Chapter 4 - Gampopa together with his monastery

[Full title: Gampopa together with his monastery (sgam po ba gdan sa dang bcas pa’i skabs. Chandra 393; Chengdu 538; Roerich 451).]

i. Praise and identification as a Bodhisattva

The Master sgam po pa (Gampopa), who was known to have been the best among the disciples of the Venerable mid la: As stated by rgyal ba yang dgon pa, sgam po pa, an incarnation and holder of the Lineage of incarnations, after he had been born as Candraprabhakumāra, the noble son of a rich householder in Rajagṛha, had requested the Munīndra, residing on the Vulture Peak, to recite the Samādhirāja-sūtra.^[1] At that time he had invited the Teacher and his retinue to his home, and paid homage to them in a fitting manner. The Teacher said: "In this degenerate age, you should keep to this sūtrānta."Candraprabhakumāra then promised to observe this sūtrānta, even at the cost of his life. The Teacher then said: "When you will keep this Sūtrānta, I myself shall act as your friend". This Bodhisattva Candraprabhakumāra was the Master sgam po pa. One must also add that the Muni who had promised to help, was the teacher phag mo gru pa.

This Candraprabhakumāra, before numberless kalpas (asaṃkheya-kalpa), when the Doctrine of the Tathāgata Ratnapadmacandra-viśuddhyabhyudgatarāja (rin po che pad ma' i zla ba rnam par dag pa mngon par 'phags pa'i rgyal po) had declined, had been the Bodhisattva Supuṣpacandra (me tog zla mdzes). He preached the Doctrine to numerous Bodhisattvas in a grove called Samantabhadra (kun du bzang po). At a later time, he preached the Doctrine to a crowd of people near to the palace of the king. The king Śūradatta (dpa’ ba sbyin) ordered his executioner, who killed Supuṣpacandra and cut his body into pieces. During a long time these pieces did not change their colour. The full story of the king’s repentence and confession is clearly told in the sūtra itself. King Śūradatta was the Munīndra himself. Supuṣpacandra was Candraprabhakumāra himself. Numerous fortunate persons believed that Candraprabhakumāra had become the Dharmasvāmin sgam po pa. For this reason the followers of the teaching held in high esteem the Samādhirāja-sūtra and worshipped it.

In connection with this, the kalyāṇa-mitra po to ba had said:

"The so called Mahāmudrā of the present time, represents the subject matter of the Samādhirāja-sūtra. We should neither belittle it, nor follow it!"

He said this, being of the opinion that sgam po pa had been Candraprabhakumāra (the keeper of the Samādhirāja-sūtra).

Hence the great faculties of sgam po pa represent qualities peculiar to a Buddha which are related in scriptures, and what kind of discussion there can be about his faculties? I shall relate here a fragment of the story of his life, which was manifested by him to ordinary people:

ii. Sgam po pa’s life

His family name was snyi ba. His father was snyi ba rgyal po and his mother sho mo gza' che lcam. He (blo gros grags lha rje sgam po pa) was born as the second of their three sons in the year Earth-Female-Sheep (sa mo lug 1079 A.D.). In this youth he studied medicine and became a scholar (in medical science). He married. His wife died when lha rje himself was past twenty. He was very sad. At the age of 26, he received simultaneously the noviciate and the final monastic ordination in the presence of the kalyāṇa-mitra sab pa gling pa. He heard numerous rites of initiations at Lower dags po into the Cycle of Saṃvara and the rin chen rgyan drug ma (a text belonging to the Saṃvara Cycle) from mar yul blo ldan.

After that he proceeded towards Northern dbu ru ('phan yul in dbus) and heard the bka' gdams pa doctrine from bya yul pa, snyug rum pa and lcags ri gong kha pa. He received instructions in the practice of meditation from the ācārya Bodhisattva (byang chub sems dpa'). He practised meditation and a concentrated trance which lasted for 13 days, was born in him. After that he returned to his native place.

While he was meditating, he noticed three beggars in the vicinity, one of whom said:

"How I would like to possess a large quantity of barley flour and a cup of vegetables"!

