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Blue Annals: Part 4 (Chapter 3 - Zhama)

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4.3 Defense of the Teaching by Ma Lotsawa, Zhama, and her brother (rma lo tsa?a ba dang zha ma lcam sring gis bstan pa ji ltar bskyangs pa?i skabs. Chandra 195; Chengdu 271. Roerich 218).Lukhang, Lhasa

Further, the manner of the spread of the secret precepts of the doctrine of the "Path and Fruit" handed down by zha ma, brother and sister: In general (it is said that), ārya-Avalokiteśvara had incarnated himself into the Dharmarāja srong btsan sgam po, and established the people of Tibet on the path of observing the Ten Virtues. The Venerable 'jam pa'i dbyangs had incarnated himself in the person of [7a] Thon-mi Sambhoṭa (%). After studying with the Indian paṇḍita Devavitsiṃha (lha'i rig pa seng ge), he became learned in the Indian script. From the fifty letters of the Indian {R 219} alphabet, he fashioned the thirty letters of the Tibetan alphabet, and composed several works on grammar. He then first taught the (new) script to the king. After that he taught it to some of the (king's) subjects known for their intelligence, and the (script) spread over the greater part of Tibet, and all were fortunate to perceive the Teaching of the Blessed One. Bhagavatī ārya Tārā (incarnated) in the princess (kong jo) srul glen, daughter of T'ai tsung (%) of the T'ang dynasty, who had invited the sixteen sthaviras (to China), and the princess was called in Tibetan "Water-Lotus" (chu'i nang gi pad ma, W?n ch'?ng). She brought with herself the Lord (jo bo) of sphrul snang, and became the queen of srong btsan. She herself built the vihāra of ra mo che, and suggested herself the places where the sphrul snang vihāra and other vihāras were to be built. She established, well the custom of worshipping the Jewel (Ratna).

After the lapse of some time srong btsan was reborn as kha che dgon pa ba, a disciple of Kālacakrapāda (dus zhabs pa), the Junior, also known as kha che pang chen, his real name being Jayananda.
thon mi was reborn as rma lo tsā ba chos 'bar in Southern la stod. The princess (kong jo) was reborn as ma gcig zha ma in South pha drug. rma lo tsā ba met many learned men in India and Nepāl (lho bal). He has been the disciple of the Indian Vajrapāṇi (phyag na). In India he heard (the Doctrine) from kha che dgon pa ba, Abhayākaragupta and others. During his stay there, he was told: "Trans?lator! You should go to Tibet! There dwells a manifesta?tion of the Ārya Tārā. Take her as your female assistant and practise according to the Guhyābhiṣeka and the Praj?ā-?j?ana abhiṣeka." Abhaya also expressed himself similarly.
On returning to Tibet, he took as his female assistant (mudrā) ma gcig. In the country of pha drug there lived a father named byi ba hab sha whose real name was zha ma rdo rje rgyal mtshan. He was said to have been a manifestation of Gaṇapati Ha-lu-manta (%), {R 220} and his wife (the manifestation) of the Indian Devī (lha mo), was said to have been an incarnation of the Nepālese Princess khri btsun. The eldest of the six sons and daughters born to them, was known as zha ma rgyal le. He took up ordination before the kalyāṇa-mitra snye ma pa (%), and received the name of rin chen 'od zer. He was learned in the Guhyasamāja according to the method of Nāgārjuna, the Yoga Tantra and the Kālacakra ('phags yog dus gsum). His younger brother rgyal chung followed after the Teacher yang khyed and became learned in the mdo sgyu 'phrul (Māyā) and the "Mental" class (sems phyogs).
His youngest brother seng ge rgyal po (zha ma seng ge or seng ge rgyal mtshan) studied the work of a translator (lo tsā) under rma lo tsā ba, pu hrangs pa, ga rong lo tsā ba and rngog, and became a learned translator. He translated the Pramāṇasamuccaya together with the auto commentary. Up to the present time logicians follow this tanslation.
He also translated in verse (ślokas) the Dharma-dharmatā-vibhaṇga and mastered the bka' bzhi. In dbus he supported (numerous) monks, equal in numbers to mustard seeds (contained) in 2 1/2 measures (bre). Later he journeyed to ri bo rtse Inga (Wu- t'ai shah in Shan-hsi Province), and did not return. On his going there, he informed. dam pa (%) sangs rgyas, who said to him: "zha ma! pha drug is not an eternal home! Go to ri bo rtse lnga, and labour for the welfare of the World! We, father and son, shall fix later the date of our (next) meeting in Tuṣita".
After him ma gcig.
The Life of ma gcig zha ma (Roerich 220)
Now rma lo tsā ba: He was born in the year Wood-?Male-Ape (shing pho spre'u?1044 A.D.), when Atīśa came to Tibet after having resided in mnga' ris. When he was 59, ma gcig was born in the year Water-Male-Tiger (chu pho? stag?1062 A.D.).
