by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715
This page relates ‘Sonam Gyatso (vii): Labors for the doctrine’ 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).
This holy man was of the opinion that the Doctrine of the Enlightened One was the foundation of all happiness and bliss. Besides exerting himself in the protection of the propagation and continuation of the impartial Doctrine by means of various actions, he laid the foundation of the Three Jewels as the basis of the continuation of the Doctrine.
He first erected for the shrine of his parents an image of the sambhoga-kāya of Maitreya adorned with ornaments, one foot (in height), then a golden image of the Teacher one span (in height). He caused to be made frescoes and paintings for the great vihāra of dpaI rtses thang, and an image of Maitreya, and that of Siddhārtha having 22 spans each. He repaired the bsam yas khrims khang gling (%), and placed in the centre (of the altar) the images of Mahābodhi with its retinue, the image of Santarakṣita (zhi ba 'tsho), and all image of rgyal ba mchog dbyangs, together with two golden caityas enshrining the relics of his father. He also contributed the building material for the erection of the great image at na len dra ('phan yul), as if the image was being built by his own hands.
Later at the monastery of byams pa gling of gra, the Lord himself took over charge of the work on the shrine of the Lord All-knowing bsod nams rnam par rgyal ba. After that with the help of the great alms-giver sa la spyod pa'i dbang phyug, the great official rin chen bzang po and his consort, elevated by fortune and property, accustomed to the giving of alms, with a lofty power of heart, dpal rdo rje bde ma and her son, the great official rin chen rgyal po with his brother, erected a bkra shis sgo mang caitya of the Revolving of the Wheel of the Law, having 32 ½ fathoms in height and 22 fathoms ('dom) in width on each side, excellent in building material and plan, and an image of Maitreya in his nirmana-kāya aspect represented in the bhadra posture, having 57 spans at the back. He completed the building of the caitya in 18 months, and the large image in 14 months.
This Mount Meru (these statues), built by miracles, which were beyond the Mind of ordinary human beings, manifested inexhaustible wonders and were without equal in this World, fit to be worshipped and admired by all men from scholars to fools, who did not mind the difficulties of a long journey (to worship them). It is impossible for me to describe in writing even a small part (of these images).
Further, while assisted by the above alms-givers, he erected a very large golden image of the Buddhas of the Three Periods, a golden image of the Teacher surrounded by the 26 arhats, he repaired the meditative cell and the vihāra of spyi bo at mchims phu together with their images, (the monastery) of gra thang, and other monasteries. He built the great meditative monastery (sgrub sde chen po) of bsam gtan gling, and erected images and painted banners (thang ka) of the Teachers, of the Lord himself, to whom he owed most, and painted images of the principal deities of the four classes of Tantras, etc. He also prepared copies written in gold of the Commentaries and the chief Tantras. Further, he prepared copies of the Sūtras and Tantras together with their commentaries. It is impossible to enumerate all of these (books).
On his advice, the king of the Southern Provinces, dpal bkra shis dar rgyas legs pa'i rgyal po erected a golden image of the Mahārnuni, having 25 spans at the back, as well as a vihāra, a great caitya, a monastery, a golden bka’ 'gyur and bstan 'gyur written on paper. (On his advice) the nang so of bsam lde grags pa mtha' yas (%) prepared a copy of the bka’ 'gyur written in gold including the rgyud 'bum. He advised the nang so of yar rgyab, the great official rin chen bzang po and his wife to complete the copying of the golden bka’ 'gyur which they were preparing.
Because of internal feuds in tsa ri'i gnas chen, the skull of (mid la), endowed with marks (mtshan ldan thod pa), was taken to dwags po (%), and the monastery was about to fall in ruins. He pacified the region with the help of meditation and other means, and established the foundation of the Doctrine. Wherever (the Lord) went, he used to repair and worship stupas vihāras, sacred texts, etc. He distributed his income among the monastic congregation in numerous ways.
(Work as translator)
The story of his work as translator: When the great paṇḍita (Vanaratna) came to Tibet, he acted as interpreter at numerous sermons. He made a new translation of the Pratipattisāraśataka (snying po brgya pa) and its commentary, as well as translations of many short texts, such as the text on the Vajravārahī Cycle called rdo rje rnam par sgeg ma,  He also revised the translations of the Hevajra Cycle, the Vajrapanjara (gur), the Saṃvaraudbhava (sdom 'byung), the Śrī Tattvaviśada-nāma-Śrīsaṃvaravṛtti , and the manual on the rite of the maṇḍala of the 13 deities of the Saṃvara Cycle (bde mchog bcu gsum ma). These translations were excellent both in words and meaning.
