Chapter 19 - The great Siddha Orgyanpa Rinchenpal

[Full title: The great Siddha (Orgyanpa Rinchenpal) together with his students. grub chen pa slob brgyud dang bcas pa’i skabs; Chandra 608; Chengdu 816; Roerich 696; U rgyan pa’s Family Lineage]

Dpal rgod tshang pa’s spiritual son was the mahāsiddha U rgyan pa. His family lineage: At dbyar mo thang of Amdo^[1] there was one byang chub gzhon nu of rgyu sa. He was a direct disciple of the ācārya padma, and was the chaplain of king khri srong Ide btsan. His son was byang chub mchog. His son byang chub yon tan. The latter had two sons: byang chub rgya mtsho and chos kyi rgya mtsho.

They journeyed to dbus and gtsang accompanied by a servant rdo rje kun thub. After they had reached sba snams of Lower myang, the "eighteen ar tsho ban des” ("robber monks", Ar rsho ban de ' bco brgyad) kidnapped them and their servant, saying: "We shall make a sacrifice to the ḍākinīs"^[2] .

They stretched out their limbs on the ground, and kun thub said:

"Now, if you two possess the signs of spiritual power, it is the time to manifest it!"

The youngest of the two said:

"I shall demonstrate the armour dance of Vajrakīla (phur pa'i khrab shon)!"

But the eldest said: "We should not be afraid!" saying so, he meditated on himself as Hayagriva, and the neighing of a horse resounded three times. All the (Ar tsho ban des) fell senseless, and after recovering their senses, they paid homage to them, and became established on the right path.

byang chub rgya mtsho’s son was bsod nams grags. His son was rgyus nag bde gshegs. His son rgyal tsha bsod nams 'phags. His son dbon jo 'phan and his wife dug ge ma had four sons and three daughters. The mahāsiddha was the youngest of them. He was born in the year Iron Male Tiger (lcags pho stag 1230 A.D.)^[3] , and was given the name of seng ge dpal.

Childhood and Youth

In his childhood a mind concentration was produced in him by itself. He thought:

"At first I should study! After that I shall practise meditation, and shall then see the difference between the present stage of (my) mind and that of meditation."

His father said to him that he would bring a wife for him, but he went to his uncle, and said to him: "I have a wish to enter religion! But my father told me that he would bring me a wife", and saying so, he wept bitterly, His uncle consoled him.

Then from the age of seven until sixteen, he listened to the exposition of ma phur^[4] , bde dgyes (the Saṃvara and Hevajra Cycles), the phyag rdor (Vajrapāṇi) Cycle, the Yoga Tantras, together with their commentaries, sādhanas and rites, and became expert in them all.

Then at the age of sixteen, he proceeded to bo dong e, and heard from the Dharmasvāmin rin chen rtse mo the "Upper" and “Lower" Abhidharmas (i.e. The Abhidharmakośa and the Abhidharmasamuccaya), the Pramánaviniscaya (Tshad ma rnam. Nes) and the Ses rab 'gre! chun (a commentary on the Pramāṇavārtika by rngog blo ldam shes rab). He became famous as a matchless one in preaching, debating and composition of treatises (shad rtsod rtsom gsum).

Meeting with rgod tshang pa

Then the Dharmasvāmin rgod tshang pa, Journeying from bde chen stengs to spyang lung, came to go lung phu on his way.

The Dharmasvāmin prophesied, saying: "Today a fortunate one will be coming to meet me!"

As soon as he had met rgod tshang pa, a strong faith was produced in him. When the latter had reached sbud tra, U rgyan pa presented to the Dharmasvāmin a copper tea pot, and a piece of brown sugar, and became his upāsaka, abstaining from the four mūlas^[5] and wine.

The Dharmasvāmin said to zhig po byang dpal:

“O ācārya! Now lo sras (the tsheg should be placed after the word slob dpon) is not different from a monk! But it is difficult to observe one’s vows. But he was able to do it. Because he had been a priest in a former life. 0! me the old one (why should I tell it!)."

