Chapter 10 - Phagmodru Lineage (xiii): bsod nams rgyal mtshan dpal bzang po

[Full title: Phagmodru lineage (xiii): bsod nams rgyal mtshan dpal bzang po (1386-1434, abbot in 1417???)]

The Dharmasvāmin bsod nams rgyal mtshan dpal bzang po was born in the year Fire Male Tiger (me pho stag 1386 A.D.) as the fifth of the six sons born to father bdag po shAkya rin chen pa and mother zi na rin chen 'dzom pa. He used to rest without closing his eyes.

The mahā-upādhyāya dka bcu pa^[1] said:

"The bla ma 'phags pa also used to rest in childhood without closing his eye."

The Dharmasvāmin sa pang said: "He possessed a strong inclination (bag chags) towards ābhāsvara", and added: "The Presence also possesses a strong inclination towards ābhāsvara."From childhood his mind was lucid. Whenever he contemplated the sufferings of others, tears appeared by themselves.

At the age of six, he heard the initiation rite into the Red Yamāntaka Cycle^[2] from the mahā-upādhyāya sang blo ba. From the age of seven, he studied the Hevajra-Tantra. At the age of 9, he was ordained in the presence of the mahā-upādhyāya grags rdor ba, the ācārya zhi ba dpal and the chos sgo ba chos dpal shes rab pa, who acted as Time-announcer (dus sgo ba) during the ceremony. For three years he studied the Tantras, and while he was doing so, he received from the Dharmasvāmin legs pa ba the cittotpāda ceremony (sems bskyed), and heard the permission (lung) to read the Hevajra-Tantra together with its summary (bsdus don^[3] ) and notes by 'phags pa. He also heard the rjes gnang of ye shes mgon po, as well as the tshe dbang (Life-prolongation rite) from the Dharmasvāmin byang rgyal ba. He also obtained the initiation into the "Four Symbols" (brda bzhi) of Vajravārahī from chos sgo ba chos dpal shes rab, the brief exposition of the "Six Doctrines" of nA ro from spyan snga bsod grags pa, the rjes gnang of ye shes mgon po (Mahākāla), an Indian text accompanied by precepts called sku rags ma and the collection of Works of dpal phag mo gru pa. From the mahā-upādhyāya dka’ bcu pa he obtained the initiation into the Cycle of the nine deities of the Hevajra system, as well as the initiation into the Vajramāla and many others. From the mahā-upādhyāya bsod bzangs pa he heard the tshe sgrub, the Hayagrīva initiation and many others. From the Dharmasvāmin byang rgyal ba he heard the explanation of the chapter on jñāna of the Kālacakra-Tantra^[4] , the seven Oral Precepts of the pang chen (Śākyaśrī) and many others. From zha lu rin po che grags pa rgyal mtshan he heard several initiations including the yo ga'i dbang mo che (“Great yoga", initiation into the Vajradhātu maṇḍala) and others.

In particular, he combined his studies with the recitation of the Saṃvara mantra (bsnyen pa—recital of mantras). At the age of nine, he completed the recitation of the Saṃvara mantra for 300,000 times. At the age of 11, he preached at rtses thang the Hevajra-Tantra. After this he attended on the ācārya sher don pa, studied with him the Pramāṇavārtika, and became learned. He invited numerous scholars, including rtse chen pa, grags yon and others, and conducted with them philosophical disputations. Whenever he finished a discourse, and while they were engaged in disputations, he used to recite the mantra of the Religious Protector, and in this manner recited the mantra for 9,000,000 times.

At the age of 15, he invited from rtses thang the great Tripiṭakadharas of skyi shod in lha sa, and revolved the Wheel of the Law, in company with about two hundred Tripiṭakadharas and Nyāyavādins (rigs par smra ba). At that time rgyal ba'i sras po bde 'byung ba, who was the eldest and the greatest scholar in the valley of skyi shod, said about him: "Widely read in the Piṭaka is this bdag chen 'jam dbyangs pa, but as a scholar he (bsod nams rgyal mtshan) is greater", and thus praised him. At that time also he offered many different kinds of objects, such as outer and lower garments to both jo and Śāk (i.e. The jo bo of ra mo che and the jo bo of lha sa).