On her body she had signs of belonging {R 221} to the Padminī class. In particular on her navel there was an image of a red lotus with three roots; between her breasts an image of rosaries of precious stones, reaching down to the navel, and on each of her shoulders images of the svastika. At the back of her ears she had coils similar to those of a conch or lotus. Under her tongue [8a] there was an image of a sword of the colour of the utpala flower marked with the letter tāṃ (syllable symbolizing the first syllable of the name Tārā). Between her eyebrows she had the image of a banner with the Sun and Moon represented on it, and the image of a wheel with spikes.
After her, chos rgyal ?khon phu ba was born in the year Earth-Female-Bird (sa mo bya?1069 A.D.).
After him, his younger brother mkhar tsha rgyal, who had taken up ordination in the presence of the kalyāṇa-mitra rgya (%) rin po che and received the name of bsod nams rgyal po. He was the greatest disciple of pu hrangs lo tsā ba, known as the kalyāṇa-mitra btsun chung.
When ma gcig had reached the age of 14, she was given in marriage to a man of the locality named a ba lha rgyal. She felt disgusted with family life and said to (her husband): "Husband! You should practise religion, and I shall also take it up!" As he was unwilling to listen (to her words), she simulated insanity and they separated.
From the age of 17 to 22, she acted as the Tantric assistant (mudrā) of the bla ma rma. rma taught her many Tantras and Sadhanas.
One night, when the 'bla ma rma was being initiated by his tutelary deity (yi dam, iṣṭa-devatā), she saw the faces of the sixteen Vīras (dpa' bo) of Mahāsukha (bde chen) (%) and the sixteen Kṣetrapālī-ḍākiṇīs (zhing skyong gi mkha' 'gro ma). She felt she was transformed into the eight Vidyās (rig ma). She also saw the Teacher and herself in the form of Heruka and his śakti. Their mystic contemplation, during which the seminal fluid was transmuted into higher (psychic) energy, lasted for sixteen months. Henceforth, she said, she never {R 222} saw the Teacher and herself in an ordinary (human) form. The Teacher then advised her to go into seclusion for four years, and she did so. In a dream she had the vision of numerous Buddhas and Bodhisattvas. Then the Teacher told her to discontinue her retirement, and visit solitary places. She did accordingly.
She removed (from her Path) all hindrances created by demons. In particular, after she had stayed four months at both Upper and Lower rdzong, she became able to crush the Sun and Moon under herself, mastered the transformation of her physical body at will, understood the language of all living beings and was able to draw in the living breath (prāṇā) through whatever organ she wished, and in this manner she obtained the four miraculous powers (siddhi).
Then rma lo tsā ba took up ordination in the presence of khyung po, and then taking with himself as attendant ?khon phu ba, he journeyed to shab. [8b] When he was 46, some other persons administered poison to him, and he passed out.
At that time ma gcig had reached the age of 28. Having come to shab, she performed the funeral rites for rma, such as cremation, etc. Then during the next three years, from her 31st year, there took place seven events which had the nature of a calamity.
She became afflicted by a daily discharge of sperm of the size of a pea (1),
and her body became covered with abcesses and pustules (2).
Her former state of well being vanished (3),
and even wild animals and birds refused to eat (her) offerings (which she cast to them) (4).
The fire of the ritual offering (homa) did not kindle (5),
and she felt herself overcome by vulgar passions (6),
and dakin?s refused to admit her (into their company) (7).
Though she tried out various cures, nothing helped her. Accompanied by ?khon phu ba, she went to see dam pa at ding ri. dam pa addressed her with the words: "O yoginī! During three years seven misfortunes {R 223} befell you!"
She replied "I have come to ask (you) about this very matter!"
dam pa said: "You have transgressed your vow in respect of your principal teacher (rtsa ba'i bla ma, mūla guru)".
ma gcig replied: "My teacher was rma, but I do not recall any trasgression of vows!"
dam pa again said:
"Without the teacher's permission, you have acted as a Tantric assistant (mudrā) of other (adepts) (1).
You have partaken of food in the company of persons who who had defiled their vows (2).
You were filled with envy of the other Tantric assistants (mudrā) of the Teacher (3),
and you have broken your undertaking (4).
You sat on the Teacher's mat (5).
You did not offer your Teacher the renumeration for the Initiation (6),
and you did not partake of the sacrifical foods (dam rdzas)" (7).
ma gcig then asked "What would cure me?"
"There is a way out!" said Dam pa.
"Bring here an egg (laid) by a black hen (1),
the right front leg of a sheep (2),
one skull cup filled with wine (3),
seven young girls who have attained puberty (4),
a relic of the Tathagata (5),
a King's mat (6)
and the foot?print of your principal Teacher (mūla-guru) (on a piece of cloth) (7)".
The Venerable ?khon phu ba having quickly obtained the required things, returned to dam pa, who ordered:
"Now present me with the King's mat (1),
and [9a] act, as Tantric assistant (mudrā) equal in position to the Teacher (2).
Then circumambulate the relic (of the Tatha?gata) (3),
and wash yourself (4).
Offer the seven girls to the foot print of the Teacher (5).
Introduce the egg of the black hen into the Padma (6),
and worship with mutton and wine (7). The partaking of sacrificial food should not be discontinued"!