(Commentaries composed by bsond nams rgya mtsho)
The śāstras composed by him: An exposition of the Commentary on the first two chapters of the Śrī Kālacakra, a pañjikā (bka’ 'grel) on the rdo rje snying 'grel, and the phyag rdor stod 'grel. This is the best text existing in Tibetan on the Cycle of sems 'grel. Further, he wrote notes on the Samādhirāja-sūtra,  the Ratnakūṭa,  and the Avataṃsaka.
Further, he composed notes on many Tantras, such as the mkha ' gro rgya mtsho, the mngon brjod, the rdo rje mkha 'gro, also composed sadhanas and maṇḍala rites, the sdom pa bcu gsum ma,  the mi gyo bla med, the Acala system according to the Anuttara-Tantra  , the phag mo (Vārahī), and most of the sādhanas transmitted by the great paṇḍita (Vanaratna).
He composed manuals on the maṇḍala rites of gsang 'dus 'jig rten dbang phyug, the rdo rje 'jigs byed, the 'jam dpal sgyu dra, the phyag rdor dbang bskur, the rngog dkyil bdun,1503 the zhi khro, the phur bu, the rta mgrin, and others. (%) He composed guide books on the Pañcakrama of the Sadaṅga-yoga, etc., also composed the bka’ gso bsrungs spyi , the dud sol phyi nang, the lha mo dud sol ma phyi and the lha mo dud sol ma nang, the gnod sbyin (beg tse), and other rites. His complete Collection of Works (bka’ 'bum) contains about 12 volumes.
(Service to teachers, images and students)
The story (of his) worship of the Teacher, the images of the Ratna, and of the monastic congregations: while he was listening to the teaching of his Teacher who preached to him the Sūtras and Tantras, he manifested constant reverence and worship of all. At the end of the preaching of the Doctrine by his teachers, he used always to offer tea (chos ja) to the class. When they had finished preaching the great treatises, he held the festival known as the "Festival of completing (the study) of treatises" (gzhung rdzogs ston mo), etc.
When he was attending a class on the Tantras and initiations, he offered a gaṇacakra and a ceremony to the Tantra class. While engaged in the study of secret precepts, he held the festival of khrid ston. On all these (34a) occasions, he offered excellent food and suitable presents.
He used to perform worship accompanied by acts of reverence of body and speech. In particular, he said: (% unclear where this quote ends ZMR) "When the great paṇḍita (Vanaratna) came to Tibet, he offered his eighteen altar covers, and there is no need of enumerating the large offering of gold cloth, etc. Presented on many occasions. The great paṇḍita (Vanaratna) having left for Nepāl, he used to send him every year one golden srangs, clothes, etc.
Later, at the time of (his) annual and monthly memorial ceremonies he used to present every year large presents to the great monastic congregations. To 'gos lo tsā ba gzhon nu zhabs he offered first every year, later every month, excellent and tasty food, summer and winter clothes, extensive offerings of gold and barley grain. He also made presents to teachers of equal standing and performed the annuall and monthly memorial rites for his own parents, and for deceased teachers.
(Offerings to monasteries)
The story of his offerings to the large and small monasteries, etc.: he increased the grants (to various monastic establishments); he offered gaṇacakras (Tantric feasts) to revered teachers at the sacred place of ca ri tra(%); he paid for the offerings of tea at the great monasteries, such as tshogs chen pa. And others; he arranged for the memorial ceremony of the precious upādhyāya; he paid the expenses of feeding khrims khang gling;he secured lands for both blo and ka chu, (%) etc.
At the time of the revolving of the Wheel of the Doctrine of the Ocean of Piṭakas and Tantras during the summer recess at the monastery of byams pa gling and at the time of the Great Assembly, many thousands of monks belonging to large and small monastic establishments gathered there, headed by the inmates of the three tshogs sde (tshogs sde gsum). He supported the great festivals which were admired by all, and during which they used to recite the great praṇidhāna of the Sthaviras and that of Bhaiṣajyaguru in the morning, and various other prayers in the evening, as well as (performed religious plays), which led the people present towards virtuous deeds.
