Chapter 10 - Phagmodru lineage (i): spyan snga

[Full title: Phagmodru lineage (i): spyan snga (rje thams cad mkhyen pa) (1175-1255)]

Now the Master spyan snga: he belonged to the family of rlangs lha gzigs in the locality of gnas drug, to which family belonged district chiefs (sde dpon) and siddhas, including khams pa go cha, a disciple of the mkhan po Bodhisattva and of a mi byang chub 'dre bkol, a direct disciple of the ācārya Padma (sambhava). He was born in the year Wood Female Sheep (shing mo lug 1175 A.D.) as son of father kon chen rgyal ba skyabs and mother 'bro ldog gza' gyu gu lcam (gyu gu Icam, Lady of 'bro ldog). This was the sixth year since the death of phag mo gru pa.

At the age of 13, he was ordained at spyi gnas gyo gu in the presence of the upādhyāya rdzong mgo pa and the ācārya thang po che pa, named ston pa, and received the name of grags pa 'byung gnas. After his ordination, he obtained during three years some explanations on the thun 'jog^[1] from the bla ma ye phug pa, as well as the lhan cig skyes sbyor and other doctrines.

At the age of 15, he said to his father that he intended going to attend on the bla ma ye phug pa, and taking with him a good horse, he mounted it and fled towards dkar shod. The Teacher sent a horse and an attendant to receive him; he also sent him whatever was needed by him every day. He joined rags shi who was taking offerings to ‘bri khung and they proceeded towards ’bri khung. The upādhyāya ye shes bla ma, his cousin, came out to meet them, and was very pleased (at his coming). Escorted by him, he called on the Dharmasvāmin, who was sitting on the preacher’s red seat (chos khri dmar po).

The Dharmasvāmin smiled at him and placing his hand on his head, said:

"This youth is wise! Your accumulations (of merit) are great, to judge by the manner you are wearing a small hat (zha 'u); one day will pretend to be an ascetic."

By the mere placing of the Dharmasvāmin’s hand on his head, a mind concentration called the sarva-dharma-samatā-viprapañca-samādhi-rāja (chos thams cad mnyam nyid rnam pa spros pa'i ting ne 'dzin gyi rgyal po^[2] ) was born clearly (lhang gis) in his mind. He then presented the horse to the Dharmasvāmin during an assembly, and pleased him greatly.

For three years after that date, dpon byang 'od and he practised meditation together in a hut, given to them by the Dharmasvāmin. At the age of 17, he accompanied the Dharmasvāmin as attendant, to dags po. When the Dharmasvāmin was residing at zangs lung, he offered prayers to the effigy of sgam po pa, and saw a light appearing between the eye-brows of the image, which filled the entire valley of dags.

His health being somewhat afflicted, the Dharmasvāmin said: “Among the children of Tibet, he (is) dear. If he does not die now, he will later become the sanctuary (rten sa) of the dags po bka' brgyud sect!" and saying so, he performed a religious ceremony (rim gro).

The Dharmasvāmin said:

"Now, there will be no accidents to your life, for a yogin is first to be victorious."

When the Dharmasvāmin had gone to phag mo gru, he acted as his attendant.

When the Dharmasvāmin went to 'on to meet lha ‘bri sgangs pa, he said to him:

"You should take up final monastic ordination."

He replied: "But I am not more than 18!"

The Dharmasvāmin said again:

"I know the Vinaya! At this age you are fit to take up final monastic ordination!"

He therefore took up the final monastic ordination at the age of 18, zhang sum thog pa acting as upādhyāya, lha ‘bri sgangs pa as karma-ācārya, and the Precious upādhyāya acting as Secret Preceptor^[3] .

At ‘bri khung he worked as a personal servant (gzims gyog) of the Dharmasvāmin, and became known as spyan snga ba ("Attendant"). When the Dharmasvāmin used to preach the Doctrine, he used to sit at the Dharmasvāmin’s right and listened to his preaching. After finishing his daily work as servant, at dusk, he used to repeat all that he had heard (during the day). At midnight, he used to practise meditation. The Dharmasvāmin after accepting offerings at the time of the assembly, used to go back to his residence, and sit in meditation. During that time he used to partake of a little tea. After that he assisted the Precious Upādhyāya and jo bo ngam shod pa and others in explaining (to them) the words of the Teacher, which they were unable to understand. From the age of 18 till the age of 34, he constantly attended on the Teacher.

When the Dharmasvāmin transferred the books from phag mo gru to sgam po, stag lung pa and ngam 'shod pa censured him (for doing so), saying: "How could he do such a thing to the monastery!"

But the Dharmasvāmin replied:

"I shall improve my monastery a hundred and even a thousand times!"

He sent the Master spyan snga to phag mo gru.

"The first part of the congregation, maintained by me, the son of ngam, should be offered to the Lord phag mo gru pa"^[4].

