Chapter 3 - The So System (so lugs kyi skabs)

[Chandra 778; Chengdu 1025; Roerich 876.]

The School of so: When a great famine took place in that region, a family of natives of ra mo came to beg for food. There were two brothers. The elder brother, because of his small stature, was called so chung ba (so,"the Little one"). The younger being tall was called so rings, or "so, the Tall One". So chung ba (so chung dge 'dun 'bar, also called dam pa so) was born in the year Water-Male-Tiger (chu pho stag 1062 A.D.). When he was about ten, they went to yar stod skyer snga on a begging round.

Rma sgom said to them:

"Let this elder boy follow me! I shall give him food and clothing".

So they left him with (rma sgom). The family proceeded to yar klungs. There rma sgom ordained so, and gave him the name of dge 'dun 'bar. At the age of 11, he saw for a brief moment the face of dam pa, who had come to meet rma. Some years after dam pa’s departure, rma sgom felt slightly indisposed, and thought of following after dam pa. Having taken so chung ba with him, he proceeded there.

When the two were staying in the lower valley of rag ma, and dam pa was staying at bye khud of ‘phan yul, so chung ba happened to visit that place (on a begging round). Dam pa also came there. From the distance of three fields, dam pa shouted: "O! how happy I am! My boy (tsi lu) has come here!" and he ran towards so chung ba. Grasping the hand of so chung ba, he said "You have been my disciple during three rebirths! Now you must follow after me!" and saying so took him to bye khud. There after a mere introduction to his own Mind^[1] (his understanding) became similar to Dawn.

So chung ba thus obtained a great and immaculate understanding. After his return there, rma and he, the disciple, were once grinding corn, and so chung ba having left the handle of the grinding stone, remained staring for a considerable time.

Rma said to him:

"What has happened to you? Did dam pa bestow precepts on you?"

Rma thought that dam pa must have given him (the precepts).

Then the Teacher (rma) and disciple (so chung ba) proceeded to the residence of dam pa, and dam pa bestowed again several hidden precepts on rma, who said:

"Now we, Teacher and disciple, should return to (our) native place."

But so chung ba replied:

"I shall ask dam pa for one hidden precept."

Rma said to him:

"The precept can be given by me. You had better return."

Then so chung ba replied:

"You, Teacher, should go first. I shall follow after you in about a month’s time."

So chung ba did not go.

Then dam pa bestowed on him the complete precepts of the Lineage of Meaning (don brgyud). He attended on dam pa wherever the latter went, and dam pa bestowed on him the hidden precepts of the 54 male and female siddhas. He asked (dam pa’s) permission to commit these to writing and on receiving the latter’s permission, wrote them down on the margins of a Prajñāparamitā (‘bum) which belonged to dtar kha rdo rje grags. Then he attended on dam pa during the latter’s journeys, and, when they had reached kha rag, dam pa said to him: "You must return!" and he replied: "I shall serve on you wherever you go!" dam pa said: "You won't be able to follow after me!" and dam pa disappeared within a moment. This was the time of dam pa’s going to China.

So chung ba returned. In order to test the power of his Mind (rig pa'i tshad Ita ba, to test one’s own mind), he meditated on the tongue of a bell at the jo khang of lha sa, and the bell began to ring by itself. He conducted many similar tests (tshad lta). He then proceeded to yar klungs, and thinking that he should present the precepts to rma, went to rma’s residence at dbu ra.

He said to him: "Now this Mind of mine is not hindered by anything."

Rma replied mockingly:

"You would do better to feed your parents who are begging."

So chung ba obtained a clear vision of the demons and various ailments which were afflicting sick men, and performed many rites of subduing demons ('dre 'dul). He collected large fees (for these rites) and thus acquired much property with which he bought some landed property at yar mda' (Lower yar klungs), and settled his parents and brother on it. Again at snyon chung of byar he married his brother so rings pa, and kept the other at yar mda'. He entrusted the book containing the precepts of the 54 male and female siddhas to (his mother) shud mo shAk (%) sgron, but she damaged the book, and in this manner (the precepts) of eight Lineages were lost. Others were then discovered giving minute details, probably written down by so chung ba himself. Later ‘chus pa dar brtson put them into verse and called them the "Three Holy Persons—the Senior, the Middle One and the Junior (dam pa skyes mchog che 'brin chung gsum)."

So chung ba having heard that dam pa was residing at ding ri, took with him three golden srangs, and a good horse, which he had received for curing an invalid, and went to ding ri. (He found) dam pa amidst a crowd, and he threw the three golden srangs on the lap of dam pa. Then overpowered by joy, he jumped on the lap of dam pa and pulled out one of the latter’s hairs.

People shouted: "Beat him! Beat him", but dam pa said:

"don't beat him! He possesses a good protector."^[2]

The gold was snatched away by a woman, some said that it was taken away by Sukhasiddhī as payment for a Tantric feast^[3] to be held by ḍākinīs. Then (so chung ba) raising himself from the lap of dam pa, sang a song, and all present recognized in him a siddha. At that time dam pa bestowed on him the 51 precepts removing doubts (mtha' sel lnga bcu rtsa gcig). After that he journeyed to dbus.