It was said that the (leg of the sheep) yielded enough meat to feed ten teachers and their retinues, and that there was enough wine in the skull cup to be served round. Then dam pa said: "Do you recollect the building by yourself of the vihāra in lha sa?"
ma gcig answered: "I do not know! I do not see it! I do not remember it!" {R 224}
"Ah this yoginī!" exclaimed dam pa, "she told me a lie!" and gave her a slap on the face, with the words "You shouldn't act so towards me!" It is said that ma gcig fell senseless, and when she recovered, she was able to recollect clearly (her Past). dam pa said, "Is it true?"
She replied: ?Verily, it is so! It was so, why did I not remember it myself?"
dam pa replied: "When you made your request to your Teacher about Initiation, you did not offer him a renumeration."
ma gcig replied; "I offered him (my) body and wealth!"?
"As price for yourself, your father and brother have accepted from the Teacher a coat of mail, sewn by silk threads, and a black horse, but you forgot it!" said dam pa.
ma gcig again said: "lt was done with the (Teacher's) permission."
dam pa said: "For you it might have been a permission, but your brother had accepted it as a price for yourself!"
ma gcig asked: "What should be done now?"
dam pa said: "Look after the descendants of your Teacher! Make offerings to the remains of rma. Plaster the caitya containing his remains and offer lamps. Take out the egg and give it to me."
When the egg was taken out, it was found to have turned black. dam pa then returned the egg to ma gcig, and told her to break it. When it was broken, blackish liquid began to drip from inside (the egg), and dam pa said: "Three years and three months ago, at dusk of a full moon day, this sperm of yours was cashed away by a black magician who was worshipping [9b] snod gsum we swa ta as his religious protector. Now this rite of mime has benefitted you! Go, and come again to see me!"
Because dam pa had told her to accumulate merit for the benefit of the Lineage of her Teacher, she made seven kinds of offerings,
which included a yak, to rma chung dge ?bshes, who was the son of a paternal cousin of the Teacher, named jo sras dkar yu,
placed offering lamps in front of her Teacher's remains,
plastered lime on the caitya ('bum pa) of shab,
and placed a priest in charge of the caitya.
Her health then improved, and she thought that this was due to dam? pa's {R 225} grace. She then sent through a female attendant
her niece btsun chung ma,
three golden zhos,
one excellent gaṇacakra (%)
and a mat made of the skin of an argali.
At that time dam pa was residing at the zur khang of ding ri. dam? pa said: "Fetch here my gold! Prepare food! Then haste will come to us two!" Then they hurriedly ate their food, and grasping btsun chung ma's hand, dam pa said: "We shall entrust (our property) to a bon po elder and his wife, O yoginī! We two let us go!" Having reached the cemetery of ra ma do li (near Kāthmāndu) in Nepāl, they met in various localities numerous yogins and siddhas. They made a rapid journey, and had visions of numerous deities. On their return to ding ri, (they found) that 19 days had passed.
Later when se mkhar chung ba came to (attend) an assemb?ly in ding ri, he met (dam pa), who told him that an accident (in the discharge) of sperm had occured to him. dam pa asked him: "Prior to this did this and that occur to you?" Because this had happened, faith was born in him. se asked dam pa: "The one called Buddha must be yourself?"
Said se: "zha chung ma (ma gcig lab sgron ma) possesses a mental concentaration, but has no secret, precepts. I, se rgod po, possess secret precepts, but have no mental concentration. This beggar dpe dkar could not live without causing as accident!" After that, ?khon phu ba and (his) sister, having twice visited se, presented him with whatever they possessed, and the (Teacher) became pleased, [10a] and bestowed on them the complete precepts, with the excep?tion of one short initiation.
Later he (se) was invited to this country, and was requested to bestow numerous initiations. He was pleased with the great wealth amassed by him.
Then ma gcig herself attained spiritual realization, and visited the twenty four regions, the border country of mon and Tibet, as well as numerous sacred places, and practised meditation. She evoked numerous visions in front of others. I have related them in some detail.
Her teachers were: besides those mentioned above, she also had (as teachers): the paṇḍita {R 226} Vairocana, dpal chen rgwa lo, pu hrangs lo tsā ba and ye ran?g ba.
phag mo gru pa had been a disciple of ma gcig.
The siddha named 'dzeng Dharmabodhi (%) met ma gcig who had assumed the form of a dove.
When 'gos khug pa lhas btsas was presiding over a religious council of Tripiṭakadharas, numerous as the Ocean, her female attendant debated with them and was able to refute (their theories). The learned men failed to defeat her. There couldn't be any question about (the learning) of ma gcig herself, who manifested to all the perfection of her learning in all the basic texts and śāstras (bka' bstan bcos).
She laboured extensively for the benefit of living beings, and at the age of 88 pretended to pass out. After the cremation, no relics were left behind. In short (it must be said) that this ma gcig had been a divine manifestation. She has been the only eye of the followers of the Tantric Path of sexual practices.
The year of ma gcig's birth was the 23rd year of rje btsun mid la (1062), the 29th year of ?khon dkon mchog rgyal po, and the, 51st year of rje mar pa. The various dates should be understood (as above).
