Chapter 8 - Second incarnation series (vii): chos dpal ye shes

[Full title: Second incarnation series (vii): chos dpal ye shes (1406-1452)]

The Dharmasvāmin chos dpal ye shes, an incarnation of mkha' spyod pa: according to a prophecy by mkha' spyod pa which said: "Later (I) shall wander about as a Tantric yogin”, he promised to reincarnate again at death time, and accordingly he was born in the year Fire Male Dog (me pho khyi 1406 A.D.) as son of bsam grub and mother bar bza' at kha brag mdo, a district of myang po. He was a child beautiful to look at and possessed of extraordinary marks. On the sole^[1] of his foot was found the letter rgyal (Victory) in the Mongol new script (hor yig gsar^[2] ). When he was five months old, several sum mkhar bas (came) and asked to be blessed, and he bestowed blessing on each of them by turns. When his father brought him to 'bras, (the child) was seen by same former monks of 'bras, and faith (in him) was born in all of them.

After the lapse of one year, the monk dbon grags pa, the bla ma chos bzang pa and others brought him (lit. Invited) by a skin boat along the myang chu. He stayed at stag rtse. Once he went to a rocky cave in Upper 'o phug which the others could only reach with difficulty, and when they requested him to come back, he came back without people noticing his coming. He was able to move about unhindered by walls and enclosures. He also delivered many prophecies. After that he proceeded to mngar stengs and dga' ma mo, and told his former disciples detailed stories. He gave precepts to a supporter. He also discovered the hidden "Last Will" of mkha' spyod pa.

From the bla ma chos bzang he heard the initiation rites and propitiations (sādhanas) of Vajravārahī, rgyal ba rgya mtsho^[3] and of ber nag can, as well as 'the Collections of Works' (gsung 'bum) of kar ma pa, rol pa'i rdo rje and mkha' spyod pa, the "Six Doctrines", the Mahāmudrā, the rlung sems gnyis med^[4] , the Cycle of the "Great Achievement" (rdzogs chen), the exposition of the Pañcakrama (rim lnga), the Tantric section (rgyud 'bum) of the bka' 'gyur and other texts. He perceived his teacher as a manifestation of rgod tshang pa and composed a stotra (in his honour). From the monk dbon grags pa her heard the seventeen Tantras (i.e. All the rnying ma Tantras) together with the snying thig, as well as numerous instructions (gsung chos).

On being invited to spo bo (S.E. Tibet), he proceeded to ye gong and other places. At the age of 8, he met the Dharmasvāmin de bzhin gshegs pa at bang mdo on the border of kong po and dbus, took the upāsaka vows and was praised greatly. He was ordained at stag rtse, the Dharmasvāmin acting as upādhyāya and blo gros rgyal mtshan dpal bzang po as ācārya. At the feet of the Dharmasvāmin he heard numerous expositions, initiation rites, permissions (to read a sacred text—lung) and others. From the Ta'i Ming (Ming) Emperor he received an image of Vajradhara, a vajra and bell, a gan dkar (a kind of vestment) and other presents.

At the age of 13, he proceeded to snye bo. He increased (the number) of monasteries in kong po, and stayed at ba yo and other places. He propitiated Amitāyus at bkra shis ljongs of tsa ri, and saw a clear vision of Amitāyus. In the Hare year (yos lo 1423 A.D.) he proceeded from dags po to 'ol kha bkra shis thag (lho kha) in company of the Dharmasvāmin mthong ba don Idan. He met the mtshal min rin po che bsod nams bzang po who was on his way to do li (or—"who was travelling by palanquin"). There he received the final monastic ordination. Sne'u gdong pa and thel pa^[5] entertained him. Then he returned.

At the new monastery of rgya mtsho sgang, he heard from the bka' bzhi pa rig pa'i ral gri the rang byung ba'i bka' 'bum^[6] , the "Five Treatises of Maitreya," the rtsa se^[7] , the rtsod bzlog^[8] , the Yuktiṣaṣṭikā^[9] and the Śūnyatā-saptati^[10] . To whatever place he went, he used to expound hidden precepts and sign hymns, etc. He attended on the Dharmasvāmin mthong ba don ldan, and in the year of the Ox (glang lo 1433 A.D.) he left myang po and journeyed towards brag gsum, 'jam ne, dmar tsha thung and rngod a rig thang . From here he proceeded towards sgom sde, and then as far as sog. After that he was invited to nags shod by dkar po rin bzangs, a disciple of mkha' spyod pa, and preached extensively the Doctrine at grib gdong and sbung mda'. From the bla ma rin bzangs pa he heard many expositions of "hermit doctrines" (ri chos<ri khrod pa'i chos;yang dgon pa'i ri chos or the Rā-ga-a-sya ri chos).