On one occasion dam pa was asked about his successor, and said:

"If so chung ba were to take it over, (in this country) quartz (dkar gong) would change into butter, bricks into meat, and artemisia (mkhan pa) into barley, but he feels attached to a piece of dog’s excrement, and won't stay here."

The hermit (sgom chen) smon lam 'bar:

[The story of the meeting of the hermit (sgom chen) smon lam 'bar with so chung ba:]

This sha mi belonged to the clan of sha mi. He was born in the valley of upper gung thang mgon po in the year Wood-Female-Ox (shing mo glang 1085 A. D.). He obtained precepts from skor Ni-rū-pa who had come to rgya sman, and a slight (a to) concentration was produced in him.

So chung ba also came there, and met him. So chung ba said

"This meditation of yours is similar to a lump covered by snow! I don't know whether this is a lump of earth, or a stone. But I possess a genuine precept of dam pa sangs rgyas. Will you follow me?"

Sha mi said: "I am ready to go." Thus he attended on so chung ba while the latter was wandering through gnyal and other districts, and carried on his back the presents received by so chung ba. He attended on him for a considerable time, but did not get precepts.

On one occasion when the Teacher and disciple were journeying from 'phan yul, the Teacher having filled an empty packet of brown sugar with stones, loaded it on sha mi, saying:

"This brown sugar should be eaten by us, Teacher and disciple, after reaching stod lungs from this place".

He carried it and felt tired. So chung ba asked him: "Aren't you tired?" He replied that he was. So chung ba then said: "Well, I shall rest", and saying so, so chung ba sat down cross legged on a meadow. He felt slightly relieved. When they had reached the summit of the Pass, so chung ba said: "This will be of no use", and he threw away all the stones (contained in the packet). Then, when the Teacher and disciple were staying in the house of a native of stod lungs, sha mi thought in the evening that this man had surely no precepts, and that he should go to another teacher.

About midnight another thought came to him:

"sometimes this man seems to know some of my thoughts, so perhaps he possesses some precepts."

At dawn sha mi decided that he would attend on him, and would see whether he would give him precepts.

In the morning so chung ba said:

"O smon lam 'bar, your thought in the evening was of no use, but that of midnight was better, and that of Dawn was right".

So he remained with so chung ba.

On one occasion so chung ba having eaten his food privately, said to sha mi:

"This morning a man is offering food to the Teacher and disciple. Let us proceed there!"

When they had reached the door, (the Teacher said): "This isn't the house", and (going further) the Teacher again said: "This isn't the house," so that the whole day was spent by sha mi without food. Going back sha mi felt angry.

Again on one occasion, when sha mi had come back from work on behalf of so chung ba, he (found) a stranger with so chung ba.

(Sha mi heard) so chung ba telling (that man) in a low voice

"Smon lam 'bar has come! Hide your things, he might steal them!"

Sha mi thought to himself:

"I have been attending on him for such a long time, and have acted honestly, and still he says such things about me!"

A violent anger rose in him, and taking out his dagger he dashed towards so chung ba. So chung ba escaped to the store room and locked the door (behind him).

When sha mi had come against the door, so chung ba said from inside:

"O smon lam 'bar! Your Mind is now filled with anger. Look at it!"

Smon lam 'bar had a look at his own Mind, and a pure understanding of the unveiled nature of the Mind was produced in him. Great was his joy, and grasping with both hands the flaps of his coat, he began to dance and sing: O you Merciful one (so chung ba)! Ya'i! O you skilful in method! Ya'i O you wise one! Ya'i!

So chung ba then opened the door, and came out saying:

"Formerly I attemped to provoke your anger by various means, but the anger did not grow strong."

Then he bestowed on him the complete hidden precepts. He followed on so chung ba till the latter’s death in the year Earth-Ape (sa spre 1128 A.D.) at the age of 67. He thus served on him for 34 years without interruption (bar med).

He then built himself a hut at bzang grong tshugs kha, and made his bed on the roof (of the hut). Inside the hut he placed goats. He spent his time merely gathering cowdung and playing with children throwing stones, but because of his great inner perfection, his fame became great. He passed away at the age of 87 in the year Iron-Hare (lcags yos 1171 A.D.).

Though I had seen the Life stories (rnam thar) of his three disciples ‘chus pa dar brtson, mel ka ba can pa and mthing gang ba ser tshul,

I did not see the "Life stories" of the others, such as lug ro zhig po and others. When sha mi was residing in the lower part of stod lungs, ‘chus pa dar brtson came to ask him for secret precepts. He sent in word that he had come to ask for precepts, but the Teacher did not even permit him to enter inside. ‘chus pa stayed for several days in the vicinity of (sha mi’s) house and patiently waited (for a chance to meet the Teacher).

