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                                                                          P.531
         sceing anybody. After that he received a message from the
         Precious Dharmas~;~mili from the Imperial Palace (Peking),
         saying that he should take up residence at bDe-chen. Hc
         therefore settled at bDe-chcn. Hcre he built a spacious
         mansion and spent a summer. Then he felt slightly indis-
         posed, and thought that gNas-nan was a healthiet place. He
         moved there and soon recovered. In the Hare year (yos-lo--
         1339 A.D.), while he was staying in strict seclusion at bDe-
         chen, he pe~ceived th:.t the Precious Dharmasvamin had
   (56b) passed away at the Imperial Palace. At the age of 61, which 
         w~s :i critical year ~or him, he ~ell ill at gNas-nJr;. He saw
         a vision of Tara appcaring in the sky, well-adorned and
         surrounded by fragrance, and he recovered from his indisposi-
         tion. Then again he felt indisposed in the tenth month of
         the Mouse year (byi-ba-lo--1348 A.D.) and saw a vision of
         Sallaja-Vajravarahi amidst a procession, in the intervals of
         which numerous young girls were seen dancing, and he reco-
         vered. Till that time, he h~d numerous visions of the
         heavenly spheres. He also had a clear vision of the Inter-
         medi;lte Stage ;ind was able to bcnefit thc denizens of the
         Intermediate Stage (b~r-do). He also removcd nllmerous
         ~ccidents th3t hindcred as.etics. His actions similar to tl-e above
         are n~lmberless. In the end, at the age of 67, in the last
         ~nonth o~ the spring o~ the E~rth-Ferr,~le-Ox year (sa-mo-
         glan--1349 A.D.) he showcd signs o~ indisposition, and from
         the 14th onwards his l-calth began to deteriorate. He gave
         detailed in,tructions to the upadhyaya and the acarya, saying:
         ~ You should distribuce my property! I intended to proceed
         in .~ '~rainhow body" (')~'-lus) in this very life, but due to
         some accidents I failed in it. Now my remains should not
         bc cremated, but should be adorned with the 5iX kinds of
         ornaments and enshrined in a silvcr caitya o~ a bright colour,
         turnjng my face towards the East." On the 19th day in
         the forenoon he pass d away into the sphere of Peace.
         On the 23rd day~ they performcd the funeral rites and all
         observed a heavy shower o~ Rowers. At that time it was said
                                                                          P.532
         that because o~ a katmic connection of his fotmer incarnation,
         ower shower also ~ell ~t sTag-luh. When they h~d en-
         shrined his remains in the caitya, a rainbow appeared from
         all quatters, ant the sactificial offerings of Tantric fe~st of
         V~jravarahl were seen surrounded by a rainbow. In g~netal,
         he had many disciplcs,but fout were known as thc ~Great
         Sons" (bu-chen~: rTogs-ld~n mGon-rgyal-b~ m-dbyans
         ~hos-rdot-ba, gYag-sdc pan~hen ant mKhas-grub D~r-m~
         rgyal-mtsh~n. Of thcse, gYy-~de pan-chen was born at
         gYag-sdc b~c-ma in the ye~r . E~ Female-Hog (s~-mo-
         phag~--129~ A.D.) as son of f ther A-mi dKon-mchog dpal
   (57a) and mothcr sKya-rgyal ~y1d. This is thc ~log yc~r 
         duting which Bu-ston Rin-po~* h d reached his ninth ycat.
         Whcn he had rcachcd thc age oœ fivc, hc hcard (thc ~cp~si-
         tion) of thc ~an-son sbyo~d tKg. rGyud, No. 483)
         from 'Ban-po ~hos dban. He ~ied grammar ùvith the
         ascetic Rin-smon and ,~stoo D~r~on. Later he he~r~ the
         Vinaya and the Abhidh~, ~ l rcceived the upasalca
         vows and~the intermediate ~qhr~ ordinaaonl' in the ptesence
         of the rnaha-upadhyaya ~1~. On several occ-sions
         he heard (the exposition) of d~ nay~. He was ordained
         as novic~ in the pr~sence of R~n bSod-rin. He also lleard
         from him the Vinaya.~ Hc rec~i~red the final monastic ordi
         nation in t~e pres~nce o~ tbc m~pulhyaya 'Od-'byun and
         ~w~chen ~in-'byun. F~ bL~8ro~ mtshuns-meJ of gSan-
         phu, h~ obtained- the (P~    ni~caya(tNam-nes), thc -
         ~Fi~le T~eat;ses of Maitrcya" ~By~ln~), the dhisatt-
         v~carya4va~ara, the Pr~man~s~ha (Tshad-ma.bsdu~p~,
         Tshad-ma Kunlas-btus-pa, Tg.- Tshad-ma, No. 4203, or the
         Tshad-ma bsdu~pa yid-kyi mun~ Tibetan work) :md the
         Bodhis~ttvavadanakalpalat~     lCyes-rabs, No. 4155).
         From the E)harmasvamin Ran-byun rd~t~e he obta;ned the
         initiation (into the sidhanas) o~ rt;yd~a rgya-mtsho (a form
 12. At the time of the B~r-ma rab-byun the ordli4ed upas;lk- is permitted t~l
     wear monast c robes. Intermediate (bar-rna) means here the intermediate st~ge
     bet~n the upisaka stage and the novice 5t~ge.     (
                                                                          P.533
         of Avllokitesvata), Vajravirahi, the Samvata (bDe-mchog),
         the Yamintak? ('~igs-by~d), the gDan-bzi (Catuhpitha), an
         explanation oE the Sadanga, the ~Six Docttines" o~ Na-ro,
         tllc Lhan-cig skycs sbjor (thc full titlc o~ the text is Lhan-cig
         skyes-sbyorga'u-ma. It belongs to thc M~himudti Cyck.
         Aftet Mid-la ras-pa a special sect appeared in Tibet), tbe
         sKu-gsum n~sptod (a Tibetan text not includ~d ~n thc canoni-
         cal literature), the eXposition oœ the Samvar~muta-tantra
         (bDe-rhchog rtsa-tgyud~,l' tlle bTag~gfiis (Hevajra Tantra,
         Kg. rgyud-'bum, No. 417), the Doha (Doha~osaglti
         by Saraha, Tg. rGyud, No. 2214), the Zab-mo
         nan-don (n~me of- a Tibctan t~xt belonging t~ the
         Cycle of Mahamudra~, and the sKycs-rabs sna-phyis (this
         is the Jatahrnala, Tg. sl~ycs-~abs, No. 4150, and the Hari-
         bhast.ajatakamala-nama, sKyes-rabs, Tg. No. 4-5~, qr tlc
         sKyes-tabs p~hyis-ma by Ran-byun rdo-r~e), the bs~;lcn-sgrub
         (this is the U-rgyan bsnen-grub compscd by U-rgyan-pa),
         Ras~huh sn~n-brgyud (the Oral Ttadition oœ Ras-ch~n-pa),
         the ~ud-lcn phr~n-ba (sec~ns to bc a Ti~t~n ta~t) and
         other tcxts. From 'Ban-po btsun-sik he h~ard thc ~ bzi.pa'i
         skor of g~an lo-tsal}a (the Cycle of ~Four Fac~d" Maha~aia
         acco~ing to gl~an-lo). From the ascctic Grags-scnipa he
         obtained tbe ~Six l)octrines" of Na-to, .the Sadanga, tl~e
         Lhan-skyes,~rn4'i 6yin-r6bs (the ini~iacion oœ Sahaja-(VairQ-
         varah;), th~ Phyag-rtor gtum-po (thc saJbana of Vajrapani-
         candala brou~bt to Tibet bj Ras-cbun-pa) according .to thc
         m~thod of R~hun, the Gcgs-scl (metbod of removing acci-
         dents) ~nt other ta~ts. From Las-stod dbah~gyal he obtaih-
         ed the Sadanga, th~ dBan-mdor (Sckoddesa, Kg. rC;yud-'bum,
         No. 361), the ~i-s!a sgtu~pa (Tg. Stl-Kiilacakropadcœasur-
         yacandta-sadhtna~ tGyud. No, 136~), the sBas-pa mig-'byed
         and other texts. ~:rom d~c vidy~dhara Kum~aia he obt~in-
         ed the rDzogs-chen snin-thig (~ r~in-ma work in four volum-
         es, sl~in-thig y~-bzi). From tk ~ccnc (hermit--kun-spal;sJ
 13. At~bidhiina-utaraantra-nim~, lCg. r~ud, No. 369.
                                                                          P.534
         Chos-gr~s-dpal the exposition o~ tlle comlncllt;lry on tlle
         Kil~ci~kra-Tantr~ (VimJl~pr;lblla) the initiation illtO tl~c
         g~ed-dmar (Kg. rGyud-'bum, Nos. 475 Jn~l 478), thC rDo-
   (57b) r~c snin-'grel (~n-vajra mandala lJ~ karJ~ Jll;~tJi~tt~-p;~lljik~ TL~. 
         rGyud, No. 25~5~, the bDe.mcllo3 stod-'~rel (T~,. rGyud,
         No. 1402) and the Dus-'khor r ,yud-pllyi-ina (Sri-Kal~cJkra-
         tmtrottaratlntr3hrdaya-nJm~, Kg. rGyud-'bum. No. 363).
         From dPan lo-tsa-ba bLo-gros 6rt.~ a he obtainc~l tl~c rDo-r~c
         rtse-mo (Vajrasekhara mlhaDuhyayogat;lntrl, Kg. rGyud-'bum,
         No. 450), the Sa-sde-lnJ (tlle fivc divisions of tll~ YO;,ICJr~a-
         bllumi o~ Asmga), dlc AbhiclllJrmlsallluccJy;l (m~iloll-pa
         kun-l1s-btus), Tl~ub-pa d,ol;s-rgyan (Mut~ Jtl1.ill1ki~r~ T~.
         dbU-ma, No. 3903), d~e Kavyad~ria (s~Jn-l;.i~ n1c-loii, T~.
         sGr~-n~do, No. 4301), tlle Namils.lliglti (mTsl~ -6r~od) ~n;l
         many othcr texts. From L~Yul;-ston-yJ he hc.ird tlie Ye-scs
         g~an-rdzogs-kyi rgyud (il~me of 3 r~ ;llJ Tillltr3) together
         with i~s precepts, the ~San-slliil (Gul-y3~;lrbll;lt;lttv;lvlilliscJy;l,
         fCg. r~in-rGyud, No. 832) to~ether with its initi~ltiOII rite,
         tlie A-ro'i gd~ms-pJ (a rDzogs-chcn metllod~ to~,ctller witl
         the sPuns-skor (a text belonging to ~he rDzogs-cllcn system;,
         dle initiation ritc o~ mKha'-'~sro snil;-thig (one o~ the s~
         tllig y~-bzi), to,cdler With an exposition and its permission
         (luti), the A-ro'i rgyud-churi-gi-lu~ r~il;-tn~ text), tlle pcr-
         mission (to read) thc rite o~ the Kalacakra-Tantt;l translJted by
         Tsa-mi together witll its initi~tion ritc, tl-e permission of
         YammtJkJ (gSin-r~e gsed-kyi lul;), the mDo-dgolis-'dus (a
         r~;lir;-ma text), the Sems-sde ma-bu bc~-brgyJd ~18 sections
         o~ tlle Sems-sde ma-bu texts of tlle ri~ir;-ma school) and
         otilers. From Bu-ston-pa he he.lrd tlle complete initiation
         rite illto the KalJcJkra sys~em, the cxposition o~ tlle commen-
         tary (VimJlaprabhl) on thc (KalJcJkra)-TantrJ, the exposition
         oE tlle initiatioll rite and precepts o~ thc GuhyJs~maj2, thc
         exposition oE the Guhyas~majJ-T3ntra, the sPyod-bsdus (Tg.
         rGyud, No. 1803), tllc Grub-pa s~le-bdun (Tg. rGyud,
         Nos. 22~7--2223), tlle PrJjri~pJrJmita (tl~e Abllis;lmaya-
         lamkara), the PrJmanavillisc~y;l, th~ g~ed dmar rdzoe,s-rim
                                                                          P.535
         (Tg. rC~yud, No. 2036) and other texts. From '(~:hims bL~
         bzan grags-pa he obtained the ~iksasan~uccaya (bsLa~btus)
         and the MadhyamakaY:it2r;l, as well as other texts. From
         ùthe All-knowing Dol-po-ba he heard the exposition of the
         commentary on the Kalacakra-Tantra, the mt:hog-dban (uttara-
         abhiseka, a higher Kalacakra initiation), the exposition of the
         Sadanga, the ~es-don rgya-mtsho (a text composed by Dol-
         po-ba, a famous fundamental text o~ the ~nar;~pa sect, ~o-
         nan-pa'i rtsa-ba'i chos; it is forbidden to bring this kxt within
         che precincts o~ a Yellow Hat monastery. t;~es-don rgya-mtsho
         and bKa'-bsdu-bzi-pa /~he Four Councils/ are the basic texts
         o~ the ~o-lian-p~s) ~nd many other texts. Fron~ dPal-ldan
         bla-ma Dam-pa he hear(~ the initiation rite into the Gur-rig
         bsdus (Kg. FGyud, No. 419), the citcotpada rite according to
         the Madhyamaka scllool (dbU ma-lugs-kyi sems-bskyed), the
         Path and Fruit" Doctrine (Lam-'bras) and many other texts.
         In all he attended on 108 teachers. From some he obtained
         just about one hour o~ religious instruction, from some he
         obtained one or two portions of sadhanas, again from some
         he obtained extensive commentaries on the Sutras and Tantras.
         In his early li~e, when he had but few belongings, he went
         to ask for precepts sKyes-mchog bSam-gtan-d~al. He perfor-
         med on his behalf an auspicious rite to secure wealth, which
         proved success~ul. Said he ~Till last year, my mouth ~lid
         not find food, now food does not find my mouth." He thus
         became very fortunate. The omens having become auspici(!us,
   (58a) he ~ounJed the inonastery of E vam(<evarn). Since hc ~o- 
         ssessed the ~aculty o~ prescience, he was able to labour extcn-
         sively for the wel~are o~ others. His learned disciples obtaiil-
         ed the ~aculty of hidden concentration, among them: the
         hermit mGon-po Ye-ses, the abbot(gd;m-sa-pa) '~am-p;l'i
         dbyans ~:hos-mgon-pa, mKhas-grub l~yan-chub rgyal-mtsh;ln
         the maha-upadhyaya S;ins-rgyas bl~gros-pa and others.
         H~ used to distribute ~ood :~,nd presents even to tl~ose who
         had listened to l-is preaching ~Ot one d:,y or one hour only,
         sucl~ w~s his policy. Ani~ng these, dlere werc inJny
                                                                          P.536
         kJlyana-mitras wl~o werc ~ble ro bcnefit nllmerous sentient
         beings. He passed JW~y at the Jge of 80 in the yeJr Earrb-
         ~ale-Horse (sJ-~ho-rt~ 378 A. D.). Since rhell his prea-
         ching w~s continued without interruption at thc mon:lstery
         of E-vJrn to the present day. The herinit mGoll-po Ye-ses
         ;lfrer ~he d~ath of gY~g-s~le p~n-chen bcc~ or a short time
         the abbot o~ E varn and founded the mon;istery of ~al sna.
         He inrroduced ~ vcry 5trict monastic order and many monks
         gathcred (in the monaster~). He laboure~l extensively for the
         welfare oE others. The maha upadhyaya S~n-blo-b~ actcd as
         bbot o~ the mon~stic congreg~cion. A~erwards he srayed
         in many places in the lower and upper parts (o~ Tibet), and
         preached e~ctensively. Among his disciples wcre the m~ha-
         upadhyaya Rin-po-che rC;yal-bzar;-p~ and others. Later he
         founded che monastery of Yol-rin chen-glin and l:lboured for
         the welfare of living beings. The Dharm~sv~min Byan-rgy~l-
         ba ~pent a long timc at ~:hos-'khor-glir;. Later he took up
         rcsidence ~t t~hu-mig d;,o~ ar. Amon3 his dicciples, who
         laboured for the wel~arc oE others, werc: the acary~ N~m-
         mkha grag~pa and others. 'lam-dbyar;s ~hos-mgon-pa ~ook
         over the rnonastety oE E-varp and laboured ~or ~hc wel~re of
         others. He had numerous disciples and ~mong ~hem '~am-
         dbrar;s Rin-rgyal-ba, rKy~chen-pa Sakyasri ~nd others.
         mKhas-grub Dar-rgyll-ba was born ~5 50n of f~ther bSod
         n3m~mgon ~nd motl~cr bKr~-sis in ehe vicini~ o~ Than-lha.
   (58b) His mother saw in a ~Ircam an Indian naked yogin, wearing a 
         white loin cloth and turban, golden carrings ~nd holding in
         his hand a skull-cup (kapab) hlkd with amrta, who ~ :~s sur-
         rounded by about five hundred women ~dorned wi~h orna-
         mcnt5; che yogin h3ving ~pproached her, blesscd her, pre~ched
         rcligion ~nd e~chibited miraculous pow~rs. After th~t his re-
         tinue disappeared into on~another, and were then absorbed
         into the yogin, who then merged b:twcen (her) eve brow~.
         ~ot s~ven days shc e~cperiellced an e~cccllent tr~nce whith could
         not be disturbed by outsidc cauxs. There also hJpllened
         many e~ceraordinlr~ siJns. Since his childhood, he possessed
                                                                          P.537
         a great falth and coml~lisen~tion, anJ was fond o~ lloly obj~cts
         (sku-~un-thugs-rten), and ~ull of devotioll towards the monas-
         uc congre~ation. Not only did he abstaill from committing
         any sins, but he could not even bear the sight o~ others c~
         minittii-~ them, and constantly dissuaded others. Thus he
         had many virtuous qualities. At the age of 6 or 7, he mas- -
         tered dle alphabet. He then read through the ~Lar~e" (Sat.l-
         sahasrika) and ~Middle" (yum-'brin-pa, ~i-khri~ versions of
         the Prajnaparainita and otller texts, and was able to grasp the
         general meaning o~ words. He attended on the bla-ma
         rMugs-san~pa Rin-chen bla-ma. One day, accompanied by
         many cllildren friends, he went to ~ather ~owers aDd play.
         He fell down, and thc pain from the sore c~used him to be-
         lieve that the Buddlla was the oilly protector, and he accor-
         din~ly took re~uge in the Buddlu. Remembering his tormcr
         l~ves, he felc sad and composed son~s about thcm, which
         caused amazement amon~ sonle people. Others tllought that
         he was inspired by some devils. Soon after, he met the Dhar-
         masvamin Ran-byun rdo-r~e and saw him in the form of
         Arya Avalokitesvara. A s~song faith was produced In him
         and he accompanied him as attendant to bDe-chen-stens.
         At the age of 19, he was ordained as novice and simultancous-
         ly received the final monastic ordination in the presence of
         the Dharmasvamin who acted as upadhy~ya, and the maha-
         upadhyaya g~on-nu by~n-chub-pa who;cted as acarya. He
         thcn followed on m~ny scholJfs, siddhas and venerablc tca-
         ch~rs, including s~e-mdo-ba Kun-d~a' don-grub, the bla-ma
         Tshulrin, the Dharmasvamin Grags-pa sen~c, rGya-bra~
         chos-r~e, the maha-upadhyaya Nam-mkha' rgyal-mtshan, the
   (59a) bla-ma bSod-rin, Byan-chub m~on-po, bSod-nams scn~ 
         and others, and stutied under thenl extensively numcrous
         Sutras, Tanttas and trcatis~s (sastras). ~c espccially hcld in
         high esteem thc hidden precepts. His mind was attracted
         towards mcditation, and he practised meditation in soli~aly
         hermieages withollt being distracted, and all were filled with
         estcem towards him. He did not rest his hcad on a pillow,
                                                                          P.538
         he did not lean on a cushioil (rgyab-rten), al-d observed the
         "water" and "stone" fasting (wllicll consists in swallowing
         small pebbles and small quantities of water). He spent his
         time in the p~actice o~ the breath-control (~)ranayama) and
         this helfxd him greatty in the development of a concentrated
         tr;lnce. During three years he was tormented by llees, and
         during two years he suf~ered from a heart disease (thugs-rlun=
         snir;-rlur;), For one year he suffered fronl the ullvoluntary
         discharge of semen. But throughout the whole time, he con-
         tinued his meditation, and finally became ~ree of these afflic-
         tions. A perfect trance and a yogic insig6t were born in
         him. He was able to conjure derpons by representing bim-
         self as Acal~, Ya~nantaka and Vajravidarari~ (rNam-'~oms).
         Mahakala used to kneel before him an~ promised to assist
         him in his labours. He saw sacred visions of Amitayus,
         Shƒkyamuni and others, and was able to contemplate, as if in
         a mirtor, various localities, ~s well as the caste, behaviour
         and the state o~ mind of oth~r people. He developed with-
         out soraining himself an excellent poyver of trance of the
         sampannakrama degree. When he was putting questions to
         the Dharmasvamin Rar;-byur; rdo-r~e and the Rin-po-clle Zar;-
         ~ar; ~e-rir;~pa, he saw theln as Sataha. When hc was being
         initiated into the Sarnvara Cycle, he saw vision of Heruka
         ~nd Vajtayogin~ (Vajravar~h~). From s~le-mdo ba he heard
         the teaching o~ the ~-Lattes" Lirteage o~ the ;~i-b~ed systen~
         and saw a vision of D:lm-pa S~r;s-rgyas surrounded by 108
         dakinls. When he was receivin~ the cittotpada rite (sem~
   (59b) bskyed) from the ascetic Ye-gzon-p~, he saw him in the form 
         of sMr~-s~n (sMra-b;l'i ser;-ge, ~ form of M~njusn ridin~ a
         lion). Numberless were his visions simil;lr to tl~e above.
         He sl~ent much time ~t tl~e llermitage o~ Th~n-lh;i ~i-d other
         pl;lces. When he bec;nne a disciple of the Dlla~masvamin
         Grags.p3 ser;-ge at the hermit;lge of Phug-mo, he attcnded on
         hin~ ~nd ~ccoinpanied him to bDe-chen-ster;s, the residence
         o~ the siddha ~ u-s~om, to gNas-nan and other n~on;lsteries.
         From 1~ he obtained numberless precepts, such as the
                                                                          P.539
         bsl~en-sgrub (U-rgyan bsnen-sgrub), :he sl~in-tllig and the
         mKlla'-spyod bsnen-sgrub, and other tex~s. He became an
         expcrt in the mcthod of dreams and developed the faculty of
         seeing for thirteen times during one ni~ht the country o~
         Oddiyana. His achievements surpassed words. Whe~ e
         was being given the secret initiati~n, he saw his Tc~cher 2s
         Adhideva (Lhag-pa'i lha). He visited many haunted locali-
         ties and mastered witl the help of his insight numerous
         phenomena (caused by demons). The Dharmasvamin Grags-
         sc;l-pa had many disciples, but he considered this hermit to
         be his chie~ disciple and holder of his Spiritual Lineage, and
         besrowed on him the complete hidden precepts. He also
         ap~ointed him abbot of ~Nas-nan. He instructed l~in~ to
         l.lbour fot the welfare of living beings. He maintained dis-
         ciples by preaching to them the ~Six Doctrines" o~ Na-ro,
         tlle Sadanga (of Kalacakra), and established them in initiation
         and guidance (smin-grol, smin-initiation; grol-guidance).
         He possessed great commiseration and assisted those who were
         poor, sick and the wicked people of this Dark Age. Later,
         when he was about to pass into Nirvana, he said: ~Sincc
         iny childhood, I was full of diligence and gave up my body
         and life for thc Doctrine. I have concenttated m),sclf on
         austerities and propitiations in my early days, and many acci-
         dents happened to me. Without looking for otller mctllods,
         I removed them through religious practice. A cerrain f:lcuky
         towards meditation and pr;lctice was born in me, and I spent
         my lifc as an ascetic. I thought of removing thc wall tllat
         6eparated this life and the next by meditation to which I
         should ~edicate n~y whol~ life, but my Tcacller ordered mc
         to labour for the welfare of living beinDs. I did ilot dare
         disobey his command. I feel no repenteuce for having fo-
         llowcd my Teacher's advice. I was satisfied, I did not think
         that I would live so long, but I l-~d seen auspicious signs on
         the rosary of my Teacher, and all l~ad llappcned according to
   (60a) that ~,ision. I'had spent a long time iu thc World o~ Mcn 
         and did a little work for thc welfare of living beings. Now
                                                                          P.540
         I do not doubt, and have no hesitation to (proceed) into the
         presence of Amitayus to Sukhavatl." Sayin~ so, he passed
         away at dawn on tlle ~3rd day of the 3rd month o~thc Ox
         year (glan-lo--!385 A. D.). On the crema~i~n of his re-
         mains, many images, letters, signs and relics (sarltas) were
         recovered (from tbe ashes). A 19ower shower fell. It is be-
         lieved that in a former incarnation lle had been born as a
         yogin, born irrthe Vaisya caste, on the shore o~ the Southern
         Ocean, and then became a disciplc of Kambala,
         a disciple of the late Indrabuddhi, on the rock called gSer-gyi
         Bya-skyibs-can (the rock is said to be situated near the
         Anavatapta Lake). The Dharmasvamin mKha'-spyod dban-
         po (Karma zwa-~inar-pa), an incarnation of the ascetic
         Grags-pa sen-ge, was born in the year Iron-Male-Tiger
         (lcags-pho-stag--1350 A.D.) as son of father Lha-rgyal and
         mother 'Brog-mo at Kha-na bar-pa in the sandy valley of
         gNam, near a mountain pcak which was the abode of tbe
         Gandharva king Zursphud-lna-pa in the country of the North.
         On his birth, beginning from the seveeth day, the child
         bad a clear vision of dPal Dus-gsum mkhyen-pa and other
         teachers making ptophecies and preaclling religion. At the
         age of 3, he bestowed the permission (lun) to recite tbe
         mantra of meditation on Avalokitesvara to an asscmbly.
         Having cognized tbe nature o~ ot~ers, he appc~ts to have
         urtered many appropriate sayings. At tbe age o~ six, be
         revealed to some of his ~ormer disciples, that he was an
         incarn~tion of the ascetic Grags-pa sen-ge. The story of
         bis former labours was hear-l in detail by mKhas-grub Dar-
         rgyal-ba, and many disciples anJ teachers calne to in~ite
         hiin. As soon asthey had met him, tbey showed signs o~
         faith and reverence, and were filled with joy. On their
         return journey to gNas-nar;, soine of the teachers and
         disciples, ~ell into water at ~hu-mdo of Bye-lun. Frightened,
         be (saw clelrly) tbe Venerable Tara belping them out, and
   (60b) all happily extricated tbemselves. At 'Tshur-phu the child 
         rev aIcl tl~e s~.lrv of his ~armer incarn~tion as Nam-mkba'-'od
                                                                          P.541
         to the monk Dar-m. Ts!lul-khrims. At the age 7, he met
         the Dharr~.asv:~min Rol-pa'i rdo-r~e at mTsho-snan. He
         received the llpasaka vows and the cittotpada rite from
         him. He heard the exposition of the ~Six l~octrines" and
         o~ the Cycle of Mahamudra. At bDe-chen he was ordained
         by the maha-upadhyaya Rin-po-cVhe Don-grub dpal-ba and
         the Dharrl~asvamin Rol-pa'i rdo-~e, who acted as llpadhyaya
         and acarya. He was given the name oE Ye-se~dpal. From
         the Precious maha-upadhyaya he hcard son~e shortcr texts,
         such as the Ka-ri-ka (Vinayakarika, Tg. 'Dul-ba, No. 4123)
         and others. From the Dharmasvamin gYun-ston-pa he
         obtained the ~Li~e giving ceremony" (tshe-sgrub) o~ the
         White Tara. From r~e Ri-khrod-pa he obtained the permi-
         ssion (lun) to re~d the entire tGyud-'bum (the Tantra scction
         o~ the bKa'-'gyur) and the greater part of the mDo-mans,
         as wcll as numerous initiation rites and instrLctions. He
         specially followed most of the pro~ound and vast precepts
         of the bKa'-brgyud-pa sect. One night hc saw in a dream
         the Dharmasvamin Ran-byun rdo-r~e bestowing on him the
         cittotpada ceremony in the mids~ of a multitude of people,
         and givmg him the name of Mi-pham dpal-ldan. When
         he was standing in f;ont of the image of the Lady o~ Ra-
         tshag (an image of Vajravaralli), he saw the image trans~orm-
         ed into a real Sahaja-varahl, a shining red svastika (gylln-drun
         here signifies the s~mbols of 'I'in and Yang,/nandyavarta,
         dga'-kh~ ) appeared between her eye-brows and then touche~
         his body, after whi~h a feeling of bliss was produced in him.
         He heard many irstructions from I~Sod-nams 'od of gYam-
         bzans. He stayed in seclusion and meditated. He was able
         to perceive the activity of all the ascetics of gNas-nan.
         He censured some of them, to s~me he gave instructions,
         and all were filled with amazement. At tl-e age of 18, he
         took up final monastic ordination in the presence of the
         maha-upadhyaya Rin-po-clle Don-grub who acted as upadhya-
         ya, and '~am-dbyans ch~s-kyi rdo-rJe ~VIlo acted as
         acarya, and g~on-n~i-dpal-b;~ actillg as secret preceptor,
                                                                          P.542
         amidst a numerous congreDration. Duslng the same night
         he had a dream that ~our suns had appeared in the sky, and
   (61a) that he, wearing thc three monastic robes, pre:iched to gods 
         and men the Doctrine to their satisfaction. He h~ar~l
         the acarya '~am-rin o~ bDe-ba-can (Rwa-stod dg~?n-pa near
         Lha sa) pteach tlle ~Five Treatises of Maitreya", the Pramar!a-
         viniscaya and the ~linayasutra (Tg. 'Dut-ba No. 4117). He
         heard the maha-upadhyaya Kun-dga' 'od-zer, a disciple of
         the Dharmasvamin Ran-byur; rdo-r~e, preach many initiation
         rites, including that of the Vajramala (rD~r~e phren-ha).
         After that he proceeded towards the North, as far as Re-sod,
         via 'Dam and Sog. While he was staying in the Snows of
         ~e-rgyab and P~rgyar;, he had a vision of the Dharmasvamin
         who crowned him, and delivered to him a prophecy. He
         brought with him numerous presents of~ered to him by the
         monks and laymen o~ those regions, and gave them away
         towards the upkeep of the monastic congregation and of the
         monastic law at gNas-nar;. After the passing of the Master
         (svamin) Ri-khrod-pa, he grew disheartened with the wi~ked
         monks, entrusted the abbotship to the bla-ma bSod-nams-
         'bum, and himself settled in a hermitage situ~ted on the
         mountain back of gNas-nar;. He heard the maha-upadhyaya
         'Od-zer rgya-mtsho preach the s~;lin-thig system together with
         its branches. From the acarya 'Od-zer-dpal he obtained the
         commentaries on the ~OId" Tantras and most o~ the doctrine
         (bKa'-lur;) of tbe ~Upper" and ~Lower" classes of the
         ~lidden Scriptures (gTer-kha, goli or ~Upper' r~presents
         the hidden scriptures revealed by ~an ~i-ma 'od-zer; 'ogor
         ~Lower" represents th~ hidden scriptures revealed by Gu-ru
         t:hos-dbar;). He examined Tanrric texts without interruption
         by day and by night, but chiefly practised meditation.
         Having taken with himself g attendants, in all ten, including
         himscl~, he proceeded from Upper dbU via Myan-po, to
         rGya-mda'. When he arrived there, lle saw a vision o~ the
         Master Dus-gsum mkhyen-p:i who delivered a prophecy to
         him. Then gradually he visited all the districts ot Kon-po.
                                                                          P.543
         tn particular, he spent a considerable time at Byin-legs of
         New Tsa-ri. Following instructions received from the Dhar-
         masvamin Rol-pa'i rdo-r~e, he took over Ba-yo, the monastery
         and village. He obtained from the Dharmasvamin all the
         hidden precepts o~ the ~Six Doctrines" of Na-ro and other
         texts. He heard also many Madhyamaka texts, including
         the dbU-m~ rtog ge-'bar-b~ (Madhyamakahrdayavrttitar-
         kajvala, Tg. de~U-ma, No 3856) ~nd others. He spent
         three years on the rock of dKar-ma of Tsa-rin-chen. He
         contemplated miracles performed by ~heroes' (dpa'-bo or vira,
         a class of male-deiues) and dakinls. When he proceeded
         towards sTag-lha sgam-po and stayed there, he recollected
         that he had been the monk Tshul-khrims-dpal (Silasri), and
         his meditation developed gready. He spent a consider~ble
         time at s:la~-ma-phu of Kon-po and IKog-'phran, as well as
         in other places. He gathered round himsel~ about 3oo monks
         and to each of them he preached religion, ~s much as was
         desired by each o~ them. He spel~t three months in seclusion
         in the summet and winter, and bestowed instructions without
         interruption. When he came to Bya-yul, he had a vision of
         bDe-bar gsegs-pa, who uttered a prophecy. In the Horse
         year (rta-lo--1378 A.D.) his supporters presented him with
         the hermit~ge of sTag-rtse rnam-rgy;ll, and he founded there
         monastery, and ~bout 200 priests g:ltheted there. When
         hewas staying at Tsa-ri gsar-ma (New Tsa-ri), he perccived
         the passing of the Dharmasvamin Rol-pa'i rd~r~e, ~nd compo
         sed a song expressing his sorrow. In the Tiger year (stag-lo
         --1386 A.D.), he founded the monastery of dGa'-m~-mo
         and met the Dh~rmasvamin De-bzin gsegs-p~ ~it sTagrtse.
         He expounded to him many Docttincs (bka'-lun) and s~tisfied
         him When he was residing at the new mon:lstery of Lhun-
         grub stens and '~ tshon-glin, he heard the d~kinis singing a
         secret (vajra) hymn. He ~ilso had numberless visions, such
         ~s the vision of the Mount M~nibhaga on the peak o~ rGyal,
         etc. When the Dl~;~rm~sv~min De-bzin gsegs-p~i left for dbUs,
         hc followed after him, and th~y, ~s Te~cher ;ind disciple,
                                                                          P.544
         gradually journeyed from Myan-po ~o 'Tshur-phu o~ sTod-
         luns. At Sen-ge sgo mdun he preached the ~Six Doctrines,"
         and bestowed initiations on the Mongol ot~icial Rigs-ral and
         others. After ~ha~ he again proceeded tow~irds Kon-po and
         spent most of his time in hermitages. He arranged a thre~
         year truce in the feud of the Ral-gsum valley in Kon-po.
         He stayed at Ma-ra-stens. While he was preaching the
         Doctrine, people who were staying at a distance o~ two
         krosas could hear his words distinctly. He also subdued
         many wrathful asuras, and made them take up the upasaka
         vows and established ignorant disciples on th~ path o~
         Vinaya. He composed guide-books elucidating hiddcn pre-
   (62a) cepts which were obscure, a ~ams-mgur (a book o~ songs 
         on religion) and many short treatises. Among his disciples
         were: the Dharmasvamin De-bzin gsegs-pa, the bKa'-bzi-
         pa Rig-pa'i ral-gri, whose name was Rin-chen bzan-po, rDza-
         dgon Kun-spans ~:hos-kyi ye-ses, 'Cer-na~ rTogs-ldan ~hos-
         dpal ye-ses, Zur~gon bKa'-bzi-pa Rin-chen-dpal, Ri-mi 'babs-
         pa bSod-nams rin-chen, Lha-gzigs Rin-chen rgyal-mtshan,
         'Khrul-zig bSod-nams-'bum, t~:hu-tshan-kha-pa Sec ra~dpal
         and others. Whcn he was nearing ~the end of his labours,
         he met the Dharmasvamin De-bzin gseg~pa who was return-
         ing from the Imperial Palace (Peking. In Amdo, P~king
         is designated by the word Pho-bran or palace). He bestow-
         ed on the Dharmasvamin many religious instructions at rTse-
         lha-sgan and othcr places. Hc also received large o~erings
         from the Dhatmasvamin. Again while he was tesiding at
         Tsa-ri, he composed a song which began with the words
         hi-med rtag-pa...(etetnal immortal)." Wh~n he arrived
         in dGa'-ldan-m~mo, he sealed the books with his own seal
         and told his attendants: ~l shall be soon colning to this
         place!-' Being earnestly requested by some Khams-pa pri~sts
         and disciples, h~ proceeded to ~hu-ni-ma and on llis way h~
         used to repeat frequently: ~ this time auspicious signs did not
         ;lppear", but he was forced by them. As soon as they
         had pitched the camp ther~, he completed his preaching,
                                                                          P.545
         and then showed signs of being somewhat indisposed. He
         passed away at the age of 56 on the 2gth day of the seventh
         month o~ the year Wood-Female-Hen (sin-mo-bya--1405
         A.D.). At the time of his death a heavy shower of f~owers
         fell and the whole of the sky was filled by a Ilet of rain-
         bows. His remains were placed in a palanquin, and a golden
         caiya was built at dGa'-ldan-ma-mo (Kor;-po). The remains
         were enshrined inside the caitya. All this work was done
         by the bla-ma ~::hos-bzan and the monk Gtags-pa rgyal-
         mtshan.
            rDza-dgon Kun-spans-pa resided at rDza-dgon and labour-
         ed there. This monastery had been formerly a branch of
   (62b) Phag-mo gru-pa, but since the time of this Precious One, 
         it had been holding in high esteem the Teaching and
         meditative practice of dPal mKha'-spyod dban-po. The native
         place of 'Ger-nag rtogs-ldan was sGan-chun in sPom-po
         (Khams). He was a disciple of dPal mKha'-spyod-pa and
         was assisted by precepts. He spent his time exclusively
         in hermitages. About 500 or 600 n~onks gathered. He
         had many disciples who maintained the benefit of others.
         Among them the Dharmasvamin Dri-med-pa was the spiri-
         tual preceptor of the king of l~an-nag ant Bar-'ar was looking
         after the interest of others. Sri-dkar San-si was a :~ative
         of sGan in sPom-po. His root-teacher (mula-guru, rtsa ba'i
         bla-ma) was mKha'-spyod-pa. He founded the Sa-ser monas-
         tery ill sPom-po sgan and Jaboured there. He gathered
         round him about 3oo monks; they were disciples of 'Ger-
         nag. bKa'-bzi-pa Rin-chen-dpal foun~ed the monastery of
         Zur in Upper lDan-sga, and gathered about 400 monks
         in both the monastery and hermitage. Lha-gzigs-pa
         (born in ~372 A.D.): in the beginning he was a domestic
         ~ttendant (gzims-gyog) of 'Bti-khun-pa. Later he became a
         disciple of mKha'-spyod-pa. He was helped by precepts
         and possessed the power of an excellent trance. He took
         down notes on the system (of his Teacher), and great was the
         benefit. He visited all the Upper and Lower districts (of the
                                                                          P.546
         country) and greatly fostered the benefit of others. ~is dis-
         ciple was the maha-lip;~dhyaya ~akya gtags-pa. In the b~gin-
         ning, though he attended on mKha'-spyod-~a himself, he
         heard the complete precepts from Lha-gzigs, whom he also
         followed. He attended also on many teachers, and for a long
         time protected the welfare of living beings. He died at the
         age of 82 in th~ year Wood-Male-Dog (sin-pho-khyi--1454
         A. D.). 'Khrul-zig bSod-nams-'bum was born at gYu-ma
         in the neighbourhood of gNas-nah. He heard many exposi-
         tions of the Doc~ine from mKha'-spyod-pa and others, and
         resided at the monastery of gNa~nan. He took notes on the
   (63a) teaching of the Dharmasvamin mKha'-spyod-pa, and con;- 
         posed an extensive exposition of the Seva-sadhana (bsnen-
         sgrub /U-rgyan bsnen-sgrubl) and other treatises. ~is disci-
         ples were the acarya bLa-ma rgyal-mtshan-pa and others.
         The bla-ma ~:hos-bzan-pa: his native place was Nags-sod.
         Ha~ing become a disciple of mKha'-spyod-pa, he obtained
         (from him) all the hidden ptecepts. He was abbot of sTag-
         rtse and Ba-yo. His labouts were great. Tl~e bla-ma Rin-
         bzans dkar~ his native place wasNags-sod. He founded
         the monastery of GriWgon and there gathered about a hun-
         dred scholars (tshogs~a). He labouted on behalf of mKha'-
         spyod-pa. Later, tbese two acted as preceptors of sPrul-sku
         ~:ho~dpal Ye-ses. Ttle Dharmasvamin Ki-nli 'bab~pa was
         born in the year Watet-Male-Tiger (chu-pho-stag--1362
         A. D.) which was the }3th year of mKha'-spyod-pa. He be
         came a follower oft he dGe-ldan-pa school and laboured as
         an ordained monk (lit. ~he performed virtuous actions of an
         ordained person"). Having become a disciple of mKha'-
         spyod-pa, he spent all his time in meditation on the
         Mahamudra. He passed away at the age of 92 in the year
         Water-Female-Hen (chu-mo bya--I453 A. D.) at Dags-po
         la-bar. The Dharm~svan~in ~:ho~dpal ye-ses, an inca~nation
         of mKha'-spycd-pa: according to a propbecy by mKha'-
         spyod-pa which said: "Laeer ~1) shall wander about as a Tan-
         tric yogin", he promised to reincarnate again at death time,
                                                                          P.547
         and accordingly he was born in the year Fire-Male-Dog (me-
         pho-khyi--~406 A.D.) as son o~ bSam-gtub ?nd mother Bat-
         bza' at Kba-brag-mdo, ~ district of Myan-po. He was a
         child beautiful to look at and possessed o~ exttaordinary
         marks. On the palm of his foot was found the letter rGyal
         (Victory) in the Mongol new script (Hor-yig-gsar, the script
         introduced in 1269). When he was five months Dld, ~everal
         Sum mkhat-bas (came) and asked to be blessed, and he bes-
         towed blessing on each of them by turns. When his father
         brought him to 'l~ras, (the child) was seen by s~me fortner
         monks of 'Bras, and faith (in him) was born jD all of them.
         A~ter the lapse o~ one year, the monk dbOn grags-pa, the
         bla-ma ~ :hos-bzai~-pa and others brought him (lit. invited) by
   (63b) a skin-boat along the Myan-chu. He stayed at sTag-ttse. 
         Once he went to a rocky cave in Upper 'O-phug which the
         others could only reach with difficulty, ar~d when they reque~
         ted him to come back, he came back without people noticing
         his coming. He was able to move about unhindeted by walls
         and enclosutes. He also delivered many prophecies. Aftet
         that he ptoceed d to m~ar-stens and dGa'-ma-mo, and told his
         former disciples detailed stories. He gave precepts to a
         supporter. He also discovered the hidden ~Last Will" o~
         mKha'-spyod-pa. From the bla-ma ~:ho~bzan he heard the
         initiation rites and propitiations ~sadhanas) of Vajravarahi,
         rGyal-ba rgya-mtsho (a form of Avalokit~svara) and of Ber-
         n~g-can, as well as ~the Collections of Works' (gSut;-'b~lm)
         o~ Kar-ma-pa, Rol-pa'i rdo-t~e and mKha'-spyod-pa~ the ~Six
         Doctrines", the Mahamudra, the rLun-sems ~;nis-med (a text
         on the development of '~Inner Heat"), the Cycle of the ~Great
         Achievement" (rDzogs-chen), the exposition of the Pancak-
         rama (Rim-lna), the Tantric section (rGyud-'bum) of the
         bKa''gyur and otber texts. He perceived his teacher as
         ~ manifestation of rGod-tshan-pa and composed a ~totra
         (in his honour). From the monk dbOn gt~gs-pa he
         heard the seventeen Tantras (i.e. all the r~in-ma Tantras)
         togethet with the sl;lin-thig, as well as numetous instructions
                                                                          P.548
         (gsun-chos). On being invited to sPo-bo (S.E. Tibet), be
         proceeded to Ye-gon and other places. At the age oE 8, he
         met the Dharmasvamin De-bzin gsegs pa at Ban-mdo on the
         border of Kon-po and dbUs, took the upasaka vows
         and was praised greatly. He was ordained at sTag-rtse,
         the Dharmasvamin acting as upadhyaya and bLo-gros rgyal-
         mtshan dpal-bzan-po as acary,a. At the feet o~ the Dharma-
         svamin he heard numerous expositions, initiation rites,
         permissions (to read a sacred text--lun) and others. From
         the Ta'i Mir; (Ming) Emperor he received an image o~ Vajra-
         dhara, a vajra and bell, a gan-dkar (a kind o~ vestment,~
         and other presents. At the age of 13, he proceeded to s~e-
         bo. He incre~sed (the number) o~ monasteries in Kon-po,
         and stayed at Ba yo and other places. He propitiated Amita-
         yus at bKra-sis-l~ons of Tsa-ri. and saw a clear vision o~
   (64a) Amitayus. In the Hare year (Yos-lo--I423 A,D.) he pro- 
         ceeded from Dags-po to 'Ol-kha bKra-sis-than (Lho-kha) in
         company of the Dharmasvamin mThon-ba Don-ldan. H~
         Inet the mTshal-min Rin-po-che bSod-nams-bzan-po who was
         on his way tO Do-li (or--~who was travelling by palan-
         quin"). There he received the final monastic ordination.
         sNe'u-gton-pa anJ Thel-pa (these were two officials, the first
         was an in~9uential personality of the period) entertained him.
         Then he returned. At the new monastery of rGya-mtsho
         sgan, he heard from the bKa'-bzi-pa Rig-pa'i Ral-gri the Ran-
         byun-ba'i bka'-'bum (the Collection of Works of Ran-byun
         rdo-r~e), the ~Five Treatises of Maitreya," the rTsa-se (Mula-
         Madhyamaka-karika, Tg. dbU-ma, No. 3827~, the tTsod-
         bzlog (Vigraha-vyavartanl by Nagarjuna, Tg. dbU-ma, No.
         38~8), the Yuktisastika ~by Nagarjuna, Tg. dbU-ma, No.
         3825) and the Sunyata-saptati (by Nagarjuna, Tg. dbU-ma,
         No. 38~7). To whatever place he went, he used to expound
         hidden precepts and sign hymns, etc. He attended on ~e
         Dharmasvamin mThon-ba Don-ldan, and in the year of the
         Ox (glan-lo--1433 A.D.) he left Myan-po and journeyed
         towards Brag-gsum, '~am-ne, dMar-tsha-thun and r~od A-rig
                                                                          P.549
         than. ~rom here he proceeded towards sGom-sde, and then
         as ~ar as Sog. After that he was invited to Nags-sod by
         dKar-po Rin-bzans, a disciple of mKha'-spyod-pa, and
         preached extensively the Doctrine at Grib-gdon and sBun-mda'.
         From the bla-ma Rin-bzans-pa he heard many expositions o~
         ~ hermit doctrines" (ri-chos<ri-khrod-pa'i chos; Yan-dgon-
         pa'i ri-chos or the Ra-ga-a-sya ri-chos). Then he reach~d
         'Tshur-phu by the northern routc, made large prcsents to ~he
         monastery and offered tea (to the congregation~. He also
         preached at gNas-nan. Fro~ the bla-ma Gari5-pa dBan-
         phyug rgyal-mtshan he heard the Ni-gu'i cho~skor (the Six
         Doctrines of Na-ro's sister Ni-gu), the 'Tshal-pa'i chos-skor
         (the system of bLa ma ~an), the Dohakosa and other systems.
         After that he journeyed to Lha-sa and there made large
         o~erings and oflered prayers. Starting his journey from dbU-
         ru, he proceeded via ~yan-po to Kon-po. At dGa'-ma-mo
         he heard from 'Tsllur-ston ~:hos kyi rin-chen the exposition
         of many religious texts, such as the initiation of the mKha'-
         '~ro rgya-mtsho (~rl-Dakarn. avamahayoginltanttaraja, Kg.
         tGyud-'bum, No. 372), the Zab-mo nan-don, the brTag-gnis
         (Hevajra-Tantra~, the Kun-spyod tYoginlsancatya, Kg. rGyud
         'bum, No. 375); etc. Then in order to perform a ceremony
         for the wel~are of his parents and others, he invited to sTag-
         rtse the Dharmas~ramin mThon-ba Don-ldan and made large
         ol~erings to him. He also pleased the congregation with
   (64b) presents, etc. At that time riding on a big mdzo, he twice 
         visited the residence of bLa-ma Ye-ses dban-po-ma, as
         far as the small opening (bug-sgo, a small window,
         like an opening, in the wall of a cell in whicl-
         an ascetic is immured and through which food and water :ire
         given him by his disciples) of her cell (where she was stay-
         inD immured). At the feet o~ the Dharmasvamin he heard
         the gSun-sgros-skor (talks on reiigion by the previous
         Dharmasvamins3 and the ~iksasamuccaya. He also preached
         extensively to the Dharmasvamin. From the maha-upadhyaya
         Sakya grags-p;, he heard numerous doctrines including the
                                                                          P.550
         ~hermit-doctrines" (ri-chos-skor), the 'Bru~-skor ('Brug-p~
         bKa' brgyud-kyi skor), the ~i-byed so-lugs (a branch of the
         ~i-byed doctrine) and other systems. When ke was making
         preparations for the building of the temple at dGa'-ma-mo, he
         himself (with the help of his supernatural powers) discovered
         stones, while they (the workers) could not find suitable stories.
         After that he was invited to all the upper and lower districts
         of sPn-bo, and went there. He performed the ceremony of
         expelling demons, who had followed after the image-makers.
         (During the rite) their cries could be heard distinctly. At
         that time he met s~ag-lun chos-r~e Byan-chub rgya-mtsho.
         They heard each other's expositions of the Doctrine. At
         dGa'-ma-mo he preached the Tantric section (rGyud-'bum)
         of the bKa'-'g~ur. He presented numerous requisitcs (dnos-
         po) to Mar-ster;s, and settled disputes ~rithin a distance of
         twelve days' journey. He used magic against those villagers
         who failed to obey his command, so that the gTsan-po ch~ng-
         ed its course, and flowed past their village. When he was
         preparing gtor-ma offerings, he saw a vision of the religious
         protector artd many miracles took place, such as the staff of
         his black banner standing erect, without anyone holding it.
         When he was staying in strict seclusion at the locality of
         Sum-mkhar, he received the news that the Dharmasvamin
         mThor;-ba Don-ldan was unwell. At once he left Kon-po
         for Myar;-po, Lho-ror; and Ri-bo-che. When he reached the
         banks of the t;lom-chu, officials of the Dharm;lsvamin's camp
         came Out to receive him, and escorted him to Kar-ma, where
         he met the hierarch. He held a religious service and controll-
         ed the evil. After that he journeyed towards Yor-mda' and
         Lha-stens. There he received repeated requests from many
         people to become the ~ipadhyaya for ordinatioll, but decided
         not to go there. Then on being pressed to do so, he went
         on. Feeling indisposed, he se~led at Yor-mda'. He receiv-
         ed an invit~tion from the Dharm~svamin mThon-ba Don-ldan,
         and having left sGon-sde, hc first wcnt via the Khyun-po
         route to Kon-pho. The camp followcd after hiril llso. ~lhilc
                                                                          P.551
   (65a) residing a~ dGa'-ma-mo, when he had reached the age of 47, 
         in t:he autumn month of the year Water Male-Ape (chu-pl o-
         spre'u--1452 A.D.) a contiriuous Qower shower fell Erom a
         clear sky. He said: ~'The Dharmasvamin De-bzin gsegs-pa,
         the Venerable Tata and oLhers have come! Prepare of~erings!"
         and then p;issed out. Many wonderful signs, such as a
         white rainbow which ~pread like a silk scarf, etc., were
         observed. His remains were enshtilled in a stupa in the style
         of Mahabodhi (one of the eight great caityas, erected on the
         spot where the Buddha had attained Supreme Enlightenment).
         His incarnation the Precious Dharmasvamin :~:wa-dmar ~od-
         pall 'dzin-pa, ~Holder of the Red Hat" (~hos-grags ye-ses),
         the Fourth, WdS born in the year Water Female-Hen (chu-mo-
         bya--1453 A.D.) at Tre-sod-mthil. Immediately on his
         birth, he began to labour for the welfare of othets. He heard
         the Doctrine from the Dharmasvamin Kar-ma-pa, the bla-ma
         Ban dkar-ba, '~am-dpal bzan-po, Gu-srl dPal-'byor Von-
         grub-pa, and proceeded to Kon-po, where he was invited by
         the acarya bLa-ma rGyal-mtshan-pa. There he heard numer-
         ous initiation rites, such as the Vajtamala (rDo-r~e phren-ba)
         and others, numerous expositions (of sacred texts), permissions
         (lun) to read many bKa'-'bum, etc., as well as visited the
         upper and lower districts (of Kon-po). Then having left
         Lower Khams, he proceeded as far as Zi-lin-mkhar (Hsi-ning,
         in Ch~ing-hai Province), and caused all living beings to expect
         the end of phenomenal existence (sarnsara). After that he
         yroceeded towards Mongolia (Hor-yul). The people of Mon-
         golia became his disciples, and he -cut the stream of sinful
         deeds of the A-ram (name of a Mongol-tribe). He established
         all men in devotion to the monastic congregation and prea-
         ched the Holy Doctrine. He received large o~erillgs and
         cst~blishe~l others on the Path of Enlightenment. After that,
         l~e journeyed via the regions of Khams, and from Kon-po
         l)roceeded tow~rds tile ~Sun-lil~e" kingdom of dbUs,
         and there laboured extensively fo~ the welfare of others.
         He keeps his feet firinly placed on tbe throne (i.e. he is
                                                                          P.552
         now living~. The Chaptet on the second Lineage of
         Incarnated bla-mas.
            ShrΠPhag-mo gru-pa, a disciple of the Master Dags-po,
         who had become his disciple at the end of his life,
         whose insight was similar to the sky, who was appointed by
         Dags-po as the head o~ the monastic community of tllat place,
   (65b) with the words: ~You kalyana-mitra, great Khallls-pa, take 
         your seat at the head of the congregation ! ", who thus W;IS
         appointed indirectly as the Master of the bKa'-brgyud-pas,
         whose name was dPal Phag-mo gtu-pa, whose fame encoin-
         passed the three wotlds, whose greatness was known to l~ave
         possessed three aspects--I shall relate here the manner ill
         which he llad become a ~uddha to those possessed of excellent
         understanding, a siddlla-purusa to thQse possessed of medium
         understanding, a;ld a fortunate human being (prthag~ ila),
         who through gradual spiritual practice had reached the stage
         o~ a Great Being (Mahasattvaj, established on the path of
         Bodhisattvas, to tllose possessed of inferior understanding.
         Now to those possessed oE excellent understanding, he openly
         proclaimed that he was the Buddha of the Past and Future,
         as well as the ~akyendra of the Present Age. When the
         Master (r~e) 'Bri-khun-pa, himsel~ a manifestation of the
         acarya Nagarjuna, presented himself before him as an upasaka,
         he (Phag-mo gru-pa) said to him: '~You, upasaka, have
         great hopes ~or yourself, but I have many difficult works
         to last mally Cosmic periods, for you (to perform) ! "
         saying so, he proclaimed himself in an indirect way to be a
         Buddha. The story (tshul) of the Lineage of siddhas (his
         former reincarnations): In the Sahajasiddhi and the ~Sahaja-
         siddhipaddhati (Lhan-cig skye~grub rtsa'grel, Tg. rGyud,
         Nos. 2260, 2261) it is said: ~'ln Oddlyana, a rsi named
         'Gr~ba dbugs-'byin. His follower Vlravajra (dPa'-bo rdo-r~e).
         Then in succession: Samayavajra (Dam-tshig rdo-r~e), Pad-
         mavajra (Pad-ma'i rdo-r~e), Sahajavajra (Lhan-cig skyes-pa'i
         rd~r~e), Anandavajra, the Weaver (Tha-ga-pa dGa'-ba'i rdo-r~e),
         Vajra, the brahmanl ~Bram-ze-mo rdo-r~e), Siddhavajra, the
                                                                          P.553
         Barbet ('Breg-mkhan Grub-pa'i rdo-r~e), Sarvajagannatha (dPal-
         ldan Kun-'gro mgon-po) and the yogin Cittavajra (Thugs-
         kyi rdo-r~e). The predecessors established in meditation theit
         successors. The last of the above, Cittavajra (Thugs-kyi tdo-
         r~e) established in the degree of realization (grub-pa'i sa) the
         Lady Laksmlnkara, who established her own brother the king
         Indrabuddhi (Indrabhuti) in the degree of spiritua~ realization.
         In order to convert dakinis, the king left behind a garment
         made of a blanket (la-ba) and made his own body invisible.
   (66a) The dakinis divided the blanket into pieces and consumed 
         them. After that, the king transformed the dakinls into
         sheep. The king (of the country, whose wives the dakillls
         were) on learning this, requested the acarya Indrabuddhi (to set
         them free). The acarya made the dakims wear as a punish
         ment (an attire, which consisted of a ring in the nose and a
         blanket to cover the body, and which reminded one of a
         sheep). The acarya again transformed the dakinls into wo-
         men (G. Tucci: ~Travels o~ Tibetan pilgrims," Calcutta,
         1940, p. 5~ ff.). This Indrabuddhi, known as La ba-pa, was
         to become dPal Phag-mo gru-pa himself, as was admitted by
         himself. At last, the third: the story of his gradual emanci-
         pation as a fortunate prchag-jana (ordinary man): he was born
         in the year Iron-Male-Tiger (Icags-pho-stag--I I I 0 A. D.) in
         the country of sTag-nos-mkhar in 'Bri-lun-rne-sod of
         Southern Lowe~ Khams (mDo-khams), as son of father dBas
         We-na A-dar and mother Ro-'bye gza' btsun-nei he belonged
         to the dBas We-na 'Phan-thog clan. His mother saw in a
         dream that a golden vajra with nine points was born to her.
         She placed it on the lap of her coat, and it emitted light
         which shone towards the ten quatters and illuminated all
         directions. Phag-mo gru-pa used to say: ~(The Buddha)
         had said that the child when being born, feels his body as if
         passing through a vice ('~ur-mig). However I did not get
         that sensation, except that of falling down into a bottomless
         empty pail. I remember that at that time my father brought
         in the c~tcasS of a ho~." When he reached the age of two,
                                                                          P.554
         he developed a natural state of trance. While one of his boy
         friends was dis~urbing him, he felt commiseration towards
         him, and thought: "If only he was I" (he would feel the
         joy of trance). At the age of 3, his mother used to lIold
         him up to make him pass water, and the child thought:
         ~(They) do not keep away from shame!". This caused him
         to forget his former existences. He said: ~About that time,
         I killed a snake ant later felt in the upper half of my body an
         inf~ammation which seemed to have been caused by this act."
         At the age of 7, he once more developed a n~tural state o~
         trance, and remembered to have been born as a monkey in tlle
         period during which the Buddha Kasyapa preached his
         Doctrine, but when his parents gave him a spotted meat to
         eat (rme-sa), he forgot it. His parents having died when he
         was young, he left his younger brother in the house, and with
         the help of his uncle, took up ordination at the age of 9, at
         the temple of Bya-khyi lha-khan, in the presence of the
         upadhyaya Lhin-ne-yan Thub-bu Tsllul-khrims and the
         acarya Lhin-ne 'Od-zer rgyal-mtshan, and was given
   (66b) the name of rDo-r~e rgyal-po. He knew writing 
         without having studied it previously. When his upadhyaya
         was preparing a silver copy of the ~atasahasrika-Prajriapara-
         mita, he copicd one volume. He also knew the work of an
         artist without having learnt it previously. During his
         initiation by the bla ma rGya-chen-po, he took the vow not
         to drink wine at the time of religi~-us assemblies, alld thus
         pleased his Teacher greatly. He heard numerous sacred
         texts, SUCII as the Bodllisattvacaryavatara and others. He
         also heard many doctrines from a chief named U-rin rgyan-
         'bar about the Three Worlds (Khams-gsum) and the nine
         stages or bhumis, etc. He used to ~ay: '~This man (U-rin
         rgyan-'bar) seemed to otl ers to be an ordinary chief, but
         (in realiy) he was a Bodhisattva of the Tenth St~ge (bhumi)."
         In general, he had about 16 teachers in Khams. He prea-
         ched on several occ~sions tlle Bodhisatnacaryavatarl. Tlle
         upadhyaya and his discipl~s were fond of him, and agreed
                                                                          P.555
         to send him to dbUs, but he did not possess any wealth,
         except fot a small turquoise. So he ptoceeded in the company
         o~ the great dBas, wl o was a wealthy man and helped him
         out, saying ~We sh~ll share this property in common."
         When they came to Mer n~g-kha of Sog, he had a vision
         that the region of dbUs-gTsan was covered by a black veil,
         and tllat a small image of the Lord Acala had rent the veil
         with a sword, and that a pall of grey colour was spreading in all
         directions. At the age of 19, he came to dbUs. He unsaddled
         his horse (rta-sga phog-pa) at sTod-lun rGya-dmar. From
         the assistan~ preacher the kalyana-mitra gYor-nan he obtained
         (an exposition) of the Madhyamaka system and the Nyaya.
         At that time also he obtained from the kalyana-mitras of
         the bKa'-gdams-pas--Yan-gan-pa, Don-stens-pa, Bya-yul-pa
         and others, a Mental Creative Effort in the sMon-'~ug (in
         respect of a Solemn wish and practice) and also heard (an
         exposition) of the bsTan-pa'i rim-pa. He said that while
         he was studying under rGya-dmar-pa, he offended the kalya-
         na-mitra Phya-pa, and for eight years was unable to expiate
         it. At the age o~ 25, he received the final monastic ordi-
         nation at Zul-phu, Bya-dul acting as upadhyaya, rGya-dmar
   (67a) acting as acarya and Ar as Secret Preceptor. From the 
         upadhyaya ke heard the Vinayasutra ('Dul-ba-mdo).
         From Myan-bran he heard extensively the ~Domain of
         Practice" (sPyod-phyogs). While he was studying at a
         philosophical school, he used to practise continuously the
         yoga of the four periods (thun-b~i--four daily meditations:
         in~ the morning, at noon, at dusk and at night). Because
         o~ his great knowledge, he was known as ~hos-tsha-ba
         (~'Burning reli~ion"). ~fter having collected dues ('dun-
         ma. In older ~exts the word is used in the sense o~ khral,
         custom, dues) from rMen-dor-ba, he heard many Tantras in-
         cluding the Samvara-Tantta and other Tantras from dMar,
         ~:hos kyi rgyal-mtshan, a direct disciple o~ Pu-hrans lo-chun.
         He also met dPal chen rGwa-lo, and heard from him many
         precepts and doctrines. Wken he was en;,a~ed in the study
                                                                          P.556
         of the remaining part of the Doctrine with the bla-ma A-sen,
         he lent some tea to the Teacher, but the latter did not share it
         with hini, so his faith (in the Teacher) slightly diminished.
