Chapter 7 - The three types of Teachers in the Hidden Single Lineage

[Full title: The three types of teachers in the hidden single lineage (chig brgyud sbas pa’i bla ma rnam gsum gyi skabs); Chandra 817; Chengdu 1073; Roerich 920.]

The Bodhisattva kun dga’:

Throughout five former existences he had been adopted by dam pa. In this life, he was born in the year Water-Male-Tiger (chu pho stag 1062 A.D.) as son of father stod pa khri bzangs and mother jo mo dar ma (the lady dar ma) at tsha gung, east of ding ri. When he was called stod chung 'bum me byang ra, he cried, saying: "I am kun dga’", and so became known by the name of kun dga’. He married the lady skyur mo gza', and a son, gser 'od, was born to them. He gave up all worldly occupations, and his wife and son were obliged to beg after his means had come to an end.

When he was 39, in the year Iron-Dragon (lcags 'brug 1100 A.D.), which was the third year since the coming of dam pa to glang 'khor, he deceived his wife by saying to her: "I am going on a raid towards snye nam la kha", but instead went to glang 'khor to interview dam pa.

Early that morning, dam pa’s voice resounded:

"Inmates of the monastery, listen! Today the hero rdo rje is coming! Let all sweep (the compound), prepare offerings and go to receive him with music".

They followed his instructions, and kept watch over all quarters, but no one came. Later in the day, a man of evil appearance, dressed in rags, poorly armed, carrying a small quantity of flour as provisions, came in meekly. Laughing scornfully, all went out to receive him.

Dam pa, pleased, advanced to meet him, with the words: "I am delighted at the coming here of the (dpa' bo) hero rdo rje!", and ordered phyar chung to arrange a high seat for hero rdo rje (dpa' bo rdo rje).

As the latter did not understand this symbolic word, dam pa himself gathered a heap of ashes on the top of which he placed four intercrossed arrows, saying: "O son, pleasing to all (kun dga’ ba'i bu)! If you were to sit on it, it would be good!"

Then the Guru Bodhisattva having grasped (with his hand) dam pa’s garment, inquired:

"Of what nature is this Phenomenal Existence?"

Dam pa replied:

"Verily it is an insect amidst the excrements of a dog, O kun dga’!"

Again kun dga’ inquired:

"Living creatures born in this (World) are they possessed of a chance to obtain Bliss?"

Dam pa replied imitating with his fingers the joints of a chain:

"The suffering is like the rings of a chain (which follow one after another)".

Kun dga’ again inquired: "Does there exist a time during which one can obtain liberation from it (i.e. The suffering)?" "The entry on the Path of Emancipation is not joined to the narrow gorge of the subjective and objective" (i.e. Such time does not exist in the case of a person who differentiates between the subjective and objective).

Kun dga’ had faith in these words, and without thinking of his native country, he practised penance. He spent all his time praying before the Teacher and the latter’s blessing entered him. He was thus able to grasp the root of virtue.

Dam pa was pleased, and said:

"I shall make you, the hero who had come from tsha gung, victorious in battle!"

Kun dga’ inquired: "But how should I wear my armour?"

Dam pa replied:

"Sleep in a cave which can accommodate one person only, and wear a ragged garment, barley sufficient to protect you from evil. Live on food, barely sufficient to keep you alive. Practise meditation till you feel hatred towards it. Associate with men without becoming intimate with them (these are your armours)."

Kun dga’ inquired: "How should I meditate?"

Dam pa replied:

"You should meditate gazing upwards, this being an auspicious posture peculiar to the Prajñāparamitā".

Kun dga' practised meditation, and the power of his wisdom spread without limits. He understood the meaning of Dependent Origination, and dam pa was very pleased. 'Come here kun dga’," exclaimed dam pa.

When kun dga’ came into his presence, dam pa asked him:

"Do you have sufficient weight to press down this seat, if anointed as a royal prince? Are you in good form and unshaken to climb this miraculous ladder? Are you able to rule the four continents, if compared to a cakravarti-rāja ruling a thousand (Worlds)?"

The Guru Bodhisattva replied:

"I have no knowledge of worldly acts, and I shall not be able to do it! I shall not do it! Also I did not do it. But I possess sufficient diligence and understanding of this divine teaching of dam pa."

Dam pa was very pleased, and said:

"First, we should steal the king’s treasurehouse! (i.e. One must first understand the hidden nature and keep many hidden precepts), and keep many keys. After that we should light lamps inside a dark house (one should remove the darkness of our mind, and develop higher wisdom. One should ferry the living beings across the ocean of Saṃsāra, and develop a method to help others). For this purpose keep a tinder-box in your bag. Finally, we should act as boatmen during the crossing of the river, and we should prepare inflated-bags."

