Blue Annals (deb-ther sngon-po)

by George N. Roerich | 1949 | 382,646 words | ISBN-10: 8120804716 | ISBN-13: 9788120804715

This page relates ‘Female Cutting (mo gcod kyi skabs)’ of the Blue Annals (deb-ther sngon-po)—An important historical book from the 15th century dealing with Tibetan Buddhism and details the spiritual doctrine and lineages of religious teachers in Tibet. This chapter belongs to Book 13 (Cutting and Kkarakpa).

Chapter 1 - Female Cutting (mo gcod kyi skabs)

[Full title: Female Cutting (mo gcod kyi skabs. Chandra 870; Chengdu 1139; Roerich 980)].

Labs sgron:

Her native place (was) khe'u gang. She was born to father cahos bla and mother kluñs tno 'bum Icam. It is said that she was the sister of the lo tsā ba khe'u gan 'khor lo grags. She received ordination in her childhood in the presence of gra pa mñon shes. She was an expert reader, and for a considerable time acted as reader of the prajnapáraimita for Gra pa. As a result of reading the prajnapáraimita a clear vision of the Void (shūnyatā) was produced in her.

About that tine she met dam pa. She being an expert reader, came once to 'dam bu to read (a sacred text). A native of gcaer groñ named thod pa 'ba' re[1] , who belonged to a family in which some twenty-three kalyāna mitras had appeared in succession, came there to perform a rite. She had intercourse with the man, and they became husband and wife, and the two went to kon po. People used to abuse her by calling her ‘jo mo bká logma (a “nun who had violated her vows”)[2]. A daughter was born to them, who received the name of koñ lcaam (“Lady of kon po”).

En route to labar another daughter was born to them, who received the name of la lcaam (“Lady of the Pass”). When they came to gye, three sons were born (to them) at gañs par spel cig ma: sñin po grub pa grub cahun and Yang grub. Later she again dressed as a nun, and shaved her head. She obtained the initiation of the Cycle of māyā from skyo bsod nams bla ma, who was returning from a visit to khams. While she was sitting in the assembly during the initiation, a yogic insight was produced in her. She stopped listening to the remaining portion of the initiation rite, and went outside.

Then others said: “She didn't, complete her initiation.”

But the Teacher said:

“She went away having obtained the initiation of the meaning, but you have obtained the initiation of the word only.”

Later she received ordination, and stayed at various places according to her desire, preaching hidden precepts to her disciples. In particular, she made a long stay in the cave of zangs ri khan dmar[3] attended by the Lady gyag mo. In this manner she filled the country of Tibet with the hidden precepts of gcod, and passed away at the age of ninety-five.

When dam pa (sañs rgyas) visited Tibet, four black birds flew round dam pa. When they were seen coming, they transformed themselves into four dakinis: labs sgron of gye, ma ‘jo byañ cahub of Upper gfial, zan mo rgyal mthin of gtsañ, and smyon ma (the “Mad One”) of lha sa. ‘jo mo byañ cahub of Upper gñal (possessed) a clear understanding of the (Ultimate) State of Nature. With the help of her benevolent mind she greatly spread the Doctrine of the Buddha.

Žañ mo rgyal mthin:

She being afflicted by grief after her husband’s death, dam pa bestowed (on her) the precepts which reach the absence of a link ('brel med) between mind and object (dños), and she obtained emancipation.

Lha sa ‘i smyon ma:

[(the “Mad One of lha sa” {R})]

She used to settle disputes among the followers of the Doctrine, and is said to have been the person who had shown the King’s Will (rgyal po'i bka' cahems) to Atisa[4] . The great “Sons” on whom precepts were bestowed by Labssgron from Upper Yar (kluns)—sñ ags pa rgyal mtshan; from Lower Yar (kluns)—an ston rin cahen 'bar; from Middle Yar (kluns) dre na ‘jo sras and shud bu lo tsā ba—the Four: rgyal ba grub be, rtogs ldan rdol po, sañs rgyas gñan cahun, and mno sgom cahen po—the Four; bya ston klu sgrub, khu sgom cahos señ, snubs mo nam mkha' gsal, gra pa Hag ston, sha ston rdor 'dzin, spo ba sgom cahen, nag gi dbah phyug of dags po tshoñ sde, rtsi rgyal ba of 'phanyul, and many others.