The Dharmasvāmin then gave him a handful of sugar which filled his joined hands, and he consumed it all.

This was a good omen. The Dharmasvāmin said:

"You should come once to my place. I shall expound (to you) the system of the "Great Seal" (Mahāmudra). It would not be difficult for you to obtain liberation."

He also heard the Sphuṭārtha ('grel chung) from mdo sde dpal of go lung. He also studied the text of the Vinaya, and recollected that he had studied it before. He was able to memorize the Karmaśataka^[6] , after reading it once.

Ordination, Education and Meditation

At the age of twenty, he took up both the ordination simultaneously. Bo dong rin rtse acting as upādhyāya, zhang bsam gling pa as ācārya, and the ācārya bsod nams 'od zer as Secret Preceptor. He received the name of rin chen dpal.

Then for twelve years he practised meditation without leaving his mat (ekāsana, stan gcig), and did not partake of meat. He obtained from the Dharmasvāmin rin rtse the complete instruction in the Cycle of the Kālacakra, according to the system of 'bro (lo tsa ba). He also profoundly studied the system of Kālacakra according to the method of chag lo tsa ba with go lung pa. He also made a study of astronomy (according to the Kālacakra), and became expert in it.

Go lung pa said to him:

"dus 'khor ba sangs rgyas rdo rJe is learned in the Kālacakra according to the method of tsa mi. Listen to his (exposition)."

He accordingly heard the method of tsa mi with its branches during eleven months. The Teacher having interrupted the exposition of the Doctrine, proceeded to ser chags. He felt somewhat disappointed, and prayed to dam pa. He saw him in his dream, and received from him a prophecy.

After completing (his studies), he proceeded towards bde chen stengs to meet the Dharmasvāmin rgod tshang pa. As soon as he reached the monastery, an understanding of the "one flavour" doctrine (ekarasa) was produced in him. He heard all the hidden precepts of bka' brgyud pas in the presence of the Dharmasvāmin (rgod tshang pa), and their results were properly imprinted on his mind.

Travels Abroad

Once he told to rgod tshang pa:

"I have the intention of proceeding to Śaṃbhala and there remove my doubts in connection with certain difficult points in the system of Kālacakra."

Rgod tshang pa replied:

"You have no karmic link with Śaṃbhala, but you have a karmic link with Oḍḍīyāna. Proceed there! What are the difficult points (in the Kālacakra)?"

He replied: "This and that", and mentioned some of them.

Then rgod tshang pa explained them to him, and he felt amazed, and exclaimed:

"Precious Dharmasvāmin, you did not study the Kālacakra system, How did you become such a great scholar in the Kālacakra?"

Rgod tshang pa replied: "When I was residing at Śrī ri, I had a vision that a red woman had given me a book, and that I had swallowed it. Since that time, there did not exist books translated into Tibetan, which I did not understand." "Then, pray bestow on me the initiation into the Kālacakra".

Rgod tshang pa said to U rgyan pa:

"O ācārya, Son of a bla ma (jo btsun)! You should pray and understand your dreams."

He then prayed, and in his dream he saw the Precious Dharmasvāmin in the form of dus 'khor ba sangs rgyas rdo rje who bestowed on him an extensive Kālacakra initiation.

Next morning he proceeded into the presence of rgod tshang pa who said to him:

"O ācārya, Son of a bla ma, are you satisfied?"

He replied: "Very satisfied, indeed! Under whom did you study the rites?"

Rgod tshang pa replied "Ḍākinīs have taught them to me!"

After that he obtained permission to go to Oḍḍīyāna. At first he proceeded towards the uninhabitable desert regions of the North, to practise meditation. His mind concentration greatly increased, and he recollected the doctrines which he had forgotten. He journeyed to ti se (Kailāsa), and studied there for a while. Then by way of mar yul (ladak) and ra byang the five companions reached Jālandhara (Lower Kaṅgrā). After this, the others turned back, and he with dpal ye continued the journey.