About that time due to some slander, his ācārya sher don pa had to go to kong po to mkha' spyod pa. Then the official appointed as his ācārya snye thang pa rin chen rgyal ba. When he was spending the recess (chos bar) at gsam khang, he made a magic weapon against the slanderer (of his former Teacher) and said that the signs in connection with this weapon were auspicious. He made the ācārya (rin chen rgyal ba) stay in his apartment, and the domestic servant dbon sangs rgyas accompanied him. They fled during the night. A heavy shower of rain fell, and he felt tired. During the night he stayed in a corner below the narrow path leading towards ljang. Early in the morning, he dried his garments, and continued the journey on foot so far as his feet could carry him. Then he came across pa shi rdor rin riding a horse, and said to him: "You must give me this horse", and saying so, he took the horse. He went to yang dgon nang so into the presence of spyan snga kun spangs pa who conversed with him in a benevolent manner, and furnished him with clothes. He thought that he should practise meditation, and remained at mngon dga'. He invited the bla ma rin gzhon pa and heard from him the exposition of the Doctrine.

He practised meditation without loosening his belt, and having tied his hair with a string to a beam (on the ceiling) in order to keep his body erect. He meditated till his waist became sore, and an excellent trance was born in him.

He was censured by gong ma chen po (the Great Superior, i.e. Si tu byang chub rgyal mtshan) and because of this, his two brothers had to bring him provisions secretly, after consulting the monastery’s steward (gnyer ba). After the lapse of three years, the

Dharmasvāmin byang rgyal ba interceded on his behalf before the Great Superior and succeeded in appeasing the latter’s wrath. He then presented himself before the Teacher and official (yon mchod). The Great Superior thought: "I should restrain him a little!", and suggested to chen po yon rin pa to hold a religious disputation with him.

The Dharmasvāmin won, and Great Superior said:

"You great man are the greatest scholar in the country of dbus, but in respect of the so called philosophical disputation, my Teacher seems to be greater."

The Great Superior then thought that all the previous slander must have been false, and his displeasure disappeared.

He was permitted to stay again as disciple with the ācārya sher don pa, after which he went to gyang hril. From bla chen pa he heard the remaining part of the precepts during classes (held by the latter). One day an understanding of the Mahāmudrā system similar to heaven, was produced in him, and he grasped at a glance the meaning of all the doctrines which he did not study previously.

In the opinion of bka' brgyud pas many meet with hindrances before attaining perfect knowledge. As soon as he had removed that hindrance, knowledge was born in him. I understand the above has been a similar case. He spent several years at gdan sa thel, rtses thang and other places.

He took up final monastic ordination from the upādhyāya sangs rgyas blo gros pa, the karma-ācārya dgra bcom pa rgyal mtshan bzang po and the Secret Preceptor the mahā-upādhyāya bka' bcu pa bsod nams sen ge. Further, he heard many doctrines from the ācārya sher don pa, lho rin po che grags pa yon tan, the Dharmasvāmin kun spangs pa, the Dharmasvāmin de bzhin gshegs pa, the Dharmasvāmin blo bzang grags pa (tsong kha pa), mkhan chen rgyal dbang blo gros, chos sgo ba chos dpal shes rab and others. During his studies, the elders of snar thang, including the snar thang mahā-upādhyāya the siddha shes rab pa and others, held a meeting, and invited him to snar thang. The monastery of snar thang with its branches was presented to him.