(Dam pa) entrusted to him the "Lineage of the Meaning" of the Prajñāparamitā, having divided it into five kinds of Paths and three kinds of penance. He also bestowed on him the book of the "Four teachings" (bka’ bzhi) and the "Stream of Initiation" (dbang gi chu bo), together with the "Oral Tradition" (snyan brgyud).

(Dam pa) said:

"kun dga’ is the only man equal to me! A river is the only thing constantly flowing down and the Sun and the Moon are the only things which rise (constantly) in the sky."

Later at the time of dam pa’s passing into Nirvāṇa, he said:

"I have seen in a dream that the Sun had set in the middle of the sky, and that wicked men had abandoned their works without completing them. This dream presages a misfortune to a border a tsa ra (ācārya).

Kun dga’ said: "Well, we should perform an auspicious ceremony."

Dam pa said: "It is then necessary for you, kun dga’, to take my place. Come here!"

Kun dga’ having approached him, dam pa touched him with his hand, making the sign (mudrā) of the combined five Dhyānī-Buddhas, the five centres of kun dga’s body, and said: "Though the Sun will set, the Moon will rise instead."

(Kun dga’) accompanied dam pa for 18 years. After that, for four years, he (kun dga’) bestowed hidden, precepts on pa tshab sgom pa. He lived for three years more, and in the year Wood-Male-Dragon (shing pho 'brug 1124 A.D.) proceeded to the Heavenly Abode (mkha' spyod—abode of heavenly ḍākinīs).

At the time of his death, he recited the following ślokas amidst an assembly of head monks on the summit of gtsug gtor sgang:

The Wise One, who has avoided the defilement of Ignorance, who has mastered the (teaching) of the entire Lineage of Preaching,

Who has reached the limit of the three kinds of penance, which belonged to the Lineage of Meditation, etc...

During the same night he left for the Abode of Heavenly ḍākinīs. His disciple was pa tshab sgom pa.

He was born in the year Fire-Female-Serpent (me mo sbrul 1077 A.D.) as the son of father pa tshab ston 'bum grags and mother yas mo dpal 'dren in gYung po of Lower ‘phan yul. At the age of 12, he received ordination in the presence of sgro chung ba, a disciple of po to ba, at deb gong gnas chung. He studied the Vinaya under the Vinayadhara of gYas. At the age of 19, he took up the final monastic ordination before him. After that he came to po to ba and a Mental Creative Effort towards Practice was born in him. He studied the lam rim of the bka’ gdams-pas. From stod lungs rgya dmar he obtained the Mādhyamaka, the Pramāṇa (Logic) and the Sphuṭārtha ('grel chung).

From the pa tshab lo tsA ba he obtained the "Five Treatises of Maitreya" and the "Domain of Vows" (bslab phyogs). From the Bodhisattva 'brom he obtained the Abhidharmasamuccaya (mngon pa gong ma). From yong ge dbang phyug grags he obtained the Saṃvara Cycle according to the system of zangs dkar (lo tsA ba).

Then he thought:

"Now, these studies are enough! I should now practise meditation. Who is the greatest in precepts?"

They replied: "skam sgom is great".

He then recollected that po to ba had once mentioned that there was a guru skam who was in possession of perfect precepts of the Prajñāparamitā. The basic text of the Prajñāparamitā having been explained with the help of the Abhisamayālaṃkāra, similar to the opening of the eyes, he thought that there must exist in connection with it a subtle precept like a mantra. He proceeded to the residence of skam, who imparted to him the introductory precepts of the eight chapters (of the Abhisamayā-laṃkāra) which could be meditated upon during a single sitting, and it was like the lighting of a lamp in darkness.

He felt faith produced in him, and inquired: "Who was the Master of this Doctrine?"

Skam replied:

"This (Doctrine) has been obtained by me from a siddha, named dam pa sangs rgyas. He has gone to China. It is said, he might have come back to ding ri. Being old, I am unable to go there. But you, being young, may meet him, should you go there".

Pa tshab having sold his father’s field for some gold, turquoises and silk, proceeded there (to ding ri), but was delayed on the way, as he was travelling without companions. On the night of his arrival in ding ri he stayed at tsha khung. He resumed his journey early next morning, and when he had reached the summit of gtsug tor sgang, he saw a large crowd assembled below, and thinking that dam pa must be there, he descended in haste.

Before reaching the market place, he saw a bluish smoke rising, and asked a woman beggar standing nearby: "What was it?" and she replied: "This is the smoke from the funeral pyre of dam pa."

Stricken by grief, pa tshab fell senseless.