Then he reached 'tshur phu by the northern route, made large presents to the monastery and offered tea (to the congregation). He also preached at gnas nang. From the bla ma gangs pa dbang phyug rgyal mtshan he heard the ni gu'i chos skor^[11] , the 'tshal pa'i chos skor^[12] , the Dohākośa and other systems. After that he journeyed to lha sa and there made large offerings and offered prayers. Starting his journey from dbu ru, he proceeded via myang po to kong po. At dga' ma mo he heard from 'tshur ston chos kyi rin chen the exposition of many religious texts, such as the initiation of the mkha' 'gro rgya mtsho ^[13] , the zab mo nang don, the brtag gnyis (Hevajra-Tantra), the kun spyod^[14] , etc. Then in order to perform a ceremony for the welfare of his parents and others, he invited to stag rtse the Dharmasvāmin mthong ba don Idan and made large offerings to him. He also pleased the congregation with presents, etc.

At that time riding on a big mdzo, he twice visited the residence of bla ma ye shes dbang po ma, as far as the small opening (bug sgo^[15] ) of her cell (where she was staying immured). At the feet of the Dharmasvāmin he heard the gsung sgros skor ^[16] and the Śīkṣāsamuccaya. He also preached extensively to the Dharmasvāmin. From the mahā-upādhyāya Śākya grags pa he heard numerous doctrines including the "hermit doctrines" (ri chos skor), the ‘brug skor (‘brug pa bka' brgyud kyi skor), the zhi byed so lugs (a branch of the zhi byed doctrine) and other systems.

When he was making preparations for the building of the temple at dga' ma mo, he himself (with the help of his supernatural powers) discovered stones, while they (the workers) could not find suitable stones. After that he was invited to all the upper and lower districts of spo bo, and went there. He performed the ceremony of expelling demons, who had followed after the image makers. (During the rite) their cries could be heard distinctly. At that time he met stag lung chos rje byang chub rgya mtsho. They heard each other’s expositions of the Doctrine. At dga' ma mo he preached the Tantric section (rgyud 'bum) of the bka' 'gyur. He presented numerous requisites (dngos po) to %IS THIS A PERSON OR A MONASTERY? mar stengs, and settled disputes within a distance of twelve days journey. He used magic against those villagers who failed to obey his command, so that the gtsang po changed its course, and flowed past their village. When he was preparing gtor ma offerings, he saw a vision of the religious protector and many miracles took place, such as the staff of his black banner standing erect, without anyone holding it.

When he was staying in strict seclusion at the locality of sum mkhar, he received the news that the Dharmasvāmin mthong ba don ldan was unwell. At once he left kong po for myang po, lho rong and ri bo che. When he reached the banks of the ngom chu, officials of the Dharmasvāmin’s camp came out to receive him, and escorted him to kar ma, where he met the hierarch. He held a religious service and controlled the evil. After that he journeyed towards yor mda' and lha stengs. There he received repeated requests from many people to become the upādhyāya for ordination, but decided not to go there. Then on being pressed to do so, he went on. Feeling indisposed, he settled at yor mda'. He received an invitation from the Dharmasvāmin mthong ba don ldan, and having left sgon sde, he first went via the khyung po route to kong po^[17] . The camp followed after him also.

While residing at dga' ma mo, when he had reached the age of 47, in the autumn month of the year Water Male Ape (chu pho spre'u 1452 A.D.) a continuous flower shower fell from a clear sky. He said: "The Dharmasvāmin de bzhin gshegs pa, the Venerable Tārā and others have come! Prepare offerings!” and then passed out. Many wonderful signs, such as a white rainbow which spread like a silk scarf, etc., were observed. His remains were enshrined in a stūpa in the style of Mahābodhi^[18] .

Footnotes and references:

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[1]:

DD: Roerich has “palm of his foot.” Upon checking the Tibetan it became certain that he was talking about the boy’s foot (and not his hand) and therefore it should be “sole”, not “palm.”

[2]:

the script introduced in 1269

[3]:

R: a form of Avalokiteśvara

[4]:

a text on the development of "Inner Heat"

[5]:

R: these were two officials, the first was an influential personality of the period

[6]:

R: the Collection of Works of rang byung rdo rje

[7]:

R: Mūla-Mādhyamaka-kārikā, Tg. dbu ma, No. 3827

[8]:

R: Vigraha-vyāvartanī by Nāgārjuna, Tg. dbu ma, No. 3828

[9]:

R: by Nāgārjuna, Tg. dbu ma, No. 3825

[10]:

R: by Nāgārjuna, Tg. dbu ma, No. 3827

[11]:

R: the Six Doctrines of n A ro’s sister ni gu

[12]:

R: the system of bla ma zhang

[13]:

R: Śri-Ḍākārṇavamahāyoginītantrarāja, Kg. rgyud 'bum, No. 372

[14]:

Yoginīsañcaryā, Kg. rgyud 'bum, No. 375

[15]:

R: a small window, like an opening, in the wall of a cell in which an ascetic is immured and through which food and water are given him by his disciples

[16]:

R: talks on religion by the previous Dharmasvāmins

[17]:

DD: Roerich’s text says “kong pho” which is a typo.

[18]:

R: one of the eight great caityas, erected on the spot where the Buddha had attained Supreme Enlightenment