The Life story of 'khon phu ba [Roerich 226]
ma gcig's brother, known as the master ?khon phu ba, learnt at the age of seven or eight reading and the bi barta (Vartula) (%) script from his father and brothers. He took up his noviciate in the presence of gnya ma pa, and cherished the thought about study and practice (smon jug). He also heard numerous long and short treatises belonging to the domain of religious practice. gnya ma pa said to him: "You must study well the work of a translator! Go to India and invite a learned paṇḍita. You should translate the Doctrine, [10b] and be a matchless one".
At the age of 14, he went to rong zom chos bzang (the greatest scholar among the rning ma? pas). He studied the Āyudhopamanāma-vacanamukha and other texts. rma lo tsā ba, who had studied many sciences, also taught (them) to him.
In those days, the following were famous in India: Abhaya, Śrīgupta (dpal sbas), Ti-pu (ti phu) (%), Sunaya?-śrī {R 227} and Jina (rgyal ba can).
In Nepāl pham mthing pa, ye rang ba, Atulyavajra, and the Nepālese mo han rdo rje. ?khon phu ba desired to visit them, but rma said to him: "No one possesses greater precepts, than I! I have a karmic link (las 'brel) 'with you both, sister and brother. I shall bestow on you the complete precepts".
?khon phu ba then proceeded to sab to attend on rma. Having made his request to rma, for three years, till rma's illness, he listened to (the exposition) of all the doctrines which were previously taught by rma to many others. After the death of rma, he performed the funeral rites. At, the time of his death, rma gave him all his books and other property, with the words: "You will become a Bodhisattva in his last rebirth. Till then, listen to the Doctrine at the feet of Tibetan scho?lars. Later proceed to India where you will meet a follower of the Lineage of 'Maitrī-pa".
At u yug, ?khon phu ba studied with the kalyāṇa-mitra zhan the Guhyasamāja accord?ing to the method of Nāgārjuna, the Yoga (Tantra) and the Kālacakra (system). At rgyang rong he received from gangs pa sha'u (%) the exposition of the Sarvatathāgatatattvasaṃgraha-nāma?mahāyānasūtra, the Vajraśekhara-mahāguhyayogatantra, and the Śrī Paramādya-nāma-mahāyānakalparāja. At la stod gcung pa mchog dkar he listened to the exposition of the grub snying {R 228} and of the bde mchog bshad rgyud by mar pa seng rdzi.
At the age of 26 he proceeded to Nepāl and heard the exposition of the doctrine of Maitrī-pa from ye rang ba, as well as the precepts of the Kālacakra and the gdan bzhi rgyud from pham mthing pa. He also heard the Yogaratnamālā-nāma-hevajra-pa?jikā, and the rin chen phreng ba from Atulyavajra. He heard the Sampuṭa, [11a] and the sgron ma gsal pa from ?khon sgye chu pa.
The brother and sister heard the exposition of the zhi byed system from dam pa sangs rgyas, who also delivered a prophecy (to them).
At rta nag he heard the Sarvatathāgatakāyavākcittakṛṣṇayamāri-nāma-tantra together with the Sādhana from rta? nag Dharmakīrti (%).
Then he obtained from rwa lo a detailed initiation into the Yamāntaka Cycle.
Further, when ni nyag lo tsā ba had invited to Tibet the Lord Sunayaśrī, he heard from him the Initiation into the rdo rje 'phren ba and (the exposition) of the principal texts of the Mādhyamika and Nyāya systems, and penetrated their meaning.
Again having gone to Nepāl, he met the Indian, teacher Atulyavajra mi mnyam (rdo rje). From him he heard the Initiation into the Saṃvara cycle together with the system of Nā-ro-pa (%), the lu nag dril gsum (%).
He went to India as attendant of Sunayaśrī. At Vajrāsana he met the great Teacher ka so ri pa, and heard from him the "Sadhana of the name of the Tārā", the bstod sgrub and Initiation, together with instructions. {R 229}
At Śrī Vikramaśīla he heard from the bla ma dā chen po the Cycle (chos skor) of the Great Merciful One together with the Dhāraṇī-sādhana (gzungs kyi sgrub pa). This dā? chen po was the Bodhisattva Dānaśri, who had also visited mnga' ris.
At Nālāndā, the nephew of the Brahmin Ratna-vajra (%) (rin chen rdo rje) requested him for the Sādhana of the Vajrayoginī-Tantra.
When he was 30, ?khon phu ba return?ed to Tibet.
Having performed the funeral ceremony for his father, he intended to practise austerities guided by the advice of lha rje ma (zha ma ma gcig). From the age of 31, he practised austerjties at brag dmar of ?khon phu rdzings. After two years, he, in company with his sister zha ma, proceeded to byang to listen to the exposition of the "Path & Fruit" Doctrine (lam 'bras).
Then he married two wives.
He again practised austerities at ?khon phu and fulfilled his vow.