         After that, he saw in a dream t~iat his Teacher had turned his
         back on him (and he noticed) that he was wearing ragged
         clothes. A~ter that he took up a hundred initiations into the
         methods o~ concentrated trance, and then recovered his former
         faith (in his Teacher), He heatd from him numerous doc-
         trines of rGwa-lo, including t6e Sadar;ga (sByor-drug) and
         others. After that he proceeded towards gTsali and obtain-
         ed from Brag-dkar-po-ba the precepts of A-ro (they belong to
         the rDzogs-cllen system). E~ thought that these precepts
         represented merely 3 Mind concentration (zi-gnas, samatha),
         and did not feel satisfied. He heard the exposition of the
         Guhyasamaja according to the Nagarjuna method, and the
         AbJiidharma from '~an Bras-stag-pa, a disciple of 'Gos(lo-tsa-ba),
         l~a~ri lo-tsa-ba and his nephew r~og Mu-ne. After that, he
         visited l~ur-sgom nag-po at Bur, and asked to be given the pre-
         cepts of Lo-ro-pa (Ras-chur;-pa). Bur-sgom bestowed on him
         the complete precepts. He meditated for eight months in
         the presence of Bur, and his physical body was filled with
         well-bcing, and when a thorn had wounded his foot, he even
         felt a pleasant sensation. Then he proceeded to Sa-skya.
         Fron~ the great Sa-skya-pa he obtained numerous hidden pre-
         cepts o~ the ~Path ~nd Fruit" (Lam-'bras) Doctrine and other
         systems. As the latter was fond of debating on religious sub-
         jects, he put many questions to him, and he was able to glve
         correct answers. The bla-ma was pleased and exclaimed:
         ~0 wise Khams-pa!" After that he heard many precepts of
         the Tantric class, such as the '~Thim-pa rnam-gsum" (a Tan-
         tric rite whicl is said to correspond to the process of death: the
         merglng /thim-pa/ of the vision /snar;-ba/ into the stage of
         Red vision /'chad-pa/, o~ the 'chad-pa into the next stage cha-
         racterized by a vision of darkness jner-thob/, of the rler-thob
         into the stage of 'od-gsal or prabhasvara, characterized by an
         absence of all visions) and others from the blz-ma 'Byim lo-tsa-
                                                                          P.557
         ba Kumarabuddhi. From Byan-sems Zla-ba rgyal-mtshan he
         obtained the initiation into the Cycle of Avalokitesvara and the
         practice of a Mental Creative Ef~ort (cittotpada) in respect of
         his solemn wish (smon) and practice ('~ug). The bla-ma said
         to him: ~You should remain in seclusion during the period
         of a waning moon, and should preach the Doctrine when the
         moon is on the increase, and bestow initiations and blessings,
   (67b) thus there will be great benefit to others." He he;lrd the 
         thrce parts of the Kha-rag (system o~ Kha-rag skor-gs~lm)
         from Myan-sgom rgod-po, a disciple of Lho-pa who was in
         his turn a disciple of Kha-rag sGom-chun. He heard the
         Eight Doctrines of Mall-mkhar-ba from the Teacher himself.
         He proceeded towards sTod-luns accompanied by sTon-'~am
         with the view tO ask Sans-rgyas gnal chun-ba for instruction.
         He Inade his request through a nun, but the teacher did not
         grant him an interview. He repeated his request, sayilIg:
         ~Well then, I shall prepare a gtor-ma!" Tllen lle nlet him
         and asked to be given instruction in the Doctrine. The bla-
         ma said: ~T~night I shall examine the dream signs." He
         went up-stairs to rest, and he (Phag-mo gru-pa) saw him
         drinking wine heavily and hiding his ~ace in a mantle nlade
         of a dog fur, and snoring loudly. He (Phag-mo gru-pa)
         thought: ~Can he get a dream?" and his faith diminished.
         Next morning this thought of his was perceived by the
         Teacher who said to him: "O KlIanls-pa scholar! You are
         followed by four dakims adorned with gold ornaments. You
         will become o~ great benefit to living beings at the foot of the
         black mountains of ~a~n-sod. I shall teach you the Doc-
         trine!;" Then he bestowed on him the hidden precepts o~
         the upaya-marga, its practice and yantras (i. e. asanas).
         Then to others he (Phag-mo gru-pa~ gave a short exposition
         and obtained some presents. Again he visited Sa-skya-pa
         chen-po. He also followed on 13 teachets--yogims, such as
         Ma-gcig ~a-ma and others. In general, there were no famous
         scholars in precepts, whom he did not meet. Since the ru-
         mour that a wise Khams-pa was staying with Sa-skya-pa be-
                                                                          P.558
         came widely spread, th~ kalyana-mitra Z:an also honoured him.
         On receiving his invitation, he accompanied him. ~al; kept
         him (at his place), hoping that he would becolne the house-
         hold priest o~ king (btsad-po) Bya-sa and others. But Phag-
         mo gru-pa abstained from f~attering them, and bLa-ma ~an
         became slightly displeased with him. ~an was wrongly
         accused by some persons, and said to 'Gro-mgon (Phag-mo
         gru-pa?: "I have never committed this sin! But how can I
         quiet such talk?" 'Gro-mgon replied: "Won't you be able to
         quiet it down, by asking a great kalyana-mitra for 6elp?"
   (68a) "Well then, who is the great kalyana-mitra?" (Phag-mo gru- 
         pa) replied: "Nowadays Dags-po sl~i-sgom is the only one
         possessing great ~ame." :~:an said~ you, a kalyana-mitra
         from Khams, will accompany me, we shall proceed to him!"
         The two journeyed to sGam-po and when they reached there,
         they found that the Master sGam-po-pa was slightly indis-
         posed. For several days they ~Yere unable to see hitn. After
         they had met him, sGam-po-pa related to them many stories
         on religious subjects, and bestowed on them continuously
         (nu-re) religious precepts. One day sGam-po-pa said to them
         that it became necessary to give separate instructions to the
         kalyana-mitra from Khams. When ~he others had gone
         outside after having finished their classes on the Doctrine,
         sGam-po-pa called 'Gro-mgon saying: ~Come tO me !" and
         he went (to his cell). sGam-p~pa inquired from him:
         ~What sort of Doctrine did you hear previously ? And what
         sort of spiritual practice did you follow?" 'Gro-mgon related
         to him the manner of his (previous) studies of various pre-
         cepts, and the results of his meditations. The bLa-ma Sa-
         chen recognized these results to be the nirvikalpaka-jnana of the
         Darsana-marga (mthon-lam rnam-par mi-rtog-pa'i ye-ses, the
         third stage of the Path, corresponds to the first bhumi). sGam-po
         said: '~A, did he respect you so much!" Phag-mo gru-pa said:
         ~Yes, he did honour me! " Then sGam-po-pa held in his
         hand.a ball of parched barley l~our, half of which he had
         eaten himself, and said; "I swear that this (ball) is much
                                                                          P.559
         be~ter, than the results of yours (meditation)!" Phag-m~gru-
         pa's mind became very despondent, and sGam-po-pa said to
         him: "Now go to the mountain slope over there fot a walk.
         After finishing my preaching to otbers, we shall talk again."
         Phag-mo-gru-pa went towards the hill situated to the cast,
         and reflected. After a while, all thc doctrines which he had
         heard pteviously appeated to him to be similar to an outer co-
         ating or chaff, and he gained a deep insight, similat to a clear
         sky. He felt his wisdom similar to a lance drill in the open
         air (meaning that his tllought could move about unhindered
         like the swinging of a lance). He again rejoined sGam-po-
         pa, and the latter perceived (~he change that had come over
         him) with the help of his ptescience, and said to him:
         ~Now, I also could not teach you better than this. Well
         then, I possess some precepts on rites belonging tO my
         method and shall give them to you for your sakc." He
         then bestowed on him the Lhan-cig skyes-sbyor. He pUt
         some questions to the Teacher regarding Naturc. The
         Teacher said to him ~0, you kalyana-mitra, you can well
         understand the Doctrine, therefore I must explain to you ~he
   (68b) Doctrine." Phag-mo gru-pa used to say: ~I was named 
         (by him) a Bodhisattva of the loth stage." Soon after that,
         the Master sGam-po-pa passed away. Phag-mogru-pa helped
         in the erection of a caitya at sGam-po, and spellt some time
         with the acarya sGom-pa in order to console hilD (sdug-grogs-
         mdzad-pa, to act as a friend in grief. Cf. skyid-grogs).
         Then he proceeded to the upland. He thought: ~Formerly
         the great Sa-skya-pa had approved of me, and had called me
         ~Wise Khams-pa", and now I have obtained so much
         wisdom. I must visit him and relate the matter (to him).r'
         He again proceeded to Sa-skya, but on this occasion Sa-skya-
         pa did not ask him a single question, and seemed to be
         displeased. Phag-mo-gru-pa returned home and took up
         residence at mTshal-sgan. Here I he gathered nllmerous
         disciples. For five years, he taught Yarious doctrines, and
         especially the hidden precepts of Dags-po, to those disciples
                                                                          P.560
         who had gathered there, and satisfied them. The monks
         who were staying there, observed the rules, and did not
         transgress the rules of the Vinaya. Those on whom he had
         bestowed hidden precepts, obtained result unhindered, and
         different kinds of mystic trances were born in them. His
         fame spread greatly not only in that region but also in all
         quartets. This Master sGam-po-pa has been a follower of
         the bKa'-gdams-pas and of the Venerable Mid-la, and his
         own system was known as the "confluence of those two
         streams, that of the bKa'-gdams-pas and that of the Mahamu-
         dra" (bKa'-phyag chu-bo-gnis-'dres). The Gar-gyi Nyams-
         dgu, composed by him at mTshal-sgaNG, is also in agreement
         with these two systems. Phag-mo-gru-pa was of the opinion
         that it was unsuitable to remain in the vicinity of a village,
         and that it was better for him to stay in a solitiary place. He
         therefore asked sGam-po-pa: "May I stay in a solitary forcst,
         and become independent, wirhout maintaining a permanent
         residence?" Then one morning, without consulting the
         monastic congregation, he proceeded towards 'Bri-khur; (gDan-
         sa rin-po che). On the way, he stopped at the gate of the
         king of TSHA-RONG, and sent him a ceremonial scatf with this
         message: "I am the one who was staying at MTSHAL-SGANG.
         Now I intend going to a forest over there, in the upper
         valley of Phag-mo gru. Please help me!" Said the king:
         "Come in! Partake of tea." He (Phag-mo-gru-pa) replied:
   (69a) "I have taken a vow not to cross the threshhold (of a layman's 
         house). Bring my tea outside!" The king himself came out in
         front of the gate, and brought tea, and conversed with him.
         Mounted on a mule, Phag-mo-gru-pa visited a valley situated
         in the neighbourhood of Phag-mo-gru. Because of the
         weight of his body, the legs of the mule became rigid like
         pillars, and the animal could not go any further. He (Phag-
         mo-gtu-pa) dismounted and settled at the foot of the cliff of
         Rin-chen spungs-pa, and became known as the Precious mTha'
         -rtsa-ba. His monks also followed after him. He spent a
         short time at Mang-gar-sgang and at thc cave of bDe-gsegs.
                                                                          P.561
         There an ~scetic nlmed rGya-sgom rMi-ras was residing
         since a IQng tinle. The ascetic invited him to his hut to
         partake of tea, ;ind Phag-mo-gru-pa s:lid thrice: ~Your hut
         is pleasant!" The ~scetic replied~ you like it, I shall
         present i~ (to you)." Phag-mo-gru pa thinking that rhis
         place w~is tlle he:lrt of the region, s~id to the ascetic:
         '~Well, bting here my catpet" (kom-st~n, ajina, the skin of
         ~ tiget or bl~ck ~ntelope used as a carpet by ascetics), and
         settled there. He c:ime to that pl~ce in the year Earth-
         Male-Tiger (s~-~ho-s~ag--1158 A.D.). Then dPal sTag-
         lul;-thali-p~ ged 24, who w:~s born in the y~ar Water-
         Male-Dog (chu-pho-khyi--1142 A.D.), came to visit him
         in the ye3r Wood-Female-Hen (sili-mo-bya--1165 A.D.).
         He had nothing but the grass-hut presented to him by rMi-
         ras, and dPal sTag-lun-thali-pa was told to make himself a
         hut out o~ willows. Phag-mo-gru-p~ s~id to him: ~lf you
         can finish i~ in one day, then build it ! You shoulJn't take
         more time than this." He built the willowl~ hut within one
         day. After th:lt, n~onks gathered from all directions~
         Thougll inside of his hut, Ph~g-mo-gru-pa had only one box
         for grain (ba~i-ba) which could hold a little more than a
         load o~ b~rley, he was able to feed all the monks (who had
         gathered). Soon after sT~g-luii-th~n-pa's coming, he became
         Phag-mo-gru-pa's attendant. sTag-lun-than-pa told him
         th~t he should wear a better garment, than the one (he was
         wearing), and Phag-m~gru-pa replied: ~You, what sort of
         (wealth) did you find in me? I haYe tO maintain the con-
         gregation!" Phag-mo-gru-pa laboured e~clusively for the main-
         tenance of the monastic c~ngrcgation. After tha~, following
         on the instr-lctions of the Bodhisattv~ Zla-ba rgyal.mtshan,
         he observed seclusion d~lring the period of the waning moon.
         When the moon was on the increase, he used to stay in
   (69b) seclusion during the morning hours, and ~o lectute in the 
 14. glan _ blan-m.l. S. C. Das (Dictionary, p. 257) calls it an alpine Willow.
     Thc hut of Phag-mo-gm-pa is preserved at dle monastery of gDan-sa mThil.
     ~nd i5 b~lilt into the chief Temple or Lh~-Khan chen-mo
                                                                          P.562
         afternoon to the congregation. The monks had great faith in
         him, and used tO spread their hats, robes and scarves along the
         path leading from his grass-hut to his seat (chos-khri). All those
         to whom he taught the method of concentrated trance, attained
         remarkable results in their meditations. His fame encom-
         passed all quarters, and people believed that tlle mere ~neet-
         ~ng with him was enough (to be established in meditation).
         The presents and ol~erings received by him from his suppor-
         ters, he used to spend towards the maintenance of the
         monastic congregation. Inside his grass-hut he did not
         keep any luxuries, but entertained supporters who came
         into his presence, in a proper mallner, of~ering a cup to a
         king, remains of food (pham-phabs) to beggers, etc. He
         spent 13 years-at the monastery, from the year Earth-Male-
         Tiger (sa-pho-stag--1158 A.D.) till the Iron-Male-Tiger
         (lcags-pho-stag--1170 A.D.), and trained many disciples,
         expetts in spiritual realization. It is known that there were
         800 monks and five hundred parasol-holders (iil the monas-
         tery). Formerly, when he was preaching the Doctrine, he
         used to say that his monk had not come yet, later when
         the Dharmasvamin 'Bri-khun-pa came to him as an ùipasaka,
         he said: "Now, my monk has come!" Before the coming
         of the Dharmasvamin, he swore in the presence of all those
         who attained an understanding of the Mahamudra doctrine,
         that "he will not carry his skull on his shouldets" (if he fails
         in the obscrvance of preccpts; mgo-la thod-pa mi-'gebs, an
         oath, meaning he will not remain alive). But after the
         Dharmasvamin's coming, he is known to have preached
         numerous doctrines different from those he had preached
         beforc, such as the rTogs-ldan skye-ba'i'khor-lo bskor-ba
         and othcrs. Since the time of his maintaining the congre-
         gation, he used to manifest his body in twelve dil~erent
         forms simultaneously in di~erent places. He proceeded
         towards Odd;yana and heard the great Tantra from
         dakinls, wrote down notes, made a survey of the
         chaptcrs, and a summary of contents, He used to
                                                                          P.563
         state everywhere that he had a double who worked for
         the welfare of living beings. Details of his li~e can be
         found in his life-story composed by former teacllers. Here
         I have given a brief account only. This second Buddha
         passed away (lit. ~'gathered his mani~ested form,') on
         the 2sth day of the 7th month of tlle year Iton-Male-
         Tiget (lcVags-pho-stag--1170 A.D.). At that time inany
         wonder~ul signs were observed. When his remains were
   (70a) placed on the preacher's throne, a violent earthquake took pla- 
         ce and half of the water in the votive cups spilt out, showers
         of t~owcrs fell, inusic resounded and numerous extraordinary
         miracles took place. Numerous monks saw a host of Budd-
         has and Bodhisattvas, and had visions o~ ~heroes" (dpa'-bo)
         and dakinis. Numerous relics were recovered (from the
         ashes), His heart and tongue were left unburnt. The ton-
         gue was cut in two, and each half was enshrined in the tomb.
         At present they are said ro be preserved in Khams. The
         heart was enshrined in the caitya bKta-sis 'od-'bar. Nowa-
         days it is considered to be the chief sacted object of the vihata
         (gDan-sa mThil--Thel). Among his great ~'sons" were:
         Mos-gus mthar-thug (~Greatest in Devotion") sTag-lun-thar;-
         pa, rTog-pa'i mthar-tllug (~Grcatest in Insight") sNa-phu-ba,
         .~es-rab mthar-thllg (~Greatest in ~Visdom") sP~it phu-ba and
         Nus-~a'i mthar-thug (~Greatest in Power") ~h3n-bu rGya-ras.
         They are called the '~Four Sons of Greatness" (mThar-thug-
         gi bu-bzi). Further, sKal-ldan ye-ses sen-ge, rTogs-ldan Mi-
         I~ag sgom-riiis, Grub-thob ~ag-re Se-bo, Kun-ldan gTsan-pa
         Ras-cVhuli--these were the ~Four Sons o~ Precepts" (gDams-
         pa'i bu-bzi), ~hos-rJe '~ig-rten mgon-po, 'Ban-dlla ph~ig-pa,
         ~.hos-r~e lDilm, ~hos-r~e gD~lm--these were called the ~3~
         who understood the Ekarasa," g~en-sgorn dkar-ba, Myar;-
         ~,sen gron-pa, r~og Seii-~e kha-pa, rTsi-lur~-pa--these uere
         c;llled the ~Fo~rr Spiritual Sons" (Tl ugs-kyi sras bzi). Rin-
         po-clle Sug-rtsar-ba, Lha-sa-ba dGe-'dun-sky:lbs, Gru-gu sTon-
         p;l l~l o-gros sel;-ge :~nd rGyan-th;~ pa--tllese uere called
         Four Sons possessing written precepts,' (yi-ge-ma'i bu-
                                                                          P.562
         afternoon to the congregation. The monks had great faith in
         him, and used to spread their hats, robes and scarves along the
         path leading from his grass-hut to his seat (chos-khri). All those
         to whom he taught the method of concentraced trance, attained
         remarkable results in their meditations. His fame encom-
         passed all quarters, and people believed that tlle mere meet-
         ~ng with him was enougk (to be established in meditation~.
         The presents and ol~erings received by him from his suppor-
         ters, he used to spend towards the maintenance of the
         monastic congregation. Inside his grass-hut he did not
         keep any luxuries, but entertained supporters who came
         into his presence, in a ptoper manner, of~ering a cup to a
         king, remains of food (pham-phabs) tO beggers, etc. He
         spent 13 years-at the monastery, from the year Earth-Male-
         Tiger (sa-pho-stag--1158 A.D.) till the Iron-Male-Tiger
         (Icags-pho-stag--1170 A.D.), and trained many disciples,
         expetts in spiritual realization. It is known that there were
         800 monks and five hundred parasol-holders (iil t~e monas-
         tery). Formerly, when he was preaching the Doctrine, he
         used to say that llis monk l~ad not come yet, later when
         the Dharmasvamin 'Bri-khun-pa came to him as an upasaka,
         he said: ~'Now, my monk has come!" Before the coming
         of the Dharmasvamin, he swore in the presei-ce of all those
         who attained an understanding of the Mahamudra doctrine,
         that "he will not carry his skull on his shouldets" (if he fails
         in the obscrvance of preccpts; mgo-la thod-pa mi-'gebs, an
         oath, meaning he will not remain alive). But after the
         Dharmasvamin's coming, he is knowll to have preached
         numerous doctrines different from those he had preached
         before, such as the rTogs-ldan skye-ba'i'khor-lo bskor-ba
         and othcrs. Since the time of his maintaining the congre-
         gation, he used to manifest his body in twelve different
         forms simultaneously in different places. He proceeded
         towards Odd;yana and heard the great Tantra from
         dakinls, wrote down notes, made a survey of the
         chaptcrs, and a summary of contents, He used to
                                                                          P.563
         state everywhere that he had a double who worked for
         the welfare of living beings. Details of his li~e can be
         found in his life-story composed by former teacllers. Here
         I have given a brief account only. This second Buddha
         passed away (lit. ~'gathered his mani~ested form") on
         the 25th day of the 7th month of the year Iron-Male-
         Tiget (IcVags-pho-stag--1170 A.D.). At that time inany
         wonder~ul signs were observed. When his remains were
   (70a) placed on the preacher's throne, a violent earthquake took pla- 
         ce and half of the water in the votive cups spilt out, showers
         of t~owcrs fell, inusic resounded and numerous extraordinary
         miracles took place. Numerous monks saw a host of Budd-
         has and Bodhisattvas, and had visions o~ ~heroes" (dpa'-bo)
         and dakinis. Numerous relics were recovered (from the
         ashes), His heart :Ind tongue wete left unburnt. The ton-
         gue w:~s cut in two, and eacll half was enshrined in the romb.
         At present they are said to be preserved in Khams. The
         heart was enshrined in the caitya bKta-sis 'od-'bar. Nowa-
         days it is considered to be the chief sacred object of the vihara
         (gDan-sa mThil--Thel). Among his great ~'sons" were:
         Mos-gus mthar-thug (~Greatest in Devotion") sTag-lun-than-
         pa, rTog-pl'i mthar-tllug (~Grcatest in Insight") sNa-phu-ba,
         .~es-rab mthar-thllg (~Greatest in ~Visdom") sPar phu-ba and
         Nus-~a'i mthar-thug (~Greatest in Power") ~:han-bu rGya-ras.
         They are c~lled the '~Four Sons of Greatness" (mThar-thu~--
         gi bu-bzi). Further, sKal-ldan yc-ses sen-ge, rTogs-ldan Mi-
         I~ag sgom-riris, Grub-thob ~ag-te Se-bo, Kun-ldan gTsan-pa
         Ras-cVlluli--these were the ~Four Sons o~ Precepts" (gDams-
         pa'i bu-bzi), Chos-rJe '~ig-rten mgon-po, 'Ban-dlla phug-pa,
         Chos-rje lDam, Chos-rje gDam--these were called the ~13~
         who understood the Ekarasa," g~en-sgorn dkar-ba, Myar;-
         ~,sen gror;-pa, r~og Seii-~e kha-pa, rTsi-lur--pa--these ~ere
         c;llled the ~Four Spiritual Sons" (Thugs-kyi sra~ bzi). Rin-
         po-clle Sug-rtsar-ba, Lha-s;l-b;l dGe-'dun-skyabs, Gru-gu sTon-
         p;l bl o-gros sel;-ge and rGyan-thali-pa--tllese ~ere called
         Fo~lr Son~ t~ossessin~ writtcn precepts,' (yi-ge-ma'i bu-
                                                                          P.564
         bzi). l'he bLa-m~ dMar-p~, Ye-ph~ig-pa, dGyet-sgom, dGe-
         ba'i bses-gnen Sen-ge-dpal--these were called the ~Secondaty
         Four Sons" (l~e-bd'i sras-bzi). The above enulllerated (dis-
         ciples) were collectively known as the ~ OId Genealogy"
         (sr;on-rabs). Further, the uncle of ~Cun-ldari Ras-pa--the
         Precious rGyal-tsl~a and others. Again, the monk Nam-
         mkha'-'od who had manifested many signs of supernamral
         powers, and other siddhl-purus:ls, each of whom was famous
         in his own region, and had laboured extensi~ely--I have
   (70b) given tlleir story as abridged by former teachers. 'Bri-khur;
         sGom-pa Sak-rin llad said: ~This monastery (gDan-sa mThil)
         of ~rl Phag-gru is like the head of a hundred springs." True
         to these words, in tllis country o~ Tibet, numerous viharas
         and hermitages had originated from this monastery. Even
         tllose monasteries in the three regions of Tibet which had
         originated from 'Bri-kh~ pa cannot be counted. The 'Brug-
         pa (bKa'-brgyud) wl-ich had originated from gLin-ras-pa ~Iso
         are known to llave s~read ovet a distance of F3 flights o~ a
         vulture (i. e. a distance which can be covered by a vulture in
         1 3 days). Those which had originated from dPal sTag-lul;-
         thari-pa are said to llave greatly sptead througllout the lands
         of dbUs and Khams. sKal-ldan Ye-ses sct;-ge taught to
         bsNubs Vinayadharil. gYam-bzar;s-pa and mTha'-rgyas (~oun-
         ded by him) incteased in size. In Khains, the Dharmasva-
         ~nin dMar-pa llaving fo-lnded the ~o~dgon monastery, gatller-
         ed there about 2000 monks. The Dll:lrmasvamin dMar-pa
         was succeeded by many excellent ones, including ~a-yan dgon-
         pa, rMog-spyan-sna rin-po-che, Sa-dbu-rtse-ba, rNal Rin-chen
         glin-pa and others. The "Great Son ' sGi-li ~hos-'od (a
         mGo-log), who ~elonged to this Lineage, foullded the monas-
         tery Ri-tgya-dgon. This monastery l~ad inany branches,
         including that o~ tGyal-dgon and others. In particular, rNal
         Rin-chen gliii-pa met the Teacher sPar;-'od-zer bla-ma and
         he became known as a ~ s ddha o~ the gre~t Mercif-li One."
         The pill (ril-bu) pre~ared from his bum-chu (Holy water)
         l~ecame popul~t throughout Tibet and China. His ~ Great
                                                                          P.565
         Sons" (bu-chen) who labouted extensively for the uelfare
         of others were rTogs-ldan dGe-ba rgval-mtshan, dKon-mchog
         rgyal-mtshan, ~in-mgo-pa and others. I~ag-re Se bo having
         met 'Gro-mgon (Phag-mo-gru-pa), obtained spiritual reali-
         zation, journeyed to Khams, and there founded the monas-
         tery of gLes-dgon, and manifested many signs of super-
         llatural power. He was said to have been Kar-ma pa-si,
         and t6is was admitted by Kar-ma pa-si himself. g~en-dgon
         dkar-ba, of the g~en clan: his name ùvas rDo-r~e dbali-
         phyug. He founded tlle monastery of Tsa'i-nan which
         became knowll as the Lower ~am-sod. He llad many
         disciples including ~al;~mtshal-pa and otllers. Myan-gsen
   (71a) gron-pa belonged to g~en-gron in 'I'ar-klui;s. He was
         ordained in llis youth. Having met 'Gro-mgon (Ph;ig-mo
         gru-pa) he obtaincd from him the complete hidden precepts,
         practised meditation in his native country and ~assed away
         proceeding to the heavenly abode of dakinis. r~;log Sen-ge
         kha-pa: Having established a monastery at l~al; seli-ge-kha,
         he became knowll as Sen-ge-kha-pa. Thinking that this
         new monastery might harm the monastery of (his) Teacher,
         llc dispersed the monks and himself returned to his native
         coul~try. He increased the wel~are of living beings by
         sllowing them miracles, s~lch as hanging 6is vestments on a
         sun-ray beam, etc. His disciple was dPal-chen ~ os-yes.
         Tsi lun-pa llaving founded Tsi-luil, maintained the interest
         of others (i.e. preached the Doctrine), and acted as acarya
         at the ordination of '~ig-rten mgon-po. The bla-ma rGyan-
         than-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 of~ering had been carried by a
         raven, a manifestation of the Religious Protector (cllos-jkyon).
         Till the present day, thc stream of llis labours has not been
         interrupted. Th~ bla-ma Ye-phug-pa ~e-ses-rtsegs founded
         Byan-rta sna, Lho-Ye-phug, and ~ar Lho'i-rdzon.
         There were twn dGyer-sgom. One of them practised
         meditation in the vicinity of Mal-gro. The Dharmasvamin
                                                                          P.566
         of 'Bri-khun ptaised the otber greatly. The bla-ma 'Bom
         founded the monastery of sKam-dgos-lul;, and great was tlle
         bencfit for living beings. 'C:han-bu rGya-r?s ~ gcneral,
         hc attaillcd spiritllal realization, alld, ill particular, he was
         assist~d by a Religious Protector.' Mi-nag sGom-rins:
         having met 'Gro mgon, he studied ~nder him. Once 'Gro-
         mgon placcd bcfore him a net madc of ropes ~alld said~
         ep ~ sword with you I '! ~n~ ~ ~Gom-rins kept ~ sword).
         Then 'Gto-mgon brought to, ~hc fro~3t of his hut sieuated 'in
         thc llcighbourhood a Mall wbo b~d.killeJ sGom,ri;ns.' htll~r.
         011 seeing the man sGom-ri~illcd with wtath an~ seiz-
         ing the sword, ran after thc n~ll. 'Gto-mg~n said: ~Bchold
         your thoughts of allget!" 5~ nce all excelknt insight
         into the llature of allger w~s-~t;luc~d ill hil~ r~ar h~d
         been his thought o~ doitig goo~ ?pproved o~ the metl~l
         of meditatioIl of the rlcw ii~ of. 'Gro-mgon. Later hc
         founded a mollastery at ~! o~ok up residenc~ thcrc,
         alld g~theted~ roulld himse~      hurtdr~d rnon-ks. Sincc'
         he was illiterate, this- sot~ ~pped his work for the
         - welfare of ot!~ets At the tidil~entering into Nirv~Qa,
         he said to wcepin~. monks:.~Tcacher is not going tO
         be worse than I ! At gYc, ~er ~ below a bouldct> tbcrc
         is an upasaka proficieIlt in~ ~. Call him!" on
         saying so, he passed away. -~ was born at gYo-tu~
         gra. His family was t~ ~ his yout:h, he eng~ged
         in cxtcnsive snrdies. In par~i~, hc attended ~or a long
         time on the acarya Phya-ba. ~    e latter's disciples he
         became famous for his wisdom. ~k wrote many treatisc~ on
         tt~ ~Six Treatiscs" of Nagar~una (~igs-tshogs~tlmg) and
         lectured oll then~. ~atcr, ~x *ICt Gto-sol-ba. He was
         satisfied with the cxpositioo of tllt ~)oha which hc obtainet
         ~rom A-su.
         The bla-ma ~el-pa Ye-se5-brt~gs hcard ~r~m him the
         Doha class. Ye\l-pa thollght: '~TIlis is ~ mere explanation !
         Jf he wcre to llleet my Teacher, tlle results -o~ his meditation
         would surely become excellent". He then asked sPar-pbu-ba
                                                                          P.567
         to pay a visit to 'Gro-mgon (Pl~a~ o-~rll-pa). sPar-pl?u-ba
         inquircd: ~Does llc possess anything motc cxcellent tban
         wc?" Ycl.p~ insisted: ~At al~y rate, ptay go to him. Hc
         n1ight be better tllatl us." sP~r-ph~-ba was pleascd, and
         Inet 'Gro-mgon at the mon~st:ry oE Ph;~g-m~gtu. He held
         a long coQversation with 'Gro-mgon. Then a thougbt
         occurrcd in sPar-phu ba's mind: ~The Tcachet is a followetof
         the doctrine o~ tlle Vijnana~/ada (Scm5-tsam-pa~." 'Gto mgon
         ~tceived this thought, and said '~Spme day t!lis Doctrine
         o~ mine will benefit youl" Then 'Gro-mgon e~cplamed the
         Doctrine in details~, but sPar-phu-ba thought: ~1 know it in
         det~il", tnd in this manner knowledge w~s-not produccd in
         llim. He then atteoded ciasscs, and feeling contcnc with
         this, he returned. Again the bla-ma Yclpa sa;d: "Whilc
         knowledge i5 to appe~r in one who has faitk 3nd devotion
         towards the Precious Teacher, It appears that it did noe arise
         in you, Tcacher." l~en he again bcgged him to sec (Phag.
   (72a) alo-gtu-pa) ance more, ind thc Teachet promised to do so.
         Aftetwards they both procceded towards Phag-mo gtu. 'Gto-
         mgon thil king that he h~d slJbdued sP~phu-ba's ptid~ in his
         knowledgc, p~rforme~ an auspicious ceremony. Hc made an
         illlptint of a beauti~ul lotu5 ~ower on a piece of b~o~vn sugat,
         and gave it to sPar-phu-ba. The iattct admitcd the imprint
         and did not eat it. Tlle bla-ma Yel-pa then got up, and
         having broken thc sugar, gave ie to sPar-phu-b:l with the
         worts: ~Eat itl" and h- ate ;t ~his meant that sPar-
         phu-ba's former studies resembled the imprint of tLe lotus
         flower, but Phag-mo-gru-pa's teaching rescmbled th~ taste of
         brown sugar). Then 'Gro-mgon sa;d- ~The s~tras which
         represent thc Doctrine of Ciuse, such as the P~ajniparamita
         and the Madhyamil~a, and the Vajrayana, the Doctrin~ of
         Fruit, such as the varioushrrns of upaya-m?rga, ~nd the
         preccpts o~ ehe Mahamudril, are all preached ~s- ~ method of
         percei~ing (tbe Nature) of the Min-l-only. The purpose of
         all tllis i~ meditation only, Ycu must concentrate yout
         mind 1," But sPat-phu-ba tl~ought: ~Wht ~ itl~ He did not
                                                                          P.568
         give me ;Iny preccpts, but only told me to meditate." ~Ic
         rellected for ~ wllilc, and thell realised tlle n~eanill~ of tlle
         st;ite of l~ature, Then he composed a prayer to 'Gro-n~gon
         entitled 'Dod-'lo Ba~ o. L;lter he founded a n~on:lstety at
         sP;ir-pllu. Hc llad mal~y visions of tutelary deities and
         goods, ~nd becdme known as a siddh-a. He g~tllered round
         hin1self ;~bout 500 priests. H~ was o~ tbe OpilliOII that there
         w~s no dif~erence between his ~Inderstanding, and that of tl~e
         l~udLlhas. In this manner he developed his own theoty that
         ui-detstanding couldn't be improYed ~Ipon. He said there~ote
         tllJt tlle four sta~es o~ Yoga's w~re distinguished according
         to their (res~ective) meditations and not accotding to undet-
         standing. Many religio~ls btothers lleard the Dol~akosa from
         him, sucll as tlle siddha gLin-ras and otllers. g~an-ras
         dGe-'dun-'bum, Yel-ba and others attended on him. The
         disciple o~ 'Gro-n~goll Sans-rgyas g~an-ras was a native of
         Khams-gsum of bSam-yas. He belonged to the g~an clan.
         He heard the hidden precepts ftom Li-ras, a disciple of Phag-
         no-gru-pa and Lo-ra Ras-pa (Ras-chun-pa~. H~ practised
         meditation for nine years at the cave of rDo-r~n-thag in Mil-
         yul-ron. At Ma-yul he founded a mon;lstety, thus f-llfilling a
         propllecy uttered by dakin~s. Later he also founded a
         moll~stery ~t Lo-ro-'phar, and took up resideDce tllere. His
   (72b) nephew tGy~l-ba ;~lso pr~ctised meditation for nine years
         without leavillg his mat ;lt tl e monastery of Ma-yul, so tllat
         llis hair and his mat became nests of illsects (lice). He
         obtained the siddlli o~ Jnananatll;l (n~me of Mallakala).
         g~an-ras had many disciples who belonged to his Lineage
         of m~ditation, including tlle bla-ma ~Dzon-pa and otllers.
         bLa-ma 7;1n at first he was a religious brotller of 'Gro-
         mgon (this means lle was a fellow-disciple of Pllag-mo-gru-
         pa. Disciples wllo had receivcd initiation together are
 15. The four stages are: 1. rnal-'byor or Yoga, ~. rllal-'byor ~hen-po or
     Mahƒ yoga, 3. ~in-tu rllal-'byor or Ati.yoga and 4. rnal-'byor bla.med
     or Anuttlra-Yoga.
                                                                          P.569
         c~lled brothers), Lat~r, devotion bein~ bo~n in l~iil~ e
         became llis disci~le. He follnded tlle ~reat vihara o~ Se-gseb
         and ~an-rgy;ll, and invited priests. 'Gro-mgo~ ving
         passed aw:ly~ he lal~our~d for tlle monastery. Ilc bec;ime
         tlle upadhyaya ~f 'Bri-khun Dh~rmasvaillin. At first l~e
         obtained from tlle Sa-chen (Kun-dga' snili-po) tlle preccpcs
         of the ~Path al-d Fruit" Doctrine and wrote a comll-ellt:lry
         on it. Tlle Line;lge which preserves these prcce~ts Colltillli~s.
         The Ch:lpter on ~rl Pllat, mo-grn-p~ n~J his disci~les.
         An ~Iccount of (his) cllie~ disciples will be gi~en later.
         A genetal account of tllel~l was given :lbove. Now tl~e story
         o~ abbots: The precious image wllicl- was foim~l in l~is
         grass-hut ('~ag-spyil) a~ter his de;ith, w~s erectcd by his
         disciples who had mixed into tlle clay medical sl!bstances,
         precious stones, silks, etc,, as well ~is his aslles, Gre~t w;ls
         its blessing. Tlle iin~ge 011 several oCCasionS utt~red words.
         AEter mice had c.lrried away some cl;ly ~rom one cf the
         corners o~ tlle image's seat, tlle im~ge drew the attention o~
         the sacristan (dkon-gnet), who rep3ired tlle damage done by
         mice. They made many im~ges from tlle cl~y tal;en aw;iy
         by mice, Tllese became known as byi-s~-ma (~mouse-clay").
         Many iinages were also made froi-l the clay that remained
         after tlle erection of the iinage, and tllese became known ;is
         dras-sa-nla ('~cut-clay") The image wllicll was placed on
         the preacher's seat (chos-khri) was built 6y a man n.lnle~
         Mar-p~ Lha-snin at Man-'g~r.sg.1n. Wllen the ~votk l~ad
         been roughly complete~l, a nun WllO was Utlkl-O'~Vil iil tlle (7~a)
         locality, came tllere and said: ~My Teacller W:15 j~lst lil;e
         (tllis iinage)! Do not touch it!" Ail felt slirprised a~ ller
         words. They placed the i~ ge on tl~e pre;lcl-er's s~at a~
         kep~ it tbere. ~fter the deatll o~ 'Gro--n-gon, bla n~ n
         occupie~ the seat at the head o~ tlle congr~g~tioll, b~tt lle
         merely recited blessings (l~sno ba). . From tlle cn~l of tl~e
         lron-M~ e-Tiger year (icags~ o st:ig--I I 70 A r~ O tllc
         Fire-Male-Ape year (me-pllo-si~re~ 76 A.D.) for seven
         ye~rs there was no ~bbot. For tllree y~ars, Irom tl-c
                                                                          P.570
         Fire-Female Hen year (m -mo-bya--l 177 A.D.~ to the year
         Earth-Female-Hog (sa-mo-pllag--1 l 79 A.~.~, tlle Dllarmasva-
         min oE 'Bri-kllun acted as abbot, but because oE hi~ extreme
         p.nury, the monlcs, including the ùIpadhyaya anJ otllets, had
         little trust in l1im an~l showed great greed.
         Wllile praying tO '(~ro-mgon, the latter appeare~, before
         l~im, and delivered a prophecy: ~There is a[l old gold
         brocade tllg, give it fo thelD. You, yourself~ should proceed
         nortLward towar~ls dbU-r~n" ~e theref'ore leEc the place ..t
         about midnigllt accolllpallied by fo~lr attelld.lllts. They
         took some tea a~ the residence o. gNas-po rDo-pa, WilO
         attendcd on them, and o~ered tlle Dh~r[nasval-lin a new
         mantle (pllyam-tshe). In tke year Earth-Fefnale-Hog (s f-mo-
         ~hag--1179 A.D.) hereached '13ri-khuii ~ia gSan-pl~u. Thus
         froi-l the end c~ the Earth-Fem~le Hog ~ear (sa-mo-pllag--
         I179 A.D.) tO tlle yefr ~ire-Felllale-H~lre~flle-lllo-yos--
         1207 A.D.) tbere was !lo abbot (at gDan-s2 Tl~el). Wl~en
         tlle Dharmas~arnin oE sTa~-lun was fiLty-seven, ~nd tlle
         Dl1arnl;lsvalllin of 'Bri k!lun fifty-six; in tlle year Eartll-
         M:lle-Horse (sa~ o-rta~ g8 A.D.~, tlle great vill.a~a was
         built (;It gDali-s;l Thel). 'Bri-kl~in-pa said . ~lf yoti erect
         the vil~ar;l at Man-'gar-sgan, tl-en tl~e priests will fiock hete
         (from all directions), as far as Vajrasfna." But sTag-lun-pa
         replied: ~lt is improper to leave behind the image
         ot my Teacl1er without a roof ! Let L15 build a vihara
         over tlle grass llut (of Ph.lg-mo-gr~l-pf).'' Then the
         two cut-rocks, and built a vih~ra. In it nlln~erous
         images an(lf books were placed ('Bri-kl~un or gDan-s~
         Tl~il is famous ~or its book collection). Later, during a feud
         between tlle two kings of ~ams-sod, coUI1tty women
         used to s ay: ~Let lls destroy the monastety an~ let the place
         oE our weaving looms be covered with fragments of brass
         (from broken images)." Tlle DhatDlasv~min o~ '~ri-khun
   (73b) took ,fw,ay witl~ himself' mucll wealtll, and kept it apaf t for
         tlle rebuil(Jillg o. bSam-yas. He :ilso distributed wealtl
         to tlle two kin~s, ~nd m fde an a ttempt at inedit ftion in tlle
                                                                          P.579
         disput~, but ~ailed to bring abo~lt ,~n a~reelnent. Tllanks
         to h~s 1.1bo~lrs, tll~re was no disturbance tor I8 years. F,nrtller,
         tlle Dllarnlasvamii) o~ ~Bti-klliln took as llis attend3nts
         nutllerolis n~ollks, and trallsferred tlle books ([rom gD.ln-sa
         mTl~il) to the Illonastery o~ sGam-po. Tllis displ~ased the
         laymei~, and the yogin Byal;-sen of Gro-sa spoke e~ il of him,
         and said that tl~e Dllarm3swamin was destroying the
         Teacliet's monastery. Tl-e Dhlrmasvamin of sTag-lun also
         ~elt disappoillted~ and said to llim: "Wlly did you not
         leave the books in the mon~stery of rny Teacl1er?" It was
         even said th3e tlle Vl1atmasvamin o~ srag-luii ll~d died fron1
         heart failure caused by this. To tllis, the Dhatmasvamin
         o~ 'Bri-khun, knowing the doctrine of Depen(lent Origi-
         natiol1, use~ to reply: ~Actions th;-t are contrary to tllose
         o~ tlle wordly people are excellent!" In gen~r;ll, tl-ouDI
         botll ~Bri-khlln p~ and sTag-lun-p;l llad accepted a great
         burden on bellalf of tllis monastery during tllat period, they
         wete lin3ble to stop tlle decline of the moll3stery. Then, in
         tlle year E;lrcl~-Mile-Dragoll (sa-pl~o-'brug--1208 A. D.~,
         whell tlle Dh3rlllasvall~ o~ 'Bri-kbuli was 66, tl~e Master
         sPyan-sna, aged 34, c~me to the abbot's cllair. One day
         haYill, placed a costly carpet on a high seat, lle milde the
         Master sPyan sna sit on it, alld prostrated himsel~ in front of
         him, saying: ~Till several days ago, you were my son (my
         disciple). Frc3m now on you will be my Teacller, my
         Father", and sent him to Pl1ag-mo-gtu. Now tlle M~ster
         sPyan-sl;a: he l~elonged to the fainily o~ rLans Ll~a-gzigs
         in the locality of gNas-drllg, to wllicl~ fai1lily belonDed
         district chie~s (s~e-dpon) anl siddl1as, incllldillg Kllallls-p:l
         Go cha, a disciple of tlle mKhan-po Bodhis3ttv:l and of
         A-mi Byan-chub 'dre-bkol, a direct disciple o~ tlle :~carya
         Padm3 (sambhava). He w;is born in tlle year Woo(l-Female
         Sheep (sin-mo-lug--1 175 A.D.) as son o~ fatller Kon-clle
         rGy31-ba skyabs al~d mother 'Bro-klog gza' Gyli-gll-k:3l11
   (74a) (Gyll g~l-k3ll-, L.~dy o~ 'Bro~ oo~) Tl-is W.15 tllc si~th ~ear
         since tlle deatl1 of Pll~g-mo-grli-l a. Ar tlle ;11~ ot ~ e
                                                                          P.572
         was ordai!1ed at sPyi gnas gyo-gu in the presence o~ the
         upadl~yaya rDzol;-mgo-pa and the ac3tya Th;lr;-po-clle-pa,
         named sTon-pa, and teceived tlle name of Grags-pa 'byuli-
         gnas. After 11is ordin~tioll~ he obt3ined durillg three years
         some expl;lnations on the Tl~ln-'~og (a b~ok on meditation)
         from the bl~-ma Ye-phllg-pa, as ~cll as tlle Ll~ cig skyes-
         sbyor and otl~er doctrines. At tl~e age of 15, he s~id to
         his f:ltl~er tllat he intended going to attend on tlle bla m~
         Ye-phug-l~a, and takil-g with l~ a good llorse, he n~ollnt-
         ed it and f~ed towards dKar-sod. Tlle Te~cher sent
         a llorse and an attend~nt to receive llim; he also sent kim
         whatever was needed by him every day. He joined R~gs-si
         ,ho was t~king of~erings to 'Bri-khun and they proceeded
         towatds 'Bri-kllun. The up~dhyaya Ye-ses bla-m~, his COUsill~
         calne out to meet them, and W;IS very ple3sed (at his
         coming). Escorted by him, he called on the Dhalmasvamin,
         WllO was sittillg on the preacher's red seat (c60s-kllri
         dmat-po). Tl1e Dllarmasvamin smiled at him and placing
         llis hand on llis head, said: ~This youth is wise! Yo~lr
         accumulations (of merit) are great, to judge by the manner
         you are we~ring a small hat (za-'u); one day will ~)retend
         to be an ascetic." By the n~ete placing of tlle Dharma-
         svamin's hand on his head, 3 mind concentration called tlle
         sarva-dharma-samata-vipraparlca-sallladhi-raja (t~hos-thams cad
         mnam-nid rnam-p~ spros-pa'i tin-ne-'dzin-gyi rgy~!-po,
         the Tr3nce which is characterized by equanimity tow~rds
         all Elements of Phenomenal Existence~ was born clearly
         ~Ihan-gis) in his mind. He then presented tl~e horse to the
         Dl~armasvamin d~lring an assen~bly, and ple;lsed him grea~ly.
         For three years after that date, dPon Byan-'od and he prac-
         tised meditation together in a llut, given to them by tlle
         Dll~rmasvalllin. At the ~ge of 1 7, he ~ccomp;lnied the
         Dll:lrm:ls-3tniil as 3ttendant, to D3gs-po. When the Dh:~rma-
         sv3n in w~s residi~lg at Z;lns-luli, he ol~ered pr3yers to tlle
         effigy of sGm-po-pa, and s:lw a ligl~t 3ppe:1ring between
         the ~ye-brows of tlle im3ge, wl~ich filled the entire v:llley
                                                                          P.573
         o~ Da~s, His llealtll l)eing, solllewllat afflicted, tlle
         Vharlllas~a~ l said: "A~llol~g tlle cllildrell oE Tibet, lle
         (is) dear. If lle does IIOt die now, lle will later become tlle
         sanctuary (rten-sa) o~ tlle D. gs-yo bKl'-brgyud sect!" al~d
   (74b) saying so, lle performed a religio-is ceremolly (riill- ,ro~.
         The Dl~arlllasvalllill saicl: ~'~ow, t~lere will be no accidents
         to your life, for a yogin is first to be victorious." WL~en tlle
         Dl arn~:lsvamin had gone to Phag-lllo-gru, he acted as his
         attel~dallt. Whell tlle Dl~arn~asvalllin went to 'On to Illeet
         Lha-'6ri sGalis-pa, he said to lli~ You should take up fillal
         monastic or~lin;ltion.'' He replied: ~But I am not ll~ore tllan
         18!" The Dllarmasvamill said 3~     kl~ow tlle Villay;l!
         At tl-is :3ge you are fit to take up final monastic ordin:itio~
         He tllerefore took up tlle final monastic ordinatioll at the
         age of 18, ~:an Sum-tl~og pa acting as upadhyaya, Lha-'bri
         sGans-pa as karllla ac:~rya, and tlle Precious u~;idhyaya
         acting as Secrct Preceptor (as a general rule fiilal monastic
         ordinatiol~ was takel~ af~er the age of twenty, but in
         special cases onc was perlDitted to take up the final vows
         at tlle ag,e oE 1 8, and ill sucll cases two yeats were
         added to the years o~ the novice, called mnal-bsol, Il-nal--
         the year spent ill the Illother's woml~, ~nd l~sol_tl~c extra
         iDOi~ S in lunar years). At 'Bri-khut; he worked as a
         perso~ l setval)t (gziins-gyo~3 o~ the Dharmasvamill, al~d
         becatl.e kl~owl~ ~s sPyan-slia-b;~ Attelldant"). Wl~ell tl~e
         Dharm;lsvai~ used t) l~reach tlle Doctrille, he usc(l to~sit at
         tlle Dharill.lsval~lill's ri~llc al~d listened to his pre~cbillg.
         .4.~tet finishillg, his daily worl; as servallt, at dusk, llc used to
         re~eat all ~l~at lle l~ad lleard (d~irin, tllc day). At lllidnigllt,
         lle used to practise meditation. Tlle Dharmasvalnin a~ter
         aC~eptlng o~crin~s at tlle tillle o~ tl~e asselllbly, used to ~o
         b.lck to l~is residence, and sit iil tlle~litation. During tl~at
         tillle he used to part:lke of a little tea. A~ter tbat lle assisted
         the Precious Ul~adllyaya alld ~-bo ~;3am-sod-pa and otllers in
         ex~laillii,L~ (to thein~ tlle w~rds of tlle Teacllet, wl~ich tlley
         were u~l.blc to undetstand. Fronl tlle age o~ 18 till the age
                                                                          P.574
         of 34, lle c~nslarl~ly attcndc(l oll tllc Tc.~ cr. ~'llcn Lllc
         L)~ tn~;ls~    ti~ S~iIc(l tl~e b~oks fion1 Pll.~3~ o-~ru to
         sGm-l~o, sT.l7-lul)-pil and ~m-~od-p.l ccnsllr~d ~ 1 (for
         loin7 so~, S.~     'How coulJ l1c do sucl- a t~ 7 to the
         ll~ol~;lstcry ~ t ll~e Dl1arl~ svai~ rcL~IieL~: "i sh.lll
         rO~1C n~y nl(~ll.l)t('ly 311llllclred ~nd CVen 3 ~I-ous;llld tilncs!"
         He scl~t tl~ st~r sP~all-sl;;i to Ph;~ nlo-gru. l~Tl1e first
         p.lrt of tlle coll~,tcD;Ition, l~int~ d by n~c, tllc soi~ of I~a~
         sl1oul(l 6e orf~i~d to tlle Lord Pl~.lD-mo-7rl~ ' (llle.lnil~ tll, t
         fuod SllOU~ (irst of~ercd to tl1e l ord Pl~; 7-mo-~ru-pa as a
         tllal-ksgiving~. Tllou71l this Master sPyan-sli.i did not
         r~ctise ~l~edit.~tio~ a solit;lry pl;-c~ in(l~pellde!ltly~ l~e did
         i)ot ;16~ndoll eve~l for I sin31e molllellt tlle no~ion tl~;lt tl~e
         rn-: sv~mill w;ls ;I Buddl~a. Ho~vever, lle never s~id tll~t
   (75a) l~ec~tlse tl~e Dl~ar~ sv;~in w~s 2 Budclll~ e diJ l~ot require
         ;-i-ytl-il-g, 6ut oil tlle contrary used to o~r llim eYeil sm~
         necessities ~llen~vcr needed, such as food, clotlling, ;Iblutiolls
         for llis feet, etc. Fvr tl~is re;lson, lle l~ec~me tlle best :Inlollg
         all. ~lle Dll.irn-;ls\.~ fter ll~inD givell presents (sillcs
         and te~) to i~ ort.ll~t l)ersosl;ilities, su~:ll as tl-e liing of ~am-
         sod and KI~U SDOII~, s~icl: '~TIIe Te~cller l)~d tl-e intelltioll
         ~f proceedillg tow~rds Kaii~s~i7 bl~t my ll~lmble sel~ d sent
         l to tl)e monast~ry. He will becollle ~ tcllless olle in
         tllis -World and in Heaven. You, natives of ~'~ms-sod,
         sllould also pl~ce l-is fe~t oil your lle;~ds!,' Imllledi~tely, Otl
         tlle arrival of tlle M~stcr ~P~,an-siia ~t tl-e Qlonastery7 lle sent
         to the Dh;lr~ svar.lin a sealcd ~oll of p~per. Tlle Dllarlll;l
         svamill opencd it and read tl~e follo~illg: '~One who is
         disturbed in tlle meditatioD of tlle Inner Bliss, llis body,
         speecll and n~il3d are filled ~itll agit3tion; I-e will be ~ e
         tO bless tl-e n)illds oE otllers, tll~refore pr;ly (io l~Ot ~I~row
         away your clear nleditation into water." While lle w;ls thus
         residing ill tl~e n!on~stery, treacling in the foot-steps of tlle
         Dh~rm~s-,~mill, he did not tr~nsgress tl)e ~rece~ts of tlle
         Vin~y~ wl)icll llad been extolled by tlle Lord of S~ges (Munin~
         dr~, i. c. tbe l~uddll~). He spcl~t Illost of l~i~ timc in se~lu~
                                                                          P.575
         sion, exCept for his ptC:lChil-~ of tll~ Doctrn~c, alld never
         attended to outsidc matters, such as me~litatioll in disputes.
         I~e insisted that thc monks should spend thcir tlm~: in
         mcditation. Bec;3use of his sublimc deeds, tlie natives o~
         ~at~ sod used to say: ~'Following tllc Dharll~asvanlill's indi-
         cations, the monastely improved a h3Jtldred and a thousan~
         times. We have such a Teaclier!" and felt proud of hin~.
         When t6e son of ~i-ba 'od~ a priest of roy31 descent (lha-btsun)
         of bSam-yas, fell ill, Bru-sa Rigs-'d~in was invited from LaIn
         and examined his lloroscopc (r~sis-byed-pa), and said: ~'The
         horosccpe of this boy is llarming you Lord! He will die."--
         '~Is tllere no way (of avoiding it)?" asked the king. '~I~ your
         tnother were to be sent as a substitute, it mi~llt help." And
         accordillgly they sent the motller as substitute, and
         slle died. When the boy had reached th~ age oL six
         (he ag..in fell ill), and the king Igain consulted the
         as~rologer: ~ ~WIIat may kelp ? " The astrologer replied:
         ' This year nothing will help. H~ will die."--~'ls there no
         way (of avoiding it)? " The astrologer repiied ~ you were
         to send a kalyana-mitra, the greatest in the valley of ~ams-
         sod, as a substitute, it might help." ~WIio is the best
         (kalyan;l-mitra)?'' Inquired the king. All agreed that sPyan-
   (75b) sna W15 the best. They said to the astrologer: ~'We shall
         invite sPyan-sna-ba and shall transfer th~ misfortunes threaten-
         ing the boy on llim. Bru-sa said: ~He is expert in the
         performance of auspicious rites. We might be unable to
         transfer the mis~ortunes menacing y~ur son (on llim)." They
         did not listen to his words, and kept sa~-ing ~We must
         invite him, and transfer the accidei-~ts endangering the life
         of the boy on him." They sent an invitation to sPyan-sna.
         All begged the Master sPyan-sna-ba not to go, but he said:
         ~It is all right! As a lion had conquered all quadrupeds, so
         the son of ~am, being a yogin, will conquer all the others",
         and he went. Bru-sa (made various preparations). He
         first poured water into the stomach o~ a sheep, and placed it
         at the entral~ce to a bridge; on the stomach he drew various
                                                                          P.576
         designs, and the stomach was a~itated by wind. At tl~e
         enttance to the bridge he placed the effigy of a wolf, and
         placed the stomach on top of it. On the roof of the house,
         he placed various kinds of effigies. Under the seat, he
         placed two carcasses of dogs joining thein by their nccks, and
         in a skull with grinning teeth, he placed an effigy. When
         the Master sPyan-sna came, Bru-sa said: ~If a horseinan
         riding on a black horse will be at the head of the procession,
         then tl~e misfortunes will not be transferred." The acary:i
         Ti-se-ba (an attendant of sPy,an-sna-ba) came first riding on a
         black horse, and Bru-sa remarked ~'Now the misfortunes
         cannot be transferred." sPyan-sr;a sald to slob-dpon Bram-%e:
         ~Blow the brass-trumpet which you brought with yourselt",
         and he blew (the trumpet) emitting a loud sound. "Tllat's
         enough!" said sPyan-sna, and instead of leading his horse to
         the bridge, he ctossed the river by ford. Meanwhile the
         effigy of the wolf placed on the bridge fell down wit6 iLs
         face turned towards Bru-sa. The master said to his attendants:
         ~First shake this seat for me, and then place this beggar's
         bowl on lt. Tllis will defeat (his magic)." When he placed
         his left foot on the seat, the seat emitted the sound ~'tsag-
         tsag" and sunk down. They had placed the seat facing
         eastwards, but the Master sPyan-sna sat on it facing south-
         wards. Bru-sa was powerless. His magic struck back at
         them. Said he: '~Hadn't I told you before that we shall fail
         to ttansfer the misfortunes on him, but you did not listen to
         me ! Now I shall die after reaching my native land, but
         ptobably before it. Now, you Lord, if you have means
         to do it, do it, for otherwise you will also die." Then
         Bru-sa died after seven days, and the king, supporter of the
         astrologer, was killed by a man within three months. But
   (76a) the Master sPyan-sna and his retlnue suffered no accidents.
         When this story reached 'Bri-khun, the Dharmasvamin of
         kllun said: '~If you place a Saricaya (i.e. thc book of
         Prajnaparamita-sancayagatha) on the throne instead of the
         begging bowl, the ef~ects of magic would be rendered power-
                                                                          P.577
         less." Because the magic of the king of bSam-yas could not
         overpower him, he became known as the ~Lord, the All-
         knowing" (r~e Thams-cad mkhyen-pa), rGyal-ba Yan-dgon-
         pa composed a stotra: ~the great saint, sPyan-sna-ba,
         subduer of den~ons...." In short, this Lord All-knowing
         besides possessing perfect moral precepts, and following
         aftcr elders, did not partake even of soup prepared of ml~tton
         fat. The monastery having fallen to decay, some of the
         monastic congregation, became of loose character. He led
         them towards the observance of moral precepts and the
         practice of meditation. By his concentrated ~ance filled with
         ~reat commiseration, not only did the natives of Thel stop
         their quatrels, but all the feuds of Yar-kluns and other locali-
         ties, as far as gl~al, came to an end. Hunger disappe~red,
         and all recited the refuge formula in sPyan-sna-ba. In ~his
         manner, he spent 26 years at the monastery. Then he
         ~roceeded to 'Bri-khun to of~er condolences on the demise of
         the dbOn Rin-po-che. He performed o~ering rites to the
         remains of the deceased. After several days, g~un Rin-po
         che, 'Bri-khun-glin-pa, 'Gar-chos-sdins-pa and sGom-pa having
         discussed between the!nselves, requested him to remain in
         'Bri.khun. For 13 days he did not accept. In
         the end he undertook to abstain from quarrels with
         sTag lun-pas and other bKa'-gdams-pa monasteties, and
         remained at the Precious Monastery (gDan-sa) for ~2 years.
         In the seventh year of his residence there, which was an Iron-
         Male-Mouse year (Icags-pho-byi-ba--~240 A.D.), a rumour
         spread that Mongol (Hor) troops had reached 'Dam. When
         the monks of 'Bri khun-Thel were preparing to flee, he
         advised them not to fe~r, and remained imperturbed. First
         came the Mongol commander Mi~ byi (Milici). As soon as
   (76b) he had seen the bla,ma's face, faith was born in him, and
         they felt that they two were like father and son. He pro.
         mised to make offerings at a later date. The Mongol troops
         without harming men or beasts, went back. A~ter 28 days
         Dor-ta (Doord~ d~irqan Doord;l d~rqan arrived in Tibet in
                                                                          P.578
         1239 A.D./Sa-phag/. Doorda was sent by Prince Godan to
         invite the Sa-skya Pandita Kun-dga' rgyal-mtshan, who
         journeyed to Kan-su to the Court of Godan in 1244 A.D.,
         and reached the Prince's camp in IZ47 A.D. Schmidt,
         Gesch. d. Ost-Mongolen. St. Petersburg, I829, pp.llo-113)
         having been appointed commander, arrived there. When he
         seized the hand o~ sGom-pa ~ak-rin, a shower of stones fell
         from the sky. Dor-ta inquired: "What was it?" and they
         replied: "You seized sGom pa who belongs to the Son of
         I;~am, and ~he Son of ~am became displeased. The dis-
         pleasure of the Son of ~am caused the displeasure of heaven,
         and therefore stones wete thrown." Vor-ta inquired '~What
         is he (~am-bu) doing?"--'~The Son of Ii~am does not till
         the soil. Others present offerings into his hands, and he is
         maintaining a monastic congregation." (Hearing this) this
         wicked person became very quiet, and his troops also quieted
         down, even more so than a caravan of traders. Henceforth
         the m~lrder of men and the burning of temples decreased
         except for minor offences. Thus he control~ed the situation
         by the power of his concentration and the monastety of 'Bti-
         khun ptospered greatly and became famous as a monastery
         of 180,000 inmates (Khri-tsho bco-brgyad). About that
         time some persons 5ided with g~:un Rin-po-che, and did not
         respect him, so he said: ~Now I shall go !" and put up his
         tent on the plain situated below (the monastery). g~un per-
         ceived this from the place of his retirement, and understood
         the matter. He (g~un) suddenly interrupted his retirement
         and begged sPyan-sna Rin-po-che tO stay on, but the latter
         did not agree. Then g~un took an oath: "Now, even if
         people were to say that you were alive in India, I would
         never smell the abbot's chair" (meaning that he would ne~er
         occupy tbe chair, while sPyan-sna was alive). sPyan-sna-ba
         said: ~Now, I shall never go away, even if I were tO be
         expelled by nine magistrates !" saying so, he remained in
         'Bri-khun. His labours encompassed the whole o~ Tibet,
         He built two caityas out of precious stones in the style of a
                                                                          P.579
         sgo-mans (a sgo-mans is one of the eight kinds of caityas)
         and satisfied with the Docttine all the holy men of India and
         Tibet, such as Lha-gdon-ba and others. He passed away at
         the age of 81, in the year Wood-Female-Hare (sin-mo-
         yos--1~5,5 A.D.) on the ù8th day o~ the I Itll month. On
         the cremation of his remains, numerous relics were recovered
         (~rom the ashes). His disciples, in order to fulfil his will
         erected a beautiful caitya in the style of a sGo-mans From
         that day, the country enjoyed happiness. Among his disciples
         were: rGyal-ba Rin-po-che, b~u-gnis-pa, g~un Rin-po-che,
         rGyal-ba Yan-dgon-pa, rGyal-sras Thog-kha-ba, Rin-p~-che
         Grags-bsod, Rin-po-che gTer-rgyal-ba, sPyan-sna sGo-mans-pa,
         s~e-mdo, the All-knowing, and many othets. Rin-po-che
         Grags-bsod-pa was a son of dbOn Ses-rab rgyal and the eldest
         brother of rGyal-ba. He possessed various supernatural
         powers, such as prescience, the faculty of manifesting him-
         self, etc. He became known as dbOn-po ~ar-glin-pa. Later,
         he founded Zla-dgon at Sa-sod in the valley of r~o chu, and
         laboured continuously. Thus he deposited money in suppott
         of the hermits of Tsa-ti, and this practice continues till the
         present day. sGo-mans-pa. He became known as sGo-
         m~ns-pa, because of his acting as supervisor (zal-brda mdzad-
         pa) of the sGo-mans. He developed numerous faculties, for
         example, when we went for meditation towards Ti-se (Kailasa),
         and was left without provisions on the road, he petceiYed a
         dead corpse of a fem~le-yak leEt there by a local deity (gzi-
         bdag). He took up tesidence at sGos-lur; and gteat was the
         benefit for living beings. tGyal-ba Rin-po che was botn as
         son of father Yon-chen Sans-rgyas-skyabs and mother Ye-ses
         'tsho-rgyal in the year Water-Female-Hog (chu-m~phag--
         l203 A.D.). At the age of 15, he received ordination in the
         presence of the upadhyaya sTon-p~ and the acarya Lan-pa,
         and was given the name of Grags-pa brtson-'grus. At the age
         of 16, he proceeded towards dbUs. Lord sPyan-sr;a haYing
         bless~d llim, ~ spiritual realiz~tion was born in him. At the age
         of 19, he came to 'l~ri-khlli; and rec~ived fin~l monastic ordi-
                                                                          P.580
         nation in the presence of the upadhyaya sTon-pa, the karma-
         acarya ~ar-glin-pa and the Secret Preceptor Yu-dam-pa. After
         that he practised meditation and developed occult powers.
