Chapter 9 - Phagmodrupa (vi): some bka' brgyud history

'Bri khung sgom pa shAk rin had said:

"This monastery (gdan sa mthil) of shrI phag gru is like the head of a hundred springs."

True to these words, in this country of Tibet, numerous vihāras and hermitages had originated from this monastery. Even those monasteries in the three regions of Tibet which had originated from ‘bri khung pa cannot be counted. The 'brug pa (bka' brgyud) which had originated from gling ras pa also are known to have spread over a distance of 13 flights of a vulture (i.e. A distance which can be covered by a vulture in 13 days). Those which had originated from dpal stag lung thang pa are said to have greatly spread throughout the lands of dbus and khams. Skal ldan ye shes seng ge taught to bsnubs Vinayadhara. G. Yam bzangs pa and mtha' rgyas (founded by him) increased in size.

In khams, the Dharmasvāmin dmar pa having founded the sho dgon monastery, gathered there about 2000 monks. The Dharmasvāmin dmar pa was succeeded by many excellent ones, including sha yang dgon pa, rmog spyan snga rin po che, sha dbu rtse ba, rnal rin chen gling pa and others. The "Great Son" sgi li chos 'od (a mgo log), who belonged to this Lineage, founded the monastery ri rgya dgon. This monastery had many branches, including that of rgyal dgon and others.

In particular, rnal rin chen gling pa met the Teacher spang 'od zer bla ma and he became known as a "siddha of the great Merciful One." The pill (ril bu) prepared from his bum chu (Holy water) became popular throughout Tibet and China. His "Great Sons" (bu chen) who laboured extensively for the welfare of others were rtogs ldan dge ba rgyal mtshan, dkon mchog rgyal mtshan, shing mgo pa and others.

Nyag re se bo having met ‘gro mgon (phag mo gru pa), obtained spiritual realization, journeyed to khams, and there founded the monastery of gles dgon, and manifested many signs of supernatural power. He was said to have been kar ma pa shi, and this was admitted by kar ma pa shi himself.

Gshen dgon dkar ba, of the gshen clan: his name was rdo rje dbang phyug. He founded the monastery of tsa'i nang which became known as the Lower ngam shod. He had many disciples including zang mtshal pa and others.

Myang gshen grong pa belonged to gshen grong in yar klungs. He was ordained in his youth. Having met ‘gro mgon (phag mo gru pa) he obtained from him the complete hidden precepts, practised meditation in his native country and passed away proceeding to the heavenly abode of ḍākinīs.

Rngog seng ge kha pa: Having established a monastery at ljang seng ge kha, he became known as seng ge kha pa. Thinking that this new monastery might harm the monastery of (his) Teacher, he dispersed the monks and himself returned to his native country. He increased the welfare of living beings by showing them miracles, such as hanging his vestments on a sun ray beam, etc. His disciple was dpal chen chos yes.

Tsi lung pa having founded tsi lung, maintained the interest of others (i.e. Preached the Doctrine), and acted as ācārya at the ordination of 'jig rten mgon po.

The bla ma rgyan thang pa having met ‘gro mgon (phag mo gru pa), heard many precepts from him. He founded a monastery at a place to which a gtor ma offering had been carried by a raven, a manifestation of the Religious Protector (chos skyong). Till the present day, the stream of his labours has not been interrupted.

The bla ma ye phug pa ye shes rtsegs founded byang rta sna, lho ye phug, and shar lho'i rdzong.

There were two dgyer sgom. One of them practiced meditation in the vicinity of mal gro. The Dharmasvāmin of ‘bri khung praised the other greatly.

The bla ma ‘bom founded the monastery of skam dgos lung, and great was the benefit for living beings.

'Chan bu rgya ras: In general, he attained spiritual realization, and, in particular, he was assisted by a Religious Protector.

Mi nyag sgom rings: having met ‘gro mgon, he studied under him. Once ‘gro mgon placed before him a net made of ropes and said: “Keep a sword with you!" (and sgom rings kept a sword). Then ‘gro mgon brought to the front of his hut situated in the neighbourhood, a man who had killed sgom rings' father. On seeing the man, sgom rings was filled with wrath and seizing the sword, ran after the man.

‘Gro mgon said: "Behold your thoughts of anger!" and at once an excellent insight into the nature of anger was produced in him. Great had been his thought of doing good. He approved of the method of meditation of the new disciples of ‘gro mgon. Later he founded a monastery at ‘bri khung, took up residence there, and gathered round himself about a hundred monks. Since he was illiterate, this somewhat handicapped his work for the welfare of others.

At the time of his entering into Nirvaṇa, he said to weeping monks:

"Your Teacher is not going to be worse than I! At g. Ye, over there, below a boulder, there is an upāsaka proficient in meditation. Call him!"

On saying so, he passed away.

Spar phu ba was born at g. Yo ru gra. His family was rngan. From his youth, he engaged in extensive studies. In particular, he attended for a long time on the ācārya phyA ba. Among the latter’s disciples he became famous for his wisdom. He wrote many treatises on the "Six Treatises" of Nāgārjuna (rigs tshogs drug) and lectured on them. Later, he met gro shol ba. He was satisfied with the exposition of the Dohā which he obtained from a su.

