Blue Annals (deb-ther sngon-po)
by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715
This page relates ‘Phagmodrupa (v): phag mo gru pa’s congregation’ 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 9 - Phagmodrupa (v): phag mo gru pa’s congregation
Then he proceeded to the upland. He thought:
"Formerly, the great sa skya pa had approved of me, and had called me "Wise khams pa", and now I have obtained so much wisdom. I must visit him and relate the matter (to him)."
He again proceeded to sa skya, but on this occasion sa skya pa did not ask him a single question, and seemed to be displeased.
Phag mo gru pa returned home and took up residence at mtshal sgang. Here he gathered numerous disciples. For five years, he taught various doctrines, and especially the hidden precepts of dags po, to those disciples who had gathered there, and satisfied them. The monks who were staying there, observed the rules, and did not transgress the rules of the Vinaya. Those on whom he had bestowed hidden precepts, obtained result unhindered, and different kinds of mystic trances were born in them. His fame spread greatly not only in that region but also in all quarters. This Master sgam po pa has been a follower of the bka' gdams pas and of the Venerable mid la, and his own system was known as the "confluence of those two streams, that of the bka' gdams pas and that of the Mahāmudrā" (bka' phyag chu bo gnyis 'dres). The gar gyi nyams dgu, composed by him at mtshal sgang, is also in agreement with these two systems.
Phag mo gru pa was of the opinion that it was unsuitable to remain in the vicinity of a village, and that it was better for him to stay in a solitary place.
He therefore asked sgam po pa:
"May I stay in a solitary forest, and become independent, without maintaining a permanent residence?"
Then one morning, without consulting the monastic congregation, he proceeded towards ‘bri khung (gdan sa rin po che).
On the way, he stopped at the gate of the king of tsha rong, and sent him a ceremonial scarf with this message:
"I am the one who was staying at mtshal sgang. Now I intend going to a forest over there, in the upper valley of phag mo gru. Please help me!"
Said the king: "Come in! Partake of tea."
He (phag mo gru pa) replied:
"I have taken a vow not to cross the threshhold (of a layman’s house). Bring my tea outside!"
The king himself came out in front of the gate, and brought tea, and conversed with him. Mounted on a mule, phag mo gru pa visited a valley situated in the neighbourhood of phag mo gru. Because of the weight of his body, the legs of the mule became rigid like pillars, and the animal could not go any further. He (phag mo gru pa) dismounted and settled at the foot of the cliff of rin chen spungs pa, and became known as the Precious mtha' rtsa ba. His monks also followed after him. He spent a short time at mang gar sgang and at the cave of bde gshegs.
There an ascetic named rgya sgom rmi ras was residing since a long time. The ascetic invited him to his hut to partake of tea, and phag mo gru pa said thrice: "Your hut is pleasant!" The ascetic replied: "If you like it, I shall present it (to you)." phag mo gru pa thinking that this place was the heart of the region, said to the ascetic: “Well, bring here my carpet" (kom stan[1]), and settled there. He came to that place in the year Earth Male Tiger (sa pho stag 1158 A.D.). Then dpal stag lung thang pa, aged 24, who was born in the year Water Male Dog (chu pho khyi 1142 A.D.), came to visit him in the year Wood Female Hen (shin mo bya 1165 A.D.).
He had nothing but the grass hut presented to him by rmi ras, and dpal stag lung thang pa was told to make himself a hut out of willows.
Phag mo gru pa said to him:
"If you can finish it in one day, then build it! You shouldn't take more time than this.[2]"
He built the willow hut within one day. After that, monks gathered from all directions. Though inside of his hut, phag mo gru pa had only one box for grain (bang ba) which could hold a little more than a load of barley, he was able to feed all the monks (who had gathered). Soon after stag lung thang pa’s coming, he became phag mo gru pa’s attendant.
Stag lung thang pa told him that he should wear a better garment, than the one (he was wearing), and phag mo gru pa replied:
"You, what sort of (wealth) did you find in me? I have to maintain the congregation!"
phag mo gru pa laboured exclusively for the maintenance of the monastic congregation.
After that, following on the instructions of the Bodhisattva zla ba rgyal mtshan, he observed seclusion during the period of the waning moon. When the moon was on the increase, he used to stay in seclusion during the morning hours, and to lecture in the afternoon to the congregation. The monks had great faith in him, and used to spread their hats, robes and scarves along the path leading from his, grass hut to his seat (chos khri). All those to whom he taught the method of concentrated trance, attained remarkable results in their meditations. His fame encompassed all quarters, and people believed that the mere meeting with him was enough (to be established in meditation). The presents and offerings received by him from his supporters, he used to spend towards the maintenance of the monastic congregation. Inside his grass-hut he did not keep any luxuries, but entertained supporters who came into his presence, in a proper manner, offering a cup to a king, remains of food (pham phabs) to beggars, etc.
