Chapter 21 - Zhang Rinpoche together with his students

[Full title: Zhang Rinpoche together with his students; zhang rin po che slob ma dang bcas pa’i skabs; Chandra 621; Chengdu 832; Roerich 711.]

Birth and Childhood

zhang rin po che (tsong kha pa, phag mo gru pa and zhang rin po che are called the "Three Jewels of Tibet"/Bod nor bu rnam gsum), who obtained an understanding of the Absolute Truth (bhūtārtha, yang dag pa'i don) from sgom pa tshul khrims snying po: he was a native of tshal pa gru, and was born in the year Water Female Hare (chu mo yos, 1123 A.D.) amidst wonderful signs as son of father rdo rje sems dpa', the Tantric, and mother mang skyid. This was the 14th year of phag mo gru pa. In his childhood he had a strong inclination towards religion.

When he was five or six, his father related to him the sufferings of Hell, he reflected over it and being frightened, asked his father: "What would help?"

The father replied: "The worship and circumambulation of gods" (meaning prostrations before holy images, and circumambulation of holy objects). The boy then spent days and nights worshipping in front of the sacred books, which had formerly belonged to his ancestors.

At the age of seven, he mastered reading and writing from his mother and elder brother. At the age of nine, he heard the Prajñāpāramitāsañcayagāthā (sdud pa, Kg. Ser phyin, No. 13), the Abhisamayālaṃkāṛa, and other treatises from bye'u ston pa. At the age of ten, he heard from the ācārya gshen the (Mañjuśrī) nāmasaṅg̣īti (mtshan brjod), and other texts. At the age of eleven, he heard from rngog mdo sde the Cycles of Hevajra, gur and the Mahāmāyā, etc. He also preached the jam dpal gsang ldan (a famous Yoga maṇḍala). From sam bu lo tsa ba he heard the Abhidharma, the Nyāya, etc.

Youth

At the age of eighteen, he had to practise meditation and magic for three years in order to counteract enmity shown by his father’s relatives, and succeeded in finally crushing it. After this he proceeded towards Khams, and at the age of twenty-three he took up the vow of observing the five precepts of moral conduct (śiīas) in front of the ācārya blo ston. There he practised for one year the mngon spyod (abhicāra; exorcisms).

At the age of twenty-four, the blessing due to his meritorious deeds was brought forth, and he saw in a dream that an oblong shaped animal resembling a snake came out of his nose after a severe bleeding, and disappeared in the direction of the Western quarter. A thought occured to him in his dream: "I have associated with you for a long time, but now we shall not meet again."

Renunciation

When at mdo, he failed to buy a mdzo (a cross breed between a yak and a domestic cow) from one of his friends, having offered him (all) his gold and turquoises. This caused him to feel a strong disgust towards the World, and he threw away his magic implements and offerings, as well as the vessel filled with blood. His disciples said that the Teacher had gone mad, and begged, him not to do it. Except for his abandoning sinful deeds (i.e. Magic), he failed in gaining any results.

At the age of twenty-six, he read the Ratnakūṭa and a great faith was produced in him. He received the final monastic ordination from the upādhyāya the kalyāṇa mitra mkhar sgo ba, the ācārya grab mkhar ba and the Secret Preceptor gzung ljang mdo ba, and was given the name of brtson 'grus brags.

Instruction from the dpal rgwa lo

For one year he practised meditation without leaving his mat, and sitting erect. Except during the time of changing garments, he did not loosen his belt, and recited the Triskandha sūtra (Ārya Triskandha nāma mahāyana sūtra, Kg. Mdo, No. 284). While he was observing this practice, he visited dpal rgwa lo who had come to sogs. As soon as he saw his face, a peculiar faith was produced in him. He asked him to give him instructions in meditation, and rgwa lo said to him; "You should at first decide to obtain the stage (go 'phang) of Heruka during this very life." (On hearing this) he thought to himself that the Teacher would bestow on him a pure precept of the Mantrayāna.

Later he saw, he was right. The Teacher bestowed on him the initiation into the maṇḍala of samādhi (ting nge dzin gyi dbang), and the maṇḍala drawn with coloured stone dust (made of powdered stones, rdul tshon) or rāja maṇḍala (initiation into the Kālacakra). He also bestowed on him the method of prāṇāyāma (rlung rtsol) and the Sadaṅga (sbyor drug), etc. He meditated on it, and developed headaches, etc. Then the Teacher said to him: "Your headaches were due to your organs being afflicted. You should eat bones and meat (he was a vegetarian). After curing the ailment, there will be no need of taking bones and meat."