He also purchased land plots to defray the cost of the great and small Tantric rites (sgrub mchod). He stimulated faith in great alms-givers who supported the meditative monastery (sgrub sde) of bsam gtan gling. Thus he himself performed an ocean of labours which transgressed the sphere of the Mind.
Since his youth, while engaged in the study of Philosophy, he used to make daily sacrifices of two balins before the Ratna, of offering lamps (dkar me), and of whatever flowers he was able to gather in summer and winter, according to season. During the funeral rites for his parents and his deceased spiritual teachers, and later during the bestowal of initiations of dpal rtse dbyings gsum, khams gsum rnam rgyal, and 'jam dpal sgyu 'phrul dra ba, etc, at btsan thang, khrims khang gling, and other monasteries, during the Kālacakra and other ceremonies at the new monasteries, during the sgyu 'phrul dra ba and other rites at the time of the consecration of the great stūpa at byams pa gling (%) and at the time of his preaching of many "Old" and "New"Tantras, and the "Seven maṇḍalas of rngog" to the Precious Incarnation of zhwa dmar pa at dol lhun grub lha rtse and rnam rgyal, and constantly during the performance of consecration rites, homa offerings and maṇḍala rites, he used to worship according to the number of deities in each of the maṇḍalas, and prepare the usual daily offerings properly and in prescribed numbers, in abundance and cleanly prepared. The above shows that he was endowed with the great miracle of the Heavenly Treasury. Other people at a mere glance at them were filled with faith and this served as a good example for them. (TEACHING ACTIVITES)
The Revolving of the Wheel of the Law: In general he was of the opinion that meditation represented the essence of the Doctrine, and that he had to show diligence in it.
The Precious great paṇḍita (Vanaratna) had also said: Since now was the time of gathering the essence of the Doctrine, there was no need of going hither and thither. Meditate chiefly. During the intervals you can preach the method by which one could find the beginning of the Path of yuganaddha. There is no better benefit to others than the preaching of the Path of yuganaddha. Such were his instructions.
When his followers begged him to revolve the Wheel of the Law, he replied Those who keep in their Minds their own benefit and honour, and preach the Doctrine for the sake of gathering a retinue only, can be called hypocrites. Enough of such preachers and students! I, myself, considered the acts of the three main gates (acts of Body, Speech and Mind), especially the act of meditation, to be of benefit to others, but knowing the difference between works that were almost useless and those that were of little use, and those that were useful in all respects, I do not care to perform now insignificant works in the, interest of others, but afterwards I intend to perform constantly extensive works in the interest of others with the help of the power by which I shall be able to benefit beings numerous as the Ocean in the Ocean of Paradises of the Buddhas.
Though he did not preach extensively the Piṭakas to his attendants, he satiated them with the nectar of the Doctrine expressing the very essence of the, meaning of the S ūtras and Tāntras during a single class on religion, according to the state of the disciples' minds.
While he was staying at a philosophical college, as assistant teacher, he was able to increase the wisdom of many wise men. At brag nag he taught to many, who had come there from khams, the theory and the ritual dance of the Yoga rite. To more than fifty men he gave many initiations, such as the ‘jam dpal sgyu 'phrul dra ba and others. At mchims phu he bestowed on many the initiation of the four divinities of the Hayagrīva Cycle. At rtses thang he taught the exposition of the Hevajra (brtag gnyis) and other texts, and numerous initiations, such as the zhi khro, etc.1511 to the bka’ bcu pa of nyan re and to many others, who included lhun sde bab 'byams pa and many others. At thar pa gling, sman rgyal, g. Yam bzangs, and other monasteries, he taught to many seekers the initiation of gsang 'dus ‘jig rten dbang phyug, the secret sādhana of Avalokiteśvara, the exposition of the "Six Doctrines" of the Mahāmudrā, the exposition of the Sāmādhirāja-sūtra, etc. At rgyal po'i khab he taught to the bla ma 'brang ri ba, to the bla ma tshul la and others the exposition of the Sadaṅga-yoga, to honoured priests (jo bzangs) of tsa ri the exposition of dgongs gcig (by 'bri khung pa), the exposition of the "Six Doctrines" of the Mahāmudrā, and the initiation of rdo rje rnal 'byor ma.