Another said:

"If you express your desire, you had better wish to be reborn a king like king rtse lde".

The eldest among them said:

"One had better express a wish to become a mid la ras pa who had no desire for food or clothing, and who was able to fly through sky".

Sgam po pa (Gampopa), on hearing the name of mid la being pronounced, was filled with a strong faith. He gave some food to the beggars and inquired as to where such a yogin could be found.

The beggars said:

"This yogin was residing on the peak of brin snye nam. When some people had gone there, they failed to see him, but others had seen him as a caitya."

When sgam po pa was meditating in the evening, he saw in his dream that he was beating a large drum, the sound of which was heard throughout a vast area, he saw himself blowing a brass trumpet which emitted a powerful sound, and was told that in the whole of Tibet, there was no other brass trumpet of similar sound. He thought that this must have been the sign of his (forthcoming) meeting with the Venerable Teacher (mid la).

He then started on his journey and went to pay homage to the teachers of dbu ru. He said to them that he had heard of the name of a certain Teacher, and that he was going to meet him. Some said: "Are our precepts not enough for you"? But he repeated his request and then got permission to proceed. One of the teachers (po to ba?) said to him: "You should not abandon our signs!" (meaning the monastic robe of the sect). He continued his journey accompanied by one named 'gongs ston.

When they had reached tshon dus of gtsang, 'gongs ston fell ill, and had to be left there and sgam po pa resumed his journey alone. At a distance of one and a half day’s journey from the residence of the Venerable One, he fell seriously ill, and was at the point of dying, but he offered prayers to the Venerable One and soon recovered. When he reached brin, a monk came out to meet him and said to him:

"Your fortune is great!" sgam po pa asked to explain (these words) and the monk said to him:

"Because the Teacher had indicated your coming since last year, and now he had told me to go to receive you!"

Then sgam po pa thought that he was fortunate and felt somewhat proud at it. The Teacher (mid la) having perceived (his pride) did not receive him for half a month. Then one day, he sent word to him. When sgam po pa came, the Venerable One was sitting on the top of a boulder.

Sgam po pa offered him a piece of gold and a package of tea. Regarding the gold, the Venerable One said (jokingly):

"This and I do not agree in respect of years."^[2]

Regarding the package of tea, the Venerable One said that he did not possess the necessary implements (to prepare tea) and gave it back to sgam po pa. The Teacher then gave him a skull cup full of wine. Sgam po pa thought that being a monk it was improper to drink it. The Teacher having perceived (his thought), insisted that he should drink it. After he had drunk it all, the Teacher inquired about his name. Sgam po pa said that his name was bsod nams rin chen (Puṇyaratna, "Gem of Merit").

The Teacher then repeated three times: '''Merit, merit, merit, and sang: "Come out of the Accumulation of Merit (puṇyavarga, bsod nams tshogs), Gem of Living Beings", and then added:

"This will be your welcome!" sgam po pa then made his request:

"Pray bestow on me the hidden precepts". (mid la) said to him:

"Were you initiated?" sgam po pa replied:

"I received many initiations into the rin chen rgyan drug, the Cycle of Saṃvara, etc. From mar yul blo ldan. I also listened to many expositions of the hidden precepts of the bka' gdams pas in Northern dbu ru. I have experienced for thirteen days a mystic trance characterized by the absence of sensations".

(The Teacher) emitted aloud laugh "Ha, ha", and said:

"Better than this trance, is the trance of the gods of the rūpa and arūpa dhātus who are able to meditate throughout an entire cosmic period (kalpa). But it is of no benefit for Enlightenment. It is similar to (the saying): ‘Sand when pressed, will not become liquid butter’. The bka' gdams pas possess hidden precepts (gdams ngag), but they have no secret instructions (man ngag, here mid la distinguishes between gdams ngag and man ngag, though both words mean upadeśa, or "precept"). Because a demon had penetrated the heart of Tibet, the Venerable Master (Atīśa) was not allowed to preach the Vajrayāna (by 'brom ston who objected to it, when the Master was about to begin the preaching of the Dohā), but if he were allowed to do it, by now Tibet would have been filled by Saints! The bka' gdams pas' utpannakrama degree consists only of meditations on tutelary deities in the "widower" aspect (i.e. Without their śaktis; lha pho reng po/the Text, fol. 24a has lnga pho reng po/), and their sampannakrama degree consists only of meditations on the merging of the World and its inhabitants into the sphere of ābhāsvara (here sūnyatā is meant). Now you should meditate on my gtum mo a thung."^[3]

Sgam po pa then gave two gold zhos to a householder at brin who promised to supply him with provisions.