Signs of Accomplishment and Visions

In general, he covered many dangerous paths. In a particular case, Mongol horsemen roped him with his meditative string (sgom thag), and kicked his body, For a moment he lost consciousness, but then jumped up, and performed a dance, emitting loud shouts, and they said "This must be a siddha"^[7] , and they said to him: "What sort of wife and children have you?"

On the banks of a large river, he had a vision that heaven and sky had turned over. He mastered all these (experiences) by his ascetic power^[8] , and reached dhu ma ta la (dhu ma tha la) in Oḍḍīyāna. There a Vajra yoginī (Vajravārahī) in the form of a prostitute’s daughter, offered him a bowl of curry and blessed him, and by this all the remaining defiling elements of his former karmic deeds were first brought out, and then consumed, and he was able to master the meaning of the Trivajra^[9] . Then the Vajra yoginī manifested her true form and bestowed on him the Oral Instructions.

After that, he returned, and proceeded towards Kāśmīra (kha che). The king of Kāśmīra despatched about thirty men to kill him^[10] , but, though they did meet them on the road, the two companions escaped unharmed.

Return to Tibet

When u rgyan pa returned to Tibet, he found that the Dharmasvāmin rgod tshang pa had died (in 1258 A.D.), having left the order not to erect images, etc. But u rgyan pa said: "I have not been present when the order was given by him", and thus erected several images.

Sojourn to India

After this, in the year Iron Female Hen (lcags mo bya, 1261 A.D.) the Teacher and numerous disciples proceeded towards Vajrāsana (rdo rje gdan). After contemplating the Bodhi tree (byang chub kyi shing, Bodhi vṛkṣa), a natural saṃvṛtti bodhicitta (kun rdzob byang chub) was produced in him.

He thought

"Formerly the Dharmasvāmin rgod tshang pa had said that in twelve years from that time a proper meditative experience would be born in me. This must be it!"

Because of his stay in the Śītavana (bsil ba tshal), the local deity (gzhi bdag) caused a large ulcer (to appear on his body). He cut it open with a knife, and let out (the pus). Then having performed a yantra, he instantly cured the wound. Later, he subdued this local deity, and whenever he had to perform a black magic rite against enemies, this deity appeared to help him.

At Vajrāsana, the god Gaṇapati performed a magic rite which did not harm him, and later was accepted by him as supporter.

From then on, he became a great yogin similar to a lion, in whom were constantly manifested the united avikalpa samādhi (rnam par mi rtog pa'i ting gne 'dzin) and the bodhicitta.

He used to cure all diseases and the influence of evil spirits by casting a slanting glance, and by striking with his staff. He used to subdue gods, demons, and, men. There did not exist a doctrine of the Sūtras and Tantras which he did not master. He visited gnyal lo ro and mtsho sna of both dbu and gyor, and other localities, and everywhere laboured for the welfare of others.

Trip to Mongolia and Passing

Later, he was invited by the Emperor go pe la (Qubilai), and proceeded to hor yul (Mongolia). He bestowed on the Emperor the initiation into the Kālacakra mandala which was prepared with precious substances only. (At the each of the rite) all the precious stones, which were used in the preparation of the mandala, were thrown into water. He then spoke of his intention to return immediately to Tibet.

The Emperor was disappointed, and begged him to stay on, but (u rgyan pa) said:

"I had cut (my hair) at bo dong rin rtse, and I am praying to rgod tshang pa (therefore I respect only these two). Even if Indra, the Lord of Gods, were to appear before me, I would cut open his skull, and lick his brain."

Saying so, he overruled the Emperor, who wept profusely. On his return from China, he did not bring back with him any property, even a needle;This precious mahāsiddha passed away at the age of eighty in the Earth Female Hen (sa mo bya, 1309 A.D.).

Legacy of Compositions

As said by him:

"If I were to preach the Sevasādhana, (bsnyen sgrub, "service and propitiation", u rgyan bsnyen sgrub), the country would have been filled with mahāsiddhas, but as a holder of the Lineage of 'brug pa, I held in high esteem the eight great expositions (khrid chen brgyad).”

