Blue Annals (deb-ther sngon-po)

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

This page relates ‘Mind Class’ 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 3 (Early translations of Secret Mantra).

Chapter 4 - Mind Class

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[Full title: Mind Class (sems phyogs kyi skabs. Chandra 151; Chengdu 212; Roerich 167).]

General Introduction and Defense of the Mind Class:

Further, (the teachings) which were known by the name of the "Mental" Class (sems sde) of the "Great Perfection" (rdzogs chen): ban de chung ma can (<Dārika), the teacher of the ācārya sangs rgyas ye shes zhabs (Buddhajñānapāda), was a manifestation of Mañjuśrī.

The origin of the religious system of ye shes zhabs (Jñānapāda), such as the Mukhāgama^[1] and other texts: The paṇḍita Śrī Siṃha studied under 'jam dpal bshes gnyen. Bai ro tsa na heard the Doctrine from him. Bai ro tsa na having gone to khams, taught it extensively there.

In general, (it must be said) that the Mukhāgama (zhal lung) system of sangs rgyas ye shes zhabs, the "Mental" Class (sems phyogs) and the Cycle of Secret Precepts (man ngag gi sde) show a great similarity in their doctrinal terms.

When dpal 'dzin used to refute the theory of the "Mental" Class (sems phyogs), he used to say: "The name of the 'Great Perfection' (rdzogs chen) is not even found in the texts of the translations of the numerous Tantras, commentaries, sādhanas and secret precepts of the 'New' Mantrayāna."

(This statement) only shows the narrowness of his vision, for as it is said in the ’jam dpal zhal lung:^[2] "the wisdom of the 'Great Perfection' is amassed into one body."^[3]

Vitapāda (sman zhabs) explained it as meaning "meditation on the Proper Object."^[4]

Further, the Caturaṅgasādhana-Samantabhadrī-nāma ṭīkā ^[5] composed by Jñānapāda also mentions (the term) "Great Perfection" (rdzogs chen).

Also because in the dngos grub 'byung gter^[6] composed by Vitapāda (sman zhabs), the term "Great Pefection" (rdzogs chen) is clearly mentioned.

Further, in the commentary on the Mukhāgama (zhal lung) there are mentioned the five organs of Power which are also found in the gsang snying. He also has stated that the above was found mentioned in an identical Mahāyoga Tantra.^[7]

Again in the Mukhāgama (zhal lung) it is said: "Praised by all the Lamps of the World the true nature of the essence of all the elements of existence, one who removes the poisonous waters of the Universe till the end of the Universe, is to be expounded by command of the ācārya Mañjughoṣa ('jam dbyangs) for the sake of understanding."

Again in the first chapter of the eighteen divisions of the "Mental" Class (sems sde): "Equally praised by all teachers who had become the Lamps of the World, the essence of Mañ juśrīkumāra, which had transformed itself into the dharmagarbha of the Doctrine, and which had become the Mother of all the Sugatas, and the only path of all the Jinas, which is the foundation of the Ocean of Practice of the Pāramitās, of Morality, etc."

Between this last quotation and the former great agreement appears to exist in respect of terms.

Now here "which is the foundation of the Ocean of Practice of the Pāramitās, of Morality, etc."—this passage rejects the opinion of some of the followers of the "Great Perfection" (rdzogs chen) who refuted the upāya cārya.^[8]

Further, as said in the Mukhāgama (zhal lung): "The nature of the elements of existence, from rupa, etc, to sarvajñāna (in all 108 elements) is pure like a heavenly sphere. Its understanding represents the wisdom which does not differentiate between the Noumenal and the Phenomenal Aspects of Existence."

Explaining the meaning of the above, it is said in the grol ba'i thig le:^[9] "Because of being free from all constructive thought, it is beyond the sphere of thought and words, similar to sky, immaculate and permeating all, known as the Noumenal nature of the Unexplainable. It possesses the form of the Mahāmudrā (phyag rgya chen po). It is similar to illusion and rainbow. It purifies one’s mind and that of others. Therefore it is also known as the Pure Phenomenal Aspect."

Therefore, though the followers of the "Mental" Class (sems phyogs) do not completely deny the Phenomenal Aspect (of Existence), they chiefly stress the Noumenal Aspect (of Existence).

(On the other hand) the followers of the "Precept School"^[10] though admitting the Noumenal Aspect (of Existence), mostly laid stress on the Phenomenal Aspect.

Texts which belong to the klong sde, teach the equal importance of the Noumenal and Phenomenal Aspects (of Existence).