He also built for himself a small hut from wood and earth at the foot of the boulder, and then requested that the hidden precepts might be given to him now. But mid la said:

"Though I recognize the initiations received by you previously, but now you should act according to my system."

He then bestowed on him initiation into the Cycle of (Vajra)-vārahī. Sgam po pa practised meditation on the precepts bestowed on him by the Teacher,. And when all the signs had appeared in due succession, he reported (the results) to the Teacher and the latter said to him:

"All these are the signs of attracting the vital breath (rlung, prāṇa) and health into certain centres of the physical body. There is neither harm, nor merit (in it). You should continue your meditation."

Sgam po pa continued meditation. After that, he reported to the Teacher that he was able to subsist by making one breath only every day, and that he was able to breathe through the tips of his fingers.

Mid la said:

"This does not mean that you have acquired control of your breath, it merely shows a stage in your ability (to develop such control)."

When sgam po pa had a vision of the Sun and Moon seized by Rahu (gza'), (mid la) said thrice: "Now, now, now," and bestowed on him the highest (degree) of "Inner Heat" (gtum mo), adding:

"When its sign (rtags) will become clear, then you will achieve success!" (lit, "you will become a great hero").

Thus sgam po pa spent thirteen months in the presence (of the Teacher).

After that the Teacher said to sgam po pa: "Now the scholar from dbus should return to his own country" and saw him off as far as the bridge, and there said to sgam po pa:

"Now you must give up worldly life and practise meditation only! Do not befriend persons imbued with the three kinds of poisons ('dod chags, lust; zhe sdang, anger; gti mug, sloth), because their breath will cause your practice to deteriorate. You should keep to hermitages and solitary places, and after three years a real ability to meditate will be born in you. At that time a trust in me, different from the present one, will be born in you".

Sgam po pa proceeded to gnyal and took up residence at the monastery of se ba lung, where many monks belonging to the bka gdams pa sect were in residence. He thought -should he disagree with their religious vows, it would be considered sinful (by them). So he kept to their religious practices, but his meditation was slightly affected (by it). He thought that this was improper, and for three years he earnestly practised meditation without leaving his mat. Then for the first time he perceived the nature of his Mind and the Ultimate Nature of all the elements of Phenomenal Existence. He thought that this must be the true attainment mentioned by the Teacher, and he then understood that the Venerable Teacher himself was a dharmakāya (spiritual body belonging to the Ultimate Nature), but that he was mistaken for a great siddha. Then, according to instructions given by the Venerable Teacher, he renounced all associations with men and spent his time in numerous solitary places.

In the end, when he was staying amidst the snows of 'o de gung rgyal, after the lapse of many years, he saw one day a vision of an old man wearing a turban and a beautiful garment who said to him: "I was thinking of helping you here, but my son dags lha sgam po is going to invite you. Go there!" when he had said so, he vanished.

When he met the Venerable One, mid la was in his 71st year. It was his own 32nd year, the year Iron-Male-Tiger (lcags pho stag 1110 A.D.). He came back in the Iron-Female-Hare year (lcags mo yos 1111 A.D.). At his departure, the Venerable One told him to come back to the mountains of brin after 12 years. While residing at this hermitage, he recollected the Teacher’s words and thought that he should proceed to brin. On his way,^[4] when he had reached yar klungs, he heard that the Venerable One had passed away. He was given his share of sacred relics. He retraced his steps, and dākiṇīs created a mansion, and special food for him and offered it to him. When he had finished the food, he saw that the mansion, etc, had disappeared. Then again he practised meditation in a solitary place. From 'o de gung rgyal he proceeded towards sgam po. He had met the teachers of dbu ru during the period which had preceded his stay at 'o de gun rgyal. At that time they had told him to work for the welfare of living beings, but he replied that he had no thought of working for the welfare of living beings (i.e. To train disciples), for he did not have more than three years to live.