After his return, he suffered for one year from a severe heart ailment, which he kept secret from others. One day while journeying to dgon gsar, he was cured of his illness, and sang the following psalm:

“A la la snang pa'i bde sa la," or "A! what a joyous sensation…..” Since that time his understanding neither increased, nor decreased (remained without changes). His sleep was transformed into the ābhāsvara state. While he secured to be sound asleep, he never mistook the number of his rosary beads, with which he counted the mantras recited by him. He constantly abided plunged into the Essence of the Mahāmudrā.

After the death of the 28th spyan snga (spyan snga nyer brgyad pa), the Dharmasvāmin of stag lung bkra shis dpal rtsegs nyi ma'i dbang po bsrung ba'i go cha was invited to head the monks who were to perform the funeral rite of the 28th spyan snga. Immediately after the funeral rite, the Dharmasvāmin of stag lung spread a mat at ka bzhi stengs and having grasped the Precious Dharmasvāmin by the hand, requested him to be seated on the mat with the words: “Now there remains no one worthy, but yourself to become the head of the whole bka' brgyud pa sect, and die master of this monastery", saying so, he showered flowers on him as a token of his blessing, and several times prostrated himself before him. In this manner he was installed by the Lord of Siddhas, and all, great and small, abstained from discussing the matter any further.

From the year Fire Female Hen (me mo bya 1417 A.D.) till the year Wood Male Tiger (shing pho stag 1434 A.D.) he resided by turns at the great monastery (gdan sa thel) and at rtses thang for "a change of water." At both these places he gave an exposition of the Mahāmudrā to all those who desired to ask for it, without differentiating between worthy and unworthy ones, great or small.

The Monastery’s abbot and disciples, as well as the peasants belonging to the monastery (ri dge bza' ba) did not transgress his orders. In all quarters it was said that a Buddha was living there (in the monastery). He was especially held in esteem by those who spent their time in meditations in mountain gorges. Wicked people felt him to be heavier than a golden yoke on their necks. His agent on his return from mnga' ris, was attacked on the way by a numerous band of robbers under the leadership of lha rtse ba. A curse uttered by the Teacher was enough to inflict death and disease on them. Thus they were punished by the Religious Protectors. Similarly, there lived in pu hrangs a follower of bon named dkar gdum pa who was greatly harming our hermits. The Dharmasvāmin pronounced a curse during the assembly of priests, and the bon po with his family perished. In the neighbourhood of the monastery there were several families who disobeyed him. Their position became gradually worse, and finally they became extinct without leaving any traces.

All the learned Piṭakadharas, such as the great rong ston, the "Lion of Speech", and others, came to see him. After discussing with him ('brel gtam), they felt completely bewildered. Rgya ma rin po che gzhon 'od pa worshipped him as an image of a true Saṃvara. Till the present day many of his learned disciples are alive, capable of guiding living beings with the help of profound expositions (of the Doctrine). At the age of 46, he ordered the erection of a sgo mangs caitya, out of precious substances. The images of gods therein excelled other images in beauty. Then, having perceived that the deterioration of this degenerate age was imminent, he gathered his physical form into the 'Sphere of purity', on the 21st day of the waning moon of the first month of the year Wood Male Tiger (shing pho stag 1434 A.D.). His retinue, anxious to have an auspicious date (for his death, declared the 22nd to be the day of his death), so that he became known as the "22nd" (nyer gnyis pa). He was aged 49. King (mi'i dbang po) grags pa 'byung gnas performed a pompous funeral rite, though the time was not propitious. He also erected a large silver stūpa in the monastery’s chapel in the style of a bkra shis sgo mangs. Mi'i dbang po grags pa 'byung gnas, broad-minded and learned in the Mantrayāna, held the abbot’s chair in the monastery to be very sacred, and therefore did not occupy it, but preached a brief exposition to pilgrims coming to this Holy Place, but after his death many of his direct disciples performed memorial rites (as if he had been an abbot).

Footnotes and references:

[1]:

R: rgyal tshab rje?

[2]:

R: gshen dmar, Kg. rgyud 'bum, Nos. 474-5

[3]:

R: piṇḍārtha

[4]:

R: the 4th chapter of the Tantra