Chapter 8 - Later Lineages (iii): The scholar smra ba'i seng ge

In his former life he had been a heretic, a follower of the Saṃkhya system in the country of Kāśmīra. He delighted in philosophical debates. He visited East India and defeated (in debates) numerous scholars. Later the paṇḍita Prajñāsiddhi (shes rab grub pa) refuted (his point of view), and defeated him. After that he accepted Prajñāsiddhi as his teacher, and obtained from him the Yamāntaka initiation. He was given the secret name of 'jigs med rtsal. The Teacher and disciple, proceeded towards Oḍḍīyāna to the palace of king Dharmadeva (chos kyi Iha), protecting the Doctrine. At the king’s request, Prajñāsiddhi (shes rab grub pa) presided over an assembly, and 'jigs med rtsal acted as karma-ācārya, and held a Tantric feast (gaṇacakra). They expressed the solemn wish to meet again in all future existences. Because of this, this 'jigs med rtsal was reborn here (in Tibet) in the year Fire-Male-Horse (me pho rta 1186 A.D.).

At the age of eight, he mastered grammar and astrology, which he was able to learn after glancing over the text once. At the age of 13, he developed both mentally and physically. At the assembly held by gra, dol and gzhung, he was noted for his looks. At the age of 14, he preached the Summary of gzhi lam (a zhi byed doctrine) while staying immured. Monks and ascetics were filled with faith, and all shed tears. At the age of 15, he studied under rnal 'byor seng ge at 'chos chang khyim the Six Treatises of the Mādhyamaka (dbu ma rigs tshogs drug). He was able to contend with the Precious One in philosophical debates. At the age of 17, he made an extensive study of numerous grammatical śāstras (of the Sanskrit language) under the ācārya zhang ston dkon mchog of gra phyi rta lam po. At the age of 20, he visited the scholar jo pad at kha rag. Within two years he mastered the mdo, the Māyā, and the "Domain of the Mind" (sems phyogs). Then he went on a debating tour through gtsang.

At bzang ne'u kha he defeated many scholars. One named ru mtshams pa bsod rin, who was learned in the Abhidharma and Tantras, and who had become the spiritual brother (mched grogs) at the residence of so pa, said (about him):

"He was of an alert mind, but often contradicted his own words (ltag chod). He reminded me of my brother the kalyāṇa-mitra shes rab in the manner of speech."

After that he conducted a debate during the religious assembly held after the death of the kalyāṇa-mitra bra bo chen po. His opponent was one named yar ston hrul mo (the "ragged Scholar" of yar klungs) whom the kalyāṇa-mitra śak bsam and others were unable to defeat. The subject of the debate was whether one could sharpen one’s intellect naturally. On several occasions he defeated him, and his fame as a scholar became great. He became known as the "Lion of Speech" (smra ba'i seng ge).

His real name was brtson 'grus seng ge. At the age of 22, he was installed (che 'don mdzad pa) at snye mdo. He was entrusted with the books and the religious conch (chos dung). Because he did not finish his studies, his two brothers took charge of the monastery. After that he was again requested to take charge of the monastery, but he did not agree. The Precious One erected a temple at snye mdo, and zhig po promised him to fill it with religious books. He took charge of the monastery (gnas gzhi) and recollected the grace of his two Teachers which was manifested in (their) Worldly actions and in the Holy Doctrine, and due to which it was not necessary for him to look for religious instruction elsewhere, and which helped him to realize his Mind to be a Buddha. For their sake he performed many works, such as the preaching of the Doctrine, mediating in disputes, etc.

Some saw him as a worldly human being.

When he was 23, jo pad of kha rag passed away. In order to carry out the will of the deceased, he made numerous presents (on the occasion of the funeral ceremony). At the age of 31, he practised the "Five Path" (lam Inga), and perceived the signs, of purification of defilment as the Cause, and the signs of the control of the five kinds of Vital Breath (prāṇā) as the Path, and the sign of pure vision as the Fruit. He perceived these signs as did his previous Teachers. He did not distinguish between day and night, and a wall was no hindrance for him. Besides the removal of doubts concerning the meaning (of the teaching), his spiritual experience was characterized by beautitude and lucidity, which rose in him like a flame. He danced about oblivious of all, and was unable to stop tears of joy.

At the age of 33, he meditated on the (Mañjusrī)-nāmasaṅgīti, and had a vision of the 'jam dbyangs lha bdun (the seven deities forming the retinue or parivāra of Mañjusrī) inside the stalk of a lotus flower. At the age of 35, he proceeded to lha sa to convey offerings, and saw a light similar in shape to the lotus (ku mu ta, Skrt. Kumuda) flower, emanating from the heart of Avalokiteśvara which afterwards disappeared above the crown of his head. At the age of 38, he accompanied dus gsum mkhyen pa, who was a relative of the Precious One. He also went in the retinue of zhig po when the latter came to bsam yas to make offerings. He saw a light emanating from the heart of Hayagrīva similar in shape to a broken piece of coral, and afterwards again disappearing into his heart.

At the age of 40, he practised immurement at snye mdo, and during that time saw a red light similar to a coral which then transformed itself into Hayagrīva, the red light filling ngams shod. The neighing of a horse was heard thrice, and on the first occasion it was heard throughout the four districts (ru) of gtsang and dbus. On the next two occasions it was heard even beyond them.

He said: "It was the sign of the coming of fame to the All Knowing".

At the age of 41, he was guided by ḍākinīs on the way to mkhar chu. At smyon kha dga' or mtsho Hūṃ sgra sgrogs pa (The Lake emitting the sound Hüm) he performed propitiations of yang dag, and the requisites for the propitiations filled a vase, and a shower of nectar fell. At the age of 44, he held a religious assembly on the occasion of the installation of the All Knowing. Those who sat in the back rows of the crowd which filled the hall of preaching could not hear the words of the kalyāṇa-mitra, but his words could be heard by those sitting in the back rows.

At the age of 58, he came to ‘bri khung and visited the Lord spyan snga to convey presents.

He saw spyan snga as Mahābodhi, who said:

"Previously your mind had reached the state of heaven, but now I shall change it into that of great heaven".

He bestowed on him the Mahāmudrā. Then a thought came to him that he could not improve further his understanding of non-differentiation either in the Past, Present or Future (meaning that he had reached the highest goal). At the age of 59, he performed a funeral rite, and had a vision of ye shes mgon po "with a smiling face" (ye shes mgon po bzhad pa'i zhal can, a form of Mahākāla). Then at the age of 62, he passed away on the 8th day of the 11th month (mṛgaśīra) of the year Fire-Female-Sheep (me mo lug 1247 A.D.) amidst many extraordinary signs. After his cremation, many relics were left behind. Later when they were offering a water oblution to his image erected as Vajrasattva, the water became filled with relics. When they gilded the image, a shower of relics fell like snow.

Thus the three brothers, who were similar to the rig gsum mgon po, had numerous disciples, on whom they bestowed the Stream of Teaching, but the chief repositories of the Family Lineage (gdung rgyud) were ‘khrul zhig rin po che and the All Knowing one.