(Her) son grub cahe:

In the beginning he was very mischievous, and became known as “grub be, the Enemy of Goats”, (ra dgra grub ba[5] ). On one occasion he stole a goat belonging to the magician of steñs ka ba. After he had heard that the magician had performed a magic rite directed against him, and that many of his friends had died from it, he thought that his mother possessed the means to prevent the harm, and so went to his mother’s residence.

The mother said to him: “You should be dead!” and saying so, she ran away. She then went to circumambulate the Mount tsha than. When she returned at dusk to her cave, grub be was looking for (his) mother.

The mother and son met in the cave, and the mother said: “You are not without luck!”

She then imparted precepts to him, and said:

“Now you should lie down under the table with the offerings of the sorcerer. When he will place the offerings on the table, eat them!”

He did so, and the magic power struck back at the sorcerer. At the age of forty-two, he entered the Gate of the Doctrine. After that he practiced meditation and penetrated the meaning of the Ultimate Essence (cahos ngid, the Absolute).

He composed the following verse:

Mother, who first created my body and mind,
Mother, who provided me with victuals,
Who at last introduced my mind,
I salute and praise the gracious Mother!”[6]

Later he stayed at the monastery of gye cahun glan lun, free from all hypocrisy, and became žig po, or “mad ascetic”. He was able to subdue demons by his blessing. He was able to produce wisdom in all his disciples. He passed away at the age of eighty-nine. He had three sons: tshe dban, khu byug and rnal 'byor grags (born of his first wife). Kham bu yal le was born of another wife. Of tshe dban’s three sons, rgyal ba ston gzuns lived in 'ri mo mdo of dags po, as foretold by his uncle. Thod smyon bsam grub (sam po gans in yar kluns, sham po, n. Of shiva) was known as the “Snowman (gans pa) residing on sham po gans” (sham po gans la bžugs pa'i gans pa). Skye med 'od gsal dwelt at a 'o mdo in Upper gnal. Thod smyon bsam grub fought in his youth in gye and yar kluns, and could not be defeated by anyone. Having fallen ill with leprosy, he practiced meditation in the snows of ba yul. He was cured of leprosy, as a snake sheds its skin. He slept naked on the snow of sham po, and when the snow melted, his (body) sunk deep into it. People threw yak tails to him, and lie used them to make a garment and mat for himself. He also wore a tail as his hat. The fashion of the black hat of gans pas originated with him. He subsisted on water only. Later at cahu rgyud mkhar he partook of carrion.

At dran pa, having found scars on the nose of a leper, he sucked them, and his eyes filled with tears. Since that time his fortune increased. He presided over a Tantric feast held by dākinīs at ha'o gans and ‘jo mo Kharag. He prohibited the killing of wild animals and fishing in the hills, from sil ma la kha as far as kon dan la. He built a hospice and provided food, protected the Doctrine, and became a matchless saint (siddha). He had twenty-one male and female disciples, and eighteen daughter siddhas among then. Gans pa dmu yan was a matchless one.

At the age of fourteen, when he wished to go to tsa ri, he was told by the ma mo bde ldan:

“Stay on the snowpeak of sam bu, and imitate (your) father!”

He remained. When he was going to khra ye gans, his garments were drenched by a poisonous shower. After fording a river, he felt a violent stomachache. He lay down, pressing his stomach against a cold stone, and fell asleep. At once he was cured of the illness. He acted as mediator between Tibet (Bod) and gser gyu. He accepted from nomads ewes only (in order to free them, a common practice among Tibetan lamas). It is said he had more than a thousand shepherds, wearing quivers. Thus he became the wealthiest man. He introduced the custom of the continuous recitation of the, bka 'gyur.

