Chapter 12 - Teurapa (rte'u ra pa'i skabs)

[Full title: Teürapa (rte’u ra pa’i skabs). {Chandra 933; Chengdu 1223; Roerich 1052}].

The stens pa lo tsa ba tshul khrims ‘byung gnas whose benefit was great for the Lineage of the Recitation of the Sūtras in Tibet: He was born in the year Fire Female Hog (me mo phag I107 A.D.) as son of father sten pa tog ‘bar and mother mda’ mo bu skyid.

At the age of six he peeped through a hole in the Wall and saw numerous countries (filled) with caityas. Later when he came to India, he discovered it to (be the same country seen previously by him).

At the age of ten, he recited some mantras of Acala and was able to cure the ailments of others by blowing on the patient. From his childhood he placed confidence in the Ratna.

At the age of 13, he proceeded to dags po, because of ill treatment by his step mother. He conveyed to his father’s house all presents received by him for reciting sacred texts, but his father scolded him. He became sad, and again returned to dags po.

There he cut his hair in the {(21a)} presence of skan mo gnas brtan, and assumed the appearance of a monk. He had auspicious dreams. At the age of 15, he took up ordination in the presence of rgya ‘dul in Upper myan. He learnt the Domain of Practice^[1] from chims, the All knowing.

He received the final monastic ordination, btsun sul rgya acting as upādhyiāya, dge ‘dun skyabs of gnyal acting as ācārya, and tshul’phags of skyi acting as Secret Preceptor^[2] .

Desirous of going to India, but having no gold (to take with him), he copied two volumes of the Satasāhasrikā Prajñāparamitā. For this he received 12 golden zhos, which he took with him.

When he reached Ding ri, Ārya Avalokiteśvara in the guise of an old man, showed him the road. When he reached Nepal, he prayed for a safe journey to ‘Phags pa 'ja' ma li^[3] Nowadays called by Tibetan pilgrims ‘Dzamgling'dkar mo and other images.

Then without regard for his life, he journeyed to India and met in Magadha tsa mi sangs rgyas grags pa. He spent ten years with him and then fell ill with malaria. The Tārā prescribed him an ablution, and he was cured.

About that time his younger brother chos ‘bar sold the field, and realized much gold. He left dags po and went inquiring about his brother, and thus arrived in Vajrāsana. He said: The father has died. I have completed the funeral rites. This gold is your share. Now I shall return to my native place. But (stens pa lo tsa ba) persuaded him to take up study and he became, a learned pannddita, but died of fever. About the time of his death, he said: You should take my bones to dge ri. Thrice he made him swear: I shall proceed to Tibet. After that (stens pa lo tsa ba) returned (to Tibet) and erected a caitya^[4] for his remains.

He completed the copying of twenty volumes of the Prajñāparamitā begun by (his) father. Then taking with him about fifty golden srangs, he again journeyed co India and found that the Teacher tsa mi was no more. He offered presents to his mortal remains.

He studied extensively the Tantras and Suutras under thirteen scholars: the maha pannddita Saṃgata virwa (Saṃgatavīra), Daśabalaśrī ^[5] , Candrakīrti, Sudhanagupta, Śīlacandra, Vimalarakśita, Jayagupta, Siṃhahara, Bhāskara, Śīlaśrī, Vasantatilaka, Ānandadeva; and the {(21b)} Nepalese pannddita Nayaśrī. He invited the pannddita Alaṅkadeva (Alaṃkāradeva), a descendant of the Kashmirian Trilocana^[6] .

He collected many man-loads of Indian books^[7] . He made numerous translations and revised existing translations: the sgrub thabs bsdus pa chen po, the 'dul ba ran gi rnam bshad^[8] , the nyi khri gzhung 'grel^[9] , the Jātakamālā composed by (Ārya)śūra^[10] , the Kālacakramūlatantra^[11] , and the Cycle of Nāgārjuna[1807], according to the method of the pannddita Alaṃkāradeva.