Once an alms-giver came to invite sha mi to attend a religious festival (chos ston) in the company of several kalyāṇa-mitras. Sha mi said: "I shall not go. The ācārya tin ‘dzin will be coming, and will get angry (at seeing me there)", but his wife said: "You should accept the invitation. If you were to take the monk who stayed outside our house, he might be a match for him (meaning tin ‘dzin)." "Well," said (sha mi), "ask him!" She then said to ‘chus pa: "If you were to go as attendant of the Teacher today, would you be able to contest with an ācārya named tin ‘dzin?""It can be done," replied sha mi.

Then the Teacher and disciple started on their journey, and reached the alms-giver’s house. Soon after the ācārya tin ‘dzin also came there accompanied by about five disciples.

Tin ‘dzin said:

"O smon lam 'bar has also come here! (Imagine) a man like him at the head of the assembly row".

‘Chus pa said:

"His (my Teacher’s) constructive thoughts^[4] have been destroyed, (therefore) my Teacher will not deliver a discourse on the Doctrine. (Instead) I shall try to give a fairly pleasant discourse on religion".

Tin ‘dzin said:

"Let us have it! I am in the habit of not asking questions from others. You put questions to me".

‘Chus pa having mastered previously the "Six Treatises of the Mādhyamaka system", put him the following question:

"Well, according to the Mādhyamaka doctrine (i.e. The Prasannapadā) there cannot exist a common ground for discussion (between) those who have understood the real nature of the Mādhyamaka,^[5] and those who did not understand it. What is (the meaning) of this (rule)?"^[6]

Tin ‘dzin was unable to reply anything.

Sgom smon (sha mi) then suddenly rose from his seat and shouted:

"You take it! You eat it!" and danced about.

At this moment the alms-giver came in; and seizing ‘chus pa by the collar, he shouted:

"This wretched monk has caused a quarrel between my two teachers. I shall drive him out."

Sgom smon (sha mi) said

"You have admitted his five disciples, and if you will not keep my only disciple, I shall also be going".

The alms-giver then said: "Well then, stay on!"

After finishing the religious festival, they started on their return journey, and sgom smon told ‘chus pa: "Your discourse pleased me more than the offering of a full measure ('bre) of gold sand. I shall bestow precepts on you", and saying so he took him inside his house. For many days they slept keeping their heads together, and carried on extensive religious discussions. Sha mi bestowed on him the complete secret precepts. ‘chus pa taught (the Doctrine) to his own son ‘chus pa brtson 'grus seng ge. The latter taught it to the great scholar rog shes rab 'od. Again so chung ba taught it to his younger brother (so sku rings). The latter taught it to the bla ma spang of byar. The latter taught it to ‘chus pa, father and son.

Again so (chung ba) taught it to sha mi. The latter to the kalayāṇa-mitra lde’u. The latter taught it to rgyal ba dkon skyabs, who taught it to rog. Again, sha mi taught it to mthing gang pa. The latter taught it to spang bzangs pa ba ri sgom chen. The latter taught it to ‘phran kha jo btsun. Though I was unable to establish the dates (lo grangs) of these three, (it is known) that sha mi had passed away in the year Iron-Hare (lcags yos 1171 A.D.) at the age of 87. The first three years from the year Water-Dragon (chu 'brug 1172 A.D.) to the year Water-Male-Horse (chu pho rta 1222 A.D.) seem to have been the time of these three Teachers.

Now, the Dharmasvāmin of gnyan po—’byung gnas ye shes was born in the year Earth-Male-Horse (sa pho rta 1198 A.D.) and lived for 67 years, till the year Wood-Male-Mouse (shing pho byi ba 1264 A.D.). Sangs rgyas sgom pa byang chub rdo rje was born in the year Fire-Male-Mouse (me pho byi ba 1216 A.D.) and lived for 66 years, till the year Iron-Female-Serpent (lcags mo sbrul 1281 A.D.).

Now the Dharmasvāmin of rgya brag ye shes gzhon nu: he was born in the Fire-Female-Serpent (me mo sbrul 1257 A.D.) and died at the age of 71 in the year Fire-Female-Hare (me mo yos 1327 A.D.). The puruṣottama (skyes mchog) bsam gtan dpal pa was born at yar 'brog bran mda' in the year Iron-Hare (lcags yos 1291 A.D.) and lived for 76 years, till the Fire-Male-Horse (me pho rta 1366 A.D.). Having been ordained, while he was staying among the inmates of jo stan tshogs chen mo, he went on one occasion as attendant of the mahā-upādhyāya chos kyi rgyal mtshan pa. The mahā-upādhyāya died, having fallen from his horse. He felt great sadness, and having gone away, he associated himself with the upādhyāya gzhon rin, and visited the rgya brag Dharmasvāmin ye shes gzhon nu, who was residing in the upper part (phu) of lan pa in 'phan yul. As soon as they had reached the lower part of this valley, he felt the wonderful scent of morality (pervading it).

He asked: "Friend gzhon rin, do you feel it?", and the latter replied: "I don't feel it, but it is probably the scent of the rose bushes".

As soon as he saw the face (of ye shes gzhon nu), a great devotion was born in him. After that he received an introduction into the teaching of the "Lineage of Meaning" (donbrgyud). Soon after an excellent understanding was produced in bsam gtan dpal. He also had a vision of the Teacher as Buddha. After that, without practising much penance, he became a Lord of Yoga (rnal 'byor gyi dbang phyug, Yogeśvara), and wherever he went, numerous disciples flocked to him.