On awakening, he discovered that the woman beggar had placed his head on her lap. As he was weeping, the woman beggar told him:

"O Teacher and scholar! Do not weep! Though dam pa is dead, there exist many elders equals of dam pa himself. You will fulfil your purpose. There, towards the East, resides one named dam pa phyar chen po, who is very much like yourself in character. Go there!"

Slowly he went there. The woman beggar ran after him, saying:

"Scholar from dbus! You aren't the son of phyag chen. You are a spiritual son of kun dga’, therefore go to that stone hut over there!"

So he went there.

At the door (of the hut) he recited the Refuge formula and prostrated himself several times.

Then kun dga’ opened his closed eyes and gazed at him, saying:

"O Son of gYas mo dpal 'dren! Aren't you tired after the journey?"

Pa tshab understood that kun dga’ was endowed with the faculty of prescience, and a great faith was born in him. At the same moment (the Teacher’s) blessing entered him.

He then presented to the Bodhisattva a golden maṇḍala, and said

"Because of my insignificant fortune, I was unable to meet dam pa. You, Teacher, have compassion towards me!"

Kun dga’ said:

"To make ripe a raw individual, initiation is necessary. Do you have the necessary provisions?"

Pa tshab then presented kun dga’ with a golden srangs and a roll of silk. Kun dga’ said:

"These (presents) are auspicious! You should spend the night in the cave sa phug dkar po. Tomorrow come here!"

When he came there next day, he saw a book placed (on the table), and kun dga’ sitting in meditation. Then kun dga’ bestowed on him the initiation by placing the book on his head.

After finishing the initiation, the Guru Bodhisattva said:

"Out of the two Mantrayāna and the Prajñāparamitā, the initiation of the Path of Ripening (smin lam) should be performed first according to the Mantrayāna. After which the Path of Salvation should be preached. But this (initiation performed by me) bestows the Path of Ripening and Emancipation at the same time (smin grol—initiation and emancipation), and remains unknown to others up to the present time. It was a peculiarity (khyed chos) of the black a tsa ra (i.e. Dam pa sangs rgyas) who had merged the four streams of initiation into one. Is this not enough?"

Pa tshab replied: "It is enough!" After one year he completed the "Purification of the Mind" (blo sbyong), and asked permission to go to dbus, but kun dga’ said: "You must arrange for your provisions and spend one year in seclusion." kun dga’ preached to him the doctrine of the "Five Paths" (lam lgna: tshogs lam, sbyor lam, mthong lam, sgom lam, mi slob lam), and after finishing it, he said: "O son! You must have surely been a scholar before! Now also you came here after a difficult journey. All the hidden precepts were given to you. Have you attained understanding through your practice and an improvement in yogic insight after coming here? If so, tell it to me!"

pa tshab replied:

"When I was living down there, I understood all the elements of Phenomenal Existence to be devoid of heterogeneity, but that understanding was gained, with the help of inference. It was like touching a thing in darkness with one’s hand. But here the Nature has shown itself to my sense-faculties, and I reached the limit of yogic insight."

Kun dga’ approved of it.

A package of paper was hanging above kun dga’s head, and kun dga’ said:

"In it there used to be some salt of good quality. But in la stod there is no one able to taste it,"

Saying so, he gave the package to pa tshab, and said: "Open it at thel of sna mar."

Pa tshab having gone there, opened the package, and found inside the "Nine Questions and Replies on the Doctrine of the Root first-planted" (thog mar zug pa'i rtsa ba'i chos sde zhus len dgu), the three sections of the Lineage of Meaning; the Doctrine of the Tree ('gril ba sdong po'i chos don rgyud skor), and under them the Symbols (mtshon dpe) and Fragments (brul tsho) of the Doctrine of Open Branches (gyed pa yal ga'i chos), the Sixteen Doctrines of Leaves (lo 'dab kyi chos sde bcu drug), the "Five Doctrines of Beautiful Flowers" (mdzes pa me tog gi chos sde lnga), the Indian alphabet of the Outer, Inner and Hidden which represented the " Doctrine of Fruit" ('bras-bu'i chos-sde Ā-li Kā-li phyi nang gsang gsum).

Then he returned them to his Teacher who said: "You, yourself should chew this salt," and saying so, he handed him the books and paper to copy them. For one year he studied the "Black Guide" (nag khrid).^[1] He revised them and wrote them down in the form of questions and answers, naming them "'phra tig" ("Conclusion"). He also used to discuss with other great disciples, and wrote down these discussions, which he called "phra gcod" ("Revised Conclusions").

Pa tshab then asked kun dga’ for permission to stay on at ding ri, but kun dga’ said:

"It is better for you to return to your native place. Your mother is weeping, saying: 'My son must be dead.' You had better go there!"