         At the age of 33, in the year Wood-Female-Sheep (sin-mo-
         lug--1235 A.D.) he occupied the abbot's chair. This was (7~h)
         the year following the coming of the Lord sPyan-sna to 'Bri-
         khun. He spent 33 years (at 'Bri-khun). On one occasion
         when lightning struck him, he wrapped it into his religious
         mantle, and no harm resulted; after this he became known
         as Tllog-rdugs pa (~'Lightning-proof"~. Having heard about
         the fame of his accomplishments, king Hula from sTod
         (West Tibet) presented on three occasions great offerings to
         him. Further, the kings o~ Singha-glir; (Ceylon), Ti-ra-hu-ti
         (Tirhut) and Ya-tshe (West Tibet, Ladak) also sent numerous
         o~erings to hirn. He passed into the Sphere of Purity on
         the I 8th day of the year Fire-Female-Hare (me-mo-yos--I 267
         A. D.) at the age of 65. On the cremation of his remains,
         a shower of flowers fell, t~o great lights appeared, and some
         said that three suns were seen shining. On rwo occasions his
         body (was heard) uttering words. During the cremation,
         numerous relics, such as a s~pa of Mahabodhi, the four cor-
         ners of which were adorned with relics, were recovered (from
         the ashes). He had numerous disciples, such as the siddha
         sMon-lam-'bar, who was reputed to have been able to trans-
         form blood into milk, and perform other miracles. g~ur;
         b~:u-gnis-pa was born to rGyal-ba Rin-po-che. rDor-rin-pa
         was born to gTer-rgyal Rin-po-che. b~u-gnis-pa (s~called
         after the month during which his memorial service was
         observed by the inmates) was known as a reincarnation of the
         Precious 'Gro-mgon (Phag-mo-gru-pa). He was born in the
         year Earth-Male-Tiger (sa-pho-stag--1218 A. D.) and was
         ordained by the acarya Nam-'gag-pa, and received the name
         of Rin-chen rdo-r~e. At the age of 2Z, he ptoceeded towards
         dbUs, and nlet the Lord sPyan-sna. At the age of 25, he
         took ~lp final monastic ordination from the upadhyaya ~an-
         se-gseb, the second, the acarya Yar-khan-pa and the Secret
                                                                          P.581
         Pteceptor sTod-luns pa. Aftet this ke heard the complete
         docttine of the bKa'-btgyud-pa sect from the Lord (sPyan-
         sr;a). Till the age of 12, he made the vow not to place his
         head on a pillow, and practised meditation. He perceived
         that all things possessed one l~avour. At the passing of the
         Lord (sPyan-sna-ba), he received the latter's blessing and his
         understanding became per~ect. A~ter that he heard from
         rGyal-ba the remaining part of the hidden precepts. At the
         age of 50, he came to the abbot's chair in the year Fire-
         Female Hare (me-n~o-yos--l267 A. D ) and occupied it for
         14 yeats. He was an expert in consecration and auspicious (78a)
         rites, and possessed an unimpeded prescience. Aftet he had
         prayed before the image of dGra-nag (Kala-yamari) erected
         by Pu-hrans Lo-chun, he quelled the disturbance of the
         southern country (Lho). sMan-lun-pa, rDor Theg-pa and
         dbOn Thun-ri-pa perceived the Precious One as Heruka,
         Hayagrlva, Maitreya and other deities. Immediately after
         his appointrnent as abbot, he himself erected the matchless
         caitya in the style of a sGo-mans in order to fulfill the will
         of rGyal-ba Rin-po-che. It was the first of the sGo-mans in
         this monastery. He passed away at the age of 63 on the first
         day o~ the 1 2th month of the year Iton-Male-Dragon (Icags
         pho-'brug--I 280 A. D.). In the same year 'Gro-mgon
         'Phags-pa also passed away. On the cremation of his remains,
         images of Sarnvara, Hayagrlva, Tara and Avalokitesvara, as
         well as numerous other relics, were recovered (from the ashes).
         Among his numerous disciples, the maha-upadhyaya Kun-
         gsal-ba called Rin-chen egyal-po who was- said to have been
         similar in the ptesages of ~ris tneditation to the Venerable
         Mid-la, but because he had stayed a shorter time in a hermi-
         tage, (a~ter the cremation of his remains) a handful of bones
         was left behind whereas the Venerable Mid-~a left no remains
         (after the cremation of his body),. E~tther, among his dis-
         ciples were: the acatya sTon-nag and others, also Rin-po-che
         Grags pa Ye-ses-pa. The four sons of Khro-bo 'ban, son of
         dPon mGron-po-rgyal were: Rin-chen ses-tab, Rin-po-che-pa,
                                                                          P.582
         g~is-mchod-pa alld dbOn Rin-chen-skyabs. Rin-po-chc
         Grags-ye was born in the year Iron-Male-Mouse (Icags-pho-
         byi-ba--1240 A. D.). In his youth he met the Lord sPyan-
         sna-ba. He learnt reading and writing at the monastery o~
         Zla-dgon, after which, on instructions of rGyal-ba, he pro-
         ceeded to Phag-mo-gru, and teceived ordin~tion. He atten
         tively listened to the exposition of the Doctrine, and then
         proceeded to Sa-skya to 'Gro-mgon 'Phags-pa. He became
         known as a very wise man, because he was able to learn by
         heart every morning texts of tl e length of the Prajnaparamita-
         sancayagatha (mDo sdud-pa), after reading them once only.
         At the age of 12, he heard the exposition o~ the hidden
         Docttine, and practised meditation. At the age of 42, in
         the year Iton-Female-Serpent (Icags-mo-sbrul--12~1 A. D.),
         he occupied the chair, and ren~ained abbot for eight years.
         He passed away at the age of 49, in the yeat Earth-Male-
         Mouse (s~-pho-byi-ba--1288 A.D.). During this Iron-Setpent (78 b)
         (Icag~sbtul--I 28 I A.D.) year, the 'year of Gra~s-ye's coming
         to the abbot's chair, Mongol troops invaded Tibet, and
         attacked Bya-rog rdzon, The dPon chen Kun-dga' bzan-po
         was killed by the - Mongols. In the yeat Water-Horse (chu-
         rta--1282 A.D.) which followed itj the mahasiddha U-rgyan-
         pa drew the Chronological Tables o~ the Doctrine (bsTan-
         rtsis) at bSam-yas. The mahasiddba's coming tO gD~n-sa
         Thel also falls in the time of Rin-po-che Grags~e-pa. It was
         a Sheep year (luglo--1283 A.D.), the third year since Grags-
         ye-pa's coming to the chait. In that year Kar-ma pa-si
         passed away, and Sa~r~gs-sen-ba was born. In the next
         year, Wood Ape (~in spre--1284 A.D.) Ran-byun rd~r~e
         was born.
            Rin-po-che g~;lis-mchod-pa was born in the year Iron-
         Male-Dog (Icag~pho-khyi-ba_ 1250 A.D.). When he was
         six, Lotd sPyan-sna died. At the age of 12, he attended
         class~s on religion, and on ordination, teceived the name of
         Grags-pa tin-chen. At the age of 40, in the year -Earth-
         Female-Ox (sa-mo-glan--I 289 A.D.), he became abbot, and
                                                                          P.583
         occupied (the chair) for 2~ ycats. Ti-srl (Ti-shih) Grags-'od
         and rGyalbu offered him the official hat known as tbe ~Tiger
         head" (stag-mgo-gnan-ba). Thus he became toth Teacbct and
         o~icial. In the second year of his coming to the mon~stery,
         in the Iron-Male-Tiger (Ic2gs-pho-stag--~ ~go A.D.) the Sa-
         skya-pas attacked 'Bri-khun. Also during bis timc the beauti-
         ful golden roofs of the Eastern and Westcrn c~ityas (sku-'bum)
         were presented by the king of Ladak (Ya-tshe), ~nd hc became
         known as sPyan-sna, ~Thc Goldcn Roofed." He passed
         away at the age of 61 on thc 23rd day of the third month of
         the year Iron-Male-Dog ~Icags-pho-khyi--1310 A.D.). When
         he was tesiding at the monastery, he was met by Dun-mtsho
         ras-pa (a ve~y famous gter-bton).
            Tshes-bzi rnin-ma-ba was born in the year Water-Femalc-
         Scrpent tchu-mo-sbrul--I 293 A.D.) as son of dPon Rin-chcn-
         skyabs and ~an-lcam-ma. His mother had man~ auspicious
         dreams. In his youth he received ordination in the presence
         of the upadhyaya Tshul-dat and the acatya ;~an-btsun Pu-
         hrans-p~, and was given the name of Grags-pa tgyal-mtshan.
         This upadhyaya TshuWar was the supenisor (zal-no) of Kun- -
         dga' ra-ba (arama. In ancient times the term Kun-dga' raba
         designated a place bclong;ng to a priest-king. Even nowadays
         the Dalai Lama's Palace in the monastery of 'Btas-spuns is
         called Kun-dga' ra-ba). dbOn-po g;~on-nu bzan-po was his
         nephcw, and therefore called dbOn-po. He obtained insttuc-
         tions in the Doctrine from g~is-mchod-pa. The bla-ma Lha- -
         khan-pa opcned the gatc of religion (for him). He heard
         from the bla-ma Brag-pa Rin-chen the rites of propitiations of (79~)
         the Religious Ptotcctots. Thc bla-ma deliveted to him a pro-
         phecy, saying: ~'A Religious Ptotectot (chos-skyon, dhatma-
         pala) will bc attached to you ! " He hcatd a detaikd exposi-
         tion of the bKa'-btgyud ptccepts ftom the bla-ma Ti-se-ba
         Dar-ma rgyal-po and othets. He became abbot (of gDan-sa
         Thel) in the year Iron-Dog (Icags-khyi--1310 A.D.), agcd 18.
         Till the age of 51, he maintained classes. He foretold (futurc
         events) to the nomads of Pra-ti-ba ~nd Ti-sc-ba, At thc titne
                                                                          P.584
         of his death, dakinIs were seen coming to rcceive hin1, and h~
         was seen being cartied out on a lion-th~one. He died at the
         age of 68 on the 3rd day of the tenth month of the year
         Iron-Male Mouse (Icags-ph~byi-ba--l360 A.D.). On the
         crematlon o~ his remains, numerous relics were rccovered (from
         the ashes). His best disciple was b~u-gnis Rin-p~che. His
         eatliest disciples were a bla-ma named mKhar-thog pa who
         for 12 years engaged in propitiations and possessed the faculty
         of prescience, the bla-ma sNa'u-pa, rDor-'dzin Sans-rgyas rgyal-
         mtshan, who possessed the understanding of the Non-
         manifested (aprapanca, spros-bral), the bla-ma named mGon-
         gzon-~)a who had a vision of Mahakala (Ye-ses mgon-po) and
         others. Among his later disciples were one named mTshuns-
         med Rin-gzon-pa, who became the master of the Medita~:ive
         Lineage, and many others. b~u-gnis gsat-ma-ba: Of the
         three SOIlS born to mother Khri-smon-ma 'Bum-skyid and
         father dPon Rin-chen-skyabs--Ta'i si-tu, b~u-gnis gsar-ma
         and Drun bSod-nams bzan-po, Grags-se-ba (b~u-gnis gsar-ma)
         was born in the yeat Iron-Male-Dog (Icags-pho-khyi--
         1310 A.D.): At ~he timc (of his birth) numero~ls auspicious
         signs were observed, such ~s the appearance of ~owers on ~
         d~y tree, etc. At the age of 8, he proceeded to Thel (gD~n-
         sa Thel). At the age of 9, he received ordination in the
         presence of the maha-upadhyaya gYun-drun bSod-nams
         and the acarya dBan-bsod. He was given the name of Grags-
         p~ ses-rab. Frsm Tshes-bzi-pa he heard the complete explana-
         tion of the Doctrine. At the age of 20, he received final
         monastic ordination from the Maha-upadhyaya Sen-rgval-ba. He
         also heard (tlle exposition) of the Doctrine from the D6armas-
         vamin bLa-ma Dam-pa, Bu-ston Rin-po-che, rGyal sras Tllogs-
         med-pa and others. At sNa-m~rdzon in Uppet Yar-klulis he (7gb)
         recited the Inantra of the Religious Protector for IO,OOO,OOC
         times. He was also kno~ll to possess the ~aculty of p~e-
         science. During his pre~ching o.f the cittotpada rite, on
         many occasions showe~s of flowers fell. At the ~ige of
         51, in the year Iron-Mouse (Icags-byi--l360 A.D.), he came
                                                                          P.585
         to the chair (of gDan-sa Tl el), and occupied it for 1 I yeats.
         He died at the age o~ 61 on the 13th day of the gth month
         of the year Iron-Male-Dog (Icags-pho-khyi--I 370 A.D.).
         Tshe-bzi gsar-ma-ba: Two sons--rGyal-sras Grags-rin-pa and
         Tshe-bzi-pa were born ~o Drun-rin rdor-ba and Zi-na-bKta-
         sis-skyid. Of tlle two--Tshe-bzi-pl was botn in the year
         Fite-Male-Ape (me-mo-spre'u--1356 A.D.). (The pa~ents)
         invited the Inaha-upadhyaya San-rin-pa, who saw a beam o~
         light from the inside of the palace of Bhaisajyaguru touching
         (the child's) body, and delivered an auspicious prophecy.
         Since his fourth year, he learned reading and writing. After
         obtaining from rGyal-sras Grags-rin-pa the permission (lun)
         to read the brTag-gnis (Hevajra-Tantraraja, Kg. rGyud-'bum,
         Nos. 417-8), he studied it. At the age of 12, hc took up
         the upasaka vows and received the name of Grags-pa byan-
         chub. He heard the exposition o~ the ~Six Docttines" of
         Na-ro, and was initiated by the acarya Tshul-rgyal-ba with
         the help of the brl~a-bzi (the Four Symbols of the four
         initiation stages of Vajravarah~). A~ter that he preached
         the Hevajra-Tantra (brTag-gnis) at rTses-than. At the age
         of 15, he was ordained in the presence of dPal-ldan bla-ma
         DaIn-pa and the maha-upadhyaya g~on-dban. Later hc
         received t~.e final monastic ordination from his former upa-
         dhyaya and acarya, and the acarya Tshui-rgyal-ba acted as
         Secret Preceptor. At the age of 16, he came to the chair
         (at gDan-sa Thel). From the age of I 9, for eight years, he
         acted as Preceptot and otficial. While staying at rTse (name
         of a palace. This can also mean '~at the palace~ltTserl)
         he practised meditation and did not attend on worldly af~aits.
         He occupied the of~ice for sixteen years. He heard many
         doctrines ~rom rGyal-sras Thogs-med-pa (rGyal-sras Thogs-
         med-pa, a disciple of Bu-ston, famous for his confession),
         the lo-chen Byan rtsa and others. He ha~l visions of Avalo-
         kitesvata and Samvara, and possessed the faculty of prescience.
         The bla-ma sl~e-than-pa and bKra-sis sen-ge-ba saw Maitreya
         sitting on the crown of the Dharm;lsv~nlin's head, and the
                                                                          P.586
         priest of the chapel saw him as Avalokitesvara. At the age (80a)
         of 31, he passed away on the fifth day of the second month
         of the year Fire-Male-Tiger (me-pho-stag--1386 A.D.), In
         this year the Twenty-Second Dharmasvamin (Ghos-s~e ner-
         gnis-pa) was born. At his death, a shower of t~owers fell,
         and many relics were recovered (~rom the ashes). The Vene-
         rable Tson-kha-pa, the Great, also became a disciple of his,
         and heard from him the exposition of many secret doctrines,
         such as the "Six Doctrines" (of Na-ro) and others. Pleased
         with him, Tsori-kha-pa composed his life-story, entitled
         ~'rTogs-br~od Ihun-po" (~The Mountain of Stories", a famous
         poem included in his ~Collection of Works"). The Dhar-
         masvamin bSod-grags-pa was born in the year Earth-Female-
         Hog (sa-m~phag--I359 A.D.) as son of dPon Rin-rdor-ba
         and Do-brag-pa dPon-mo rin-mtsho. At the age of nine,
         he took the upasaka vows in the presence of b~:u-gnis-pa
         and heard the exposition of the Doctrine. After that at
         si~e'u-gdon, he received the noviciate in the presence of the
         Dharmasvamin bLa-ma Dam-pa who acted as upadhyaya,
         and the maha-upadhyaya g~on-dbar;-ba acting as acarya.
         At the age of lo, he went to rTses-than, and for five
         years occupied the abbot's chair. He preached the Doctrine
         in Lha-sa to an assembly of kalyar!a-mitras. He received
         the final monastic ordination in che presence of the Great
         Translator (lo-chen) l~yan-rtse (Byar;-chub rtse-mo), the maha-
         upadhyaya g:~on-dban-ba and the acarya Tshul-rgyal. He
         spent five years at s~e'u-gdon as a high church of~icial
         rtse-go-sa). He came to the abbot's chair of Thel (gDan-sa
         Thel) in the year Fire-Male-Tiger (me-pho-stag--1386 A.D.)
         at the age of 28, and occupied it for ~o years. He heard
         many expositions of the Mahamudra from mTsho-dkar-ba
         and an excellent concentrated trance was born in him, Then
         he was listening to the recitation of the r~es-gnali (anujna,
         authorization) of the Religious Protector at the feet of dPal-
         ldan bla-ma Dam-pa. The latter said to him: '~This Junior
         Religious Protec~or wi!l be attached to the acarya bSod-grags."
                                                                          P.587
         According to these words, the Religious Protector attended on
         hint. Once the men of the Khyun-po clan robbed the abbot's
         messenger (gDan-sa-ba'i phrin-las-pa), and tbe bla-ma mari-
         if ested his miraculous powers to tl e n1en of Khyun-po. After
         a heavy fall oE snow, the countryside became ruined, and
         many o~ his enemies also became ~destitute. After he had
         ot~ered prayers before t6e iinage of Thub-ya ~:hu-khol-ma,
         water began to boil in Upper sTod-luns. In the north he
         pitched his camp at Lhog-tshan-steris (~place infested with
         plague"), but no harm resulted to men and cattle. A man
         named sNari sgoin who had practised QIeditation on the
         Buddhist Doctrine, but who used to assume in his ordinary
         li~e the manner of a Bon-po, and was known to posscss the
         faculty of prescience, saw the gods o~ g~an Thaii-lha receive (80b)
         His Holiness 'sPyan-slia-rlas). He also saw numerous Religi-
         ous protectors coming. Faith was born in him and he took
         up ordination. gLan-l~in-pa saw llim as a true Vajradhara.
         Many similar phenomena were known about him. He
         remained abbot ~oE gDan-sa Thel) for twenty years. After
         eritrusting the chair (to his successor), he lived for fo.ir years
         more, and passed away at the age of 50, in the year Earth-
         Male-Mouse (sa-pho-byi-ba--l408 A. D.). Frequent sho-
         wers of ~qowers fell till the 4gtl1 day (a~ter his death). sPyan-
         sila dPal-ldan b~an-po-ba: He was the ~ourth son of the six
         sons of father bDag-po Sak-rin-pa and mother Zi-na Rin-chen
         'dzom-pa, and was born in the year Water-Female-Hog
         (chu-mo-phag--1383 A.D.). At the age o~ 3, he took up
         the upasaka vows in the presence of sPyan-slia Grags-byali-ba
         and received the name of dPal-ldan bzan-po. At the age
         of nine, he studied the Hevajra-Tantra (brTag-gnis). At
         ten, he heard the exposition of the Doctrine from sPyan-sna
         Kun-sparis pa. He received the noviciate in the presence o~
         the maha-upadhyaya Grags-rdor-ba and the acarya ~i-ba-dpal,
         and received the naine of Grags-pa blo-gros. The bla-ma
         ~hos-dpal ~es-rab opened the gate of religion for llim. At tl1e
         age of 14, lle preached ~t rTses-thali the Hevljra-Tantra
                                                                          P.588
         (brTag-gnis). At the age o~ 21, he acted as supervisor of
         those wllo had entered seclusion. At the age of 22, he
         received the final monastic vows in the presence o~ thc maha-
         upldhyaya San-bl~ba, the maha-upadhyaya rGyal-bzan-pa,
         actii~g as k~rma-acarya, and the maha-upadhyaya dKa'-bcu-pa
         (rGyal-tshab ~e?) as Sectet Preceptor. At the age of 23,
         in the ye~r Wood-Female-Hen (sin-mo-bya--l405 A.D.), he
         received the title o~ sPyan-sna. He heard the complete
         precepts of the bKa'-brgyud doctrine from the bla-chen Rin-
         gzon-pa. For two ye~rs he maintained an assembly (of
         priests), and there p;lssed away at the age of 25 on the gth
         day of the tenth month of the year Fire-Female-Hog (m~mo-
         ph;-g--1407 A.D.). sPyan-sn~ bSod-nams bzan-p~ba He
         w~s botn in the year Iron-Male-Ape (Icags-pho-spre'u--1380
         A.D.). He received the upasaka vows in the presence of
         sPyan-sn~ Gr;lgs-byan-ba. He also obtained n~any instructions
         in the Doctrine from sPyan-sn~ bSod-gr~gs-pa. He~received
         the noviciate in the presence of the maha-upadhyaya Grags-
         rdor-ba and the acarya Tshul-rgyal-ba. ~hos-sg~ba Tshul-
         khrims bzan-po initiated him into the ~Four Symbols" (brda- (8
         bzi).'G He studied the Hevajra-Tantra, and preached it at
         rTses-than. He heard many initiations, Tantras and precepts
         from several teachers, headed by the Precious Master bL~bzah
         gr~gs-pa ~Tson-kha-pa) and the maha-upadhyaya bSot-bzahs-
         pa. At the age o~ 29, he came to the chair (of gDan-sa
 16. Pad-ma dkar-po,i gsun-'bum, vol. Vll (~a), s~an-rgyod-las-zab mo brda'i
     dban-gi cho-ga, fol. 6b, line 2: The initiation of the "Four Symbols" /bDa-bzi/
     belongs to the Lus-med mkha'-'gro chos:'khor by Kas-chun-pa, and exptesses tbe
     hidden meaning of the passage: smin-grol sems-kyi rgya-mdud bsig- "ohe must
     loosen die Isealed/ knot ~f the Mind through initiatioh and guidance." l~ie
     "Four Symbols" sre:
     1. thod-p~, or cr~nium, symbolizing purified organs
     2. 'phren-b~, or ros~ry, ~ymbolizing th~ cternal so-ind.
     3. sn~-tshogs rd~-r~e or visv~-v~jra, symbolizing the M:lh.mllldr;! or N~n-
         dllality
     4. dbll-rgyyan, he~d orn~ment, symbolizing dle energy of H~ruka.
                                                                          P.589
         Thcl) in the year Earth-Male-Mouse (sa-ph~byi-ba--l403
         A. D.). From the bla-chen Rin-gzon-pa he obtained an
         exposition of the Do~trine of the bKa' brgyud-pa sect. He
         received the final monastic ordination at bKra-sis Do-kha
         in the year Earth-Female-Shecp (~ir;-m~lug--14l5 A. D.)
         in the presence of t6e Master bLo bzan grags-pa (Tsor;-kha-
         pa), the maha-upadllyaya rGyal-bzan pa and the pan. dita Kun-
         dga' rgyal-mtshan, who acted as Secret Preceptor (gsan-ston).
         He occupied the abbot's chair for nine years, and died at the
         age of 37 on the 28th day of the l2th month of the year
         Wood-Male-Ape (me-ph~spre'u, the text has ~wood', this
         should be corrected to 'Fire'. See Re'u-mig, JASB. II
         i889, p. 64--l416 A. D.). The Dharmasvamin bSod-nams
         rgyal-mtshan dpal-bzan-po was born in the year Fire-Male-
         Tiger (me-ph~stag--I 386 A. D.) as the fifth of the six sons
         born to father bDag-po ~akya Rin-chen-pa and mother Zi-na
         Rin-chen 'dzom-pa. He use~l to rest without closing his eyes.
         The maha-upadhyaya dKa-bcu-pa (rGyal-tshab r~e?) said:
         '~The bla-ma 'Phags-pa also used to rest in childhood without
         dosillg his eye." Tlle Dharmasvamin Sa-pal1 said '~He
         possessed a strong inclinatioll (bag-cllags) towards abl1asvara",
         ~nd added: ~The Presence also possesses a strong incliaation
         towatds abllasvara." From childhood llis milld was lucid.
         Whenever he col1templated tl~e su~erings of others,
         tears appeared by themselves. At the age of six, he
         heard the initiation rite into the Red Yan1antaka Cycle
         (g~en-dmar, Kg. rGyud-'bum, Nos. 47~-5) from the
         maha-upadhyaya San-bl~ba. From tl~e age of sevcn, lle
         studied the Hevajra-Tantra. At tlie age of 9, hc was ordained
         in the presence of the maha-upadhyaya Grags-rdor-ba, t6e
         acatya ;~i-ba-dpal and tlle ~hos-sgo-ba ~60s-dpal ~es-rab-pa,
         who acted as Time-announcer (dus-sgo-ba) during tl~e cerl:-
         mony. Fot three years he studied the Tantras, and while
         he was doing so, he received from the Dl1armasvamin Legs-
         pa-ba the cittotpada ceremony (sems bskyed), and heard the
         permission (lun) to read the Hevajra-Tantra together with its
                                                                          P.590
         summary (bsdus-don, pindattha) and notes by 'Phags-pa. He (8Ib)
         also heard the r~es-gnan of Ye-s(s mgon-po, as well as the
         Tshe-dbaii (Life-prolongation rite) from the Dharmasvamin
         Byaii-rgyal-ba. He also obtained the initiation into the
         ~Four Symbols" (brda-bzi) of Vajravarahl from C:hos-sgo-ba
         ~hos-dpal ~es-rab, the brief exposition of the ~ISix Doctrines"
         of Na-ro from sPyan-slia bSod-grags-pa, the t~es-gnan of Ye-
         ses mgon-po (Mahakala), an Indian text accompanied by
         precepts called sKu-rags-ma and the collection of Works of
         dPal Phag-mo-gru-pa. From the maha-upadhyaya dKa'-
         bcu-pa he obtained the initiation into the Cycle of the
         nine deities of the Hevajra system, as well as the initiation
         into the Vajramala and many others. From the maha-
         upadhyaya bSod-bzans-pa he heard the Tshe-sgrub, the
         Hayagrlva initiation and many others. From the Dharmasva-
         min Byan-rgyal-ba l1e heard the explanation of ~he chapter on
         jnana of the Kalacakra-Tantra (the 4th chapter of the Tantra),
         the seven Oral Precepts of the Pan-chen (Sakyasrl) and many
         others. From ~a-lu Rin-po-che Gtags-pa rgyal-mtshan he
         heard several illitiations including the Yo-ga'i dban-mo-che
         (~Great yoga", initiation into the Vajradhatu n1andala) and
         others. In particular, he combined his studies with the recita-
         tion of-the Sainvara mantra (bsnen-pa--recital of mantras).
         At the age of nine, he completed the recitation of the
         Sarnvara mantra for 300,000 times. At the age of 1 l, he
         preached at rTses-than the Hevajra-Tantra. After this he
         attended on the acarya ~er-don-pa, studied with him the
         Pramanavartika, and becalne learned. He invited numerous
         scholars, illcluding rTse-chen-pa Grags-yon and others, and
         conducted with them philosophical disputations. Whenever
         he finished a discourse, and while they were engaged in dis-
         putations, he used to recite the mantra of the Religious Pro-
         tector, and in this manner recited the mantra for gooo,ooo
         times. At the age of 15, he invited from rTses-thal; the
         great Tripitakadharas of sKyi-sod in Ll~a-sa, and revolved the
         Wlleel of the Law, in company with about two hundred
                                                                          P.591
         Tripitakadharas and Nyayavadins (Rigs-par smra-ba). At
         tllat time rGyal-ba'i sras-po bDe-'byun-ba, ~ho was the cldest
         and the greatest scholar in the valley of sKyi-sod, said about
         hinl ~'Widely read in the Pitaka is this bDag-chen '~am-
         dbyans-pa, but as a scholar he (bSod-nams rgyal-mtshan) is
         greater", and thus praised him. At that time also he of~ered
         many dif~erent kinds of objects, such as outer and lower gar-
         ments to both ~o and ~ak (i.e. ~he ~o-bo of Ra-mo-che and the
         ~o-bo of Lha-sa). About that time due to some slander, his (8~a~
         acarya ~er-don-pa had to go to Kon-po to mKha'-spyod-pa.
         Then the official appointed as his acarya sl~e-than-pa Rin-
         chen rgyal-ba. When he was spending the recess (chos-bar)
         at gSam-khan, he made a magic weapon against the slanderer
         (of his former Teacher) and said that the signs in connection
         with this weapon were auspicious. He made the acarya (Rin-
         chen tgyal-ba) stay in his apartment, and the domestic
         servant dbOn Sans-rgyas accompanied him. They ~ed during
         the night. A heavy shower of rain fell, and he felt tired.
         During the night he stayed in a corner below the narrow path
         leading towards llan. Early in the morning, he dried his
         garments, and continued the journey on foot so far as his feet
         could carry llim. Then he came across Pa-si rDor-rin riding a
         horse, and said to him ~You must give me this horse'~ and
         saying so, he took the horse. He went to Yan-dgon nan-so
         into the presence of sPyan-sna Kun-spans-pa who conversed
         with him in a benevolen~ manner, and furnished him with
         clothes. He thought that he should practise meditation, and
         remained at m~on-dga'. He invited the bla-ma Rin-gzon-pa
         and heard from him the exposition of the Doctrine, He
         practised meditation witho~it loosening his belt, and having
         tied his hair with a string to a beam (on the ceiling) in order
         to keep his body erect. He nleditated till his waist became
         sore, and an excellent trance was born in him. He was cen-
         sured by Gon-ma chen po (the Great Superior, i.e. Si-tu Byan-
         chub rgyal-mtshan) and because of tllis, his two brothers had
         to bring him provisions secretly, after cons~llting the monas-
                                                                          P.592
         tery's steward (gner-ba). After the l:lpse of tbree years, the
         Dharmasvarnin Byan-rgyal-ba interceded on his behalf before
         the Great Superior and succeeded in appeasing the latter's
         wrath. He then presented himself before the Teacher and
         official (yon-mchod). The Great Superior thought: ~I should
         restrain him a little !", and suggested to ~:hen-po Yon-rin-pa
         to hold a rdigious disputation with him. The Dharmasvamin (8~b)
         won, and Great Superior said: ~'You great man are the
         greatest scholar in the country of dbUs, but in respect of the
         so called philosophical disputation, my Teacher seems to be
         gteater." The Great Superior then tho~ght that all the pre-
         vious slander must have been false, and his displeasure dis-
         appeared. He was permitted to stay again as discip~e with
         the acarya Ser-don-pa, after which he ~hent to gYan-hril.
         From bLa-chen-pa he heard the remaining part of the precepts
         during classes (held by the latter). One day an understanding
         of the Mah~mudra system similar to heaven, was produced in
         him, and he grasped at a glance the meaning of all the
         doctrines which he did not study previously. Ill the opinion
         of bKa' brgyud-pas many meet with hindrances before attain-
         ing perfect knowled~e. As soon as he had removed that
         hindrance, knowledge was born in him. I understand the
         above- has been a similar case. He spent several years at
         gDan sa Thel, rTse~thar; and other places. He took up final
         monastic ordination from the upadhyaya Sar;s-rgyas blo-gtos-
         pa, the karma-acarya dGra-bcom-pa rGyal-mtshan bzan-po and
         the Secret Preceptor the maha-upadhyaya bKa'-bcu-pa bSod-
         nams sen-ge. Futther, he heard many doctrines from the
         acarya ~er-don-pa, Lho Rin-po-che Grags-pa Yon-tan, the
         Dharmasvamin Kun-spans-pa, the Dharmasvamin De-bzin
         gsegs-pa, the Dharmasvamin bLo-bzan grags-pa (Tson-kha-pa),
         mkhan-chen rGyaldban blo-gros, ~hos-sg~ba ~:hos-dpal ses-
         rab and others. During his studies, the elders of sNar-than,
         including the sNar-thar; maha-upadhyaya the siddha ~es-rab-pa
         and others, held a meeting, and invited him to sNar-thar;.
         The monastery of sNar-thar; with its br~nches was presellted
                                                                          P.593
         to him. A~ter liis return, he su~ered for one year from a
         severe heart ailment, which he kept secret from others. One
         day while journeying tO dGon-gsar, he was cured of his (83a)
         illness, ?nd sang the following psalm: ~AIa-la snan-pa'i
         bde sa-la.. "or ~-A ! what a joyous sensation,..."
         Since that time his understanding neither increased,
         nor decreased (remained without changes). His sleep
         was transformed into tlle abhasvara state. While he
         secured to be sound asleep, he never Inistook the number
         of his rosary beads,,witll which he counted the mantras recited
         by him. He constantly abided plunged into the Essence of
         the Mahatnlldra. After the death of the 28th sPyan-sna
         (sPyan-sna ner-brgy:ld-pa), the Dharmasvamin of sTag-lun-
         bKra-sis dpal rtsegs l~i-ma'i db iIi-po bsrun-ba'i go-cha W3S
         invited to head tlle monks who were to perform the funeral
         rite of the 28th sPyan-sna. Immediately after the funeral
         rite, the Dh~rm;lsvamin of sTag-lun spreat a mat at Ka-bzi-
         stens and having grasped the P~ecious Dharmasvamin by the
         hand, requested him to be se~ted on the mat with the words:
         ~Now there remains no one worthy, but yoursel~ to become
         the head of the whole bKa~-brgyud-pa sect, and tlle master of
         this monastery", s;lying so, he showered flowers on him as a
         token of his blessing, and several times prostrated himself
         before him. In this n ;mner he was ins~alled by the Lord of
         Siddhas, and all, gre~t and small, abstained from discussing
         the matter any further. From the year Fire-E:emale-H~n
         (me-mo-bya--1 4 l 7 A.D.) till the year Wood-Male-Tiger
         (sin-ph~stag--1434 A.D.) he resided by turns at *~e great
         monastery (gD;ln sa Thel) and a~ rTses-than for ~a change
         of water." At botb these places he gave an e~position of
         the Mahamudra to ~i11 those who desired to ask œor it, without
         dit~erentiating between worthy and unworthy ones, great or
         small. The Monastery's abbot an~ disciples, as well as the
         peasants belonging to the monastery ~ri-dge-bza'-ba3 did not
         transgress his orders. In all quarters it was said that a
         Buddha WlS living there (in the monastery). He was especially
                                                                          P.594
         held in esteem by those who spent their time in meditations
         in mountain gorges. Wicked people fdt him to be heavier
         than a golden yoke on their necks. His agent on his return
         from m~a'-ris, was attacked on the way by a numerous
         band of robbers under the leadership of Lha-rtse-ba. A curse
         uttered by the Teacher was enough to inflict death and disease
         on them. Thus they were punished by the Religious Protec-
         tors. Similarly, there lived in Pu-hrans a follower of Bon (83b)
         named dKar-gdum-pa who was greatly harming our hermits.
         The Dharmasvamin pronounced a curse during the assembly
         of priests, and the Bon-po with his family perished. In the
         neighbourhood of the monastery there were several families
         who disobeyed him. Their position became gradually worse,
         and finally they became extinct without leaving any traces.
         All the learned Pitakadharas, such as the great Ron-ston, the
         ~Lion of Speech", and others, came to see him. After
         discussing with him ('brel-gtam), they felt completely bewilde-
         red. rGya-ma rin-po-che g~on-'od-pa worshipped him as an
         image of a true Samvara. Till the present day many of his
         learned disciples are alive, capable of guiding living beings
         with the help of profoul~d expositions (of the Doctrine). At
         the age of 46, he ordered the erection of a sGo-mans caitya,
         out of precious substances. The images of gods therein
         excelled other images in beauty. Then, having perceived that
         the deterioration of this degenerate age was imminent, he
         gathered his physical form into the ~Sphete of purity~ on the
         21st day of the waning moon of the fitst month of the year
         Wood-Male-Tiger (sin-pho-stag--I434 A.D.). His retinue
         anxious to have an auspicious date (for his death, declared the
         22nd to be the day of his death~, so that he became known as
         the ~22nd" (ner-gnis-pa). He was aged 49. King (mi'i
         dban-po) Grags-pa 'byun-gnas performed a pompous funeral
         rite, though the time was not propitious. He also erected a
         large silver snlpa in the monastery's chapel in the style of a
         bKra-sis sgo-mans. Mi'i dban-po Grags-pa 'byun-gnas, broad-
         minded and learned in the Mantrayana, held the abbot's
                                                                          P.595
         chair in the monastery to be very sacred, and therefore did not
         occupy it, but preached a brief exposition to pilgrims coming
         to this Holy Place, but after his death many of his direct
         disciples performed memotial rites (as if he hadbeen an (84a)
         abbot). The chair remained empty for twenty years till the
         year Water-Female-Hen (chu-mo-bya--145,3 A.D.). A~ter th3t
         the Gteat Master (bDag-po chen-po) Kun-dga' legs-pa and
         ~:he-sa Sans-rgyas rgyal-mtshan held a council, and on the
         tenth day of the eleventh month of the year Wood Male-Dog
         (sir;-pho-khyi--1454 A.D.) they invited the Dharmasvamin
         dPal ~ag-gi dban-po, aged 16, to occupy the Lioll Throne of
         the Great Monastery. In the year Earth-Male-Tiger (sa-pho-
         stag--1458 A.D.), due to a War between South and North,
         he himself came to the monastery from sNe-gdon, and claimed
         it. 16 years after, in the year Water-Female-Serpent (chu-mo-
         sbrul--1473 A.D.), he sat on the Lion Throne of the monas-
         tery invited by gods, dakinls, Religious Protectors and local
         deities. From the birth of the Precious 'Gro-mgon till the pre-
         sent Fire-Male-Ape year (me-pho-spre'u--1476 A.D.) 367
         years elapsed ('Gro-mgon Phag-mo-gru-pa was born in I I l o
         A.D.). The Chapter on the Lineage of abbots of Phag-mo-gru.
         Among his precious descendants, who were seen and
         heard by us, and who were ~ond of solitary life and renuncia-
         tion, were two precious brothers. Lho Rin-po-che Grags pa
         yon-tan was born in the year Fire-Female-Hog (me-mo-phag
         --1 347 A. D.). He obtained hidden precepts from the
         Dharmasvamin Rol-pa'i rdo-r~e and others. He spent his
         time in meditation only. He became the spiritual teacher of
         the Lho-pas of Upper Khams, and (thus) became known as
         Lho Rin-po-che. He passed away at the age of 68. ~ar
         Rin-po-che was born in the year Wood-Male-Horse (sin-pho-
         rta--1354 A. D.) and made extensive studies of the Pitaka.
         H3ving become the spiritual teacher of the ~ar-pas of Amdo
         (mDo-smad), he became known as ~ar Rin-po-che. He also
         became the spiritual teacher of the king and queen. He
         rendered numerous services to rbe monasteries, such 3s Rw3-
                                                                          P.596
         sgren, gSan-phu and others. He passed away at the age of
         74 in the year Fire-Female-Sheep (me-mo-lug--1427 A D.).   (84b)
         At the present time those who maintain the teaching of the
         Dharniasvamin ~er-gnis-pa and look a~ter the disciples are:
         the maha-upadhy:~y;l Rin-chen bzan-po-ba and the Yogisvar;l
         Ban-rim-pa. The Dharmasvamin 'Bri-khun-pa, to whom
         Srl Phag-mo-gru-pa had prophesied only after making him
         sir in a yogic posture: ~-You will become a good ascetic! You
         will be the best among ascetics-!" His native place was called
         IDan-stod gtson-du. His father belonged to the clan of
         'Brug-tgyal sKyu-ra, and was called rDo-r~e and p~actised
         the yoga of the Blessed Yamantaka, having among his ances-
         tors an unbroken line o~ siddhas of the r~;lin-ma-pa sect. His
         mother was a secret yogim (sbas-pa'i tnal-'byor-ma) named
         bTsun-ma. The Dhatmasvamin was born in the year Wa*r-
         Female-Hog (chu-mo-phag--I 143 A. D.). From his childhood
         he had mastered most of his father's doctrines. A great
         famine having occured in those places, he proceeded tow~rds
         the South and there obtained provisions in return for the
         promise of rtciting sacred texts (in the houses) o~ tich people
         (klog-dom blan-ba, to promise to r~ad a sacred text in teturn
         for provisions, etc.). With money obtained from the recital
         of sacred textsj he maintained himself and his retinue. At
         the age of 9, he became the Teacher of others. Now and
         again he meditated and preached the Doctrine. About that
         time he heard of the fame of dPal Phag-mo-gru-pa, and a
         matchless faith was born in him. Whe~l the moon rose, he
         thought, ~how happy is tlle Moon, being able to look
         down on my Teacher." Having taken with him some ptovisi-
         ons he reached Phag-mo-gru and offered tO Phag-mo-gru-pa
         soMe tea and a horse. Phag-mo-gru-pa accepted the tea, but
         said about the horse: '~I do not accept animals as presents !"
         HaYing boiled tea, about 80 seniot disciples (dbu-che)
         gathered, and partook o~ thls tea. He observed the face o~
         'Gro-mgon tO grow brighter, and he felt somewhat proud.
         This was pcrceived by 'Gro-mgon who said to him: ~You,
                                                                          P.597
         upasaka, are very proud of youtself ! I had laboured ~or your
         sake during many cosmic periods." Because he used to (8sa)
         salute every monk present there, he became known as the
         ~Pious upasaka." A~ter listening to numerous precepts, a
         great wisdom realizing the essence o~ all the Elements of
         Phenomenal Existence was born in him. Thirty two months
         after his coming to 'Gro-mgon, 'Gro-mgon passed away. He
         spent some time meditating in the E-chun cave.
         He suddenly fell seriously ill witn leprosy, and thought
         that he should go to a rocky valley, and there make his dead
         body invisible. When he was about to go, he took leave,
         and prostrated himself before an image of Avalokitesvara
         wnich he had kept as his tutelary deity. His body ha~ing
         grown weak, he rested his head on the ground. At ~irst he
         recollected all his own sut~erings, then those of the other living
         beings, and an unbearable compassion, similar to a steady
         stream, was produced in him. The whole night his bedding
         was drenched by his tears. Then he saw the naga and
         his retinue leaving his body. At the same time he felt
         himself completely cured of his disease. He used to tell
         others: ~Within three days and the forenoon of the fourth
         day, my evil karma had become purified by itself." After
         that he realized all the doctrines on Cause and Ef~ect, and
         ~rl Heruka showed his face to l1im. He obtained the stage
         equal to that of the Buddha himself. His fame spread sudden-
         ly, and other people began to invite him to preside over
         festivals. Once the daughter of Thod-pa bSam-grub, named
         Nam-mkha'-rgyan, ran naked into his presence :md he
         thought: ~1, being an upasaka, was contaminated by her.
         Now I must take up ordination!" At the same time, by the
         strength of (his) compassion he cured lepers. At tlle age of
         35,, he took up the noviciate and the final monastic vows
         simultaneously in the presence of ~ali-sum Thog-pa, acting
         as upadhyaya, the acarya Tsi-lun pa as karn~a-acarya ant
         gt~al-ba 'Dul-'dzin as Secret Preceptor. He studied the (8sb)
         Pratimoksa-sutra with g~al-ba 'Dul-'d~in at Khyun-kha-lun,
                                                                          P.598
         and became a very learned man. For about tl1ree years he suc-
         ceeded his Teacher, and at the age o~ 37, in the year Earth-
         Female-Hog (sa-mo-phag--I I79 A. D.) he went to 'Bri-khui~.
         In tlle same year, he ~athered about one hundred new monks.
         On one occasion he made preparations to go to Kailasa, and the
         g~an Than-lha god arranged a great reception for him, which
         was seen by all the 24 teachers and disciples, except one.
         He had a large size vision of ~inanda and received
         instructions from llim. After his return to 'Bri-khun, he
         gathered round himself numerous priests, and filled the valleys
         and mountains from Oddiyana and Jalandhara (Kangra) to
         Wu-t~ai-shan, with his disciples whom he made understand the
         Essence of Nature with the help of hidden instructions. The
         number of his disciples who had gathered on the day of the
         ~Brown Sugar" festival held by g~os was 555~5. Some of
         tlle great kalyana-mitras of Tibet held the theory that the
         Buddha had preached both the ~direct" (mta artha) and the
         ~indirect" (neya-artha) interpretation (o~ sacred texts), but
         tllat the ~indirect" interpretation, intentionally preached by
         the Buddha for the benefit of others, WaS an impediment to
         right knowledge, though they did not (openly) declare it to
         be fallacious. On the other hand, the Dharmasvamin held
         the opinion that in the words of the Buddha, not even a
         single letter could be regarded as contradictory to reason.
         Tl is was not characteristic of our Teacher only, but was
         peculiar to all the Buddhas. Thus he mair.tained that the
         thougllt of all the Buddhas was ditected towards one object
         (this theory is known as 'Bri-khun dgons-gcig, "One tllought
         theory of 'Bri-khun"). In respect of the agama-dharma, he
         used to preach all the texts belonging to the Tantra and
         Prajnaparamita classes, and thus his preaching was characte-
         rized by an absence of partiality. His mind did not move
         away even for a sulgle moment from -the combined state
         the two forms of Enlightenment (bodhicitta, Kun-rdzobs
         byan-chub-kyi sems characterized by a feeling of compassion
         towards living beings who are assumed to be real; Don-dam-
                                                                          P.599
         byan-chub-kyi sems, is the understanding of the Absolute
         accompanied by a feeling of compassion towards all living
         beings who are assumed tO be illusory. The present day
         Tibetan bla-mas wrongly consider the first form to be an
         artificial bodhicitta, and the second form to represent a true
         bodhicitta). The Dharmasvamin having discovered that the
         Monastic Congregation (dge-'dun) was the root of the Doc-
         trine, and that the precious moral precepts were the root of
         the Gngregation did not transgress even the minutest rules o~
         the Vinaya. He n~ver knew the smell o~ either meat or wine. (86a)
         All his disciples also kept tl~e moral precepts, even those who
         stayed in seclusion did not abandon this rule. His fame
         encompassed the entire Jambudvlpa. At first Dus-gsuin
         mkhyen-pa, who had come to 'Bri-khun, told him who
         possessed the deeds of a Buddba, that ~you are the great
         acalya Nagarjuna." Later, when he had reached the age of
         60, an arhat from Ceyl,n (the story about this arhat is rela-
         ted in the ~Life" or rnam-thar of ~akyasrlbhadra composed
         by the Khro-phu lo-tsa-ba. In it the arhat is called Guna-
         ratna). The youuger brother of thc Kha-che pan-chen, while
         residing in Kasmira, heard of the existence of ~ famous arhat
         in Ceylon. He journeyed to t6e island to veri~y the story,
         and faith having been born in him, he spent some m~nths
         with the arhat in the town of Ratnacuda-mani (possibly the
         ~last' 3rhat). He told tl~e arhat that his eldet brother was
         about to start for Tibet and sent him ~out (lotus) Howers
         through the younger brother of the Kha-che pan.-chen, having
         sealed th~m in a box and h;lving blessed them in order ~hat
         they might not fade away oR the way till tl ey had reached
         tlle person to whom they were addressed. The arhat said:
         ~Convey one (flower) to the Bodhisattva Rin-chen-dpal, an
         incarnation of the acarya Nagarjun~, residing in the country
         called 'Bri. Convey one (~ower) to the Bodhisattva named
         Bhagirathi (sKal ldan sin-rra) in the vihara called Ratnakuti.
         Convey one t~owet to a dvibhasin (~knowing two langu-
         ~ges"--the Khro-r~hu lo-tsa-ba Byams-pa-dpal who invited
                                                                          P.600
         the Kha-che pan.-chen Sakyasr; to Tibet), who was erecttng
         great image o~ Maitreya (Khro-phu'i Bya~ns-chen), and one o~
         the l~owers should be kept on the chest o~ the image." Thus
         the arhat recognized the 'Bri-khun Dharmasvamin to be an
         incarnation of Nagarjuna. While the Kha-che pan-chen was
         residing at kLas-mo-che, a Khams-pa monk of 'Bri-khun asked
         the pan-chen ~o give him a religious robe (chos-gos~. An
         attendant told him that thete was no other religious robe,
         except the one pan-chen was wearing, and therefore did not
         give it to him. But the Khams-pa seized the robe (avara) of
         the pan-chen. The attendant then pushed him, and he fell
         on the ground, and h~t his nose which bled. The pan-chen
         when meditating used to see the Venerable One (Tara)
         without ~ny hindrance, but after that occurrence, the goddess
         did not show herself to him for seven days. He did not
         know ~he reason, and made a general confession (spyi-bsags,
         means a confession of transgression of the three vows /the
         Bodllisattva, the Pratimoksa and Tantric vows/), and o~ered
         prayers. Then, a~ter seven days, (~he Tara) appeared again,
         but was seen turning her back on him. He lsked the goddess;
         ~0 Arya! What sin have I committed?" and the goddess
         replied: ~You and your attendant have colllmitted
         rransgression against a disciple of the acarya Nagarjuna." He
         said: ~l can'~ remembet any such person." The goddess said: (86b)
         ~ls not the priest whose nose bkd yes~erday, he?"--~Now,
         now can I expiate my fault?" The goddess again said to him:
         ~You should give away to other priests religiolls robes equal
         in number to your years. This will remove the sin." Later,
         when the pan-chen came to dbUs, and took up residence on
         the Srin-po ri, he was invited by thc inmates of Tshur-phu,
         'Bri-khur; and rCya-ma. Pandita Vibhuticandra (the head of
         the nine Junior Pandits /pan-chur;/) said: ~'these followcts of
         the Mahamudra (by Phyag-rgya ba fie meant a followcr of the
         'Bri-Khun-pas) are great liars. It is better for us to visit
         the seat of the dKa'-gdams-pas." The pan-chen became
         am~zed, and said: ~Bhuti, Bhuti, don't say so ! There is no
                                                                          P.601
         crro~ a Buddlla ~ ri-kllun-pa is (a Budd6a, because) he i5
         tl~c acarya Nagarjuna ! You llavc amassed a great karma !
         Now go into his presellce, and confess your sin ! Ask fot
         (instructiol~) in the Doctrine.', Vibh~~ti did accordingly.
         Then the pan-chen implored the Venerable One (Ta~a):
         "Will this purify the sin of Vibl)uti?" (The Tara) said: ~lf
         he were to erect on this spot a temple dedicated to Salnvara,
         it would ~urify (his sins)." A~cordii~gly Vibhuti built a
         temple there (this TelDple still exists on the Srill-po-~i~. The
         '~Great Soul" (the Dharmasvamin of 'Bri-khun) showed sigllS
         of passing away in t!le year Fire-Female-Ox (me-mo-glar;--
         1217 A.D.) at the age of 75. In the sallle year rGyal-ba
         brten-lle also died, and s~e-mdo, the All-knowing, was botn.
         Olle who was present at the time of his (Dharmasvamin's)
         death, asked him: "Now, Precious Dharmasvan~in, where are
         you going?" '~I am ilot going anywhere ! I will stay in the
         Minds of you, disciples !" was the reply. Fotmerly, having
         ~J,olle to Tsa-ri gYu-mtsho, he saw (in his vision) a wonder~ul
         sGo-mans caitya. He built a wooden caitya at first, corres-
         ponding to l~is vision, and then built ariother one out of
         precious substances. A~ter llis death, his chief disciples
         erected a large sGo-maiis caitya. Tlloilgh it is illlpossible to
         enulllerate his disciples, who had attaiiled spiritual realization, (87a)
         those who later looked after the wel~are of living beings, arc
         as follows: r~e sPyall-slia Rill-po-clle, dbOn Rin-po che,
         g~ur; Rin-po-che, gl~os- Gar-chos-gsum (g~os-rGyal-ba Lha-
         nan-pa, 'Gar-Dam-pa ~hos-sdilis-pa, ~:hos-dPal-chen ~ hos-yes),
         dbOn ~er-'byuii, bSod srioms glin-pa, Ti-srl Ras-pa, ~r; Ri-
         phllg-pa, Ba-lu gon-pa, sPo-spo bKras-sis sen-ge, ~i-lna byan-
         chub, Bya-lul;-pa Byali-than ras-ya, gYag-ru dpal-grags, sPra-
         ~alis-pa, '~u-ga-galis-pa, 'Bu-bail ~ans-pa, Byan-chub rdo-r~e
         ;uld many others. Among them, g~os rGyal-ba Lha-nan-pa
         belonged to the clan of g~os lo-tsa ba. He was botn in the
         Wood Male-Ape (sin-pho spre'u--1 l64 A.D.) as son of
         os-nag Grags-pa-dpal who was well-known for his wcalth
         and piety. He was recognized by the bla-ma ~an to 6e
                                                                          P.602
         NaK-po Spyod-pa-ba (Krsnacarin~. In his childhood, he
         thoroughly studied the Doctrine of l~is father, and also studied
         extensively at a school of Pl~ilosophy. He thought that
         following the example of llis ancestors, he should visit IDdia,
         and study the work of a translator, and in order to do that
         he sllould go and see the Dllarmasvamin of 'Bri-khuli, a~id ask
         him for llelp in avoiding accidents. He went, and mct tlle
         Dharmasvamin, when the latter came to Mal-'gro. The
         Dharmasvamin said to him: ~You should take ùip ordination
         and the final monastic vows in the presence o~ Thag-
         ma rDot-gzon and then con-e tO me !" Then hc
         took up the noviciate and the final monastic ordina-
         tion simultaneously, Thag-ma acting as upadhyaya, and
         sBal-ti as acarya. Again when he came to 'Bri-khun, he
         heard hidden precepts and practised them, and all excellent
         yogic insight was borll in him. He tllen offered (llis) body,
         property and retin~ie to the Dharmasvamin, Later he prac-
         tised meditation at Ti-se'i Lha-n;lri (Kailasa) and becamc
         knowll as rGyal-ba Lha-nan-pa. He gathercd r~und l~im
         Dumerous attending n~onks and maintained mollastic assem-
         blies in Soudlern Mon (Lho-Moll), and in dbUs and gTsan.
         He revolved the Whecl of the' Law, and in his later lifc
         fOUl1dCd in the north the monastery ~f Lha-thel Rin-chell-
         glin. Soon after that, he passed awav in tlle ~ear Wood-
         Male-Ape (sin-pho-spre'u--1224 A. D.) at the age of 6~.
         This Wood,Ape year is the eighth year since the death of the (87b)
         Dharmasvamin of 'Bri-kllur;.
         'Gar-dam-pa ~ os-sdins-pa was born in thc ycar Iron-
         Mouse (Icags-byi-ba--l180 A. D.). He practised the yoga
         of Vajrabhairava, which had been the doctrine of his
         ancestors In his childhood he came to 'Bri-khu~li, and for
         sevetal years worked as sweeper (tha~ nal-ba). After that he
         was allowed to become a personal servant in the mansion.
         At first he procceded towards Tsa-ri, and diligently practised
         tlle method of Mantrayana. Later, while residing at the
         cave of 'Gar at Dags-po, all tlle gods and demons of Tibet
                                                                          P.603
         g;~thered round him. At first, they threw at him shar~)
         weapons which injured him. Then at day-break, they grew
         tired, and took refuge in him, offering him the manttas of
         their lives. After that he proceeded towards Las-stod and
         sKyi-ron, and other places. He perceived that many disciples
         wcre coming to him and that this would hinder (his meditation).
         In order to stop this, he scolded the disciples who had come
         to 'Bri-khun, and they stopped con~ing. Again he came to
         'Bri-khun and foundcd the monastery of rLun-sod Dar-~hos-
         sdins. A numerous congregation of monks gathered there,
         and he thought that this nlonastety might become ~ tival to
         'Bri-khun. Thetefore having given up the monastery, I c
         proceeded towatds Yar-stod and journeying via Dags-po, he
         gradually came to sPo-bo (near Kon-po). He laid the {ounda-
         tiOI1 of Phur-dgon rin-chen-glin, and after 63 days passed
         .iway. Through his blessing, this monastery became the
         chief seat (of his teachillg), aad was taken over by his nepllew
         U-rgyan-pa and others. 'G~r-dam-pa was recognized to havc
         bcen (an incarn.~tion) of the acarya ~ryadeva. the disciple of
         Nagatjuna. dPal chen ~hos-yes: he heard thc precepts
         from the Dharmasvamin (of 'Bri-khun), and for ;l long tiine
         acted as tlle lattcr's domestic serv~nt. Accompanie(l by
         ~os and 'Gat, lle proceeded to Tsa-ri. At that time, he
         did not practise the Mantrayana mcthod which was commo
         to both gl~os and 'Gar. On the advice of the Dhatlllasvamin
         to practise thc Mantray~na method on the journey to Tsa-ri,
         he did so, and developed many extraordinary faculties. He
         was also a disciple of r~og Sen-ge kha-ya and composed
         scveral sastras, such as the Rin-po-che bzl-'gros and others. (88a
         Hc became known ;It 'Bri-khun as Nag-tshan-~l. Till tllc
         present day the distribution of alms in his name in Tsa-ri
         continues without interruptjOn Bal-bu gon-pa w~s called
         so after the name of the n~onastery. He- was also named
         2;~or-r~e ras-pa. He was learned in Philosophy. He visited
         the DharMasvamin (of 'Bri-khun) in order to test him, but
         on seeing his face, he was filled with faith. He hedrd
                                                                          P.604
         prece~ts fronl llinl and develo~ed extraordinary faculties.
         He also heard nulllerous doctrines from tlle Kha-che pan-chen
         (Sakyasribhadra), and composed a large treatise (sastra) called
         ~Thc Heart of the Doctrine" (bsTan-pa'i snin-poj.
         dbOn Ser-'byun: He belonged to the 'O-phron branch
         of the Kyu-ra clan. Of the two sub-branches Lha-dgra and
         Lha-snan, (he belonged) to that of Lha-dgra. Again, of thc
         dPal-chen and rGod (which formed the Lha-dgra sub-branch),
         (he belonged) to ~he dPal-chen. His fat6er was called sTon-
         ~a Sans-rgyas dpal, an incarnation of the Lord Mar-pa, and
         his motber was named ~ho~ldan, and was learned in many
         doctrines of tlle Sutras and Tantras. dbOn ~er-'byur; was the
         eldest one of tlle seven children (born to them)--in all six
         sons and one daughter. The second (son) was Thub-pa
         bSod-noms-pa. The youngest was sPyan-sr;a sGam-po-pa.
         Now dbOn ~er-'byuii: he was born in the year Fire-
         Female-Sheep (me-mo-lug--1187 A.D.), when '~ig-rten
         mgon-po (the Dharmasvamin of 'Bti-khur;) was 45, and r~e
         sPyan-sna was 13. At the age of 8, he learnt reading. At
         the age of ~ e mastered writing. L~ter, he was able to
         copy in one day the Life-story (rnam-tllar) ~rDo-r~e Rin-po-
         che" from the author's original copy (rtsom-s~an or gdan,
         autllor's original manuscript). At the age of 13, he becamc
         an expert in singing psalms, songs and dance. ln the
         beginlling he had only the intention of becoming a yogin
         (in ancient Tibet a yogin meant a person who had not taken
         the Pratimoksa vows), but when he was 17, dPal ~an-
         phu-ba having come to their country, his father entrusted
         him to the latter, and faith having been born in llim, he
         ~lecided to take up ordination. At the age of 17, he pro-
         ceeded to ~ar;-phu and took up ordination. He obtained
         instruction in the Doctrine and attended there for four years.
         A real mental concentration on the Makamudra was born in
         him. The attendants despised him, because of his poor
         attire. (~ar; phu-ba) said: ~No one knows l~im, except
         myself! In the course of time he will become a great leader of
                                                                          P.605
         ing beings." When he was 2G, ~an-phu-ba passe~
         away. Next year in the company of about 300 fellow-
         travellers, he came to dbUs and met '~ig rten mgon-po. (88b)
         sGn~-pa asked llim to become his h~usehold priest, and he
         agreed. For three years he lived without owning any kind of
         propcrty. After, he became very populat with '~ig-rten mgon-
         po. In the course of time l~e became his domestic attendant.