Though this Master spyan snga did not practise meditation in a solitary place independently, he did not abandon even for a single moment the notion that the Dharmasvāmin was a Buddha. However, he never said that because the Dharmasvāmin was a Buddha, he did not require anything, but on the contrary used to offer him even small necessities whenever needed, such as food, clothing, ablutions for his feet, etc. For this reason, he became the best among all.

The Dharmasvāmin after having given presents (silks and tea) to important personalities, such as the king of ngam shod and khu sgom, said:

"The Teacher had the intention of proceeding towards Kailāsa, but my humble self had sent him to the monastery. He will become a matchless one in this World and in Heaven. You, natives of ngams shod, should also place his feet on your heads!"

Immediately, on the arrival of the Master spyan snga at the monastery, he sent to the Dharmasvāmin a sealed roll of paper.

The Dharmasvāmin opened it and read the following:

"One who is disturbed in the meditation of the Inner Bliss, his body, speech and mind are filled with agitation; he will be unable to bless the minds of others, therefore pray do not throw away your clear meditation into water."

While he was thus residing in the monastery, treading in the foot steps of the Dharmasvāmin, he did not transgress the precepts of the Vinaya which had been extolled by the Lord of Sages (Munīndra, i.e. The Buddha). He spent most of his time in seclusion, except for his preaching of the Doctrine, and never attended to outside matters,^[5] such as mediation in disputes.

He insisted that the monks should spend their time in meditation. Because of his sublime deeds, the natives of ngam shod used to say: "Following the Dharmasvāmin’s indications, the monastery improved a hundred and a thousand times. We have such a Teacher!" and felt proud of him.

When the son of zhi ba 'od, a priest of royal descent (lha btsun) of bsam yas, fell ill, bru sha rigs 'dzin was invited from lam and examined his horoscope (rtsis byed pa), and said: "The horoscope of this boy is harming you Lord! He will die.” "Is there no way (of avoiding it)?" asked the king. "If your mother were to be sent as a substitute, it might help."

And accordingly they sent the mother as substitute, and she died. When the boy had reached the age of six (he again fell ill), and the king again consulted the astrologer: "What may help?"

The astrologer replied: "This year nothing will help. He will die." "Is there no way (of avoiding it)?"

The astrologer replied: "If you were to send a kalyāṇa-mitra, the greatest in the valley of ngam shod, as a substitute, it might help." "Who is the best (kalyāṇa-mitra)?" inquired the king. All agreed that spyan snga was the best.

They said to the astrologer:

"We shall invite spyan snga ba and shall transfer the misfortunes threatening the boy on him.”

Bru sha said:

"He is expert in the performance of auspicious rites. We might be unable to transfer the misfortunes menacing your son (on him)."

They did not listen to his words, and kept saying:

"We must invite him, and transfer the accidents endangering the life of the boy on him."

They sent an invitation to spyan snga.

All begged the Master spyan snga ba not to go, but he said: "It is all right! As a lion had conquered all quadrupeds, so the son of ngam, being a yogin, will conquer all the others", and he went. Bru sha (made various preparations).

He first poured water into the stomach of a sheep, and placed it at the entrance to a bridge; on the stomach he drew various designs, and the stomach was agitated by wind. At the entrance to the bridge he placed the effigy of a wolf, and placed the stomach on top of it. On the roof of the house, he placed various kinds of effigies. Under the seat, he placed two carcasses of dogs joining them by their necks, and in a skull with grinning teeth, he placed an effigy.

When the Master spyan snga came, bru sha said:

"If a horseman riding on a black horse will be at the head of the procession, then the misfortunes will not be transferred."

The ācārya ti se ba (an attendant of spyan snga ba) came first riding on a black horse, and bru sha remarked: "Now the misfortunes cannot be transferred." spyan snga said to slob dpon bram ze: "Blow the brass trumpet which you brought with yourself", and he blew (the trumpet) emitting a loud sound. “That’s enough!" said, spyan snga, and instead of leading his horse to the bridge, he crossed the river by ford. Meanwhile the effigy of the wolf placed on the bridge fell down with its face turned towards bru sha.

The master said to his attendants:

"First shake this seat for me, and then place this beggar’s bowl on it. This will defeat (his magic)."

When he placed his left foot on the seat, the seat emitted the sound "tsag tsag" and sunk down. They had placed the seat facing eastwards, but the Master spyan snga sat on it facing southwards. Bru sha was powerless. His magic struck back at them.

Said he:

"Hadn't I told you before that we shall fail to transfer the misfortunes on him, but you did not listen to me! Now I shall die after reaching my native land, but probably before it. Now, you Lord, if you have means to do it, do it, for otherwise you will also die."

Then bru sha died after seven days, and the king, supporter of the astrologer, was killed by a man within three months. But the Master spyan snga and his retinue suffered no accidents.

When this story reached ‘bri khung, the Dharmasvāmin of ‘bri khung said:

"If you place a Sañcaya (i.e. The book of Prajñāpāramitā-sañcayagāthā) on the throne instead of the begging bowl, the effects of magic would be rendered powerless.”