He amassed a large property. He proceeded to tsa ri, and there had countless pure visions (dag pa'i snang ba). In every hermitage, where he stayed, he practised the method of Profound Teaching. Later he founded on the same day the yab chos sdings and the sgo mo chos sdings monasteries, in which countless male and female yogins gathered. A mere recital of hymns caused all to be filled with understanding.

At the foot of the mountain, the place was filled with small huts, which could accommodate one hermit only. Though there was hardly a kind of property which did not reach his hands, he personally did not own even a single needle and thread. He did not discriminate between those who offered him a thousand zhos and those who offered him a needle with thread, and received all of them with tea and entertainment. All the teachers and disciples subsisted on begging rounds only, and did not own even a field of the size of a blanket for the upkeep of the monastery.

In the beginning, though he did not engage in extensive studies, (his) wisdom shone forth from inside him, and he was able to preserve the Lineages of many scholars. He became famous, and when he received an invitation to the Imperial Court, he ignored it; and remained at his own residence.

When the Dharmasvāmin, the All-knowing (kun mkhyen) jo nang pa came to lha sa, he said:

"You have come here! Let us discuss the Doctrine."

But he replied: "I have removed all my doubts regarding the Cause, the Path and Effect of Enlightenment in front of my teacher, the Buddha. It is not necessary for me to put any questions to any one", and so he did not go.

After this all the inmates, including the gu-ru dkon gzhon and others, followed the example of this Teacher. They did not keep any monastery lands for the upkeep of the above two monasteries (in tsa ri), but gained their livelihood by begging for alms. However they were able to distribute food to not less than a hundred hermits observing the annual seclusion (lo mtshams pa).

(These hermits) having given up (worldly) life, practised meditation, and did not refute even a single word in the teachings of the religious schools. They used to regard all those whom they happened to meet, as holy men, even laymen, not to speak of monks. Such was their religious behaviour. The disciple of the puruṣottama (skyes mchog pa bsam gtan dpal pa) the Dharmasvāmin ‘phel gyag pa bsam gtan lhun grub was born in the year Wood-Female-Hog (shing mo phag 1335 A.D.). He lived for 71 years, till the year Wood-Female-Hen (shing mo bya 1405 A.D.).

The number of teachings that belong to the system of so (chung ba) is as follows: two Lineages, that of the Word, and that of the Meaning; in the "Lineage of the Word" there were two Lineages: the "Senior"' Lineage (brgyud pa chen po) and the "Junior" Lineage (brgyud phran).

The "Senior Lineage" included a number of sections which were named after 54 great holy men (dam pa skyes mchog che ba); 32 intermediate sections named after 32 holy men ('bring so gnyis); 17 short sections named after 17 holy men (dam pa skyes mchog). Each (section) contained the life-story of one siddha (after whom the section had been named), his main precept, and method of guiding disciples, in all, 54 Lineages. Otherwise, it can be divided into 103 Lineages, and for this reason it was called the "Senior"Lineage (brgyud pa chen mo).

The "Junior" Lineage (rgyud phran) included: the don skor lnga ma (the five sections of don skor/Cycle of Meaning/), the rim pa bzhima (Four Stages /of meditation/, bsam gtan gyi thun che chung, (meditation requiring long hours and short hours), the grags pa brgyad (name of a book), the yab sras gsum ma (Teacher and disciples, the three), the skyon can (name of a book) and the skyon med (name of a book), and others, in all 32 sections of the Doctrine.

In the "Lineage of the Meaning" (don rgyud): there were two phyogs su lhung ba (partial) and ma lhung ba (impartial) branches. The first (consisted) of 54 "Lineages of the Meaning" of the 54 male and female yogins, the 32 "Lineages of the Meaning" of the 32 teachers, the 17 "Lineages of the Meaning" of the 17 holy men.

Now, in the "Impartial" branch (phyogs su ma lhung ba) there were two sections, that of mig 'byed skor (Opening the Eyes) and that of mkha’ 'gro ma (mkha’ 'gro ma'i skor).

In the first branch (mig 'byed) there were four "sons" and one "mother", in all five. These were known as^[7] gzhung sbas pa mig 'byed' , its branches dus dangs dus phran la gdams pa, 116 ngo sprod, the ma 'gags rnam dag (Eternal purity), and the rdo rje sems dpa'i gsang lam (the "Secret path of Vajrasattva." These are the four "bu" or sons).

In the group of the ḍākinīs (mkha’ 'gro ma) were included the four great skor mgo (sections) of so (chung ba), the mchog sgrub pa la brda' skor (the series of Symbols revealing the Sublime), the Formula of the Four Letters expressing the method of securing ordinary realization (thun mong sgrub pa la yi ge bzhi pa'i skor),^[8] the Cycle of dza’ ga ta (rite of blessing wine), and the thun Cycle (thun skor) which served to obtain both the realizations.