After his cremation, numerous relics were left behind. His son (was) gans pa lhun grub. He spent nine years at sam bu in meditation, unseen by men. He made a round of 108 dangerous places, and did away with the apprehension (of demons). It is to be noted that he wore white sleeves (not a religious vestment). At the time of his death many relics were recovered (from the ashes).

His son sañs rgyas bstanbsruns:

When he was three, he accompanied his father. From the age of twelve, he was installed by gods, demons and men. He mastered the spyod yul and rdzogs cahen, such as the yan bdag (a rngin ma deity, one of the bKa' brgyad), the gab pa (gab pa mnon phyun, name of a ruin ma book), and the Cycle of avalokiteshvara, such as the thugs kyi nginkhu, the gsan Idan ('jim dpal gsan ldan, ārya mangjushrīnāma sangītisādhana[7] and other Cycles of Yoga. He mastered the tshe bdag[8] , and other texts, and obtained the fame of one able to conjure and create storms. He also established an uninterrupted preaching in the lower part of the Valley, a meditative school in the upper part of the Valley and a monastic college in the middle part of the Valley. He protected the doctrine of his father and grandfather, and became its master. After his death, numerous relics were recovered (from. the ashes).

Sañs rgyas bston bsruns had four excellent sons:

Rtogs ldan rin cahen sen ge, the siddha cahos sgro ras pa, 'khrul iig dge bses byar po, and rgyud'dzin rdo r’je. He later on reaching the age of three, developed the faculty of prescience. At the age of five, he mastered meditation, and was able to preach the Doctrine. At the age of fifteen, he performed a funeral rite, and took over the chair of his forefathers. At the age of sixteen, he held a religious assembly at lho rgyud[9] , and became famous as a learned man. He preached the Doctrine extensively. At the age of seventeen, he practiced meditation on the snow peak of sham bu.

Among his numerous Lineage-holders (rgyud 'dzin) was his son Cans khrod ras pa. His name was skal ldan rdo r’je. From the age of three, he mastered the religious practice (spyod lam). When he was seven, his father died, and he journeyed to gsal rle gaits in company of sprul sku skyid 'bum. At the age of eleven, he obtained many expositions of the (nature) of the Mind, headed by the a ro khrid mo cahe[10] . He practiced asceticism and self-immurement. At the age of thirteen, he was nominated to the abbot’s chair of his father. From the age of fifteen to twenty-six, he stayed at sham bu gans. From the age of twenty-six, for twelve years, he secured many Teachings, hidden doctrines and mastered them. He labored greatly for the welfare of others, and passed away in the year Water-Female-Ox (cahu mo glan) at the age of sevent-one.

Among thod smyon’s sons and daughters:

Zlos nammkha' rgyan, gans pa mu yan, and ston 'tsher. Skal Idan pa became a disciple of the three, brothers and sister. 'ban po myan cahos kyi sen ge became his disciple. Then sa ston rdor 'dzin, sañs rgyas myan ston, and skal Idan pa; further dur khrod 'og pa rtogs ldan dol po, and gtsang pa man gro ba, who preached to gye ston san rgyas of lho brag sribs mo ser phug. The latter taught it to sgom pa gžu nchun pa. Ma gcaig’s disciple khu sgom ghos sen: he was a native of sre mo khu, and listened (to the exposition of the doctrine) of the “Great Achievement” (rdzogs chen), and practiced solely meditation. Later he obtained from ma gcaig the Cycle of Meditation of the dàkinis (mkha 'gro fiams kyi skor). When ma gcaig grew old, he used to massage her feet, and seeing that she was not to live long, he asked her to impart to him the complete doctrine (of gcod). Accordingly she imparted to him the precepts of the Meaning of the Lineage of the Teaching. She also foretold him that he would benefit others.

Ma gcaig said:

“You should give this to dongrub (Son of ma gcaig) also.”

