front of the snows of Śambu, he saw many auspicious signs of the "Inner" and "Outer" (phyi nang) spheres.^[6] While residing at jo mo gang, he had a vision of the acārya Padma and received his blessing. While residing at 'tshur phu kung, he saw the planets and stars^[7] of the "Outer" and "Inner" spheres agree between themselves, and composed a treatise on astrology. After that he founded the monastery of bde chen stengs, where he had many visions. On his way to snying khung and other hermitages of kha rag shar, he also had many visions.

At bde chen stengs he discovered that the signs of the "Outer" and "Inner" spheres had been purified and composed a treatise called "the Hidden inner Meaning" (zab mo nang don). He visited many localities of gtsang, such as sa skya, btsan brag, myang stod and other places, and laboured extensively for the benefit of others. Having again proceeded to kong po, he founded numerous monasteries there. He established many disciples in salvation, and stayed at nags phu and other places. While he was staying at lkog phreng, he composed a commentary on the zab mo nang don. In the year of the Tiger (stag lo 1326 A.D.) he came to lha sa. Afterwards he proceeded to kar ma and there rebuilt temples and preached the Doctrine extensively. He also composed a commentary (ṭīkā) on the Dharmadhātustotra (chos dbyings bstod pa)^[8] by Nāgārjuna. In the year of the Dragon ('brug lo 1329 A.D.) he built sog zam. He then proceeded to nags phu and a thought came to him on the necessity of going to Mongolia (hor yul). He founded the hermitage (ri khrod) of lhung grub stengs. In the year of the Sheep (lug lo 1331 A.D.) he proceeded to dbus. In the year of the Ape (spre'u lo 1332 A.D.) he was invited by the Mongol Emperor (hor rgyal po) to Mongolia and proceeded there. In the tenth month he reached the Imperial Palace (Peking, chung tu) and initiated the Emperor and the Empress, as well as made a prophecy of the accidents which were to befall Emperor rin chen dpal (d. 1332 A.D.). He laboured extensively for the benefit of others. On his return journey to Tibet, in the year of the Dog (khyi lo 1334 A.D.). He visited ri bo rtse lnga (Wu t'ai shan in Shan hsi). Having reached the mi nyag 'ga' country (Ning hsia), he preached religion extensively. Having reached khams, he quelled numerous feuds in khams.

After that he journeyed to dbus, and was received by the gods of thang lha and gangs dkar. He retired for meditation to 'chims phu of bsam yas. There, after having prepared a copy of the bka' 'gyur and bstan 'gyur, and having performed the rite of consecration, he got a vision of the recital of these Scriptures by many Bodhisattvas. He again proceeded to China, and there passed away.

The Dharmasvāmin himself appeared sitting inside the maṇḍala of the Moon, and the Emperor and his retinue were filled with faith. This happened in his 56th year, in the year Earth-Female-Hare (sa mo yos 1339 A.D.). Accounts about his studies of numerous doctrines beginning with his birth, his many visions seen while staying in a trance and studying religion, can be found in the story of his Life (rnam thar). Here I give only a brief account. The Chronology of the Doctrine composed by the Dhamasvāmin rang byung ba is by 182 (leg pa gdings can zla ba, the symbols of numbers should be read from right to left) years shorter than the dates (lo grangs) given by the other writers on the Kālacakra. It agrees with the Chronology of the mahāsiddha u rgyan pa. The disciple of the Dharmasvāmin rang byung ba was g. Yung ston rdo rje dpal (one of the four principal disciples of bu ston). He heard the Doctrine from the Dharmasvāmin rang byung ba. Later he himself handed down the doctrine of his former life to the Dharmasvāmin rol pa'i rdo rje who was a boy then. I have already given a brief account of the Life of g. Yung ston pa in the Chapter on the Māyā Cycle (sgyu 'phrul).

Footnotes and references:

[1]:

name of a famous image of Avalokiteśvara in skyid grong

[2]:

Tg. sher phyin, No. 3798.

[3]:

Tg. rgyud, No. 1420

[4]:

lung rnam 'byed, lung gzhi /Vinayavastu/, lung zhu ba and lung 'phran tshegs, Kg. 'dul ba, Nos. 1, 3, 6, 7. See klong rdol gsung 'bum, Book XII (Na), fol. 4a.

[5]:

ne gu chos drug; ne gu was the name of n A ro pa’s sister, one of the 84 mahāsiddhas.

[6]:

nang or "inner" signs include signs observed by the devotee in his own body, as for example the entry of the breath into the avadhūti, etc. ''Outer"signs include auspicious signs observed round a person practising meditation, such as rainbows, etc.

[7]:

the planets and stars of the "Inner" sphere symbolize in the Kālacakra and other Tantras the flow of psychic energy into the centres of the body.

[8]:

chos kyi dbyings su bstod pa, Tg. bstod tshogs, No. 1118.