The Cycle of Symbols (brda’ skor) contained: The series of Symbols of Heruka (He ru ka'i brda' skor), the series of Symbols of the Sugata (bde bar gshegs pa'i brda' skor), the series of Symbols of Vajraghaṇṭa, and the miscellaneous symbols of dam pa.

The ordinary realization (thun mongs grub pa) included: the dmar mo gsung gi sgrub pa (Propitiation of Speech of the Red Vārahī), and the sādhana of nag mo (the Propitiation of the Mind of the Black Vārahī). The last named included: Vārahī-dharma-kāya-sādhana, the (Vārahī) saṃbhoga-kāya-sādhana, and the (Vārahī) nirmāṇa-kāya-sādhana.

The Cycle of dza’ ga ta included the gtum mo 'khor lo gcig pa (Eka-caṇḍalīcakra). The Cycle of thun consisted of a sort of karma yoga (spyod lam gyi nyams skyong). The root of the above (system was) the Lineage of Meaning of smra ba'i seng ge (dam pa rgya gar) which contained terms agreeing with those of the Tantras, and the Lineage of the Meaning, known as the Fourth Lineage, in which (the philosophic) terms did not correspond to Tantric terms, and which were not generally known. Then the ma tshan mdor bsdus (Summary of the Essence of the Missing Chapters), and the rig pa srangs ‘jug (The Weighing of one’s own Mind) of so.

These were the four Oral Traditions (snyan brgyud).

The story of mal ka ba can pa:

[The story of mal ka ba can pa initiated by dam pa smon lam:]

He was a native of bye can of gye in the village of mal rje’u ra pa. His father was mal dar ma mgon. His mother was hab brdal gza' mdo ba. He was the second (lit. The middle one) of their three sons, and was born in the year Fire-Female-Horse (me pho rta 1126 A.D.).

(In his childhood) he was very naughty and mischievous. He married a very wealthy widow, who (once) said to him:

"If you were to enter religion, I would give you provision! If you do not, we had (better) separate."

So he entered the gates of religion. At 'ol kha he obtained the system of rma from the ācārya dar ma grags. Having obtained the doctrine of (%) nA ro pa and the sādhana of bya rog ma (a form, of Mahākāla—bdud mgon bya rog ma) from mal spos ka ba smon lam btsan, he went on a begging round (Idom bu byed cin yod pa la), and when he had reached tshi ra sgang, (he found the inmates) preparing to partake of tea at the memorial service for so (chung ba) ('das mchod).

At the head of the row sat a yogin wearing an eye shade made of bear skin (dom ra) who looked at him sternly, and said: "Will you partake of tea?", and handed him his own cup with some tea left in it.

Again the yogin inquired: "Would you like some flour? Take it!" and, saying so, he poured out all the flour from a bag, and then walked away.

Mal ka ba can pa was anxious to meet dam pa sgom smon (sha mi) because of the latter’s fame, and asked the monks who were present (at the service):

"Where is dam pa sgom smon?"

One said:

"You are stupid! Was he not the man who gave you tea and barley flour just now?"

Mal ka ba can pa then went in search of dam pa sgom smon, and saw the yogin preaching the Doctrine to a yogin and a monk on the border of a field. Mal ka ba can pa saluted dam pa sgom smon, and faith was born in him. Mal’s eyes were filled with tears, and with eyes wide open, his Mind became devoid of thought.

Sgom smon then said to him:

"When you capture a man, you may get ransom for him, but having cognized your Mind, you won't get a ransom. What use is there? Set it free!"

Then a mental concentration was born in him. Mal ka ba can pa spent one night there, and next day went again in search of the Teacher, but was told that (the Teacher) had gone to la ba 'phrang (gorge). So he proceeded there, and met the Teacher, while the latter was preaching religion to a monk. He made the request for secret precepts on the Intermediate Stage (bar do) and (the Teacher) bestowed them on him. Mal ka ba can pa asked:

"Shall I attend on you!" The Teacher replied: "I have a wife, resembling a she-devil," and he did not allow mal (to attend on him). mal then journeyed to gyor po, and with the barley which he had obtained on his begging rounds, he bought some fat, and again visited the Teacher.

The latter reproached him, saying:

"A yogin must be like a dog, which when sold, shouldn't return".

Mal ka ba can pa made the following request:

"lo ro zhig po told (me) about the "Lineage of Meaning" (don brgyud) of smra ba'i seng ge, and I came to ask for it."

(The Teacher exclaimed): "Who said this? I haven't such precepts!"

Mal ka ba can pa replied: "It was lo ro zhig po,!"

The Teacher then rebuked mal and said:

"He (lo ro zhig po) had broken his Tantric vow (dam mnyams)'. All those who met him, will go to Hell".

But mal ka ba can pa repeated again and again his request, and finally the Teacher bestowed on him the complete precepts of the "Lineage of Meaning' (don brgyud).

Later the Teacher said to him: "You should become like lo ro zhig po!"

Then the Teacher made him take the vow of practising meditation for 12 years, (and not to preach the Doctrine to others), saying:

"After this you will be relieved of this vow."