He thought that he had to preach them to the latter, but the latter did not wish to listen (to the precepts), and for this reason it is said that don grub did not possess the meaning of the “Lineage of Teaching.” He fell ill with leprosy, and proceeded to perform the gcod rite at a spring called cahu mig nag po mthon ba dug zin. After three days, he saw a vision that his heart was taken out, and carried away. After six days he saw that it was given back (to him). On the seventh day the leprosy was completely cured. He passed away at the age of fifty.

His disciple dol pa zan thal:

He was a native of ‘tshur phu. His clan (was) dol. He was the youngest of four brothers. In his youth he studied under the kalyāna mitra khyun for eight years the “Six Texts of the Mādhyamaka.” He was hoping that he would be given, a new exposition (of the doctrine), and when this did not happen, he felt disappointed. He then presented his Teacher with his books, and images, and put on the white dress (of a layman). He then thought that he should practice meditation in a hermitage. He met khu sgom, and obtained from him the precepts of gcod. He used to visit places infected with dangers, and his yogic insight became equal to the Sky.

He was the victor in debates. People used to say about him:

“there was a man wearing the gray clothes (of a layman), possessing a penetrating mind”.

He became known as “dolpa, the Penetrating One” (dol pa zan thal). In his later life he stayed in Lower Lugs, preached the Doctrine, and passed away at the age of 56.

His disciple rgya nag gcaer bu:

He was a native of khrasna. On the whole, he studied extensively the (exposition) of the Doctrine. During his exposition of the doctrine of gcod at the monastery of yar kluns skya'o, dol pa zan thal came there and listened (to his exposition), but only confusion arose.

Later he discovered that dol pa zan thal was more learned (than himself), and said:

“I used to sell whey in the country of curds[11]. Now, pray give me all of yours!”

Then he obtained the complete Cycle of gcod of ma gcaig. He used to visit places infested with dangers and performed gcod rites at the spring (zhu mig) of sbal 'dra of Yar kluiis. Though struck thrice by lightning, it did not harm, and he was freed from his illness. He subdued with the help of the gcod rite the Black 'ba' ra (n. Of a demon). In later life he labored for the welfare of others at cahu bo ri.

At the age of seventy, he said:

“When one wishes to merge one’s own mind into the Absolute, one should do it in this manner,”

Saying so, a light having emerged suddenly from the crown of his head, he passed out. His disciple was sañs rgyas rab ston, a native of bzan phu brag dmar. He possessed an extensive knowledge of all the Tantras of the “New” and “Old” classes. Later he obtained from rgya nag gcer bu the hidden precepts of ma gcaig. Having given up life in his thought, he used to visit hermitages only, and passed away at the age of eighty.

His disciple sañs rgyas dge slon:

He was a native of rnog caan, and belonged to the ba shi clan. He was ordained in his youth, and through study, removed (his) doubts. From sañs rgyas rab ston lie obtained the Cycles of gcod. He wandered about hermitages and perceived clearly the Ultimate Essence (cahos ngid). He looked after numerous disciples, and passed away at the age of 55. His disciple (was) sum ston ras pa who was a native of gra phyi, of the village of bya rog tshan. His father (was) the priest (mcahod gnas) dkonmcahog and his mother mon re. He was the elder of his sister. His name (was) byams pa.

At the age of six, he obtained the initiation into transit meditation from the blama zan at gra than, who said about him:

“This one will be of benefit to living beings!”

At the age of fifteen, his parents died. He was afflicted with grief and took up ordination at lcaags ri, and received the name of bsod nams ‘ses rab. He was also called dharmavajra. He followed on more than forty teachers, who included the ācārya bka' gdams pa, mngan'chad pa, žan lo tsā ba, zans ri rgyā ras pa, the pan cahen sāk ‘srī [12] , kham bu yal le, bra'o lo Isā, rog shes rab'od, father and son, and others. He studied much the Tantras and Sutras. Before he had completed the study of minor trades (rigs pa phran tshegs), he followed on 151 teachers, and mastered the trades, even that of a goldsmith. After that he followed on the bla ma do pa, and at gye re a deep yogic insight was produced in him, by which he overcame the differentiation between that which is to be avoided and that which avoids. He also studied all the secret precepts of the gcod system.