Because the magic of the king of bsam yas could not overpower him, he became known as the “Lord, the All-knowing" (rje thams cad mkhyen pa).

Rgyal ba yang dgon pa composed a stotra:

"the great saint, spyan snga ba, subduer of demons...."

In short, this Lord All-knowing besides possessing perfect moral precepts, and following after elders, did not partake even of soup prepared of mutton fat. The monastery having fallen to decay, some of the monastic congregation became of loose character. He led them towards the observance of moral precepts and the practice of meditation. By his concentrated trance filled with great commiseration, not only did the natives of thel stop their quarrels, but all the feuds of yar klungs and other localities, as far as gnyal, came to an end. Hunger disappeared, and all recited the refuge formula in spyan snga ba. In this manner, he spent 26 years at the monastery.

Then he proceeded to ‘bri khung to offer condolences on the demise of the dbon rin po che. He performed offering rites to the remains of the deceased. After several days, gcung rin po che, ‘bri khung gling pa, 'gar chos sdings pa and sgom pa having discussed between themselves, requested him to remain in ‘bri khung. For 13 days he did not accept. In the end he undertook to abstain from quarrels with stag lung pas and other bka' gdams pa monasteries, and remained at the Precious Monastery (gdan sa) for 22 years.

In the seventh year of his residence there, which was an Iron Male Mouse year (lcags pho byi ba 1240 A.D.), a rumour spread that Mongol (hor) troops had reached 'dam. When the monks of 'bri khung thel were preparing to flee, he advised them not to fear, and remained imperturbed. First came the Mongol commander mi li byi (Milici). As soon as he had seen the bla ma’s face, faith was born in him, and they felt that they two were like father and son. He promised to make offerings at a later date. The Mongol troops without harming^[6] men or beasts, went back. After 28 days dor ta having been appointed commander, arrived there. When he seized the hand of sgom pa shAk rin, a shower of stones fell from the sky.

Dor ta inquired: "What was it?"and they replied:

"You seized sgom pa who belongs to the Son of ngam, and the Son of ngam became displeased. The displeasure of the Son of ngam caused the displeasure of heaven, and therefore stones were thrown."

Dor ta inquired: "What is he (ngam bu) doing?" "The Son of ngam does not till the soil. Others present offerings into his hands, and he is maintaining a monastic congregation."

(Hearing this) this wicked person became very quiet, and his troops also quieted down, even more so than a caravan of traders. Henceforth the murder of men and the burning of temples decreased except for minor offences. Thus he controlled the situation by the power of his concentration and the monastery of 'bri khung prospered greatly and became famous as a monastery of 180,000 inmates (khri tsho bco brgyad).

About that time some persons sided with gcung rin po che, and did not respect him, so he said: "Now I shall go!" and put up his tent on the plain situated below (the monastery). Gcung perceived this from the place of his retirement, and understood the matter. He (gcung) suddenly interrupted his retirement and begged spyan snga rin po che to stay on, but the latter did not agree.

Then gcung took an oath:

"Now, even if people were to say that you were alive in India, I would never smell the abbot’s chair" (meaning that he would never occupy the chair, while spyan snga was alive).

Spyan snga ba said: "Now, I shall never go away, even if I were to be expelled by nine magistrates!" saying so, he remained in ‘bri khung. His labours encompassed the whole of Tibet. He built two caityas out of precious^[7] stones in the style of a sgo mangs and satisfied with the Doctrine all the holy men of India and Tibet, such as lha gdong ba and others.

He passed away at the age of 81, in the year Wood Female Hare (shing mo yos 1255 A.D.) on the 18th day of the 11th month. On the cremation of his remains, numerous relics were recovered (from the ashes). His disciples, in order to fulfil his will erected a beautiful caitya in the style of a sgo mangs. From that day, the country enjoyed happiness.

Footnotes and references:

[1]:

R: a book on meditation

[2]:

R: the Trance which is characterized by equanimity towards all Elements of Phenomenal Existence

[3]:

R: as a general rule final monastic ordination was taken after the age of twenty, but in special cases one was permitted to take up the final vows at the age of 18, and in such cases two years were added to the years of the novice, called mnal bshol, mnal—the year spent in the mother’s womb, and bshol—the extra months in lunar years

[4]:

R: meaning that food should be first offered to the Lord phag mo gru pa, as a thanksgiving

[5]:

DD: The text says “meditation.” I assume he meant “mediation.”

[6]:

R: Doorda darqan Doorda darqan arrived in Tibet in 1239 A.D. /sa phag/. Doorda was sent by Prince Godan to invite the sa skya Paṇḍita kun dga' rgyal mtshan, who journeyed to kan su to the Court of Godan in 1244 A.D., and reached the Prince’s camp in 1247 A.D. Schmidt, Gesch. D. Ost-Mongolen. St. Petersburg, 1829, pp.110-113

[7]:

R: a sgo mangs is one of the eight kinds of caityas.