At the age of 44, he resided at various localities in ?khon phu. He also stayed at 'bring snya nam, nga drug, and at Southern and Northern la stod. To numerous disciples he preached the exposition of the grub snying and other texts, also completed the exposition of the doctrine which had been [11b] left unfinished by the Kalyāṇa-mitra srad chen po, a disciple of the late se byang pa. Further, he preached the Doctrine in many hermitages of 'brin snya nam and ?khon phu, as well as in many localities of South and North la stod. He also carri?ed out energetically teaching and meditative practice.
During that time, zha ma and her brother became famous throughout all countries. In the life stories of the Teachers there are accounts about their meetings with zha ma and her brother described as a wonderful event. In this manner, the Venerable ?khon phu ba: his real name was chos kyi rgyal po, laboured extensively for the benefit of others, and died in his 76th year in the year Wood-Male-Mouse (śing pho byi ba?1144 A.D.).
The Life story of lha rje zla ba'i 'od zer (ba'I = ba at some points in the text) [Roerich 229]
This Venerable's son lha rje zla ba'i 'od zer was born in the year Water-Female-Hare (chu mo yos?1123 A.D.) when his father was 55. He was known as an incarnation of Dharma?pa. At the age of two, his mother died. lha rje ma (zha ma gcig) {R 230} caused a jet of milk to fall from the ring finger of (her) hand, and so nourished him for ten years.
At the age of 16, he studied extensively at the feet of zhang rgya ma pa of 'u yug, as did also his father, gangs pa she'u and rong zom chos kyi bzang po and others. Before this, when aged 14, he had intended to accompany as attendant pa tshab, who was proceeding to India. His father then said to him: "No one has greater precepts than me! Stay with me, and learn!" Later he obtained the complete secret precepts and initiation from (zha ma) and her brother. Morever he attended on many teachers in Nepāl, including Jayasena and others.
Following his father's method, with the help of precepts, initiation (abhiṣeka) and preaching of the Piṭaka (%), he establish?ed numerous disciples in different countries. Because of his fame as a learned man, stod lungs rgya dmar pa and others became his disciples.
He amassed a great fortune. At the [12a] deaths of (zha ma) and her brother, he presented donations and erected two large silver funeral urns. khang gsar pa took them to Nepāl and asked Jayasena to perform the consecra?tion rite. The latter performed the consecration rites which included the four complete initiations. The two stūpas were then taken back in great state to Tibet. In Nepāl he hoisted on many occasions the parasol over the Svayambhūnātha-caitya.
He gathered round himself many yoginīs and ascetic yogins, residents of that place and performed great ganacakras on many occasions.
He also had the vision of four wonderful spectacles.
The first: before the teacher Ratnaśrī had proceeded to u rgyan (Oḍḍiyāna) to perform Tantric rites, he was told to befriend thirty young girls, aged between 22 and 16, but was told that they weren't to be found. At the cemetery of he ma khang he gathered requisites (for a feast) as could be carried by four elephants. Then when 400 yogins and yoginīs had gathered and were {R 231} enjoying (the Tantric feast) there appeared several young girls attired as Brahmin girls, wearing upper garments and skirts made of red sindura cloth, adorned with six bone garlands, holding in their hands skull cups, mendicant staffs (khatvanga) and drums (ḍamaru). They all became possessed (by gods), threw upwards their drums which resounded by themselves, sang the vajra song, assumed a semi cross legged posture, and continuously drank seven measures of strong wine without becoming intoxicated. All the seven seemed to be of the same age, about thirty (not younger, and not older).
The second spectacle: When a Hevajra yogin was performing Tantric rites at ye rang (Kāthmāndu), he saw sixteen girls adorned with ornaments made of bones, riding on an elephant, and the yogin adorned with bone ornaments sitting on a mat made of the skin of a Kṛṣṇasāra antelope.
The third spectacle: When a king had mustered his army at ya 'gal, a yogin drew a line on the ground, and the troops were unable to cross it, and turned back. The yogin was then invited by the king, and while he was sitting on [12b] the throne, ?khon phu ba saw above the yogin a self revolving parasol.
The fourth spectacle: when he intended seeing Nā-ro-?pa's disciple Ma?ja-gliṅ-pa (%) and with that purpose, in view desired to proceed to India, Jayasena said to him: "Ma?ja-gliṅ-pa (%) is not staying in that country. Those who had opposed you are coming to invite you to return to Tibet. In this New Year, the priests of four kings will gather, and there will take place a great spectacle of contest in disputation, ability and the science of miraculous powers between Buddhists and non Buddhists. See it!"
As told by him, on the full moon of the New Year, 2000 heretical ascetics jaṭilas (ral pa can), 2000 Buddhist paṇḍitas and yogins, and 80,000 troops of the four kings assembled. At first the heretical paṇḍita named Kālarātrita and the Buddhist paṇḍita Jayasena khang gsar pa held a philosophical disputation and the Buddhist won, and became known by the {R 232} name of rgyal ba'i sde (Jayasena).