At that time he spent five years in India. Then having again come to India, he studied for three years the Mahāvibhāśā (bye brag bshad pa chen po)^[12] . He brought to Tibet the Sanskrit text of this book. After that he and Alaṃkāradeva translated it, but after finishing two thirds of the text, the pannddita passed away.

Instead of a funeral rite, they held a great religious assembly of 48 religious chairs. In general, he possessed a clear vision of the mannddala of the sixty two deities of the Saṃvaraparivāra, and of many dharmapālas. He became the teacher of great scholars, such as gro lung pa chen po and others, and the Master of the Doctrine %.

He passed away at the age of 84, in the year Iron Male Dog (lcags pho khyi 11 go A.D.). 82 years had passed since the death of the great lo tsa ba blo ldan shes rab. Many relics and images were recovered (from the ashes).

His disciple chag dgra bcom: he was born in the year Water Female Hen (chu mo bya 1153 A.D.) in the village of chag as son of mes bkra shis dga’, when stengs pa lo tsa ba was 47.

He was ordained by gu rub chag ston, the Great, named rin chen tshul khrims, the direct disciple of gro lungpa. He studied Sanskrit Grammar and the work of a translator with stengs pa lo tsa ba. He also listened to (the exposition) of the Guhyasamāja Tantra according to the method of Nāgārjuna, the Kālacakra and other systems.

He requested his Teacher (to be given the power of conjuring) the dharmapāla phyag bzhi pa, and this Religious Protector followed after him.

He took up the final monastic ordination before ma gro ‘dul ‘dzin, a disciple of byang sems zla rgyal, and his disciple the upādhyāya dar brtson. He attended on 15 Tibetan teachers, who included the kalyānamitra shak grub of gtsang, gtsang dkar, the cog gru lo tsa ba mya ngan med pa’i dpal, zhang lo tsa ba, and others.

In order to remove dangers during his journey to India, he propitiated Khasarpana^[13] and observed signs. Then having left Nepal, he journeyed towards India.

Every day he used to buy flowers from the market place, and strew them over the Mahabodhi (image) of Vajrāsana, and the flowers remained (hanging) on the ears of the image. Following this, images of flowers appeared miraculously on the ears of a golden image which he erected in later times as substitute for the Mahabodhi image.

He attended on Maitrīcandra, rdo rje gdan pa, the Junior, Nīskalaṅka, Śīlākara, Śakyaśrī, and Buddhaśrī. He was particularly indebted to Maitrīcandra, who had foretold him that after meditating inside a small gandhola (temple) at Nālandā, he would obtain the vision of the sixtytwo gods of the Saṃvara parivira above the initiation vase.

When he caught fever at glo bo rin, and was laying in the shade of a Nyagrodha tree, he heard a faint sound of bracelets, and looking up he saw a woman of brown complexion, who was sprinkling some holy water (bum chu) over his heart, and the ailment’s root was destroyed. He understood the woman to be the Tārā.

He also visited eighty self-evolved sacred images of India. On his way to Tibet in company of dpyal lo tsa ba, he was attacked by brigands of shi skyid^[14] on the banks of the Ganges. He cast at them his magic glance, and the brigands grew stiff.

On his arrival in Tibet, he was offered chu mig, rgyal lha khang, than po che and other monasteries.. He spent some time in them, but chiefly he resided at rte u ra.

This (monastery) was first founded by skor chen po, a disciple of sne u zur pa. After him the succession (of abbots) seems to have been interrupted for a time. After that chag lo tsa ba took it over.

Having {(22b)} invited Buddhaśrī, he translated the Jinamargāvatāra^[15] and other texts. He attended on Śakyaśrī, thams cad mkhyen pa'i dpal, Ratnaśrī, and others, and with their help made many translations. When the kha che pan chen (Sakyaśrībhadra) was bestowing the final monastic ordination on others, chag lo tsa ba recited in the Sanskrit language the rite, and pleased the great pannddita.