Mal ka ba can pa used to say that the tea and flour given to him by the Teacher were in place of initiation.

At the age of 35, he met sha mi and followed after him for twelve years (for eleven years, sha mi having died in 1177). Mal ka ba can pa meditated for forty years. He spent two months at the residence of the alms-giver ge rgod. Except for this, he never entered a village after he began the practice of meditation. He passed away at the age of 86 in the year of the Sheep (lug lo 1211 A.D.), and many relics were left behind.

mal ka ba can pa was born in the year Fire-Male-Horse (me pho rta 1176 A.D.), when ‘gro ba'i mgon po phag mo gru pa was seventeen, and sha mi forty two. In the following Fire-(%)Female-Sheep year (me (%)pho lug 1127 A.D.) rten ne (rgyal ba rten ne) was born. Snye mdo pa smra ba'i seng ge was born in the year Fire-Male-Horse year (me pho rta 1186 A.D.) which is the 61st year of ka ba can pa. The ācārya kun bzangs having met ka ba can pa, obtained from him the "Lineage of Meaning" (don brgyud). He was also said to have obtained the "Lineage of Meaning" from the wife of ka ba can pa and from the latter’s son (jo sras).

The story of the ācārya kun bzangs:

it can be found in the chapter on the Lineage of rdo rje zam pa. Dgyer sgom (dgyer sgom tshul seng/tshul khrims seng ge/), the Great, was initiated by ka ba can pa. His story: he was born in the year Wood-Male-Mouse (shing pho byi ba 1144 A.D.) to father dkon mchog skyabs, a military commander, (dmag dpon), and mother Princess (rgyal tsha ma) mdo sde rgyan. He belonged to the be gu clan of the two dgyer be gu pa and ne gu pa in yar klungs gshong pa. He belonged to the khan gsar pa family, and was a descendant of the royal family of khra 'khrug pa. He was given the name of chos kyi seng ge.

This chos seng, who was the eldest of the two brothers, the youngest being the military commander chos rdor, received ordination at the age of 11, and was given the name of tshul khrims seng ge. He became the overseer (dpon gnyer) of khra 'brug. He received the secret name of rdo rje rgyal po after being initiated into the Samāja Cycle by the kalyāṇa-mitra hor. From the latter he obtained the basic text (mūla) and the commentary on the Samāja,^[9] and other texts.

Because of the very great fame of dpal phag mo gru pa, at the age of 19 he proceeded to mtha’ rtsa. As soon as he saw the monastery, an extraordinary faith was born in him. When dpal phag mo gru pa was coming to the assembly hall, some monks spread on the ground their shirts (phyam tshe), others spread (their) religious robes. Dgyer being a newcomer, spread on the edge of the road his shirt (phyam tshe), and gro mgon made a special detour to pass over it.

Having put his foot on the shirt (phyam tshe), gro mgon looked at him, and said

"The monk^[10] Vajradhara is very wonderful!"

Dgyer replied: "I am a novice!" but phag mo gru pa again said

"You are a novice, but the monk^[11] Vajradhara (rdo rje ‘dzin pa) is very wonderful!"

Dgyer attended the preaching of phag mo gru pa and perceived him as a Buddha, and an extraordinary experience of a blissful and clear meditation unaccompanied by constructive thought (bde gsal mi rtog pa) was produced in him by itself. He then studied briefly the hidden precepts of the upāya-mārga of the "Six Doctrines" (of (%)nA ro pa) and others.

Having returned to his native place to fetch provisions, he found his father carried away by enemies, and he was forced to fight. In the meanwhile, dpal phag mo gru pa passed away and a great sadness overcame him. He thought that he had to go into the presence of an experienced teacher.

Once a scholar said to him:

"It is rumoured that there exists an extraordinary one named rnal 'byor chos gyung, a disciple of dags po".

As soon as he heard the name, devotion and reverence were born in him, and he went to see him. On reaching the lower part of (%)ljang, he heard that there was a siddha named mal ka ba can pa living in the upper part of the Valley, and he went to visit him.

On meeting the siddha’s wife, he asked her to introduce him (to the Teacher).

But the Teacher said:

"I hate the company of monks! don't let him in!"

Having borrowed a vessel, from which dogs were fed, he boiled some tea in it without cleaning it.

When the Teacher heard about this, he exclaimed: "He can become a yogin!" and became very pleased. He admitted him with the words: "I am glad you came! I can be of benefit to you!"

He spent about one month there, and they slept placing their heads together.

The (Teacher) bestowed on him many doctrines, such as the mental precepts (thugs kyi man ngag) of the "Lineage of Meaning." They discussed at great length the Doctrine.

The Teacher said to him:

"Others require repeated explanations, but you are able to master after a single explanation. You are a man endowed with excellent qualities and belong to those who are able to grasp (a subject) spontaneously".