Lineage of the Mind Class:

Further, the "ancient ācāryas" (slob dpon rnying ma pa, i.e. Teachers of the "Old" Tantras) taught that the teacher (of the doctrine) was Buddhagupta (sangs rgyas gsang ba), and that bi ma la was his disciple. Most of the doctrines originated from these two.

i. Buddhagupta:

The ācārya Buddhagupta (sangs rgyas gsang ba): he was a direct disciple of the ācārya Jñānapāda (ye shes zhabs), and a great (31b) scholar.

ii. Bai ro tsa na:

bai ro tsa na is said to have taught (the doctrine) on three occasions in khams: first he taught it to rgyal mo g. Yu sgra snying po in the hermitage of the Nātha on the rock of rgyal mo rong; then he taught it to gsang ston ye shes bla ma at the hermitage of stag rtse mkhar of tsha ba rong; and to the beggar sangs rgyas mgon po at the hermitage of brag dmar rdzong of stong khung rong.

Previously he had taught it to the king.

Later, having gone to dbus, he taught it to the nun la zi shes rab sgron ma. In all on five occasions.

iii. Gnyags dz+nyA na:

Gnyags dz+nyA na studied them with bai ro (tsa na) himself and with g. Yu sgra. He studied the "Later"translation with bi ma la.

Now gnyags: he was born to sta sgra lha snang of gnyags in yar klungs and sru gza’ sgron ma skyid.

He became very learned after having studied with bi ma la, g. Yu sgra snying po and others.

Thus the four great streams of the doctrine came together: the stream of the extensive explanation of basic texts together with an abridged commentary; the stream of the precepts of Oral instruction together with primary notes; the stream of Blessing and Initiations together with (the exposition) of method and introduction (ngo sprod); the stream of practice and_. ascetic method together with the mantras which protect the doctrine.

He taught to sog po dpal gyi ye shes, gar dpal gyi snying po, lha lung dpal gyi rdo rje, ‘o phrang dpal gyi gzhon nu, snyan dpal dbyangs, 'tshur nag ye shes dpal, u pa de gsal, thang bzangs dpal gyi rdo rje, dgye 'phags pa shes rab and to b+hu su ku mchog gyi byang chub.

Then the doctrine was gradually transmitted by sog po to sangs rgyas ye ses.

The above Lineage represents one of the schools.

iv. Alternate Lineage from spangs sangs rgyas ye shes:

Spangs sangs rgyas mgon po, who was mentioned above: he seems to have been one and the same person with spangs mi pham mgon po, mentioned by the followers of rdo rje zam pa.^[11] Again another Lineage was described by rtsad tsha shAk rdor; spangs taught it to sba rakṣita.

The latter to ya zi dar ma shes rab.

The latter to zer mo dge slong ma mde gnas ma.

The latter to mar pa shes rab 'od.

The latter having visited lha rje for instruction, fell seriously ill there, and was treated by lang za ston pa dar ma bsod nams of shangs. In return he taught the latter the rdo rje me long,^[12] the lam rnam bkod,^[13] the Secret Precepts of Initiation (zab mo dbang gi man ngag), the Commentary on the mdo lung stan rdo rje^[14] and the complete collection of texts belonging to the "Mental" Class (sems phyogs).

Mar pa shes rab 'od transmitted them to sgro sbug pa.

The latter transmitted them to shAkya rdo rje.

v. Alternate lineage history:

Again according to another account: bi ma la himself bestowed on jo mo sgre mo the bshad rgyud of the Māyā (sgyu 'phrul), such as the sgyu 'phrul thal ba^[15] and other texts.

She transmitted them to mar pa shes rab 'od.

The latter transmitted it to langs ston. If so, jo mo zer mo and jo mo sgre mo seem to have been one and the same person.

vi. ‘Gos lo tsA ba’s lineage:

I have given a brief description of the greatness of these teachers belonging to this Lineage, in order to remove the great sin committed by fools who wrongly understood the Doctrine.^[16]

I myself belong to the Lineage, the teaching of which was transmitted from gsang bdag (Guhyapati) mnga’i tsha hor po to 'gro mgon dam pa shAk rgyal, mkhas pa lce ston and son, the bla ma thang ston ‘bum me, the Dharmasvāmin bla skyabs rdo rje, drin chen mkhas pa chen po, mkha' gro dpal gyi ye shes, ma gcig drin can zur mo, zur mo dge 'dun 'bum, and so to the Venerable sangs rgyas rin chen pa.

I did not attend lectures on the "Mental" Class, except for (listening) to the Eighteen Initiations into the Power of the Mind,^[17] and the permission (lung) of the kun byed rgyal po'i rgyud,^[18] which was transmitted as stated above. Notwithstanding this, I was filled with a great reverence (for the "Mental" Class).

The Chapter on the "Mental"Class (sems phyogs).