         He was able to memori~e all that he had heard, and the
         doctrines which had been given to bim before, remained
         impressed on his Mind. Later, during the preaching of the
         Doctrine by '~ig-rten mgon-po, he used to remind him of
         passages which he seemed to have forgotten. His service to
         the Teacher and his wisdom were boundless. All called bim
         '~acarya" or teacher. The Teacher ('~ig-rten mgon-po)
         pressed him to become abbot, but he asked perlnission to
         concentrate on meditation only. Later, he was permitted
         to do so. He considered that the completion of the contents
         and the consecration of tke sGo-mans caitya of '~ig-rten
         mgon-po was his special duty. A~ter the de,ath (of '~ig-rtcn
         mgon-po) he took charge of his rclics, and, without omitting
         even a single relic, he enshrined all of them in a casket
         made of precious stones, and placed inside the base (bre)
         of the pinnacle of the stupa; He al.co erected the great
         caitya (sku-'bum chen-mo), and performed the consecration
         rite which had as its object the bestowal of blessings on
         'Bri-khun Thel-pa. After finishing all the funeral rites,
         he went to gNam mtsho in the year Earth-Male-Tiger
         (sa-pho-stag--1218 A D.3 and took up residence at m~hog-
         dgon. In the year Earth-Female-Hare (sa-mo yos--I 219
         A.D.) he proceeded towards Kailasa. He bestowcd the
         exposition of the Mahamudra on king (mna'-bda~) A-dig
         and guided him towards the understanding of the Ekarasa
         (~lof one flavour", the doctrine maintaining tl~e unity of
         Ravour of all Elements of Phenomenal Existence. One
         o~ the Tenets of the Maham~idra doctrine). He bestowed
         ini~i~tions and tlle cittotp;~d;i cerr~nony on king Ya-tse-ba
                                                                          P.606
         and his retinue, who were filled with great faith. His
         l;ibours for the benefit of others, as stated above, were bound-
         less. He met many panditas (from India) and they were
         all filled with faith (in him~. At that time he was surrounded
         by many hindrances, such as illness and feuds. Through
         them he realized the Dependent Origination and admitted
         indirectly himself to be a Bodhisattva of the Tenth Stage
         (bhumi) on the Path of Purity. For seven years he con- (8ga~
         ducted smdies in Upper Tibet. At the age o~ 39, in the
         year Wood-Feinale-Hen (sin-mo-bya--1225 A.D.), he came
         to 'Bri-khun, and in the same Hen year proceeded to Lho-
         brag. On his way, he met the Sa-skya Dharmasvamin
         (Sa-skya pan-chen Kun-dga' rgyal-mtshan) at bSam-yas.
         The Dharmasvamin came out to receive him, bare-foot and
         holding incense (in his hands) ~ccompanied by a procession
         of monks. He arranged a high seat for him, piling up all
         rlle carpets which he had in his possession, and invited him
         tO sit on it. They convetsed on the Doctrine, and Sa-skya-pa
         begged him to rem:iin there for some time, but he proceeded
         to Lho-brag and in the year of the Dog, sent a large quantity
         of o~erings to 'Bri-khun. Towards the end of the summer
         of the same year, the acatya sGom-pa ol~eted him the Gro-
         bo-lun monastery (Gro-bo-lun has been the seat of Lord
         Mar-pa). In the winter of the Dog year (khyi lo--1226
         A.D.), he proceeded to mKhar-chu, and cominitted to writing
         the dGol;s-gci~ doctrine with its 190 special tenets (Khyad-
         chos). Later he reduced them to 150 at the same place.
         (Residing) in the same region, he composed many texts for
         individuals o~ di~erent grades, Towards the end of the year
         Wood-Female-Hen (sin-mo-bya--I ~ 2 5 A.D.) he came to Lho-
         braD. At the beginning of the year Wood-Male-Horse
         (sin-pho-rta--} 234 A.D.) he came to Bri-khun, and then spent
         eigh~ winters at mKhar-cllu. The first of the eight summers
         ~as spent by him at Gro-bo-lun. During the next six
         (summers) he stayed at Ya-rgyal. His last summer was
         spent at Yar-'brog. rhough he did not inaintain classes,
                                                                          P.607
         and spent his time in solitary places, he gathered round him-
         self about 500 monks of good behaviour. From Lho-brag he
         journeyed tO Phag-mo-gru by way of Yar-kluns. The Precious
         sPyan-sna came on foot to receive him at Phyag-'rshal-sgan
         at the head of a procession. He offered sPyan-sna presents
         and asked him for an introduction to the Doctrine (dharma-
         bandha, chos-'brel). The latter taught him both the Doctrine
         of the Precious Lineage and its special interpretation. Then
         he proceeded to 'Bri-khun Thel. In order tO avoid a rece~
         tion, he came there secretly, and having seen his nephew,
         made large of~erings. The three brothers also gathered there.
         In that year he received an invitation to visit sGam-po, and
         proceeded there. During this year rhe dbOn Rin-po-che
         passed away. In the same year he again visited 'Bri-khun-
         Thel, and preached the doctrine of the ~Single Thought" (8gb)
         (dGoris-gcig), having divided it into seven sections (the
         Sa-skya pan-chen Kun-dga' rgyal-mtshan refuted the doctrine
         of dGons-gcig in his famous treatise sDom-gsum rab-dbye).
         sGom-pa had arranged for the ceremon)/ of his installation
         as abbot, but he did not consent. So, the Lord sPyan-sna
         was elected abbot instead. He again proceeded to sGam-po.
         Inspite of an invitation by Lord Ya-tse-ba, he did not go
         there. The Rin-po-che Dam-pa 'Gar having come to
         Btu-mda', they preached the Doctrine to each other. Most
         of the disciples of the second half of his life, originated ftom
         Dags. He passed away at the age of 55 in the year Iron-
         Female-Ox (Icags-mo-glan--1 24 1 A.D.). He made rhe
         promise that in his future life his (body, speech and mind)
         will be united with the body, speech and mind of '~ig-rten
         mgon-po (the Dharmasvamin of 'Bri-khun). He also occupied
         the chair of sGam-po after the upadhyaya 'Dul-'dzin.
         dPal ~r;-ri Phug-pa: He studied under '~ig-rten mgon-po
         and obtained spiritual realization. He journeyed to Amdo
         (mDo-smad), per~ormed there various works, and built *e
         temple of Yul-skyon.
         sPo spo bKra-sis: his native country was Zans-ri Lugu-
                                                                          P.608
         sgan. At the time of the contest in supernatural powers
         held by the disciples (o~ the Dharmasvamin), he showed many
         miracles, such as trans~orming himsel~ into thc letter ~A" on
         the heart of the Dharmasvamin. A siddha named gTsan-zig,
         disciple of the Dharmasvamin, founded the monastery o~
         ~an-rgyal of g~al. Because of his addiction to wine, the
         wine sacrifice on the day of his death is observed to the
         present day without interruption. He was succeeded by ~an
         ~an-rgyal-ba, named gZi-br~id Rin-chen, who was also a
         disciple of gl~os rGyal-ba Lha-nan-p?. He received the final
         monastic ordination from the Kha-che pan-chen Sakyasrl and
         ~hag dGr~bcom. After him g~is-ba g~al-zig. (His) name
         was rGyal-ba Ri-khrod sen-ge. He was first a disciple of ~:hu-
         mig-pa, but latet he became his teacher, and established him
         in the ~ine of the Mahamudra. He practised meditation
         at 'Brug founded by Dags-po sGom-tshul. After that the
         names of both monasteries merged, and they became known
         as ~an-'brug. After him gSal-r~e-ba, who made the inhabi- (goa)
         tants of gYur-spe abandon the taking of life. Till the present
         day therc e~cists a constant custom of giving an oath (to ab-
         stain from taking li~e) beforc a Religious Protector. After
         him mKhs-grub rin-chen rgyal-mtshan. Six teachers have
         followcd him to the present day, but the names of the fi~sr
         thtee haVell't been found. Then ~:hos-rgyal Rin-chen, Rin-
         chen blo-gros and the present Rin-chen dpal-bzans, Za-ra-
         ba, the Great, was an incarnation of gTsan-zig. dGa'-ldan
         was (onc) of his three residcnces. In his li~e he. was a monk.
         There was a saying that ~Whenever the inhabitants o~ gYur-
         5pe made a wine offering to the image of gTsan-zig, the monk
         Za ra of ~;~'-ldan used to get intoxicated" (because he was
         considered ~o ~e an incarnation of gTsan-zig). The Chapter
         on the Dh~rmasvamin of 'l~ri-khun and his direct disciples.
         The Lineage of Abbots: The Precio-is upadhy;lya (mKhan
         rin~ cbe) rD~r~e tshul-khrims, born in th~ yelr Wood-Male-
         Dog (sin-pho khyi--1154 A.D.). At the tim~ of the death
         of the Dharmasvamin (o~ 'Bri-khun) he was 64, ;Ind bccame
                                                                          P.609
         abbot. He died ac tlle agc of 68 h~ the n-olltl- of Karttika
         (smin-drug) ot the year Iron-Serpent (Icags-sbrul--1221 A.D.).
         After him dbOn Rin-po-cl~e who was a nephew of cl-e Dhar-
         masvamiil (o~ 'Bri-khun). He was b~rn in the year Fire-
         Female-Sheep (me-mo-lug--1187 A.D.). In his youth he
         obtained ~tecepts in the ~resence of the Dharmasvan~in (of
         'Bri-khun). The Dharinasvamill died when he was 3 1 . From
         the year Water-Horse (chu-rta--1222 A.D.) till the year
         Wood-Ho~se (sin-rta--1234 A.D.), for 13 years, he occupied
         the chair.
            The Lord sPyan-siia was born in the year Wood Shee~
         (sin-lug--I 1 75 A.D.). At the age of 60, in the year Wood-
         Horse (sin-rta--1234 A.D.) he came to 'Bri-khuli, and during
         2'' years acted as abbot. ~le died at the age of ~1 in the
         year Wood-Hare (sin-yos--l 2~5 A.D.). g~ul; Rin-po-che
         rD~r~e ~rags-pa, a manifestation of Tillipa, was born in the
         year Iron-sheep (Icags-lug--1211 A.D.). When the Dhar-
         masvan~in died, he was seven. dbOn died, when he was 24.
         At the age of 45, in the year Wood-Hare (sin-yos--l2S,g
         A.D.) he came tO the abbot's chair. He died at the age of
         69 in the year Earth-Hare (sa-yos--I 279 A.D.). Thog-kha-
         pa Rin-chen sen-ge was born in the year Fire-Female-Hog
         (me-mo-phag--12~7 A.D.). He was 53, when g~ :un died.
         From the year Earth-Hare (sa-yos--~279 A.D.) till the yeat
         Wood-~en (sin-bya--1~85 A.D.), for seven years, he occu-
         pied the chair. He died at the age of 39. mTshams-bcad-
         pa Grags..pa bsod-nams was born in the year Iron-Male-Mouse
         (Icags-pho-byi-ba--1~40 A.D.). He was 46, when Thog- (gob)
         kha-pa died. He died ac.the age o~ 49 iri the year of the
         Mouse (byi-lo--1288 A.D.). The Rin-po-che ~hos-sgo-ba
         rDo-r~e ye-ses (was born in the yeat) Wood-sheep (chu-lug--
         1223 A.D.). He was 66, when mTshams-bcad-pa dicd.
         He died at the age of 71 in the year Water Serpent (chu-
         sbrul--l293 A.D.). The Rin-po-che rDor-rin-pa was born
         in the year Earth-Male-Tiger (sa-ph~stag--1 278 A.D.). He
         was 16, when ~:hos-sgo-ba died. He hi~nself died at the age
                                                                          P.610
         of 38, in the yeat Wood-Hate (sin-yos--131~ A.D.). tDo-
         r~e tgyal-po was born in the year Wood~Male-Ape (sin-pho-
         spte'u--1284 A.D.). He was 32, when rDot-rin-pa died.
         He died at the age ~f 68 in the yeat kon-Hate (Icags-yos--
         1391 A.D.). ~:ho~kyi-rgyal-po was born in the year Wood-
         Female Hog (sin-mo-phag--1335 A.D.). He was 17, when
         rDo-r~e rgyal-po died. r~e Rin-po-che bLo-bzan grags-pa
         (Tson-kha-pa) had been his disciple. After him, Drun
         bses-gnen-pa, dBan-ba and ~:ho~r~e Drun-chen. r~e Rin-po-che
         (Tson-kha-pa) was born(in 1357), when ~:hos-kyi rgyal-po
         was 23. From the birth of '~ig-rten mgon-po till the death
         of rDo-r~e rgyal-po 209 years have passed. Till the present
         Fire-Male-Ape (me-pho.spre'u--1476 A.D.) year 334 years
         havc passed. The. Chapter on the succession of abbots of
         the 'Bri-khun-pas.
            The Lineage of dPal sTag-lun-~han-pa The great sTag-
         lun-than-pa bKra-sis-dpal was born in the year Water-Male-
         Dog (chu-pho-khyi--1 142 A.D.) as son of father Ban-blon-
         'bar-po and mother Brab-si-gza' dGe-sum khro-mo in gYali-sod
         bon-ra-stens. In the next yeat the Dharmasvamin of 'Bri-
         khun was born. He belonged to the kLu-dge family, a
         branch of the Dbrag-zi-'brin-po (~middle") clan. His mother
         died early and his father married a second wife who took
         a dislike to the boy. Then (the father) took yet another wife
         who became fond of the child. It is said that when the child
         grew older, he made several attempts to enter religion, but
         was prevented by his father. When he reached the age of
         1 8, he ran away to bLa-gan-pa at Than-skya Iha-khai~ and
         received ordination in the presence of the upadhyaya Ga-ston
         bLa-gan-pa ~es-rab rdo-r~e, and the acarya Tshar-ston sgo-
         mans-pa. When the ceremony had been performed, the
         pursuers sent by the boy's father arrived there. Said the
         father: ~I have heard that you had g~ades (among monks) (gla)
         according to the seniority of ordination. He is known as my
         son, son of kLu-dge 'bar-po, do not place him at the end of
         the row.!" The upadhyaya then placed him at the head of the
                                                                          P.611
         front row. Hc heard from the kalyayna-mitra Brag-dgon-pa
         the Sphutartha ('Grel-chun by Haribhadra), t6e Bodhicaryava-
         tara (sPyod-'~ug), the Slksasam~iccaya, the Bodhipathapradlpa
         (the Lam-sgron of At~sa) and the Doha (of Saraha). At that
         time he had the intention of going to India, and heard that
         IDan~ a bla-ma ~er-'bal was goiog there. They settled tllc
         date, but then the latter did not come. l'hen he thougllt ~f
         making friends with the sPon-po-ba bla-ma A-skyabs, but the
         latter passed carly in the ~norning, and lle missed him. When
         hehad reached rDan-khan-dmar, he was overtaken by a
         pursuer, and was forced to turn back. Then again (he heard)
         the bla-ma Hwa-san saying tllat he was going to India, an~l
         (he) settled the date, but the latter left before (his coming).
         The Precious One ha~ing loaded two leather bags (sgro-ba)
         on a horse, started off during the night. Snow fell, and he
         felt cold and thirsty. When he had reached Gru-mur of
         Brab-si sam-pa, hc was again overtaken by a pursuer, and
         again had to return. At Than-skya Lha-thel he saw numer-
         ous people engaged in gathering the autulnn harvest, and a
         gteat sadness overcanle him. After this he perceived all
         extcrnal objccts as having no substantiality. One night in a
         dream he saw on a path full of thorns wherc therc was no
         place tO step aside, a tall black woman who embraced him.
         With full faith that he was a deiLy (Iha'i lia-rgyal, thc utpanna-
         krama degree), he subdued her and she said: '~Now let me
         go ! You are blessed by the thirteen gods!" Again at Than-
         skya, an old womall who had returned to life, said to him:
         ~Such a thing will happen to you ! And many attendants will
         collle to you." Later, the words of 'Gro-mgon agreed with
         (the woman's prophecy). On one occasion, when he was
         ~oin~ from Than-skya to sTen-khan, he asked a fortune-teller
         to examine his fortune (Phag mo-gtu-pa'i sku-clla, name of
         a method of fortune-telling). Said the ma~ You will be
         .I powerful man, and you will gather a ficld of gold. You
         will be going to a mountain of yellow colo~ir and a grey plain.
         If you do not perform a magic rite, your head might bc
                                                                          P.612
         broken, or a boulder frotn the mountaill side might strike
         you." He spent one summer at rTili-ser. While hc was
         staying atsl~cl-ne, an image of Phag-mo-gru-pa was sent to (gIb)
         the bla-ma tMog (who said to him): ~Are you able to
         worship this image?" He prepared a votive la~np, and went to
         o~er it (to the imagc). (On seeing it), he felt in himself that
         he n1ust go and meet this Teacher. When he was about to
         start for dbUs, he saw in a dream that he was climbing a tall
         ladder, and that when he was about to reach the top, a big
         white man appeared, took hold o~ his hand, and said: '~Unless
         I pull you, you can't reach!" Later 'Gro-mgon (Phag-mo-gru-pa~
         said tO him: ~The white man was 1." He then ~ed towards
         'Byi and reached rTin-ser. After that, he proceeded to the
         residence of the acarya Sans-rgyas-skyabs at sTen-byan,
         and spcnt several days there. When he came to mDor-Lha-
         stens, he arranged ~or a servant and a horse, and then forded
         tlle river. They missed the fotd, and were almost carried
         away by the stream, but his horse placed its foot on a patch
         of dry gtound, and he was able to come out (of the stream).
         A~ter that, he reached the Northern route and joined sTon-
         bzer bcu-ston who was proceeding to Bya-yul to arrange therc
         for an eternal votive lamp. When they had reached ~:om-
         than, the ~om-pas and the Phon-mdo-bas were harvesting.
         A physician of l;lan-pa said tO him: '~Some of my cousins
         in my native place are taking salt to sell it at thc gates of
         Phag-mo-gru." He followcd them, and by way of kLuns-
         sod reached l~lan. Then having joined some merchants, IlC
         reached 'On. From there, he continued the journey alone
         through the gorge o~ l~an, and came to Tsha-ron. Then he
         joined a Bon-po couple, and after they had covered the worst
         part of the road, he got a glimse of the white-washed walls
         o~ the monastery (Phag-mo-gru). He went straight towa~ds
         the gate, and was about -to enter it, when 'Brog-chun-pa
         barred the road. Then Sin-ston received him, and he met
         the bLa-ma in the afternoon (dro-rtin). He offered the bLa-
         ma a piece of gold, and 'Gro-mgon (Phag-mo-gru-pa) inqui-
                                                                          P.613
         red: ~Are you not tired?" He replied: ~'1 was almost
         carried away by the stream, but my horse put its foot on a
         ~atch of dry ground and pulled me out." Phag-mo-gru-pa (g2a)
         said: ~1 was there at that time ~or you were to come, even
         if I were residing in Vajrasana. For I am not (your) Teacher
         of this rebirth only, for I have been thc Teacher who had
         produced knowledge in you!" (nams-rtogs bskyed-pa'i bla-ma)
         Then at the time of the ol~ering ceremony, 'Gro-mgon said:
         ~ When the new-comer had come to the door, but did not yet
         enter inside, the new-comer's double separated from his body
         and was absorbed in me ! Later, you will gather round your-
         self numerous priests, among whom there will be some eql~al to
         you." sTag-lun-than-pa thought: ~If so, will there be any-
         one greater than me in th s country ?" 'Gro-mgon said tO
         the attendant sBa~sgom: "O sBas-sgom ! How this new-
         comer resembles Bya-yul-pa ! A ! " A~tet three months he
         (sTag-lul;-than-pa) thought that he could cure himself by
         prayer, even if his brain were to ~ow out. With one golden
         zo he prepared a mandala and ot~ered it tO 'Gro-mgon, and
         told hiin: l request your blessing only! I do not ask
         for precepts." 'Gro-mgon smiled and accepted the gold.
         Having given back the mandala, he said: ~There is :i
         saying that through faitll one is able to restore health! Of~er
         rlle mandala and prayers! You still have many things to
         see!" Then on one occasion he told him: ~'Keep whatever
         doctrine you have heard! It is not essential that the line
         should ori3~inate with me. All these doctrines will be needed
         by you." ~In Tibet," said 'Gro-rr.gon, ~there was no one
         more disinterested than ~u-byas d~os-grub, but he possessed
         a L~i-yi-pa (name of a book which belongs to the Samvara
         Cycle). In India thete was no one more disinterested than
         Bi-ru-pa (Virupa), but he possessed an Astasahasrika (-Prajnapa-
         ramita)." Again on one occasion he said: "Precepts mean
         the worship o~ one's Teacher. Hidden precepts mean one's
         individ-ial experience." (sTag-lun-than-pa) used to say ~ rom
         then on, there was not a single sloka, uttered by him, on
                                                                          P.614
         which I did not writc a note." Once 'Gro-mgon bestowed
         (on him) a certain precept, and sTag-lun-than-p:l fearing to
         forget it, wrote it out on a wall, and then went outside.
         When he again came inside, he s~w the precept, and
         henceforth did not forget it. Three years a~ter his coming to
         Phag mo-gru, 'Gro-mgon told him: ~Even if you were to go
         now, your abbot and Teacher will come (to yoU) for
         instruction in the Doctrine." On another occasion he said:
         ~You will act as the master of my Doctrine!" 'Gro-mgon
         told him: ~Become a monk!" He replied: ~1 am going tO
         practise meditation. Pray do not ordain me!" '~It does not
         matter, said 'Gro-mgon, ~'dPal rGwa-lo had been a (9~ b)
         monk also, and yet he had pracrised meditation fot seven
         years at gl~am-mtsho,', and he added: ~Now-adays one
         should lollow the practice of great men!,' On one
         occasion, whell sTag-lur;-thar;-pa was resting on his bed, lle
         suddenly recollected a chapter on religion previously unknowll
         to him. Then 'Gro-mgon came in carrying a staf~, ~nd
         pointing with the staff at his heart, said: ~No one knows it,
         but me!" One night he s~w in a dream that his father had
         given him a te'u-chu (a vessel). Said 'Gro-mgon: ~This
         indicates that yo~i will enjoy an unexhaustible store of food."
         After tllat he ~Iso saw in a dream that his father had given
         llim a key and since that time it became unnecessary for hin
         to n~ake any eHorts (in his meditation). At the age of 24,
         I-e proceeded to Phag-mo-gru at har~est time. He spent six
         years at Phag-mo-gru. dPal Phag-mo-gru-pa having passed
         away1 he spent a inonth at Phag-mo-gru. In the company
         of officials, the treasurer, the alms-giver rMog-sgom and
         others, lle proceeded towards Mal-'gro, and there heard the
         Doctrine from '~ :had-kha-pa, At kLur;s-sod he befriended
         several bKa'-gdams-pas and went with them. They said to
         llim: '~Change your hat!" but he replied: ~1 shall use my
         hat as protection (agaillSt robbers) in Upper dbU." After
         that he proceeded to Phor;-mdo-khar;-chen. The kalyana-
         initrl Khan-chen-pa having come o~it, they met at the thres-
                                                                          P.615
         hold. He felt faith born in him and sTag-lun-than-pa spent
         one winter in the Than-mgo monastery as his house priese
         (bla-mchod). After the spring of (that year) he stayed at
         Se-gle. About that time, he received an invitation and a
         good horse from Khams, and proceeded to Phag-mo-gru.
         He spent one summer building caiyas for relics and looking
         after the image-makers. He of~ered presents, including
         horses, etc. During the year that followed his stay at
         Segle, the acarya sGom-pa came there. While he was climb-
         ing the stone steps leading towards the latter's house, he
         (sGom-pa) heard distinctly the voice of Phag-mo-gru-pa
         (speaking) inside, and on entering the house, he said: "I
         heard your voice as the very voice of Phag-mo-gru-pa. I
         recollect Phag-mo-gru-pa saying formerly that ~I shall carry
         you along witll me wherever I go. Tl is is the fulfilment of (g3a)
         his promise." Then, having requested an elder of the ~an
         ~o-ma-ra-pas to act as upadhyaya, Mar-pa ~:om-than-pa as
         karma-acarya, and ;~an-ston sGo-mig-pa as Secret Preceptor,
         he received final monastic ordination at ~o-ma-ra. Then
         again, when he was residing at Se-gle, a man leading horses
         for him (bsu-rta, a horse sent for a guest to ride on) came
         from Khams. Wlien the man had gone to gTsan, sTaglun-
         than-pa proceeded to Phag-mo-gru to convey presents. He
         returned soon. In the meanwhile Khan-chen-pa having
         learnt of his intention to proceed to Khams, collected
         villagers who insisted that he should not go to Khams, and
         he promised to remain. Many priests having gathered,
         the monastery could not accommodate all of them, and he
         thought of moving them to some other place. Then a voicc
         resounded from heaven, saying: '~In seven years from now
         on, you will control the three Dar, sBras and Ron." He
         then ptoceeded in search of a hermitage as far as Brag-po-che,
         but did not find (any suitable place), and came back. When
         he reached Tar-md~l, 'Gon-lug said: ~The place called Phi-ri
         sTag-lun had been the residence o~ kalyana-mitra sPo-to-ba.
         In the upper part (o~ that valley) there exists also a good rock-
                                                                          P.616
         cilve.', He procee(~ed to sTag-luii, blessed the site, .ind
         spent a night in the ca~e. Af~er that, he founded a hermitage
         :Ibove inDzo ra o~ sTag~ n, and took up residence there.
         At th;~t time the Teacher and his disciples numbercd 18.
         When the Precious 'Gro-mgoll had reached the age of 60, in
         tbe year Earth-Female-Ox (sa-mo-glan--1169 A-D.) he mani-
         ~ested sim~lltaneously twelve aspects o~ his body. With tl~e
         llelp of one asyect of his body, he was able tO cover witll his
         foot the entire region of sT~g-luri and bless it. He then
         transformed the entire earth of sTag-lun into mantra-cl:ly
         (snags-'dam or blessed clay), and all the water irlto mantra-
         water (sriags-chu i.e. holy water). The Precio~l.s 'Gro-mgon
         said: ~'There in the North, is a region for (vour) extensive
         labours. Perhaps yo~i have to go to Khams, if so, go to
         Khams once. After tl~at, yo-l will come across a place (g3b)
         indicated by your former actions. In that place all yo~lr
         labours will be extensive. F~lrther, that place is very rugged
         and there exist numerolls evil deities and demons headed by a
         demon wl o had origin~ted from men. (So far) no one w;ls
         ~ble to hold (the site). I have trodden Witll my feet all the
         land, and s-ibdued all the deities and demons, and made them
         into beings performillg a labour of compassion. Now you
         will be able to control th;-t place", saying so, he prophesied:
         the llorth, in the Land of Snows.. " Again a voice
         was heard from heaven saying: ~sillce yo-i are not yet in
         control of sTag-l~in should unpleasal~lless happen (there),
         cllange place.,' Therl one of his friends dBali-?hyug-grags bav-
         itlg gone tO Phon-mdo, a beggar from sPras-pa broke his he~d,
         and th~ls the accident (indicated irl the prophecy) took place
         (and he /sTag-l-in-than-pa/ had to change place). Said he:
         'We shall spend seven years at Se ba-lun", and proceeded
         there. Many monks gathered there. Lha-r~e Bod-chun-ba
         and Pl~on-mdo-ba planned there extensive constr-rction works
         (mkh~ir-las) and laid the foundation in eight days. He said to
         them: ~We shall not stay here! Tlle monks will become numer-
         ous ~nd we shall be nnable tO accomm<)date them hrre. I sh~
                                                                          P.617
         makc ST.l~ Ul; ;l pli~cc WllCre Ill;llly ~ollkCyS Witll loads of
         6arle~/ will crowd," S~lyil~ so, they abandoiled thc sitc.
         Aftcr that l~c was illvited to sTag-luli by tllc inlllates of Dar,
         sPras, Roli, tl~c tl~ree, ai~d Phorl-mdo. At the age of 39, in
         tl~c ycar Irol~-Male-~louse Icags-pllo-byi-ba--ll80 A. D.)
         l1C was welcomc~l tG bL;I-braii Nag-po (the ~BIack' Mansiol ~.
         .In(l took up residence tllere. ~rows used to bring
         pieces of ~ood al~d eartl~, wllatever they could find, and
         deposit thcm ol~ tlle site where the ~)resent day Yan-dgon is
         situaced. Tllen lle ino~ed l~is i-esidence to t6at place, alld
         after the lapse of sev~ral years, tlle bla-ma Zla-'od-pa and
         others from Khams came there tO invite him. Tlley insisted
         (that he should go). Thell tlle Te~cher alld llis disciples, in
         all about five or six Inen, went as far ~s the top of the gLali-
         lili la pass. After partaking of water on the fdr side of the
         ~nountaiil pass, he aaid: ~ O dBali-ser; ! prepare some strong
         tea and cut brown s~lgar on tllis piece of ice (whicll he used ;
         ;I table). I am to go to Ku-yuli-sgal;s,' (the text, fol. g7a, has:
         Kho-bos Ku-yur;-sgar;s-su pllyin-pa-yin. Tlle past tense is
         here used in the sense of '~1 ~m tO gO ..    "). He spent
         tlle night tl~cre, having nlrlled l~is face eastwards. Tlle eastern
         art of sky was cloudy, but tl~e sky of the westerll quarter (g4a)
         was cledr. They inquired .lbout tlle cause, and lle re~lied:
         ~This is thc sign o~ tlle downfall of Thaii-skya.', Next morll-
         ing, he declared that lle wo~lld labour for tlle benefit of livin~
         beings of thc eastern quarter, alld be~,an predching tlle tllrcc
         "insel~arable (objects) of recollection" (Teacher, Deatll and
         One's Vows, or bla-ma, sdom-p~l, 'clli-ba; mi-'l~ral-ba dran-~a
         gsun~    hell he Calnc back, 11e ~tayed .It Ko-khyim. Pholi-
         mdo-ba said to tlle massengers wl~o ll,d COlllt: tO Illeet hilll,
         ~ot to t.lke llilll to Khi~nls, ;~nd tll~y ;l~rce~l. He was tllcn
         invited to returl~.
            The sumlll~r of ~ ext ye;~ e ~)cnt .It bKr;lb-tiii.
         About tllat tiinc ~e-~a-d.lr-re W15 kille~, and lle was invited to
         scttle ;I disput~ betwecn tl~e Dar-yul-bas alld tlle Roli-pas.
         They offered llinl Dar-rc's head, ai-d freed mallv prisoncrs
                                                                          P.618
         who had been convicted for mutder. In this maliller both
         Dar and Ron were controlled by him. Then, when hewas
         invited by the sPras-pas, they also recognized his authority.
         The manner of his daily life: each month, froln the Ist of
         the month till the last day of the month, he would get up
         carly in the morning and wash. Then he would of~er
         salutations, after which he would offer mandalas and prayers.
         After sunrise, his attendant would change the ol~erings
         placed before him, and address him (with tl~e words):
         ~Pray break your silence! Are you in good health?"
         He then would partake of food, and the attendant would
         report to him on the activities ("coming and going") of the
         monks, as well as other matters. He would not see anyone
         else. After finishing his food, he would keep silence till
         lunch time. At food time, the attendant would change the
         of~erings, saying: ~Pray break your silence,', and again
         would inquire about his health. He then would offer him
         some hot soup. In case of an invitation to an important
         person, his attendant would convey the inessage. After
         finishing his mi~ day Lood, he would mount the preacher's
         seat (chos-khri), and receive visitors and preach (the Doctrine).
         Then about tea-time, they would offer him sbup. He would
         then retire to his room and keep silence. When soup was
         ready, he would break silence again. The attendant would
         o~er soup, and they would invite others, and entertain them.
         Later, when the number of his disciples increased, he kept
         silence after his mid-day food, and then mounted the prea-
   (94b) cherJs seat. E~e did not partake of evening tea. After
         making o~erings, he would keep silence. The attendant would
         offer him tea, When visitors came, they were ushered
         inside. After that he would offer votive lamps, and change
         the offerings. After which lle would partake of some
         soup. After that, if in good health, he would preach a~ great
         length. At the time of retiring to bed, he would ol~er
         food and then keep silence. Such were his dailv works.
         When of poor health, he would abstaln from preaching the
                                                                          P.619
         Doctrinc. When his health was ~ood, lle woul~l preach
         during the ~)eriod of the increase of the moon. From the
         I6tll till the end of tlle month he wo~ld not admit anyone,
         llnless .the admission was arranged beforehand. In general,
         after his ordina.tion, he did not partake of either meat, or
         wine. He never paid visits to the tents and houses of laymecl.
         He did not loosen his belt. While residing at Phag-mo-gtu,
         hc never went either right, or left for a walk. Also he
         ncver absented hin~self, whenevcr Pha~-mo gru-pa recited
         e~ en a single sloka. He did not permit meat or women insidc
         his house. From Yan-dgon and Nag-tshan, d~ey never
         entertained visitors with meat. In the streets of the monas-
         tery wine was forbidden, and women were not permitted
         to stay more ~llan three days inside the precincts of the
         monastery. They were obliged to report to his residence at
         Nag-tshan on all matters, such as the boiling of soup (for
         the monastic congregation), the soullding of the bell ~gandl),
         tlle sounding of the waking-signal (chab-skad) in the
         morlling, tlle blowing of the conch, the adornment of the
         trumpets witb silver trappings (dun-luli 'gyed-pa) and thc
         other activities of the Illonks. Some of tlle wonderful ~iisions
         (seen by monks): Dan-ra-ba ~o bo bgres-po (~lThe old") of
         sPras-pa saw llim as the Master of tlle Doctrine (i.e. the
         Buddlla); ~es-rab-d~al saw him in the form of tlle Great
         Merciful One ~Avalokitesvara); some saw him as Samvara-
         Sahaja (bDe-mchog Ihan-skyes, the fotln with two arn~s,
         represented with the ~akti~, as Vajravarahl and under
         n~lmberless other forms. Numerous others saw him mani-
         festing different bodily forms sin1ultaneously. 'Gro-mgon
         (Phag-mo-gru-pa) said to him: ~There llad been threc
         Indrabuddllis, the first and dle last llave been 1, the middle
         one has been you, but the tllree ~A/ere one by nature !" Wllile
         lle was sitting on tlle ~reacher's seat, sGom-bsam saw him
         in the form of Phag-mo-gru-pa. At th~ time of his death,
   (95a) he said: '~1 did not separate from the Sugata! " (meaning
         the diseased one or Phag-mo-gru-pa\. He and I are of one
                                                                          P.620
         n~ d!" In llis roolil lle said to llis ne~ cw d~ tel~-
         (lal~ts~     vc ncver separ;lted from tllc Sl1bdta", but.ls
         tlley collld not ul~dcrstalld the mcal~ing ~.f l~is words, 11~
         ad~led: ~'1 am tlle S~lgata llimself.'' Hc was borl- in thc
         ycar Water-Malc-Dog (ch~l-pho-khyi--1 i42 A.L).). At tllc
         .l~e of 10, lle receive~l ordinatioll. At tllc ;l~e of 24, 1
         l~rocecded to dbUs .md i~ttended for six years oi- 'Gro-mgon
         (Pllag-mo-~ru~ ). At tlle age of 29, hc came to Pllen-
         ~
         and spent seven ye.lrs :~t P60li-mdo, ~a-~le .Ind Tl-an-n-go.
         Then tl~ree ycars at Se-ba-lun. Having come to sTag-lul
         il~ tl~e year lioll-Mouse (Icags-byi--1 180 A.D.), he spent
         tllirty years ther~, and gathered there numerous monks. At
         tllc time of llis death, there were IDore than 3ooo mollks.
         Hc reccived nuillero~ls offerings of books, gold and sil-er.
         01l tllrec occasiol~s lle visited Phag-tno-gru, and on tlle tllird
         occasion, lle rresented llumerous offerings, sucll as gold and
         silver images, 550 books oll blue (manuscripts writtell in
         gold or silver on ~iark blue paper) and ordinary papcr, 40
         ~>ieces of gold and nlrquoises, 60 bricks of teil, 3ooo cere-
         moi~ l silk scarves, a lluildred mdzos (a crossbreed between
         ;I y~k ;-nd ;l ~lomestic cow) and llorses, vo~ e lamps Illade
         of n~ore tllan a llundred golden srans, many robes (ber) and
         drnlour-plat~s (kllrab). In general, he offercd at Pllab-
         IDo-gnl 283 etcrnal votive lamps. At tlle time of l-is
         deatl~, lle olLercd 700 books on blue ~a~er i~ild numberlcss
         ~olum~:s on ordit~ary (grey) paper, 50 ingots o~ gold and
         tiirquoises, 2500 silk scarves, ctc. In tlle year ~arth-Fem~lc-
         Ser~)ent (sA-mo-sbrul--I20~ A.D.), lle lleard tlle news that
         tlle books of Phag-mo-gm Ilad been takeil away (by 'Bri-
         kllu~ )a) and tl-is caused llim great distress. His health even
         became impaired. During the wintcr, lle preached th(:
         Doctrin~ ;Ind received vi~itors oi- ;I few occ~sions only. Tlley
         begged llim co ~erform rites for his healtll, b~lt he refused.
         \~'hen Ile was 69, in tl~e spring and s-lmmer of the Horse
         year (rt~-lo--1210 A.D.) he l~reachecl and admitted visitors
         on nvo or three occ~sions only. In the evening of tlle 16tl-
                                                                          P.621
         day, which was a full-moon day of the Mrgaslr~ montll, lle
         entrusted the library's key to tlle ~carya dbOn-po ;lnd s~id:
         ~Till this time yo~i were respected by them. Stay on in the
         place in which thcy had pl~ced you." The acary~ dbOn-po
   (95b) inquired: ~Pray give me the key Witll your own l~nd, :Ind
         mJke 3 wish that I migllt benefit living beings." He dicl
         so. On the I7th, he showed lIjS f~ice to the ~ssembly,
         pre~ched religion and lleld con~ersations. On the 18tll lle
         ~ttended the congreg ltion. He passed aw~y ~luring the even-
         ing tea on the ~gth. Cn the cremation o~ llis remains, his
         he;~rt, tongue and eyes were recovered ~inburnt, and m~ny
         relics and images were recovered (from tlle ashes). On tlle
         third day of the ne.w ye~r montl~ TIle Late" sK~I-y~l
         Rin-chen-mgon w~s invited to occlipy the abbot's chair. Soon
         afterwards Sans-rgyas sgoin-pa ~Iso passecl away. Now, this
         Sans.rgyas sgom-pa was ;I disciple of tlle Precious '(iro-ba'i
         mgon-po (Phag-mo-gru-pa). Later, a~ter the yassing
         of 'Gro-mgon, he stayed with the great sTag-luii-that;-pa
         The nephew o~ the great sTag-luii-thar;-p~ named dKar po
         was called sKu-yal-ba, tlle ~Late", because the Prcciolis
         'Gro-mgon had manifested hiinself in his fornl to f~ilfil tlle
         work of sTag-lun-tllan-pa. His re~l name was Rin-chen-mgon.
         (His) ~ather was a native of sGan-gyat; sed-lun of Ku-l~lii.
         He belonged tO Bon-ra-steiis, and w~s born below the mid~le
         one of the three forts of Dag-sgan. He belonged to the s~me
         clan as sTag-lun-than-pa, the Great. His father was (callecl)
         Ban-blon mGo-yags, (his) mother ~o-zi-gza' bKra-sis-mtsl)o.
         When the Precious One was in llis (mother's) womb, his
         f~het went to visit (the monastery) of sT~ig-lut;, and while
         staying there sTag~ n-thar;-pa, the Great, said one day:
         ~Let mGo-yags come here!" When mGo-yags c~me, 1
         said to him: ~'On yollr est~ite, a boy w~s born tO yo-i !
         Say: ~I sh311 present him ! I shall present ! I sh~
         ptesent!' " and the fatller S;li(~    h.lll present l~ (tO
         yom" A~t~r :lbo~lt t~'O or three ~e3rs, 'Tshlir pi~u-b~
         ~-assed aw:~y, an(J tl-~v illq~lir~l dS to ~vllo wo~ oc(n~y the
                                                                          P.622
         chair of 'Tshur-phu-ba. ~I have prepared an abbot for our-
   (96a) selves!" sTag-luii-thali-pa, the Great, lived for so years.
         He (Rin-mgon~ was born in the year ~ton-Female-Hog (Icags-
         mo phag--I IgIA.D.) When he was three, in the year Water-
         Ox (chu-glali--1193 A.D.), (Khams-pa) dbU-se, bla-ma ~ali
         and gLali-lwi-pa passed away. When he was 1 l, sTIg-luli-
         thali-pa sent hiln numerous presents, including a child's
         upper garment (cham-tsheg), and said: ~IMake this child
         i novice ! and nalne him so and so". The mother said:
         ~Do not make him a novice !" Said the father: ~Let ùis
         ask him ! " The child said: ~'On becoming a novice,
         shall go to sTag-luli, become a kalyana-mitra and study the
         Docttine ! To you, parents, I shall send a message c~ntain-
         ing precepts." In the same year, he was ordained in the
         presence of the upadhyaya sPyi-dpon-pa and the acarya
         'Gos Lha-khali-ltag-pa at Thali-skya. He heard many doct-
         rines at the feet of the upadhyaya and acarya, as well as from
         Nags-l~ili-pa. At the age of I 3, he came to dbUs, and the
         inhabitants escorted him for a while. The mother said:
         ~lf they were to say that my son was studying the Doct-
         rine, it would not matter, i~ we were not to meet ! Study the
         Doctrine !, saying so, she returned. On the top of the gLali-
         glili Pass, he met the men who were sent to meet him ~rom
         sTag-luli. From there he journeyed to dbU-ru-luli. On
         the day of his arrival there, sTag lun-thali-pa said: ~Cover
         this path with a white piece of cloth (i.e. carry a white piece
         of cloth in front of him), and the banner behind him ! At
         Ri-thel carry a small banner in ~ront of him. The congre-
         gation should receive him at Ya-thali !" On meeting
         sTag-lun-thali-pa, he presented him a scarf of greeting, and
         inquired ~bo~lt his he;~lth using honorific expressions. sTag-
         I~in-thali-p~ said to him: "O man! Are you not tired?"
         ~By your grace, all is well", replied he. They nlade mut~lal
         inquiries in the above manrier. On onc occasion, he
         galloped a horse, and the father said to the Precious One:
         ~Pray control this novice ! " sTag-luli-thaii-pa replied
                                                                          P.623
         ~Be silent ! You cannot taste the nature of this novice. He
         will be of use !" After that he immured himself in a hut
         belonging to the monastery, with its door facing eastwards.
         He practised meditation for seven years withou~ visiting
         (sTag-lun-than-pa), except to receive the exposition of the
   (96b) Doctrine. At that time sTag-lun-than-pa said: "In this
         monastery there was a novice who was able to benefit number-
         less living beings." At the age of Ig, he received the final
         monastic otdination in the ptesence of the up~dhyaya gTsan-
         pa and the katma-acarya Sans-tgyas sgom-pa, the acatya Sans~
         tgyas acting as Sectet Preceptor. He exhibited many deeds,
         such as the lifting of the supporting column of his hut, and
         placing beneath it the garments of others, he grinded seven
         beans into dust between his big and middle fingers, he used
         to play with a brick of tea as if it was an egg, sitting cross-
         legged he threw upwards on the top of a house a large load.
         In general, he attended on sTag-lun-than-pa, the Great, for
         eight years. When he reached the age of ~o, sTaglun-
         th;m-pa, the Great, feeling weary, one day put his mantle and
         his hat (zwa-theb), on sKu-yal-ba, entrusted into his hands
         the walking staff (phyag-mkhar) of dPal Phag-mo-gru-pa,. and
         made him si~ on his seat, saying: ~Stand up ! Move round !
         Shake (yourself) !" After he had done so, sTag-lun-than-pa
         said: ~'It will do ! You will obtain a funlre which will
         be greater than mine !" He also entrusted to him the
         library's key, saying: ~In it there is a section of the Doct-
         rine which is unknown to this monastery ! I did not show
         avarice in matters pertaining to this Doctrine, but I hid it
         because of some omens on advice from Phag-mo-gru-pa.
         Bu~ you can reveal it, and bestow it on those who will ask
         (for it)." To Byan-sen he said: '~The burden of guarding sTag-
         lun rests equally on Byan-sen and Rin-chen-mgon.''He perform.
         ed extensive funeral rites for sTaglun thal;-pa and Sans-rgyas
         sgom-pa. mKhan-po-ba said to him: ~Now, Precious
         One, pray examine the books !" He replied: ~'O mKhan-
         po-ba ! The Teachets of our Lineage should know how
                                                                          P.624
         to preach a suitable doctrine, as soon as ;i disciple a~pears
         be~ore them. Is tllere any benefit in a kalyana-mitra! expert
   (97a) in texts?"
           To those wllo asked for precepts, he taught those whicll
         could convert them. He showed impartiality towards virtuous
         ones, evil ones and mediocre ones. On many occasions others
         saw him as sTag-lut;-that;-pa. On many occasions also, he
         exhibited dif~erent mani~estations of his physical fornl.
         E~urther, many saw kim as ~akyamuni, Samvara and otller
         divine beings. There exist also many stories about his great
         faculty of prcscience. On numberless occasiolls hc cured the
         sick by a ~roper prognostication of omens, lcstored thc sight
         of the blind and the hearing of the deaf, and helped cripf,les.
         He erected sku-'bum caityas witll cllapels containing images
         ('bun1-khat;). Having excavated the rock on the site of one
         such cllapel, his foot became painful. He inquired of
         people wllo were familiar witll the omcns o~ the locality,
         and tlley told him that this was the ~life" mountain (bla ri)
         of his Teacller, al~d because he llad cxcavated it, it harmcd
         hilll. He then erected a silvet rclic-holdcr (gdut;-kllan)
         measuring one cubit and a full span (mtho). Aftet that hc
         placed in a great relic-holder made of silver, an image of
         Phag-m~gru-pa seated on the sun-disc, made of I7 goldcn
         stat;s. In the centre of the sun-disc hc placed an image of
         sTag-lut;-tllat; pa, the Great, with a parasol, made of onc
         Illeasure (bte) of silver. The remaining silver he used for a
         large image of sTag-lut;-pa. Thcn lle invited tlle upadhya-
         ya, the acatya and others who llad the right to give advicei
         and said to them: ~IImages and books are too numerous! Thcy
         cannot 6e placed (inside the temple~. Hold a council to discuss
         the ercction of two cllapels, and let me know (the decision)."
         The acarya Khu said: ~ Any l~n~d of cllal~el will do! Wc
         should practise tneditation atld tlle cxposition of the Doctrille.
         A sillgle hetmit is bettcr thall a huDdtd Prajna~aramitas in
         I oo,ooo ~crsc~ (~atasahasrik;~) writtcn in gold." Otllcrs
         said: ~Pray iCt US build a cl~a~el, as wcll as meditate and
                                                                          P.625
         expound the Doctrine." Wilen he had reached the age of
         34, they began in the year Wood-Male-Ape (sin-pho-spre'
         --1224 A.D.) the construction of the great vihara. They
         sent men to Nags-sod to cut timber, but the inmates of
         'Bri-khun objected to it. They also brought timber from
   (97b) Bad. A considerable quantity of timber was brought from
         rDo. About that time he received the keys of Phon-mdo.
         After this the nephew of 'Bri-khun-pa asked him to bring
         timber from Nags-sod, and they brought timber from that
         place. Bran-ka investigated the omens of the locali~y, and
         slid: ~'If we build it as the base (pllon) of the main street,
         it will be good." So they built it at the beginning of the
         main street. In tlle chapel they erected eighty columns, in
         the upper gallery there were four rows of pillars, in all 32
         pillars. In tlle lower gallery there were 24 columns in three
         rows. In each of the side-galleries there were slx pillars, altoge-
         ther 12. In each of the naves (glo-'bur) there were two pillars.
         In the entrance hall (sgo-khan) there were four (pillars). The
         verandah outside tlle main gate (sgo-phubs) had four pillars,
         in all eighty pillars, There were I3 capitals (sin-brtsegs).
         In the Mouse year (byi-ba lo--1228 A.D.) they completed
         the upper and lower galleries (this is the large sTag-lun
         gtsug-lag-kl~an, a famous monument of Tibetan architectl1re/
         near Phyag-La/). He therl appointed an upadhyaya and acarya,
         and made them ordain others, and thus opened the gates of
         religion. He introduced the study of the Doctrine 3nd
         meditative practices (nan-bs~d and sgom sgrub). The Preci-
         ous One himself followed the life of s~ag-lun-than-pa, tlle
         Great. He did not add (new) precepts, and did not alter
         even a single word in the texts of prayers and solemn wishes
         (smon-l~m). He stayed continuously erect and did not
         rest l~is llead on a pillow. When he was going to the
         Northern Upl~nd, lle made his retinue abstain from meat.
         Whenever he used to receiYe arms as offerinD, he had them
         broken up in his presence. He used to accept holy objects
         presented to llim with llis own hand. Other (offerings) were
                                                                          P.626
         collected by (his) men. He did not preach to women (nag-
         chags) and did not converse with them. He did not make
         meaningless jokes. When he came to the ch~ir, those who
         were willing to be his supporters were very poor, but after
         they became prosperous, and the offerings became numetous.
         Numerous were the persons fed from his palace. Half of a
         measure (bre) of grain was given them each month. He
         gave guaranty on behalf of others. To some he supplied
         all their needs (~rom his palace). ~e supported 82 house-
         holds (thab-khan, hearth) from his palace (nan-so-nas).
         Looking at the inf~ow of things from the outside,
         (people) thought ~Where will they store all this ? "
   (98a) And, considering the outlay from (his) palace, (people)
         thought: "Will he be able to meet his expenses?" He
         filled the great vihara with the three kinds of objects of wor-
         ship (rten-gsUM). At first, when he came to the abbot's chair,
         the monks who had promised not to disperse, walked ofl without
         listening (to him). The monastic cells fell in ruins, and only
         ~bout 700 monks temained. Afterwards the number o~ the
         monks greatly increased, and reached the figure of 2800.
         They continued to increase, and finally 3700 monks
         gathercd. The number of monastic cells also increased. At
         the time of his death, ~bout s~ooo monks had gathered.
         When he first occupied the abbot's chair, he owned not more
         than seven loads of barley. He had also to pay a debt of
         about 500 golden srans. Later, all the rooms of his palace
         (bla-bran) became filled with gold, silver, silks, etc. The
         outside (precincts) o~ the ~nonastery were filled by thousmds
         of yaks and horses. The saying thac ~'one was unable to
         rival even a dog of sTag-lun-pa", originated in his time.
         When he had reached the age of 47, in the year Fire-Male-
         Ape (me-pho-spre'u--1236 A. D.) nume~ous signs, such ~s
         rainbows, sounds, lights, earth tremours, etc. were observed.
         His horse 'Bmg-khyun sen~e became afflicted by a skin
         disease. He issued orders to the monks to abstain from inov-
         ing about, and to keep to tbe mon~stery. To some he said
                                                                          P.627
         that he will finish the exposition (of the Doctrine); he issued
         many similar otders. He ordered his attendants to keep
         ready a large quantity of tea, brown sugar, fuel wood, etc.
         Then, after having given numerous exhortations, he passed
         away. During the cremation of his remains, a shower of
         relics fell. His heart, tongue, eye and finger were left ~m-
         burnt, and many images and relics were recovered (from the
         ashes). Also numberless visions took place. His successur
         was Sans-rgyas yar-byon ses-rab bla~ma. He was born in the
         year Water-Female-Hog (chu-mo-phag--I zo3 A. D.) as son
         of ~'an-chen mgon-rgyal and n~othet Lha-ma-dpal at gDon-
         sna of Bon-ra-stens. This Water-Hog year (chu-phag--1203
         A. D.) was the 62nd year of sTag-lun-than-pa, the 61st
   (98b) year of 'Bri-khun-pa and the 13th year of sKu-yal-ba. This
         was the year of the birth of Ron-pa rGwa-lo. From his
         childhood, h~e possessed great faith, diligence and compassion.
         He prevented children of the same age ~rom committing sins,
         and established them in virtue. He enjoyed solitude. At
         the age of 16, he was ordained in the presence of the maha-
         upadllyaya Ga-ston bla-ma and acarya Lha-khan-ltag-pa, and
         received the name of Ses-rab bla-ma. He listened to the
         exposition of the mimltiae of the Vinaya, as well as heard
         many precepts at the feet of the acarya Nags-pa. He
         practised meditation at the monastery of Sa-phu. Crows used
         to sweep the snow on the roof of his hut (in Tibet offerings
         or gtor-ma are thrown on the roofs of houses, and frequently
         after a snowfall during tl~e night, one sees crows digging in
         the snow in search of gr:iin). At the age of 19, he procee-
         ded towards dbUs. At sTag-lun-than he met sKu-yal-ba,
         and heard from him the complete exposition of the Doctrine.
         He took up tl~e final monastic ordination in the presence o~
         gTsali-pa who ac~ed as upadhyaya, Khu-ston acting as acarya,
         and the acarya Don-mo ri-pa ~cting as Secret Preceptor. He
         practised meditation for 15 years, and was endowed with
         great prescience. When he was 34 in the year Fire-Male-
         Ape (me-pho-spre--1236 A. D.), sKu-yal Rin-po-che passed
                                                                          P.628
         away, and he occupied the abbot's chair. He erected a
         golden caiya (gs~r-'bum), ~ silver relic holder (gdun-khan),
         the tower (thigs-khan) of the Great Shrine (mchod-khan chen-
         mo) and many paintings on cloth (ras-bris). He also made
         a large silver image and many small ones. He established
         many rules, such as the permanent recitation of sutras, and
         the rule of annual recitation. He also made numberless votive
         of~erings (sa-tsa) and numbetless images. 3600 monks wete
         satisfied in their wishes by his preaching of the Doctrine and
         presents. He held in high esteem the three kinds of siksas
         (bslab-pa rin-po-che rnam-pagsum-ni tshul-khrims, tin-'dzin,
         ses-rab, or sila, samadhi and prajna). In the monastery l~e
         laid down the strict rule not to admit women inside the
         precincts. When 'Gro-mgon ~:hos-rgyal 'Phags-pa was return-
         ing from the Imperial Palace, Mangala-guru came to Phon-
         mdo to invite hiin. 'Phags-pa said tO him: ~'lf your teacher
         Sans-rgyas yar-byon will attend the assembly, I shall come.
   (99a) If not, I shall proceed to kLun-sod." When Sans-rgyas yar-
         byon was asked to ~ttend the assembly, lle said: "It was my
         intention not to cross the threshold of Yan-dgon tiil my
         death, but now I cannot disobey the bLa-ma's command'',
         saying so, he proceeded towards bLa-~e-than, and they greeted
         each other by touching their foreheads. 'Phags-pa said to
         the assembly: "No one had seen Sans-rgyas yar-byon and
         (his) nephew. To-day you haYe seen them. This was a
         present (to you) on iny part!" Sans-rgyas yar-byon-pa said
         to 'Phags-p~: ~I beD you to take charge and protect the
         monastery of sTag-lun and its branches, headed by my
         nephew bKra-sis bla-ma." (Sans-rgyas yar-byon) died in
         the year Water-Male-Ape (c-iu-pho-spre u--1272 A.D.) at
         the aDe of 70. When he was dying, his attendants asked
         him to tell them about the place he was going to. He
         replied: ~In the Viraja-ksetra (~ar phyogs rdul-dan-bral-ba'i
         ~in-khams, Ml vtpt, No. 6 1 6) of the eastern quarter reside
         the Dharlllasvalllin, father and son. You C~ ddress your
         prayers to me over there." At the time of the cremation
                                                                          P.629
         of his remains, the sky was filled with rainbows, and ~owers
         and relics came down as a sho~ver of rain. (His) heart,
         tongue and numerous relics were recovered (ftom the ashes).
         Mangala-guru: Mes-ban glan-'bar-po had four sons. The
         eldest of the four was sTag-lun-than-pa, then the almsgiver
         mGo-yags, mGo-rgyal and the bla-ma Zla-~od. mGo-yags,
         four sons: sKu-yal, the 'middle one' (bat-pa), the alms-~(ver
         ~hos-yags, A-kun and ~hos-skyabs. /~hos-yags' four sons.
         Mangala-guru, 7an-skyabs, Thub-pa and Lon-po. T6e bla-
         ina Zla-'od, having gone later to sTag-lun, passed away at
         sTag-lun in the time of sKu-yal-ba. M~ngala-guru was
         born in the year Iron-Female-Hare (Icag-m~yos--1231 A.D.)
         as son of ~:hos-yags alld Zo-zi-gza'-gzuns-sgton, This Iron-
         Hare year (Icags-yos--1231 A.D.) was the 2gth year of
         Sal;s-rgyas yat byon. At the age of 16, he took up ordina-
         tion in the presence of the upadhyaya Than-skya-pa and the
         i~carya the scholar Grags-pa bzan-po. He heard at the feet
   (99b) of the upadhyaya and ~carya the Vinaya, the Bodhip:ltha-
         ~radlp~ and m:lny other teachings belonging to the Spiritual
         Lineage of Atls~. From the bla-ma mK6as-grub chen-po he
         obtained the Hevajra-Tantra, the Kalacakra-Tantra, the
         Pradlpodyotananama-tlka (Tg. rGyud, No. 1785, gS~n-'dus
         sgron-gsal), the gDan-6zi (Kg. rGyud. No. 428), the Maha-
         may~ system (~rl-Maham~ya-tantraraja, Kg.rGyud, No.42sl),
         the Cycle of Vajravarah;, the Six Doctrines of dPyal (dPyal
         lo-tsa-ba), the Gur (Arya-Dakin;vajraparijara-mahatantraraja-
         kalpa, Kg. rGyud, No.41g), the Samputa (Kg. rGyud, No.
         381, Samput;~-nama-mahatantta), the Hidden Doctrine (zab-
         chos) of sTag-l~in-than-pa, the Great, the Ph~1g-mo brDa-bzi
         (the Fout Syn~bols of Vajravarahl: 1. Thod-pa, kapala. 2.
         'phren-ba, mala. 3. sna-tshogs rdo-r~e, Visvavajra. 4. dbU-
         rgy~,n, m~uli), the b~i-chos rtsa-'grel of Na-r~pa, the '~Oral
         Tradition" of Samv:l.ra (bDe-Inchog srian-brgyud), the Sems-
         bs~yed sum-sbrel (the Threefold Mental Creative E~f~ort),
         the Rin-chen Them-skas, the dBan-gi lag-len (practice of
         initi~tion)~ the Zab-mo bla-ma'i r~es-gnan, the Lam-lna'i
                                                                          P.630
         bsad-pa (The exposition of the five seages of the Path~, and
         many classes of precepts, numerous Akhy;l-Tantras (bsad-
         btgyud), numerous otal precepts and many instructions on
         initiation ceremonies. When he was going to dbUs, aged 25,
         the bla-ma InKhas-grub chen-po accompanied him for a short
         distance, and as a farewell (rdzons) sang a psalm (in his
         honour). This bla-ma (mKhas-gru chen-po) seems to have
         possessed great knowledge ;ind a great concelltration of Mind.
         On the next day after his coming to sTag-lun, he met
         Sans-rgyas yar-byon at Yal;-dgon (a branch of sTag-lun). He
         met him in the company of many (priests) who had colr.e
         from KLIams to pursue their studies. ~'Who are they?"
         inquired the Teacher, and he replied: '~They are sons of
         good families from mDo-Khams who had come to study".
         Addressing the Khams-pas, the Teacher said ~ you desire
         to study, go to gSan-phu! But you, d~on-po, do not ask for
         alms in the stteets o~ the monastery, but take from the
         steward (of the bla-bran) somc barley to the value of five zos.
         From to-morrow entcr scclusion. What you had donc in
         Kliams is enough as far as studies are concerned. This
         Spiritual Lineage of ours is the Lineage of Meditative Prac-
         tice, therefore meditation (for us) is more important, (than
         study). Hold meditation in high esteem and show diligence!"
         In the morning he presented a ceremonial scarf to the bla-ma
         gLin-pa. The steward of the bla-bran sent thro~lgh gLin-pa
         tea to tlle value of two zos, one wooden tray (sgo) of brown
         sugar and a fur-coat (ber-thul) made of silk (ta-hum~. S~ns-
         rgyas yar-byon sent also a message through him, saying:
         ~'To-morrow morning your younger btother will b~ coming
         to meet you. You should manifest a little pride in the eight
         dllarmas (chos-brgyad, the eight Worldly Dharinas)." He
  (100a) met bKra sis bla-ma. In the same ye~r, he receiv~d the
         final nlonastic ordination in the presence of che upadlly.lya
         Than-dkar-ba'Od-zer 'byun-gnas, the acarya mKh~n-dbon-
         pa Rin-chen bkra-sis and others. A~ter that he obtained
         many precepts from Sans-rgyas yar-byon, sucll as the "Six
                                                                          P.631
         Doctrines" of Na-ro, the Cycle of Mahamudra, and others.
         For sixteen years he stayed in seclusion without seeing any-
         body. He dwelt continuously ~lunged in meditation, and
         :~ttained an inconceiv~ble mystic trance. The ekatasa-samadhi
         (ro-gcig-gi sgom) was produced in his Mind. He of~ered to
         Sans-rgyas yar-byon his understandillg o~ the ekatasa (~one-
         Qavour" doctrine), as well :-s eleven golden srans and thirteen
         p:iintin~s (than-sku~. After the lapse of 16 years, he went
         to meet the Dharm.1raja 'Phags-pa who was returning from
         the Imperial Palace, and had arrived at Phon-mdo, and
         invited him to sTag-lun. In the meanwhile 'Gro-mgon
         'Phags-pa accomp.1nied by his nephew and five attend~nts,
         had gone to Ka-drug. He obtained from him blessings, some
         sadhanas and many instructions (bKa'-lur;). Sans rgyas yat-
         byon requested 'Phags-pa to take charge ~nd ptotect the
         monastery (sTag-lur;), and 'Phags pa promised to do so. Then
         at the time of the death of Sans-rgyas yar-byon, he said to
         Mangala-guru ~ to look after sTag-lun, its supporters and
         monks, in the same manner as had been done by me." ~You
         will follow my example in the matter o~f monastic rules and
         practice (rnam-thar, here means ~behaviour, custom')," saying
         50l he placed his foot on Mangala-guru's he~d. This latter
         became abbot ~t the age of 43 in the year Water-Female-Hen
         (chu-mo-bya--1273 A. D.). Mangala-guru followed his
         predecessor in all his works. Many stories about his great
         prescience were current. For example, when he was erecting
         a statue of the Buddha, called sTor;-gsum zil-gnon (~Conquer-
         illg tlle 3000 Worlds"), his advisets told him: ~We are
         unable to spend so much gold ! You had better erect a brass
         statue of the size of the Lord of Lha-sa." He replied ~'1
         ll~ve no gold, but the Emperor has it!" Later, the Emperor
         Se-cllen (Secen, Qubilai) sent him six measures of gold.