He spent 13 years at the monastery, from the year Earth Male Tiger (sa pho stag 1158 A.D.) till the Iron Male Tiger (Icags pho stag 1170 A.D.), and trained many disciples, experts in spiritual realization. It is known that there were 800 monks and five hundred parasol holders (in the monastery).
Formerly, when he was preaching the Doctrine, he used to say that his monk had not come yet, later when the Dharmasvāmin ‘bri khung pa came to him as an upāsaka, he said: "Now, my monk has come!" Before the coming of the Dharmasvāmin, he swore in the presence of all those who attained an understanding of the Mahāmudrā doctrine, that "he will not carry his skull on his shoulders" (if he fails in the observance of precepts; mgo la thod pa mi 'gebs, an oath, meaning he will not remain alive). But after the Dharmasvāmin’s coming, he is known to have preached numerous doctrines different from those he had preached before, such as the rtogs ldan skye ba'i 'khor lo bskor ba and others.
Since the time of his maintaining the congregation, he used to manifest his body in twelve different forms simultaneously in different places. He proceeded towards Oḍḍīyāna and heard the great Tantra from ḍākinīs, wrote down notes, made a survey of the chapters, and a summary of contents. He used to state everywhere that he had a double who worked for the welfare of living beings.
Details of his life can be found in his life story composed by former teachers. Here I have given a brief account only.
This second Buddha passed away (lit. "gathered his manifested form") on the 25th day of the 7th month of the year Iron Male Tiger (lcags pho stag 1170 A.D.). At that time many wonderful signs were observed. When his remains were placed on the preacher’s throne, a violent earthquake took place and half of the water in the votive cups spilt out, showers of flowers fell, music resounded and numerous extraordinary miracles took place. Numerous monks saw a host of Buddhas and Bodhisattvas, and had visions of "heroes" (dpa' bo) and ḍākinīs. Numerous relics were recovered (from the ashes). His heart and tongue were left unburnt. The tongue was cut in two, and each half was enshrined in the tomb. At present they are said to be preserved in khams. The heart was enshrined in the caitya bkra shis 'od 'bar. Nowadays it is considered to be the chief sacred object of the vihāra (gdan sa mthil—thel).
Among his great "sons" were: mos gus mthar thug ("Greatest in Devotion") stag lung thang pa, rtog pa'i mthar thug ("Greatest in Insight") sna phu ba, shes rab mthar thug ("Greatest in Wisdom") spar phu ba and nus pa'i mthar thug ("Greatest in Power") chan bu rgya ras. They are called the "Four Sons of Greatness" (mthar thug gi bu bzhi). Further, skal Idan ye shes seng ge, rtogs ldan mi nyag sgom rings, grub thob nyag re se bo, kun ldan gtsang pa ras chung—these were the "Four Sons of Precepts" (gdams pa'i bu bzhi), chos rje 'jig rten mgon po, 'ban dha phug pa, chos rje ldum, chos rje gdum—these were called the "3 1/2 who understood the Ekarasa," gshen sgom dkar ba, myang gshen grong pa, rngog seng ge kha pa, rtsi lung pa—these were called the "Four Spiritual Sons" (thugs kyi sras bzhi). Rin po che shug rtsar ba, lha sa ba dge 'dun skyabs, gru gu ston pa blo gros seng ge and rgyan thang pa—these were called the "Four Sons possessing written precepts" (yi ge ma'i bu bzhi). The bla ma dmar pa, ye phug pa, dgyer sgom, dge ba'i bshes gnyen seng ge dpal—these were called the “Secondary Four Sons" (nye ba'i sras bzhi). The above enumerated (disciples) were collectively known as the "Old Genealogy" (sngon rabs). Further, the uncle of kun ldan ras pa the Precious rgyal tsha and others. Again, the monk nam mkha' 'od who had manifested many signs of supernatural powers, and other siddhi-puruṣas, each of whom was famous in his own region, and had laboured extensively—I have given their story as abridged by former teachers.
Footnotes and references:
[2]:
R: 14 glang ~ blang ma. S. C. Das (Dictionary, p. 257) calls it an alpine Willow. The hut of phag mo gru pa is preserved at the monastery of gdan sa mthil, and is built into the chief Temple or lha khang chen mo
Other Tibetan Buddhism Concepts:
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Supernatural power, Great Tantra.Other concepts within the broader category of Buddhism context and sources.
Solitary place, Great faith, Spiritual realization, Grass hut.