Pa tshab then gave him the promise to practise meditation for twelve years.

Kun dga’ then placed him in an auspicious house, and gave him all the books, saying:

"Take these books with you! The owner of these books will come from the right bank of a large river. Give them to him!"

Pa tshab then offered kun dga’ three golden srangs which remained with him after paying off his expenses. Kun dga’ said: "The follower of an a tsa ra needs no gold! But in order to increase your merit, I shall accept them," and saying so he threw them skywards.

At his departure, pa tshab made the following request:

"May I avoid hindrances during the journey and in the practice of meditation!"

Kun dga’ then gave him a stone called thing ril^[2] which had the power of subduing demons, and a black stone which had the power of driving away devils, and said: "Don't separate from your bodhicitta, and pray to your Teacher." Kun dga’ then saw him off. When pa tshab came down from mountains, he searched for three years for the doctrines of the "First Lineage" and the "Intermediate Lineage", and amassed the requisites for practising meditation. Before that date and after that date he practised meditation for 13 years.

After finishing his meditation, he laboured for the welfare of others. Because of the wide renown of his precepts, he gathered round him a large retinue. He bestowed hidden precepts on one named byang pa dbon sgom, who had been an assistant preacher, while he was studying philosophy. After that (byang pa dbon sgom) went to gnam tsho and there departed to the abode of heavenly ḍākinīs. He bestowed hidden precepts on pa tshab sgom nag who then proceeded to China, and died on the Sino-Tibetan border.

There exists a caitya (sku 'bum). Bu shong sgom pa, who had a jointless skull^[3] received precepts from him. He then became the chaplain (mchod gnas) of the King of mi nyag. Thanks to him the Cycle of nag khrid zhus len spread over the entire Northern region. A certain zhang nga rnal 'byor pa who was himself a Master of Hidden Precepts, when he met pa tshab sgom nag, felt in himself a strong quest for the Doctrine. Pa tshab bestowed on him the hidden precepts, and he became a saint (siddha). He lived for 118 years. Among his learned disciples, chu mig rin mo ba rgya grags bsod was the greatest in religious learning, thang sag ston tshul was the greatest as monk, zhang rgyu sgro lha khang pa was the greatest among the nobles, and rngog ge ser was the greatest in wisdom. After he had bestowed precepts on them, they removed their illusions.

Among the disciples, who came to him during his old age, there was one named gshen sgom re thul can. He bestowed on him precepts and removed his illusions. He proceeded to khams and passed away without leaving behind his physical body. He (pa tshab) bestowed on 'bro sgom bsod nams byang chub the sādhana of mkha' gro ma bdud rtsi bum pa. He obtained emancipation. He was carried away by ḍākinīs to the Abode of the Heavenly Ḍākinīs.

One named u rgyan ras pa, who was learned in the precepts of Mantrayāna, preached the doctrine of the three Paths (lam gsum). He was endowed with a clear mind, and had grasped the meaning of the formula of Dependent Origination (Pratītyasamutpāda). He was able to deliver presages. Ten ne was one possessed of the complete precepts of the "Single Lineage" (chig brgyud). pa tshab continued his studies to the age of 37 in the year Water-Female-Serpent (chu mo sbrul 1113 A.D.). After that he entered meditation beginning with the year Wood-Male-Horse (shing pho rta 1114 A.D.). At the age of 41 in the year Fire-Female-Hen (me mo bya 1117 A.D.) he proceeded to ding ri. For four years he received precepts from the great "sons" of dam pa sangs rgyas, such as the Bodhisattva kun dga’ and others. In the year Iron-Female-Ox (lcags mo glang 1121 A.D.) he journeyed to dbus, and practised meditation for 13 years. According to zhib mo dar rtsags he (practised meditation) for 15 years. When pa tshab was 74, in the year Iron-Male-Horse (lcags pho rta 1150 A.D.), ten ne visited him. When ten ne was 32, pa tshab passed away in the year Earth-Male-Tiger (sa pho stag 1158 A.D.), at the age of 82.

His disciple rgyal ba ten ne:

[(also written rgyal ba rten nas pa)]

A certain jo sras skyabs moved his residence from shab sgo lnga of gtsang, and settled at chu 'khor of Western Lower yar (yar mda'). In the year Fire-Female-Sheep (me mo lug 1127 A.D.) a son was born to him and mother ‘tshur mo gza' mang skyid. At the age of three, the boy was able to recollect his previous existences and used to say: "I have been mal brtson 'grus bla ma!" They asked for blessing so sku rings who had cone to Lower yar (yar mda').

The latter said:

"The son of this lady will become a great saint (siddha). I shall make him the holder of my Spiritual Lineage!"