His outer appearance: He had a shaven head, (walked) barefoot and abstained from meat. Being endowed with a perfect fragrance of morality, his fragrance spread far and wide. He died at rte'u ra at the age of 64, in the year Fire MaleMouse (me pho byi ba 1216 A.D.). At that time Chag, the Junior (chos de dpal), was 20. This was the Fire Male Mouse year (me pho byi ba 1216 A.D.) during which the Venerable grags rgyal died. During the cremation of his remains all the gods of the parivara of Saṃvara appeared on his skull, and the A li Ka Ī (signs) on his jaw.

They are now preserved in the caitya containing relics which are shown to worshippers (phyi rten).

Ravindra had indicated to chag, the Junior, that the caitya had fallen in ruins and that he had to build four supports (glo 'bur). He did so.

The rite of its consecration was performed by Ravindra from Nepal. At rte'u ra at the time of the consecration rite, a shower of rice grains fell^[16] . Then lightning struck the caitya, but was flung away, and the caitya became known as thog brdugs dkar po^[17] .

After his cremation an image of Khasarpaṇa was recovered from the ashes, and, is now preserved (inside) a golden image of Sakyamuni. He had many disciples in India, among them the maha pannddita Dharmaśrī and others.

His nephew chag chos rje dpal: he was born in the year Fire Female Serpent (me mo sbrul 1197 A.D.) as son of the ācārya dharma 'byung gnas and (mother) chos 'bum. This Fire Serpent year (me sbrul) is the 26th year of khrophu lo tsa ba.

He studied the Sanskrit and Tibetan scripts, the vocabulary, the Royal Commands^[18] , drawing, and the science of measurements of mandalas and images, etc.

From the age of eleven to the age of 20, he stayed continuously with chag dgra bcom, and obtained (from him) many precepts of the basic texts of the Tantras and Suutras. On {(23a)} five occasions he attended the ciṭotpāda rite. In general, from the age of 17 to the age of 45, he made the vow of not separating from his pen and ink (snag smyug dah mi 'bralba). At the age of 14-15, he recited 26,000,000 mantras of Acala and obtained a vision of the god. At the age of 20, his predecessor (the Elder chag) fearing that his nephew would proceed to India, advised him to study the Abhidharma.

After the death of chag dgra bcom, he made preparation to go to India. He obtained many doctrines, from the sa skya lo tsa ba (sa lo) in gtsang, khro lo (khro phu lotsa ba), myang stod lo tsa ba, gro ston bdud rtsi grags, and others. He obtained from lha btsun pa mgon po dpal of gunthang the Abhidharmasamuccaya and the Guhyasamaja Tantra according to the system of Nāgārjuna, following the method of rngog. He spent ten years with him.

At Śing kun% in Nepal he met Ratnarakśita. He acted as translator, when khams pa ston grags and others were being initiated by (Ratnarakśita). He also obtained the Initiation into the Saṃvara Cycle and others. He then, studied with the mahapannddita Ravīndra who was an upāsaka, the Nāgarjuna system (the Guhyasamaja Tantra), the Vajravali, the mdo rgyud rtog pa bsdus pa, and other texts.

He was given the prophecy which said that benefit would arise for many living beings. In Nepal he spent eight full years. After that he proceeded to India. He visited Vaiśāllī (yangs pa can) via Tirhut^[19] . In a dream he had a clear vision of Vajrāsana: On reaching Vajrāsana, he found that there was no one there, all having fled from fear of Turuṣka troops. For a long time he was unable to see the Mahābodhi image (for the doors of the vihara were blocked with bricks). Later he saw the image, made offerings to the Mahābodhi, and examined the sacred place.

