Blue Annals (deb-ther sngon-po)
by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715
This page relates ‘Kalacakra in Tibet’ 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 10 (The Kalacakra).
Chapter 13 - Kālacakra in Tibet
The Kāśmīrī Somanātha was able to commit to memory 16 ślokas after reading them once, and was endowed with a pure perfection of controlling the acyuta-bodhicitta (byang sems 'dzag med). Besides the Kālacakra, he preached in Tibet the secret meaning of the sgron gsal,[1] as well as taught the rtsa ba shes rab.[2] I had seen the text which was transmitted in his Lineage. Having mastered the Tibetan language, he made an excellent translation of the don dam bsnyen pa.[3] Later he journeyed to mnga' ris, and it was said that lie had also translated the Great Commentary on the Kālacakra.[4]
Ice, father and son, obtained the Kālacakra from Somanātha. From them 'gro nyi ma obtained the system. Again it is known that they (lce, father and son) had also obtained it from glan lo tsā ba and other teachers. Yu mo was also a disciple of his, but the stream of his teaching (of the Kālacakra) seems to have been interrupted.
Sgom pa dkon mchog bsrungs having disposed of his entire property, realized six golden srangs for it, and having tied a silk scarf to his neck placed it in the hand of the paṇḍita, and thus offered him his own body, speech and mind.[5] The Teacher bestowed on him the exposition of the commentary on the Tantra[6] together with its complete precepts. Having heard it (recited) in the translation of ‘bro, he had to accept ‘bro as his Teacher. Thus when enumerating the Lineage, he used to say Somanātha, ‘bro lo tsā ba, and sgom pa dkon mchog bsrungs.
Sgro ston gnam rla brtsegs was a scholar who in his early life had studied the Piṭakas, and when he grew older came to Somanātha, who said to him: If you take my belongings to man yul,[7] on my return to Tibet I shall bestow on you the system. Some of his other friends told him: one cannot buy the system from the paṇḍita, you had better ask our sgom pa for it. Following this advice, he requested sgom pa dkon mchog bsrungs[8] to bestow on him the commentary on the Tantra together with the precepts. The Teacher bestowed the complete system on him, and he practised it, and achieved excellent results.
Later, when the paṇḍita (Somanātha) came again to Tibet, he went to meet the paṇḍita, who said to him: I shall now give you the system.
Snam la brtsegs replied: When I was young, you did not wish to bestow it on me. But now, when I am old, I shall not ask for it.
The paṇḍita said you are satisfied with the precepts of dkon mchog bsrungs. If not from me, from whom else did they originate? and saying so, he thrashed him.
Snam la brtsegs replied: Yes, yes, it is due to the grace of the great Teacher! Then the paṇḍita asked him: What did he give you? He replied: This and that.
The paṇḍita said: I do not possess more than this! Now take an'oath that you will not preach it to others, saying so, the paṇḍita placed his rosary on his neck.
Gnam la brtsegs replied: This was not preached by you, Teacher! (why then should I take an oath?)—O wicked one! exclaimed the paṇḍita, and threw a handful of sand at his head.
After that the paṇḍita said: Well, now you may preach it to others, but you should preach the complete text, from end to end (mgo lus). In this manner he obtained (7b) the permission.
In the same manner, when yu mo made a similar request to the paṇḍita, the latter said, pointing at his luggage Carry this to Nepāl! I shall give it later. After asking the advice of his friends, he asked sgro ston for it. The latter bestowed on him the commentary on the Tantra[9] together with the precepts, as well as the Pradīpodyotana (sgron gsal) with its precepts. After that he went to 'u yug, and practised meditation, and obtained realization (siddhi). He had excellent disciples, and passed away at the age of 82. His disciples known as wa brag dkar ba and one known as gnyal pa gro spent a considerable time immured ('dag 'byar) practising the bka' gdams doctrine. Later they came to yu mo and practised the precepts, and on the very first day they obtained all the (ten) signs (of meditation). They realized that the Kālacakra was the best pith and meditated (according to the system). They were endowed with a great faculty of prescience.
gnyos sgyi khung pa: when he had reached the age of 70, he met bla ma chen pa (yu mo). He preached to ngor rje. The latter taught (the Kālacakra) to dol pa 'gas ston dbang phyug grub. The siddha Dharmabodhi has been a discipÍe of yu mo tre po mgon po having obtained all the precepts and the basic text, taught them extensively. His Lineage had many branches.
The scholar Dharmeśvara was the son of the Great Teacher (yu mo), and was born in the latter’s 56th year. He taught the Sekoddeśa[10] when he was twelve. At the age of 16, he taught the Great Commentary on the Tantra.[11] He debated (on the Doctrine) with numerous scholars, such as rgya gling pa and others, and defeated them. His disciple khang gsar pa nam mkha' 'od was learned in the Piṭakas, such as the rigs tshogs drug,[12] and other texts. He taught the Great Commentary On the Tantra (the Vimalaprabhā) and was endowed with an excellent mystic trance.
Dharmeśvara’s daughter jo 'bum: in her childhood she was influenced by her mother, practised magic, and caused the death of many enemies. After that she practised meditation (according to the method) of the Sadaṅga-yoga (yan lag drug gi rnal 'byor) and in this actual life she became an ārya, (8a) equal to a natural yoginī.[13]
Her brother se mo che ba nam mkha' rgyal mtshan: in his childhood he suffered from a deficient hearing and speech, and therefore there was not much hope (for him). Later he attended on khang gsar pa nam mkha' 'od and mastered the Commentary on the Tantra (Vimalaprabhā). He practised the Sadaṅga and the "Six doctrines" of Nā-ro, and obtained a perfect mystic trance. He was able to recollect clearly (his) numberless former existences. Because he resided at se mo che, he became known as the siddha se mo che ba.