He then bestowed on him the thugs rje chen po’i rdzogs rim and the permission (lung) of the Maṇi-mantra (Oṃ Maṇi padme hūṃ).

At the age of five, ten ne met ras chung pa at ra mo sman chu kha, who also said that he was to become a saint (siddha), and that he would make him the holder of his Lineage. He bestowed on him the Dohā according to the method of ti pu.

At the age of 7, he met sgam po pa at Lower yar (yar mda'), who said:

"This boy will become a saint (siddha). When he will grow up, send him to me!"

He bestowed on ten ne the Mahāmudrā.

At the age of nine, he asked for the permission (lung) to recite the prayer of the Tārā from the ācārya sgom pa, a nephew of nag tsho. The ācārya said: "There exists a karmic link (las 'brel) between us", and bestowed on him the prayer with its lesser branches, and the precepts of Atīśa. Before he had reached the age of 5, he mastered (his) father’s doctrines—the ma gshing phur gsum (ma mo/ Ekajaṭī and others/, gshing rje, and phur pa) and the dpe srog gcan gsum (dpe gtad, the entrusting of books; srog gtad the entrusting of the 'life'-mantra/srog sngags/; gcang?).

Then for three years, till the age of 18, he acted as minister of jo bo lha chen po of bya sa and lha btsun sngon mo. He also mastered by heart several nīti-śāstras (lugs kyi bstan bcos), such as the skye bo gso thigs.^[4] At the age of 25, he developed a desire to visit the countries of his former existences, and journeyed to yar 'brog.

He came across two other ascetics who asked him: "Where are you going?"

He replied:

"In a former existence my native place was the gorge (rong) of lho brag. I am going to see it."

The two said to him:

"At the monastery of yar 'brog glang bu over there, there lives one named sprul sku se jo sras who has four mad chaplains (mchod gnas). Among them there is one named 'the Mad' rgyal le lcam who is able to make prophecies. Let us go to see her!"

The monastery was situated on the summit of a hill. Then the three reached the foot of the hill, they noticed an old woman wearing a ragged cloak who was running downhill.

She grasped the hand of ten ne, and exclaimed:

"O! you are my brother! You are ten ne! Suck from this breast of mine! Don't go to lho brag rong! snang khang has been destroyed by War. It isn't good there! In Northern dbu ru lives the son of gYas mo dpal 'dren who is longing (to see you). Go there!"

Up to this time his name was 'jig rten grags, but since then he became known as ten ne. The two other ascetics also put questions to the woman, but failed to get any answer (from her). He (ten ne) having returned to his native place, made preparations to proceed to dbu ru, but his father did not allow him. This caused displeasure in his mind, and he sang a song, and then became a singer in the company of the minstrel gal te dgos (the minstrel was most probably named so after a refrain in his song "gal te dgos", meaning "if /you/ want").

He then took the upāsaka vows in the presence of ‘brin cha ru ba (a famous Teacher) and obtained the bstan rim^[5] according to the method of the ācārya gra thang pa, and the bden gnyis (name of a book), according to the method of dam pa chos sgro ba. He then fled secretly from his father, having taken with him a kom thil (a leather sole), some dar sham silk, and a skull-cup (thod phor). He spent the night at gra thang, and felt great mental satisfaction.

About midnight while he was staying at the foot of the sandy Pass (bye ma'i la) a thought occurred in his mind that

"it wasn't certain whether the words of the old female ascetic were true, or not. Even if they were true, I have wasted two years. How shall I find the son of gYas mo dpal 'dren among the numerous priests of dbu ru? It would be better to return to my native home."

Then for seven times he recited the (%) stotra of the Tārā, and lay down.

Half asleep he suddenly heard a voice coming from above:

"O son of noble family! Don't change your mind! Go there! You will fulfill your purpose."

When he awoke from his sleep, he looked up towards the sky and saw the letter Tāṃ (the first syllable of the name Tārā with the anusvāra) of blue-green colour, standing out clearly, like a star. He understood it to be a prophecy by the Tārā. Pa tshab also perceived it.

He then thought:

"If I were in need of a Teacher, I should proceed to the residence of the Teacher named spyan shwa re bo, who is very learned in the doctrine of the zhi byed, and is residing at stod lungs."

Again a thought came to him:

"I must at first take the book which contains the method of sending the power of gtsang btsan (name of a god) now in the possession of a painter of bran ka, named klu btsan grags, who had been the disciples of my father and was now residing in Lower 'phan yul. After that I must search for a teacher."

Thinking thus, he journeyed towards Lower 'phan yul. (He found) the painter bran ka drawing a painted image of the Tārā for the lady ma gcig.