At Nālandā he met the pannddita Rahula Śrībhadra and obtained from him many doctrines. The gar log troops^[20] arrived there, all the natives and their king fled away. Rahula said to chag: I, being 90 years old, am unable to flee away. But you, fool, why don't you go away? Chag replied: Even if murdered, I couldn't separate from my Teacher! Rahula having found him to be a trustworthy person, became pleased from the bottom of his heart. Having taken his Teacher on his back, he carried him to a temple of Mahākāla (mgon po) which was feared by the gar log troops, and the latter did not harm them.

In Magadha he caught fever, and when the fever left him, (his body) became covered with sores. He again caught fever in Tirhut (Tir hu ti).

Slowly he journeyed to Tibet. In general, he studied the Doctrine (at the fleet) of twelve panndditas, four Tibetan lotsa bas, 21 learned monks, and others. He was praised by the sa skya pan chen (kun dga' rgyal mtshan) as tha most learned of the translators after the lo tsa ba rin çhen bzang po.

He was earnestly requested to occupy the abbot’s chair of nag tsho lo tsa ba and spent there four years. He received the keys of eighty monasteries, such as Harimaṇḍa and others. He also received about 300 volumes of sacred scriptures. After that he proceeded to rte'u ra.

Later at the age of 62, he came to than po che. About that time he visited the residence of the pannddita Danaśila of stag tshal, and pronounced many blessings in Sanskrit. The pannddita trembled and the hair on his body stood erect (from amazement).

When he was preaching the Doctrine during the summer recess at 'khor lo, numerous scholars gathered round him, including rig pa'i ral gri, a famous scholar in the Tibetan language. There were also about a hundred monk students who had brought their own books. Every day he sounded the conch thirteen times (to gather students for the classes).

Then he preached the Doctrine in many monasteries of 'ju and 'phyos of yar klungs, and spent five years in the region of yar klungs.

When the invitation of the Mongol Emperor arrived, the great men of Mongolia and Tibet held a consultation between themselves, as a result of which he was permitted to remain (in Tibet) because of failing health.

He was invited to sa skya and installed as Teacher by sar pa ye shes rgyal mtshan and the dpon chen kun dga' bzang po. He became the Master of the assembly of monks (tshogs dpon) as well as preached the Doctrine. After that he proceeded to rte'u ra and held there a great religious council. He passed into Nirvana at the age of 68, in the year Wood Male Mouse (Sin pho byiba 1264 A.D.).

After him dban phyug shes rab of gtsang carried on the burden of abbotship for many years, without being nominated abbot.

After him, the bla ma bstan 'dzing dpal, son of chag nyi ma dpal, the youngest brother of the Junior chag, and his younger brother zla ba acted as abbots for a short period. In the time of zla ba the sa skya state (skya srid) attacked rte'u ra.

After, the bla ma rinchen 'byung gnas, son of mnga' bdag dpal, the youngest brother of zla ba, occupied the chair for 13 years. After him the chair was entrusted to blo gros dpal an official of the bla brang%^[21] aged 74. In the same year he nominated to the abbot’s chair sakya dpal, an official of the Palace %. The year of the death of the bla ma rinchen 'byung gnas and of the nomination of sakya dpal is a Fire Female Hare year (me mo yos 1327 A.D.).

Thirteen years later, sakya dpal died in the year Earth Female Hare (sa mo yos 1339 A.D.). Since chos rje dpal’s death to this Fire Female Hare year (me mo yos 1327 A.D.) of the nomination of sakya dpal 64 years have passed.

After him the bla brang pa bzang po dpal. After him chag chos dpal, nephew of rin chen 'byung gnas, acted as abbot, but soon died. After him the bla brang pa bzang po dpal again became abbot. After that for five years the Dharmasvāmin nyi ma ba.