His disciple 'jam sar shes rab 'od zer: his native place was Upper myang. He attended on gnyal zhig and others, and became very learned in numerous Piṭakas. For many years he purified his body performing austerities. For a considerable time he propitiated Vajrapāṇi and felt confident, thinking none among gods and demons are able to transgress my command.
When he was going to preach at rkyang 'dur, and was fording the gtsang po river, on the road leading towards the residence of se mo che ba, at the hermitage of grong chung, some asuras caused a shower of stones to fall, but he burst into a song saying that he having become indifferent towards the eight mundane dharmas, did not know fear.
At the feet of se mo che ba he mastered the Commentary on the Tantra (Vimalaprabhā) together with its branches, and the initiation rite (of the Kālacakra). He practised meditation of the sampannakrama degree and within one day obtained the (ten) signs (of meditation), and thus became a Master of Yoga[14] (rnaI 'byor gyi dbang phyug).
He had great faith in precepts, and used to say: If these precepts would have been accompanied by diligence towards meditation possessed by the great ascetics of the dwags po bka' brgyud sect, then this country (Tibet) would have been filled with siddhas.
Later he had a vision of the face of Munīndra and his retinue, and offered the Sapta-aṅga.[15]
The rite was first described in the Āryabhadracaryāpraṇidhānarāja.[17] Having removed all his doubts in regard to the Cause, Path and Effect of Enlightenment before the Buddha, I did not request him to expound the Doctrine, said he.
When preaching the Piṭakas, he used to teach it abiding in a state of perpetual trance[18] (mnam par bzhag bzhin). In his dreams he visited numerous paradises, such as Sukhāvatī and others. He established meditative schools in hermitages and maintained them with (8b) the help of his precepts. He thus obtained the power of preaching and meditating.
His disciple the bla ma chos sku 'od zer: he was a natural son of gser sdings pa gzhon nu 'od and was born in the year Wood-Male-Dog ('shing pho kyi 1214 A.D.), which follows on the year Water-Female-Hen (chu mo bya 1213 A.D.), during which the kha che pan chen returned to Kāśmīra. Chos sku 'od zer’s story (rnam thar) was briefly told in the Chapter on the school of the Guhyasamāja-Tantra.[19] (Here I shall tell) in detail about his meeting with the Dharmasvāmin 'jam gsar.
He was told by gser sdings pa to go there, because he had a karmic connection (las 'brel) with ‘jam gsar ba. So he visited him, and while he was listening to the initiation rite of Yamāntaka, he was the Teacher as Yamāntaka. He also listened to the exposition of all the scriptures, philosophy and precepts.
When he was listening to the initiation rite of the Kālacakra, he saw the Teacher as rdo rje shugs, and reported the matter to the Teacher, who replied: I also feel proud[20] thinking ‘Am I not rdo rje shugs?’ We, Teacher and disciple, should not be handicapped by hindrances.
When he entered the maṇḍala (during his initiation), he saw a clear vision of the jñana-maṇḍala.[21] At the time of obtaining the fourth (initiation), as soon as the Teacher had said: Now you should assume a posture like me, and keep your Mind free from thoughts (mi rtog pa), the fluctuations ('gyu ba) of his Mind, big or small, came to an end, and he was able to transform them into the mystic trance of the Great Bliss (bde stong chen po). Later while practising meditations in his meditative cell (sgom khang), he suddenly achieved success, and the Dharmasvāmin told him that he had reached the final stage of 'clearness' (gsal ba).[22]
He taught at this monastic college the Doctrine, such as the Pramanāviniścaya and other subjects. The Dharmasvāmin praised him highly. When he came to se mo che ba to get from him an Introduction to the Doctrine (chos 'brel), the latter said: You two ('jam gsar ba and chos sku 'od zer) through many existences have been Teacher and disciple. From him chos sku 'od zer heard the complete Commentary on the Tantra (Vimalaprabhā) with its branches. He benefited others by bestowing initiations, preaching the Tantra and precepts.
Footnotes and references:
[1]:
Pradīpodyatana
[3]:
Śrī Paramārthaseva, Tg. rgyud, No 1348
[4]:
Vimalaprabhā, Tg. rgyud, No. 1347
[5]:
In Tibet a horse which is presented has always a scarf tied to its neck
[6]:
i.e. the Vimalaprabhā
[7]:
Ladak
[8]:
Ratnagupta
[9]:
The Vimalaprabhā
[10]:
Kg. rgyud, No.- 361
[11]:
rgyud 'grel chen mo, Vimalaprabhā, Tg. rgyud, No. 1347
[13]:
ārya or 'phags pa are called those who had attained the stage of darśana mārga.
[14]:
yogeśvara
[15]:
. phyag 'tshal ba, salutation;2. mchod pa, offering; 3. bshags pa, confession; 4. rjes su yi rang ba, extolling virtue; 5. bskul ba, request to Buddha to set in motion the Wheel of Law; 6. gsol ba 'debs (R 770) pa, request to the Buddha to live long; 7. psngo pa, the offering of one’s own meritorious acts for the welfare of others.
[16]:
1. phyag 'tshal ba, salutation;
2. mchod pa, offering;
3. bshags pa, confession;
4. rjes su yi rang ba, extolling virtue;
5. bskul ba, request to Buddha to set in motion the Wheel of Law;
6. gsol ba 'debs (R 770) pa, request to the Buddha to live long;
7. psngo pa, the offering of one’s own meritorious acts for the welfare of others.
[17]:
Kg. gzhungs 'dus, No. 1095
[19]:
See Book VIII /na/, fol. ioa and b.
[20]:
When practising meditation of the utpannakrama degree, the adept develops in himself the sensation of pride /ahaṃkāra/ of being the deity on which he was meditating.