At the monastery of dbang po to the bla ma 'brang ri ba and others the initiation of Saṃvara, Hevajra according to the method of Maitrī and others. At Eastern lho brag he preached the Hevajra-Tantra (brtag pa gnyis) and numerous initiations, permissions (lung), etc to dbal Amogha and 'od bzang ba, the master of the house (gzims dpon) of the Dharmasvāmin po dong ba. To bka’ bcu pa bsod bzangs and others he preached the Summary of the Kālacakra (dus kyi 'khor lo'i spyi don). At Western lho brag he preached on two occasions to more than fifty disciples, including the Dharmasvāmin bstan rim pa, dang spro mkhan chen po, the bla ma dza sna ba, sle'u chung pa, and others, the Sadaṅga-yoga, the dgongs gcig, the dril bu lus dkyil , and the bla ma gsang 'dus.
At yar 'brog kha ba klungs (%) he preached to the Dharmasvāmin kun dga' rgyal po and to many elders of the mngon dga' monastery, and to meditative hermits of the meditative monastery of bsam sdings the Sadaṅga-yoga, the initiation of Saṃvara, the Mahāmudra, and to numerous Tantrics (sngags pa rnying ma pas) he gave the initiation of zhi hro, phur pa, Hayagrīva, etc. According to the wish of each of them. At North la stod he preached the initiation of zhi khro, etc., and the exposition of the Guhyagarbha to numerous Tantrics and bon pos, including the official (master, bdag po) chud kha pa.
Later at byams pa gling during the great summer recess he bestowed on the three great zur, (%) including byang chub rnam rgyal of chos' khor sgang pa (% chos’ is not a mispelling accoding to the text ZMR%), and to a thousand monks, residents and non-residents, headed by chen po bsod nams 'od zer ba, the ācārya bstan gsal ba, the ācārya shes rab dbang po, and others, the Samādhi-rāja-sūtra, the Śikṣāsamuccaya, the Munimatālaṃkāra, the sa sde lnga (of Asaṅga), the be bum sngon po (of po to ba), and the great commentary on the byams smon. In this manner he helped to bring out the essence of the sublime meaning.
In particular he preached during many years the great Vinaya of the Mantrayāna (which contained the vows of Mantrayāna) to the inmates of byams pa gling. Further, he preached to the Dharmasvāmin Āryadeva and to many others the Commentary on the Hevajra-Tantra (brtag gnyis) by Vajragarbha, the nā ro 'grel chen, the dgongs cig, the zab mo nang don, and other texts, and the initiation of Acala according to the Anuttara-yoga-Tantra (mi gyo bla med), etc.
Again to many (disciples), headed by the khams pa the Kalyāṇa-mitra bka’ bcu pa, mi nyag rab byams pa chos kyi grags pa, rab 'byams pa bde bzang pa, mnga' ris rab 'byams pa ser rgyal ba, rab 'byams pa legs bshad pa, and to many learned kalyāṇa-mitras he preached extensively on about four occasions the zab mo nang don and the dgongs cig. To about fifty students, including chos 'khor sgan pa, the 'phags pa gdan sa ba dpal bzang pa, and others, the Dohā in 160 ślokas, the tshul khrims le'u, the Mañjuśrīnāmasaṅgīti, etc. He also bestowed on many occasions the "Guide on the Sadaṅga-yoga", on virtuous ones, including the rab 'byams pa ser rgyal ba, (36b) legs bshad pa, and others, as well as on the meditative hermits of bsam gtan gling.
During that time also he taught the “Guide on the Sadaṅga-yoga" for half a year on more than 30 occasions. The king who observed the Worldly Dharmas Hyendu kun dga' rgyal mtshan the khri dpon of yar 'brog with his brother, his son Hyendu lhun grub bkra shis, the yar rgyab dpon chen (great official) rin chen bzang po, the queen rdo rje bde ma, her son the great official kun dga' rin then rgyal po, his younger brother the Dharmasvāmin bsod nams ye shes dpal bzang po, his son the tshal pa nang so lha dbang pa with his son, the nang so of bsam bde grags pa mtha' yas with his minister, rgyal ba pa, the khri dpon of bya pa, and his son dpal bkra shis dar rgyas legs pa'i rgyal po with his brother, all honoured him. He bestowed on them numerous hidden precepts, instructions, and initiations which purified their minds and protected them from misfortunes. In particular he bestowed on them the initiation into the three auspicious maṇḍalas and mantras.