Snyug rum pa advised him to perform a propitiation rite, adding:

"Never mind, even if your tomb was to be dug out."

He imparted to him a sādhana of the White Tārā, and thus his life span was increased.

When he came, to gyer to interview the kalyāṇa-mitra sgre pa, the latter said to him:

"Should you accept the Religious Protector of our lan pa monastery, he would favour you a great deal".

At that time sgam po pa did not accept this Religious Protector.

Later, when he had gone to sgam po, and when the number (of his) hermitages had increased, he sent two of his disciples with a request to (sgre pa), who said to them:

"If you had accepted (him before), he would have swept your ashes (meaning he would have served you humbly), but you preferred not to accept (him). Now take this lump of butter, and give it to the kalyāṇa-mitra himself,"

and saying so he gave them a lump of butter. (sgam po pa) followed his advice, and from inside the lump of butter, there appeared numerous sādhanas of the Protector (Nātha, Mahākāla). (sgam po pa) also composed several manuals (on these sādhanas).

Later he became of the opinion that this Religious Protector was of a fierce nature, and with the words: "My writings are somewhat incorrect. Bring each of' them separately!", he compiled (a manual).

These writings he did not give to others, and found a way of pacifying the wrathful nature of the Protector (Nātha). The books which had been with a man named dge bshes nyan pa could not be brought back (to him), and thus it is said that there has been a Lineage of the propitiation rite to the Protector (Mahākāla) founded by him (nyan pa). Then he proceeded to sgam po. In the preface (gleng gzhi) of the Dhāraṇīsvararājaparipṛccha-sūtra (gzungs kyi dbang phyug rgyal pos zhus pa'i mdo) it was said that the Blessed One was a Buddha who had first perceived the ultimate unity of all the elements of Phenomenal Existence. Accordingly, sgam po pa’s understanding of the Mahāmudrā doctrine became excellent, and, as told in the above sūtra that the Buddha had revolved the Wheel of the Doctrine, so also he revolved the Wheel of the great hidden precepts continuously throughout day and night.

iii. Sgam po pa’s teaching

Now the Venerable mid la did not teach the upāya-mārga and the Mahāmudrā separately, but sgam po pa (Gampopa) used to preach the hidden precepts of the upāya-mārga to those only whom he considered fit to receive Tantric initiations. (On the other hand) he used to bestow the hidden precepts of the Mahāmudrā on those who were fit to receive the pāramitās, though they did not get any (Tantric) initiation. He also composed a `Graded Guide' (khrid rim) called lhan cig skyes sbyor which was also called dags po'i rtogs chos.

He said that

"the scriptures (sūtras) contain many characteristics of the Teacher and disciple, but a disciple does not require many characteristics, one characteristic -devotion is enough."

The understanding of the Mahāmudrā doctrine was even produced by him in some individuals of weak intellect, poor ones and sinners without delay. Sgam po pa also composed treatises (śāstras) on the doctrine of the bka' gdams pas, as well as preached the hidden precepts (of the sect). It is said since that time the streams of the bka' gdams pas and those of the Mahāmudrā became united. His fame of being unequal to other kalyāṇa-mitras spread throughout all quarters.

As stated in the above mentioned sūtra, as Buddha had numberless noble disciples, so also sgam po pa had numberless disciples, who possessed the faculty of austerity (sbyans pa'i yon tan),^[5] had faith in their teacher, had removed the attachment towards the World, and had concentrated on meditative practices in such places as abodes of snow, rocks, slate rocks, forests and other solitary places. Among the priests also, he bestowed on many novices the understanding of the Mahāmudrā without a previous study by them. Some great kalyāṇa-mitras (learned) in the Abhidharma censured him, saying that many intelligent men had been misled by sgam po pa.