In this manner, of the two branches of the principal precepts of the 'brug cycle, the one which possessed the understanding of the "Great Seal" (Mahāmudra), became the most numerous. His disciples were very numerous, and were not threatened by fire, water, enemies, poison, abysses, etc. His chief disciples who had obtained the Sevasādhana of the Trivajra (rdo rje gsum) were: rin po che mkhar chu ba, the Dharmasvāmin rang byung ba, the bla ma dbu ma pa, the maha upādhyāya bsod nams 'od zer, the ascetic (rtogs Idan) zla ba seng ge, and the Dharmasvāmin kun dga' don grub.

Now, the main tenets of the system of the Sevasādhana which originated from the Dharmasvāmin rang byung ba, were slightly different. Later, it spread among the incarnated kar ma pa hierarchs, and the Lineage of their disciples. Likewise, among the followers of the dbu ma pa there are found the “Explanation of the rdo rje'i tshig" (Vajrapāda, the explanation of the original Text of the Sevasādhana) and the practice of hidden precepts. The maha upādhyāya bsod nams 'od zer also composed an extensive exposition on the Vajrapāda. The Lineage (of the Sevasādhana) continued from the Dharmasvāmin gangs pa until dpal ldan bla ma dam pa (Śrīmat Sadguru) bsod nams rgyal mtshan. The Dharmasvāmin zla ba seng ge had also composed an analysis (rnam bshad) on the Vajrāpada, as well as numerous treatises (śāstras), such as a text book on the "Stage of Guidance" (khrid rim gyi yig cha), the "Removal of Accidents" (gegs sel), and "Introduction” (ngo sprod), etc. He taught them to his disciples basing himself on the "Large 'Commentary on the Tantra" (rgyud 'grel chen mo, i.e. The Vimalaprabhā). He also composed Notes on discourses held by the Precious Mahāsiddha (u rgyan pa), which were known by the name of phren skor. His disciple was the maha upādhyāya of mchid phu, byang chub seng ge.

(a). ‘phags mchog bsod nams dpal (byang chub seng ge’s disciple)

The latter’s disciple 'phags mchog bsod nams dpal was born in the year Earth Female Ox (sa mo glang, 1349 A.D.). While working as manager (khang gnyer) of sne'u dgong^[11] , he fled towards gtsang in the search of religion. There he first met the Dharmasvāmin gangs pa, but before he had finished his studies, gangs pa passed away. After that he heard the complete hidden precepts from the mahā upādhyāya byang chub seng ge. Then he became a hermit of the gdan sa thel pas. He also practised meditation at chu bar, and obtained a yogic insight into the doctrine of the "Great Seal" (Mahāmudra).

(b). rgod phrug pa

Later, sgom pa grags legs built a hut at the foot of the mang dkar spang. While he was residing there, the Precious Dharmasvāmin, the well known rgod phrug brags pa settled in a cave situated near by. Once, when he (rgod phrug grags pa) came to bestow the Sevasādhana (of u rgyan pa), and the precepts of the bka' brgyud pas on 'phags mchog pa, he offered him some tea. He (sgom pa grags legs), then practised meditation in the same cave, and an understanding of the “Great Seal" was born in him. 'phags mchog pa was pleased, and gave him his own upper garment.

After this, he followed many teachers, at various places, including the Dharmasvāmin theg chen pa and others, and obtained hidden precepts from them. He also practised the system of gnyan khrod in various hermitages^[12] .

While he was residing at sgam po, his hut was sumerged by a flood, but by his (divine) grace no harm resulted. Once, when he fell from the bridge of byur into water, many ḍākinīs brought him out raising a loud outcry. He was able to pour uniterruptedly throughout a whole night excellent wine from a single jug. Many similar cases (are related about him).

He founded the hermitage of chos sdings in order to train his disciples. He became the revered preceptor of king grags pa 'byung gnas pa who was full of profound devotion (towards him). He laboured extensively for the welfare of living beings. In general, having been born in the year Water Female Hare (chu mo yos, 1363 A.D.), he (rgod phrug pa) passed into the Dharmadhātu on the 22nd day of the third month of the year Fire Female Hare (me mo yos, 1447 A.D.), at the age of eighty-five.