This lady said to him: "jo sras gYu ru! Do you recognize the gods, besides the chief goddess in the centre (of the painting), riding on geese?"—"yes, I know them well", he replied and he recited the rnam dag gtsug nor (a śloka containing the names of the gods forming part of the parivāra of the Tārā).

Ma gcig said: "Your recitation is beautiful! You must teach me!"—"I haven't time to teach you! I must go to the bla ma who preaches the zhi byed doctrine at stod lungs."

She replied:

"I have an uncle who is Iearned in the zhi byed doctrine. I shall take you there, but you must teach me the śloka."

Then he inquired: "What sys tem of zhi byed (is your uncle preaching)?"

Ma gcig replied "It is the system of the Bodhisattva kun dga’" "Do you know the name of his mother?"

Ma gcig replied: "I know, I know it well, she was called gYas mo dpal 'dren."

He rejoiced in his mind and simultaneously blessing entered him.

That night he saw in his dream that a ball of light of the size of a bean had appeared on his tongue. He tasted it, and the taste was excellent. He then swallowed it, and his entire body turned into light, and emitted rays which spread over the ten quarters. Next morning the lady ma gcig came to show him the monastery. The bla ma perceived (his coming), and came down to meet him.

The bla ma said:

"jo sras of yar mda', by coming today you have pleased me. But you could have come the year before last!"

He asked the Teacher to bestow on him the hidden precepts according to the method of dam pa kun dga’.

"Your coming is auspicious! I shall bestow instruction on you".

Then the Teacher added:

"According to the method of the Bodhisattva (kun dga’) the juice of perfection does not stick on those who did not develop their minds, therefore one should bestow the initiation of the Ā-li Kā-li. Do you have the necessary provisions to enable you to receive this initiation?"

He replied:

"Now I have come in search of a teacher. I shall collect provisions from my native place, and shall then return again".

The bla ma replied:

"Hesitation is the greatest among the creations of devils! One should perform it (the initiation) right now! Are there no provisions at all?"

He then offered the Teacher the skull-cup (thod phor) having placed it on the leather sole, and having introduced the corner of a piece of silk into a needle, and placed the needle into the skull cup.

The Teacher said:

"According to the omens of the presents made by jo sras gYu ru ba, you are fit to master profound doctrines (the offering of the skull cup). You will also be able to guide the faithful ones (the present of the needle with a piece of silk introduced into the needle’s eye), but you will fail in amassing a large worldly fortune (the present of an empty skull cup)".

He then placed the book (on his head) and blessed him, and simultaneously an excellent understanding of the undifferentiated samāhita-jñāna (mnyam bzhag ye shes)^[6] and the pṛṣṭha-labdha-jñāna (rjes thob ye shes, the knowledge of the saint acquired after trance) was produced in him.

The bla ma said:

"This is the very insight into Nature, but you must also possess the sign and perfection of the Path. For seven days you must obtain the permission (lung), must realize the sign, and manifest the three kinds of efforts".^[7]

(Handicapped by the lady ma gcig for eight months) he was unable to complete the "Purification of the Mind" (blo sbyong).

He then asked the Teacher:

"Does there exist something like a book on this doctrine?"

The Teacher replied:

"The a tsa ra (dam pa sangs rgyas) used to introduce (his disciples) to the Immaculate State of the Mind (rig pa dri med), and they concentrated on meditation on it. Therefore books weren't necessary! But you must seek for the Teacher’s method (phyag bzhes)."

When he went Northwards (towards nub hor), he obtained only two bundles of blue paper and six female dzos,^[8] and offered them to the Teacher.

Two dzos he kept for himself. Then for one year he practised the "Guide of the Five Paths" (lam lnga, lam lnga'i khrid), and received initiation. He then wrote down all the sayings of his Teacher, and called (his notes) the zhib mo dar tshags.

After that he divided the Doctrine into four chapters or sections:

1. bka’ babs (Authorization),
2. dri med (The Immaculate),
3. snang brgyud (Oral Tradition),
4. the Cycle of Dohā (do ha'i skor).

he Teacher then gradually entrusted the books to his care. Opening a book which belonged to the Cycle of rten 'brel (rten 'brel gyi chos skor, name of a book by dam pa sans rgyas), the (Teacher) said: "This one was called the 'Cycle of various miracles' (snga tshogs rdzu 'phrul gyi skor). You, yogins, needn't practise it! The corners of the book having been damaged by mice we cannot use it!" and did not bestow it.

He spent one year in correcting the text of the nag khrid, or written exposition, and conducted numerous debates (on the subject).

