Chapter 8 - Later Lineages (iv): ‘Khrul zhig rin po che

His father bde gshegs chen po shes rab 'od and his mother, a yoginī of mkhar chu, named byang chub sgron, who had received a prophecy from the ḍākinīs. She went from mkhar chu into the presence of bde gshegs chen po and told him about the prophecy. He agreed, and after holding a Tantric feast (gaṇacakra), he had intercourse with the yoginī. When she became pregnant, she saw many holy visions, and the child was born in the year Water-Female-Sheep (chu mo lug 1223 A.D.).

He received the name of dar ma seng ge. At the age of five, he was able to repeat the rnal 'byor ma'i mon rtogs and the rnal 'byor gsum (a sādhana of Vajravārahī) which were constantly recited by his mother. At the age of seven, he mastered numerous rites. In the same year he was sent to snye mdo into the presence of bde gshegs chen po. The mother asked the latter to teach (the boy) the Cycle of ritual (phrin las). bde gshegs replied: "What could he do now?" The boy then recited all that he had learnt by heart, and for the first time the father was pleased with his recitation and reading. He then taught him the rite of Vajrakīla.

On one occasion, when the boy was sitting on the corner of his father’s mat, he ate the remains of his father’s food. His step mother became angry and came to thrash him. He ran away towards the edge of snye 'og (n. Of precipice). He was caught, and the woman was about to throw him over the precipice, when she was prevented from doing so by the ācārya lhag mthong, who sent the boy to 'od ma. Smra ba'i seng ge then said to his wife: "You shouldn't do such things! He should study!" but his step mother did not allow him to study, and sent him to graze horses and cattle. When he was gathering cowdung, the ācārya

rta'u sgang pa broke his basket into which he was gathering cowdung.

He then took the boy to the step mother, and said:

"This boy is the son of a saintly teacher (siddha), and will become the object of worship of countless disciples. How is it possible to make him do this sort of manual labour?"

Thus the ācārya scolded the step mother.

Since his childhood he understood all the elements of Phenomenal Existence to be dreams and illusions. He did not get attached to any one, and used to give away food and clothing to all who asked for it. Though his mind was not attracted to (outside) objects, he had a constant feeling of well being, and all outside objects seemed unreal to him. Nothing was real to him, and because of this he was given the name of ‘khrul zhig, or "Remover of Illusions".

At the age of 12, so pa was invited, and he obtained the initiation into the mdo Cycle (mdo dbang, mdo is a section of rying ma Tantras). His father said: "To practise religion from inside one’s heart, one must complete the recitation of a mantra of a tutelary deity", and bestowed on him the initiation of the "upper" section of the Vajrakīla ritual.^[1] After having gathered all requisites for propitiations, his father made him perform propitiation rites. The father placed three pills into a vessel in order to examine the omens of the initiation rite. (After examining the omens) he found that the three pills had become nine, which indicated longevity (for his son). The father then told him to labour for the welfare of others, and that to do so one had first to work for one’s own benefit.

He tried hard to recite the mantra of Vajrakīla, and observed extraordinary signs. He then studied extensively the system of Vajrakīla and the ritual describing the use of a poisoned magic black dagger. At the age of 15, he obtained at chang khyim of chos the Abhisamayālaṃkāra, the system of rma, etc. From the kalyāṇa-mitra kun dga’ and the siddha spyi de ba. At the age of 17, he studied with great assiduity the dgongs 'dus (the bla ma dgongs 'dus, a treatise belonging to the rnying ma school). Further, his (father) bde gshegs chen po bestowed on him the exposition of the complete doctrines possessed by him.

When they brought jo 'bum, he exclaimed: "I don't need a wife!" and turned away.

His father said:

"You will need a female assistant (rig ma) endowed with (proper) signs for the practice of the Mahāyānic Tantras! This girl possesses the required signs."

Then again the girl was brought in. He then obtained the complete Cycle of the zhi byed system and a sudden experience was produced in him.

At the age of 21, he was given the teaching of all the three Lineages of the zhi byed system, the "Early", the "Later" and the "Intermediate" ones, possessed by bde gshegs chen po himself. While performing the propitiations (bsnyen pa, seva), he observed all the signs of the Cause, Path and Effect.

Then the father told him:

"Go to the hermitage and make the request for the complete set of doctrines of zhig po."

When he came to

Zhig po, the latter said to him:

"I can entrust my Doctrine to this one! This one is capable of becoming a Master of the Doctrine!Death is a possibility.^[2] We must do it tonight!"

He bestowed on him the complete teachings of the three, the "Early", the "Later" and the "Intermediate" Lineages, and principally the "Later" Lineage.

During his initiation into the maṇḍala of the bde mchog nam mkha’ dang mnyam pa,^[3] an extraordinary faith was produced in him, in which he did not differentiate between the Teacher and the principal deity (of the maṇḍala). The Teacher transformed himself into a body of light and his mind, realizing the nature of non-substantiality and matter (snang ba) became blissful, lucid, and free from constructive thoughts. Then the Teacher led him into the "House of auspicious signs" (rten 'brel gyi khang pa, a Tantric rite), and entrusted to him the Spiritual Lineage.

At the age of 22, at the time of the death of bde gshegs chen po, he felt a strong sadness, and the latter said:

"You mustn't grieve at the death of the Yogin. Though you didn't train your mind in the method of Logic (rtog ge'i rigs pa), you are endowed with the ability for inner investigations. Therefore practise assiduously mental concentration and great benefit for living beings will arise."

