Blue Annals (deb-ther sngon-po)

by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715

This page relates ‘Kyungpo Naljor disciples (i): rmog cog pa rin chen brtson ‘grus’ 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 9 (Kodrakpa and Niguma).

Chapter 2b - Kyungpo Naljor disciples (i): rmog cog pa rin chen brtson ‘grus

[Full title: Kyungpo Naljor disciples (i): rmog cog pa rin chen brtson ‘grus (R 733)]

His fourth descendant was rmog cog pa rin chen brtson ‘grus. According to his statement: my native place was lhaphu span rtsa. He belonged to the zhi she clan, and was born as son of father she rgan sman chung and mother 'be mo padma sgron. At the age of 17, he entered the gates of religion at zhong zhong. The bla ma shangs pa bestowed on him the Hevajra initiation, and said to him: Novice, you should study in your youth! If you begin to meditate early, then demons might carry you away! I shall give you provisions and books. At the monastery of the Dharmasvāmin there was one called 'brom ston who used to speak about his being disappointed with (his) studies, and he once said to him Novice! It is better for you to meditate! Again he asked his Teacher for instructions, and the Teacher again repeated to him the same advice.

After that he heard several precepts from la chins pa, a disciple of the Teacher, and meditated on them, but did not achieve good results. Again he visited his Teacher, who bestowed on him the Cycle of Mahākalā and the nyi khros[1] . G. Yor po rgya mo che having come there to make offerings', the Teacher gave him six gold zhos, six silk scarfs and the Sūtrālaṃkāra, and told him that he should follow after rgya mo che. {(4b)} Then at the age of 21, he followed after g. Yor po rgya mo che, who proceeded to stod lungs, and said to him:

You should go to skyi shod (lha sa). On the way there he met a kalyāṇamitra carrying with him many books and beating his chest with his hand, and expressing disappointment with his studies, and he felt sad. Having heard about a Khams pa named aseng, a disciple of dpal chen pa, who had studied much and meditated, and possessed precepts, he proceeded towards gnam rdzing kha, where the latter[2] was residing.

He met him, while the latter was engaged in bestowing initiations. He begged: Pray initiate me also? dpal chen pa[3] inquired: Whose disciple are you? I am the disciple of shangs pa, replied he. Well, having dismounted from a horse, would you ride a donkey? He again entreated dpal chenpa, and the latter said: It will do! aseng said: There were about sixty scholars including the great kalyāṇamitra phya pa, myan bran pa chos yes, skyi po tshul 'phags,. Gyor gnyan, bla ma zhang, khams pa lo tsa ba ston 'bum, and others, who maintained the view that the Ultimate Reality[4] was real by nature[5] . At first I felt some uneasiness in accepting this theory, but now I have faith in it. During the night of the chief initiation[6] a notion developed in him that his Teacher was a true Buddha.

After that he was initiated into the mandala drawn with powdered stones, and into the corresponding (methods of) meditation, such as the Lu’ yi pa[7] and the Sahaja[8] ; as the sampaṇakrama degree he was given the Sadanga yoga[9] , both the basic text[10] and its commentary, the sbyor phreng,[11] both the basic text and commentary, the snying po gsum[12] , both the basic text and the commentary. He then practiced the breath control[13] meditation in the presence of the Teacher. His teacher being fond of frequently leading a solitary life, (he left the Teacher), and visited bur sgom in the autumn. He offered him some brown sugar, and told him: I am a disciple of shangs pa! And again bur sgom told him the proverb about the horse and the donkey. He then bestowed on him the initiation and the hidden precepts according to the method of ras chung.

Once bur sgom’s cattle was caṛied away by %shunpas, and bur sgom told him: O rinchen brtson 'grus, you should send {(5a)} hail! He, produced hail, each hailstone having feet[14] in diameter. Some of the shunpas were killed, and the others sent offerings to his Teacher, and submitted. He cried in the presence of the Teacher, saying he had done a sin, but the Teacher comforted him, saying: You have siṇed for the sake of the Doctrine and your Teacher! This will help you to reach many stages on the Path (sa lam). Should you feel uneasy, I possess precepts which can produce Enlightenment in those who committed the five principal sins, and he bestowed them on him[15].

He saw the face of the Venerable One[16] and was able to understand dreams as dreams[17] for, as said by Na’ropa:

One with perfect faculties, can understand (his) dreams after one year’s practice.