The bla ma yel pa ye shes brtsegs heard from him the Dohā class.

Yel pa thought:

"This is a mere explanation! If he were to meet my Teacher, the results of his meditation would surely become excellent."

He then asked spar phu ba to pay a visit to ‘gro mgon (phag mo gru pa).

Spar phu ba inquired:

“Does he possess anything more excellent than we?"

Yel pa insisted:

"At any rate, pray go to him. He might be better than us."

Spar phu ba was pleased, and met ‘gro mgon at the monastery of phag mo gru. He held a long conversation with ‘gro mgon.

Then a thought occurred in spar phu ba’s mind:

"The Teacher is a follower of the doctrine of the Vijñānavāda (Sems tsam pa)."

‘Gro mgon perceived this thought, and said: ''Some day this Doctrine of mine will benefit you!"

Then ‘gro mgon explained the Doctrine in details, but spar phu ba thought: "I know it in detail", and in this manner knowledge was not produced in him. He then attended classes, and feeling content with this, he returned.

Again the bla ma yel pa said:

"While knowledge is to appear in one who has faith and devotion towards the Precious Teacher, it appears that it did not arise in you, Teacher."

Then he again begged him to see (phag mo gru pa) once more, and the Teacher promised to do so. Afterwards they both proceeded towards phag mo gru. ‘gro mgon thinking that he had subdued spar phu ba’s pride in his knowledge, performed an auspicious ceremony. He made an imprint of a beautiful lotus flower on a piece of brown sugar, and gave it to spar phu ba. The latter admired the imprint and did not eat it.

The bla ma yel pa then got up, and having broken the sugar, gave it to spar phu ba with the words: "Eat it!” and he ate it^[1] .

Then ‘gro mgon said:

"The sutras which represent the Doctrine of Cause, such as the Prajñāpāramitā and the Mādhyamaka, and the Vajrayāna, the Doctrine of Fruit, such as the various forms of upāya-mārga, and the precepts of the Mah^{[2] [3]} āmudrā, are all preached as a method of perceiving (the Nature) of the Mind only. The purpose of all this is meditation only. You must concentrate your mind!"

But spar phu ba thought: "What is it? He did not give me any precepts, but only told me to meditate."

He reflected for a while, and then realised the meaning of the state of Nature. Then he composed a prayer to ‘gro mgon entitled 'dod 'jo ba mo. Later he founded a monastery at ₉₂₃ spar phu. He had many visions of tutelary deities and gods, and became known as a siddha. He gathered round himself about 500 priests. He was of the opinion that there was no difference between his understanding, and that of the Buddhas. In this manner he developed his own theory that understanding couldn't be improved upon. He said ₉₂₄ therefore that the four stages of Yoga were distinguished according to their (respective) meditations and not according to understanding. Many religious brothers heard the Dohākośa from him, such as the siddha gling ras and others. Gnyan ras dge 'dun 'bum, yel ba and others attended on him.

The disciple of ‘gro mgon,^[4] sangs rgyas gnyan ras was a native of khams gsum of bsam yas. He belonged to the gnyan clan. He heard the hidden precepts from li ras, a disciple of phag mo gru pa and lo ra ras pa (ras chung pa). He practised meditation for nine years at the cave of rdo rang thag in ma yul rong. At ma yul he founded a monastery, thus fulfilling a prophecy uttered by ḍākinīs. Later he also founded a monastery at lo ro phar, and took up residence there.

His nephew rgyal ba also practised meditation for nine years without leaving his mat at the monastery of ma yul, so that his hair and his mat became nests of insects (lice). He obtained the siddhi of Jñānanātha^[5] .

Gnyan ras had many disciples who belonged to his Lineage of meditation, including the bla ma rdzong pa and others.

Bla ma zhang: at first he was a religious brother of ‘gro mgon^[6] . Later, devotion being born in him, he became his disciple. He founded the great vihāra of se gseb and ngang rgyal, and invited priests. ‘gro mgon having passed away, he laboured for the monastery.

He became the upādhyāya of ‘bri khung Dharmasvāmin. At first he obtained from the sa chen (kun dga' snying po) the precepts of the “Path and Fruit" Doctrine and wrote a commentary on it. The Lineage which preserves these precepts continues.

The Chapter on shrI phag mo gru pa and his disciples.

Footnotes and references:

[1]:

R: this meant that spar phu ba’s former studies resembled the imprint of the lotus flower, but phag mo gru pa’s teaching resembled the taste of brown sugar

[2]:

DD: The text reads “goods.” I assume it is supposed to say “gods.”

[3]:

R: 15. The four stages are: 1. rnal 'byor or Yoga, 2. rnal 'byor chen po or Mahāyoga, 3. shin tu rnal 'byor or Ati-yoga and 4. rnal 'byor bla med or Anuttara-Yoga.

[4]:

DD: In Roerich’s text there is an extra space here, which leads me to think there ought to be a comma here, considering that the sentence doesn’t make much sense without one.

[5]:

R: name of Mahākāla

[6]:

R: this means he was a fellow disciple of phag mo gru pa. Disciples who had received initiation together are called brothers