His disciple was sañs rgyas ston pa. The latter’s disciple mkhas btsun gzon nu grub. The latter’s disciple gserglin pa bkra sis dpal. The latter’s disciple brag po cahe pa rdo r’je deal. The latter’s disciple—cahos sgo ba Chos kyi rgya mtsho. The latter’s disciple—rgod phrug ras p a. His life-story was given in the Book on ni gu. The dharmasvāmin rgod phrug ras pa gave the instructions to me. Further, rtsi dar ma of 'phan yul taught (the gcod system) to mi bskyod rdo r’je. He also wrote treatises. The Doctrine was handed down by him. Dpal mkha' spyod pa also wrote a treatise on the hidden precepts (of gcod) as well as preached them extensively to others. The dharmasvāmin ran byun ba bestowed them on a mes byan chub rdo re. The latter bestowed them on his son the dharmasvāmin rima 'babs pa (“One who does not come down from the mountain”) bsod nams rin cahen. The latter bestowed them on me. The above is (just) one branch.

Again, one named Dam pa dbUs pa was learned in the texts and precepts of both the “Old” and “New” Tantras. He also possessed the precepts of the ži byed, the “Great Achievements” (rdzogs cahen), and others. At first he obtained the hidden precepts of gcod from ma gcaig. After the death of the Mother (ma gcaig), he attended for eighteen years on (her) son rgyal ba don grub. He also composed a treatise on precepts and became a Master of the Doctrine. He bestowed the precepts (of gcod) on the bla ma rdo r’je bd e ba. The latter was affected by a magic rite[13] performed by the magician (snags pa) nan rgyas, as a result of which his body became emaciated.

Having heard about the fame of dam pa dbuspa, be obtained the precepts of gcod and practiced them. He resided in a rock cave haunted by demons. He saw in a dream that at first he was fighting a black man, and that he remembered shūnyatā, and was able to defeat him. After that a snake came out of his nose, and a severe bleeding followed. Immediately after that a yogic insight into (the Ultimate) Nature was produced in him. His body (acquired the power) of moving faster than a horse. He bestowed the precepts on sgom pa g žon nu ye ‘ses. The latter, though possessing many precepts, was afflicted by illness, and obtained the precepts of gcod from rdo r’je bde ba. He used to visit many localities infested with dangers and overcame his ailment.

A yogic insight was born in him. He cured many of tuberculosis (gcon can). He imparted the precepts (of gcod) to the bla ma mi bskyod rdo r’je. The latter was born at snge mo mkha' ru. He was a Tantric. He was harmed by a rite over a dead corpse (bam sgrub) which did not succeed, and his body became afflicted with tuberculosis. He met the bla ma gžon nu ye ‘ses, obtained the precepts of gcod, practiced them, and restored his health. He also cured many who were suffering from tuberculosis. He bestowed the precepts (of gcod) on the bla ma sañs rgyas ston pa, who was a native of ko ru of sgon ma. He was ordained at gro sa and became learned in the Prajngāpāramitā, the bden gñis and in the systems of rma, so, and skam.

From mi bskyod rdo r’je he obtained the precepts of gcod and heard the complete (teaching) of the Lineage of Meaning (don brgyud) of all these (systems). A yogic insight was produced in him. He bestowed (the precepts) on the bla ma lun phran pa chen po. He was also learned in the kāla cakra and the Prajngāpāramitā. He heard the precepts (of gcod) from mi bskyod rdo r’je, and practiced them in a thorough manner. He bestowed them on the bla ma stan gcig pa gžon nu tshul khrims, who was also called ‘jo stan than pa. He first proceeded to than sag and received ordination. He studied the Prasannapadá (dbu ma tshig gsal[14]), the mādhyamakāvatāra and the `Tantric Cycles by nāgārjuna under gri'i lum pa.