  (100b) Many similar scories were told about him. After his coming
         to tlle ~bbot's chair, lle laid the foundation of the relic-holder
         bKr1 sis dp;~l 'b:lr, ~nd completed L~e caityJs. While he
         ~v~s cn~3~e~1 in thc erection of the Lha-cllen sTon-gsum zil-
                                                                          P.632
         gnon (this image still stands in the main temple o~ sTag-
         lun), he was advised by Do-pa Dat-sa who said to him:
         ~The intentions of the Precious One will be realized! I
         shall also assist. you according to my ability." He
         of~ered him two hundred and ninety-eight horses. At the time
         of the erection of the wooden frame of the image (rus-sin),
         many wondertul signs, such as earth tremours, etc.,
         were observed. When the image had been completed,
         the consecration ceremony was conducted by the Dharmasva-
         min dPal-bzan-po, g~:un Bya-bral-ba, the upadhyaya gTsan-
         pa, the acarya rGyal-ba, Kon-pa Dar-se, and g~an-thog
         Nam-ye. He also performed numerous other works, such as
         the drawing of frescoes (gyan-ris) inside the Eastern Gte,
         the preparation .of clay images (Ider-sku), and others. He
         occupied the abbot's chair for 25 years. When he reached
         the age of 67, on the 16th day~Df the middle sutnmer month
         of the year Fire-Female-Hen (me-mo-bya--I297 A. D.), he
         invited a large congtegation of upadhyayas, acaryas and
         monks, headed by the Precio~ls dPal-bzan-po and his brother,
         and said to them: ~Nephew dPal-bzan-po should look after
         the monastery in the same manner as it was done by me!
         All o~ you, headed by his younget brotllet, should follow
         him!" He also gave other detailed instructions, and then
         passed away into Peace. After the cremation of his remains,
         his heart, tongue and eye were recovered (unburnt), as well
         as numerous relics.
            The Dharmasvamin dPal-bzan-po: ~an-skyabs had ~our
         sons: Rin-po-che dPal-bzan-po, the supporter Thugs-r~e-
         skyabs, the alms-giver gYun-sdrun-'bum and g~un Bya-bral-
         ba. He was born iri tbe year Fire-Female-Serpent (me-mo-
         sbrul--12~7 A. D.) as son of mother ~:hos-lcam. He be-
         came a disciple of the Dharmaraja 'Phags-pa, and heard many
         doctrines from him. He stayed at Sa-skya and other Ins~nas-
         teties. He heard the complete precepts of tl e Lineage from
         Mangala-guru. At the age of 4r, he came to the abbot's
         chair in the year Fire-Female-Hen (me-mo-bya--1~97 A. D.).
                                                                          P.633
  (101a) When he was 53, in the year Earth-Female-Hen (sa-mo-bya--
         1309 A. D.), he requested Ratnag-iru to occupy the chair,
         and himself becan1e a hermit. He passed away at the age of
         54, in the year Iron-Male-Dog (Icags-pho-kyi--I 3 I o A. D.).
         The Dharmasvamin Ratnaguru: he was born in the year
         Earth Male Mouse (sa-pho-byi-ba--1288 A. D.) at gYan-sod
         Bon-ra stens, His mot6er's name was gZuns-lcam. He was
         ordained by the ma6a-upadhyaya bSod-nams Ye-ses-pa and
         the acarya Sar;-bzar;s-pa. At the age of 1 6, he heard many
         doctrines from Jam-dbyans Rin-chen rgyal-mtshan. At the
         ~ge of 19, he proceeded towards dbUs. He heard from the
         Rin-p~che Sans-rgyas dpal-bzan-pa all the doctrines the -latter
         possessed, including the Hevajta, the Sarnvara, the g~in-r~e
         dgra-nag (Kg. rGyud-'bum, Nos. 469--470), the gDon-
         drug (Six faced Yamari, Tg. rGyud, ~o. 2015, the Tantra
         proper is not included in the Tibetan bKa'-'~syur), the ~Six
         Doctrines" of Na-ro, and other texts. At the age of 2'', in
         the year Earth-Female-Hen (sa-mo-bya--1309 A.D.) he in-
         vited the Precious S~lis.rgyds dpal-bzan-po to perform tlle
         consecratiotl ceremony of the large image, which had been
         erected, and ~t the same til-le he requested him to become
         ~bbot (of the monastery, sTag-lun). In tlle same year he
         visited Sa-sky;l and ~ttended on '~;lm-dbyans-pa, bDag-nid
         chen-po, Grags-pa rgyal-mtshan and Kun-dga' sen-ge, and
         heard (t~le exposition) of many doctrincs. Tllen at ~o-n,o-
         nan he met Kun-spans-pa and received the final monastic
         ordil7~tion, Kun-spans-p~i .Icting as up~dhyaya, bsTan-pa'i
         rgyal-mtshai~ acting ;Is ~c~rya, and K~in-mkhyen Yon-tan
         rgya-mtsllo as Secret Preceptor. He lleard m;~ny precepts
         from Kun-spans-p.l,such ;3s the ~Great Initiation" (dban-mo-
         che) of the Kalacakra, tll~ Sad;~ a (sBycr-drug) of the Kala-
         c;ikra and ochers. A wol;derful faculty was born in hin~.
         Kun-sp.lns p;l was also very pleased. Then in the year of
         tlle Dog (khyi-lo--1310 A. D.) he returne~. In tllat year,
         tlle Precious S;lns-rgyas dpal-bzans-p~ p;~ssed away. His
         6bours were extensive, and included the erection of a golden
                                                                          P.634
         caitya (gser-'bum), etc. He ~ sscd aw;i~ t Ille ;l~e of 52 in
         the year Earth-Female-Horse (sa mo-yos--1339 A.D.).
         Tlle Dllarn~asvamiil Ratnakar:l: The cldcst 5011 of the
         three sons of thc ~Ims-giver Th-iL~s-r~e-sky~l)s ~nd n~otller
         gZuns-lcam, w;ls tbe Dharm;lsvaillitl Ratn~lgui11. The ncxt
         son was Ratnakara who w.ls born in th~ year Iron-l\I.1le Mo~lse
  (101b) (lcags-pho-byi-ba--1300 A.D.). He was ordained at the
         temple of Th:~n-skya in the presence of thc nl.ll~a-UI)~ldllyily;l
         bSod-nams ye-ses and the i1carya Sans-rby;1s bzan-po, Ind
         received ~he name of Rin-chell 'byun-gilas. H~ took tl~ final
         mon:lstic ordinarion in tllc prcsence of tlle nlalla-llpildl~yaya
         ~er-n1gon-pa, who was a Lollower of the Vinaya l inedge of
         the maha-palldita ~akyasri (bh;ldr~), tl1e ilcarya bSod-l~ams
         dban-phyug and otllers. I!c CalI1e to Sa-skya, ~nd l~eard
         many doctrines from the bl;l-ma bDag-nid chcll-po, I)l;l-chen
         Kun-blo, dPan lo-tsii-b.~ nl-dbyalis Don-yod-p~, ~nd thc
         Dharmasvamin bSod-nams r~yal-mtsluœl. Then having bone
         to ~o-mo-nan (gTsan), he llcard the con~l~lete ~xposition of
         the Sadanga (sByor-drug) :Ind tlle Cycle of Sen~s-'grcl (i. e.
         the Vitn:llaprabha, which is often called By;~ chub scms-d~
         'grel-p~, because its autllor was P;ldina dk.lr-po /P~lndarika/, a
         manifestation of tbe Bodhisattv.l Avalokitcsv.lra) from Byaii-
         sems rgyal-ye and opened the gate of n~edit~t;oll. Tllen
         llaving gone to sT:lg-lun, he heard the complete te~ching o~
         tlle Lineage from Ratn;lguru. He also he.lrd the ~Path and
         Fruit" (Lam-'bras) docttine an(l many others, and residcd at
         Ka-drug. At the age of 40, in tlle year E;1rth-Female-Hare
         (sa-mo-yos--1339 A. D.) he came to the abbot's cllair (of
         sTag-lur;). Soon after that, Ratnag-ir-i p:lssed ~way. I~is labo~lrs
         w~re extensive, such as the erection of ;~ rge im;lge lli~ving
         21 Sp~lllS (mtho) :It the b~ck, the cr~tion of .1 ~olden cait~ of
         20 spans (in height), the coyying of .1 bsT~in-'gyur. ctc. He
         preached the Tantra-Pitalca (rGyud-sde~ .Ind tlle (Sutr~ Pitaka
         (sde-snod). He also ta-lgllt thc exposition of tlle ~Six Doc
         trines" ol Na-ro, tlle ~P.ltll and Fruit" Doctrine (L;lm-'bras),
         tbe Sadanga (of the Kalacakr~), and other texts. He himself
                                                                          P.635
         followed the cxample of llis former tcacll~rs, as ~:11 as Illade
         others follow these rules. He passcd away at the age of 62
         in the year Iron-Female-Ox (lcags-mo-~la~ 361 A. D.).
         Prior to llim all thC abbots h;lve been natives of ~iLlallls, but
         Kun-spans Nam-mkha' dpal-bzan-po was born in Tibct.
         Tlle Dharmasvamin Nam-mkha' dpal-bzan-po was 6om
         ill Dar yul of 'Phall-ylll in the year Water-Female-Hcn (cllu-
         mo-bya--1333 A. D.) as son of tlle alms-giver Ye-ses tin-
         chel) and Phyug-mo flyal-le. From the ;Ige of five, whcn~vcr
         l-e s;iw the sufEerings o~ otller people, a great comllliscr;ltion
         ~Iscd to be produce~l in llim ;Ind l~e slled tears. In l~is youtl~,
  (102a) he always felt himself as ~ hungry begg;lr, and llis nlotller
         ~ave llim the tlame of ~beggar" (sbrali-po). Hc WilS .1150
         called Yon-tall rgya~ tsllo, K~ln-dag'-bo and Nam-mkll.l'
         in-chell '~By the inl~uel~ce of my former decds, (my)
         n;1mes are n~lmerous," said he.
            At the age of 7, he w.is ordaincd iil the year ~artll-
         l~emale-Hare (sa-mo-yos--1339 A. D.) by the ~Ipadl-~ya bla-
         llla Nam-legs-p~ nd t6e acarya Don-yod-pa, and W;IS given
         tlle name of N;lm-mkha' rgyi~l-mtsllan dpal-bzan-po. At the
         a~e of 8, the faculty of prescience was born in him. At tlle
         ,e o~ lo, hc stuclie(l the notes :Ind commentary oll rhe
         Hcvajra-T;1ntra and othcr texts. Signs pec-iliar t~ tlle S;~-
         ~la~g;~ (yoga) were observed in him ~itho~lt ptactisiilg medita-
         tion At the age of I 1, he felt ;1 bo-lndless commiseratlon
         a~ sadness. He perceived the meaning of Profound Nature
         as~ gs zab-mo) basin~ himself on profound scriptureS.
         Tlle feelii)g of the uncertainty of death ('cl~i-b~ mi-rt~ a-
         rnams bcos-ma-~nin-pa) was born (in him). He recollected
         llis former existences in India, in gTsali and other places.
         Later, when pl~Jnged in meditation, lle was able to pcrceive
         the future (existences also). He use~l to say tllat ~I~iring t~'O
         n~ ts he llad il vision of liste~ g to the predching of the
         Doctrine by tlle Lord Avalokitesvara. I le l~ad countless
         silnilar visions, but in inost cases lle did not r~late tllem.
         He made the solemn wis~l to spend 18 yeats ill tllis place.
                                                                          P.636
         He said ~In gener~l, my life-span was to be 34 years, but
         tllro11gh the blessing of the profound precepts, it became
         uncertain." At the age of 18, he heaed from ~:hos-r~e bla-
         ma and Lo-chen Byan-rtse tllc Kalacakra, the Bodhisattvacarya-
         vati~ra, tlle Munimatalamkara (Thub-pa'i dgor.s-rgyan, Tg.
         dbU-ma, No. 3903), ~he Jatakas (sKyes-rabs) and other texts.
         He was ablc to know them by heart after one recital only,
         and was able to recite them. He used to say: ~'1 had most
         probably studied much the Kalacakra in my previous exis-
         tences. In tllis life also I have done well! (the text has ~
         dka'-mo byun" whicll is evidently a misprint for '~dga'-mo-
         byun"). Thou~h I did not take pains in gtasping its hidden
         meaniilg (i.e. its sampannakrama, nita-artha or nes-don in the
         Sutr;l class has the meaning of '~direct" meaning, wllereas in
         Tantric literature it signifies ~sublime or 6idden meaning"),
         I knew it. At first I thougllt tbat this was a heretical
         doctrine, but now there is no one else with a stronger interest
         (in tllc Kalacakra), than me!" On one occasion, he said that
         he 6ad a vision that llis body was illumined by a light ema-
  (102b) natin~ from a jewel in the arm-ornament of Sans-rgyas Don-
         yod (An~oghasiddlli) who W;IS holding in his hand an alms-
         bowl (patra) made of the vaidurya stone, and filled with
         amlta, and a stcady mystical ~ance W;l5 produced (in him).
         Hc also said: ~In my former existence, I had practised medi-
         t;ition in gTsan for a long time. The quick development of
         mcditation in this life was most probably due to it." Tlie
         ~bove means that he admitted th~t 6e had been Dharmesvara,
         the 50ll of tlle mahasiddha Yu-mo (the founder of the ~o-nali-
         p;i sect). Wllile he was meditating on tllc Sadanga (~ ga),
         he saw in a dream that lle was drinking a cup full of milk,
         but could not drink it all. He said: '~After meditating one
         ycar more, I shall realize Buddhahood." In ,eneral, lle
         followcd on six teacllers: Lo-chen Byan-rtse, Don-yod rgyal-
         mtsllan, Tl~ogs-med-pa, ~::hos-r~e bLa-ma Dam-pa, thc Dhar-
         masvamin Ratnakara and others. After that, at the age of
         27, he took up thc final monastic ordination in Lha-s;1 in tlle
                                                                          P.637
         presence of lo-stan in khan-chen bKra-sis tshul-pa, the karma-
         actry;l Tshul-bla-bt, and the acarya sTon-rgyal. Till the age
         o~ 29, he preached the Kalacakra :ind the Hevajra-Tantra,
         the (Bodhisattva)-cary;~vatar;l, the M~lnimatalannkara, the
         Jatakas and the ~Patll and Fruit" doctrine (Lam-'bras),
         without interruption, in the summer and winter semestets.
         When he was ~9, Ratnakara passed away. He perfor~ned
         the f~inetal rites, and erected a large image (of the deceased~,
         as well as a Vijaya-caitya (in the style of one of tl-e eight
         grcat caityas, which Llad been erected at ~ravasti whete the
         Buddha had defeated the heretical teachers). He occupied
         the abbot's chair. For 15 yeats he maintained classes (for
         monks), and composed nulnerolls treatises, such as the sl3yot-
         drug-gi khrid-yig t;o-sprod (Introduction to the Guide-Book on
         Sad:lnga), a rTsis-yig (astronomy according to the Ka1acakra)
         and other texts. He also looked well after numerous disciples
         with the help of secret precepts. He also intended to preach
         extensively the Ka6cakra, but did not quite succeed in it.
         He spent most of his time in seclusion. On six or seven
         occasions he journeyed as f:lr as Sog-chu. He occupied the
         chair till the age of 43, and the monastery prospered. Tl~e
         monastic congregation gre:itly increased in numbers. After
         th3t he invited to the chair the Precions bKra-sis dpal-brtsegs-
         pa. He spent four years ac Se-gle, and practised the
  (103a) utpannakrama degree on Sainvara and on the Red Yamant;lka
         (g~ed-dmar). He atlso practised the sampannakr;iilla
         according to the method of the Sadanga (sByor-drug~.
         Before that at the a~e of 39, he said th:~t a gre;it accident
         was due to happen to him at the age of 47 or 48. He passed
         aW;ly at the age o~ 47, in the year Earth-Feinale-Sheep (sa-
         mo-hlg--I379 A.D.). In the l~)llowing Ape year (spre'u-
         lo--1380 A.D.) a caitya and a l:irge image (of him~ were
         erccted. Thus this holy person has been a great inan who
         h~d practised meditation in iiis many foriner existellces, and
         was distincr from others. He 1lsed to say: ~Formerly in
         Arya varta we were mentaly inclined towards wrong views,
                                                                          P.638
         but after llaving seen tlle Doctrine of the Kalacakra, I was
         able to practise tlle Sadanga-yoga in tlie L~nd of Snows."
         He said: ~When I was five, my former recollections became
         awakened. When I was seven, I entered religion. At nine,
         I understood the Mantrayƒna. At 16, I truly understood
         the Prajnaparamita and the Vajrayana. Now, I llnderstand
         t1-at thete does not exist a di~erence of taSte in the meanings
         of the tllree vehicles (yanas)." The Dh.lrmasvamin bKra-sis
         dpal-brtsegs was born in the year Earth-Female-Hog (sa-mo-
         phag--1359 A.D.) as son of father Kun-dga' bses-gnen and
         motller '~am-dpal-skyid. He met the Dharmasvamirl Ratna-
         kara coming from the North. The latter caressed him with
         his hand and blessed him. He prophesied that he would
         become the object o~ worship of numberless living beings.
         At the age of 6, he was taught reading and writing by the
         acarya sGom-pa Rin-gzon. When he was eleven, he was
         entrusted to the acatya Rin-chen-dpal-ba who was the master
         of the Doctrine of the bKa'-brgyud-pas, and was endowed
         witl~ knowledge of the S~1tras and Tantras.
         He practised great abstinence and possessed a very great
         prescience. From the acarya he heard the Three Tantras
         (Sarnvara, Kalacakra and Hevajra) and their precepts. In
         particular, he became an expert in the Hevajra-Tantra
         (brTag-~nis). He heard the exposition of many texts, such as
         the Bodhisattvacaryavatara and the Prajnas~taka (Prajna-sataka-
         nama-prakarana by Nagarjuna, Tg. No. 4328, also 4501). At
         the age of 1 7, he rook up ordination, in the presence of the Rin-
  (103b) po-che Nam-mkha' dp~l-bzan-po ~cting as upadhyaya, and
         the acarya gNas-brtan Rin-chen-'od. He received the n:ime
         of bKra-sis dpal-brtsegs ~i-ma'i dbali-po bsrun-ba'i go-cha.
         This naine appeared in a dream seen by Rin-po-che N.im-
         mkha' dpal-bzan-po, and thetefore was given to him. Hc
         heard a com~lete exposition of the initiation rite of ~ri-Kala-
         e:lkr3 from ~hos-dbai, the ~Second'. After that, he heard
         the exposition o~ the ù~Six Doctrines" o~ Na-ro, thc Malla-
         mlidr;l and others. An nnco1lceiv.lble sign o~ the degree o~
                                                                          P.639
         the Path (drod-ttags, dro(l or tsh.1d, sign, token, degree) was
         born in llim. He heard tlle comp1ete set o~ doctrines of the
         Bka'-brgyLid-p;ls posscssed by Rin-po-clle-ba (tlle Precious
         One). Having ol)tai1lc~l an c~position of tl-c S:~dalig~, the
         m11ly gates of medit;ltion w~r. opened be~orc llim. Futtl~er,
         lle l~e~rd the Sadal;~,a of ~a-ba-ri (Yog3sadanga, by ~a-ba-ri
         d1~31i-pllyug, Tg. rGyud, No. 1375) tl~e Sadanga of the
         Dl~arln:isv;lmill 6Sod-nams rgyal-mts~ ll, the Paiicakrain3 of
         tl~e Guhyasam~, tlle Nag-khrid-skor, tllc- dM~.r-khrid
         (or Guhy:is;lmaj~), tlle dbU-sems-liyi sems-6skyed (tl~e cittot-
         p..d;. according tO tlle Madllyaillaka and Vijrianav~da; na~-
         kllrid is an explanation witl~ tlle help of te~ts, dmar-khrid is
         an expl.lnation Witll the llelp of practice), the bLo-sbyo;n
         Don-bdun-ma (o~ gLail-rll thal;-p;l), tlle g~ed-dmar ~in-tu
         spros-med (an initiatio1l rite of tlle Red Y:imant:lka), the
         ~ Patll and Fruit" doctrine (La1n-'bras~, the g~od, etc. At
         tlle age o~ 1 8, in the year Fire-Fem~le-Dr3gon (me-pho-
         'brug_1376 A.D.), he came to the :Ibbot's cllair, :Ind re-
         volvcd the Wheel of the Law. At the ;Ige of 20, in the year
         l~artll-Male-Horse (sa-pho-rt~--1378 A.D.), in the month of
         Kartcika, lle proceeded to Lha-s~i. The Si-t1i dGe-slon-b:l of
         mTsll;ll-p;l and the ot~ici~l Grags-pa of sNel-pa arrang~d :1
         great reception for him. He met the lo-chen By3;n-rtse, wl~o
         1;1(l colrie to dbUs, ~lt Ra-ka-br3g. He recei~ed the lin:ll
         monastic ordin:~tion in the presence of the lo-chen Byan-rtse
         who acted as upadhyaya, the lo-tsa-b;l Grags-p:l rgy:il-mtshan
         who acted as ƒcarya nd tlle lo-tsa-ba Nam-mkha' bzan-po
         who acted as Secret Preceptor. From the lo chen (By;in-
         rtsc) lle h~ard the complete initi~tion rite of th~ Kalac~kr~,
         the Samvara Cycle according tO Krsnacary~ (N;ig po-pa),
         tlle initiation of Amit.1bha and other texts. From Lo-
         gr;lgs-pa lle obtail-ed the exposition based on tl~e practice of
         the Guhyasamaja (gSali-'d1is dm~r-kl~rid), and inany initia-
         tions including th;lt of Hev~jra, the San vara and others,
         tl-e Kalacakr;l-Tantratlk~l (Dus-'kl-or rgy-ld-'grel, i.e. the
         Vim;llai~r ~ th~ sic t~'~Yt an~ the commentary on
                                                                          P.640
         the Sekoddesha (dBan-mdor bstan-rtsa-'grel; Kg. rGyud-
         'bum, No. 361; Tg. rGy~ld, Nos. 1351, 1352, 1353,
  (104a) 1354), the Don-dam-hsnen-p~ (ShrŒ-Paramarthaseva, Tg.
         rGyud, No. 1348), branches of the VimaLIprablla (Sems-
         'grel), the Dus-zabs snan-brgyud, the four gSal-sgron of Yu-
         mo, rhe ~ri-Kalacakrapo~esasuryacandrasadhana (Tg. rGyud,
         No. I369), the Ye-ses spyan-sgrub (Jnanacaksusldhana, Tg.
         rGyud, No. 1370), the dPe-mcd 'tsho'i sbyor-drug (Sadanga-
         yoga-nama, Tg. rGyud, No. 1367), the Sadanga composed
         by Man-luns-pa (a famous Tibetan pilgtim from gTsan,
         author of a detailed description of India existing in manus-
         cript form only; lived in the beginning of the XIII century),
         the Sadanga of the Guhyasamaja (gSan-'dus sbyor-drug,
         Sadangayoga-nama-tlka, Tg. rGyud, No. 1786), the Kala-
         cakrottaratantra (Dus-'khor rgyud ~hyi-ma, ~rl-Kalacakr:l-
         tantrottara-tantrahrdaya-nama (Kg. No. 363 rGyud-'bum), the
         mDot-bsdus dan-po'i 'grel-pa mi-gyo snan-ba (~rlinanvimala-
         prabhatantravataranivadacalahrdayaloka, Tg. rGyud, No.
         1349), the Sadanga of Bu-ston (Vol. 111 /G/ of the gSun-
         'bum), the gDan-bzi'i 'grel-pa (Atya-Catuhpithatika, Tg.
         rGyud, No. l608), the Lam-rim of the bKa'-gdams-pas, and
         other texts. He made large oi9erings, such as the gilding
         of the robe of the Lord (~o-bo) in Lha sa and the presenta-
         tion of votive lamps (dkar-me). It is stated that the Rin
         po-chen Nam-mkha' dpal-bzan-po passed away in the year
         Earth-Female-Sheep (sa-r~o-lug--1379 A.D.). B~it in th~
         ~Life" of the Precious One it is stated that he h:ld become
         an ascetic at the age of 43 in the year of the Hotse (rr.i lo--
         i378 A.D.), that he had passed away at the age of 47, and
         that he h:id occupied the abbot's chair for 15 years. Again in
         the Life" of bKra-sis dpal-brtse;,s-p.l it is said that he was
         nominated to the chair in the Ser~-nt year (~brLll lo--1377
         A.D.), and that in the following Shee~ year lub-lo--1379
         A.D.), the Dharmasvamin Nam-mkha' dpal-bz:ll;-po passed
         aw:ly. Th~re is th~s a clifferel~ce i.n the dates givell in the
         ah-)~e t~o pa~sa,~s. I)llrin(r the c:cln;ltioll of th~ r~mains of
                                                                          P.641
         the Precious One, a Hower showet fell and numerous images
         and relics were recovered (from the ashes). A pompous
         funeral rite was held. Tlley also erected a silver relic-holder,
         one cubit (khru) in height, a large image and copied
         numerous religious books. After this, he acted as mediator
         when ~o~ i led an army against mKhar-rtse-ba. After that,
         he proceeded to sTag-lun, constantly preached there, and
         revolved the Wheel of the Law. In his actions he followed
         the example of l is previous teachers. His fame spread
         throughout all quarters. This Precious One introduced the
         rule prohibiting the bringing of meat within the precincts
         of the monastery. On one occasion he sent presents to the
         successot of r~e-btsun sPyi-lhas-pa, who was known to be an
         incarnation of Arya (Nagarjuna). He offered tea to the
         inmates of the monastery. He saw in a dream himself
         wearing a jewel crown adorned with the images of the five
         Dhyani-Buddllas On several occasions he had dteams that
  (104b) he had been nominated master (bdag-po) of the Doctrine.
         Following (these dreams), and, in general, in order to spread
         the Doctrine, and, in particular, in order to fulfill the wish
         of the ascetic Na~ mkha' dpal-bzar;-po, he made extensive
         offerings of tea to all the monastlc establishments in dbUs and
         gTsan. Later, he spent four years in strict seclusion.
         While he was meditating, a great temptation arose in him.
         He met the Dharmasvamin Kun-dga' bkra-sis who had come
         to Rwa-sgrer;, and heard from him the initiation rite of the
         15 goddesses of Nairatma (bdag-mcd lha-mo b~o lna) the
         "Path and Fruit" Doctrine (Lam-'bras~, the system of Ni-gu
         (the sister of Na-ro-pa), ~nd many other rexts. After that,
         the revolt of the Phag-mo-gru-pas (nar;-zir;s--tevolt) took
         place. ~n the meanwhile he made extensive offerings and
         admonitions~ After that, he proceeded to Lha-sa to meet
         the dban (wang) Grags-pa tgyal-mtshan who had come to
         Lha sa He made large of~erings, such as the offerings
         øf 300 loads of butter for the votive lamps of the Lord
         (~o-bo) in Lh~-sa, the gilding of the Lord's face with gold
                                                                          P.642
         to the value o~ four srans, the of~erin~ of ~arments (tO the
         Lord), a cano~y (bla-ri) and mandalas. On that occasion he
         visited Yer-pa, 'Tshal and o~her localities. He also crected
         an image of sTag lun-than-pa and conveyed it to sGam-po.
         To an image of Dags-po he offered garments and golden
         votive lamps. He also gave a sum of money towards the
         expense of maintaining the lamps. At Zans-lun lle of~ered
         l;imps and garments. He also ot~ered nine kinds of objects,
         such as a mantle to sPyan-sna ~:los-kyi sen-ge. He also
         o~ered tea and made ptesents. On two occasions l e visited
         Upper Khams and the Northern regions (Byan-ris). He
         also acted as mediator, accepted ot~erings and preached exten-
         sively the Docttine. When invited by '~am-dpon sen-ge of
         Sog pa, he visited sKor; and acted as upadhyaya at the
         ordination of sPyan-sna Nam-mkha' dpal-brtsegs rgyal-po.
         During that time Jon-~i bSod-nams rin-chen of 'Bri-khuii
         waged war in Ron-po. He attempted to mcdiate in the
         case of the reimbursement of the exhotbitant fine (which had
         been imposed), but ~on-~i did not listen (to him). When hc
  (105a) came to bSam-yas on his way to Phag-mo-gru, he teeeived the
         invitation to partake of tea fronl sNe-gdon. He visited all
         the sacred objects (in this monastery), and, in particular,
         having pressed to his heart the skull-cup of the upadhyaya
         (~antaraksita), he remained so for a considerable time. On
         one occasion having gone to m~hims-ph-l, his retinue
         expericnced difficulties in climbing a steep slope. (At the
         same time) many saw the Precious One himsel~ walking
         without touching (the ground) with his feet. When he came
         to sNe-gdon, dBan Grags pa rgyal-mtsllan came out tO receive
         him at l~an-glin gru-bzi. (~he Prccious One) remained
         (there) for four days. He received offerings of several mea-
         sures of silver, golden cups and gatments. He also visited
         Khra-'btug and rTses-than. He spent one day at Tshon-'dus,
         and then proceeded to Thel. The of~icials of Thel arranged a
         great teception for him. Having worshipped the precious
         image inside the grags-hut ('~ag-spyil), he expressed many
                                                                          P.643
         solen~n wishes (the ~rass-hut of Phag,-mo-gm-pa at gDan-sa
         Tllel). His retinue became possessed of a god, and many
         of tllem became crazy. He made large of~erings to sPyan-stia
         I~Sod-nams grags-pa and of~ered tea (to the congregation).
         Thel-pa (thc o~icial of the place) also rendered numerous
         scrvices to him and n~acle large offerings. He visited sTag-
         l~ln brag-n~go. Then on his return jo-lrney, he visited Lha-sa,
         gL3li-than, and other places. In partic~i~ar, a~ter having gone
         to rGya-brag, he preached the Doctrine, d~lring w6ich a
         sllower of tlowers, fell, beating down dust. About that timc,
         tlle Dllarmasv~imill bDe-bzin gsegs-pa recei~ed the visit of ~n
         official (ta-zin~chin. t~-jen) who came to invite him to
         Chinl (rGya). Perceiving that rTogs-lddn So-n~g rgya-bo
         was desiring tea, and sGo-mo Rin-po-che bzaii-dpal-ba cow
         butter, he gave tllem some. When they were eng~ged in
         tl~e ercction of a large image, he said: ~'Dig here!" They
         du~, and found a boulder. He also saw the handle of a blue
         -ot which was :Ibout to bre;lk. Numbetless were his words
         ;Inc~ actions guided by his prescience. On one occasion wllen
         he felt ill, he ordered the recitation of scripturcs after dusting
         the volum~s. It took three years for 250 monks to dust tllc
  (105b) ~o~lmes. About tllat time tlle offerillgs of m~ ris-p.~
         rC~CIIC(I l~jlD. FOrll1erlY, jn the co~lntry o~ Men-zan therc
         ~ S ~ c~lstom of cremating six or seven men ~live, whellever ~
         nlJIl died. g(~lli By;l-bral-p;l, having manifesred his superna-
         tural powers, stopyed this pr;lctice. They ~bstained from it
         for 30 years. About that time tlle former Rin-po-che sent a
         hi~lm.ln ;~s l-is representative there and thcy made tlle vow
         (of ~l)st~ining) from killing tl~e victims for 1~ years. After
         tllat he was requested to send another m~ll, and 6e despatched
         tll~ b~a-ma '~am-dpal sen-ge, who preached tlle Doctrin~ to
         tl~c kin~, Tlla-gur (Tl~aLiur<S~nskrit Th.lki~ura) of Men-z.ln
         (~lcn-zan--Mes-zar; in gLo-bo, east of Guge in Western Tibet.
         S~e A. H. Fr~ncke: Antiquities of Indiall Tib~t, 11 /Calcutta
         926/, p 243). He sent many presents to tl~is kin~7, such as
         imagc his own h~t, etc. Hc ~Iso scnt pr~sents to
                                                                          P.644
         thc millisters Vimala and Thir-ma-le (Tlrumala), as wcll as his
         messagc. Thc king said: ~'On the whole, the sTag-luii-pas
         had becon~e the protectors of Men-zan, since the time of Mar-
         gul guru." He offered him the custom of the so-callcd
         fire-wheel (me-'khor, the cremation of a human victitn
         alive). He also l)resented much gold to a Illan called
         sMan-lun-pa, to make hiin abstain from the ~fire-wheel"
         CUStO~     king of l~uli-ti (Kulu) named Ratna also
         offered him this custoln (i.e. promised to abstain from
         this custom). On one occasion he said: ~Danger
         will con~e to thc kingdom !" He ordered everyone to perform
         rites, and requested the dBan Grags-pa rgyal-mtshan to
         perform a great ceremony. He also performed many rites
         in his palace (bla-bran). But inspite of all this, a great
         earthquake took place, and the eastern gate of the vihara
         cr~lmbled down, as well as many cells of the monastery.
         He llad to stay for one and half month in a tent at sKu-
         'bum-lcag. During the absence of his attendant a herd of
         mountain sheep (rna-ba) came down towards him. Most of
         the animals went away, but some stayed and licked his
         garments with their tongues. He was endowed with an
         excellent perfume of morality and even articles which he kept
         near himself, emitted that perfume. When he used to light
         a lamp at night, his shadow was barely seen. He was able
         to walk through a closed door from inside to outside, and
  (106a) from outside to inside. High officials and Chinese officials
         (ta-jen) wete unable to stand his lustre, and all were rendered
         humble. He proceeded towards Phag-mo-gru alld presided
         over the congregation during the funeral rites for the deceased
         sPyan-sna Rin-po-che bSod-nams bzan-pa. Gon ma (the
         Superior) Grags-pa rgyal-mtshan received him at rDo-mda'.
         On the day of his reaching Thel, there appeared three rain-
         bows in the shape of a gate and r~iling (torana, rta-babs) in
         the sky, as well as four or five rainbows having the shape
         of door-frames' halves. At that time, he syent four days
         there. After he had spent two days, about noon, when he
                                                                          P.645
         was about to go to Yan-dgon Nan-so, he said: ~All the
         days are auspicious ! All the stars are auspicious ! (this is a
         quotation from a sutra). To-day I shall be very busy !" and
         saying so, he went. After finishing the mid-day's food, he
         sat for a short while in meditation, and after that said:
         ~ Prepare some tea in a lonely house, and invite there the
         upadhyaya and the acaryas of Thel, as well as the inmates
         o~ both the old and new monasteries ! I shall of~er you
         some tea (~a-'dren-mtshon-cig). Also prepare a high seat
         for the Dharmasvamin bSod-nams rgyal-mtshan, and place
         over it my red carpet, My servants should escort him here,
         and place him on the seat." When the Dharmasvamin sat
         on the seat, he ofEered him large presents and said to him:
         ~Lord Phag-mo-gru-pa, the incarnation of Buddha Kraku-
         cchanda ('Khor-ba-'~ig), performed great works for the welfare
         of numberless living beings in this place. After him, the
         monastery was looked after by Kyu-ra Rin-po-che. After
         that, since the coming to the abbot's chair of sPyan-sna
         Rin-po-che till the present time, the monastery has been
         looked after by his undefiled descendants. Now you should
         become the head and leader of numerous disciples. You
         will be not inferior to your predecessors in mercy and
         labours !" sPyan-sr;a Rin-po-che replied: ~l shall act
         according to your command !" When he reached sNs-
         gdor;, there were about two fathoms ('dom) (of water) to cross
  (106b) between the ferry at ~ar;-po and the river bank. Some saw
         him crossing the tiver on a horse. Las-chen Rin-rgyal-ba saw
         him dismounting from his horse and walking without touch-
         ing the surface of the water with his feet. There were
         many similar visions. dBan Grags-pa rgyal-mtshan received
         him at the landing place (san-kha), of~ered him food
         (zabs-tog) and presents, and then escorted him as far as
         Bya.sa.
         He was requested to come again, but replied: ~'Now I
         shall not come." He returned (to sTag-luri). From the
         Einperor Ye-dban (Yung-lo, I 403-1424) he received the title
                                                                          P.646
         of G~l-srl (Kuo-shih), the silver seal, the kao-min (kao-ming,
         lctter patc-nt) :~nd m~ny presents. After tllat he suddenly
         rell seriously ill ca~lsed by some defiling inl~uences (sku-gri6
         is o~cen used in tlle sense of par~ilysis), ~ind perforined 311
         cl:lbor~te rite. He appointed the DharmasYan-in By~n-clltl6
         rgy~-mtsl~o-b~ to the ;Ibbot's chair. After ~ short while llis
         ilcllth improved, ~nd he w~s asked :lbol~t tllc c;~use of this
         improvclllcnt. He s:~id: "Following :I violent :Itt~ck o~ s~d-
         nc5s (nills~r~n~ s-'byuli), tlle vital breatll (prana, rlul;-sems)
         collected within the lleart, and penetr;lted into the c;lrotid
         VCIIl (~ dh~ltl). Bec~iuse of this, I saw in front of me in
         the sky all the teacllers of the Lineage, from Vajradhar;l to my
         perso~ l te;lcher (who l~d initiated me, rtsa-ba'i bla-ma means
         tl~e teacllcr who h~d bestowed initiation~, below thein stood
         numero~ls tutelary deities, and besides them BLIddllas, Bodlli-
         s~ttvas, n~onks ~nd Pr~ityeka-buddllas. Below them tllere
         stood vlras (dpa'-bo, a male deity counterpart of a dakinl),
         ~nd dakinis, together widl the Religious Protectors (Dh;lrm;i-
         p~las). After th;~t I ~ibided in the essence of the~Great
         Seal' (Mallamudr~)." On n~nnerous occ~sions lle ~dmitced tll:it
         in hi~nself sT~g-lun-th~n-pa, the Gre;lt, h;ld appe;lred ag~in.
         Then, following ~n :Itt:~ck of cold, he passed aw~y ~t the age
         of 66 in the year Wood-M:Ile-Dr:lgon (sin-pho-'brug--1424
         A.D.). At the time of his death, he w;ls :Isked: ~ Wherc
         to sliouki ~-/e address o-ir pr;lyers?" ~nd he replied: ~On tlle
         l~st d~y of the f~ineral rlte, I sh;lll appe~r in the sky ~bove
         tlle gr~ss-llut (,~g-spyll, of Phag-mo-gru-p;l) and receive
         your pr:lyers. Sitnilar to the previous teachers, wl~o llad
         p~sscd aw~y, I shall receive your prayers in T~lsita." Then
         heavellly music of dif~erent kinds resounded and all s~w :Ibove
         the p~lace a shilling white pill;~r standing erect After the
         crel11~tion of l-is rem~ins, four conches twisted tO the right
  (107a) and numerous relics were recovered (from the ~shes). At
         the tlme of the crem:ltion, ~ shower of t~owers, e;lch of wllicl
         ll~d four pet~ls ~nd ~ relic ~s its ~ntllers (ze-'b-lm), fell within
         tlle ~re~ covered by tlle smoke (from tlle pyre), .Ind some o~
                                                                          P.647
         these flowers even fell illtO tlle tea-cups of the monks w60
         were present.
            The Dha~mas~amin Byan-chub rgya-mtsho: he was
         born in the year Water-Fclllale-Sheep (cllll-mo-lug--1403
         A.D.), Tl~is Water-Sheep year (c6u-lug--1403 A.D.)
         was the 4sth year of the Dharmasvalllin bKra-sis
         d~al-brtsegspa. Abut this Precious One, dPal-mkha'-spoyd-
         pa had said J ~Because of very many former karmic deeds,
         I shall occupy the chair of the Teacher in tlle Northe~n
         region and shall complete his labours." He became bKra-
         sis grags-pa, the disciple of sKu-yal-ba, and because of this,
         tllere were numerous proofs o~ his being forlllerly dPal-mkha'-
         spyod-pa. At the age of 2 2, in the year Wood-Male-
         Dragon (sin-pho-'brug--I42~ A.D.) lle came to tlle abbot's
         chair, and acted as abbot during 7 years, tlll tlle Iron-Male-
         Dog year (Icags-pllo-khyi_ I430 A.D.). After that he
         became all ascetic, wandered through all the uplands and
         lowlands, and looked after the wel~are of otl~ers. He tlen
         traDsferred llis residence to a l~ut (gzims-spyil). At tlle
         end (of his li~e), he journeyed slowly to Koli-po and mDo-
         Kllams, and looked after nulDerous disci~es. I~e passed
         away at the age of 46 in the year Eartll-Male-Dragon (sa-
         Pl10-~brUg--I448 A.D.) in mDo-Khams. The Dl~armasvamill
         bKra-sis dpal-'od-pa was born in the year EarthMalc-Mouse
         (sa-pllo-byi-ba--1408 A.D.). He Callle to t6e abbot's c6air in
         tlle year Iron-Dog (Icags-khyi--1430 A.D.) at tlle age of 23.
         I-le occu~ied the cllair fGr 3 1 ycats, and passed away at the
         age of 53 in the year Jron-Dragon (lcags-'bmg--1460 A.D.).
         The Precious Dl~a~mas-~al~irl ~ag-db~n gr~gs-pa dpal-bzan-po
         was born in the year Ear~ lale-Dog (sa-pll~kllyi--1418
         A.D.). He attended on many lloly men and studied exten-
         sively the Prajnaparalllita and tlle Tantra-Pitaka. He also
         lleard many precepts on meditative practices (sgrub-brgyu~l).
         In particular, wllen lle came to ~Tsati, he attended on many
         lloly nlen, illcluding tlle All-Knowing ~:60s-kyi rgyal-po
         and otl~ers. He stayed at many places, sucll as dPal-mo
                                                                          P.648
         chos-sdins, La-phyi (near s~e.nalIl) and othcrs. His faIlle
  (107b) encompassed all quarters. At the age of 44, he came
         to the abbot's chair in the year Iron-Female-Serpent (Icags-
         In~sbrul--1461 A.D.). There was no one equ~l to him in
         the knowledge of the Inner (nan-gi mkhyen-pa, i.e. the
         understanding of sunyata) and in mind concentration. Hc
         made himsel~ famous by looking a~ter great viharas. The
         worldly prosperity of dPal sTag lun-than als~) increased in
         the life-time of this Precious Dharlr.as~amin. He was
         successful in all his works, as far as the kin~doom of l~an,
         without reaving his mat. All the Tripitakadharas, who
         attended on him, failed to gtasp the depth of his wisdom,
         and felt humble. His liEe was virtuous. His house and
         gtounds were filled with wealth. He erected great images,
         and disttibuted rich alms. His other numerous deeds were
         inconceivable. When dbOn Rin-po-che had reached the
         age of 13, he appointed him to the abbot's chair, and
         himself became and ascetic, and is still living. The Precious
         Dharmas~amin bKra-sis dpal-ba was born at the Bye-ma in
         the year Iron-Female-Serper,t (Icags-mo-sbrul--1461 A.D.).
         From the Precious Dharmasvamin he heard th^ complete
         doctrine of the bKa'-brgyud-pas. At the age of 13, he came
         to the abbot's chair. In general, in tl~is Sllowy Country of
         Tibet, as told on the stone pillar (rdo-rins) of Lha sa, ~since
         the miraculous Lha-btsun po 'Od-lde sPIl-rgyal had founded
         the kingdom and tilled the soil (the words yul-byun sa-dod
         have become et~aced on the pillar of Lha-sa)i7, they ruled
         as very great kings of Tibet." From g~a-khri btsan-po
         'Od-lde till Ral-pa-can, 42 kings, without interruption of the
         line, protected their Tibetan subjects. Long was their
  (108a) Lineage and great was their grace (bka'-'drin is an old or~ho-
         gtaphy; the modern word is written bka''drin~, The
         Dharrnaraja Khri-sron Ide-btsan acted as almsgiver (of the
         Buddhist community~. The maha-upadhyaya ~antaraksita
         1~ Verbal communication of Rev! dGe-'dun chos phel.
                                                                          P.649
         acted as upadhyaya. The "Seven Men on Trial" (sad-mi mi
         bdun) and others were ordained, and all tlle ordained ones
         possessed faultless moral ~)recepts. Tllough all o~ tl~em were
         able to expound the Three Pitakas with the help of their leatn-
         ing, Dar-ma caused the Doctrine to disappear. In this manner
         the Doctrine of Ordination (R~b-tu byun-ba'i bstan-pa) did
         not last in Tibet for more tllan 67 years. A~ter that, for
         Ilore than sevellty years, the natives o~ dbUs and gTsati
         fought one another, alld mollastic colDtnunities were not to b~
         found anywhere. Then by the grace of bLa-chen-po and the
         ~Six or Ten Men of dbUs and gTsati", the number of
         monastic communities greatly increased. But during the
         period o~ civil wars between tlle various n~ollasteries, and in
         later times when the Mongol troops reached Rwa-sgten, about
         500 monks were killed. A~ rGyal about a lIundred men and
         horses wcre killed. Many silIlilar upheavals took place.
         Later, by the grace of thc Teacher 'Phags-pa, the Sa-skya-pas
         acted as overlords of dbUs, gTsati and Khams. But later,
         because o~ iilternal feuds, among their descendants, their
         Doctrine did not last for more th~n 75 years. Then again
         the disciples of the Master Dags-po and theit disciples have
         each o~ them founded great monasteries. At gDan-sa Thel
         after the death of 'Gro-ba'i mGoi~-po (Phag-mo-gru-pa) for a
         long ti.~e there was no abbot, and disorgalIization set in.
         In this country of Tibet, 'Bri-klluti TlIel is the greatest of the
         monastic congregations founded in one pluce . Later, the Sa
         skya-pas burnt down the mon~stery. TlIe ~rihara itself and
         all the holy obJects perished in the fire, and there was
         much IIardship.
            sTag-lun: in the be~innillg sTag-luti-tl ati-pa founded the
         monastery, and since his time till the present day there has
         been a long succession of teachers. The vihara and tlle
         monastic congregation were distinguished by excellence. Till
  (108b) the present time no damage has been done to it. At the
         time of the great panic (caused l~y the arrival of) Mongol
         troops, thougII the troops passed in Eront of PlIon-mdo, sTag-
                                                                          P.650
         lun did not suffer the slightest damage. Later, when the
         'Bri-khun-pas mustered a host composed of the subjects of
         both the king and the monastery, and filled with it the
         great plain of rTses-th;lr;, tlley were urterly routed by a hun-
         dred sTag-lun-pas. In sllort (one must s~y) tllat since the
         found:ltion of this mon~stery to tl~e present day, though n1any
         years have passed, the strict rule that women should not dare
         to look in the direction of the monastery, and the continuance
         of tlle practice of religion have not deteriorated, and therefore
         tlIis monastery remains ùInsurpassed (by others). One should
         know tllat tbis is due to the blessing of siddhas, who had
         appe~red among its teachers. I believe these te~chers were
         experts in the performance of auspicious ceremonies, and
         therefore the monastery enjoyed ~ long existence. Since the
         found;}tion of the monastery in tlle ye~t Iron-M~ile-Mouse
         (Ic;lgs-ph~byi-ba--II80 A.D.) till rhe ptesent Fire-Male-
         Ape (me-ph~spre'u--1476 A.D.) 297 years lIave passed.
         S~ns-rgyas-dbon: he was born in lllDo-Kllams in the year
         Iron-Female-Hog (Icags mo-ph3g--12 5 1 A .D. Tlle Re'u-mig
         /JASB, 1889, N. ~, p. 547/ has 1250 A.D.,~, when Sans-
         rgyas y~r-by~n was 49. As a child he w~s taken away by
         his parents (to ~nother locali~y). When tlley were crossing
         tlle P~ss of gLan-lin, he wore a pair of sandals, and while
         w:llkii-g over the sriow, left his toe-prints on (the surface of
         the snow). He was ~n incarnation of the Master sGain-po-p~.
         Tl~e first of his numerous miracles was the leaving of foot-
         prints on the snow described above. Later, when some of
         his boy friends had gone to ~ mountain to collect roots, lIe
         created .nany plIantom children similar to them, and pl~yed
         witll them. At sBras, he sn~tched aw;~y tlle ornamelIt~ of ~
         young girl, ~l~d several men c6ased l~in1, 6ut l~e cre~ted a big
         lake between them and himself, ~ ich they could not cross.
         SuclI were the miracles perforlDed by hilll in 6is cl~ildbood.
  (109a) At the ;Ige of J3, he was ord~ined in the presence of
         S~ns~rgyas yar-byon. He heard from lIim tl~e complete
         precepts of the bK~'-brgyud-p~s ~nd most of tlle Doctrine,
                                                                          P.651
         which had otiginated from 'Gro-ba'i mgon-po Pl-ag-mo-gru-pa,
         and whiclI existed among tlle sTag-lun-pas in the form of an
         oral tradition. There did not exist a single Pitaka or Tantra-
         Pitlka which remailled unknown to him. He pre~clled tlle
         great commentaries on the Madhyamaka to tlle upadhyaya
         Than-sag-pa and otllers (Thali-sag-pa was a famous Madllya-
         maka scholar). He also preached tlle sGron-m3 gsal-ba
         [Pradlpodyotana-il~n~a-t.ka, Tg. rGyud, No.l78s), the com-
         n~elItary on the Guhyasamaja, and many other te~ts to tllose
         who were anxious to listen to their expcsition. His nalIle was
         Grags-pa-dpal. At the tiine of the deatlI of Sans-rgyas yar-
         byon the abbot's chair was entrusted to l im. On the whole,
         this Sans-rgyas yar-byon ,pent much of his time in seclusion,
         but, when 'Phags-pa came there, he attended the congregation,
         and met ~PlIags-pa. A~ that time he entrusted his nepL-ew
         Maiigala.guru to 'Phags-pa. Sans-rgyas yar-byon hilIlself
         told Mangala-guru the reasons for his assuming the abbotship.
         (Therefore) these two (Grags-pa-dpal and Maiigala-gur~i)
         disagreed on the subject of the abbotship, because the
         Teacl~er 'Plla;,s-pa suppotted Man-gur-ba (Mangala-guru).
         Sans-rgyas-dbon, aEter acting as abbot for olle ye;lr, was com-
         pelled to proceed to KhaMs. He packed away even the dried
         excrements [rom the latrine of sT;ig-luii cl~os-r~e in a skin, and
         carried tIIenl away with him. He also took away tl~c other
         holy objects, and the staff of the Venerable Mid-la, also his
         l~dle. A messenger froiII S~-skya begged him to leave behind
         the stal~ and the ladle, but 11 did not give them back. Then,
         a messenger s~iggested to hitn: ~Give me a skull-cup and a
         stick. I shall say that these were tlle genuine ones." But
         S~!is-rgyas-dbon said: ~Don't do such tllings! Afterw~rds
  (109b) people will have no faith in these genuine and false relics".
         Tlle monks wlIo were accompanying lIi~n also req.lested hin~
         to le:ive the objects behind, but 6e said: ~Sans-rgyas yar-byon
         h~d told me that I should not separate fron~ tiiese objects
         till my deatll! If I do it, I sh~ill die!", on saying so, he felt
         ill. TlIe Monks prayed e~rnestly, and lIe reYived. After that
                                                                          P.652
         he proceeded to Khams in the year Fire-Female-Mous~
         (me-pho.byi-ba--1276 A.D.~. At the age of 26, he founded
         Ri-bo che. Till the ptesent day it is the greatest n~onastery
         in Khams. In my opinion, San~rgyas yar-byon h3d ptobably
         seen tl-e beginni~g and tbe end of these events, and had
         instructed the two nephews to act as abbots. He passed
         away at the age of 46 in the year Fire-Male-Ape (me pho-
         spre'u--1296 A.D.).
            Do-pa Dar-ma ~es-rab: he was born at ~Gon-de Do-ra in
         the year Earth-Male-Mouse (sa-pho byi-ba--I 228 A.D.)
         when Sans-rgyas yar-byon was 26. Having become a disciple
         of Sans-rgyas yar-byon, he he~rd the hidden precepts ~rom
         him. He used to say; ~'1 have met Sans-rgyas yar-byon in the
         time when he was Indtabuddhi, and since then have followed
         him through many existences. Now I have fully obtained
         his grace." At the age of 61, he founded sKon-dgon, and
         passed away at the age of 83. He also obtained the mastery
         of the Path of the ' Great Seal" ~Mahamudra-), and was able
         by a mere otder to invoke (his) Religious Protector. Wken A-
         tsa-ra Pa-si (Pa si<baysi) arrived at 'Dam, he made the request
         for some servants to look after the horses (rt~-gyog), and
         (Dar-ma ~es r~b) sent many monkeys to serve on him. In the
         beginning he bad faith in dbOn-po only, and there~ore con-
         veyed o~etings to Ri-bo-che. He had little faith in Mangala-
         guru. Later he used to say that Mangala-gutu was also a
         siddha, and made extensive oflerings to him.
         His nephew Mangalaratna. AEter him ml;~m-med
         Grags-pa tgyal-po, sKyes-mchog N~m-mkha' snin-po, Nam-
         mkha'-dpal-brtsegs rgyal-po, dPal-brtsegs rgya-mtslIo, and
         dPal-brtsegs bzan-po have occupied the ~bbot's chair. Tbe
  (110a) Chapter on sTag~ n-pa and (his) disciples.
            The chief disciple (bu-chen) of 'Gro-mgon (Phag-~no-gru-
         pa) was Zwa-ra'i sKal-ldan Ye-ses sen-ge. In a former exis-
         tence when he h;~d been born at ~:i-pl-ug in Khams, his nalr.e
         ~ s been Tsol-pa. His family (na:ne) was kLad-ru. At tha~
         time his mother (had been) dMar.gz~' Pad-ma. A yogin,
                                                                          P.653
         learned in tlle Cycle of Samvar~, came Erom tlle Nepal-Tibetan
         borderland, and initiated him. This yogin had a wife (~o-mo)
         and a black servant. Tllese lle gave to hin~. In this country
         there ~ere five brothers, and the fiftl~ carried away his wife.
         He llimself apprellending murder, lay down inside a granary.
         The black servant told l~ 'One shouldn't be af~aid! I can
         certainly kill (tlIenl all at once)." On the palm of llis lland
         l~e had the sign of a swotd. IIe then killed (the kidnapper~.
         ~It seems that the TelclIer wlIo had initiated him was
         SamYara, tlle wi~e--Da-ki-ma (Vajravarall~), and tl~is black
         servant--~n N~tha (dPal mGon-po)", thus it has been said by
         Zwa-ra ba himsel~ wa ra-ba in this liEe was born at Mon 'gar.
         Ia his youth, when g~larding goats, a self-produced faculty of
         concentrated trance was born in him after looking from a 6ill-
         top on tlle mollnt~ins oE the monaster;~ of Plllg-mo-gl-u-pa.
         Once two medit~tive ascetics discussed meditation between
         themselves. He thougllt: '~If tl~is is meditation, tIIen I also
         know how to medit;lte.'' Having colDe to t6e Illonastery, he
         Illet 'Gro-mgon, who said tO him: ~In your former li~e you
         had been a great meditator, but there is still a transgressioII
         in yout VoWs. When you were in your motlIer's womb,
         your mother's body felt at ease, because you had been (in the
         past) a good ascetic (sgom-chen), and thus a natur~l faculty of
         concentrated trance was born in you. As a sign that you
         h~d transgressed your vows in your former lives, you lIave the
         lIabitof sleeping face downwards." 'Gro~mgon tllcn intro.
         duced him to llis own Mind and an excelleat insight u,as
         produced in lIim. He w~s given the natne o~ sKal-ldan Ye-
  (110b) s~s seri-ge. Later, he foullded the monastety of Zwa-ra d~on
         at Gra-rabs. Scenes of his forlIler existences were drawn by
         him on the upper part of the walls of his roonl. He wor-
         shipped profusely at Phag mo-gru, and erected there a l~rge
         building. His disci~le gYam-bzan chos-~e attended on hi~
         He was born at dMar-mo of gTs31i-zal in the year Earth-
         Fenlale OX (Sa-t1~0-glali~ I I 69 A. D.) ~s son of father sBrati-
         n10 IC~n1 ai1d n10tller ~a~ C~III 'B~lnl SkY;d, Wl10 was a dakilII.
                                                                          P.654
         In his cl~ildl~ooJ lIe was taken to Bya-zin, and becallle expett
         in tlle ol~etings to the Jewel (dKon-mchog, ratna). A house-
         holder once told him: ~lt would be good, if you were to
         become a monk !" He took up ordination in tlle presence of
         a native of gTs~li knovl~n by tlle name of sGrin-nikhan-po
         ~ os-ston, and was given tlle nan~e of ~ os-sMon-lam.
         A[ter tll~t, l~e lIeard tl~e exposition of tlne Vinaya ~nd tlle
         bKa'-gdams-pa doctrine from a teacher at '~bad-dkar. A
         mystic trance was produced in llinl naturally. The teacller
         said about l~im: ~TIlis novice possesses a good power of
         meditation." He tl~en tlIought of becoming an ordained
         mollk (dge-slon), and received the final monastic ordination at
         tlle monastery of rGya-dur at the age of 18, kLubs-dkar-ba
         acting as upadhyaya, Goli-gad-pa g~al Dar-ma gzi-br~id as
         acarya, and the acarya Me-cVhar as Secret Precepror. For five
         or six years lIe stayed with tlIe upadhyaya and ~rofoundly
         studied the Vinay;l, and bec;lme known as the Vinayadhara
         o~ bsNubs. At tlle age of 22, in the year Iron-Male-Dog
         (ICagS-~I1O-k6Yi--I 190 A. D.), hc saw (in lIis meditation) tlIe
         funeral ceremony of tlle late sTen-pa lo-tsa-ba more cle;lrly
         than seen by those who had attended the ceremony. At tlle
         age of 29, when his Teacher was preaching four texts at l~i-
         zla-sgan, he acted as assistant preacher and recited by heart
         the I)ratimoksa-sutra ('Dul-ba'i n1do, Vinayasutra by Gu~!a-
         prabha, Tg. 'Dul-ba, No. ~1 17). He offered his u~)adhyaya
         presents, and among them the Phal-po-che spon-brgyad-m~
         (Buddhavatamsaka nallla mahavaipulyasutra, Kg. Phal-clIen,
         No 441) and a good armour. The upadhy~ya was pleased,
  (111a) and said to hi~ You will collect llumerous docttilles ill
         this li~e!" At the age of ~8, he became the successful steward
         of the monastic ccmmunity of Bya-zin. In that year tlle
         upadllyaya kLubs-dkar passed away, and l~e felt sad. 1n
         order to drive away his sadness, he proceeded towards Gra
         accompanied by Bos-ri-ba. He heard that at Z~a-ra tlIere
         was a Living Buddha nanled sKal-ldan Ye ses se;I-ge, tl~at
         flies used to form a canopy ovet l~im, and tl~at lIe w.Is s;lid to
                                                                          P.655
         have been the chief discirle of Phag-mo-gru-pa. He felt
         Eaith born in him, and proceeded to Zwa-ra. As soon as
         he met tlle Teacher, all understanding of the Oneness
         of his and the Teacher's minds was produced in him.
         After that he proceeded towards gTsan, where he met ~ig-
         po bDud-rtsi, and received his share of barley (nas-'gyer
         blans). He also met the acarya Pra-span and Gyan-ro Dar-
         mgon. Again he proceeded to dbU-ru. Having heard that
         the bla-ma 7an was of a quarrelsome nature, he did not have
         faith in him, and therefore did no~ meet him. But later he
         felt boundless faith in (him) and accepted hiln as his Teacher.
         He obtained the cittotpada ceremony from Brag-dkar-ba at
         Brag-dkar in 'P6an-yul. He also obtained the ~Refuge"
         (skyabs-'gro) from Bya-yul bsNubs-sgom. Having gone to
         'On, he met the Lord 'Bri-khun-pa, and attended a class
         on the Doctrine. At the age of 30, he gave up all worldly
         occupations and practised meditation at 'Bum-zin. In the
         following year, he proceeded into the presence of 7wa-ra-ba,
         who asked him: ~Did you obtain initiation?"--"I did not
         obtain it"--he replied. Zwa-ra-ba having given the necessary
         permission to the acarya dbOn-po, the latter bestowed on him
         the initiation rite of the Yogini (Vajravarahi, rNal-'byor-ma'i
         dban). Then numberless forms of trance were produced in
         him, and Zwa-ra-ba delivered to him several auspicious
         prophecies. Then he settled at Ra-mo in the mTha'-lun
         valley which had been indicated bv the Venerable Mid-la to
         Ras-chun pa, and on the ridge of '~hu-gu, and other places. In
         the next year he went to Zwa-ra-ba who bestowed on him the
         s~in-po Phyag-rgya chen-po, and especially an Introduction
         to tlle ~Oral Tradition" (s~an-brgyud-kyi no-sprod), the
         upaya-marga of the ~Six Doctrines" of Na-ro, and some other
  (111b) texts. The Teacher said to him "Now my Lineage will
         not become extinct!" and rejoiced. At 'Bum-zin wild rose
         bushes (se-ba) began to flower in winter and he became
         famous as one who was receiving t~ower offerings from the
         Nagas, When his father fell ill, and was about to die, ~ig-
                                                                          P.656
         po bDud-rtsi came there and blessed him. When he was
         staying at mTha'-lun, an inconceivable faculty of perceiving
         the ef~ec~s of causes, etc. was born in him. From the acarya
         g~ags-sgom he obtained the ~Six Doctrines" o~ Lo-ro-ba
         (Ras-chun-pa) and the Tshe-sgrub (Life prolongation rite).
         This s~ags-sgom has been an attendant o~ Sutn-pa (Ras-chun~.
         After that he journeyed towards 'O-de Gun-rgyal (near sKyi-
         ron, a place highly venerated by Tsoii-kha-paJ, but did not
         care to stay there, and therefore returned. He then obrained
         from Kham-bu Ya le instruction in the g~:od-thun-cig-ma
         (naine of a g~:od manual still used by the adepts of g~od).