(c). rgod phrug pa’s disciples

He was succeeded by the abbot the Dharmasvāmin bsod nams rgyal mtshan and the Dharmasvāmin sangs rgyas blo gros, who possessed a one pointed devotion towards the Teacher, and a mind concentration which remained merged into the (notion) of the "Great Seal" (Mahāmudra). After them, the Dharmasvāmin shel brag pa trained his disciples by various means, as indicated by the Dharmasvāmin rgod phrug ras pa himself in a prophecy about his work for the welfare of others.

The abbot bsod nams rgyal mtshan was born in the year Earth Male Mouse (sa pho byi ba, 1408 A.D.). He lived to the age of fifty-six, (and died) in the year Water Female Sheep (chu mo lug, 1463 A.D.). From that year to the present Fire Male Ape (me pho spre'u 1476 A.D.) thirteen years have passed.

In general, the Mahāsiddha (u rgyan pa) was born in the 61st year since the Iron Tiger (lcags stag 1170 A.D.) year of the death of phag mo gru pa. In his 61st year the Precious bu ston was born. In the latter’s 61st year the Dharmasvāmin mkha' spyod pa (mkha' spyod dbang po ye dpal), the Dharmasvāmin sgron ma ba, and the mahā upādhyāya rin po che rgyal mtshan bzang po were born (1350 A.D. Iron Tiger/ lcags stag). From that year to the present Fire Male Ape (me pho spre, 1476 A.D.) two cycles of sixty years and seven years have passed. The Chapter on the Mahāsiddha (u rgyan pa) and his disciples. The Chapter on the 'brug pa sect.

8.19a General chapter on the Drukpa.^[13] spyir ‘brug pa’i skabs. Chandra 608; Chengdu 816; Roerich 696.

[Note: This is not a separate chapter (skabs), but rather refers to chapters 8.15-8.19.]

Footnotes and references:

[1]:

mdo smad; dbyar mo thang=mtsho sngon po (R).

[2]:

In the Xth century A.D. an Indian paṇḍita named {R 697} shes rab gsang ba/Prajñāgupta/, who was also known by the name of ācārya sham thabs dmar po, translated the phyag chen thig le rgyud/Kg. r Gyud 'bum, Nos, 420, 421, and 422/ The eighteen Ar tsho ban des were his disciples, according to some authors. The doctrine of the Eighteen Ar tsho ban des consisted of a corrupt form of Tantric practices, they kidnapped women and men, and used to perform human sacrifices during Tantric feasts /gaṇacakra pūjā/. It is said that their practices caused the Tibetan kings of Guge to invite dpal Atīśa (R).

[3]:

The re'u mig of sum pa mkhan po/ S. C. Das: Life of sum pa khan po, JASB 1889, p.53/gives the year 1229 A.D./sa glang/ (R).

[4]:

ma mo and phur pa, name of two rnying ma systems (R).

[5]:

rtsa ba bzhi: srog mi gcod pa, not to kill; ma byin par mi len pa, not to take what has not been given; log gyem mi spyod pa, not to fornicate, and rdzun mi smra ba, not to speak untruth (R).

[6]:

las brgya rtsa, Tg. 'Dul ba. No. 4118 (R).

[7]:

See Tucci: Travels of Tibetan Pilgrims, p. 44; translation/; p. 93 ff/Tibetan Text/ (R).

[8]:

brtul bzugs, vira cára, a Tantric course of spiritual discipline for the heroic type of devotees (R).

[9]:

rdo rje gsum: kāya vajra, vāg vajra, citta vajra (R).

[10]:

Tucci, ibid, p. 63 /translation/; p. 102 /Tibetan Text/. (R).

[11]:

During the' time of Tson kha pa 'án administrative centre of Tibet (R).

[12]:

The gnyan khrod is a practice of visiting at night haunted places (R).

[13]:

This part of the outline should go elsewhere, specifically at the beginning of seciton 8.15, as Scheaffer has already done with the other seciton headings (Baker)