To this he used to say that

"though philosophers (mtshan nyid pa) had rebuked me, these novices of mine will be able to labour for the welfare of living being".

While he was residing at sgam po, he used frequently to spend his time in seclusion but some people saw him performing consecration rites, some saw him presiding over religious festivals, others saw him preaching religion (simultaneously) at various places. Thus he was able to perform different works simultaneously. At his residence, some saw him as a saint (muni) others saw him in the from of Avalokiteśvara some saw his seat empty, and then suddenly the Teacher’s form became visible, and similar inconceivable miracles were exhibited by him. Grol sgom once lost consciousness (rlung log) on the shores of the lake of se mo do, and fell backwards.

When sgrol sgom fell senseless, sgam po pa said: "Find a nutmeg for my tea!" and drank it. When grol sgom recovered consciousness, he felt a rising in his stomach which had the taste of nutmeg.

Later when grol sgom was paying homage to sgam po pa, some one who knew what had happened, inquired from grol sgom:

"Teacher what happened to you on such a day of such a month last year?"

Grol sgom replied: "On that day I lost consciousness (rlung log)", and that man said:

"The Teacher and disciple are one and the same person. How wonderful it is!"

Sgam po pa’s disiples like grol sgom who possessed supernatural powers, were many.

When dpal chen rgwa lo was practising at se mo do the lifting of his body on his thumb, grol sgom said:

"This was said to be the medium pliability (gngan mug) by the Dharmasvāmin sgam po pa. He intended to subdue me by the exhibition of this miracle, and therefore I must use the same means towards him".

He then entered the dead body of a goose, and circled thrice round the edge of se mo do (lake), and emitted a cackling sound in front of dpal rgwa lo. Then having left the dead body of the goose in its former place, he again transformed himself into grol sgom and discussed (the Doctrine) at length with dpal chen po. Further, when (his disciple) the yogin chos g. Yung was offering in his turn a Tantric feast (gaṇacakra) to (sgam po pa), he produced some divine nectar (devamṛta) from the Heaven of the Thirty-three gods, and offered it to (the Teacher). He performed also many other similar miracles.

The above is enough to obtain an idea about them. During a considerable time sgam po pa looked after a crowd of disciples. In the end, when he was passing into Nirvāṇa, in the year Water-Female-Hen (chu mo bya 1153 A.D.), two monks holding an stor ma offering (balin) in their hands, cried out to him: "We hereby request you to bestow on us (the exposition) of the upāya-mārga, Pray have mercy on us!"

Sgam po pa then said (to his attendant): "Let them not interfere!"

The attendant told the two: "Shout for the Mahāmudrā (and not for the upāya-mārga)".

The two then shouted: "We request for the Mahāmudrā!"

Then sgam po pa said to his attendant: "Let them enter at once!" and bestowed on them the hidden precepts of the Mahāmudrā. In this manner he had become the Leader in the Mahāmudrā, among his other doctrines.

He passed away at the age of 75 in the early morning of the 5th day of the middle autumn month of the year Water-Female-Hen (chu mo bya 1153 A.D.). After the cremation of his remains, his heart was recovered, (from the ashes) unburnt (by fire). Many miracles (accompanied the cremation), such as the assembly of dākiṇīs and the wailing of amanuṣyas, and the appearance, of a rainbow which seemed to fill the entire valley. Each of the officials came (to receive) his share of relics, The Teacher sgom tshul distributed the relics to each of them, measuring the shares with the help of a horn, and all were satisfied.