         He took part in the construction of a building undertaken by
         Zwa-ra-ba at Phag-m~gru. Zwa ra-ba said: ~You must
         bring timber from Lho-kha !" When he failed in doing so,
         Zwa-ra-ba told him: ~While you have failed to bring timber,
         I managed to bring some." When he was 36, in the year
         Wood-Mouse (sin-byi--l204 A. D.), Kha-che pan-chen came
         to Tibet. Sambu undertook to act as his supporter. At the
         age of 38, in the year Fire-Male-Tiger (me-pho-stag--1206
         A. D.), he founded gYam-bzans. In the following Fire-
         Feinale-Hen year (me-m~yos--1207 A. D.) Zwa-ra-ba passed
         away, and he looked after the latter's students. On one
         occasion he revealed that he had been Sron-btsan sgam-po, and
         told some the story of the building of Kl-ra-'brug,ls and the
         concealment of treasures consisting of precious objects and
         sacred books, etc. He used also to repeat the following verse:
         ~During the period ot the last five hundred years, I (Sron-
         btsan) shall be reborn in 425 years in the kingdom of gYor-
         po of the S~uth in the year oE the golden Great Bull (glan-
         chen gser-gyi lo). My naine will be Dharmapranin, and I
         shall preach the Holy Doctrine, saying: "Thus said the King,"'
         After the erection o~ the monastery, this religious king was
         invited by alms-givers from Upper and Lower g~al, mTsho-
         sna, Lho-brag, Eastern and Western Yar-kluns, to preside
 18. Name of a famous Temple, built by Sron-btsan sgam-po.
                                                                          P.657
         over religious assemblies, and they erected many preachers'
         seats for the preaching of the Doctrine; 45 seats were erec-
         ted in Lho-brag, and 47 at gli~al. He said: ~ These seats
  (112a) were endowed with greater blessing thar, even caityas."
         When he presided over religious assemblies, he did not count
         the assemblies over which he presided in Western and Eastern
         Yar-kluris, and othcr places, as well as did not list the number
         of seats (erected). On several occasions he sent offerings to
         Zwa ra from out of the offerings received by him during the
         religious assemblies. He also had a vision of Zwa-ra-ba with
         a pleased countenance and shining body. On one occasion
         he indicated the need for a religious assembly to avert hail
         in ~ambu-lcal. 350 white and black tents (were pitched) and
         1500 ordained monks with 3L)o supervisors headed by the
         upadhyaya Khu-ba, and l 21 nomads from gYam-bzans
         gathered there. He forbade hunting in the entire area above
         Byar-Og-og and below sGa-'dra, above Dags-po Ktons-kha
         and below Mon-'gar mgon-po gdor;, beyond Gro-sul-cha-khro~
         and above the Gar;s-par gser-chu, beyond Lho-brag gtam-sul
         and as far as Yar-klur;s bya-sa. He laboured for the welfare
         of others during a considerable- time, and passed away at the
         age of 65 in the year Water-Female-~erpent (chu-mo-sbrul--
         1 ~33 A.D.). Among the numerous disciples trained by him
         were the four who became known as the '~Four sGoms":
         g~al-smad-dpal-ri-ba Sar;s-rgyas bya-sgom. Gor-gdor;-pa
         Sar;s-rgyas Iha-sgom, gSer-lta-ba Sans-rgyas le-sgom, and
         dGon-gsar-ba Sar;s-rgyas rgya-s~om. After the death of the
         Dharmasvamin, from the year Wood-Male-Horse (sin-pho-
         r~a--1234 A.D.) till the year ~Nater-Male-Tiger (~bu-pho-
         stag--1242 A.D.) the attendant Rin-chen ~o-sras acted as
         abbot for nine years, and then passed away. After him,
         the ascetic (rtogs-ldan) rGgyal-po dGe-mdzes-'od acted as
         abbo~ for 38 years, from the year W.lter-Female-~lare (chu-
         mo-yos--1243 A.D.) tlll the year Iron-Dragon (lcags-'brug--
         l 280 A.D.). He founded a large vihara. After him
         mKhar-chu ba ~hos-bsam-'od acted as abbo~, from the year
                                                                          P.658
         kon-Serpent (Icags-sbrul--r28l A.D.) till the year Earth-
         Dog (sa-khyi--1298 A.D.), for 18 years. He was described
         as an incarnation of a disciple of the maha-siddha U-rgyan-pa
         by Vajrayoginl (Vajravarahl) hersel~. After him, ~rom the
         year Earth-Female-Hog (sa-mo-phag--1299 A.D) till the
  (112b) year Water-Dog (chu-khyi--l 322 A.D.), Zwa-ra-ba bDe-
         legs-'od acted as abbot for 24 years. He also acted as abbot
         of Thar-pa glin in g~al-tshan-gsum. Af.er that bKra-sis-'od,
         who belonged to the Lineage, acted as abbot for 2X years,
         from the year Water-Female-Hog (chu-mo-phag--~3~3 A.D.)
         ~ill the year Iton-Male-Tiger (Icags-pho-stag--1350 A.D.).
         The latter has been also a disciple o~ the lo-tsa-ba Grags-pa
         rgyal-mtshan. He entrusted the abbot's chair to Lha-grags
         pa-'od-pa, and himself abandoned all worldly activity. Lha-
         grags-pa was born in the year Wood-Female-Hog (sin-mo-
         phag--I335 A.D). At the age of ~7, he became abbot,
         and acted as abbot for 54 years ~rom the year Iron-Female-
         .Hare (Icags-mo-yos--l35I A.D.) till the year Wood-Male-
         Ape (sin-pho-spre'u--r404 A.D.). He died at the age of
         70. Since that time the abbot's chair was occupied by ~the
         family o~ Lha." He also acted as personal attendant o{ the
         Dharmasvamin bLa-ma Dam-pa. He attended on Bu-ston
         Rin-po-che and othets, and heard many docttines. The
         Dhatmasvamin Lha-khan stens-pa became his disciple, and
         heard many doctrines from him. After him Lha hSod-nams
         'od-zer-ba acted as abbot for 22 years, from the year Wood
         Fcmale Hcn (slr;-mo-bya--1405 A.D.) till the year Fite-
         Male-Horse (me-pho-rta--1 426 A.D.). Af~er him sPyan-
         sna bSod-nams 'od-mdzes-pa ~or 26 years, from the year
         Fire-Sheep (me-lug--14~7 A.D.) to the Water-Ape year (chu-
         spre--1452 A.D.). ~fter that in the year of the Hen
         (bya-lo--r453 A.D.) there was no abbot. A~ter that in the
         yeat Wood-Male-Dog (sin-pho-khyi--1454 A.D.), sPyan-sna
         rDor-rgyal-ba was appointed to the chair, and occupied the
         chair for 20 years, till the year Water-Serpent(chu-sbrul--
         r473A.D.). Then till the rresent Fire-Male-Ape year (me-pho-
                                                                          P.659
         spre--1476 A.D.) three years passed. In general, since the
         Dharmasvamin of gYam-bzan's birth in the year Earth-
         Female Ox (sa-mo-glan--I 169 A.D.) till the present Fire-
         Male-Ape year (me-pho-spre--1476 A.D), 308 years have
         passed. During the time of Lha bSod-nams 'od-zer-ba, the
         bla-ma Sa-skya pa Rin-chen dpal supervised and administered
         the monastery (gYanl-bzans). gTsan-pa i~am-mkha' byan-
         chub lectured (on the Doctrine), and till the present day the
         preaching had not been inte~rupted. The Chapter on gYam-
         bzan-pa.
            The Venerable gLin, a disciple of dPal Phag-mo-gtu-
         pa: at gLan-po-sna of g;~ens in Upper Myan, ~The Source
  (113a) of Knowledge", there were tvo clans_Upper and Lower
         gLin. He belonged to the Lower ~Lin. His father, named
         rGyal-po sKyab-po was learned in Tantric propitiations, and
         gained his livelihood by practising medicine and astrology.
         His mother was gZus-mo Da~-chun. He was born in thc
         year EarthMale-Ape (sa-pho-spre'u--1128 A.D.) and was
         named Pad-ma rdo-t~e. In his childhood he mastered reading
         and writing. At the age of 8, he presented a field to Lha-
         r~e Ra-sman, and studied medicine with him. He became
         expert in medicine. At the age of 13, his father died. At
         the age of 17, he took up the noviciate in the presence of
         thC acarya gLin. He heard numerous precepts, such as the
         ~sGron-ma rnam-drug" by the acarya dPal-dbyans, and
         others. After an of~icial (r~e-dpon) had become impoverished,
         following a disagreement with him, he became known as a
         great magician. Then he took up ordination in the presencc
         of the kalyan. a-mitra 'Om-than-pa. He practised penance
         (according to the system) of ~o-stan. He also obtained the
         system of the Lady (~o-mo, i.e. Vajravarahl) from a native
         o~ dbUs named ~n, a disciple of both Rwa (lo-tsa-i)a) and
         dPyal. At Sreg-pa-lun of bsNubs he heard from the Rwa
         lo-tsa-ba the Kalacakta, the Yamantaka, the Samvara, and
         the Vajravarahl Cycles. He then proceeded on a begging
         round. He broke his vows, having been seduced by a
                                                                          P.660
         woman called sMan-mo. He used to say that this was due to
         the fact that during the period of the Doc~rine of the Buddha
         Krakucchanda (Log-pa dan-sel), when two Bodhisattva monks
         were preaching the Doctrine to an assembly of women, a
         group of sixty monks spoke evil of these two Bodhisatt~as.
         Because of this men lost faith in these two, and because of this
         evil deed, the sixty monks were thrown into Hell, and had to
         remain there for a long time. Then when ~akyamuni came
         into the World, the sixty monks ha~dng obtained a human
         form, appeared before the Teacher, and the Blessed One there-
         upon explained to them the nature of their deeds, and the
         sixty confessed (their sins). The Blessed One then uttered
         a prophecy that due to the residue of their former karmic
         deeds, the sixty (monks) would be reborn in the families
  (113b) of destinite people in poverty-stticken countries. After read-
         ing the Ratnakuta-sutra the Venerable gLin understood himself
         to have been the Bodhisattva Vlryaprabha (brTson-'grus 'od),
         one of the sixty monks. Due to a karmic sin, he had a
         karmic link with sMan-mo. As his ordination vows were
         broken, sMan-mo said to him: ~My parents are wealthy and
         they have no son. If we ask them, they shall give us money.
         Khyun tshan ba possesses a precept which can remove the
         cflects of ~he misdeed done by us. We shall ask him for it.
         I heard him saying that his doctrine was a ~golden doctrine'
         (gser-chos, meaning that one had to pay in gold ~or an initia-
         rion). We could take some gold from my parents." They
         visited Khyun-tshan-ba, and heard from him the precepts of
         Ras-chul;-pa. After this ~hey both, husband and wife, put
         on cotton garments. Khyun-tshan-ba having stated on many
         occasions that he had met Ras-chun-pa in person, a slight
         doubt was born in them. Later, he (gLin-ras) used to say
         that 'though he had obtained a lofty understallding, his
         ~Inner Heat' (drod) ~rew less." After this, both husband
         and wi~e wore the white cotton garments. Khyun-tchan-ba
         said: ~You should go to the monastery of Ras-chun-pa."
         Having taken with them some valuables, they proceeded to
                                                                          P.661
         Lo-ro. He (gLir;-ras) was 35 when they reached Lo-ro in
         the year Water-Male-l~orse (chu-pho-rta--116Z A. D.).
         They did not meet Ras-chun-pa, who had passed away in the
         previous Iron-Female-Serpent (Icags-mo-sbrul--I 16 I A. D.)
         year. After this, he met Sum-pa, a disciple of Ras-chun-pa.
         One evening, when the latter was entering his retirement, he
         asked him: ~'We came from afar to ask you for (instruction)
         in the Doctrine. Please help us!" (Sum-pa) said ~ ou
         should get precepts! Go to the acary~ I~o, obtain initiation,
         and then come (here)." They went to Lo~ and of~ered tea
         :Ind suitable presents to all the inmates, headed by Lo.
         Then they obtained initiation. After which gLin-ras
         obtained precepts from Sum-pa. He used to say: ~l used
         to of~er tea each time I listened to the exposition of the
         Doctrine. Therefore later, I did not experience any want in
         tea." Sum-pa bestowed on him the complete precepts.
  (114a) Each word (of them) made him understand many other sub~
         jects, and the benefit was great. After he had obtained al~
         the precepts, a thought came to him that '~now there was
         no one greater (than me) in the possession o~ precepts in the
         whole of Jambudvlpa.'' One night after he had begun the
         sLudy of precepts with Sum-pa, he saw in a dream a white
         man who told him: ~From this year onwards, after five
         years, you will achieve success!" He also obtained some
         precepts from the other chie~ disciples, such as Bur-sgom and
         Byar-po-ba. When gLin-ras reached the age of 38 in the
         year Wood-Female-Hen (sin-mo-bya--I 165 A. D.), Dam-pa
         Sum-pa said to him: ~Now go! Out country of g~al is a
         (poor) place, where even ogres die ~rom hunger!" In the same
         year he went to Phag-mo-gru, and met him when the latter
         was mounting the preacher's seat on the I8th day a~ter the
         winter solstice, and an immeasurable faith was born in him.
         A thought came to him that all tree~ and birds were probably
         m~nifestations (.of the Teacher). This Lord 'Gro-ba'i mgon-
         po ~s a rule disliked married yogins, but he was greatly
         pleased with gLin-ras, and bestowed on him instructions.
                                                                          P.662
         gLin-ras dwelt in seclusion having given a vow, and practised
         meditation. After three days a matchless understanding was
         produced in him. Inspite of his resolve to spend seven years
         seven months and seven days in seclusion, he broke his
         retirement and ptoceeded into the presence of 'Gro-mgon,
         and sang before hiin the following song: ~You Lord,
         had told me to meditate on the meaning of the Innate
         (gnug ma'i don). I have meditated, but now I have
         lost the object and subject of meditation (bsgom-bya--
         object of meditation, sgom-byed--subject of meditation, the
         Mind). I was unable to observe intervals in my meditation
         (thun-mtshams)." 'Gro-ba'i mgon-po WdS very pleased (gLir;-
         pa or gLin-ras-pa was called Saraha of Tibet). He spent
         three s~lmmer months of ~he year Fire-Male-Dog (me-pho-
         khyi--~166 A. D.) at Phag-mo-gru. After that he stayed
         with lIis wife at 'On-rmi-sdir;s. When he again came into
         the presence of 'Gro-mgon, the latter ordered him: ~Now let
         this wife go!" He replied: ~Even before this, on se~eral
  (114b) occasions I tried to send her away, but she won't go!"--~This
         time she will go, so send her away! I shall perform a rite!"
         said 'Gro-mgon. gLin-pa conveyed sMan-mo to Yar-khugs
         of the Northern Upland, saying: ~ 1 didn't squander much
         the property of your parents. Now go to your native place,
         and enjoy the wealth (of your) parents", and saying so, he let
         her go. He returned (to the monastery). On another occasion
         he again took as his mudra a woman from Zar;s-ti. ~That
         was improper", thougllt he, and then told the woman: ~Don't
         follow me!" but she followed him, and so he fled to Khams.
         Travelling via sGam-po, he met the acarya sGom-pa. From
         Myari-po he proceeded to Nags-sod. He was presented with
         many offerings, but did not accept them, saying: ~l am not
         a seller of the thigh-bone (the text has bla-mi-tshor;, but it
         should read brla mi-tshon, meanin~ that one was not to
         ~ispose of the thigh-bone of one's father after his death.
         According to an ancient Bon-po belief the thigh-bone was
         considercd to be seat of the vital principle or bla) of a bKa'-
                                                                          P.663
         brgyud pa"(meaning that he could not damage the good
         reputation of the bKa'-brgyud-pas). Later, the mudra from
         Zans-ri came to Khams in search of the Venerable One, but
         died on the way. In the vicinity of Zla-dgon there was a
         forest which (when seen ~ro~n afar) had tbe form of a woman,
         and she became the fairy o~ this forest. Wa-ston said:
         ~Though you have no desire for wealth, ride this horse and
         boil this tea!" and ot~ered rhem to him. The Venerable
         One of~ered the horse to Phag-mo-gru-pa who said: '~I don't
         need the horse! Present it to rGyal-ba Lo!" Having gone to
         Lo-to, he o~ered the horse to Lo, and a turquoise to Sum-pa.
         He also made some offerings to other teachers and spent some
         time at Mog-sa. When he returned to Phag-mo-gru, he
         found that 'Gro-mgon had passed away, and ~hat his remains
         had been cremated. Before an assembly of about a thousand
         men, who had gathered for the tea ceremony, he sang a song
         beginning with the words: ~ln the grove of Srl Phag-mo-
         gru similar to that of the town o~ Kuslnagara." After that
         he visited ntlmerous localities in dbUs and gTsan. Having
         been invited to 'Phran-po by the local king (btsad-po), he
         spent some time there. Then bla-ma ~:an told hinl: ~Help
         in the feud!" and he stopped the ttoops oE ~:hu-gle'u chun-
         ba near the Palace. His ~ortune having increased, he amassed
         :i large property and spent his money towards half of the
  (115a) cost of erecting of a large image, built by bla-ma ~an. All
         books received by him were sent to Phag-mo-gru. On his
         way to Phag-mo-gru at bSam-yas he had a vision o~ a blue
         woman who placed inside his mouth a volume. Then he
         understoodthe meaning of all.the . books seen by him, and
         having obtained the dakini's permission, he wrote several
         expositions o~ the Tantra. Some people ridiculed them,
         saying that he had written them of his own design (ran-bzor
         byed-pa). In general, he composed: ~An analysis of the
         Tantra" (rGyud-kyi rnam-bzag), the sGron-me rnam-drug, the
         Sems-kyi rdo-r~e'i bstod-pa, the rNal 'byor '~u~-pa, ~he bDe-
         n~chog-gi dkyil-'khor-gyi cho-ga, and other texts. The
                                                                          P.664
         bLa-ma sGrub-pa'i phyag-bzes ~The method of propitiat-
         ing one's own Teacher") was also introduced by the
         Venerable gLin. He laboured for the welfare of living
         beings in all quarters. He ~isited sKyo-ro-ro. Later, he
         took over the monastery of sNa-phur-dgon, and looked
         after the interest of others. While he was preaching the
         ~guides', lecturing on the Doctrine, and preaching on the
         five samayas or Tantric vows (dam-tshig Ina-ba), two men
         who had broken their Tantric vows, came to him, and this
         caused his teeth to contract, and he passed away on the 28th
         day of the first summer month in the year Earth-Male-Ape
         (sa-pho-spre'u--1180 A.D.), aged 61 (the breaking of a
         Tantric vow is consideted to be an unforgivable sin). His
         Last Will was discovered in a book (which said): "My body,
         speech and mind do not dif~er from the Body, Speech and
         Mind of all the Tathagatas. They will enter into the bodies,
         speeches and minds of all living beings. Whoever will pray
         to me with devotion, will realize all his wishes." According
         to some accounts, this Venerable One had studied the Doha
         under sPar-phu-ba, but the commentary on the Doha compo-
         sed by him, differs slightly frollI that of sPar-phu-ba in the
         treatment of the subject.
            His disciple the Dharmasvamin gTsan-pa Ye-ses rdo-r~e
         (gTsan-pa rGya-ras the founder of 'Brug): his native place
         was a district of Khu-le in Upper Myan at the foot of Ha-'o
         gans. He was born in the yeat Iron-Female-Setpent (Icags-
         mo-sbrul--I 161 A.D.), as the youngest son of the seven
         sons of father rGya-zur-po Tsha-ba and mother Man-g~a'
         Dar-skyid. Because of their many sons, his father did not
  (115b) care for him, and his motherentrusted him to a Bon-po, who
         gave him the name of gYun-drun-dpal. At the age of 8,
         his mother died. At the age of I2, his elder brother sKal-
         ldan took him to gTsan-ron, and he learnt the alphabet with
         sLo~grier (this means that his ~inner heat"/gtum-mo or
         drod/has been developed) mKhar-ba. At the age of 13, he
         spent three years at the residence of the acarya rTa than-pa,
                                                                          P.665
         and obtained (from him) the exposition o~ the Abhidharma
         (m~on-pa~, the Yoga (Tan~ra)~ the ~i-byed system, and other
         texts. At the age of I5, he came to the residence of
         the acatya mKhar lun-pa and attended on him for 8 years,
         and heard fram him the exposition of the doctrine of
         the~'Great Achievement" (rDzogs-chen), Logic (Tshad-ma),
         etc. He su~ered formerly from an illness which was cured
         without his going into seclusion, Fronl the acarya 'Khor-re-
         ba he obtained the rDzogs-chen rigs-rdzogs (name of a book).
         From the acarya bTsan-tsha he heard the Maya Cycle (sGyu-
         'phrul) and the Thugs-rYe chen po gtet-ma (the Hidden
         Doctrine of the Great Merciful One). From So Dar-ma
         sen-ge he heard the Bodhisattvacaryavatara (sPyod-'~ug). From
         Lha-r~e Kun-rgyal of Khu-lun he heard the (Manjusrl)-nama-
         sang~ti. From the acarya 'Dul-'dzin (Vinayadhara) he heard
         the Thugs-r~e chen-po according to the method of Atisa (The
         propitiation of the Great MerciflJI One /Avalokitesvara/). At
         the age of 22, his father invited the acarya mKhar-lun-pa.
         Then the Dharmasvamin himsel~ v.,as installed as a scholar,
         and taught the Doctrine. He took up his residence at the
         hermitage of La-mda-'bar-bzan. After this, he met thc
         Venerable gLin when the latter was residin~ at Ra-lun,
         presented hinl a full measure of salt and held a long conversa-
         tion with him. He used to say: ~'My karmic link (las-
         'brel) with him seems to have been awakened at that time."
         After that he proceeded towards sNa-phu, and obtained
         precepts. After the lapse of seven days, he was able to wear
         the single cotton garment (of a bKa'-brgyud-pa ascetic).
         Then for a long time he fell ill with small-po~ ('brum-pa).
         On his recovery, he offered his Teacher a mare (called) ~The
         Queen of Beasts" (Byol-son-gi rgyal-mo). He also o~ered him
         some tea aiid brown sugar. His Teacher was then engaged
         in the building of a chapel. Monks who (in order to escap e
         from the building work) intended going to various places or
         enter seclusion, were fined one golden zo each. He also presen-
         ted one golden zo to his Teacher (as a fine) and asked leave to
                                                                          P.666
         re~ire to copy (books). The Teacher said ~Go to gLe'u-
  (116a) chun and practise it!" He thought that should the Teacher be
         displeased, it would harm precepts. ~O me!" thought he and
         cried. He then placed a plate full of brown sugar in front of
         the Teacher and said: ~l have col~mitted a fault!" and con-
         fessed. The Teacher said: '~A! Only oile who understands
         the Doc~rine, acts like this!" and was pleased. Then for
         five months he worked (on the building of tlle chapel), and
         a remarkable mind concentration was born in him. After
         the chapel had been completed, he finished (the copying) of
         one leaf in four days (and thus con~pleted the copying of the
         book), and secured the entire precepts. He held a religious
         discussion with one named Dar-rdor, and the latter was unable
         to defeat him. He thus obtained the fame of a wise man.
         The Teacher said to him: ~Ask me a religious question!"
         He replied ~This couldn't be done! How could I expose
         the contradiction existing in the Teacher's Mind ? It won't
         do!" The Teacher then said to him ~Did 1 not give you
         permission (to do so)?" He then said to the Teacher:
         '~Then tell me ~he characteristic of the state of the Cosmical
         Body of the Buddha (Dharmakaya)." The Teacher replied:
         ~lt is that which is devoid of origination, desttuction,
         and existence." The disciple again asked: '~lf so, the sky
         also should be considered as an Absolute (dharmakayaj (but
         this is wrong~." The Teacher could not reply, but was
         pleased (with the question). Aftet that he went to carry
         some provisions to his native place, and bestowed on his
         father the initiation of Vajravarahi. Then he proceeded
         towards sNa-phu, and spent a winter immured, and practised
         meditation. He acquired- the faculty of merging together
         the ~ outer" air and ~inner" breath, and could pass through
         a wall without hindrance. He WaS victorious in the battle
         with del~ling inHuences whicl~ were signs mentioned (in the
         sacred books), and reported the matter to his Teacher, who
         said: ~'The Venerable Mid-la had also experienced it! It is
         very wonderful!" In general, he completed (the study of) all
                                                                          P.667
         the precepts during the five years he spent at sNa-phu. After
         ~inishing the study o~ the tlleory, he used to practise them.
         He also preached as an assistant preacher, and never absented
         himself from the assemblies, and the daily work. From
         the acarya r~og-pa, father and brother, he heard the Dakini-
         vajrapaniara (Gur-brTag, Arya-Dakinivajrapanjara-mallatantra
         rajakalpa-natna, Kg. rGyud-'buin, No. 4 ~ 9), the Hevajra
         (Kg. rGyud, Nos. 417-4~8), the Mahamaya, the Manjusrl-
         nama-sanglti together with its precepts. He also made on~
         copy of a treatise composed by the Lord sNa-phu-ba (gLin-
         ras-pa). He also used to correct books copied by his fellow-
         inonks, who were poor. Then he asked lea~/e to proceed to
         another place to pracrise meditation, but the Teacher said
         to him: ~'Don't go! Take over my sNa-phu!" He also
         prophesied that he would become the Master of 'Brug.
  (116b) The Teacher said '~Now practise the upaya-marga with
         the assistance of bsKal-bzan." He accordingly proceeded to
         bsKal-bzan and told her of the Teacher's command. bsKal-
         bzan told him: ~'l can help you! I had some auspicious
         dteams about you. Now become a monk, and labour for
         the welfare of living beings. This Teacher (gLin-ras-pa) o~
         nline was the greatest in yogic insight (rtogs-pa) on this side
         of the river Ganga, but he was unmarried. Are they not
         many like myself here?" He then asked leave to practise
         meditation at mKhar-chu of Dol. Permission having been
         granted, he proceeded towards Dol-mnar Mar-ma gser-stens.
         When he was begging for some barley flour, an old rnan
         asked him: "Whose disciple are you?" and he replied~
         am a disciple of the Venerable gLin."Alas! His!"
         exclaimed the old man. He did not belleve the words (of
         the old man), but when he returned to sNa-phu, (he found
         that) gLin had passed away. He stayed there until he had
         completed the preparations for the funeral rite. After that,
         in the summer, having taken witlI him ~our men, including
         Lo ro Ye-mgon and others, he proceeded to Ra-lun, and there
         completed their training. After that his fortune increased.
                                                                          P.668
         Then having taken with him a young bay horse he presente 
         to A-ma ~o-mo at sNa-phu. After completing the consecra- 
         tion of the caitya (of gLin-ras-pa) and the affairs of the monas-
         tery, he with several disciples, in all seven men, proceeded 
         towards mKhar-chu. He spent some time immured at
         l~ags-phur-can, but was overwhelmed with accidents, gods
         and demons attacked him, and there was not a single spot on
         his body which remained painless, etc. He succeeded in 
         subduing all these accidents and (his) understanding became 
         like a spear piercing the sky. He also grasped the importance 
         of the doctrine of Dependent Origination. There also he 
         had a vision of Ye-ses mgon-po. If he had practised the art 
         of black magic at that time, he could have destroyed all his 
         enemies by the mere shaking of his garment. But apprehen-
         ding the harming influence to his retinue and worldly property, 
         he did not practise it. Having spent three years at that 
         place, l~e discovered the Ro-snoms skor-drug (name of a 
         hidden book by Ras-chun-pa), hidden there by the Venerable 
         Ras-chun-pa. In the year of Earth-Female-Bitd (sa-mo-byae 
         14  A.D.) he reached the age of 29. He then proceeded 
         to me mDo-po ras-pa, and obtained from him instruction 
         in the "Six Doctrines" (of Na-ro). The latter said to him: 
         You have already practised meditation." He then spent a 
         considerable time at Bya-skyuns, ~hu-bo-ri, and other places. 
         Having come to 'Bri-khun, he attended classes. He ~hen 
         wrote a letter as king for a method producing con.miseration, 
         and was called into the presence (of the Dharmasvamin), and 
         told to take up ordination. This did not, however, develop 
         commiseration ~in him). He then proceeded to sGam-po 
         and Tsa-ri via Myan-po, and spent there one summer. Having 
         come to sKyi-sod, he founded kLon-rdol (a monastery in the 
         neighbourhood of Lha-sa. The famous kLon-rdol bla-ma
         resided there). Immediauly after this, he visited bla ma 
         ~an, offered him his knowledge, and pleased him. He asked 
         the bla-ma about a method producing commiseration, and the 
         bla-ma told him: "You should receive instruction!" and 
                                                                          P.669
         saying so, he bestowed on him the sin-t~e blo-rdeg-ma 
         (name o~ a system, producing sudden commiseration), and 
         he noticed a great improvement in regard to commiseration. 
         The Dharmasvamin said: "At any rate take up ordination!" 
         He then asked bZan-pa to act as upadhyaya in the ceremony
         of the noviciate. ~an himself acted as his upadhyaya during 
         the ceremony of his final monastic ordination. At the age 
         of 33, he received both the ordinations simultaneously. He 
         then established the exposition of the Docttine in gTsan, in 
         the Nomad country, and in Tibet, such as Pho-ma and other
         places, as far as Byan Tsha-kha (name of a lakc). He used 
         to send offetings to his Teacher's monastety, and thus made 
         the wealth of others to bear fruit, as well as meditate in 
         disputes, and perfotm many similar works. After the foun- 
         ding of the monastery of 'Brug, abou; a thousand huts were 
         built round it during one year. After that he again procee- 
         ded to other places for the welfare of .living beings and 
         secure~ inexhaustible wcalth which he distributed for the sake 
         of the Doctrine only. In this manner wherever he went, 
         though he had amassed very great wealth, he made his disci- 
         ples practise three things: first, to free their minds from 
         worldly matters~ secondly, to meditate on the sacrifice of their 
         lives; and thirdly, to pay homage to one's Teacher. There 
         were about 5000 (disciples) who had grasped the meaning of 
         the Mahamudra, and he advised them to spend their lives in 
         meditation at some famous places, such as U-rgyan (Oddi- 
         yana~, Jalandhara (the Lower Kangra valley), Kasm?wlra, the 
         Vulture Peak (Bya-rgod phun-po'i ri~, Ri-bo rtse-lna of China 
         (Wu-t ai-shan in Shan-hsi), Tsa-ri, Sa-'ug sTag mgo near 
         Sa-skya, Ti-se (Kailasa), and others. He thus dispersed his 
         following. It is said that there was no place within a dis- 
         tance, which could be covered by a vulture in ?w18 days, where 
  (117b) disciples belonging to the 'Brug-pa sub-sect (of the bKa'- 
         br~yud-pas) could not be found. A hermit who belonged to 
         the 'Brug-pa sect, did not participate in debates and did not 
         discuss the tenets of various sects, and was of a humble con- 
                                                                          P.670
         duct. This Dharmasvamin was known to have been an 
         incarnation of Na-ro-pa. Most people had recognized this. 
         Having completed his earthly work, he passed away at the 
         age of ?51 in the early morning of the wIoth day of the waning
         moon (the ~?wSth of the lunar mont4) of the ?w3rd summer
         month of the year Iron-Female-Sheep (Icags-mo-luge d 1211 
         A.D.). On the day of the creqiñna~ion, a rainbow 
         canopy appeared, and a shower of flowers fell. The 
         joints of his spine turned into twenty-one images 
         of Avalokitesvara, most of which ate preserved inside the 
         cai~a of Ra-lun. He looked after the interest of others, and 
         that of his chief disciples, among whom (were found), the 
         first two great ones" ŠsPa and rKyan, the "middle two great 
         ones"ŠrGya and 'Bras, and the "last two great ones" ŠLo 
         and rGod (-tshan-pa). 
            Now sPa-ri-ba: In the beginning, when he was in charge 
         of the gtor-ma oflerings of the teacher ~an, Dharmasvamin 
         gTsan-pa came there for his ordination ceremony, and was 
         very pleased with him. ~an sent him (with gTsan-pa), 
         having perceived that gTsan-pa could be of benefit to sPa- 
         ri-ba. He obtained precepts, and an excellent mind concen- 
         tration was born in him. He then established the Upper sPa- 
         ri Byan-chub glin, and became known as the "Master of 
         Knowledge" (r~e mKhyen-pa'i bdag-po), and laboured exten- 
         sively for the welfare of living beings. bNumerous branch 
         monasteries originated from that monastery, such as Chu-bo- 
         ri and La-kha-sar, and others. His chief disciple was called 
         r~e dGon-gsar-pa. He had a vision of Ye-ses mgon-po 
         (Mahakala), and possessed many signs of spiritual realization. 
         His monastery was said to havc been situated in the neighbour- 
         hood of sPa-ri. rKyan-mo kha-pa: at first, he had been a 
         kalyana-mitra of bDe-ba-can. He met the Dharmasvamin 
         gTsan-pa when the latter was residing at 'Btug. He heard 
         from him precepts, and a mind concentration was born in 
  (118A) him. He founded the monastery of rKyan-mo-kha at Bur,
         and laboured extensively for the welfare of living beings. 
                                                                          P.667
         Gya yags-pa, he founded the monastery of rGya-yags at 
         Zar-po of Gra, and laboured for the welfare of others. (His 
         school) was called rGya-yags bKa'-brgyud. 'Bras-lno-pa: He 
         was thus called after a monastery sicuated in Upper ~kyaii. 
         (The story) of the last two "Great Ones" Lo and rGod-(esha?l;- 
         pa) will be told later. After the Dharmasvamin ~Tsan-pa's 
         passing away, dbOn-ras Dar-ma sen-ge acted as abbot (of 
         'Brug). He was a nephew of gTsa?wli-pa and his spiritual Son
         (chos-kyi sras). He was also the teacher of the "later" chief
         disciples of the Master rGod-tshan-pa and others. He was 
         born in the year Fire-Female-Hen (me-mo-byaŠ, 1177 A.D.). 
         When he was 35, the Dhatmasvamin gTsai-pa passed away. 
         Hc himself died at the age of 61. His nephew g~on-nu 
         sen-ge was born in the year Iron-Male-Ape (Icags-pho-spree 
         d. 1200 A.D.). Through his power of the "Inner Heat".
         (bde-drod), those who came into his presence, did not suffer 
         from cold. When he was 39, dbon-ras passed away. He 
         died at the age of 67 in the year Fire-Male-Tiger (me-pho- 
         stagŠ, 1266 A. D.). His nephew ~i-ma sen-ge was born ia 
         the year Iron-Female-Hog (Icags-n~o-phagŠ d.1251 A.D. ) 
         when g:~on-nu sen-ge was d52. He acted as abbot of Bar- 
         'brog rdo-rje glin, and died in the year Fire-Female-Hog (me- 
         mo phagŠ, 1287 A. D.), aged 37. sPos-skya-pa Sen-ge rin- 
         chen was born in the year Earth-Male-Horse (sa-pho-rtae 
         ?258 A.D.) when g~on-nu sen-ge was 59. He died in, the 
         year Water-Female-Ox (chu-m~glanŠ, 1313 A. D.), at the 
         age of 56. b~u-gsum pa (the "Thitteenth" Sen-ge rgyal po 
         was born in the year Earth-Female-Ox (sa-mo-glaqIiŠ 1289 
         A.D.). When he was 25, sPo~skya-pa passed away. He 
         died in the year Wood-Female-Ox (sin-m,lanŠ, 1325 A.D.), 
         aged 37. ~am-dbya lis Kwlwln-dga' seli-ge was born in the year 
         Wood-Male-Tiger (siIi-pho-stagŠ,13I4 A.D.) which was the 
         year following the death of sPos-skya-pa. He died in the 
         year Fire-Female-Hog (me-m~phagŠ,1347 A.D.), aged 34. 
         bLo-gros sen-ge: he was botn in the year Wood-Female-He?wD 
         (sin-mo-byaŠ, 1345 A.D.) when Kun-dga' senge was 3a. 
                                                                          P.672
         He died in thc yeat Iron-Male-Horse (Icags-pho-rtaŠ, 1390 
         A.D.), aged 46. Ses-rab sen-ge was born in the year L~n- 
  (118b) Female Hog (Icags-mo-phagŠd.1371 A.D.) when bLQg s
         sen-ge was 27. He died in the year Water-Male-Ape (Chu- 
         pho-spre'uŠ, 1392 A. D.), aged 2d.  Ye-ses rin~hen: Ie 
         was born in the year Wood-Male Dragon (sin-pho-'bruge 
         1364 A.D.) when bLo~ros sen-ge was ~o. He died in the 
         year Water-Female-Serpent (chu-mo-sbrulŠ, 1413 A. D.), 
         aged 50. Nam-mkha' dPal-bzan was born in the year Earth- 
         Male-Tiger (sa-pho-stagŠ, d 139& A.D.) when Ye-ses rin-chen 
         was 35. He died at the age of 28.  
            The Dhatmasvamin Kun-dga' dpal-'byor (-pa) was born 
         in the year Earth-Male-Ape (so-pho-spre'uŠ, 148 A.D.). 
         He was in charge of the monastery of 'Brug Ra-lun. He 
         attended on many teachers including 'Khrul-zig Nam-mkha' 
         rnal-'byor and others. Later, he also acted as abbot of sGa~ 
         po. He died in the year Fire-Male-Ape (me-pho.spre'ue 
         1476 A.D.), aged 49. He had many disciples in sPa-gro , 
         gTsan, dbus, Dags-po, Kon-p~, g~al, Lo-ro, Lho,h~on 
         (South Mon3, and other places. He resided at the monastery 
         of the Dharmasvamin sGam-po-pa. He entrusted the 
         monastery to thc descendants of sGam-po-pa, and looked after 
         the welfare of living beings. The Chaptet on the Lineage of 
         the Dharmasvamin gTsan-pa and (his) chief disciples. 
            There is no doubt that the "first" and the "middle" 
         "Great Ones", the four, had the opportunity to labour for 
         the welfare of living beings, but explicit stories of their Lives' 
         are not found. 
            Now the two "Last Great Ones" Lo and rGod (tshan-pa):
         The Dharmasvamin Lo-ras-pa was well-known by that name, 
         bccause he belonged to Lo-nan. In the locality of Grags-
         chen of g~un, father rNal-'byor and mother Me-gza' skyid-de 
         were childless. They made of erings to the Great Merciful 
         One (~o-bo Thugs-r~e chen,po 'Ran-byon-lna-ldan of Lha-sa, 
         famous image of Avalokitesvara in the Lha sa Cathedral 
         or (Jo-Khan) and prayed that so II might be granted to them, 
                                                                          P.673 
         Sheep (me-m lugŠ 1187 A.D.), after the mother had seen 
         an auspicious drei?wl. In his childhood he was characterized 
         by a religious disposition, and did not play with other children. 
  (119a) From the age of six he mastered the alphabet. When he was
         16, the Dharmasvamin gTsa;?l-pa came to gZ:un, and faith was 
         born in hh?wl. He served on him well. When he was 17, 
         the Lord Gon-?lna (lle Lord Superior gTsan-pa) arrived
         sl~e-tha?wli o~ Dums, and met the parents and the boy. At 
         the age of 18, the boy ran away, and received ordination iqiñ~
         the presence o~ the upadhyaya sBal,ti at sKyor-mo-lun (ne~r 
         Lha-sa), and was given the name of ~an-phyug brtson-'grus. 
         When he was staying with the Master (gTsa~i-pa~, a man 
         from his native place came to take him back. The Master 
         said: "Go this time! It will not hinder you!" When he 
         came to his native place, his relatives held a council, a?
         decided to find him a bride, and to chain him. His m~her 
         informed him, and he ran away to the Mastet, and obtained 
         from him the remaining part of the instruc~ions on the 
         "Inner Heat" (gtu~mo), and other subjects. S~nce-that 
         time, extraordinary "Inner Heat" was produced in hirn, and 
         he had to wear a single cotton garment (ras-rkyan). ~luring 
         the autumn, the Mastet received an invitation ft~m his native
         country, and held there a religious council. ~he rda wes
         then requested the master to -order him to dis?wFobe, but Lo- 
         ras-pa begged t6e Master to be allowed to reply himself Eo 
         their request. He thet ?wl sid to them  "When I shall be
         dying, you relatives, won't be able to hold me back. You 
         may kill me, but I ~haH never disrohe 1" ~d so on. Then 
         the entire assembly shed te~r~ His father and the others 
         g:?wlve up hopes (to make him remrn). The Dharmasvamin 
         said: "Today l?wle distinguished hitns~ sa hero ?(iwlwl ~he 
         battle) between this life and the next" (i.e. the ?lVorl~l v 
         Li~e ~nd religious Life), and became very pleased The 
         father and son accompanied the Dharmasvamin to 'Brug, and 
         themselves received in wlti;tion, In the autumn he took 
                                                                          P.674 
         up the final monastic ows and heard the Pratimoksa-sutra 
         (mDo-rtsa-ba), and otl?wler texts. He also studied thc Hevajra, 
         the Mah;?wlmaya, and other Tantras, secret doctrines, such as 
         the Doha (of Saraha), and sadhan;?wls (propitiations), such as 
         the Samvara and others. When his father fell ill, he came 
         to his native place. Soon after this, his fathet died, and he 
         invited' the Dharmasvamin and his retinue to g~un, 
         and offered him presents in great numbers, including 2800
         measures (of barely). He entertained monks, made
  (119b) presents and paid remunerations co the supervisors of cons-
         truction, and revolved the Wheel of the Law. He ~Iso 
         entertained lavishly the people of the country. He lost more 
         than a thousand measures to mTha'-bzi (most prob:?wlbly the 
         name of an official). In addition to this, he spent all his 
         money (in the interest) of the Doctrine, and did not keep even 
         one measure (of grain) for hims?welf. Having come to 'Brug, 
         he observed the seven vows: not to go to his father's place; 
         not to come down from the rnountain; to sit up continuously; 
         not to lie down (utkutuk:asana, Mhvtpt, No. 6709); not to 
         cross the thresholds of l~ymen's ~ouses; to wear a single 
         cotton garment only; toabstain from speaking; not to break 
         the daily morning offerings to Pretas (gTor-ma brgya-rtsa, ?108 
         balls of tsam,pa are offered with water, also called chu-gtor. 
         This offering was first introduced by Atqiñsa, and is weil- 
         kno~vn throughout Tibet). The Master said to him: "These 
         vows have no importance for you ! But since the Muni had also 
         practised austerities fot six years, so keep thesc vows also for 
         six years. Aftet that, stay at ease." When he expressed 
         his intention to practise âausterities (ro-snoms, Skrt. sam~rasa) 
         at bthe cremation grounds of India (the eight famous crema- 
         tion grounds) and other places, the Dharmasvamin said to 
         him: "While thc Teacher is in good health, remain here!" 
         and so he remained. 
            He then met-with some serious misfottunes, such as the 
         receipt of the nc:ws that his cousin was oppressing his mother 
         and sister jealousy on the part of his friends, disease caused 
                                                                          P.675 
         by wneas (sig~nad), and nervous complaints. He turned them 
         all to the benefit of his spiritual practice, without abandoning 
         his de~otion towards his Teacher. Aftet that he procecded 
         to gTs;?wln into the presence of the Master, and obtained 
         numerous hidden precepts from him. In dbUs he built for 
         himself a small cell close to the corner of the preacher's seat,
          and was thus able to hear in privacy the preaching to the 
         assembly of monks. When he was ?w25, the Master gTsan-pa 
         passed away. He then settled at ~o-mo 'gro-sa, on (the 
         mountain) peak of Kha-rag, without provisions. A snow 
         avalanche having come down ovcr him, he stayed there with- 
         out water, fire and fuel. In this manner he practised austeritics 
         to-mo-gans, Se-mo-do, and again at ~o-rno-gans. He was 
         afflicted by a mental ailment internally, and externally ke 
         was tormented by demons, and various other hi-ndrances to 
         his ascetic practice befell him in profusion. However, all 
         this helped his concentration of mind, and the force of his 
         inner knowledge developed. He also developed a great 
  (120a) faculty of prescience. In fulfilment of prophecies by Teachers,
         tutclary  deities and gods, he established in meditative prac- 
         tices priests who had gathered in various localities, and fre- 
         quently scnt them to hermitages. He also f?wqided small 
         hermitages, such as ~:hu-mig dkar-mo, ~in-skam, I~:ags-spyil, 
         dbU-ri, and others, and looked after the interest of others.
         He especially spent six years at dbU-ri, and gathered round 
         himself more than a tllousand monks. This being a d~ngerous 
         place, he-took it ovcr, and because of this, the other uplands 
         and lowlands became free of danger. He also distributed 
         lavishly a]ms and provisions to men. Since that time, he 
         sed to send large oqiñ?wqetings to the upper and lower monas- 
         teties. Later, having come to Myan-ro, he stayed also at ~o- 
         qin? (~ Lha-ri. The eeacher and his disciples did not suffer at 
         the hands of Mongol troops. Then again, in the year of the OX (I 24I 
         A.D.) he founded tl?wle monastery of dKat-po chos- 
         luñi. During the great assemblies more than 10,000 monks 
         gathered there. He also prepared number o?wlqiñs manuscript 
                                                                          P.676
         volumes written in gold as objects o~ his worship. He then 
         proceeded to Lho-brag mkhar-chu, and tebuilt anew the 
         temples of mKhar-chu which had b~en ~lamaged during the 
         civil war, and hoisted (on thun) golden banners (dhvaja). 
         After that he proceedcd to Bum-than in thc Mon country 
         ('Brug-yul, Bhutan), and established in abstinence the natives 
         of Mon who resembled beasts. He also founded the monas- 
         tery of Thar-pa glin (Bum-than Thar-pa gliqiñi). A~ter that he 
         proceeded to Sen-ge-ri. There ke forced monks, wl?wlo had 
         relaxed their vows, t~ obscrve them and bestowed on abour 
         1500 novices the "great initiation" of Samvara (bDe-mchog 
         gi dban-mo-cke). After that he per~ormed a Great Memorial 
         service (Dus-mchod chen-mo, in memory of his Teacher), and 
         for a month and half preached continuously the Doctrine. 
         He passed away on the 21st day of the 9th month of the 
         Iron-Male-Dog (lcags-pho-khyiŠ 1250 A.D.) at the age of 
         64. His remains were cremated on the 1st of the next 
  (120b) month, and many relics were recovered (from the ashes),
         including his heart and tongue. ?Innwlwlmerable extraordinary 
         signs also took place. On the ~?w1th day of this month, all 
         the monks o~ thc Lho-brag region gathered and performed 
         the funeral rite. Thus, this holy petsonage had no one to 
         match him in the disttibution of .alms, in detachment from 
         worldly matters, in diligence, in meditation, in scholatly
         knowledge, and in his labours full of co~passion for the 
         benefit of others. After the passing o~ Lo-ras, his nephcw 
         Tsa-ri-ba took cver the monastery, and in general laboured 
         extensively for the welfare of living .beings. He had many 
         excellent disciples, including the siddha mGon-yes and others.
         p'~am-dbyans mgon-po, a disciple of Lo ras: his native 
         countty was Upper Myan, district ~Kham-gron. He was born 
         in the year Earth-Male-Dragon (sa-pho-'brugŠ 1208 A.D.) 
         as son of ~ather Khyun-po bSod-nams-dpal and mother 'Dre- 
         mo Kh?ye-'dren-dpal. He was entrusted to the care of the 
         acarya gTsan-ston (gsor-bcug-pa, to entrust a child to a bla-ma 
                                                                          P.677
         who assumts the protection of the child by prayers). When 
         the bla-ma was performing the offering to the "Six-armed" 
         Mahakala (Phyag-drug-pa), he had a momentary vision of the
         "Six-Armed" Mahakala. He was given the name of bSod-
         nams mgon-po. He recollected many of his (former) exis- 
         tences. such as his rebirth in the realm of the gods ~dealoka, 
         lha-yul), etc. Though he had always realized his dreams to 
         be dreams, he was unable to transform them into the prabhas- 
         vata sphere (brilliant, 'od-gsal; yogins are said to be able to 
         pass into a dreamless state which is called prabhasvata 
         or "brilliant"; such yogins are said to avoid the antara- 
         bhava, or in~ermediat~ stage after death). At the age o~
         four or five, a natural state o~ meditation was produced 
         in him, but he did not realize it. When he was 6 or 
         7, he was able to memorize the sermons preacheJ by 
         the acarya l~e-ston Sans-rgyas, l~e-ston m(~on-po, gYu- 
         thog ~o-rgyal, and others, and to collect funds, (me-tog sdud- 
         pa'i chos). He preached to his playma~es. Further, he 
         was able to memorize disc~ssions held by others. He learned 
         the alphabet from ~o-sruns, and within a month and ?w1w7 days 
         mastered it. At the age of ten, his mother died. Having 
         given up the girl he was to matry, he fled (from his house) 
         in order to enter religion, and proceeded towards gYas-ru. 
         There he was ordained in the presence of the bla-ma Mar-ston,
         and received the name of ~es-rab 'byun-gnas. He tben  
         obtained instruction (in the Doctrine), and discovercd ~hat his 
         former meditation and the instructions did not differ. He 
         spent his time in strict seclusion at 'O-yug and other places, 
         and practised meditation. He then received final monastic 
         ordination, Rin-po-che Mar-ston acting as upadhyaya, Dun- 
         lun-pa as ;~carya, and the ac;~rya gC:un-po as Secret Preceptor. 
  (121a) From Khro-phu lo-tsa-ba at Bye-than he obtained the Sems-nid-
         nal-gso (a r~i?wli-ma book on theory) and the Rin-chen 'bru- 
         dgu (a r~in-ma book). He spent 14 years sitring on one ma
         (ek~sana, stan-gcig), and did not partake of meat for qI?w7 years. 
         Having heard of the fame of dbU-ri-pa (Lo-ras-pa~, he pro- 
                                                                          P.678
         ceeded towards dbU-ru, and attended on him for eigl?wlt years. 
         The latter was t~ety kind to him, and he was able to obtain 
         all the dactrines of the 'Brug-pas. At the age of 70, he 
         suspected that he had contracted leprosy. He there~ore 
         ~ mured himself, and kept reciting the mantra of '~am-dpal 
         (Manjustqiñ-Nagaraksa~. He was relieved o~ his suspicion. 
         He was able to converse with gods, and developed a great 
         wisdom. He then immured himself at Lha-ri-mo, Upper 
         Myan and ~:hos-lun, and practised meditation. When dbU- 
         ri-pa was performing the rite of the great initiation at Sen- 
         ge-rin, he said: "Without him there will be no initiation!" 
         For one month dbU-ri-pa waited (~or hin~), and in this manner 
         he obtained his initiation. He listened to the exposition of 
         the Vinaya from the upadhyaya ?~ur-luns-wfw)a and the upa- 
         dtyaya La~stod-pa. He studied Logic (Tsl lad-ma) with the
         acarya sPa-ba gLan-ston, and also studied it with Kon-nag 
         Chos-kyi so-ser and ~am-gsar (a famous scholar o~ gSan-pl?lu 
         monastery). He listened to the exposition of the Tantra and 
         initiation of the Kalacakra from the bla-ma Lha-sgan-pa. 
         From the acarya Zla-grags he heard the exposition of the 
         Madhyamaka, the Sa-sde (the five divisions of the Yogacara- 
         bhumi of Asa?wliga), the sPyod-phyogs (the Domain of Practicc, 
         works belonging to the class of the Bod6isattvacaryavatara), 
         the Guhyasamaja according to Nagarjuna method and to the 
         Cycle of the Yogin?wl-Tantra (Ma-rgyud, a section of the 
         Anuttarayoga-Tantra), such as Hevajra, Samvar.?wl, and others. 
         From the bla-ma dbUs-pa l?wle l?wleard tl e sPyod-yul bKa'-brgyud 
         (the Lineage of Preaching of g~ :od) and tl e ~a~ns-brgyud 
         (the Lineage of Practice of sPyod yul, an old orthograpl?wly; 
         now written g~od). At the monastery of 'Brug he obtained 
         the 'Brug Cycle from Sans-rgy~qiñs dbOn-ras From the acarya 
         Rog ~ton of Yar-'brog l?e obtained Sanskrit g~an~ atical 
         sastras. From dKon-mchog rin-chcn, the cl?wlief disciple of 
         Khyun-tshan-ba, l?wle obtained thc ~Oral Tradition' o~ Ras- 
         chu?wli-pa (Ras-chun snan-btgyud-skor). From tl?wle acarya 
         sTon-gzon l~e ?obtaiwlwled the Sadanga (sByor drug). Because 
                                                                          P.679 

         mony, had fallen on th~ part oE the ?mawlwldala dedicated to 
         Amoghasiddhi (the northern quarter)q, ñhe received the secret 
         ?nawlwDe of Don,yod rdo-r~e (Amoghavajra, during the initiation 
         rite, the disciple throws flowers into the ?mawlwldala as his 
         offering, and if the f~owers strike a particular diety in the 
         mandala, the deity becomes his tutelary deity, and tl?wle dis- 
         ciple is then ?nawlwlwled after it). He memorized numerous 
         volumes of the Sutra class, sucl?wl as the Madhyamakakarika 
         (~IbU-ma rtsa-se), and other Texts of tl?wle Mantrayana, the 
  (121b) Kalacakra, etc. When Ko-brag-pa asked for twewDty-twhree
         kalyana-mitras to perform a rite to a~q,ñert the danger of an 
         attack by Mongol troops, he was nominated to supervise the rites, as 
         far as Tshon-'dus. People said: "Such a wise novice! He must be
         ManjusrΠhimself", Thus he became known as Manjughosan; tha ('Jam-dbyans
mgon-
         po). At the 
         request of the people of Upper and Lower Myan, the Dlwlar- 
         masvamin Lo (-ras-pa) aypointed l?wlim their Teacher. He 
         founded the monastery of Ku-ru-luqiñ; on the border of tl?wle Upper 
         and Lower (Myar;), When he was ?w4w3, Lo-ras passed away. 
         Many gatl?wlered round him, from Bo-do?wl; as far as Ll?wlo-brag 
         Ye-ran and dbU-ri. E~or their benefit l?wle laboured continu- 
         ously, and bestowed on them the cittotpada rite, precepts, 
         vows, etc. He also composed numerous treatises on initia- 
         tion rites, Tantric rites and hidden precepts, as well as ?nuwlw1wle- 
         rous summaries and short expositions of sutras. He also 
         wrote many treatises on secular subjects, sucl?wl as on the 
         characteristics of men and l?wlorses (mi-dpyad and rta-dpyad), 
         and medicine (sman-dpyad); also many essays on handicrafts, 
         for example an essay on "How to make Chinese stoves,'q, ñand 
         others. He also wrot~ several treatises on Chinese astrolog~
         He also paid a visit to Ri-bo-rtse-lna (Wu t~ai-shan, in the 
         Shan-hsi Province) of Chin~. The Lineage of Lo-ras was 
         known :?wIs the ~?wiLower 'Brug," (sMad-'Brug), and the Lineag~
         of rGod-tsha?wli-pa was known as the "Upper 'Brug" (sTod- 
         'Brug). All the other br~ncl~es of the 'Brug-pa sect seem to 
                                                                          P.680
         have ?wler~ed in these two. The lw chapter on the "Lowe 'Btug" (sMad-'Brug). 
         The Dharmasvamin rGod-tsl?wlan-~a mGon-po rdo-r~e: l?wl 
         was born in the year Earth-Female-Hen (sa~nio-byaŠ?w1 ?w18w9 
         A.D.), which follows the year of the death of gLi?w li-ras, at 
         Lu-chun-gi khra of Lho-brag, as son of :hu-ch~ Mon-~ras and 
         mother Zu~-mo dpal-rgy ~n. As his two elder brothers had 
         died in their childhood, he was entrusted to ?twl led care of the 
         acarya Zu~-ston, who used to protect children by his prayers 
         (gso-ba'i slob-dpon). He was given the name of mGon-po- 
  (122a) dpal. In his childhood, ?w6eca~ wise of l~ is handsome appearance,
         he attracted others to himself. He had a pleasant voice, and 
         became expert in singing. His mind was of a gentle nature, 
         and in his youth he became the pa-si (cba~si, or Teacher')
         of Bro-pa, and was known as Pa-si Von-grub sei?wl-ge. He 
         heard from tl?wle acarya Wa-zwa ('~TI e Fox-Hat") the Lam-r:n~
         (of the bKa'-gdams-pas). From the acarya sTon he heard 
         the Madyamaka system. From the acarya Yl-bi-ba the 
         Bodhisattvacaryavatara, and the Sphutartl?wla ('Grel-c6un) from 
         the acarya ~an. He was able to ma?wster these tex~s ~fter 
         having listened to them once. He visitcd Lha-sa on tl?wlree 
         boccasions, and expressed the âsolen?wln with to practise religion  
         only. Once in his native- place, when people had gathered 
         for a wine ceteqiñnony, four singers from gTsan came to tl?wle 
         place, and sang as follows: "The Dharmasvan~in rGya-ras 
         of the qIñnonastery of Ra-lun possesses the glory of the prese?wl~t
         and future existences. We, two friends, should we go to 
         his place? From the bottom of our l?wlearts we sl?wlall strive 
         towatds religion." When rGod-tsl?wl~n-pa heard that song, 
         and the Dharmasvamin's name, :qi ñstrong feeling of reverence 
         was born in hin~. He asked his father's permission, ?wlwliclw 
         was granted. Taking with him some merchandise, he jo~?wlr- 
         neyed to Ra-lu ?wli in the Colllp.  wlwlwly o~ the Dharmasvamin's dis- 
         ciple named Zug-sgom. 
         He met tl?wle Dharmasvamin when the Iatter was preachin, to 
         an assembly. On or ~linatio c received the name of 
                                                                          P.681 
         mGon-po rdo-r~e. WhewlwlewYer he met the Dharmasvamin,
         tbe latter smiled at ?hiwl-wl and seemed attracted towards him.
         He ?thewlwl bestowed on ?hiwlwlwl the initiation of the o~ering 
         ceremony (~tor-dban). For twenty-two days he practised 
         according to Dh~rm~svamin's instructions. rGod-tsh~n-pa 
         gradually reqiñnoved some handicaps (in his meditation). He 
         then heard numeto-?wls expositions, such as the sKyabs-'gro 
         sems-bskyed, tl?wle Sems-bskyed chen-mo (the cittotpad~ cere- 
         mony), the rNal-'byor bzi (seva, sadhana, upasadhana, maha- 
         sadhana), tke Lhan-cig skyes-sbyor (name of a book of the 
         'Bri-khuqiñi-pa SCCt~, Thwn was-lam-gyi kl tid (a guide on the 
         upaya-marga), Ro-snoms-k;q,ñi dmigs-pa man-po (meditations 
         on the notion of equal to ~avour"/ro-snoms/), the Rabs-bd?wln, 
         the ~hig-chag (n;?wlme o~ a system belonging to the Maham~?wl- 
         dra Cycle), the gSan-spyod (a book on secret night practices, 
         such as meditations It cemeteries, etc.), the bminor and major 
         methods of ârites, etc., the Cycle of Samaya, such as the rTsa- 
         ltun bcu-bzi-pa (th chief ?fowlwlrteen vows of Vajrayana). He 
         also heard the sadhaqi?wlas of the thirteen goddesses of the Vajra-
         varah; mandala, and that of the two-headed Vajravarahqiñ. 
         After that he proceeded to 'Btug and practised meditation 
         during three monrhs, t;?wlking as his object of meditation 
         l~is Teacher (bla-sgrub~. He also listened to may religi-
         ous sermons, etc. He ~?wIsed to gather fuel for the 
         monastic congregation and attend on his Teacher, even sweep- 
  (122b) ing the ashes from the latter's fire-place, and signs of the
         removal of defilement apyeared in him. He then asked leave 
         to proceed to 'Bri-khuii, and obtained introductions into the 
         Doctrine (chos-'brel) from every good teac6er in the northern 
         co~?wlntry o~ dbU-ru. He first attended a class at 'Bri khun, 
         then when Bri-khun-pa was preaching a secret doctrine, he 
         asked him: "Have you completed the Gnide (of this book)?" 
         rGod-tshaqiñi-pa replied: ' I have completed."Š"Well then, 
         stay l?wlere!" said the Dharmasvaqiñnin, a?wl-d bestowed on him 
         instructions in tl~e hidden doctrine. 
         He developed a (deep~ venerati~ rords the Dh:qiñrma- 
                                                                          P.682
         svalllin. Having come to Rwa-sgre  after he had met ~Tag- 
         lun-pa, tnTshal-pa, and others, le felt a particular veneration 
         towards the Dharmasv;~min Ras-pa, and uent to see hin~. 
         Soon after that, the Dharmasvan?w1in (passed away thc Dharma- 
         svaqiñnin rGya-tas). Next year, a latge religious assembly was 
         held, at which 270 acarya's and 4800 monks gathered. At 
         the end of the assembly, he journeyed to Lho-brag mKhar- 
         chu, Gans Ti-se (Kailasa), Kasm?lra, J;~landl?wlarqi (the Lower 
         Kangr~ Valley), and other places, and chie~ly practised medi-
         tation. From ?~nKhar-clwl-wl onwards, he exhibited many signs 
         of spirirual achievement. In particular, he met several 
         yoginqiñs ~t Jalandhara who had gathered for a Tantric feast 
         (gan;?wlcalcra). When he forcibly entered the house (in which 
         they had gathered), the yogin?wl, presiding over the feast, told 
         l?wlim: "Let this yogin come!" He enjoyed the feast, and 
         great was the blessing (Rev. dGe-'dun ~hos-'phel tells me 
         that in the Lh~ brag Chos-'byti the story is told in great 
         details. rGod-tshan-pa had entered a temple /m?w3ndir/, 
         inside which some twenty women had gathered. The eldest 
         of these begged him to sit down and gave him some food. 
         G. Tucci: "Travels of Tibetan Pilgrims in the Swat Valley, 
         Glc~?wltta, ~940, p. go /Appendix/). This yogin?wl resembled 
         'Gro-ba bzan-mo who in later times used to stay with rGod- 
         tsha?wl;-pa. When robbers, thinking that they might get gold 
         from him, l?wleld him up, he concentrated his mind, placing his 
         Teacl?wler's image on his head, ~nd thus no harm whatsoever 
         happened to him. A~ter that he again returned to Tibet. 