From the bla ma thar pa ba and dpyal lo tsā ba he obtained the Abhidharmasamuccaya and the Abhidharmakosha (mnon pa gon 'og), the Prajtiápáramitá and Logic together with the bsdus gra, the Sādhana, commentary and precepts of the kālacakra, the “Six Doctrines” of Vārahī (phag mo dpyál gyi cahos drug) according to the system of dpyal. Also many Tantras and sādhanas, such as the gshed dmar[15]. While staying at jo stan' tshogs pa 'he fell ill with tuberculosis. He obtained the precepts of gcod from the bla ma lun phran pa and meditated in a cemetery. Formerly he used to fall ill, whenever he felt cold, or hot. There he pressed his stomach against a cold stone, drank ice-cold water, and slept naked.

He gave up himself saying:

“Illness (is) joy. Death (is) pleasure”.

He practiced (the precepts of gcod) “and on the eleventh day a foul odor came out of his mouth. On the twelfth day, about midnight, he vomited out all his ailments. About midday he was completely cured. Within half a month he succeeded in completing the study,” overcame his disease, and a mystic, trance was produced in him.

Whenever he came across fever, plague, cancer (lhog), thogs bcas and thogs medkyi bdud[16], he gave himself up with the words:

“Illness (is) joy. Death (is) pleasure!”

He intentionally contacted these diseases (thog'gel drag po byed pa) and practiced (gcod). All ailments and demons used to vanish by themselves. Great was the benefit to living beings. He resided at gserlun of skyam. He bestowed the precepts (of gcod) on the bla ma bsam gtandar, whose native place was upper zim shi of gye. He was born to father spo ra dbon sesi and mother lomo bsam me.

From his childhood he was endowed with faith, commiseration and wisdom. He received ordination at the residence of the bla ma ‘jo stan pa. He made a thorough study of the Guhyasamāja according to the method of Nāgārjuna, the Great Commentary ('grel chen) by Nā ro pa [17] the Prasannapadā, the Mādhyamakāvatāra, the Sūnyatāsaptatikārikā nāma (ston ñid bdun-bcupa[18] ), the three Cycles of the Doha, and the Bodhicaryāvatāra (spyod ' ‘jug). He obtained the sadangga (yoga) according, to the method of thar lo, the pañcakrama (rim lnga dmar khrid skor), the thugs r’je ca hen po'i dmar khrid[19], the phyag chen ganggā ma, the blo sbyon (Mind Purification), the gcod yul la'u lag[20], the gnang thems bka' rgya ma, and other Cycles of gcod. He practiced according to each of them.

During his study of the Doctrine at gser lun, he suddenly fell seriously ill. He told (people) to carry him to a mountain valley, where he could perform the gcod rite. His friends carried him to a place infested with dangers. There he performed the gcod rite, and a trance was produced in him. When the khri dpon (commander of 10,000 men) of gyam bzangs came from the North, and sent him an invitation, he “thought that he should go and meet him. On the way to shugs he had a stroke (gnam gdon) and was unable to proceed further.”

His attendant carried him to a hermitage by the roadside. He showed his pulse to a medical practitioner (lha r’je) who said that if he would persevere in the treatment, he would perhaps remain alive.

But he answered:

"I don't want any treatment! I shall carry on religious work!"

After that they carried him to a rock cave near Gri mdo. There also a doctor was invited, who said that he failed to make him take the medicine. “Don't stay near me!” said he, and asked them to go away.

Then he gave himself up (to the practice which was expressed by the words):

“Illness (is) joy! Death (is) pleasure!” (nadga' shi skyid).

From the next morning he began to feel himself slightly better. After the lapse of three or four days, khri cahun 'od of gyam bzangs came there having taken with him a doctor and three or four carcasses (of sheep).