Meditation

He then practised meditation in solitary places of his native country, but was frequently disturbed by demons. A germinal disease afflicted him. The Venerable rgwa lo being far away, he sent first a letter to the Venerable yer pa ba, who sent him his reply written on a piece of wood, saying: “If this will not remove it, then come in the next New Moon." Later he went to meet him, and yer pa ba bestowed on him the upāyamārga of Nāropa. He practised meditation on it, and within the same night the "Inner Heat" was produced in him. He then thought that the Doctrines which he had previously practised, had been contaminated by worldly thoughts, and confessed it to his Teacher. He then endured cold and hunger, and spent his time in hermitages.

He met rgwa lo again after three years, and obtained from him the remaining part of the precepts. After that he stayed at 'brong bu and other places. He was diligent, and achieved good results in his meditations.

Meeting sgom pa

At the age of thirty-three, he met the ācārya sgom pa who bestowed on him the Lhan cig skyes sbyor (a well known text of the 'bri khung pa sect). He meditated according to it, and developed the power of his wisdom. He was of opinion that he understood the meaning of many words in the text of the scriptures, but the ācārya sgom pa said to him: "All this wisdom is known as discriminative wisdom (rtag dpyad kyi shes pa). Meditate without discriminating.”

“I myself had mistaken this for a blessing", said zhang.

He then meditated, and for the first time he realized the nature of the Ultimate Essence (Tattvatā). He understood Saṃsāra and Nirvāṇa, bhūmi and mārga (sa lam), karma and the doer (kartṛ) to be without base and root (gzhi rtsa dang bral ba). The profound doctrines which he used to expound formerly to others, also obtained their true meaning at that time. He was overjoyed and beat the drum (te te).

He reported the matter to the ācārya sgom pa, who said to him: "Indeed this line of the bka' brgyud pas possesses a blessing! Such things do really happen! Now, this is a sudden development!" Though he did possess such an understanding, (he noticed) that it decreased at times, and then again increased.

Meeting ‘ol kha ba

He then practised assiduously the meditation on the upāya mārga, and (observed) great improvement. Once he met the bla ma 'ol kha ba, and obtained precepts from him, which improved his compassion, good will (maitrī) and his bodhicitta, and then attained spiritual realization.

Activity, Use of Force and Passing

He erected vihāras and large images. The materials needed (for the construction work) he sometimes obtained from certain persons, some were given by others, again some he secured by using force. Against those who did not obey his orders, he used to despatch repeatedly soldiers, and fought them. In this manner he manifested various deeds of a siddha, which were difficult for others to believe.

zhang himself had said in the precepts given to jo bo lha btsun: "I have given up the World in my Mind. The link between me and the World has been completely severed. I was absorbed in the heavenly nature of non-origination. Many years have passed since that time. Many people may doubt me, judging me after my exterior works, except for some stout hearted disciples. With regard to my worldly life, my actions such as the erection of images, the establishment of monasteries, the maintenance of Law, the preservation of game (lam rgya), protection from brigands, fighting others, seemed to have been worldly actions only, but I can swear that I should have died, if I had a worldly bound within my Mind." He laboured extensively for the welfare of others, and died at the age of seventy-one in the year Water Female Ox (chu mo glang 1193).

Disciples of Zhang

His disciple, named after a locality, was lha ri ba nam mkha' 'od, lha phyug pa nyi ma 'od, kha rag gra pa 'dul ba 'od, 'bri ra ba sa kya 'od, the incomparable sa kya ye shes, brag dkar shes yes and others who possessed yogic insight, and a great faculty to benefit others.

Among them gra jang pa nam mkha' 'od, known as sangs rgyas ras chen, founded the monastery of lha ri kha. Dbon po lha dge acted (there) as abbot. Then dbon. Then again Devakumāra and others. They founded the three monasteries of lha ri gyang mtho and others, They also founded the 'brog yangs stengs and other monasteries. Nyi zla 'od founded the (monastery) of lha phyug. He was known to have received orders from a dharmapāla.

(a) kha rag pa ‘dul ba ‘od

kha rag pa 'dul ba 'od: his native country was gra. He meditated at kha rag. He subdued a nāga and made him take up the vows of an upāsaka. His nephew founded a monastery, and about 10,000 monks gathered there. A blessed image of the Religious Protector, as seen by him, existed at kha rag bon drug.

(b) ‘bri ra ba Śākya 'od

'bri ra ba Śākya 'od founded the monastery in the North (byang). His labours on behalf of living beings were great. He also had numerous disciples who were able to benefit others. Further, brag dkar shes yes' disciples sbra, sgom and others, who possessed yogic insight. The Chapter on zhang rin po che and his disciples.