He then practised meditation in a cave at ka ba can, and one evening there appeared (before him) a ḍākinī afflicted by an impure illness (grib phog pa). The Precious one introduced her to her own Mind, and the ailment disappeared. The ḍākinī then offered him a skullcup full of amṛta, and he experienced an undefiled bliss. He offered to ka ba can pa and his wife, with about 50 adult monks, 103 valuable presents, which included three horses and a Prajñāpāramitā in 20,000 ślokas, and after the Teacher had released himself from his vow (from the 12 years' vow), he asked him to preach the "Lineage of Meaning" to the assembly of disciples. The Teacher preached the doctrine during the fifth month.

The Teacher said:

"You, as the Master of the Doctrine, should preach it to those whom you will find fit (to receive it)."^[12]

Dgyer then taught it to a group which did not exceed fifteen. After that he met rnal 'byor chos gyung at ‘ol kha, and told him that he had realized the non-origination of the (elements of existence) while staying with mal. But rnal 'byor chos gyung told him: "This is still not enough!" and bestowed on dgyer the Mahāmudrā system, as well as the complete exposition of the initiation of the Two-faced Venerable One (Vajravārahī), the "Six Doctrines" of (%)nA ro pa, and others. He liberated him from the bondages of the eight worldly dharmas (chos brgyad).

Dgyer having requested the Teacher’s permission to become an itinerant monk (rgyal khams pa), proceeded to certain undefined localities. He subdued many fierce demons, such as mal gro gzi can^[13] and mkhar nas of snye. Having come to par phu, he obtained the complete commentary on the three Cycles of the Dohā (rgyal po'i do ha, gtsun mo'i do ha, dmangs kyi do ha) together with their exposition. At that time he reached the age of 30. After that they spent five years at phreng kha brag of stod lungs, the alms-giver nye 'bum acting as his supporter.

Dgyer composed numerous texts on auspicious rites, such as the "rten 'brel rgya mtsho yangs pa". He proceeded to Oḍḍīyāna on an invitation received from ḍākinīs, having assumed another body (sku lus kyi bkod pa mdzad pa). He obtained hidden precepts from five siddhas, who included Indrabodhi and others. He had visions of many tutelary deities, such as Saṃvara and others, and was initiated by them. At the age of 38, in the year Iron-Female-Ox (lcags mo glang 1181 A.D.) he founded the monastery of snye phu shug gseb. He spent

24 years there and laboured extensively for the benefit of others. He had three disciples from stod (Western Tibet): rgya, dmar mdzod ma ba, and ‘dzen.

From smad (East Tibet): the three "Wise ones". He initiated and guided countless other disciples. He passed away at the age of 61, in the year Wood-Male-Mouse (shing pho byi ba 1204 A.D.) at sunrise of the 14th day of the month of dbyug gu (9th month of the Tibetan year) amidst numerous miraculous signs. In this Wood-Male-Mouse year (shing pho byi ba 1204 A.D.) the kha che pan chen came to Tibet. After dgyer dpal rgya mkhar ba acted as abbot.

Sangs rgyas dbon, initiated by dgyer.

His story: his father was the military commander chos rdor, the younger brother of dgyer zhig, and his mother rlan chung ma. They had five sons. The eldest rin chen snying po was sent in his youth by his mother to dpal rgya mkhar ba to enter religion at shug gseb.

Dgyer having perceived this, said:

"To day rin chen snying po will be coming! You, monks, go out to meet him! He will excel me."

He was received by the monks on the road from stag lung, and all the monks liked his behaviour. He took up residence at the monastery, and met dgyer. On ordination, he received the name of rin chen dbang phyug.

From dgyer he obtained the three doctrines of snye phu ba, such as the rten ‘brel and others, as well as the exposition of the three Dohās. After the death of dgyer, dmar bu brag pa undertook to support the nephew and invited him to mdzod ma. While he was supporting him, they put in order the books of snye phu ba. He bestowed on him the "Oral Tradition" (snyan brgyud) of bde mchog, the system of lus med mkha’ gro.^[14] After the death of rgya mkhar ba, he acted as abbot of snye phu, and maintained with the help of precepts monks and disciples. He passed away amidst wonderful signs at the mansion of shug gseb dbus gling.

The story of his disciple brag 'bur ba:

dang re, the second of the five sons of the military commander chos rdor, had three sons: sangs rgyas rdo rje, chos kyi bla ma of tsa ri, and brag 'bur ba. Brag 'bur ba in his youth became a disciple of sangs rgyas dbon. On ordination, he received the name of rin chen

'bum. He practised diligently the precepts of the upāya-mārga at the hermitage of rdo 'on, and a wonderful understanding and experience of bliss, and of the "Inner Heat" (bde drod) was produced in him. He became abbot of shug gseb. When ‘gro mgon 'phags pa was proceeding to the Imperial Court, the Masters of the Doctrine (chos dpon) of dbus came out to meet him, and he was pleased with the signs of the "Inner Heat of the Precious one (brag 'bur ba), and ('phags pa) listened to his exposition of hidden precepts.

From the rin po che 'Bras dkar ba he obtained the three Cycles of the Dohā and their commentary. His disciples, who laboured extensively for the welfare of others, were: dgyer dbon ri pa, the eldest of the two sons of mGon po, the fourth son of chos rdor, nyams shod rin po che, the eldest son of sangs rgyas rdo rje, the bla ma zhang ston kun dga’ rgyal po, the bla ma ri pa, and many scholars and bhadantas (btsun pa), who benefitted the Doctrine.