One non-Buddhist yogin, who had attained the realization of gu lang dbang phyug (Śīva) and who could with the help of mantras render all men insane, debated with the teacher Atulyavajra on the accom?plishments of a saint, and whatever poisonous spells he cast, all struck back at his own, retinue. The retinue then killed each other. Then the teacher Atulya took seven large lumps of melted bronze and tied them with the help of a hair from a horse's tail in heaven, and a thousand heretics tried in vain to bring them down, but failed. These were seen (hanging) for seven days in the sky.
After the lapse of several days, there came the Tibetan invitation. gnyan lo tsā ba and dngal chu pa presented to the teacher all those persons who had formerly opposed him, and subsequently they came to an agreement. Having performed such labours for the Doctrine, he passed away at the age of 60 in the year Water-Male-Tiger (chu pho stag?1182 A.D.).
In the same Water-Tiger year the Dharmasvāmin sa skya paṇḍita was born.
The life story of (?khon phu ba) was briefly told by me here as found by me in the Life story of lha rje zla ba 'od zer, composed by jo ston dbang phyug grags, famous as a very wise man among Tibetans, and a disciple of ka pa dar seng.
The Life story of mon ston byung gnas shes rab [Roerich 232]
The Lineage of rma lo tsā ba: The son of rma's [13a] sister?rma gza' rin chen 'bum, known as mtha' bzhi to tsā ?ba, who lived as an upāsaka, and belonged to the Spiritual Lineage of rma lo tsā ba, proceeded to India on three occasions in the retinue of rma. rma, mtha' bzhi and zangs dkar lo tsā ba received together the Saṃvara initiation from kha che dgon pa pa. Later mtha' bzhi practised austerities during a considerable time at mtsho lung, meng ge, 'phan yul stag mgo and dar yul. He died at the age of 65 at his residence in dar yul.
Now the son of mtha' bzhi's sister mthā bzhi gza' chos sgron?mon ston 'byung gnas shes rab became a learned man, and laboured greatly for the benefit of others. At the age of 12, he proceeded to stod snye nam 'dam phug in the retinue of his uncle. He conducted {R 233} extensive studies with rma (lo tsā ba), and thus spent six years. After that he again returned to phan yul.
In his 18th year, he took up the noviciate and the monastic vows before gnyen sa phug pa, dar yon tan grags pa and skyi rings yon tan seng ge, and heard the doctrine of Atīśa.
He also heard the exposition of the precepts of the bka' ?gdams pas from rnal 'byor chen po, dgon pa pa, chag khri mchog and the yogin shes rab rdo rje at rwa sgreng.
At la stod he heard from me lha khang pa the exposition of Logic, the grub snying (Cycle of Saraha's Dohakoṣa), the Vārahī, the Doha (koṣa) and other Cycles. With the kalyāṇa-mitra 'jang ba gzhon byang he studied the "Upper" and "Lower" Abhidharmas (the Abhidharma samuccaya and the Abhidharmakośa), and the Five Divisions of the Yogacaryā-bhūmi of Asaṅga (sa sde lṅa).
From rngog legs shes he obtained the Pa?caviṃśatisāhasrikāPraj?āpāramitā.
From zhan sna chung ston pa the Sūtrālaṃkāra, the Uttaratantra, the two Vibhaṅgas (the Madhyānta-vibhaṅga and the Dharma-dharmatā vibhaṅga), the Five Divisions of the Yogacaryā-bhūmi of Asaṅga, the Mahāyāna-saṃgraha and the Abhidharma-samuccaya.
With (his) uncle mtha' bzhi he studied the Guhyasamāja according to the system of J?āna?pada (ye shes zhabs), the Cycle of Bhairava according to the method of a ra ta, the Cycle of Saṃvara according to the {R 234} method of lu yi pa, the phyag rdor bha va ma and the yo ga rdo rje 'byung ba.
At lho la yag he studied with mar pa bay ze pa the Six Doctrines of Saṃvara, according to the method of nag po [13b] , the rim bzhi together with the lam Iongs.
At stod lungs 'phar tshar he obtained from so chung ba instructions in the Six Branches of the zgi byed system, both the large and lesser recensions (ma bu).
With skam sgom ye shes rgyal mtshan he studied the Four Truths (bden bzhi), the sing rta'i srol and the "System of removing ailments" .
At the age of 57, he occupied the chair of (his) uncle, and spent three years at mal gro gser thog.
He had a vision of Vaiśravaṇa, and became wealthy.
At 'phan yul he introduc?ed the law prohibiting the killing of wild game for a consider?able period of time, and on those who opposed this measure, he sent hail, etc., as punishment, and thus all had to accept it.
All exorcist bla mas, such as the kalyāṇa-mitra myang mi ?chen po, rgya ra ban smyon, glen mi mkho ba, spos wol pa ston chung, and stong na mo ba became his disciples.
He possessed a lofty understanding of the "Great Seal" (Mahāmu?dra), and great wisdom.
When he was 66, he entrusted bya dkar and gser thog to (his) nephew (dbon po) 'phags pa, practised austerities during thirteen years and had a vision of Śrī-Saṃvara. He passed away at the age 85 in the year of the Dragon ('brug to?1160 A.D.). After his cremation, many relics were left unburnt, such as his heart, tongue, eye and a conch coiled towards the right.