iv. Sgam po pa’s disciples

The great disciples brought up by the teaching of sgam po pa (Gampopa) were: sho rom 'phags pa, zim shin ye shes snying po, gser sgem ye shes snying po, ram nyi ba chos kyi g. Yung drung, (known) as the "Four Saints" (siddhas), dags po sgom tshul, phag mo gru pa, 'ba' rom pa, dus gsum mkhyen pa -the four "Holders of the Spiritual Lineage", dags po 'dul 'dzin, 'gar sgom dkar po, la yag jo sras, skye po ye rdor -the four "Assistant Holders of the Lineage", jo ston, legs mdzes, gsal byang, gsal yes -the "Four Attendants."The above were known as the "Sixteen Great Sons of sgam po pa." Further, rmog cog pa, khyung tshang pa, gnyags nag, gnyags dmar po, gsal ldong sor re, zhang sum thog pa, bla ma 'ol kha ba grol sgom, lho pa dar sgom, rdzi sgom skyes se, bya sgom rdo rje seng ge, 'bro dmar yu, nam pa 'phan ne, bcad po lha sgom and the ācārya sgom chung, and many others. Many saints (siddha-puruṣa) followed in regular succession on khams pa dbus se.

The monk tshul khrims dpal, a disciple of the Master sgam po pa, has been also a disciple of dbus se. He died at the age of 37. Later, having taken rebirth as the monk nam mkha' 'od, the stream of rebirths became uninterrupted. At a later time he also became a disciple of the Master sgam po pa. His story will be told later. The nephew of rje dags po rin poche was named the ācārya sgom pa. The Master sgam po pa’s elder brother rgya pa se re and his wife tshe lcam (had three sons): the ācārya sgom pa, sgom pa grags mdzes and sgom chung. The middle son, grags mdzes, possessed a great aptitude for meditation, but died early. The eldest son, the ācārya sgom pa, was born at gnyal bong snyi in the year Fire-Male-Ape (me pho spre'u 1116 A.D.). His birth was accompanied by an extraordinary dream seen by his mother.

When he was 11, he met the Master sgam po pa, who said: "He is a great Indian paṇḍita!"

As soon as the boy had seen sgam po pa, the Māyā-upama-samādhi was born in him. At the age of 17, he was ordained in the presence of the kalyāṇa-mitra mnga' ris pa. In the same year, the Master sgam po pa initiated him into the "Vermilion" maṇḍala (this maṇḍala belongs to the Cycle of Vajravārahī). He also bestowed on him the precepts of the Utpannakrama and Sampannakrama degrees, and he practised meditation. At the age of 18, the understanding of the Mahāmudrā, which could not be the subject of meditation, was born in him. He was also an expert in the practice of the upāya-mārga. Thus, at the age of 20, while he was residing in the snows of gnyags lha byar ma he felt warm, though staying on the very summit of the peak. He clearly perceived the colour of the breath of the four elements (sa rlung, me rlung, chu rlung, rlung rlung) and it was not difficult for him to interchange the upper and lower, and the right and left breaths (that is inhaling through the right and left nostril). He could also draw his breath through his fingers and through the pores (of his body), at will. He reported all these developments to the Master at 'phar tshad. In answer the Master sgam po pa hung his monastic robe on the sun ray.

In the same year, he received final monastic ordination at shab pa gling, and was given the name of tshul khrims snying po. The Master sgam po pa bestowed on him the complete hidden precepts. Then he proceeded towards lam phug and sha 'ug stag sgo, and other places, where he stayed for two years, and then went to sgam po.

At zangs lung, the Teacher held a Tantric feast (gaṇacakra) to welcome him, and asked him:

"O sho sgom 'phags pa did you understand the rising degree ('char lugs) of perception?"

In reply, he sang a song:

"(For me) perception and understanding became of one nature. I am neither the same, nor different from the spiritual body (dharmakāya). I do not interest myself in those who possess either perception or understanding, etc."

It is said that 'phags pa wept (from joy), and sgam po pa said:

"Now we could not defeat him! Better go and take a rest!"

He spent three years at gcan chen srangs and gsar len. At the age of 35, in the year Fire-Male-Horse (me pho rta 1126 A.D.) he was nominated to the chair. Sgam po pa said: "I have grown old! You should go and see tshul khrims snying po." Then in the year Iron-Female-Sheep (lcags mo lug 1153 A.D.) he taught some hidden precepts.