The doctor examined his pulse and declared:

“The disease has been cured! What a great wonder!”

His health became even better than before his illness. From thar pa gling pa he obtained the sgrol ma dkar mo'i tshe sgrub (the longevity rite of the White Tārā) and the khrid chen brgyad (dkarcahag tshig gi me-tog[21] ). From the bla ma bLo grosdpal he obtained many Tantras, such as the Guhyasamāja, the rRakra yamāri, the initiation of the rdo r’je 'phreng ba, the sbyong rgyud[22] , and other texts. From the bla ma Rin chen seti ge he obtained the complete initiation into the kālacakra, the initiation of Hevajra and Nairātmā, the Path & Fruit doctrine (Lam 'bras), together with its branches. At the age of 31, he occupied the chair of the bla ma lo stan pa. For twenty years he preached without interruption, throughout the four seasons. He made a round of localities infested with dangers, such as the “Black Lake” (mtsho nag) of dmar ro, yar lha sham bu, etc., and practiced gcod.

When an internecine war broke out between gya’ (bzangs) and phag (mo gru), he felt slightly afflicted in his mind, and founded the (monastery) of ldan mkhar dga' Idan. He obtained from the bla ma chos dpal mgon po the complete initiation into the kālacakra, the Sadangga yoga (sbyor drug) according to the method of ro nan pa, and the Sevasādhana of u rgyan pa. From drung chos r’je pa he obtained the Sadangga (yoga) of the mahā upādhyāya bu (stos), the system of sron, the initiation into the guhyasamāja, its exposition and precepts (bshad bka'), and the detailed (dmar khyid) expositions of the pañicakrama. From the bla ma rtogs ldan pa he obtained the ri chos skor (belonging to the “Hermit” doctrine of yang dgon pa, the sevasādhana, and the Cycle of the upāya mārga.

Whenever he felt ill, he never performed rites or took treatment, but practiced solely gcod. He lived in a hermitage without coming down from the mountain. His fame encompassed the Ten Quarters. The dharmāsvimin mi ñag pa rin chen rgyal mtshan obtained (the gcod doctrine) from him. Smen 'dor ba of thel chos sgo (also) obtained (it) from him. The Chapter on the “Female” gcod (mo gcod).

Footnotes and references:


Thod-pa Bhadra. See Zi-byed Chos•'byun, fol. 25b {R}


See Zibyed shos-'byuü, fol. 27a: ‘Unable to stand it, they went to Kon-po’ {R}


in lho kha, nowadays the name is written zaps ri mkhar dmar. The place is famous for a beautiful image of ma gčig labs sgron ma {R}


in the “Stotra of atīśa”, composed by 'brom ston, it is said: gañ du rgyal po'i bka' čhems gter to sbas /mkha’ ‘gros gter kha phyes nas khyod la gtad /sākya muni'i 'ĵa' sa khyod khyi drin’/ {R}


because he used to steal all the goats of the villagers {R}


The quotation is found in the ži-ba lam-bab, a famous book on gčod {R}


, Tg., rgyud, No. 2579 {R}


a rng in-ma deity; n. of a propitiation rite {R}


Southern region {R}


The Great Exposition of A-ro/a r Rinma book/ {R}


(i.e. I had preached to you who are more learned than me) {R}


sákyasri, skt.


gtad-a magic rite which consists of placing an image of the person against whom the rite is being performed underground


Tg. DbU-ma, No. 3860


Srimadraktayamáritantrarájanáma, Kg. rgyud-'bum, No. 475


means physical and mental hindrances {R}


Vajrapādasārasamgrahapangjikā, Tg. rgyud, No.i 186 {R}


Tg. db U-ma, No.3827


name of a book, the system of Tshem-bu=pa or Tshem-bu dmar-khrid


n. of a gčod text


fol. 7b {R}


Sarvadurgatipariśodhanateorājasya tathāgatasya arhato samyaksambuddhasya kalpaikadeśa nāma, Kg. rgyud'bum, No-485

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