The Life Story of the ?ācārya 'phags pa. [Roerich 234]
Now the ?ācārya 'phags pa. He was the eldest of the six sons born to bsod nams 'bar, a sister of the kalyāṇa-mitra mon (%). At the age of 17, he took up ordination in the presence of pu to ba, and heard the bka 'gdams pa doctrine, and the Five Treatises of {R 235} Maitreya Asanga. With the kalyāṇa-mitra zhang 'dul he studied the Vinaya, the basic sutras together with the precepts. After the death of this teacher, he became a Vinayadhara, and gathered about 300 disciples.
He also studied under phu chung pa, spyan snga and glang ri thang pa.
At gra thang he heard the Mādhyamika (system) from the kalyāṇa-mitra rgya. He applied himself with great earnestness towards the purification of his Mind, but his meditation was handicapped. He asked about it pu to ba and other teachers, but derived no benefit. After zhang po mon had given him [14a] the initiation into the Saṃvara system according to the method of rma, and into that of the Venerable Lady Vajra?vārahī, this benefitted him greatly.
Again he proceeded into the presence of pu to ba and spent with him ten years. pu to ba having died, he followed for six years after glan ri than pa. Then for three years, he resided with mon.
The kalyāṇa-mitra mon having passed away, 'phags pa's health became afflicted. His disciple named brngog brtson seng was sent to la stod in search of the system of rma. He heard that one called the consort of rma, and one called his attendant, the two, were said to possess the precepts and the two were especially known to be learned in the Doctrine of the "Path & Fruit" (lam 'bras). At first he sent presents through brngog and asked to be received. Later 'phags pa himself went, there, and obtained the precepts from lha rje ma (ma gcig zha ma) and her brother.
Then he proceeded to dbus, and again went there to convey presents. Then again, he returned and for three years he meditated at mtsho lung of rong. He recited 13,000,000 mantras of Saṃvara. He also resided for two years at each yang dben (%) and 'gar brag (%), where he also recited mantras. He also met the teacher lo ro ras ?chung pa. The teacher told him: "You have as your father and uncle two Buddhas! You, yourself are a Bodhisattva!"
When he was 66 in the year Iron-Female-Sheep (lcags mo lug?1151 A.D.), he said that when he was 17, he took up ordination, and attended on 15 teachers, including the {R 236} three brothers (sku mched gsum) and others, and he added: "I did not transgress even a single word of their advises", saying so he passed away. After his funeral rites, many relics, rainbows and lights appeared.
The Life Story of the ācārya ston pa dbang phyul rgyal pa [Roerich 236]
Then his nephew the ācārya ston pa occupied the chair. His father was called ston pa dbang phyug rgyal pa. He was a Tantric and was learned in the "Old" and "New" Yamāntaka Tantras, as well as in medicine.
When he reached the age of 18, he took up ordination in the presence of gshen sa bug pa in his native place.
With glang thang pa and shar ba pa he studied the Five Treatises of Maitreya and the several treatises on the Mādhyamika system.
With pa tshab he studied the Six Treatises on the Mādhyamika. [14b]
With gtsang pa sar spos, gtsang ?nag pa and rma bya byang ye he studied the rtsod pa zlog pa and the Yukti?ṣaṣṭika.
With dar yon tan grags and zhang he studied on three occasions the tshig 'jug.
With stod lungs rgya dmar pa he studied the Pa?caviṃśatisāhasrikāPraj?āpāramitā and the commentary on the Aṣṭasāhasrikā.
At rma bya'i gnas (residence of rma bya) in Upper myang he studied the Hīnayānistic and Mahāyāna Abhidharma with zhang ston 'od 'bar.
From the kalyāṇa-mitra gangs snyan he heard on twenty occasions the (Pramāṇa)-viniścaya. Thus for forty years he continued (his) studies.
At the age of 41, he received from the ācārya 'phags pa the Initiation (abhiṣeka) into the Saṃvara Cycle according to the system of rma. He then proceeded to la stod as attendant of ācārya 'phags pa who was going to lha rje ma and her brother.
He listened on six and half occasions to the exposition of the "Path and Fruit" Doctrine (lam 'bras) {R 237} by ?khon phu ba, and spent (there) two years. He also heard the "Path and Fruit" Doctrine recited twice by lha rje ma herself and received on six occasions the initiation and blessing from both the sister and brother.
Then again having gone to dbus, after three years, 'phags ?pa, uncle and nephew, having taken with themselves numerous presents, proceeded, and met again the sister and her brother who were residing at mang dkar spang sgang. They (the brother and sister) bestowed on them many secret doctrines, and they remained there for one year. ?khon phu ba said: "Now I have completed the preaching, now you need not come here again". ?khon phu ba gave them a painted banner (thang ka) of Yamāntalta, and lha rje ma a tooth.
On his return to dbus, he spent six years immured in the cave of yang dben. About that time he had a premonition of the death of lha ?rje nma and her brother. After eight years, phags pa died.