After the lapse of two years, sgam po pa died in the year Water-Female-Hen (chu mo bya 1153 A.D.). After the cremation of his remains, sgam po pa’s heart was found in (tshul khrims snying po’s), hand. He built a golden caitya (bkra shis sgo mangs) to enshrine the relic. He also did some construction work on old chapels (mchod khang) and meditative monasteries (sgom sde). After that he proceeded towards gsang phu and gathered there about a hundred monks. There he had a vision of Hevajra accompanied by nine goddesses (dgyes rdor lha dgu). He reported the matter to gnyal ston, who requested him to, show him the vision, and was able to see it also. After that he was invited to stod lungs (north of lha sa) by the sthavira shes rab grags and founded the monastery of 'tshur lha lung. He gathered round himself a large group of monks from dbus, gtsang and khams. When he came to lha sa, he thought that because of internal feuds there, the jo khang was falling in ruins and that he would be able to repair it.

In his dream, he saw the Master sgam po pa who asked him: "Are you leaving me behind?" The image of the Lord Śākya shed real tears, and he remained there, repaired the temple, and adorned it with rich ornaments. After that he proceeded towards yar 'brog and other monasteries which were suffering from internal disorders, and acted successfully as mediatorand pacifier.

Numberless were his visions of his inner protecting deity, which he also manifested to his disciples. Having mastered the Mahāmudrā doctrine, he was freed from the defilements of the Mind and became a great preacher of all the Scriptures. He was venerated by scholars (bahuśrutīyas), such as phyas sor pa and others.

The great scholar gtsang nag pa composed a stotra (in his honour):

"Though reviled by unfortunate beings from afar, you suppressed a hundred prides and arrogances of those persons who had seen and befriended you, and produced faith in them. I take refuge in this form possessed of the brilliance of fortune!”

He preached extensively the Doctrine for one year at mgar phug of ‘ol kha. Then in the autumn he proceeded towards sgam po, and told the monks of his intention of residing in seclusion without seeing anyone.

He told them:

"You should follow either after the kalyāṇa-mitras khams pa or mnga' ris pa, and others towards whomsoever you feel devotion,"

He passed away on the 29th day of the ninth month of the year Earth-Female-Ox (sa mo glang 1169 A.D.) in his 54th year. The ācārya phya pa died during the same year, and gyam bzang chos rje was born. After seven days, the cremation of tshul khrims sning po’s remains took place; his heart and tongue (were found) unburnt (by fire) and through this many living beings became converted.

v. Lineage of the chair of ‘tshur lha lung

After him, the chair was mantained by the ācārya sgom (pa??tions%) from the Master sgam po pa (Gampopa) himself. He was endowed with immeasurable knowledge, and occupied the chair for two years. His name was shes rab byang chub. He died at the age of 44. After the cremation of his remains, his heart and tongue were recovered (from the ashes).

After him the chair was occupied by dags po 'dul 'dzin who was the disciple of the Master, uncle and nephews (rje khu dbon). He was born in a bon po family at dags po zes dkar. The eldest of the three brothers was gnyal sde. The next was sher 'byung (shes rab ‘byung gnas). The youngest was mkhan po. The two elder brothers were disciples of the Dharmasvāmin sgam po pa. Once when mkhan po came to fetch them provisions, he came across sgam po pa. Sgam po pa bestowed on him the primary initiation (rjes gnang, anujñā) of the white Tārā and that of Mahākāla, as well as an introduction to the Mahāmudrā Cycle. He received the noviciate and the final monastic ordination at gnas mkhar in the presence of snubs sgom chung. The same night in a dream, he saw himself ferrying a large crowd of people across the gtsang po. Later this prophecy came true.

As he had ordained too many disciples, people used to talk among themselves:

"Were you also ordained by dags po 'dul 'dzin, and you also, and you also?"

He studied the Prajñāpāramitā with mdos khar ba. Then having become very restless, he visited sha mi 'dul 'dzin. He met him while the latter was preaching, and studied well the entire Vinaya. For a short time he acted also as assistant preacher (zur chos), but he had to discontinue his preaching, because of a serious illness. He visited the ācārya sgom pa who bestowed on him the complete doctrines of sgam po ba. For a considerable time he stayed with him as attendant. When the ācārya sgom pa held a Tantric feast at nya mo kha, two of his supporters, named mdo sde dkar po and srad ma dkar po, quarrelled between themselves, and made a big noise.