On the day of the funeral, though oppressed by strong grief, he saw an extraordinary dream during the night. Following it, during the cremation rites, an image of Avalokiteśvara and the heart (of the Teacher) left unburnt, were recovered by him. They were snatched away by his step-mother, but he did not feel hurt. Because of persistent talk by the Dharmasvāmin zhig po that he was to die soon, he journeyed to ‘bri khung to convey numerous presents, which included a stong dngu 'thul turquoise and seven horses. On his return he erected a tomb. Before he had finished it, snye mdo ba also passed away. At the age of 26, he succeeded in finishing the tombs.

He then sent ras pa rdo rje dpal to India and Nepal (lho bal) to make a golden parasol and a gañjira. After completing the work, he sent it, and himself proceeded to Oḍḍīyāna (u rgyan) and became known as u rgyan ras pa.

At the age of 29, he settled at rtse ba sgang and looked after numerous disciples, who included ‘thang dbus pa and others. The Teacher and the inmates of the three monasteries (dgon skor gsum) held frequent consultations. In the end, they decided that ‘khrul zhig po was to become abbot.

Snye mdo, the All Knowing told him:

"You should stay in a hermitage and spread the Meditative Lineage (sgrub brgyud). Whereas I shall stay at snye mdo and spread the Lineage of Preaching (bshad brgyud)."

But the monks of rtse sgang and the lay supporters did not approve of this arrangement.

The alms givers brought presents to him and when their spokesman addressed him, he said instead of "Please don't go!", "Please go!", and all laughed (at his mistake). He exclaimed: "This is an auspicious omen!" At the age of 30, he settled in the hermitage and occupied the abbot’s chair. At the age of 31, the two saintly scholars proceeded to yar klungs to meet the paṇḍita Dānaśīla. When they were performing the homa offering, they observed that the fiery signs were somewhat unfavourable. The paṇḍita said: "This won't harm you!" On this occasion (de res) he obtained from dam pa 'gar at ‘thang the Cittotpāda rite (thugs bskyed chen mo) and the lesser precepts of observing morality (bsrung sdom chung).

At the age of 32, he came to ‘bri khung and received ordination in the presence of spyan snga and lha dkon mchog 'phel. He made numerous presents. He bestowed on them the complete exposition of the Doctrine. During the same year he made them enter the "Auspicious House" (rten 'grel khang pa) where they obtained the complete guidance and initiation of the Five Paths (lam nga). At the age of 41, he journeyed to stod lungs and mkhar chu, and laboured for the welfare of others. Those endowed with clairvoyance saw him as dam pa (sangs rgyas).

At the age of 42, he proceeded to phag mo gru to convey presents, rgyal ba rin po che was pleased, and even returned his salutation. He obtained a detailed exposition of the Doctrine, and received numerous presents. At the age of 43, he satiated with precepts the siddha me long rdo rje,^[4] and others. At the age of 44, he invited his own son, a sādhaka (sgrub pa po) from phag mo gru, and appointed him as abbot of the hermitage. At the age of 45, he proceeded to gnyal to consecrate the image of rdza dmar ba. On route and in the vicinity of gnyal he appeased diseases and quarrels. During that year spyan snga dpal chen was appointed by the All Knowing One (snye mdo ba) to the chair of rtse sgang.

When he was 48, dus gsum mkhyen pa was sent to lho brag. When he was 49, spyan snga ‘tshal pa was appointed to the hermitage. From the age of 51, for 31 years he practised solely meditation at zur stod. He passed away at the age of 81 in the year Water-Female-Hare (chu mo yos 1303 A.D.). He was reborn from a lotus flower in Sukhāvatī, and became known as the Bodhisattva rdo rje mi zad pa.^[5] All the relics left behind after the cremation, were placed inside an image (nang rten).

The eldest of his five sons, the sādhaka (sgrub pa po) sangs rgyas rin chen (lived) between the year Wood-Serpent (shing sbrul 1245 A.D.) and the year Water-Tiger (chu stag 1302 A.D). He died at the age of 58.

The second son spyan snga dpal chen lived between the year Fire-Sheep (me lug 1247 A.D.) and the year Wood-Ox (shing glang 1325 A.D.), for 79 years.

The third son dus gsum mkhyen pa lived for 71 years, between the year Water-Mouse (chu byi 1252 A.D.) and the year Water-Dog (chu khyi 1322 A.D.).

The fourth son spyan snga ‘tshal pa (%) śākya rgyal mtshan lived for 73 years, between the year Earth-Horse (sa rta 1258 A.D.) and the year Iron-Horse (lcags rta 1330 A.D.).

The fifth (son) the mahā-upādhyāya tshul khrims rgyal mtshan lived for 75 years, between the year Earth-Serpent (sa sbrul 1269 A.D.) and the year Water-Sheep (chu lug 1343 A.D.).

Footnotes and references:

[1]:

the rites of the wrathful deities of the rying ma pa school contain two sections: the stod las, or "upper rites, which conshist of meditations and offering rites /sgom dang mchod pa 'bul ba/, and the smad las, or the "Lower"rites which consists of magic practices, (R).

[2]:

Lit. mi res bus mo la 'bab pa, "a man may become a knee bone", i.e. he may die, (R).

[3]:

Skt. Śri saṃvarakhasama-tantra-rāja-nāma, Kg. rgyud 'bum, No. 415, (R).

[4]:

me long rdo rje, a famous rnying ma siddha, b. 1242 A.D., died in 1303 A.D. according to sum pa mkhon po, JASB, /1889/, N.2, p.57, (R).

[5]:

Skt. Vajrākṣaya, (R).