After that, he taught the doctrine to many, and gave instruc?tions in meditation. He was able to ascertain where the entities of (deceased people) were to be reborn, for whom he had performed the seven days' rites. When he was 60, he said to his attendant jo btsun sgom nag and others: "I shall be going in the next New Year moon! Stay [15a] together till jo sras will grow up. You will act as assistant in his studies." He passed away in the New Year moon of the Tiger year (stag lo?1158 A.D).
The Life Story of the mahāsattva yang den pa ? the reincarnation of ston pa [Roerich 237]
The reincarnation, known as yang ?dben pa, was a mahāsattva who took rebirth (1060 A.D.) in order to look after the interest of others. His mother was smon lam rgyan, daughter of the eldest of the four principal disciples of zang dkar lo tsā ba ston pa Dharmarāja, and his father?the ācārya ston pa. She was a disciple of the ācārya ston pa and had studied with him many doctrines. He (yang dben pa) was born when his mother was 39. He master?ed reading after being shown merely the beginnings. From childhood he was able to understand the method of initiation of his father, and spent his time in the performance of deeds {R 238} in conformity with the Doctrine.
At the age of 14, he took up ordination in the presence of the upādhyāya se and the ācārya du pa ba. At the age of 15, he expounded the rgya ?cher 'grel pa and became very learned. All the great disciples, headed by the kalyāṇa-mitra glang, were pleased. When he was 17, his mother gave him plenty of provisions, and said: "I have finished my duty (towards you)! You seem to be the one indicated by lha rje? ma in her prophecy. Now go to lha rje zla ba 'od zer and request him to bestow on you the complete initiation, the secret precepts and the treatises". Accompanied by several attendants he proceeded to gtsang.
lha rje zla ba 'od zer had a premonition of his coming, and sent men to meet him (on the way). They met him at tshong 'dus mgur mo (the market place mgur mo). He met lha rje who was residing at mon 'gar rgyal bzangs. He offered presents, and made presents to others also. When he made his request saying that the "grandfather should protect the fatherless orphan", the monks shed tears. lha rje chen po held him dearer than his own son.
After completing his studies of the texts and precepts together with the initiations, on his return journey he earnestly studied at 'dzang the "Domain of Practice" and the Abhidharma with ston skyabs pa.
On the advice of the upādhyāya he took up ordination: The latter told him: [15b] "Great assiduity was shown by you to come into my presence", and was pleased.
He then arranged a funeral repast (in memory) of lha rje zla ?ba'i 'od zer, who had died at the age of 60, erected a funeral monument, and a caitya. He then spent six months in order to finish the preaching to disciples; left unfinished by his guru.
At the age of 23, he proceeded to dbus and was appointed to the (abbot's) chair. After that he journeyed to sog, and for about two or three years spent immured in meditation.
On his return, he spent three or four years immured in retirement at each lu ru'i grag, 'gar brag and at yang dben. While residing at byang klag brag of Upper lu ru {R 239}, he had a brilliant vision of 'ma gcig zha ma herself sitting on a throne supported by a lion and an elephant, and adorned with precious stones, and covered with a precious (costly) carpet. On her right was Lakṣmī (dpa' mo) (%), on her left??Tārā, sitting in reclining posture on lotus seats with the image of the Sun on them. She bestowed on him the com?plete four initiations and told him: "On the Path of the uniformity (mnyam nyid) of all the elements of existence, you should not be attached to the illusion (of differentiating) between the subjective and objective. Concentrate (your efforts) on the investigation with the help of discriminative knowledge cognizing all separate elements and objects." Whenever he used to feel lonely, the vision of zha ma appear?ed before him and preached to him the Doctrine. zha ma ma gcig also appeared to him in a dream, and told him: "Listen (to the exposition) of the sgrol ma rgya mtsho rgyud and many Tantras, which I know well".
In all his occupa?tions, big or small, he was perpetually befriended by ḍākiṇīs. He used to emit rays which were seen by others, and thus numerous foot prints (on stones) were left behind (by him). In general, he laboured solely in the interest of the Doctrine. In particular, he built the vihāra of mal gro rgyal bzangs sgang to commemorate his father and lha rje zla ba'i 'od zer, and subdued the fear caused by visions of deities. At rgyal ?bzangs he gathered about sixty monks. Once people asked him: "How many insects and flies had been killed, while constructing this vihāra"? He replied: "If I had not the power to transfer their (conscious principle), how could I undertake such a construction?"
Through such service (to the Doctrine) and preaching of texts and precepts, he [16a] benefitted greatly. He died at the age of 58 at the end of the Ox year (glang lo?1217 A.D.), which was the year of the death of 'bri khung chos rje.
From the birth of rma to this year, 174 years have passed. In the presence of about 8000 monks a great funeral repast was held. After the cremation of his remains, numberless relics appeared, including seven images, and among them three images of his tutelary deity. Then a funeral monument was erected having 35 spans in height. Even (this monument) continued the work of the guru.
The above is an abridged account of the life story of the nirmāṇa?kāya yang dben pa, as told by dbang phyug gzhon nu.
The chapter on the propagation of the Doctrine by rma lo tsā ba, zha ma and, her brother. [16b]