The ācārya sgom pa became displeased, and having called 'dul ba 'dzin pa said

"From now on I shall abstain from holding religious feasts. I confess before you the holding of religious feasts previously. You should act as abbot."

'Dul ba 'dzin pa begged the Teacher not to abstain from holding religious feasts, but the Teacher did not agree. While he was thinking how to become abbot, after a few years, the ācārya sgom pa passed away.

After him sgom chung came to the chair, but did not occupy it for more than two years (and died). Though there were many other great men, such as so sgom pa and others, the chair was entrusted to 'dul ba 'dzin pa. He occupied the chair, but the work (of abbot) became difficult for him. Monks used to go to other places. He thought: "This must be due to a lack of virtue on my part."

Then for eight years he stayed in seclusion and practised meditation, and monks began to gather (round him). After that gnyal pa byang chub 'bum poisoned him and he fell ill. He proceeded to 'tshur phu, and there a clever physician treated him, and he recovered. While he was residing on the Northern Upland, a large crowd gathered round him.

When he was staying at grol, the Master (rje) 'bri khung pa sent him a large quantity of presents accompanied by a message saying that "there was no one able, except yourself, to occupy the chair! You should in any case maintain the chair."

Again he settled at sgam po.

Later when the Master 'bri khung pa came to sgam po, he addressed him with the following poem:

"O Spiritual Son of the Three (the Uncle and 2 Nephews)! The possessor of the three precepts, Vajradhara! The knower of the meaning of non origination, the Yogin, the Upādhyāya, I salute you, the kalyāṇa-mitra!"

He expounded a guide book (khrid yig) and preached the Vinaya. After he had held a council with the elder priests, they resolved to build a vihāra with sixteen columns, but instead mkhan po ba laid the foundation of one with forty columns. They completed the work in three years. The Master 'bri khung pa also provided funds towards the building of the vihāra, such as a horse called "Red Bird Airy Lasso" (Bya dmar rlung zags), etc. On one occasion he had a dream, and obtained the permission to move the images from the old vihāra to the newly built chapel. The Master 'bri khung pa brought the books which had belonged to phag mo gru, and one side (of the temple) was filled by them. He had many disciples, such as rin po che 'grol pa and others. He used to assist (people) in worldly matters, such as settling law suits. In the end, he passed away at the age of 75.

On the cremation of his remains, his heart, tongue and his left hand were left unburnt, and were enshrined in the "Crocodile Tomb" (na kra'i gdung khang).^[6] The chair was occupied by his nephew shes rab ‘byung gnas, who was known as 'bri khung gling pa. After that dam chos gling pa, spyan snga chos tshul pa, rin po che lha lung pa, rin po che bon gnas pa, rin po che chos dbang and others.

The Chapter about sgam po pa (Gampopa) and the abbots of his monastery.

Footnotes and references:

[1]:

Ārya-Sarvadharmasvabhāvasamatāvipanca%samādhirāja-nāma-mahāyānasūtra. Kg. mdo sde, No. 127. See Skrt. text of the Samādhirāja-sūtra edited by Dr. Nalinaksha Dutt and Vidyavaridhi Shiv Nath Sharma in Gilgit Manuscripts," Vol. III (Srinagar, 1941), p. 11.

[2]:

meaning that his year of birth did not agree with that of the gold. In Tibet some years are considered nefarious to each other. For example, a young man born in the Hog year should not be betrothed to a girl born in the year of the Mouse. phag la byi blabs kha mchu mang. Baidūrya dkar po, fol. 229 a

[3]:

according to Tibetan yogis the current of the "Inner heat" or gtum mo assumes the shape of a line and is therefore often likened to a needle, or to the letter _T of the Indian Devanāgari alphabet, which is called "a thung."

[4]:

the text should read lam du zugs nas, fol. 24b.

[5]:

dhūta guṇa, Mhvtpt No. 1127.

[6]:

Skrt. nakra.