In this manner the whole country-side became blessed and unconquerable by others. They all became adorned by the Ocean of Worldly and Spiritual values which he bestowed on them by leading them towards the foundation of virtue which represented the method of rendering worldly wealth fruitful.
The Lord of byang pa rnam rgyal grags pa and his son, though proud of their descent in public, privately they greatly esteemed him as their Spiritual Teacher, and on many occasions they used to put him questions on the Doctrine, and honoured him greatly. Especially his Holiness chos kyi grags pa ye shes dpal bzang po, the fourth hierarch of the Red Crown (zhwa dmar cod pang 'dzin pa) of dpal kar ma pa, a manifestation of the Jina Naṭeśvara (kar dbang) (%) Vajradhara, the Great, begged him, who had been his spiritual preceptor during many previous existences, to come to khams, and to become his spiritual preceptor in this life also. He sent the invitation by messenger with large presents. The messenger arrived when the bla ma was residing in tsa ri, but he was unable to go there.
Later he purposely journeyed towards dbus, and they became Teacher and disciple, more intimate than close friends. He at first bestowed on him the initiation of the two-faced Vajravārahī, that of the Thirteen gods of Saṃvara according to the system of dril bu pa,Acala according to the Anuttara-yogaTantra (mi gyo bla med), the "Seven maṇḍalas of rngog", the 'khor lo sgyu drug, the sangs rgyas thod pa, the phur pa spu gri, the rdor dbyings, the phyag rdor dbang bskur,  the dam tshig gsum bkod, the Amitābha initiation according to the method of dze ṭa ri, the initiation of bde mchog cam mkha' dang mnyam pa, etc., the rje btsan, the dud sol, the phyag bzhi pa according to the method of Nāgārjuna, the na ro mkha' spyod, the don grub ma, the 'jam dbyangs lha lnga, the bla ma gsang 'dus, the tshogs bdag, the tshe ring mched lnga, etc., the Hevajra, the gur,  the Sampuṭa,  the gdan gzhi, the Mahāmaya, the Mañjuśrīnāmasaṅgīti with the explanations of the rngog Lineage, the ye shes rdo rje kun las btus che ba, the nying mo rgya pa, the mūla and its commentary, the grub snying, the a ma na si, the zab mo nang don and the dgongs cig, the permission (lung) of the 'gro mgon bka’ 'bum, etc., the Sadaṅga-yoga, the Guide-book on the sampannakrama degree of Vajrayoginī, and the Pañcakrama of dril bu pa according to the method of the great paṇḍita (Vanaratna), and the collection of precepts including the hidden precepts of bsre 'pho, the chos drug mkhar dkar ma, the precepts of ma ya'i rdzogs rim pa'i nu ma. Thus chos grags listened to the heavy shower of religion, profound and extensive, and became the chief of the sons.
Further, on many fortunate ones he bestowed initiations and expositions fulfilling the wish of each of them. He stated that the Śrī Kālacakra clearly explains, without hiding, the doctrine of yuganaddha, the essence of all the scriptures. If one were to grasp its meaning, one would be able to penetrate all the scriptures of the Sūtra and Tantra classes, for all the others are just means of understanding this doctrine. For it is the essence of the Doctrine.
He used to interpret all the doctrines of the Sūtra and Tantra-classes with the help of the Kālacakra, never separated from the book, and used to expound it. He clearly sounded the fearless roar of the lion, saying: The ultimate Goal of all (the Doctrines) is the understanding of the vehicle of yuganaddha. Also he used to say: One who had placed his faith in this vehicle, if he were to die touching with his forehead the volume on the Kālacakra, he would draw nearer to the state of Enlightenment, than he who had studied numerous Piṭakas, and had become a scholar. In this manner he held the doctrine of the Kālacakra in high esteem. He preached extensively on many occasions the spyi don (of the Kālacakra), as well as extensively preached to many of his attendants and Piṭakadharas, headed by chos 'khor sgang pa.