He was pleased (with his results), and the Teacher said to him: Now you should offer me the initiation of the Protector[18] and the nyi khros. He bestowed them on the Teacher. He then obtained from the kalyāṇamitra dkon mkhar of nag mo pa the paṅcacakshubhāvanākrāma[19] degree of meditation, and the rite of consecration,[20] as well as many precepts and initiations from the kalyāṇamitra rdza ra ba. He spent five years with ācārya g. Yor po, and obtained froth him the Prajñapāramitā and the Catyāmelāpakapradīpa[21] From myang sgom he obtained the Three Classes of Kharag[22]

After that he proceeded to his native place, and sold his fields. His father having died, he performed the funeral rite. He then obtained from rgya grags bsod, the Sadaṅga yoga,[23] the rdorje tshig rkang, and other precepts. From the kalyāṇamitra zhu he obtained many precepts. From the ācārya zhang the ‘dul ba ‘od ldan[24], etc. From 'bal sgom phyag na the Zhi byed and many other doctrines. He thought of going again to g. Yorpo, and to visit his Teacher. He told him about his vision of the Yogini (Vajravārahī), and that he was able to recognize his dreams as dreams.

The Teacher rebuked him and said: You do not know the Prajñapāramita which ought to be known! But you know how to tell lies (which ought not to be known). Don't remain (here) with me! During the same night he called him again, and bestowed on him all the Doctrines, initiations and precepts. He was appointed as his domestic attendant. He bestowed on him hidden doctrines, for five years in the past, and again this time for one year and seven months, and said to him: Being my spiritual descendant, practice constant meditation, saying so, the Teacher passed away. Having completed the funeral rites during the winter, he spent two years in seclusion at sdings ma, practiced meditation and obtained good results. Since shangs spa {(5b)} was dead, there was no one to ask, and he thought of going to consult Lord sgam popa. On the way he met Śri phagmo grupa. They bestowed precepts on each other.

After that he proceeded into the presence of the Precious blama at sgam po, and obtained from him the Six Doctrines. He also obtained a proper understanding of the system of the Great Seal (Mahamudra). When he was about to leave, sgam popa escorted him, and on the way performed many miraculous deeds subduing evil influences.

After that he took up residence at rmog cog. For 12 years he lived on turnip leaves, and practiced meditation only. Because of his fame, many disciples gathered from all quarters. Since monks could not be accoṃodated (in the monastery), he founded lkung lungs. There is no need to tell about the results of those on whom he bestowed precepts directly. Those who had faith in him also gained understanding. He uttered the prophecy that his spiritual lineage would be continued by dbon ston skyer sgangpa, that the latter’s lineage would be continued by sansg rgyas snyan ston, the latter’s Lineage by one named sangs rgyas stonpa, and that his disciples would spread the Doctrine. He received a messenger with an invitation to visit bde ba can, but he replied that This time I shall not go, and lived for three years more. Then he said to his disciples: I am going to the Abhirati Paradise (mnondga')[25] . You should address your prayers to that, quarter, and saying so, he passed away.

Footnotes and references:


the dharmapāla nyima khros pa {R}


aseng {EP}


should be (aseng), as Tibetan doesn’t give the proper name but implies aseng, not dpal chen pa {EP}


don dam, paramārtha {R}


according to the Prasangikas there did not exist any reality by nature {R}


dngos gzi and sta gon are preparatory stages of initiation occupying a whole day {R}


Śrī Bhagavadabhisaniayanāma, Tg.r Gyud, No. 1427 {R}


Sahajasaṃvarasādhana, Tg. r Gyud, No. 1436 {R}


Tg.r Gyud, No. 1367 {R}


mūla {R}


a Kalacakra text, Yogamāla, Tg.r Gyud, No. 1376 {R}


Triyogahṛdayaprakāśa nāma, Tg. r Gyud, No. 1371 {R}


bum pa can, Kumbhaka {R}


gyang {R}


Mhvtpt, No. 2323: Pañcānantarīyāṇi, mtshams med, means that the sinner will pass to Hell, avoiding the Intermediate Stage of Bar do {R}


Vajravārahī {R}


i.e. to grasp the illusory nature of dream images {R}


spyan lnga sgom rim {R}


rab gnas {R}


spyod pa bsdus pa'i sgron ma, by Āryadeva, Tg. rgyud, No. 1833 {R}


Kha rag skor gsum, the doctrine of Kharagpa {R}


sbyor drug {R}


Prabhāvatī, Tg. 'dul ba, No. 4125 {R}


Eastern Paradise of Aksobhya {R}

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