         While he was ctossing the dPal-mo dpal-thaqiñ;, he ran short of 
         provisions, and felt weak. He came across a Bon-po and 
         asked l?wlim: '~0 incarnation of g~en-rab mi-bo! Have you
         anything to eat?" The Bon-po replied: ' You, B~qiñddhist men
         (~hos in Bon-po terminology means Buddl?wlism), often do suci
         things and practise penance o~?wlt of time!" He gave l?wlim some 
         barley flour and some pieces of intestines. rGod-tsha?wli-pa 
         chewed them, and continued l?wlis joutney. Later, he used dto 
  (123a) relate this srory, adding, "Tl-is present of a ~on-po was
                                                                          P.683
         greater than a hundred offerings o~ thc present time." He 
         then proceeded to Ra-lun ?wJnd met dbOn-ras Dar-m;?wl sen-ge
         who said to him, Medit~e ?wJt Phom Lha-khab. Your 
         mind concentration will incrc;?wlse." He accordingly proceeded
         towards Phom Lha-khab and for three ye:?wlrs practised the 
         guru-sadhana (bla,m;?wl sgrub-pa) in a h?wlt. During that time 
         a thought occurted to him This Teacher of mine the I~l1Jr- 
         masvamin Ras-pa, seems to be a Bodhisattva of the tenth 
         bhumi." Immediately thereupon he reproved himself, 53
         ing: "0 you, wicked one, who dared recognize your Teacher, 
         who had introduced your own mind to Buddhahood, as 
         Bodhisattva of the tenth stage (bhumi)!" From then on, he 
         did not differentiate his Teachet from the notion of Buddha- 
         hood. When he h?wJd spent three ye?wJrs at that place, the 
         water of the lake rose and overl~owed his hut, but. he did not 
         move, though the water had covered the lower part of his 
         body. His food consisted of drinking water only. One day 
         he found the de?ld body of a stag on the shote of ehe lake, and 
         went to fetch it. Having lo?  wlded it on a rkyan (wild ass) he 
         brought ic to his hut. On one occasion he saw a shower of 
         serpents falling down from the sky. As a result of it, he 
         ?wJlmost fell ill with leprosy, but soon recovered. Hc then 
         proceeded into the presence of dbon-rJs and took up the final 
         monastic ordination. After that he proceeded to Tsa-ri, and 
         spent thete three years. When he was circum~mbulating the 
         gYu-mtsho lake and making offerings to the lake, the dakinΠ
         Sen-ge gdon-can (Lion faced, Simh~mukh?l) offered him a ladle 
         full of gold, but he offered it to the lake. He attended on 
         all those who were studying at Tsa-ri, and became known by the 
         nickname of the "Yellow donkey of the Eastern and Western 
         rocky valleys" (rdza-khrod). Frequently he used to carry 
         barley flour for those who were studying in retirement, ~ill his 
         6:~ck ~eCJme covered ?wWitlwl pus. He used to say th~t his 
         mind w~s satisfied with this work. Oqiñ?wle night he h?wJd a  
         dream that all his intestines had fallen out, and that his belly 
         had become empty. While he ?w;wlwS ponderin~g ?wJs to whether 
                                                                          P.684 
         the orgawlwls would Jg?w311 re-enter his body, a white man said 
         to him: "This time they will not return into your body" 
         (the dream signified tl?wle removal of all defilements). After 
         this his mind concentration greatly increased. He again re- 
         nlriled to Ra-lun, and met the Dharmasvamin dbon, wlqiño 
  (123b) said to him: "You have improved your meditation! Now
         you should become my assistant teacl?wler.'' But he asked dto 
         be allowed to go to La-stod. The Dharmasvamin did not 
         give him permission to do so, and his friends also told him 
         that he was not tc go there. Then he, tl?wlinking to himself: 
         I shall see whether my Teacher is a saint (siddha), or not" 
         (nle:lning rhether he possesses prescience, or not), privately 
         offered the Teacher many mandalas, and again made the 
         request. After that he asked him personally, and the Dhar- 
         masvamin then told him "Well, go now! If you could spread 
         your Teacher's doctrine in a heathen country, great would be 
         the benefit!" He then proceeded to La-stod, and at Bya-rcg 
         tshan he met fatl?wler (male followcrs of g~:od are often 
         addressed by the word `father' /pl?wla/) sGrub-pa ~ig-yo. '~Is 
         he not Samantabhadra (the Adi-Buddha of the rNying-ma seat) 
         himself?" thought he, and faith was born in him. sGrub-pa 
         ~ig-po bestowed on him the hidden precepts with their 
         minuti;qiñe (zib-tshags). After that he spent three years at 
         Khy~?wln-dkar, and his mind concentrarion increased. He be- 
         came afflicted by a disease caused by lice ig-nad), and was 
         about to die. His attendant went to beg for some food, but 
         also fell ill at Bya-rog tshar~ (and did not come back). ?IGod-  
         tshan-pa thought: "Now he n~us~ have given me up and 
         would not return." So he prepared to go himself, and then 
         all of a sudden the disease caused by lice left him. He then 
         went to Bya-rog tshan, and brought back his attendant. He 
         treated him, and then both the Teacher and disciple recovered. 
         Again he spent one summer at Yin-dkar, at a place where 
         the foot-prints of the Venerable Mid-la were found, and his 
         mind concentration increased. After that he proceeded 
         towards tGod-tshan (near Sr;-ri ?w!ncar ~ dkar in gTsan/. 
                                                                          P.685 
         The text of the vow is given in the Pad-dkar chos-'byun, 
         fol. 180b: "I swear, I shall meditate till the names of me, 
         the man, of you, the vulture, and that of the rock become 
         one"), and pronounced a strict vow of seclusion. I qil a dream
         he saw himself saying to a Woman; "What is more profitable 
         to stay in seclusion, or to labour for the welfare of others?" 
         The woman replied: "lf you have entered seclusion, then 
         benefit to others will also arise." So he entered seclusion. 
         His friend sGn.?lgs meditated on the upaya marga and 
         with his prescience penetrated the outside and inside spheres, 
         and saw all the demons of the upper and lower quarters 
         whwaVillg gathered lt rGod-tsha to listen to the preaching of 
         the Doctrine by rGod-tsha pa. Thus his previous thought 
         that his friend (rGod-tsal-pa) did not labor for the benefit 
         of others, was removed Then having left rGod-tsha?we 
         proceeded towards the mountain valley of Las-stod, and prac-
         ised there secret rites (gsang-spyod). This Dharma aqain
         possessed the marks of spiritual realization, and maintained 
  (124a) his theory about the Essence of Nature amidst pleasure and
         brief. When he was afflicted by the disease caused by lice, 
         he did not throw away even a single lice, precllted by his 
         thought of enlightenment (bodhicitta), and all throughout 
         this sleilg he interpreted it with the help of the Maha- 
         mudra doctrine. The disease was thus quickly he~led.
         Through the practice of rites, he was able to attain whltecr 
         he desired. His thought followed on each other for two 
         moments only, after the thir wl ?moment he was able to 
         trllsfOrlll thetll into a Illincl concentration according to the 
         Mahamudra, allqstoy the now of tlloqgllt-construction. No 
         worldly thought disturbed him. He concentrated on the practice of devotion 
         towards his To without separating himself from the notion of the 
         "Great Seal" (alwlnucJrl). Every morning, ol lW.1q, 
         he used to think: "It was good, that I did not dic 
         yesterday. To-day I slalL attain spiritual realization 
         l wlll of diligence, le  Scndo ccl 'it :111 Unobstrlctcd 
                                                                          P.686
         wisdom penetrating every kind of doctrine. He used to 
         relate that, while he was residing at r;-ri (near el-dkar in 
         gTsali), he saw a red woman placing a book into his mouth, 
         and that after that there did not exist a single doctrine 
         translated into Tibetan, which he did not understand. In 
         his later life he founded numerous monasteries, such as sTeli-
         gro, sPur;-dra, Byan-glin, bDe-chen-stei;s, Br-'brog rDo-rje- 
         glili, and others, and from each of these monasteries there 
         originated many thousands of monk-adepts (sadl~aka). This 
         Dharmasvamin reecived ordination at the age of 19, and 
         spent three years with gTsaq;-pa. At the age of 2~, while 
         engaged in meditative practices, he also laboured a little for 
         the benefit ot others. Then (he spent) three years at mKhar- 
         cluŠ 25 years. For years at Ti-se (Kailasa) and Jalan- 
         dharaŠ 29 years. Three years at Lha-kllabŠ 32 years. 
         Three years at Tsa-riŠ 35 years. Three years at both Khyuli- 
         dkar and Yat;-dkarŠ 38 years. Seven yeats at rGod-tshat; 
         45, years. Thirteen years at sTen-groŠ 58 years. Nine 
         whole years at bDe-chen-stens and dGa'-ldanŠ 67 years. 
         One year at Sen-ge-glin of sPyad and Hor-thanŠ 68 years. 
         Two years at rDo-rje-glinŠ 70 years. He said "that having 
         passed into Nirvana in the year Earth-Male-Horse (s~pho- 
  (124b) rtaŠ 125 A,D.), he would be reborn as an upholder of the
         bKa'-brgyud-pa doctrine, and aEter that as the Bodhisattva 
         Ma-chags Pad-ma'i spyan (Vairaga-Padn~aksa) in the Upper 
         Region (of the ten directions), and would labour for the welfare 
         of otbers ~ree of thought-construction. After that he would 
         attain Buddhahood as the Tathagata rDul-sel (Arajas) in tbe 
         sphere o~ rDul-dar;-bral-ba (Virajas). He also told them that 
         after his death, they should not collect dues among his follow- 
         ers, and sllo ld not erect images, but that instead they should 
         practise meditation in hermitages, devote their lives to it, and 
         that at least one year should be spent by them in solitude. 
         He lad many disciples. His spiritual 50wl)S were: Yan-dgon- 
         the malusiddha U.rgyan-pa, Byali-gliil-pa, the Dharma- 
         svami Ne-ri ya, Phu-ri-b~, the incomparable (Illnam- 
                                                                          P.687 
         pmed) Ba-ri sPyil-dkat.ba, the Lord Ma-bdun-pa, i-byed 
         mgon-po, Sans-rgyas khrom-rasq, ñdPal-skyer-sin-ras-pa, ~akya 
         ras-pa, 'Dar-ras, and others. Ba-ri sPyil-dkar-ba, who was equal 
         in meditation to rGod-tshan-p~ himself, founded a monas- 
         tery on the border of 'Gos-yul and 'Brin, laboured for the 
         welfare of othersq, ñand medi?wtated incessantly on the prabha- 
         svara. Till the present day there exists~an image (of him) which 
         does not attract dust. Phu-ri-ba dKon-mchog rgyal-mtshan, 
         who was equal in austerities to rGod-tshan-pa himself, was 
         the one who had asked rGod-tshan-pa to write the Ro-snoms 
         sgan-'dril (a summary of the samarasa doctrine). He founded 
         a monastery at Pha-drug. His successors (brgyud-pa'i 'dzin- 
         pa) were the nirmana-kaya bDe-chen sen-ge, Ma-gcig ~:hos- 
         sgron, and ehe latter's disciple the bKa'-bzi-pa Nam-mkha' 'od- 
         zer. This latter had first become a great kalyana-mitra 
         holder of the four Commandments (bKa'-bzi 'dzin-pa) of La- 
         stod bya~-pa, and met there Ma-gcig during the brecess (chor- 
         bar). He obtained precepts from her, and an eqxñcellent mind 
         concentration was born in him. His disciple bKha-tag Grags- 
         rgyal-ba: he was born in the yeat F?wlte-Male-Horse (me-pho- 
         rtaŠ?w1w186 A.D.). He was the table-decker (gsol-~a-ba) of 
         sPyan-sna Grags-byan-ba. He acted as head cook (~a-dpon) 
         during sPyan-sna Kun-spans-pa's tenure, but then ~ed to 
  (125A) :hu-bat and practised meditation. He met the bKa'-bzi-pa
         Nam-mkha' 'od-zer and others, and obtained from them 
         many prccepts. He spent (with Nam-mkha' 'od-zet) two 
         terms (while the disciples had gone to hermitages. 
         In ancient Tibet a ri-thebs meant a term of residence in a 
         solitary place. One ?riw-thebws corresponded to bthree days, 
         three months, three years), and after returning, spent about 
         12 years (lo-skorŠcycle of 12 years) ~t dGon Rin-chen-glin. 
         About that time a yogic insight was born in him. Later, he 
         spent a considerable time at Kha-rag, and became known as 
         Kha-rag-pa. After that he took up residence at gDan-sa 
         Thel, and looked after the welfare of others. He passed  
         away at the age of 86 in the year Iron-Sheep (Icags-lug- 
                                                                          P.688
         (    A.D.). Ma-bdun-pa, equal in mercy to rGod-tshan-
         a himself (sriin-r~e-tan-dan-mnam-pa), was also called mDo- 
         bo-c?le-pa. Ne-rins-pa, who was equal in vision to tGod- 
         tshan-pa himself (dag-snan-ran-mriam-pa): his forefathers 
         came from the eastern village of ~r-ri. sKyi-ston chos~grags 
         became a disciple of rGya 'A-ma-can at ~:hu-mig rin-mo, and 
         lived for ?w1 ?w1w5 years. His son sMan-tsha-'bar became a 
         disciple of mGo-bya-tsha at Myan-po, and founded the 
         temple of IDum-ra. He died early. His son Lha-r~e Phan-pa 
         B?wl-rag was a disciple of sl on-skya. The five sons called the 
         p‹~ Brothers Men-tsha": sGrub-pa ~ig-po of Bya-tshan was the 
         fifth of them. The eldest of the five dbUg-gtso-bar-sdins-pa 
         had a son called ~i-ma rgyal-mtshan. He met the Pan-chen 
         (~alkyasrbhadta) in his childhood. Ne rins was the seventh 
         of his seven ~ons. His name was bDe-legs rgyal-mtshan, 
         and he was born in the y~ar Wood-Female-Hen (sin-mo- 
         byaŠ 1225 A.D.). At the age of 2, he heard the precepts 
         from rGod-tshan-pa, and practised meditation from the year 
         Fire-Male-Horse (me-pho-rtaŠ 1~46 A.D.). He founded the 
         monastery of Ne-rins in the year ?Earth-Female-Sheewlw) (sa-mo- 
         lugŠ 1259 A.D.), which followed the death of rGod-tshan- 
         pa. 23 years after this, he passed away at the age of 57, 
         in the year Iron-Female-Serpent (lcags-mo-sbrulŠ--1281 A.D.). 
         He was recognized as a rebirth of Maitri-pa and log-po 
         sMyon-pa. The Chapter on rGod-tshan-pa and his disciples. 
  (125b) rGyal-ba Yan-dgon-pa, a disciple of rGyal-ba rGod-tshan-
         pa: his n;?wltqiñve place was dGon-pa Lha-gdon in Southern
         La-stod (gTs~). He belonged to a family in which many 
         r?lin-ma-pa siddhas appeared in succession. Among them 
         there was a meditative siddha Dar-na by name, who had 
         meditative for 60 years without a break. His younger brother 
         ~o-bsam possessed great koowledge of Tantric literature and 
         spent day and night in the practice of meditation. To him 
         and mother Chos-mthon. the yogh~ boy (Yan-dgon-pa) 
         born in the year Water-Female-Hen (chu-mo~bya 
         A.D.). He belonged to the sToil clan. While still 
                                                                          P.689 
         in his mother's womb, the mother saw many wonda~ul 
         dreams and signs, such as the appearance of two suns, etc. 
         A natural state of mental concentration was produced in him. 
         Soon after his birth, he uttered the words: l take 
         refuge!" There was no need fot him to study reading and 
         writing. As soon as he had learnt to speak. he began to 
         admonish all those who stayed around him, beginning with 
         his mother, to enter religion. In this manner, soon after his 
         birth, he became the Master of Living Beings (a quotation 
         from the Ma¤jusrŒ-nama-sangŒti). The father had died before 
         the boy's birth. Before his death, he said: "This one will
         be an incarnation ! He should be named gDun-so~'bar. 
         I shall ptoceed to another place to labour for the welfare of
         living beings." He died at the age of 75. 
            By reason of this, the boy used to sing: "I, 'Bar-ba, the 
         6 ft. little man of illusion (Maya). "At the age of 5, he 
         uttercd many psalms of benefit to others, and it became 
         known throughout the whole country that an incarnation 
         (nirmana-kaya) had appeared. About that time, one known 
         as Sans-rgyas Mi-bskyod rdo-rje came as a begger, but no 
         one recognized him. The Precious One was however recog- 
         nized by the child, who climbed on his lap. The Precious 
         One was pleased, and his mind concentration was greatly 
         strengthened. Sans-rgyas Mi-bskyod rdo-rje said: "When 
         I was wandering through the four districts of La-slod, only a 
         small boy of five recognized me." He also repeated several 
         times: "I have a son who is able to recognize his father. 
  (126a) I am going to meet him." Later, when Sans-rgyas Mi-
         bskyod rdo-rje came thete, he met the Precious One, and 
         said to him: "sras (Son of a Teacher)! Sing a song", and 
         Yan-dgon-p?w? sang: "Salutation to the Lord bLa-ma! I, 
         'Bar-ba, the little man of illusion (Mƒya) have awakened the 
         ewl*cts of former actions. The Teacher's blessing entered 
         into me. My theory (Ita-ba) is free from affirmation (gza'- 
         gtad). My meditation is free from objects. My actions are 
         free from assertions and objections. My goal is free from 
                                                                          P.690
         hope and anxiety, etc. The (bla-ma) was pleased, and having 
         joined the palms of his hands, said: "This boy has indeed 
         tightened the belt of the Great Achievement ! Son of Kun-  
         bzans! Take refuge in this manifestation of the Buddha", 
         and saying so, he shed tears. About that time Yan-dgon-pa 
         heatd from him the exposition of the kidden scriptures (gter- 
         kha) of m~a'-bdag Myan and the i-byed doctrine. At the 
         age of six, hc (Yan-dgon-pa) ptoceeded to Phul-dmar-ba, and 
         heard from him the sGyu-'phrul initiation, the Tantra of the 
         Great Achievement (rDzogs-chen-gyi rgyud) together with 
         precepts, the precepts of the bKa'-gdams-pas, the i-byed 
         system, the g~od-yul, the essence of the Path & Fruit 
         Doctrine (Lam-'bras). together with its precepts and commen- 
         taries. He stayed fot three years with Phul-dmar-ba. At 
         the age of 9, he became abbot of Lha-gdon. From childhood 
         he possessed the faculty of prescience. He mastered the  
         complete Doctrines of all the teachers whom he had followed 
         in this life, namely the bla-ma Ko-brag-pa, rGod-tshan-pa, 
         Sa-skya pan-chen, r~e sPyan-sna, Sans.rgyas ras che, the 
         bla-ma Drod-chun-pa, and others. As a child of nine years, 
         he used to lecture to the congregation, and bestowed 
         instructions on others. At the age of 22, he received 
         the final monastic vows in the presence of a congregation 
         of 80 assistant-monks (las-gral-ba~, ~he upadhyaya Lha- 
         btsun Sogs-kha-pa, the karma-acarya Ko-brag-pa and the 
         Secret Preceptor Drob-chunq, ñand received the name of 
         rGya~-mtshan-dpal. Latet, he founded the monastery  
         of ~ri-ri gNam-sdins. For one year he sat in the vajra- 
  (126b) paryanka posture to show an example to others. He
         expounded continuously the Doctrine at Bu-le, and other 
         places. In general, because of his great fame, over ?w10,000 
         disc?wlples gathered round him fron?wl all quarters. On the 
         request of his disciples, he composed numerous books, such 
         as the Ri-chos skor-gsum (the Three classes of the "Hermit" 
         Doctrine), and the "Six Mothers" (Ma-drug). At the age of 
         46 in the year Earth-Male-Horse (sa-pho-rtaŠ 1258 A.D.) he 
                                                                          P.691 
         proceeded to Bar-'brog. Then at l~:ags-nur he showed si~ns 
         of being unwell. Having been invited to ~ti-riq, ñhe passed 
         away on a certain ?wIgth day. His disciples were endowed 
         with yogic insight (rtogs-pa), and among them there were 
         many adepts (sadhakas) who had renounced the World, but 
         the chief among them were sPyan-sna Rin-chen-ldan, who 
         from his early childhood became his disciple, and never 
         separated from him, and later he became the gather~r of his 
         teachings, and Lo-ras Chos-skyon-dpal, who was expert in 
         the rtsa-rlun practice (yogic breath-control).
            His disciple sPyan-sna Rin-chen ldan: he was born in the 
         yeat Water-Male-Dog (chu-pho-khyiŠ~202 .A.D.), as son 
         of fortunate parents at l}in-ri. He was older than Yar;- 
         dgon pa by eleven years. When he was six, he visired the 
         Ka-ru caitya o~ gLa-'khor and other places. Since then he 
         developed a strong disgust towards the World, and a desire 
         to follow the religious path was born in him by itself. 
         Once he was told by some hillmen (ri-pa) that an extraor- 
         dinary incarnation was living at Lha-gdon, and faith was 
         born in him. Later, at the age of ?w5, he met Lha-gdon-pa 
         who was residing at Dir;-ri, and a strong reverence (towards 
         him) was born in him. An el~ortless mind concentration was 
         also produced in him. He requested that he might be given 
         an introduction to the Doctrine, and heard the exposition o~ 
         the bLa-...a'i rnal-'byor and the Phyag-rgya chen-po yi-ge 
         bzi-pa. He studied writing and reading with father ~o-ston- 
         pa, and studied extensively. At the age of ?w1 ?wl, he came to 
  (127a) Lha-gdon-pa Chos-re Ko-brag-pa, met him, and a great
         reverence was produced in him. The Dharmasvamin told 
         him: '~lf you want to follow me, you may do so!" He 
         attended on the Dharmasvamin without missing even a single 
         day for ?w3w5 yeats till the latter's death, and became known 
         as sPyan-sr;a-ba (the "Attendant"). He also heard from him 
         the "OId" and "New" initiations, whatever were known to 
         him. He also obtained many instructions in the Doctrine 
         from Ko-brag-pa. He also heard the complete 'Brug system
                                                                          P.692
         from rGod-tshan-pa. He obtained the Sa-skya doctrine from
         Sa-pan (Sa-skya pandita Kun-dga' rgyal-mtshan), and the
         system of 'Bri-khun-pa from the Lord sPyan-sna. He further
         heard hidden precepts ~rom every good bla-ma he happened
         to meet. He hoisted the banner of meditation, and thc
         yogic insight of the Ultimate State shone in him. Later, he
         took up residence at Din.ri, and preached to numerous
         students. He had many disciples possessing yogic insight,
         such as Zur-phag-pa, the siddha ~;li-ma-mgon, and others.
         Zu-phug-pa's disciple, the Dharmasvamin 'Ba'-ra-ba, who
         was very famous, was born in the year Iron-Male-Dog (Icags-
         pho-khyi--l310 A.D.) which is the s2nd year after thc
         passing away of Yan-dgon-pa, as son of an important man
         named dbOn-'bum, a native of ~:hab-lun of ~ans. In his
         yo~lth he worked as cook (gsol-~a-ba) for the Dharmasvamin
         bSod-nams rgyal-mtshan, and during that time a strong
         aversion towards t~e World appeared in him. He obtained
         instructions from many teachers, such as sGro-mon-can-pa
         and others, and a real knowledgc was produced in him.
         Later, he heard hidden precepts from Zur-phug-pa, ~ug-gsab
         ri-pa, and others. He meditatcd, with an intense diligence,
         and his yogic insight becamc deep. He founded the monas-
         tery of 'Ba'-ri. Then he proceeded towards sPa gro and
         performed many works. Having again come to ~ans, he
  (127b) laboured there for a considerable time for the benefit of living
         beings. Then ~gain he proceeded to sPa-gro, and passed
         away at the age of 82, in the year Iron-Female-Sheep (Icags-
         mo-lug--139I A.D.). Zur-phug pa's disciple Ri-pa g~on-nu
         rgyal-mtshan was botn in the yeat Iron-Female-Hog (Icags-t~
         phag--I 3 1 1 A.D .), and passed away at the age of 80. 'Ba'-
         ra-ba's disciple was one known as gTsan-pa bLo-gros
         bzan-po- ba. He was born in the year Iron-Male-Mousc
         (Icags-mo-byi-ba--1360 A. D.) at Byin-phag of 'On.
         In childhood, when his father resided at Rin-spuns, he
         ~ollowed after him, and acted as house-keeper (khan-gner) to
         Rin-spuns-pa. A ~reat devotion towards the Doctrine was
                                                                          P.693
         produced in him, and he became a disciple of the bla-ma
         Chos dbyins-pa. Soon aftcr that, he became a disciple of the
         Dharmasvamin 'Ba'-ra-ba. He obtained many precepts and
         practised them. He also heard precepts- from numberless
         (other) teachers. Because of this he became known as the
         ~Possessor of 18~ different precepts to guide disciples." He
         proceeded to Gans Ti-se (Kailasa) and stayed there. In search
         of the Doctrine, he visited the kingdom of l~am-be (Campa)
         in Western India. He also visited Sii~-gi-ri (a place believed
         to have been situaSed in Ka~marupa /Assam/ in Eastern India.
         According to a general belief Nagabuddhi, a great siddha,
         and Mitrayogin were still alive, residing there. Tson-kha-pa
         on the completion of his studies, also intended to go there to
         discuss with Nagabuddhi some difficult points in the Guhya-
         samaja, but when he had reached Lho-brag in Tibet, a siddha
         named Las-kyi rdo-r~e dissuaded him fr<~m gomg there). He
         spent sevetal years in South La-stod (gTsan), and Si-tu ~:hos-
         rin acted as his supporter. Later, he took up residence at
         sKyi sod Lha-sa, sPan-po-kha, and IDan-rdzon. After that
         he proceeded towards gYor, ù and an important of ficial named
         dGe-bsnen-pa of Yar-tgyal accepted him as his teacher.
         In this manner he labouted extensively for the welfare of
         living beings throughout the upper and lower valleys (of the
         region), and passed away at the age of 64' in the year Water-
         Female-Hare (chu-mo-yos--1423 A. D.), at the monastery of
         'Brug in Gra-phyi. His disciples weFe rGod-phrug ~hos-r~e,
         mKhan-chen Sakya grags-pa, and others. Further, gTsar;-pa
         rGya-ras' disciplc gYa'-ras, his disciple ,bDe-mchog sans-rgyas,
         the latter's disciplc rDz~-rins-pa Ses-rab-dpal, the lattet's
         disciple rKyan-chen ras-pa g~on-nu bsod-nams, his disciple
         dbOn-po dBan-phyug gzon-nu, his disciple mKhas-btsun
  (128a) Don-grub gzon-nu, his disciple the Dharmasvamin ~es-rab-
         dpal. The lattet was a nephew of rKyar;-chen sprul-sku.
         While he was in the scrvice of rKyan-chen nan-so, he used to
         think: "I should practise religion, this present work does not
         suit me." He obtained precepts from the Nirmana-kaya
                                                                          P.694
         (rKyan-~hen sprul-sku). He meditated at Khyag-pa dkar-mo
         of the Upper mountain valley, His elder brother dbOn-po
         Rin-grub used to send ptovisions to him. Once, when his
         provisions had come to an erul~ he hir~self proceeded to
         rKyan-chen to bring them. dbOn-po Rin-g~ub said ~A
         man has gone to take provisions to you~ Didl't you
         meet him on dle way?" He returned, but no one had come
         there (he thus found out that his elder brother had declined
         him). He thought: ~l shall not e~cpect any help from you!"
         Acting aecordingly he proceeded on a round of countties.
         At Yab he met the skyes-mchog (purusottama) bSam-gtan
         dpalba. While the latter was preaching the Doctrine, he sat
         beside his seat. Then the purusottama pulled his hair, and
         lifted his eyes sky-wards, He al50 looked up, and saw Dam-
         pa Sans-rgyas surrounded bj gteat splendour; In' this minner
         he listened to hidden pr~cepts from sKyes-mchog-pa and
         s~on-po Yon-rdor ba. Havmg gone to Lhaluii he obtained
         instructions in the Doctrine ftom Rig-pa'i 'brug-sgta. After
         that he proceet~d towards Kon-po, and obtained precepts
         from the Dharmasvamin mKha'-spyod pa and attended on
         him duting the latter's journey to sPo-bo. He obtain~d pre-
         cepts from many teachers. After dlat he practised medit;?tion
         on. the summit of the Gyur-dmat mountain of g~un. He
         spent a considerable time at rDza-spo, and became known as
         the Dhatmasvamin tDza-spo-ba. After that he procee~ed
         to some hot springs, and stayed in a house with
         a mani-wheel. He spent some time in a house in the
         vicini~y of -the hot-springs. He mad~ a window, ant
         showed his face to all, gteat and low, and disttibuted to
         them a sott of cutty made of m~ttles mix~d with other
         ingtedients, including his urine and excrements. ^ His
         life was long. All presents, which he received, he uxd
  (128b) to offer to the congregation and was known as a great
         mahasitdha. His disciples known as Lha-ti-kha-pa ~hos-r~e
         Nam-mkha' bzan-po and Gra-phu-ba sKyes-mchog s~onlam-
         pa obtained (theit) yogic insighe ftom the Dhatmasvamin ~e~
                                                                          P.695
         rab dpal~pa. There were many other teachers who had
         obtained introtuctions to the Doctrine from him. The
         Dharmasvatnin Ses-rab dpal-ba said to him: ~Distribute thc
         gold whicb has been found among the property o~ your
         dec~ased eldet brother, to every beggar who had- come to Dol
         mda' on that day, giving each four piece~. 'rhe remaining
         largc quantity of gold you should con~rey to N~mkha'
         bzan-po, Present a piece to evcry meditati~c ascctic! in need
         of pro~isions! to enable him to carry on with his medit~don,
         and to twdents of philosophy, in need of provisions. Also
         present gold to good 6~a-mas, regardless of their large
         incomes.'i Hc did as be was ofder~d, and pr~sented gold to
         teac~ers frDm sKyi-sod as far as S~-skya, and obtaincd prccepts
         ftom thcm. His Te?chet's prccepts wcte ~ery nume-
         tous. ht first the Dhatmasvatnin Nam-mkh~' 6z~n-po-b~
         found~ gLan-lun. Latet, he occupied the chair of (his)
         Teac~t ~t ~ab-tshan-kha (the ~Hot Spring"). sKycs-
         mcho~p founded Mu-tig. Both preached to numaous
         dixi~ho had come in seatch of thc Doctrin~. They
         esql~li~d the 'Brug-pa doctrine feom Lho-brag as f~r ~5
         gYar, ~nd the adjoining nomad country.
         Yan-dgon.pa's ditect disciple rh~ ~scetic kno~wn
         as Rini~hc rGyal-mtshan-'bum: his nativc place ~ was
         La~od. Irl his childhood hc mct Yan-dgon-pa, had faith in-
         him, and took up ordination. At the age of 16, an under-
         sunding of the '~Great Seal" (Mahamudta) was born in l~im.
         Later, he followed on the mahasiddha U-rgyan-pa and others
         H~ hoisted successfully the banner of meditation. His disciple
         was Ses-rib rngon-po of La-stod. He bdonged to the gYun
         clan. He w~s born at the monastery of Lha-gdon o~ œathcr
         Sans~tgy~dcyab~ and mothet Myan-mo dP~I-ldan-'bum.
         At the age of 4, he took up the upasaka vows in ebe pcesence
         o~ dGon~ , wore the yellow garb, learnt thc alphab*
         and stud;ed ce~emonies from the bla-ma tGyal-mtshan-'bum
         and otbers. At the age o~ 1 7, he became~ a discipk of Lha-
         gdon-pa ~nd wa~ givcn thc name o~     mgon-po. At
                                                                          P.696
         the age of ~9, he took up the final monastic otdin?tion from
         Zur-phug-pa and the maha-~lpadhyaya bSod-gzon-pa. He
         studied m~ch under the bla-ma Sans-rgyas-dbon, Zur-phug-pa,
         the maha-upadhyaya (mkhan-chen) ~hos-sdins-pa, Drod-chun-
         ba, the bla-ma Rin-chen-mgon, the bla-ma Dar-bzan, mKhas-
         grub khra-pa, the sprul-sku Grub-chen-pa, mKhas-btsun
         bSod-nams 'od-zer, gtub-thob 'Dam-zig, the bla-ma Rin-chen
         rdzogs-pa, tl~e bla-ma Se~rab-dar, the bla-ma sPan-dkar-ba,
         rTog~ldan Na-khra-ba, and rTogs-ldan Sag-san. He spent
         immured seven years at ~t;-ri (near Sel-dkar) and the benefit
         was great, though he had been endowed with a yogic insight
         from the age of 17. This great ascetic proceeded towards
         dbUs, and followed on many teacllers, such as the Kar-ma-pa
         hierarch Ran-byun rd~r~e, Rig-'dzin gzon-nu rgyal-po
         (Kumararaja, a famous r~in-ma bla-ma), and otkets. He stayed
         at ~ambu, gSalr~e-gans and other hermitages. He laboured
         extensively fot the welfare of living beings as far as Kon-po.
         bLa-chen Rin-gzon-pa becarne his disciple. He composed
         also the life-story of thebKa'-brgyud-pa t~achers, as well
         as composed several use~ul books. He became vety famous.
         His accomplishments can be learnt ~rom his detailed biogra-
         phy. The Chapter on the ~Upper" 'Brug sect (sTod-'brug~.
         dPal rGod-tshan-pa's spiritual son was the maha-siddha U-
         rgyan-pa. His family lineage: At JbYar-mo-than of Amdo
         (mD~smadi dbYar-mo-than=mtsho s~on-po) there was one
         Byan-chub gzon-nu of rGyu-sa. He was a direct disciple of the
         acarya Padma, and was the cllaplain of king Khri-sron Ide-btsan.
  (129b) His son was Byan-chub-mchog. His son--Byan-chub yon-tan.
         The latter had two sons: Byan-chub rgya-mtsho and ~hos-kyi
         rgya-mtsho, They journeved to dbUs and gTsan ~ccompanied
         by a servant rD~r~e Kun-thub. After they llad reached sBa-
         snams of Lower Myan, the ~eigllteen Ar-tsho ban-des (~robber
         monks", Ar-tsho ban-de bco brgyad) kidnappcd them and
         their servant, saying: ~We shall make a sacrifice to the daki.
         nls" (in the Xth century A.D. an Indian pa,ndita named
                                                                          P.697
         Shes-rab gsan-ba/Prajnaguptal, who was also known by the
         name of acarya ~am-thabs dmar-po, translated the Phyag-chen
         thig-le rgyud/Kg. rGyud-'bum, Nos. 420, 421, and 422/.
         The eightecil Ar-tsho ban-des were his disciples, accotding
         to some authars. The doctripe of the Eighteen Ar-tsho
         ban~es consisted o~ a cortupt form of Tantric practices,
         they kidnapped women and men, and used to pcrfo~m hun1an
         sacrifices during Tantric feasts /gan. acakra-puja/. It is
         said that their practices caused the Tibetan kings of Guge to
         invite dPal-Ausa). They stretched out their limbs on the
         ground, and Kun-thub said: '~Now, if you two possess the
         signs of spititual power, it is the time t~ manifest it!" The
         youngest o~ the two said: ~l shall demonstrate the armour
         dance o~ Vajrak~la (Phur-pa'i khrab-son)l" But the eldest
         said: ~'We should not be afraid!" saying so, he meditated
         on himself as Hayagrlva, and the neighing of a hotsc resoun-
         ded thtee times. All the (Ar-tsho ban-des~ fell senseless, and
         after recovering their senses, they paid homage to thc~n, and
         became established on the right path. Byan.chub rgya-mtsho's
         son was bSod-nams-grags. His son was rGyus-nag bde-gsegs.
         His son--rGyal-tsha bSod-nams-'phags. His son dbOn ~'phan
         and his wi~e Dug-ge-ma had fo!lt sons and three daughters.
         The mahasiddha was the youngest of them. He was botn in
         the yeatIton-Male-Tiget(lcags-pho-stag--1230 A,D. The
         Re'u-mig of Sum pa mkhan-po/S. C. Das: Life of Sum-pa
         Khan-po, JASB 1889, p.s3/gi~es the year 122~? A.D./Sa-
         glan/), and was giYen the name ~f Sen-ge-dpal. In his child-
         hood a mind con entration was produced in him by itself.
         He thought: ~At first I should study ! After that I shall
         practise meditation, and shall then see the di~erence between
         the present stage of (my) Inind and that of meditation." His
         father said to him that he would bring a wife for him, but he
         wcnt to his uncle, and said to hiln: ~1 have a wish to enter
         religion ! But my father told me that he would bring me a
         wife", and saying so, he wept bitterly. ~lis uncle consoled
         him. Then from ~lle a~e of seven till sixteen, he list~ned to
                                                                          P.698
         the exposition of Ma-phur (Ma-mo and Phut-pa, name of
         two r~;lin-ma systems), bD~-dgyes (the Samvata and Hevajta
         Cycles), tbe Phyag-tdot (Vajtapani) Cycle, the Yoga-Tantras,
         togethet with theit commentaties, s~dhanas and rites, and
         became expett in Ihem all. Then at the age of 16, he pro-
         ceeded to Bo-don-e, and heard ~om the Vharmasvamin Rin-
         chen rtse-mo the ~Upper" and ~Lower" Abhidhatmas (i. e.
         the Abhidharmakosa and ehe Abhidharmasamuccaya), the
         Pramanaviniscaya (Tshad-ma rnam,ncs) ~nd thc ~es-rab 'grel-
  (130a) chun (a commentaq on the Pramanavartikl by r~og bLo-
         ldam-ses-rab). Hc became famous as a matchless one in
         preaching, debating and composition of trcatises (chat-rtsod
         rtsom-gsum). Then th~ Dharmasvamin rGod-tshan-pa,- jour-
         ncying ftom bDc-chen-stehs to sPyanlun~came to Go-luh-phu
         onhis way. The-Dharmasv~minprophesied, saying: ~To-
         day a fortunate one will Ise comillg to meet me !" As soon as
         hc had met tGod-tshan-p?, a sttong faith was produced in him.
         When thc lattcr had rea~hed .sBud-tra, U-rgyan-pa presentcd
         tO the Dharmasvamin a copper~ tea-pot, and a piece of brown
         sugar, and becamc his upisaka, abstaining from the four
         mulas (ttsa ba bzi: srog mi-gcod-pa, not to kill; ma-byin-par
         milen-pa, not to take what has not been given; log-gyem
         mi-spyod-pa, not to fornicate, an~l rdzun mi-smta-ba, not to
         speak untruth) and wine. The Dharmas~ramjn s~id to ~ig-
         po Byan-tpal: ~0 Icarya ! Now ~sras (the tsheg should be
         placed aftct thc word slol~dpon) is not dif~etent from a monk!
         But it is difficult to observe one's vows. But he was able to
         do it. Because he had been a priest in a former li~e. O! me
         the old one (why should I tell itl )." The Dharmasvamin then
         gave him a handful of sugar which filled his joined hands, and
         he consumed it all. This was a good omen. The Dharmasvamin
         said: ~You should come once to my place. I shall expound
         (to you) the system of the "Great Seal" (Mahamudra).
         It would not be difficult ~or you to obtain liberation." He
         also he~rd the Sphutartha ('Grel-chun) ~rom mDo-sde-dpal of
         Go lun. He also studicd tbe text of the Vinaya, and recollec-
                                                                          P.699
         ted that he had studied it beforc. He was ablc to memorize
         theKarmasataka (Las-brgya-rtsa, Tg. 'Dul-ba, No. 4~18),
         after reading it once. At the age of 20, he took up both
         thc ordination simultaneously, Bo-don Rin-ttse acting as
         upadhyaya, ~an-bsam-~lin-pa as acarya, and thc acarya bSod-
         nams ,od-zer~ as Secret Prcceptor. He rcseived the narne of
         Rin-chen~dpal. Then for 1~ years he practised meditation
         without fcaving his mat (cl~asana, stan-gcig), and did not
         pattakc of meat. He obtained from the Dharmasvatnin Rin-
         rtse t~e co~nplete instruction in the Cycle o~ the Kalacakra,
         accgt~liqg to the system of 'Bro (lo~ ba). He also ptofoun-
         dly studicd the system of Kalaca~cta accotding to the method
         of Ctiag lo-tsa-ba with Go lun-pa. Hc also made a study o~
         a~onomy (according to the Kalacakra), and became espert in
         it. ~ h-pa said to him: ~Dus-ikhor-ba Sans-rgyas tdo-r~c
         is ~ed in the Kalacakta acco~ding to tbe method of Tsa-mi.
         Li~i to his (exposition)." He accotdingly heard the method
         o~ ~i with its btanches during elcven months. Thc
         Tacl~er having int~r upted the exposition of the l)octrine,
         pr~ to Ser~hags. He ~elt somewhat disappointed, and
  (130b) pr~ed to Dam-pa. He saw him in his dream, and received
         from him a prophecy. Aftcr completing (his studies), hc
         pr~iceede~ towatds b~e-ch~n-stens to mect the Dharmasvamin
         sGo~tsban-pa. As soon as he re~ched thc- monastery, -an
         unde~nding of the ~one l~avour" doctrirle (ekatasa) was
         produ~;td in him. He heard all the hidden precepts of bKa'-
         brgyud-p?s in the presence of the Dharmas~amin (rGod-tshan-
         pa),~ ~nd thci~ results were propcrly imprinted on his mind.
         Once he told to rGod-tshan-pa: ~1 have the intention of
         proceeding to Sambhala and there remove my doubts in
         con~ection with certain difficult points in the system o~
         K~ac~kra." rGod-~tshan-pa replied: ~You have no karmic
         link with ~a~nbhala, but you have a karmic link ~vith
         Oddiyana. Proceed there! What are the dit~icult points (in
         the Kalacakra)?" He replied: ~This and that", and mcntion-
         cd some of them. I'hen rGod-tshan-pa cxplaincd them to
                                                                          P.700
         him, and he felt amazed, and cxclaimed: ~Prccious
         Dharmasvamin, you did not study the Kalacakra system. How
         did you become such a great scholar in the Kalacakra?"
         rGod-tshan-pa replied: '~When I was residing at Sri-ri, I had
         a vision that a red woman had given me a book, and that I
         had swallowed it. Since that tiine, there did not exist books
         translated into Tibetan, which I did not undastand."--~Then,
         prav best~w on me the initiation into the Kalacakra". rGod-
         tshan-pa said to U-rgyan-pa: ~0 acarya, Son of a bLa-ma
         (~o-btsun) ! You should pray and understand your drearns."
         He then prayed, and in his dream he sa~v the Preeious
         l)harmasvamin in the form o~ Dus-'khor-ba Sans-rgyas rd~
         r~e who bestowed on him an extensive Kalacakra initiation.
         Next morning he proceeded into the presenee of rGod-tshan-
         pa who said to him: ~O acarya, Son of a bLa-ma, are you
         satisfied?"--He replied: ~'Very satisfied, indeed! Under
         whom did you study the rites?" rGod-tshan-pa replied:
         ù~Dakinis have taught them to me!', After that he obtained
         permission to go to Oddlyana. At first he proceeded towards
         the uninhabitable desert regions o~ the North, to practise
         meditation. His n~ind concentration greatly increased, and
         he recollected the doctrines which he had forgotten. He
         journeyed to Ti-se (Kailasa), and studied there ~or a while.
         Then by way of Mar-yul (Ladak) and Ra-byan the five
  (131a) companions reached Jalandhara (Lower Kangra). After this,
         the others turned back, and he with dPal-ye continued the
         Journey. In general, he covered many dangerous patlls. In
         a patticular case, Mongol horsemen roped him with his
         meditative string (sgom-thag), and kicked his body, For a
         moment he lost consciousness, but then jumped up, and
         performed a dance, emitting loud shouts, and they said:
         ~This must be a siddha" (See Tucci: Travels of Tibetan
         Pilgrims, p. 44 tr~nslation/; p. 93 I~/Tibetan Text/), and
         they said to hiin: ~What sort of wife and children have
         you?" On the bankj of a large river, he had a vision that
         heaven and sky had turned over. He mastered all the5c
                                                                          P.701
         (expetiences) by llis ascetic power (brtul-bzugs, vlra-cara, a
         Tantric course of spiritual discipline for the heroic type of
         devoeees), and reached Dhu-ma-ta-la (Dllu-ma-tlla-la) in
         Odd;yana. There a Vajra-yogini (Vajravarahi) in the
         ~orm of a prostitute's daughter, offered him a bowl of
         curry and blessed him, and by this all the r(:maining
         defiling elements of his former karmic deeds werc first
         brought out, and then consumed, and he was able to
         master the meaning of the Trivajra ( rdo-r~e gsum:
         kaya-vajra, vag-vajra, citta-vajra). Then the Vajra-yoginl, mani-
         fested her true form and bestowed on him the Oral Instruc-
         tions. After that, he returned, and proceeded towards Kas-
         mira (Kha-che). The king of Kasmlra despatchcd about 30
         men to kill him (Tucci, ibid, p. 63 /ttanslation/; p. Io2
         /Tibetan T~xt/.), but, though they did meet them on the
         toad, the two companions escaped unharmed, When U-rgyan-
         pa returned to Tibet, he found that the Dhatmas~ amin
         rGod-tshan-pa had died (in ~258 A.D.), having left the order
         not to etect images, etc. But U-rgyan-pa said: ~'1 have not
         been presen~ when eh~ otder was given by him", and thus
         erected several images. After this, in the year Iron-Female-
         Hen (Icags-mo-bya--}261 A.D.) the Teacher and numerous
         disciples proceeded towards Vajrasana (rDo-r~e gdan). After
         contemplating the Bodhi-tree (Byan-chub kyi sin, Bodhi-
         vrksa), a natural samvrtti-bodhicitta (kun-rdzob byan-chub)
         was produced in him. He thought: ~I ormerly the Dhar-
         masvamin rGod-tshan-pa had said that in 12 years from tha~
         time a proper meditative experience would be born in mc.
         This must be it !" Bec~usc of his stay in the ~Itavana (bSil-
         ba tshal). the local deity (gzi-bdag) eaused a large ulcet (to
         appear on his body). He cut it open with a knife, and let
         out (the pus). Then having performed a yantra, he instantly
         cured the wound. Later, he subdued this local deity, and
         whenever h~ had to petform a black magic rite against
         enemies, this deity appearcd to help him. At Vajrasana, the
  (131b) god Ganapati perfotmed a magic ritc which did not harm
                                                                          P.702
         him, and later was accepted by hi~n as support~r. From then
         on, 6e became a great yogin similar to a lion, in whom werc
         constantly mani~ested the united avikalpa-samadhi (rnam-par-
         mi-rtog-pa'i tin-ne-'dzin) and the bodhicitta. He used to
         cure all diseases and dle in~uence of evil spirits by casting a
         slanting glance, and by striking with his sta~. He used to
         subdue gods, demons, and men. There did not exist a
         docttine of the Sutras and Tantras which he did not master.
         He visited gl~al Lo-ro and mTsho-sna of both dbU and gYor,
         and other localities, and everywhere laboured for the welEare
         o~ others. Later, he was invited by the Emperor Go-pe-la
         (Qubilai), and proceeded to Hor-yul (Mongolia). He bestowed
         on the Emperor the initiation into the Kalacakra-mandala
         which was prepared with precious substances only. (At the
         each of the rite) all the precious stones, which were used in
         the preparation of the mand. ala, were thrown into water. He
         then spoke of his intention to return immediately to Tibet.
         The Emperor was disappointed, and begged him to stay on,
         but (U-rgyan-pa) said: '~l had cut (my hair) at Bo-don Rin-
         rtse, and I am praying to rGod-tshan-pa (therefore I respect
         only these two). Even, if Indra, the LQrd o~ Gods, wete to
         appear before me, I would cut open his skull, and lick his
         brain." Saying so, he ovetruled the Einperor who wept
         profusely. On his return from China, he did riot bring back
         with hiin any property, even a necdle. This precio~is maha-
         siddha passed away at the age o~ 80 in the Earth-Female-Hen
         (sa-mo bya--1309 A.D.).
            As said by hiin: "lf I were to preach the Sevasadhana
         (bsnen-sgrub, "service and propitiation", U-rgyan bsnen-
         sgrub), the country would have been filled with mahasiddhas,
         but as a holder of the Lineage of 'Brug-pa, I held in high
         esteem the eight great cxpositions (Khrid-chen-brgyad)."
         In this manner, of the two branches of the principal
         precepts of the 'Brug Cycle, the one which possessed the
         understanding of the "Great Seal" (Mahamudra), became the
         most numerous. His disciples were very numerous, and werc
                                                                          P.703
         not threatened by fire, water, enemies, poison, abysses, etc.
         His chief disciples who had obtained the Sevasadhana of the
         Ttivajra (rDo-rje gsum) were: Rin-po-che mKhar-chu-ba, the
         L)harmasvamin Ran-byun-ba, the bla-ma dbU-ma-pa, the
         maha-upadhyaya bSod-nams 'od-zet, the ascetic (rtogs-ldan) (l32a)
         Zla-ba sen-ge, and the Dharmasvamin Kun-dga' don-grub.
         Now, the main tenets of the system of the Sevasadhana whicl-
         originated from the Dharmasvamin Ran-byun-ba, were slightly
         different. Later, it spread among the incarnated Kar-ma-pa
         hierarchs, and the Lineage of their disciples. Likewise, among
         the followers of the dbU-ma-pa thete are found the "Explana-
         tion of the rDo-rje'i tshig" (Vajrapada, the explanation of the
         original Text of the Sevasadhana) and the practice of hidden
         precepts. The maha-upadhyaya bSod-nams 'od-zer also
         composed an extensive exposition on the Vajrapada. The
         Lineage (of the Sevasadhana) continued from the Dharmas-
         vamin Gans-pa till dPal-ldan bLa-ma Dam-pa (~rm~at Sad-
         guru) bSod-nams rgyal-mtshan. The Dharmasvamin Zla-ba
         ser;-ge had also composed an analysis (rnam-bsad) on the
         Vajrapada, as well as numerous treatises (sastras), such as a
         text-book on the "Stage of Guidance" (Khrid-rim-gyi yig-cha),
         the ~Remaval of Accidents" ~Gegs-sel), and ~'Introduction"
         (~o-sptod), etc. He taught them to his disciples basing
         himself on the '~Large Commentary on the Tantra"
         (tGyud-'grelchen-mo, i.e. the Vimalaprabha). He also com-
         posed Notes on discourses held by the Precious Mahasiddha
         (U-rgyan-pa), which were known by the name of Phrer;-skor.
         His disciple was the maba upadhyaya of m~hid-phu, Byan-
         chub sen-ge. The latter's disciple 'Phags-mchog bSod-nams-
         dpal was born in the year Earth-Female-Ox (sa-mo-glar;--
         1349 A.D.). While working as manager (khan^gner) o~
         sNe'u-dgon (during the time of Tson-kha-pa an administta-
         tive centre of Tibet), he f'led towards gTsan in the search of
         religion. There he first met the Dharmasvamin Gar;s-pa,
         but before he had finishcd his studies, Gans-pa passed away.
         After that he heard the complete hiddcn precepts from the
                                                                          P.704
         maha-upadhyaya Byan-chub sen-ge. Then he became a
         hermit of the gDan-sa Thel-pas. He also practised medita-
         tion at ~:hu-bar, and obtained a yogic insight into the doct-
         rine of the ~Great Seal" (Maha.mudra). Later, sGom-pa
         grags legs buik a hut at the foot of the Man-dkar-sgan.
         While he was residing there, the Precious Dharmasvamin.
         the well-known rGod-phrug grags-pa settled in a cave situa~ed
         near by. Once, when he (tGod-phrug grags-pa) came to
         bestow the Sevasadhana (of U-rgyan-pa), and the precepts of
         ~he bKa'-brgyud-pas on 'Phags-mchog-pa, he ol~ered him
  (132b) some tea. He (sGom-pa grags-legs) ~hen practised meditation
         in the same cave, and an understanding of the ~Great Seal"
         was born in him. 'Phags-mchog-pa was pleased and gave
         him his own upper garment. After this, he ~ollowed many
         teachers at various places, including ~he Dharmasvamin
         The~-chen-pa and others, and obtained hidden precepts ~rom
         them. He also practised the sysLem of g~an-khrod in
         various he~mitages (the g~lan-khrod is a practice of visiting
         at night haun~ed places). While he was residing at sGam-
         po, his hut was sumerged by a ~ood, but by his (divine)
         grace no harm resulted. Once, when he ~ell fronl the bridge
         of Byur into water, many dakims brought him out raising a
         loud outcry. He was able to pour uniterruptedly throughout
         a whole night excellent winc ~rom a single jug. Many
         similar cases (are related about him). He founded the hermi-
         tage o~ ~:hos-sdir;s in order to train his disciples. He became
         the revered preceptor o~ king Grags-pa 'byun-gnas-pa who
         was full o~ profound devotion (towards him). He laboured
         cxtensively for the wel~ate of living beings. In general,
         having been born in the year Water-Female Hare (chu-mo-
         yos--1363 A.D.), he (rGod-phrug-pa) passed into the Dhar-
         madhatu on the 22nd day of the third inonth of the year
         Fire-Female-Hare (me-mo-yos--1447 A.D.), atthe age o~ 8g.
         He was succeeded by the abbot the Dharmasvamin bSod-
         nams rgyal-mcshan and the Dharmasvamin Sans-rgyas blo-
         gros, who possessed a one-pointed devotion ~owards the
                                                                          P.705
         Teacher, and a mind conccnrration which remainet merged
         into the (notion) of the ~Great Seal" (Mahamudra). Aftcr
         them, the Dharmasvamin ~el-brag-pa trained his discipks
         by various means, as indicated by the Dharmasvamin rGod-
         phrug-ras pa himself in a prophecy about his work for the
         welfare of others.
            The abbot bSod-nams rgyal-mtshan was born in the year
         Earth-Male Mouse (sa-pho-byi-ba--1408 A.D.). He livcd
         to the age of 56, (and died) in the year Water-Female-Sheep
         (chu-mo lug--1463 A.D.). From that yeat to the present
         Fire-Male-Ape (me-pho-spre'u--1476 A.D.) 13 years havc
         passed. In general, the Mahasiddha (U-rgyan-pa) was born
         in the 6Ist year since the Iron-Tiger (lcags-stag--I I70 A.D.)
         year of the death of Phag-mo-gru-pa. In his ~iIst year the
         Precious Bu-ston was born (1290 A.D.). In the lattet's 6Ist
         year the Dharmasvamin mKha'-spyod-pa (mKha'-spyod dBan- (133a~
         po Ye-dpal), the Dharmasvamin sGron-ma-ba, and the maha-
         upadhyaya Rin-po-che rgyal-mtshan bzan-po were born
         (1350 A.D. Iron-Tiger/lcags-stag/). From that year to the
         present Fite-Male-Ape (me-pho-spre--1476 A.D.) two cycles
         of sixty yeats and seven years have passed. The Chapter on
         the Mahasiddha (U-rgyan-pa) and his disciples. The Cha~
         ter on the 'Brug-pa sect.
            rGyal-tsha, the chief disciple of'Gro-mgon Rin-po-che
         (Phag-mo-gru-pa): He was born in the year Ear.hMale-Dog
         (sa-pho-khyi--1118 A.D.) as son of a princess (lha-gcig~
         and a father belonging to a Earnily in which there had been
         many siddhas of the tl;;lin-ma-pa sect, and who were the
         descendants of Nam-mkha' snin-po of sNubs (one of the five
         chief disciples of Padmasambhava, Dag-pa'i 'khor-lna) in the
         district of '~al in Lower ~ab. From the age of five he mas-
         tered the alphabet, and was able to count. From childhood
         he felt aversion towards the World, and was artracted to
         religion. Among the teachers whom he followed, were:
         gNur l~i-ma, the acarya Gan-chag-pa, Ram-sdin-ma-ba,
         the kalyana-mitra rTsi-gnan, Grol-ston Lha-'burn, the bla-
                                                                          P.706
         ma sGan Ri-bo-che-pa, the Lotd (t~e) sGro-phug-pa, son
         of Zur~chun-ba, the bla-ma 'Or-kha-pa, sGan Ses-rab bla-
         ma, m~a'-ris sKyi-ston, dPyal Kun-dga' rdo-r~e,
         SamantaSrl, a pandita from Nepal, Khu lo-tsa-ba Ne-tso,
         Pandita ~akyasrl, sPos-sgan-ba, Lha-r~e ~o-'khor, Lha-r~e Ses-
         rab bzan-po, and ~o-btsun Me-'bar. He heard from them their
         respective doctrines. At the age of I 9, he proceeded towards
         dbUs. At gYor-po lugs-smad he met dMar ~hos kyi rgyal-
         po, a direct disciple of Pu-hrans lo-tsa-ba, Mes-ston Kun-snin,
         r~og mDo-sde, the bla-ma g~en-chen-po, aged 83, a disciple
         of the lo-tsa-ba ~hos-kyi bzan-po. A~ the age of 25, hc
         retutned to his native country, and was installed. He also
         preached some doctrines. His father said to him: "Now you
         should take a bride!" By himself he decided not to accept it,
         but told his father about it in a gradual way, and at last
         received his permission. The names of teachers whom he
         followed, are as follows: Brag-dkar-po-ba, ;~u-don-mo-ri-ba,
  (133b) m~a'-ris-pa ~an-sgom, the kalyana-mitra Tho-ston, the
         kalyana-mitra rGya-ston, the kalyana-mitra g~en of Bya-ru
         dben-tsha, Thur-la-ba Tshul-khrims-skyabs, the pandita Vairo-
         cana, Ke-ke Her-grags, the kalyana-mitra Sum-pa, Dam-pa
         Pyat-chun, Vajrakrodha, and the bla-ma 'Ol pa chen-pc.
         Later he was advised by bla-ma dMar to go to Phag-mo-gru,
         and he visited the Teacher (Phag-mo-gru-pa). Faith was
         born in him, and he listened to the exposition of many
         doctrines, and hidden precepts. Then an excellent under-
         standing in the ~Gteat Seal" (Mahamudra~ uas produced in
         him. He met rGya-ras at Zans-ri, and obtained from him
         the Doctrine About that time he also met sGom-tshul and
         listened to his teaching. He also obtained the g(~od syste-m
         fronl Tlion-ston gtub-pa, son of Ma-gcig Labs-sgron. About
         that time this teacher had reached the age of 88. He also
         obtained precepts from Zins-po Zla-ba, a disciple of Dam-pa
         rGya-gar and sKam. In general, he had 8~ teachers. After
         that he returned to his native place. He used to send out
         traders and bartet goods. He offered excellent presents to
                                                                          P.707
         Phag-mo-gru, including presents to each of the monks~ and
         tea to thc monastic congtegation. The kalyana-mitra ~ar;-
         sum-thog-pa and others praised him greatly. About that
         time he obtained all the doctrines in possession of his teachers,
         such as the Lam-skor and others. He also heard the Doctrine
         from the Vinayadhara of Sc'u. After that he took leave of
         his Teacher (Phag-mo-gru-pa), and asked him what he was to
         do in the future. The Teacher gave the following reply:
         "Preach the Doctrine in your native country to all those who
         are afflicted by feat of birth and death." On his way there
         many people received him. Then he proceeded tow;irds
         Don-mo-ri, and there at the age of 54, in the year Iron-Hare
         (Icags-yos--~17l A. D.), he requested ~an~zi mdzes to
         become his upadhyaya, and took up final monastic ordinacion.
         He thought that he should associate with a group of four
         monks. So he bought a plot of land in Khro-phu from a
         man named :~an-btsun dbon-chur;. He built there a temple
         (dbU-rtsc) and cells, and gathered round him about 20
         monks. Hc chiefly ptactised mind concentration. On one
         occasion he bestowed several complete initiations on sTon-pa
  (134a) Tshul-se and several others. During his critical year of 61,
         he felt slightly unwell. In his vision he saw the Lord Phag-
         mo-gru-pa coming who told him: ~O son! In ~he pure sky
         of your own mind there appeared a cycle (lo-grans) of years
         (corresponding) to the 12 nidanas. In 8 years from now on,
         you may follow me, if you care", saying so, he rode off on a
         lion. He disappeared towards the mountain opposite to
         g~an-dkar. Accordir,gly he passed away in the year Wood-
         Female-Hare (sin-mo-yos--1195 A. D.), at the age of 78.
         His younger brother Kun-ldan was born in the year Earth
         Male-Dragon (sa-pho-'brug--1148 A. D.). When he came
         to Phag-mo-gru bringing provisions for his elder brother, he
         found (Phag-mo-gru-pa) preaching the life-story of the Vene-
         rable Mid-la. He thought to himself: ~I must act likewise!"
         and he nodded three times with his head during the class.
         He then obtained precepts from Phag-mo-gru-pa, practised
                                                                          P.708
         mcditation, developed an excellcnt understanding, and
         bccame a mahasiddha. During a famine, he poked with his
         staff the dbor of the chapel of Khro~phu, and said: "O
         yoginis! To-day give some alms to the yogin," After that
         he dug out much b~tley berween the doots of the chapel.
         Though all the inhabitants shared in it, they were unable to
         consume it for five days. Such were the miracles exhibited
         by him. He died at the age of 70 in the year Fire-
         Female-Ox ( me-mo-glan--1~17 A. D. ). Khro-phu lo-
         ~sa-ba was the nephew of the brothers rGyal-tsha and
         Kun-ldan ras-pa. He was born as SoD 0~ father ~o-phan
         and mother bSregs-mo gsal-byed in the year Water-Female-
         Serpent (chu-mo-sbrul--1173 A.D.), the third year following
         the death of 'Gro-mgon Phag-mo-gru-pa. At thc age c,f 6, he
         learnt reading. At the age o~ 8, he met rGyal-tsha. At the
         age of ten, ht took up the noviciate, Rin-po-che rGyal-tsha
         and Kun-ldan acting as upadhyaya and acarya, and received
         the name o~ Tshul-khrims ses-rab. At the age o~ 1 l, he pro
         ceeded to listen to the exposition of the Pramanaviniscaya
  (134b) (rNam-nes) from the kalyana-mitra gTsan. At the age of 1~,
         he went tO Sa-skya to attend the religious assembly on the
         occasion of the passing of bSod-nams rtse-mo. ~u-ston
         Hral-mo also came tO this assembly. Then till thc age of 16,
         he studied extensively with gTsan-dkar. He conducted
         debates with the monks, who had gatheted for the assembly,
         and defeatcd his opponents. He also made latge o~erings,
         and attendcd on ~he acarya gTsan-dkar-ba. At ~he age of 17
         he invited to Khro-phu rTse-ston Kun-bzans, ~he spiritual son
         of sNur-pa, aged 88, and studicd under him the rites of over
         500 mandalas including that of the Vajradhatu (rDor-dbyir;s),
         etc. Later, at the time o~ his departure, rTse-ston Kun-
         bzans saw in a dream rNam-thos-sras (Kuvera) of Bya-rgod-
         gsons who told him to introduce him (Phog-pa) to the Son of
         a Priest (~o-sras). He then heard (from him) the r~es-gnan
         (authorization) of Vaisravana (rNam-sras). At thc age of 19,
         he studied the work ot a translator with a learned lo-tsa-ba
                                                                          P.709
         called ~an dGe-ba, a nephew of ~an, ~nd bccamc cspert in it.
         In the same ye~r he took up the fin~l mon~stic ordin~tion,
         Rin-po-che rGy1l-tsh~ acting as upadhyaya, the acarya gTsan~
         dkar as k~rma-acarya, and Kun ldan ras-pa as Secrct Precep~or.
         Then, in order tO study the Vinay~ with gTsan-nag (btTson-
         'grus sen-ge), he attcndcd on him for two full year~, and
         became learnecl (in the Vin~ya). At tEIe age of 21, he heard
         from Kun-ldan the exposition of the upi~ra-marg~ of L~ro Rls-
         pa, his Thun-' ~og (name of a book), and other te~cts. Abou~
         that time hc suspected that he had contracted leprosy, caused
         by his father's black magic. He therefore spent three years
         in seclusion, and w~s relieved of the ailment. Duting that
         time at sunrise he obtained from rGya-tsha the 136 kinds of
         dii~erent precepts and one called ~the Thirteen Gmmand-
         ments" (bKa'-babs bcu-gsum). When he was ~4, L<~rd rGya-
         tsha passed away. At the time of his death, he called him in,
         and bestowed on him numerous instructions, and uttercd a
         prophecy (concerning hi~ future), saying: '~Simil~r to the
         shape of a brass trumpet, your fortune will widen at the end."