The assemblies of fortunate ones whom he had liberated by giving them guidance on such subjects as the Sadaṅga-yoga, etc., were numberless. I have given a brief account of these events. In reality (yan dag par na) he was endowed with all the qualities of a kalyāṇa-mitra, such as the sign of possessing the nature (38a) of a Bodhisattva, courage, eagerness (spro ba), exertion (brtun pa), never giving up the vows of morality, never breaking his promises, commiseration towards the low and wicked ones, kindness without cause, the returning of kindness shown to him by others, kindness towards those who attempted on his life, and possessed of extensive knowledge. He was bound by the vows of the Pratimokṣa (nges 'byung) accompanied by a Mental Creative Effort towards the Mahāyāna (the Bodhisattva vow), he was not defiled by natural sins, and by transgressions of religious vows, he did not transgress the limits of the precious vows of permission and prohibition (dgag sgrub). In this manner he perfected his pure conduct, and was endowed with the complete accomplishments set forth in the Vinaya of the Holy Doctrine, fit for a Teacher. His mind was fully awakened towards the entry into the vehicle of Vajrayāna, and he never transgressed, even for a brief moment, the ordinary and extraordinary vows.
He experienced the Innate Wisdom  described in the (third) initiation. He also perceived the affirmation of the fourth initiation , which is the hidden state of all the Tantras. He possessed the four pratisaṃvedyas, he was kind and free from pride. He was endowed with all the characteristics of a venerable teacher (dpal ldan bla ma) , and thus became the sole protector of the entire World including that of the gods. One should remember the Ocean of his life-story and repeat his name. One should reverence him in every way, have faith in him and salute him constantly with great and unshakable faith. What use is there in troubling oneself by writing about the minor miracles of his life? (38b)
Footnotes and references:
the Tantric section
Tg. rgyud, Nos. 2334-2335
Vajravilāsinī-nāma Vajravārahī-sādhana, Tg. rgyud, No. 1602
Tg. rgyud, No. 373
Tg. rgyud, No. 1410
Tg. rgyud, No. 1402
Kg. dkon brtsegs, Nos. 45-93
Kg. dkon brtsegs, No. 44
Śrī Ḍākāarṇavamahāyoginītantrarāja-nāma, Kg. rgyud, No. 372
the 13 deities of Saṃvara
Such as Kg. rgyud 'bum, No. 431
maṇḍalas of the rngog system
a rnying ma deity
rite of sacrifice to all the Protectors
festival of guidance
Tg. rgyud, No.2519
deities of the rnying ma pas
phyag then chos drug, the Six Doctrines of Nā-ro-pa
The Saṃvara Cycle according to the method of dril bu pa which located all the 24 Tantric sacred places inside the human body.
A rnying ma pa rite.
byams pa'i smon lam gyi rgyal po, Maitrī-praṇidhānarāja, "les mdo mang", ed. Lalou, No. 107, p. 42
rdo rje snying po, Tg. rgyud, No. 1180
Vajrapādasāra-saṃgrahapañjikā, Tg. rgyud, No. 1186.
a rnying ma book
Trisamayavyuharāja-nāma-tantra, Kg. Rgyud 'bum' No.502
Śrī-Khasama-tantrarāja-nāma, Kg. rgyud 'bum, No-386
A Tibetan local deity
Name of a goddess
The Vajravārahī system according to the method of Nā-ro-pa
Sarvārthasiddhisādhana-nāma, Kg. rgyud, No. 1552
A rnying ma deity
The five sister-goddesses dwelling on a group of snowy peaks in Southern Tibet, of which Mount Everest is one/jo mo glang bzang ma or jo mo glang ma, name of Mount Everest /),
Tg. rgyud, No. 2249
a work belonging to the Dohā class
Amanasikāroddeśa, Tg. rgyud, No. 2249/ a ma na si is the name of a class of works containing 26 titles. bu ston, bstan 'gyur dkar chag, gsung 'bum, Vol.XXVI /La/, fol. 47a; Tg. rgyud, Nos.2229-2254.
Tg. rgyud, Nos. 2217-2223
rdo rje rnal 'byor ma, i.e. Vajravārahiī
A book of mar pa in 9 sections.
i.e. the Summary on the Kālacakra.
tshangs par spyod la, brahmacaryā
the state of yuganaddha
so so yang dag par rig pa, the four (R 835) kinds of intense penetration/Mhvtpt, §13/, obtained on the ninth stage.