Then he asked the Teacher’s permission to go to his native country, but the Teacher did not give it, and said to him:

"Still you must complete the corners of the hidden precepts (i.e. You should continue your studies), and arrange them according to order. Also you must get acquainted with the former teachers of this Lineage".

He spent another year (doing it).

Then gal te dgos (the minstrel) came, and asked for hidden precepts, but he did not give them. In order to please him, he proceeded to stod lungs, and asked for religious instruction smon lam 'bar and spyan shwa re bo. He also obtained instruction in the Doctrine from both snyags chung ba of 'phan yul and zhang nge sgom chen.

After the lapse of four years, the Teacher said:

"jo sras gYu ru ba’s path led him well through the first gorge of penance! Now it is time to proceed to gtsang kha of yar mda’."

The elders having gathered, the Teacher said that

"he will live for 121 years and that many saints (siddhas) will appear among his sons, nephews and nieces."

He then made a seven years' vow of penance and meditation (dka’ thub kyi dam bca'). He also offered on seven occasions the resolve to impart religion to all those who would ask him for it.

The Teacher said:

"There will be no harm, if you were to continue the observance of your vow of meditation for a longer period. Should you be unable to continue it, you could preach extensively the ordinary doctrines. But don't impart the hidden precepts of the bka’ bzhi to those who are unable to become masters of the Doctrine, and don't impart the auspicious rites (rten 'brel) on those who are unable to labour for the welfare of others in this life. If they do not offer the vow of mediation, do not introduce them to the 'House of the Auspiciousness'.^[9] Should these disciples become extremely impudent, then guide their minds with the help of the 'Cycle of the Precious Mahāmudrā (phyag rgya chen po rin po che'i skor). In old age you will be happy. Till then, should you find it difficult to obtain provisions and clothing, perform auspicious religious ceremonies. In general, you shouldn't become the master of more than four retinues (of disciples), but you must act as a secret yogin, and concentrate your efforts on meditation."

Ten ne then proceeded towards yar mda' and imparted on the old monk (ban rgan) sgom grags of rtshes thang the recitation of the blo sbyong (blo sbyong gi bzlas lung). The signs of the purification of sins having appeared in him (sgom grags), he became pleased and promised to support him (ten ne). For seven years he practised meditation in a tower at rtshes thang. After two years, he heard that pa tshab had died and visited for a short while (the Teacher’s) monastery. Then for two years he stayed immured, except for a short period during which he attended the funeral service for his deceased father.

For three years he practised meditation and acquired all the merits (obtainable) on the Path.

He used to say:

"Though my fame as a saint (siddha) was great, in reality the benefit accrued to my disciples from me was insignificant. This seems to have been due to interruption on three occasions in my meditation and penance."

Though he did acquire the merits accruing from the sign of the Path, he did not disclose most of it to others. He imparted some (of it) to zhig po.

He (ten ne) acquired (the power) of the transference of the vital principle (grong’jug),^[10] and made an exhibition of the transference of the vital principle at the religious college (chos ra) of rnyog jo sras. Then in order to practise certain Tantric rites, he became a minstrel, and for six years (went about) singing songs. Then on the advice of jo bo lha chen po of bya sa, lha btsun sngon mo and jo bo bye'u chung pa, he again put on the monastic robes, and was nominated ācārya of the monastic college. Most of his time was spent in seclusion, during which he composed numerous commentaries (bshad 'bum) on the sayings of dam pa (sangs rgyas).

He decided to entrust his Lineage to jo sras nam mkha’, but the latter died young. One named gzhon pa ya tshe was carried away by his desires. Having gone to kong po, he passed away. Because of his fame of possessing important precepts, numerous leading personalities of dbu and gyor addressed requests to him. But he kept the injunction of his Teacher, and abstained from imparting precepts. The disciples on whom he imparted precepts were: the six kings (gtsad po) of ngam shod, the six queens and the six princesses (yum bu), the six kalyāṇa-mitras, the six Tantrics, the six house-holder devotees, and the six merchants trading in the Doctrine (chos tshong ba'i tshong dpon drug) who did not keep the injunction of the Teacher (not to impart precepts), in all 36.

The first thirty did not possess the Lineage of Word, the last six did not possess initiation and permission. Therefore no one of the 36 were fit to be masters of his doctrine. Then the Master of the Doctrine rog shes rab 'od, who was indicated in the Teacher’s prophecy, came to yar klungs and made a request for an exposition of the Doctrine. Later, when ha was invited to jang and requested to preach the Doctrine, ten ne imparted (precepts) on both zhig po nyi ma seng ge and his brother, and appointed them as Masters of the Doctrine. He thought that the abbotship at the monastic college at yar klungs was a source of hindrance to him, and he gave it up.