After him sakya dpal acted as abbot for 13 years, and then died. After him the Dharmasvāmin yeshes dpal bzang po, born in the year Fire Female Sheep (me mo lug 1367 A.D.), came to the abbot’s chair at the age of 25. He occupied the chair for 18 years till the year Earth Male Mouse (sa pho byi 1408 A.D.). After that, having appointed to the chair the bla ma bsam grub dpal mgon, he passed away in the year Wood Male Dog (Sin pho khyi 1454 A.D.) at the age of 88.

bsam grub dpal mgon occupied the chair for 25 years, from the year Earth Mouse (sa byi 1408 A.D.) to the year Water Mouse (chu byi 1432 A.D.). After him bsod blo (bsod nams blo gros), born in the year Water Serpent (chu sbrul 1413 A.D.), came to the chair at the age of 20, and occupied it for nine years, from the year Water Mouse (chu byi 1432 A.D.) to the year Iron Ape (lcags spre 1440 A.D.). In this very year blo bzangs, born in the year Iron Ox (lcags glan 1421 A.D.); was nominated to the chair, aged 20. He (bsod blo) died at the age of 56 in the year Earth Mouse (sa byi 1468 A.D.).

blo bzangs having occupied the chair for 21 years, an Iron Male Dragon year (lcags pho 'brug 1460 A.D.), gave up the chair. He died at the age of 42 in the year Water Horse (chu rta 1462 A.D.). After that rin chen chos rgyal, born in the year Fire Female Hare (me mo yos 1447 A.D.), came to the chair in the year Iron Dragon (lcags 'brug 1460 A.D.), aged 14. Till the present Fire Male Ape year (me pho spre'u 1476 A.D.) 17 years have passed.

The Chapter on rte'u ra.

At gnyal rong lings % there was a student of the Kālacakra system, a disciple of Abhaya, named rong ling lo tsa ba rdorje rgyal mtshan. His vihara called sags kha stands undamaged even now. I have not seen his biography, and am therefore unable to go into details.

Footnotes and references:

[1]:

spyod–phuogs {R}

[2]:

gsang ston, gsang ste ston pa, raho'nusisaka, Mhvtpt, No. 8730 {R}

[3]:

at Kathamindu/Nepial {R}

[4]:

a relic holder gdun khan {R}

[5]:

in the text Dāsabhālasaśrī {R}

[6]:

spyan gsum pa, a famous grammarian {R}

[7]:

many of his books are still preserved in the monastery of Ngor. The words books of Śilakara Ttshul khrims 'byun gnas/are inscribed on the manuscripts. Verbal communication by Rev. dge 'dun chos 'phel {R}

[8]:

Vinayasūtravṛṭyabhidhāna svavyākhyānanāma, Tg. r Gyud, No. 4119 {R}

[9]:

Ārya Paṇcaviṃśatisāhasrikā Prajñāpāramitopadeśaśātra abhisamayālaṃkārakārikāvārtika, Tg, sher phyin, No. 3788 {R}

[10]:

Tg. No. 4150 {R}

[11]:

dus'khor rtsa rgyud. Probably the Kālacakra nāma tantrarāja, Kg. r Gyud 'bum, No. 362 {R}

[12]:

there exists a report that half of the bye brag brad pa had been translated during the reign of khri song lde btsan {R}

[13]:

a form of Avalokiteśvara.

[14]:

meaning better death, than meeting such brigands {R}

[15]:

rgyal ba’i lam ‘jug, Tg. db U ma, No. 3964 {R}

[16]:

i.e. the consecration rite was performed in Nepal, and during it, a shower of rice grains fell at rte'u ra in Tibet {R}

[17]:

the White (caitya) lightning proof {R}

[18]:

bka' bchad, i.e. the Mahavyutpaṭi/ Tg. s Na tshogs, No. 4346/and the s Gra, sbyor bam po gnyis pa/Tg. s Na tshogs, No. 4347/ {R}

[19]:

Bihar. In ancient times the name rgya gar applied to Magadha/Bihar/only.{R}

[20]:

Qarluq; here the name designates Muhammedan troops. {R}

[21]:

Ecclesiastical Palace. {R}