His (chief) disciple was shug gseb ri pa. Here is his story:

His native place was Lower mkhar chu of nyams shod. He belonged to the clan of klubs. He was born as son of father skyid pa dpal and mother bkra shis ldan. He received the name of gzhon nu rdo rje and became a disciple of brag 'bur ba at shug gseb. On ordination, he received the name of gzhon nu rin chen. He took up the final monastic ordination before the upādhyāya zul phu ba, the karma-ācārya dbus khang pa, and the Secret Preceptor ka ba phu.

From brag 'bur ba he obtained the Cycle of zhi byed, such as the "Lineage of Meaning" (don brgyud) of smra ba'i seng ge and the four zab don ("Four Profound Meanings"), the Cycle of rten 'brel, such as the rten 'brel yid bzhing nor bu (a text on magic rites), and other texts, the Oral Tradition (snyan brgyud) of Saṃvara, the three Cycles of the Dohā, according to the par system (of par phu ba) together with their respective commentaries, the bla ma 'brel ‘jug (name of a book), and the ye shes 'khor lo, the basic text (mūla) and commentary, as well as its summary.^[15]

Further, he obtained numerous initiations, precepts, Sūtras, Tantras, and sādhanas from many teachers, who included ‘gro mgon 'phags pa, 'Gar chung pa gzhon nu byang chub, chu bzangs pa, the ācārya lang ka li pa, and others. He practised meditation at various hermitages, such as tsa ri, glang ma of ding ri and others. Later he became abbot of shug gseb. With his preaching of the Doctrine he satisfied each of the inmates (of this monastery), as well as his numerous disciples. His disciple was ‘ba’ ra ba rgyal mtshan dpal.

Having come to lha sa, he visited snye phu. On the way he experienced difficulties because of snow.

He met the bla ma ri pa who said in a loud voice during an assembly:

"The Teacher of gtsang pa who is sitting at the head of the row, is an extraordinary person."

When he came there to be admitted into religion, he was placed at the head of the row of all (the monks present), and (ri pa) bestowed on him the complete precepts of shug gseb pa, such as the "Lineage of Meaning" (don brgyud) of the zhi byed, the three Cycles of the Dohā, the rten 'brel, and others.

When he was going away, he (ri pa) arranged a high seat (for him), and honoured him greatly. Ri pa said:

"Ācārya rgyal mtshan dpal! You, who have obtained all the teachings of our shug gseb pa, guide those who ask for guidance, and preach to those who ask for an exposition (of the Doctrine)."

He repeated this earnest request three times. Again the Dharmasvāmin bla ma dam pa bsod nams rgyal mtshan pa obtained the Dohā according to the method of par from this bla ma ri pa. Gtsang pa blo bzangs pa obtained the Cycle of the "Lineage of Meaning" of mal ka ba can pa from ‘ba’ ra ba. The mahā-upādhyāya Śākya grags pa obtained (it) from him. Mal ka ba can pa having been born in the year Fire-Male-Horse (me pho rta 1126 A.D.), 351 years have elapsed since then till the present Fire-Male-Ape (me pho spre'u 1476 A.D.) year.

The Chapter on the School of so (chung ba).

Footnotes and references:

[1]:

ngo sprod means to introduce one to his own Mind. In ancient Tibet religious instructions always began with the introduction of the disciple to his own Mind, that is, explaining to the disciple the nature of his Mind, (R).

[2]:

meaning so chung ba was protected by many dharmapālas (R).

[3]:

Skt. gaṇacakra (R).

[4]:

Skt. Vikalpa (R).

[5]:

i.e. the notion of Śūnyatā (R).

[6]:

In the first chapter of the Prasannapadā, Candrakīrti explained this absence of common ground in a discussion with the ācārya Bhāvaviveka. According to Bhāvaviveka there must exist a common ground, but Candrakīrti rejected this point of view. This was the main point of disagreement between the Svātantrikas and the Prāsaṅgikas. tsong kha pa stated that this rule was the most difficult of all to understand. Lam rim chen po, fol. 289a.

[7]:

The "Mother, opening the Eye of the Hidden"; a book is often called "mother", and notes on the book are frequently called "sons" (of the book).

[8]:

in the Tantra the expression yi ge bzhi usually stands for "Evaṃ mayā," or "Anuttara" (R).

[9]:

Skt. Guhyasamāja-Tantra, Kg. rgyud 'bum, No. 447; Pradīpodyotana-nāma-ṭīkā, Tg. rgyud, No. 1785 (R).

[10]:

Skt. bhikṣu (R).

[11]:

Skt. bhikṣu (R).

[12]:

This sentence may also mean that dgyer preached it after the 15th day of the same month.

[13]:

Name of a nāga (R).

[14]:

Skt. Śri-Vajraḍākaniṣkāyadharma-nāma, Tg. rgyud, No. 1527; a doctrine preached by ras chung pa, containing nine sentences (R).

[15]:

Skt. piṇḍārtha (R).