After that he dressed as he pleased. Having gone to yar stod, he hid some books on the mountain of bos mo. He received an invitation from one named the kalyāṇa-mitra of gnas chung, and took up residence at gnas chung and gser lha. There he also hid books on the rocks of shan thog. He also hid several books (dpe gter) in the mountains of gong bo and sham bu. Zhig po while wandering about the country, heard that ten ne was residing at gser lha, and went there to pay homage to him.

Ten ne said to him: "The coming of zhig po is welcome! I was invited here by the gnas chung kalyāṇa-mitra, but he didn't give me food, and left me to die from hunger! Now you must take me to gra," and saying so, ten ne shed tears profusely.

Zhig po replied:

"I have been wandering about the country for a long time, I do not know what has happened to my home. I must first go to my home, and arrange for your coming. I shall then come to invite you, Teacher."

Ten ne said:

"son, being careful in the keeping of your vows, I know, you will keep your promise. But it would be better if you were to take me there at the present time."

zhig po then went to his home, sold a good field for butter and barley, and returned to invite the Teacher. When they came to gra, the Teacher spent his time at various places and used to reproach him sometimes for food, sometimes for clothing, but zhig po remained contented, felt faith born in himself and endured the reproaches. At the end of his life ten ne became blind. He passed away at the age of 91 in the year Fire-Female-Ox (me mo glang 1217 A.D.) at brag sgom chen mo. They built a caitya and placed the remains inside it. The caitya and remains have been preserved till the present time without damage.

When rtag tu ngu (Sadārodana, "Constantly weeping") was searching for chos 'phags,^[11] he found the volumes of the Prajñāpāramitā sealed with seven seals. Because of this omen this Lineage became a 'single' Lineage till the seventh teacher of the Lineage: Asaṅga, Vasubandhu, the brāhmaṇa Āryadeva, dam pa (sangs rgyas), kun dga’, pa tshab, te ne (ten ne). His disciple zhig po and his brother propagated the complete precepts towards the ten quarters.

His (ten ne’s) eulogy by zhig po:

Outwardly, as if consumed by strong desires,
Inwardly—a Teacher who had exterminated desires.
Outwardly, as if a very stupid man,
Inwardly—a Teacher of great resignation.
Outwardly difficult of approach, He was a Teacher longed for by others, when separated from him.
Outwardly a man of ordinary body and speech,
Inwardly—a Teacher of steadfast virtue.
Outwardly—reclining without meditating,
Inwardly—a Teacher opening the numberless gates of meditation. Though in general, he did not study much,
Inwardly (he was) a Teacher aflame with the wisdom born of meditation.
Outwardly—a miser in religion,
Inwardly—a Teacher spreading widely the Meditative Lineage. I pray to this Lord King of the Hidden (sbabs pa'i rgyal po) in human form!

The Chapter on the three classes of teachers of the hidden "single" Lineage.

Footnotes and references:

[1]:

nag khrid or written explanation of a text; dmar khrid, an explanation based on experience;originally a medical term meaning the dissecting of a corpse.

[2]:

bluish in colour /rdo nag po/. This may represent the name of a precept, (R).

[3]:

there exist several signs indicating the jointless nature of the skull of a living person. Among them, an extra tooth between the two upper incisors, etc., (R?).

[4]:

Skt. Nītiśāstrajantupoṣaṇabindu-nāma, Tg. No 4330, (R).

[5]:

bstan rim, a famous bka’ gdams pa text composed by gro lung pa. The lam rim chen mo of tsong kha pa is based on this text, (R).

[6]:

the intuitive knowledge of the saint at the time of intense concentration, (R).

[7]:

Effort of Body, Mind and Speech / lus kyi 'bad pa, sems kyi 'bad pa, ngag gi 'bad pa, (R).

[8]:

a crossbreed between a yak and a domestic cow.

[9]:

seems to be the name of a Tantric ceremony rten 'brel gyi khang pa.

[10]:

Skt. parakāya-praveśa, (R).

[11]:

Dharmocca? rtag tu ngu and chos 'phags are the names of two Bodhisattvas mentioned in the last chapter of the Aṣṭasāhasrikā-Prajñāparamitā. The first was so called because he constantly wept when hearing the Prajñāpāramitā recited. He once made the attempt to sell his heart to a merchant in order to acquire offerings for presentation to the Prajñāpāramitā. The daughter of a rich merchant told him that it was unnecessary to sell his heart, and that she would give him the necessary expenses. They then proceeded in search of chos 'phags who was said to possess a complete text of the Prajñāpāramitā. The city of Ch'êng tu in Ssú ch'üan Province in China is believed to be the residence of the Bodhisattva chos 'phags.