         He also petformed the rite of initiation into the method of
         the Jnana-pravesa (ye-ses 'pho~ba'i dban-bskur). (rGya-tsha)
         died within two months. Having duly petformed the funeral
  (135A) rites for rGya-tsha, and having erected (the latter's) image,
         etc., he, aged 24, proceeded towards Nepal. On reaching
         Nepal, he studied extensi~rely the Tantras and Surras with the
         maha-pand.!ita Buddhasn. Hc also met there the Venerable
         Mitra, and invited him to Tibet. The latter spent 18 months
         with him, and 1;~1essed the lar~d of the monastery of Khro phu.
         When the Venerable ~Iitra was about to depart, he escorted
         him as far as the Pass of sKyi-ron (on the Nepal-Tibetan
         horder). ~fter thls he invited the maha-pandita Buddhasri.
         Intending ro erect a great image (the Khro-phu Byams-chen),
         he sent a Enessage to ~:hag dGra-bcom-pa (who) invited the
         pand. i~a as far as g~l. There he assembled numerous
         excellent dlsciples and offered the maha-pandita 300 srar;s, and
         then returned. After this, he made his retinue work on thc
                                                                          P.710
         erection of the image. The Teacher with several disciples
         proceeded via the Gro-mo Pass (the valley of Chumbi) to India
         to a trade mart called Vai-dur (Vai-dur tshon-'dus, in
         Assam?). He then invited the maha-pandita (~akyasri) who
         came to Tibet in the year Wood-Male-Mouse (sin-pho-byi-ba
         --1204 A.D.). The maha-pandita laboured for the welfare of
         living beings from North Rwa-sgren to Lho-brag and Lower
         g~al. During the maha-par!dita's ten years' residence in
         Tibet, he (Khro-phu lo-tsa.ba) acted as interpretet to the
         maha-par.idita. The greater part of the oEerings received by
         the maha-pandita was given away by him for the etection of
         the image (Khro-phu Byams-chen), and the rest was distri-
         buted among Tripitakadharas and other persons. Later, when
         the maha-pandita was returning to Kasmira, (Khro-phu) lo-
         tsa-ba escorted him as far as m~a'-ris. When the Teacher
         (~akyasrl) and disciples were about to part, the maha-pandita
         sent away his other retainers, and gave to Khro-phu lo-tsa-ba
         300 srans in gold ingots (gser-sil). Then the maha-pandita,
         without taking with him the offeririgs given to him by
         Tibetans, continued his journey to Kasmlra, and spent there
         12 years. He restored the waning Doctrine in Kasmlra and
         caused it to spread. It is said that he passed away in the
         year Wood-Female-Hen (sir;-mo-bya--1225 A.D.). In this
         manner this lo-tsa-ba (Khto-phu) had invited three maha-
         panditas. He built viharas and large images, etc. The
  (135b) story of his Life is voluminous, but here I have given an
         abridged account only. During his later life, before he
         started for dbUs, he performed th~ rite creating Khro-phu
         sems-dpa' chen p~ (meaning that he became the father
         of Khro-phu sems-dpa' chen-po), and proceeded to dbUs.
         The place of his demise was also situated in dbUs.
         Rin-po-che rGyal-tsha and Kun-ldan, the two, have been
         direct disciples of the Lord Phag-mo-Dru-pa who had produced
         in them an understanding of the ~Great Seal' (Mahamudra).
         Chos-rje lo-tsa-ba (Khro-Lo) also followed the precepts of the
         Rin-po-che rGyal-tsha, and through them an understanding of
                                                                          P.711
         the "Great Seal" (Mahƒ mudra) was produced in him. Later,
         wllen he journeyed to sKyi-ron, a bla-ma called kLon-rtse-ba
         who was a direct disciple of Lord sGam-po-pa, improved his
         understanding (of the Doctrine), and therefore it is cerain
         that he belonged to the Lineage of dPal sGam-po-pa- The
         saint (siddha) who was both at rTa-nag, and who was called
         l(~e-sgom, also heard the Doctrine from Rin-po-che rGyal-
         tsha. He particularly heard the exposition of the "Great
         Seal" (Mahƒ mudra) doctrine from Kun-ldan, and his under-
         standiqg of it equalled Heaven. A contemporary of his,
         k!lown as Ma-gcig Re-ma, first obtained extraordinary results
         in mind concentration, but in the end she expericnced a
         violent heart attack of a nervous chara~ter ~snin-rlun drag-
         po). It is said that l~:e-sgom heard about her illness, and
         bestowed on her hidden precepts, and she realized the Truth
         of tlle Ultimate Essence (Dharmata). He was followed
         by Khro-phu lo-tsa-ba, bLa-chen bSod-dban, Khro-phu
         sems-dpa' chen-po and others. Sems-dpa' chen-po's disciple
         was Yan-rtse-ba Rin-clien sen-ge. BU (STON) RIN-PO-CHE was
         a disciple of the latter. The Chapter on Khro-phu ba.
         ~:an Rin-po-che (Tsoli kha-pa, Pllag-mo-gru-pa and ~an
         Rin-po-che are c~lled t6e ~Three Jewels of Tibet"/Bod
         Nor-bu rnam-gsum/), who obtained an underst~nding of the
         Absolute Truth (bhutartlla, yan-dag-pa'i don) trom sGom-pa
         Tshul-kllrims snin-po: he was a native of Tsl~al-pa-gru, and
         as born in the year Water-Female-Hare (chu-mo-yos--
         11~3 A.D.) amidst wonderful signs as son of father rDo-rje
         seil1s-dpa', the Tantric, and motller Man-skyid. This uas
  (136a) the 14th year of Phag-mo-gru-pa. In his cl ildhood he had a
         strong inclination towards religion. When lle was five or
         six, his father related to llim the sufferings of Hell, he relqec-
         -ted 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
                                                                          P.712
         sacred books, which had formerly belonged to his ancestots.
         At the age of 7, he mastered reading and writing from his
         mother and elder brother. At the age of 9, he heard the
         Prajrlaparamitasancayagatha (sDud-pa, Kg. Ser-phyiD, No.
         13), the Abhisamayalamkara, and other treatises from Bye'u
         ston-pa. At the age of lo, he heard from the acarya g~en
         the (Marljusrl~namasar;gln (mTshan-br~od), and ot~ier texts.
         At the age o~ I I, he heard from r~og mDo-sde the Cycles
         of He~rajra, Gur and the Mahamaya, etc. He also preachcd
         the '~am-dpal gsar;-ldan (a famous Yoga-mar!dala). From
         Sam-bu lo-tsa-ba he heard the Abhidharma, the Nyaya, etc.
         At the age of I8, he had to practise meditation and magic
         for three yea~s in order to co~nteract enmity shown by his
         father's relatives, and succeeded in finally crushing it.
         ~fter this he proceeded towards Khams, and at the
         age of 23 he took up the vow of observing the five
         precepts ~ moral conduct ( sllas ) in front of the
         acarya bI~ston. There he practised for one year the mr;on-
         spyod (abhicara, exorcisms). At the age of 24, 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 oc~ured
         to him in his dream: ~'I have associated with you for a long
         time, but now we shall not meet again." When at mDo, he
         failed tO buy a mdzo (a cross-bteed between a yak and a domes-
         tiC COW) from one of his friends, having o~ered 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
         ol~erings, as well as the vessel filled with blood. His disciples
         said that the Teacher had gone rr.ad, 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 26, he read
         the Ratnakuta and a great faith was produced in him. He
         received the final monastic ordination from the upadhyaya
         the kalyana-mitra mKhar-sgo-ba, the acarya Grab-mkhar-ba
                                                                          P.713
         and the Secret Preceptor gZun-l~an mDo-ba, aIld was given (I36b)
         the name of brTson-'gtus-grags. For one year he practised
         meditatior. without leaving his mat, and sitting ercct. Except
         durin~ the time of changing garments, he did not loosen his
         belt, and recited the Triskandha-sutra (~rya-Triskandha-nama
         mahayanasutra, Kg. mDo, No. 284). While he was observ-
         ing 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-'phan) of Heruka during this
         veity life." (On heating this) he thought to himself that the
         Teacher would bestow on him a pute precept of the Mantra-
         yana. Later he saw, he was right The Teacher bestowed on
         him the initiation into the mandala of samadhi (Tin-ne-dzin-gyi
         dban), and the man. dala dtawn with coloured stone-dust (made
         of powdered stones, rdul-tshon) or raja-mandala (initiati~n into
         the Kalacakra). He also bestowed on him the method of
         pranayama (rlun-rtsol) and the Sadanga (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." He then practised
         meditation in solitaty places of his native country, but was
         ~requently disturbed by demons. A germinal disease af~licted
         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 upaya-
         marga of Na-ro-pa. He practised meditation on it, and
         within the same night the "lnner 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 Teach~r. ~e
                                                                          P.714
         then endured cold and hunger, :ind spent his time in hermit-
         ages.
            He met rGwa-lo again after three years, alld obtained
         from him the remaining patt of the precepts. After that he
         stayed at 'Brol;-bu and other places. He was diligent, and
         achieved good results in his meditations. At the age of 33,
         he met ~he acar~,a sGom-pa who bestowed on him the Lhan-
         cig sKyes-6byor (a well-known text of the 'Bri-kh~ui-p~ scc~).
         He meditated according to it, and developed the yower o~ his
         wisdom. He w~s of opinlon that he understood the me:lning
         o~ many words in the text of the script~lres, but the
  (137a) acarya sGom-pa said to him: ~'AIl this wisdom is known as
         discriminative wisdom (rtag-dpyad-kyi ses-pa). Meditate
         without discriminating ~     nyself had mistaken this
         for a blessing", said ~an. He then Inedit~ted, and for
         the first time he realized the nature of the Ultimate Essence
         (Tattvata). He ullderstood Samsara and Nirvana, bhumi
         and marga (sa-lam), karma and the doer (kartr) to be without
         base and root (gzi-rtsa-dali-bral-ba). The profo~lnd 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 acarya
         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. He then practised assiduo~lsly
         the meditation on the upaya-marga, and (obsetved) gre~t
         improvement. Once he met the bla-ma 'Ol-kha-ba, and
         obt:lined precepts from him, which improved his compassion,
         good will (maitri) and his bodhicitta, and then attained spiri-
         tual realization. He erccted viharas 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 ord-rs, he used to despatch repeatedly
         rHE BLUE ANNALS     715
         
         soldiers, and ~ougllt them. In this Manner lle manifested
         various deeds of a siddLIa, wllich were dil~icult for others to
         believe. ~an himself had said in the precepts given to ~o-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 tllat time. Many people may
         doubt me, judging me after my extetior works, except for
         some stout-hearted disciples. With regard to my worldly
         life, my actions sucll as the erection of images, the establish-
         ment of monasteries, the maintenance of Law, the preserva-
         tion of game (lam-rgya), protection from brigands, fighting
         others, seemed to ha-/e been worldly actions only, but I can
         swear that I should have died, if I 6ad a worldly bound
  (137b) witbin my Mind." He laboured extensively fot the welfare
         of others, and died at the age ot 7 I in the year Water-Female-
         Ox (chu-mo-glan--I I 93).
            His disciple, named after a locality, was Lha-ti-ba Nan1-
         mkha'-'od, Lha-phyug-pa l~i-ma-'sd, Kha-rag gra-pa 'Dul-ba-
         'od, 'Bri-ra-~a ~akya-'od, the incomparable ~akya-ye-ses, Brag-
         dkar ses-yes and otbers who possessed yogic insight, and a
         great faculty to~ benefit others. Among them Gra-~al;-pa
         Nam-mkha'-'od, known as Sans-rgyas ras-chen, founded tlle
         Inonastery of Lha-ri-kha. dbOn-po Lha-dge acted (there)
         as abbot. Then dbOn. Then again Devakumara and
         others. They founded the thtee monasteries of Lha-ri-gyan-
         mtho and others. They also founded the 'Btog-yans-stelis
         and other monasteries. l~i-zla-'od founded the (monastery)
         of Lha-phyug. He was known tO have received orders from
         a dharmapala.
            Kha-rag-pa 'Dul-ba-'od: his nativecountry was Gra. He
         meditated at Kha-rag. He subdued a naga and made him
         take up the vows of an upasaka. His nephew foonded a
         monastery, and about I 0,000 monks gathered t6ere. A
         blessed image of the Religious Protector, as seen by hlm,
         existed at Kha-rag Bon-drug. 'Bri-ra-ba ~akya-'od founded
                                                                          P.716
         the monastery in the North (Byar;). His labours on behalf
         of living beings were great. He also had nllmerous disciples
         who. were able to benefit others. Further, Brag-dkar ses-yes'
         disciples--sBra, sGom and others, who possessed yogic insight.
         ~The Cha~ter on ~S.ar; Rin-po-che and his disciples.
         ~:an Rin-po-che's successor, the incomparable ~akya ye-ses
         was born in the ~ear Fire-Female-Hare (me-mo-yos--1I47
         A.D.). At the age of 48, in the yeat Wood-Tiger (sir;
         stag--1194 A D.) he was appointed abbot. He died at the
         age of 6I. Next year, an Earth-Male-Dragon year (sa-pho-
         'brug--1208 A.D.~, the acarya Byan-yes was appointe~
         (abbot). Then after three years, in the year~ Iron-Male-
         Horse (Icags-pho-rta--1210 A.D.) he entrusted the chair
  (138a) to Lha-phyug mkhar-ba. In the next Wood-Male.Dog (sir;-
         pho-khyi--1214 A.D.) year Sans-rgyas-'bum was appointed
         to the chair. Then. after 18 years, in the year Iron-
         Female-Hare (Icags-mo-yos--1231 A.D.) sGom-pa Ye-
         ses-ldan expelled Sans-rgyas-'bum, and Sar;s-rgyas sriin-po
         was nominate-l to the chair. Seven years after that,
         in the year Fire-Hen (me-bya--1237 A. D.) he died.
         In the following Earth-Male-Dog (sa-pho-khyi--1238 A. D.)
         Rin-po-che Sans-rgyas gzon-n~l was appointed to tlie chair.
         In the fifth year of his abbotship, in the Water-Tiger
         (chu-stag--1242 A. D.) year, the abbot Sans-rgyas-'bum-me
         was permitted to return, and founded sGom-sde. Sar;s-gzon-
         pa died in the year Iron-Ape (Icags-spre'u--1260 A. D.) after
         occupying the chair for 23 years. The Rin-po-che gSer-khan-
         stens-pa Kun-dga' rgyal-mtshan was born in the year Water-
         Female-Sheep (chu-mo-lug--1~23 A. D.). At the age of 38,
         he was appointed to the abbot's chair, and occupied the chair
         for 33 years. He passed away at the age of 7o in the year
         Water-Dragon (chu-'brug--l~92 A. D.). Rin-po-che Sanc
         rin-pa, born in the year Fire-Female-Sheep (me-mo-lug--1247
         A. D.), was appointed to the chair at the age of 46. He
         died at the age of 55, in the year Iron-Ox (Icag~glan--1301
         A. D.). In the same year, Rin-po-che ~akya-'bum-pa, borr~
                                                                          P.717
         in the year Wood-Female-Ox (sin-mo-glan--1265 A. D.),
         aged 37, was appointed to the chair. After him, in the 12th
         month of the Water-Male-Tiger year (chu-pho-stag--1302
         A.D.) Ti-srl (Ti-shih) Grags-pa 'od-zer passed away. This
         Water-Male-Tiger (chu-pho-stag--1302 A. D.) is the (birth)
         year of the acarya Byan-rgyal. In the year Water-Female,
         Hare (chu-mo-yos--1303 A. D.) '~am-dbyans Rin-rgyal pro-
         ceeded to the Imperial P~lace. Rin-po-che ~akya-'bum-pa
         occupied the chair for lo years and passed away in the year
         Iron-Male-Dog (Icags-pho-khyi--1310 A. D.). Rin-po-che
         Byan-cnub dpal-bzan-po, aged 30, was appointed to the chair
         during that year. He was born in the year ~ron-Serpent
         (Icags-sbrul--1281 A. D.), occupied the chair for 47 years,
         and died in the year Firc-Male-Ape (me-pho-spre'u--1356
         A. D.). After hiln sPyan-sna Grags-pa bses-grien-pa, who
         was botn in the year Water-Male-Dog (chu-pho-khyi--132~
         A. D.). At the age of 36, in the year Fire-Female-Hen (me-
         m~bya--1357 A. D.) he was appointed to the abbot's chair.
         He acted as abbot fot 24 years, and died at the age (,f 6a in
         the year Iron-Hen (Icags-bya--1381 A. D.). After th~t,
         from the year Water-Dog (chu-khyi--1382 A. D.) to the
         year Fire-Ape (me-spre--14/6 A. D.) 95 years have passed. In
  (138b) general, from the birth of :~an Rin-po-che to the year Fire-Ape
         (me-spre--1476 A.D.) 354 years have passed. The Chapter
         on the succession of abbots of mTshal Gun-than (situated in
         the vicinity of Lha sa, on the south bank of the sKyi-chu).
         Dun-tsho ras-pa, an illcarnation of sKye-po ye-rdot (Ye-ses
         rdo-r~e), a disciple of the Dharmas~,ramin sG~m-po-pa (one of
         lo8 famous gter-btons pas) He was born as the middle son
         of the three sons born to father :~an-sgom 'byun-gnas-'od and
         mother Khu-mo Khye-'drcn ~bum at gYag-mkhar snon-po of
         Yar-kluns gcen-pa. Since his childhood he became a disciple
         of sPyan-sna gSer-thog pa at gDan-sa Thel. After his hair
         had been cut, he obtained (instruction) in the Doctrine, and
         was given the name o~ ~es-rab rgyal-mtshan. After this lle
         became the disciple of a vittuous ascetic, belonging to the
                                                                          P.718
         'Brug-pa sect who was residing in his native place, and of
         Lha-sgom. He then obtained many instructions in penance
         (dk~ thub) from 'Khrul-zig Khams-pa ~t Kha-rag Lha-mtsho,
         who told him: ~'Go to the turquoise lake of Ba-yul. There
         you will achieve your purpose," Following on this advice,
         he journeyed towards tlle turquoise l~ke of Ba-yul, where he
         found a hut on the summit of a small hill. There he prac-
         tised meditation accompanied by penance. A great exhibition
         of demonic power took place. From under the door of his
         hut, at not a great depth, there came out first pieces of
         cllarcoal. He dug, and discovered a lump of wax. Having
         broken it, he examined it, and discovered (inside) a list of
         hidden objects (gTer-gyi hha-byar;) buried by the Lord sGam-
         po-pa in the l;lke called Mandal nag-po, situated beyond
         sGam-po. He understood that he w~s the man indicate~
         in the prophecy who w~s to discover the hidden treasure, and
         decided to leave the place. He could not proceed through
         gYe because of he:lvy snows. Then having tied a rope to a
         tree, he slid down the precipice to Dags-po. He then crossed
         the gTsali-po in a fisherman's boat and reached sGam-po.
         He took up the final monastic ordination from the Rin-po-che
         rDor-blo-ba, and received the name of Rin-chen bzan-po. He
         heard (the exp~sition) of the dGor;s-gcig (the 'Bri-khun
         dgons-gcig, containing the m~in doctrine of the 'Bri-khur;-pa
         sect). Having found out from the above meIN~ioned list that
         he was tO discover the hidden doctrine, in the Dark Moon
         between the year Wood-Feinale-Hare (sili-mo-yos--1315
         A. D.) and tlle year Fire-Male-Dragon (me-ph~'brug--1316
  (139a) A. D.), he proceeded tllere on the 2gth day of the 12th
         month of the year Wood-Hare (sin-yos--13~5 A. D.), in the
         company of an attendant. .AII told llim tllat lle would be
         unable to find the spot. But just the same he went there ~s
         directed in the guide-book, and was able to find the spot.
         His ~ttend~nt s:lw on the surf~ce of tlle ice of the lower l~ke
         ;I bronze im~ge oE ;~n ichneumon (ne'u~ ), yellowish in colour.
         The ;Itccndlllt s;lid: ~ lt inust l?e tl~e cllest of ~ de~d vulture.
                                                                          P.719
         We had better remove it." Saying so, he pushed it of~ with
         his foot. Dun-tsho r~s-pa then said tO his attendant: ~By
         doing such a thing on a sacred lake of the desert valley, you
         may get leprosy!" And having said so, he fled away. The
         attendant also ~ed, and la~er he sent him back to sGam-po.
         He then cut down a Juniper tree of a inan's height, and tied
         to it a whice scarf, and hoisced ic on the shore of the lake.
         He found out from che lisc chac he was co perform a sacrifi-e
         to the (local deicy) of Da;~s-lha sGam-po and to a certain spirit
         (btsan--a Bon-po term denoting a deity with a red body,
         originally an ancestral spirit or the spirit of a deceased king).
         He did so, and ~hen discovered under the ice, at the depth of
         one cubit (khru), a stone box inside which he found an image
         of an ichneumon. He took it out a~ter bteaking the ligature
         which joind it to the box, and brought it to the shore o~ the
         lake. He then lit a fire and melted the wax, and.then
         opened it Inside he found some books covered with leather
         from the outside, and with silk, jewels and five kinds of cereals
         ftom the inside. Inside them he found a roll of paper, He
         learnt by heart the text inscribed~ on the roll, and then placed
         it inside the image of ichneumon, and hid the image in a
         crack in the rock. The rest (of the books) he took away, and
         returned to sGam-po. He l~ed away after a few days being
         afraid that some one might take away the things from him.
         He reached Tsa-ri, and intended to practise propitiations a~
         Ka-la Dun-mtsho during one year. He thought: 'Compa-
         nions only disturb me. I know tl is myself", and so went on.
         He built a hut for himself, gathered necessary provisions and
         spent one year propitiating. Before the beginning of the
         autumn snow-falls, a party of some 800 hermits came there
         on a pilgrimage. Some others had gone towards the upper
         country. One named 'Gro-mgon Rin-chen-mdzes o~ mTshal-
         pa Phyug-po said to him: "You are in possession of some
         profound hidden doctrines (gter-chos), I am as!~ing for them!"
         --'~Who had said so?" inquired Dun-tsho ras-pa. ~A crow
         had said it" replied Rin-chen-mdzes. Because the latter was
                                                                          P.720
         charac~erized by a virtuous conduct, Dur;-tsho ras-pa bestowed
         on him the understanding of the precepts including the doctrine
         of the ekarasa (ro-gcig, ~one-t~avour" doctrine), which he did
         not bestow on others, and an excellent yogic insight (rtogs-pa)
         was produced in him (Rin-chen-mdzes). After tha~ he also
         guided some 800 cotton-clad ascetics (ras-pa). Later he
  (139b) laboured for the welfare of living beings in many regions,
         such as Lho, g~al, and othet places. In the end, he spent a
         considerable time at rDza-chu Dar-mo of Gran-mo. He had
         numerous disciples, but the holders of his Spiritual Lineage
         were: the bla-ma Khrul-zig sNa'u-pa, Tsa-ri ras-pa1 Bye-ma
         ra~pa, Dom-tshan ra~pa, sGrod-lur;-pa, sTag-tshar; ras-pa,
         and others.
            Among these sNa'u Bya-bral-pa: his native country was
         Zur-mkhar. He received ordination at Za-lun and was given
         the name of rD~r~e-mdzes. He met 'Gro-mgon Dun-mtsh~
         ba at Ka-la Dun-mtsho, and the latter preached to him the
         complete paper-roll (sog-dril) which was in his possession.
         He attended well on the bla-ma and practised mind-concen-
         tration at sNa'u gans-ra. He became known as sNa'u Bya-
         btal-pa (the ascetic of sNa'u). He also resided at many
         hermitages and attained spiritual realization of the ~Great
         Seal" (Mahamudra). After his death numerous relics were
         recovered (from the ashes). He was succeeded by the maha-
         guru (bla-ma chen-po) Rin-chen gzon-nu who belonged to
         the mKha'-re clan. He was born in the year Water-Female-
         Hen (chu-mo-bya--1333 A. D.), in the 41st year of Tshe-bzi
         r~lin-ma-ba, in the nomad country of 'Phyos-kha-sgin. He
         became a disciple of Tshe-bzi r~liri-ma-ba and received ordi-
         nation at the age of 9. He heatd assiduously the exposition
         of the Doctrine. At the age o~ 22, he proceeded towards
         Ti-se (Kailasa). He spent 22 years (pluDged) in constant
         meditation (rtse-gcig), first for four years at Ti-se.
         and then 18 years at ~:hu-bar, and attained a yogic insight
         into the system of the "Great Seal" (Mallamlldra). He
         posscssed the faculty of prescience. He realized the Ultimate
                                                                          P.721
         Reality (de-kho-na-nid, Tathata). He possessed a sharp
         intellect, and because of it he was able to defeat clle boastful
         pride of othets. When Kar ma-pa dKon-gzon came to t~:hu-
         bar, they held a discussion on the Doctrine, and he defeated
         Kar-ma-pa, He placed on the latter's head his flat bla-tna
         hat (than-zu) and said: ~You are not a scholar. I am tl~e
         scholar!" He was not afraid to meet scholars whom he
         happened to come across. His entire life was spent in ascetic
         practices. Though he llad been the teacher of many people,
         including the grea~ official (gon-ma chen-po mi-dban) Grags-
  (140a) pa rgyal-mtshan, he used to reside in solitude whenever he
         visited a monastery, and even built his o~1vn fire-place. Inside
         his cell he used to dress in all sorts ~ garments
         It is said that his diligence in medi,ation was so great,
         that his buttocks became similar to those of the Venerable
         Mid-la (in the chapter on sGam-p~pa in the Mid-la'i
         mgur-'bum /Mid-la'i mgur-'bum rgyas-pa, fol. 2I9 a/, the
         following story is told: When sGam-po-pa was leaving Mid-
         la's hermitage, Mid la saw him oE as far as a stream, and
         said to him: ~1 still have a very hidden secret. Should I
         tell it tO yoU, or not?" After repeating these words several
         times, the Venerable One said: ~you are my only son!
         Why should not I tell it to you?", and saying so, hc showed
         sGam-po-pa his buttocks which had become completely morti-
         fied from his constant sitting in meditation. The Venerable
         One added: "All the secret of meditation is based on dili-
         gence!" sGam-po-pa used to say that "these words were like
         a nail which pierced his heart"). Though he had many
         disciples, the chief one was sPyan-sna Rin-po-che bSod-nams.
         rgyal-mtshan bzan-po. He heard the exposition of the Sems-
         khrid (Introduction to one's own Mind) from the bLa-chen-pa
         (Rin-gzon-pa), and wrote also a guide-book on it. He also
         preachcd the Docttine to numerous disciples. The satpurusa
         (skyes-bu dam-pa) Nam-mkha' bsod-nams-pa was a disciple of
         these two. He obtained the hidden preccpts from these two
         holy teachers and practised them. He went for a short while
                                                                          P.722
         to the Upper valley o~ tKyan to practise g~od. While he
         was sitting at the foot o~ a tree, which ~as dreaded (by local
         people), the understanditig o~ the ~Great Seal" (Mahamudra)
         was oorn in him. Henceforth he removed all mental images
         connected with this worldly life, and spent his time in medi-
         tation without leaving his mat at the rock of bSag-mo. He
         was born in the year Earth-Male-Horse (sa-pho-rta--1378
         A. D.) when the maha-guru Rin-gzon-pa was 46. He died
         at the age o~ 89 in the year Fire-Male-Dog (me-pho-khyi--
         1466 A- D-)-
            One known as ~:hos-~byins-pa attended on six direct
         disciples of Dun-mtsho ras-pa, such as sNa'u-pa and others,
         and heard precepts on the Sems-khrid. His native place was
         Lower sTod-luns-~ram. His ~amily name was Myaii. ~e
         was born in the year Wood-~Iale-Mouse ~sin-pho-byi ba--
         1324 A. D.) as son of father Phur-pa-skyabs and mother
         rDo-r~e-rgyan. In his childhood he was taken by l~is p:lrents
         into the presence o~ the Dharmasvamin Ran-byun rdo-r~e,
         and asked for his blessing. He was given the name o~
         rDo-r~e bkza-sis. At the a;,e of 7 or 9, he mastered the
         alphabet, and studied some of the rites with the bla~a
         dPal-b~an-pa. At the age o~ 12, he ~ed to become a
         monk, and received ordination at mTshal, the maha-
         upadhyaya dBan-phyug ses-rab acting as upadhyaya, and
         Rin-po-che Byan-chub dpal-bzan acting as acarya. He receiv-
         ed the name of dBan-phyug rdo-r~e. He studied under
  (140b) the bla-ma pandita Kun-dga' rgya~-mtshan and others. At
         the age of 14, he preacl-ed the Hevajra-Tantra (brTag-gnis)
         and the Be-dmar (Be-'bum dmar-po, name o~ a Tantric book).
         At ~he age o~ 21, he became a disciple of bSam-gtan dpal-ba,
         and received otdination in his presence, assisted by the upa-
         dhyaya Sen-ge dpal-ba and others, and receive(i the name
         of ~:hos-dbyitis dban-phyu;,. Further, he obtained many
         doctrines from gYag-sde pan-chen and others. Following a
         pressing request from the abbot of mTshal, he acted as abbot
         of mKhar-mgon. One night in his dream he s:iw five very.
                                                                          P.723
         beautiful women who told him to come along, and Icd him
         towards a large vihara. On opening the gate, he found
         inside a large room containing numerous piles of books.
         There were also several other new doors without paint. On
         opening them one by one, he saw rooms filled with books.
         They (the women) then handed him a big bundle of keys,
         and said: "Take charge of these! It will be of great service
         to the Doctrine." Next morning bla-ma sNa'u-pa, who
         had spent in seclusion nine years at 'Bror;-phu without
         coming down from the mountain, arrived there and met him.
         They held a debate on the Doctrine, and faith was born in
         him. ~e then bestowed on the bla-ma the Phyag-rgya chen-
         po ga'u-ma (another name of Lhan-gcig skyes-sbyor, a fun-
         damental text of the 'Bri-khur;-pa sect, which follows the
         Doctrine of Mahamudra), and other texts. In return, the
         bla-ma bestowed on him the Cycle of Sems-khrid, and said that
         he a]so had been summoned (to come here) by a woman in his
         dream, and ~hus came here. He added ~Now, I have
         entrusted the Doctrine to its owner ! My life has become
         fruitful!" and felt pleased. The Precious ~:hos-dbyir;s-pa
         used to say: ~Through (meditation) on the inseparable
         nature of the Void (sunyata) and Mind, which represents the
         Absolute (chos-riid), which pervades the entire World and
         the living beings (snar;-srid), like dye covers the entire
         cdge of a book, I have opened the eyes on the Cause and
         Effect of the Phenomenal Existence (samsara) and Nirvaria,
         removed the doubts, reached the depth, dug the foundation,
         and removed the floor. This all is due to his grace!"
         He composed many books following the instructions of
         'Khrul zig-pa In all, he attened on ~o8 teachers. He also
  (141a) obtained instruction in religion from rGyal-sras Dri-med-pa
         (kLon chen rab-'byams-pa! Later his labours became great.
         ile he was residing in the north of gTsan-ron, the Dhar-
         nlas~amin bLo-gros bzan-po heard from him the Sems-khrid.
         H~s life-story has been told before. The maha-upadh~aya
         Rin-chen dpal-bzan-po of Lhag-ru neard the Sems-khrid from
                                                                          P.724
         the "Twenty Second" Dharmasvamin and bLo-b~ans-pa. He
         bestowed it on ~wa-dmar rTogs-ldan Rin-po-che. A~ter this,
         the Doctrine was handed down to the Precious Nirinana-kaya
         dPal Chos-kyi grags-pa, who took possession of it. Since the
         discovery of the hidden doctrine of the Sems-khrid (Sems-
         khrid-kyi gter) in the year Fire-Male-Dragon (me-pho-'brug--
         1316 A.D.) to the present Fire-Male-Ape year (me-pho-
         spre'u--i476 A.D.) 162 years have passed. Tl~e Chapter
         on the Lineage of Sems-khrid.
            Thus this sub-sect known as the dPal Dags-po'i bKa'
         brgyud does not represent the Lineage of the Word, but
         represents that of the Meaning (don). (The word) ~mean,
         ing" means here the '~Lineage of understanding of the
         immaculate ~Great Seal' (Mahamudra)." The Teacher fronl
         whom was obtained the understanding of the ~Great Seal"
         (Mahamudra) should be called the mula-guru (rTsa-ba'i bla-
         ma), or the ~Original Teacher". The understanding of the
         ~Great Seal" (Mahamudr^) should be considered to correspond
         to the sampannakrama degree (rdzogs-rim), because during
         the time of Lord Mar-pa and the Venerable Mid-la the
         wisdom o~ the ~lnner Heat" (gtum-mo'i ye-ses) was produced
         ~rst, and through it was produced the understanding o~ the
         ~Gteat Seal" (Mahamudra). Dags-po Rin-che produced an
         understanding of tbe ~'Great Seal" (Mahamudra) in those
         adi-karmikas (las dan-po-pa) who had not obtained initia-
         tion. This is the syster~ of the Prajnaparamita. Further,
         Dags-po Rin-po-che said to dPal Phag-mo-gru-pa: ~Tt~e basic
         texts -o~ our doctrine of the "Great Seal" is the Mahayana
         Anuttara-Tantra composed by the Blessed Maitreya." dPal
         Phag-mo-gru-pa in his turn transmitted it to Lord 'Bri-
         khun-pa, and by reason of this numerous expositions, the
         Mahayana Anuttara-Tantra are found in the works of Lord
         'Bri-khun-pa and his disciples. In this connection the Dhar-
         masvamirl Sa-skya-pa inaintained that the term ~Great Seal"
  (141b) (Mahamudra) is not found in the tcxt of the Prajnaparamita,
         and that the knowledge o~ the ~Great Seal" represents know-
                                                                          P.725
         ledge born of initiation only. But in the Tattva-avatata (De-kho-
         na-nid-la '~ug-pa, Tattvavatarakhyasakalasugatavacasamksipta-
         vyakhyaprakarana, Tg. rGyud, No. 3709) composed by the
         acarya Jnanakirti (Ye-ses grags-pa) it is said that ~'the wise
         ones who practise the Prajnaparamita (d~)ctrine), can attain
         the knowledge accompanying the ~'Great Seal" (Mahamudra),
         even on the stage of a prthag-jana, after having meditated
         on the samatha and vipasyana (mind-concentration and
         transcendental analysis). This is the sign of the Irretrievable
         Scate (avaivartika-lingani)." In the commentary on the Tenth
         Tathata (De-kho-na-nid bcu-pa'i 'grel-pa, Tattvadasatika, Tg.
         rGyud, No. 2~5,4) composed by Sahajavajra (Lhan-cig skyes-
         pa'i rdo-r~e) it is clearly stated: '~By nature it is a Paramita,
         but is associated with the Tantra. By name (it is) Mahamu-
         dra (Great Seal). The knowledge of the Ultimate Essence
         which has the three above characteristics..." (Thus the term
         Mahamudra is found in the Prajnaparamita), and Sa-skya-pa
         must be wrong. Therefore the ~Great Seal" o~ the Prajria-
         paramita o~ the Lord sGam p~pa was described by Lord
         rGod-tshan-pa as being a doctrine of m~a'-bdag Maitn-pa.
         The ~Great Seal" (Mahamudra~, which belongs to the Path
         of the Tantra, was also expounded by Lord sGam-po-pa co
         his ~'lnner" disciples. ~rom the birth of Lord Mar-pa to
         the present Fire-Male-Ape year (me-pho-spre'u--1476 A.D.)
         465 years have passed--so it must be understood (Mar-pa was
         born in IOI2 A.D.). This is the end of a brief accounr of
         ~he sects known as the bKa'-brgyud-pas of Lord-Mar-pa, and
         in particular of the bKa'-brgyud-pas of Dags-po.
         (Present day Tibetan scholars, especially those belonging
         to ~:he dGe-lugs-pa school, do not admit the Mahamudra
         doctrine as belonging to the Sutra class. However in a
         Lrea~ise entitled '~dGe-ldan Phyag-rgya chen-po" /~The
         Mahamudra Doctrine o~ the Yellow Sect"/ it is maintained
         that there had existed a MahamudLa doctrine belonging to
  (142a) the Prajnaparamita class).         
                                    BOOK IX.
                        THE BOOK ON KO-BRAG-PA AND NI-GU.
            The most famous Ko-brag-pa bSod-nams rgyal-mrshan:
         his native place was Din-ri. He belonged to the IDon clan,
         and was born in the year Wates-Male-Tiger (chu-pho-stag
         --1182 A.D.),l as son of father gTs~bo rGyal-gyun and
         mother sTod-r~e-ma. (This Water-Tiger year) is the year of
         thc birth of the Dharmasvamin Sa-skya pandita. He maste-
         red reading and writing without e~ort. He took the upasa!ca
         vows from Se-mig-pa, and heard the bLo-byon and other
         texts from Pan.,chen ~akyasri. He heard the exposition of
         the Rig-'dzin-bcu (name of a r~in-ma work) and the explana-
         tion (dmar-khrid) of the sainpannakrama de~ree (rDzogs-rim)
         from the b~a-ma rDo-r~e-dpal of Gyam. He also heard the
         doctrine of the "Great Achievement" and other texts from
         rGya-phug ~o-sras. He stayed in seclusion at Gyaii-rim and
         Kon-mo'i ri, and the understanding of the ~Great Seal"
         (Mahamudra) was botn in him. He heard the initiation into
         the Cycle of Sarnvara from ~he maha-pandita Ratnaraksita.
         After that he stayed at La-phyi and other ylaces. At the
         age of 29, he received the final monastic ordination, after
         having requested the I3harmasvamin sKos to act as upadhyaya,
         Phya-tu 'Dul-'dzin as acarya, and the acarya Lo as Secret
         Preceptor. He received the name of bSod-nams rgyal-
         mtshan. He journeyed to Ti-se (Kailasa) and spent five
         years rhere. He obtained the realization of tlle Noumenal
         Aspect (~i-lta-ba, paramartha-satya) and that of the Phenome-
         nal Aspect (~i-sned-pa, sarnvrti-satya~. In particular, he
         obtained a true understanding of the nature (gnas-lugs) of
         the Vajrakaya (rdo-r~e-lus, a Tantric term denoting the
         human body). The naga of Ma-pham (Anavatapta Lake)
         offered hinl divine water (chu'i dnos-grub). Later, when he
 1. Re'u-mig (JASB., i889, p. 49) gives ii8~ A.D.
                                                                          P.727
         founded the monastery o~ Ko-brag in Upper Myan, he
         miraculously discovered a spring in barren soil, and became
         known as Ko-brag-pa. He then became the disciple o~ all
         the bost adepts (sadhaka) and schl)lars, and there did not
         exist a doctrine which he did not know. He invited
         Vibhuticandra from Nepal to Din-ri, and heard from him
         the precepts of the Sadar;ga-yoga (sByor-ba yan-lag drug),
         which had been bestowed on Vibhuticandra by ~a-ba-ri
         (~avari) dbar;-phyug. The pandita also heard some doctrines
         from him. He laboured ex~ensively and without interruption
         for the welfare of living beings, and passed away at the
         age of 80, in the year Iron-Female-Hen (Icags-mo-bya--1261
         A.D.). I wrote about him separately, because I do not
         know whether this great man belonged to any particular
         Lineage.
            His chief disciples: dPal Yan-dgon-pa, his elder brother
         Rin-po-che rGyal-mtshan-pa, Rin-po-che Lha-pa, Rin-po-che
    (1a) rGyal-po, Rin,po-che Bar-'brog-pa, Rin po-che ~:hos-sdir;s-pa,
         Dran-ston Ser-sen, Rin-po-che dGa'-ldan-pa, Rin-po-che gTsan
         So-pa, Rin-po~che sTon-grub,pa, rTogs-ldan dKon-sen, and
         many others. ~o-bo Lha, m~:hims Nam-mkha'-grags, mKhan-
         chen IDe-rus-pa, Khu-lun-pa, Lo-zir;-pa, Grags-byan-pa, '01-
         rgod-pa,Phu-ri-pa sTon-lo-che, gLar;-ri-ba, and many othet Mas-
         ers of the Doctrine (bsTan-pa'i bdag-po). dPyal-pa lo-tsa, Khro-
         phu lo-tsa, Chag lo-tsa, Nam-mkha'-dpal lo-tsa, Ras-pa lo-tsa,
         gl~al-pa lo-t~a, and many other translators (lo-tsa-ba). The
         kalyana mitra gTsan-pa, the kalyana-mitra ~i-ma, '~am-dbyans
         gsar-ma, rGyan-ro g~on-rin, m~a'-ris dGra-bcom, ~i-ma
         sPral-nag, gTsan-pa Drug-po, mKhas-btsun Byar;-chub, and
         inany other scholars. gSal-pa; Lho-brag-lun-pa, rGal-gyam-pa,
         rNel-gy;lm pa, s~o-mna'-ba, tGyal-mtshan-grags, Ser-ma-pa;
         Phu-gu-ra-pa~ Sran-skya-pa, Myan 'Tshal-pa, Lha-r~e sKyob-
         pa, Pho-rog-pa, I(~ab-pe-ba, dBran-ston Phul-dmar-pa, Kor;-
         ston-pa, So-zur-pa, bla-ma Ba-ri-ba and brother, Sen-ge rdzon-
         pa, Gyam sin, Ron-thon-pa, g~os-ston :~ig-po, ~am-'bum,
         d~os-chos-ses~ rDza-ri-ba Myan-ro-pa, gYu-rgyal-ba, ~:hu-
                                                                          P.728
         mig-pa, Yar-'brog dkar-po, Se-zig, 'Od-pho of Khams, Bra'o-
         pa, Dom-thod-can, Dar-sen, and many other Heads of monas-
         teries and kalyana-mitras. 'Phan-yul-mdo Thod-lo-pa, Za-lun-
         pa, Lho-brag-pa, s rod-luns-pa, Yar-kluns-pa, and many other
         kalyana-mitras of dbUs. Further, numerous female kalyana-
         mitras and female siddhas, heads of monasteries, bLa-mas
         (Teachers), ~ig-po (ascetics), and othets. In short, all bowed
         before his feet--Masters of the ~'OId" and ~'New" T~ntras,
    (2a) kings, Mongol nobles of the Imperial family, of~cials, land-
         owners, and others. Among these, one named Pho-rog mDo-
         sde-mgon or Bya-skyuns-pa was born in the year Wood-
         Female-Hare (sin-mo-yos--1195 A.D.), and died at the ag~
         of 63 in the yeat Fite-Setpent (me-sbtul--1257 A.D.). The
         Chaptet on Ko-btag-pa and his disciples.
         Having thus ù related the succession of the Lineage of the
         upaya-marga of the ~Six Doctrines" (chos-drug) bestowed on
         the Master Mar pa by ~rl Na-ro-pa, I shall now tell the story
         of the Lineage of the '~Six Doctrines" (chos-drug) founded
         by Ni-gu~ma, sister of Na-ro-pa. Its Lineages of Guidance
         and Initiation: The introducer o~ the Doctrine (to Tibet)
         was the siddha Khyun-po rnal-'byor. He belonged to the
         Khyun-po clan, and was born at s~e-mo ra-mans in the
         Tiger year (stag-lo--1086 A.D.) as son of father sTag-skye
         ~nd mother bKra-sis-skyid. Soon after his birth, the Indian
         siddha Amogha came there, and uttered an auspicious pro-
         phecy about him. At the age of ten, he mastered reading,
         and the Indian and Tibetan alphabets. He became proficient
         in the Kalacakra. At the age of 13, he studied with the
         acarya gYun-drun rgyal-ba the Bon doctrine, and preached
         it to othets, and about 70G scholars (possessing manuscripts
         of the text) atter~ded his class. He then studied extensively
         the Cycle of the rDzogs-chen Sems-sde (a rl~in-ma work,
         one o~ the three classes: Sems-sde, kLun-sde, and Man-nag-
         sde) with the bla-ma 'Byun-gnas ser;-ge, and then preached
         it. During that time also he gathered about 700 disciples.
         Aftcr this he made a study of the complete doctrine of sKor
                                                                          P.729
         Ni-ru-pa at sTod-lulis ~o-ma-ra. Having taken with him a
         considerable quantity o~ gold, he journeyed to Nepal, and
         studied thcre the work of a translator with the pandita Vasu-
         mati. I le obtained ~rom him tl~e initiation into the Kriya
         and Yoga-Tantr~s, as well as about fifty Tantric sadhanas.
         He was well received by Atuly~vajra and met rDo-r~e gdan-
         pa. He became a novice (dge-tshul mdzad-pa, means
         that he became an attendant of rDo-r~e gdan-pa lAmogha-
         vajra/), and heard many doctrines. ~le then heard many
         Tantric doctrines from ~rl Bhadrasajjana, Vairocana, Kha-che
         dGon-pa-ba, ;~ili-gi rDo-r~e (Kse~ravajra), Mi-mnam rdo-r~e
         (Atulyavajra), Rin-chen rdo-r~e (Ratnavajra), the three disciples
         of Maitri-pa, De-bi-ko-ti dl-ki-ma (the dakinl) Kanasrl2, and
         the brahmana Ratnapala. After his return to Tibet, he was (2b)
         attacked twice by robbers, but was able to defeat them with
         the help of his miraculous power. In his native place he
         gave a talis:nan to his aunt to ei~sure a male progeny
         (med-'tshol, ~o ensure childbirth; Ite-sgyur, to ensure
         a male progeny). She bore three sons. A white
         goddess told bla-ma ~ans-pa a prophecy that these
         three sons would o~er him a thousand measures of barley every
         year, and would act as his chief suppor~ers. After the former
         disciples had ol~ered him much property, he secured more
         than a thousand golden srans when the gold-inine of Gu-lan
         was discovered. After that he journeyed again to Nepal and
         obtained from Pham-thin-pa tlle Samvaramulatantra (Abhi-
         dhanottaratantra-nama, Kg. rGyud-'bum, No. 369) and the
         gDan-bzi. Aftcr that he proceeded to India, and of~e~ed to
         rDo-r~e gdan-pa a hundred golden srans. He heard many
         doctrines at Nalanda from Da-chen-po (Danaslla), a disciple of
         Na ro-pa, Sumatiklrti, Ramapala, Natekara, the Venerable
 ~ The dakini Kanasri of Devikoti, one of the Z5 sacred places of India.
   Present day Tiberan bla-mas maintain that Tsa-ri in S.E. Tibet is the ancient
   Devikoti. According to the Fifth Dalai Lama Devikoti was situated in the
   valley of the Se-ra Monastery near Lha-sa (fol. 13~. The original Devikoti
   is said to have been situated in the Vindhya hills.
                                                                          P.730
         Rin-chen Lha-mo (Ratnadevl) of Kam-ka-ta, and from tl~e
         siddlla Suryagarblla (l~i-ma'i snin-po), a disciple of Ku-ku-ri-
         pa. He met also Maitrl-pa, and obtaincd from him n~any
         Tantras, and offered him seven srans of gold. Tibetans being
         poor, he begged him to bestow on him an effective sadhana
         whicl~ would enable him to gather wealth, and Maitn-pa bes-
         to~ed on him the Yid-bzin-gyi mgon-yo phyag-drug-pa (the
         ~hite Mahakala). He then took with him soo gold srans
         and asked: '~Is there any one ~Jho had met Vajradhara?"
         They replied: ~ There is one named Ni-gu-ma, the sister of
         Na-ro-pa. She has attained the Holy Stage (dag-pa'i sa~,
         and transformed her body into that of rainbow ('~a'-lus), and
         made herself invisible by ordinary ~eople. However ~he used
         to preside over Tantric feasts (ganacakta) held by dakinls at
         thc cemetety ground of the So-sa island (E. India). Those
         who ~ossess a pure mind might see her there.,' He went
         to the island of So-sa (So-sa glii1~, and praycd ~ Namo
         Buddllaya.'' Then he saw in the sky at the l-eight of
         seven talas (the heigllt of a palm trcc ~ a dakinl of a
         dark brown complexion, adorned witll orn.ments made of
         bones, holding a mendicant staff (kllatvaliga~ and a kapala
         in her hands, manifesting her various asp~cts and perform-
         ing a dance. He recognized that she was Ni-gu-ma,
         an d saluted her requesting her to bestow on llim tl~e
         holy precepts. But she rcplied: ~1 am a l~esh-eating
    (3a) dakinl!" Again he entreated, and she said: ~If you
         want to obtain Mantrayana precepts, gold is needed! " He
         then offered her soo sranS wl~ich she accepted and threw
         them into the forest. He began to doubt that she was a
         dakim of the ~esh-~ating class, and while l1e was thinking so,
         she gazed skywJrds, and then numerous dakims ~,athered, and
         she created a malld;lla, and bestowed on him the initiation of
         the rllusory body~(sgyu-lus) and the practice of dreams (these
         :ire two sections of the ~ Six Doctrines" of N;~-ro-pa). After
         that the dakinl transported him to a distance of about three
         yojanas~ and deposited him on the summit of a mountain of
                                                                          P.731
         gold there in a dream, rDo-r~e btsun-mo (Vajra-yosi,
         Vajravaral1i, llere Ni-gu-ma) bestowed on him the Six Doc-
         trines," and then again personally on thrce occasions tlle ~rDo-
         rJe tshig-rkari" and the ~sGyu-ma lam-rim". F~lrtl1er, she
         expounded to him numerous Tantras and sadhanas. Ni-gu-
         ma said to him: ~Except myself and Kalllbalapada (La-ba-pa)
         no one else knows the prece~ts of the ~lSix Doctrines." Till
         the seventh teacher of the Syiritual Lineage, this tcaching
         should be transmitted down a single line (of teachers). Tllese
         will be blessed by me, and I shall ~ive them a prophecy."
         After that ~e obtained from a secret yogin the bDe-mchog
         l~la-lna (tl~e five deities of S~mvara), the mKha'-spyod dkar-
         dmar (the White 3nd Red Vajravarahl), the Rim-sna stan-
         tllog-gcig-ma, the Sadanga-yoga (sbyor drug~, and many otl~er
         texts. He also heard n1any doctrines from Rol-pa'i rdo-r~e
         (Lalitavajra~, Aryadeva ;~nd Dakisumati, ~s prophesied by
         ~hem. He also met the dakinl Sukhasiddhl, a disciple of .~n
         Virupa. He presented her some gold, and received from her
         initiation. She said ~o him:"l sh~ll manifest (myself) to your
         Spiritual Lineage and bless them." She also bestowed hidden
         yrccepts on him. Further, he o~ered gold to the dakinls
         G.lligadhara and Samant~blladrl (Kun-tu bzan-mo), and obt;li-
         ned from them precepts. He also, obtained the Yamantaka
         Cycle (g~in-r~e gsed-kyi skor) ~roln the paridita bDe-ba'i rdo-
         rJe (Sukhavajra), and the Cycle of the Devl (Nairatma)
         from Rol-pa'i rdo-r~e (Lalitavajra). Further, he heard many
         precepts from the bla-ma Adv~yavajra and others. He
         tllen returned to Tibet and proceeded as far as sl~e-mo,
         ;md as numeous gold mines had been discovered, he was
         ~ble to secure much gold. After that lle again returned to
         Indi~ and prepared offerings spending 80 gold sraris tO
    (3b) V;liras;lna. The Teacher and all people were filled Witll
         Surprile. At that time, though Ni-gu-ma, Sukhasiddl,
         rDo-rje gdan-pa, the three Tantric brothers (rDo-r~e inched-
         ~,sum) and Maitrl-pa w~re not present, he presented gold to
         ~o te;lcller5~ inciuding Maitrl-pa's wife (~o-mo~ G~ngadhara
                                                                          P.732
         and othcrs. Thcy (In rct~lrn) bestowed on him many hidden
         precepts. Again, when he proceeded towards m~a'-ris,
         he met Dlpalikar.l (Atlsa~, who bestowed on him many
         doctrines, includillg the Guhyas.lmaja ai~d others. Some of
         his own Indian (S;lnskrit) manuscripts beh~g slightly damaged,
         he restored tL-enl after collatitlg thenl with the manuscripts
         in Atlsa's poss~ssion. They were translated by Rin-chen
         bzan po and Dharllla bLo-gros. He took u~ final monastic
         ordination in the presence of gLan-ri-than-ya. He founded
         at ~og-po of 'Phan-yul the '~:had-dkar dgon-pa. (The monas-
         tery) was visited by Rahulaguptavajra, a yogin of the valley
         (khon-gseli) of Kalakuta (Ri-nag near Rajagrha /Ri-nag is a
         name given to the forest-clad mountain belt of the Hima-
         layas/) who bestowed on him numerous doctrines, including
         the initiation into the five sections of the Tantra class, the
         Cycle of Mahakala, and others. Later he proceeded to Tsha-
         lun of '~am in the year Wood-Female-Sheep (sin-mo-lug
         --1O55 A.D.). In the year Fire-Male-Ape (me-pho-spre'u
         --I os6 A.D.) he went to ~ag-rtsa of Phag-ri (between
         Chumbi and Gyang-tse). In the year Iron-Female-Ox (lcags-
         mo-glan--l06~ A.D.) he went to Gre in Upper Gro-mo
         (Chumbi). Havin~, received an invitation from ~og-po, he
         journeyed to ~ans. During three years l1e founded 108
         rllonasteries including ~on-zoli and other monasteries. He
         preached extensively the Doctrine. The monks concentrated
         too much on tlle study (of books), and became slothful in
         their meditations. At times he manifested to them the images of
         goddesses, at times he showed the fearful forms of the retinue
         of Yama. In this manner he again introduced them to
         medi~acion. Some other monks, feeling envy, called in troops.
         With the help of phantom troo~s he ca~lsed then~ to retreat,
         and they showed devotion, and became his disciples. He
         used to subdue with tl-e help of his mind-concentration gods
         and demons by day and night (g~in-r~e'i skyes-bu, the sentence
         seems to be incomplete) who were causing hindrances, such
         as the Than-lha gods, rhe 'Ba-ra Nag-po of ~ab, and other
                                                                          P.733
         deities. Having conjuted their lives, he bound them by
         vows. He also performed numerous miracles, such as magic
         performances and the manifestation of himselt in the form o~
         a deity. At the end of his long life (sku-tshe mthar-phyin)
         he uttered the words: ~ To-day it is my last preaching of (4a3
         the Doctrine", and passed away. (Before passing away) he
         said~ f they would place my body without cremating it
         inside a receptacle of ;,old and silver, the ~on-zon monastery
         would equal Vajras:lna." But Khams-pa monks did not wish
         to listen to these words, and cremated his remains, and images
         o~ the Tantric gods of the five classes were recovered (from
         the ashes). In all there have been 80,ooo monks (his
         disciples). The chief disciples wete: rMe'u ston-pa, gYor-
         po rGya-mo-che, r~ul-ston Rin-dban, La-stod dKon-mchog-
         mkllar, rMo-gcog-p:i ~nd ~an-sgom ~hos-sen. His statement
         th~t he h:~d lived for 1 50 years, rec;llls that of D~m-pa Sans-
         rgyas who, when ~sked on his coming to Din-ri by the Lotd
         Khri-p~ How old are you?" teplied: ~My age is
         99990!" Such symbolical utterances (dgons-p~-can gyi ~sun)
         made by saintly men (siddha-purusa) should not be conside-
         red as lies. Later, many siddhas appeared among his spiri-
         tual decendants, and because of this, we should consider
         him as a true saint (siddha-purusa), as one would in~er the
         presence of fire from the (presence) of smoke. His fourth
         descendant was rMog-cog-pa Rin-chen brtson-'grus.
         According to his statement ~my native place was Lha-
         phu sPan-rtsa." He belonged to the ~i-se clan, and
         was born as son of father ~e-rgan sMan-chun and mother
         'Be mo Padma-sgron. At ~he age of 17, he entered the
         gates of religion at ~on-zon. The bla-ma ~ans-pa bestowed
         on him the Hevaj~a initiation, and said to him: ~Novice, you
         should study in your youth ! If you begin to meditate early,
         then demons might carry you away ! I shall give you provi-
         Sions and books." At the monastery of the Dharmasvamin
         there was one called 'Brom-ston who used to speak about his
         being dis~ppointed with (his) studie~, aIid he once said to him:
                                                                          P.734
         "Novice! It is better for you to meditate!" Again he asked
         his Teacher for instructions, and the Teacher again repeated
         to him the same advice. After that he heard several precepts
         from La-chins-pa, a disciple of the Teacher, and meditated on
         them, but did not achieve good results. Again he visited his
         Teacher, who bestowed on him the Cycle of Mahakala and
         the l~i-khros (the dhatmapala ~i-ma Khros-pa). ~Yor-po
         rGya-mo che having come rl1ere to make offerings, the
         Teacher gave him six gold zos, six silk scarfs and the Sutra-
    (4b) lamkara, and told him that he sl1onld follow after rGya-mo-
         che. Then at the age of 21, he followed after gYor-po
         rGya-mo-che, who proceeded tO sTod-luns, and said to him:
         ~'You should go to sKyi-sod (I ha-sa)." On the way there
         he met a kalyana-mitra carrying with him many books and
         beating his chest with his hmd, and expressing disappoint-
         ment with his studies, and he felt sad. Having heard about a
         Khams-pa named A-sen, a disciple of dPal-chen-pa, who had
         studied much and meditated, and possessed precepts, he pro-
         ceeded towards gNam-rdzin-kha, where the latter was residing.
         He met hia~, while the latter was engaged in bestowing
         initiations. He begged: ~ ~Pray initiate me also 7 " dPal-
         chen pa inquired: ~Whose disciple are you?"--~I am the
         disciple of ~ans-pa", replied he. "Well, having dismounted
         from a horse, would you ride a donkey ?" He again entreated
         dPal-chen-pa, and the latter said ~It will do !" A-sen said:
         ~There were about sixty scholars including the great kalyana-
         mitra Phya-pa, Myan-bran-pa ~:hos-yes, sKyi-po tshul-'phags,
         gYor-gl~:m; bla-ma :~an, Khams-pa lo-tsa-ba sTon-'bum, and
         others, who maintained the view that the Ultimate Reality
         (don-dalll, paramartha) was real by nature (according to the
         Prasangikas tllere did not exist any reality by nature). At
         first I felt some uneasiness in accepting this theory, but now
         I have faith in it." During the night of the chief initiation
         (dnos gzi and sta-gon are preparatory stages of initiation,
         occupying a whole day) a notion developed in him that his
         Teacher was a true Buddha. After that he was initiated
                                                                          P.735
         into the mandala drawn widl powdered stones, and into the
         corresponding (metllods o~) meditatioll, sucb as the Lu-yi-pa
         ~rl-Bhagavadabhisamaya-nama, Tg.rGyud, No. I427) and the
         Sahaja (Sahajasarnvarasadhana, Tg. rGyud, No. 1436); as thc
         sampannakrama degree he was given the Sadaliga-yoga (Tg.
         rGyud, No. 1367~, botll the basic te~t (n~ula) and its com-
         ma~tary, the sByor-phreii (a Kalacakra text, Yogamal~, Tg.
         rGyud, No. 1376) bo~h the basic text and coml1len~ary, tlle
         s~ po gsutn (Triyogabrdayaprakasa-nama, Tg. rGyud, No.
         ), both the basic (n1ul;i) text and the commcntary. He then
         practised the breath contEol (bum-pa-can, Kumbhaka) medita-
         tion in the presence o~ the Teachet. His teacher being fond
         oE frequently leading a solitary life, (he lef~ the Teacher),
         and visited Bur-sgom in the autumn. He o~ered hill some
         brown sugar, and told hin1: ~1 am a disciple oE ~ans-pa!"
         And again Bur-sgon1 told him the proverb about the horse
         and the donkey. He then bestowed on hin1 the initiation
         and the hidden precepts according to the metl1od of Ras-chun.
         Once Bur-sgom's cattle was carried away by ~un-pas, and
    (5a) Bur-sgom told him ~0 Rin-chen brtson-'grus, you should selld
         hail!" He produced l1ail, each hail-stone l1aving tllree Eeet
         ~gyali) ia diameter. Son1e of the ~un-yas were killed, and thc
         others sent otEerings to his Teacher, and submitted. He cried
         in tlle presence of the Tcacher, saying l e had done a sin, but
         the Teacher comforted him, saying ~You l1ave sinned ~or the
         sake of tlle Doctrine and )~our Teacher! Tl~is will ~lelp you
         to reacll n~any stages on tlle Patll (sa-lalll). Should you feel
         ul1casy, I possess precepts ~v6icl~ can yroduce Enli~,htenment
         in those who committed tlle five principal sins", and he
         bestowed them on hil~l (Mhvtpt, No. 2323: Pancanan-
         tar;yani, mtshallls-llled, means that the sinner will pass to
         Hell, avoidin~ the liltern1ediate Stage of B;-r-do). He saw
         tlle face oE tlle Venerable One (Vajravarahi), and ~ ;is able to
         understand dreams as drean1s (i.e. tO gr.isp tlle illusory nature
         of dreaill in1ages) for, .l~ sai~l by Na-ro-l~a: ~One with
         perEect faculties, can understla~ is) dreallls aE~er oiie yea~'s
                                                                          P.736
         practice." He was pkasc~l (witl~ l~is res-llts), 3nd tllc Tcacl-cr
         said to him: ~Now you sl-culcl ottcr me tl~e initi;ltion oE tl~e
         Protector (Natha, Mah;~k;~la) and tllc ~i kl~ros." He bestowed
         them on the Teacher. Hc tllen ~bt:lined from the k~lyan:l-
         mitra dK~n-mkhar o~ Nag-mo-pa tl~e l~ncacaks~ hav.llla-
         kr;~ma (sPy:m-lna sgon1-rill1) de~ree of meditation, and tlle
         rite oE CollSecration ~rab-gnas), as w~ll as n~any precepts and
         initiations fron1 the kalyana-lllitra rD~a-r~-l)a. He s~ent fi\le
         years witll acarya ~Yor-po, and ol~tainc(l fron1 lliill thc
         Prajnaparamita and tlle Gr~aill~ldp;lk;l~radlpa (sPyod-pa
         bsdus-pa'i sgroD-ma, by Aryadeva, Tg. tGyud, No. 1833,~.
         From Myati-sgom l1e obtained tl~c ~Tl~ree Classes of Kl~a-
         rag" (Kha-rag skor-gsum, tlle doctrine of Kha-rag-p;l).
         After that he proceeded to l~is native place, and sold 11is
         fields. His Eatller llaving died, I-e ~:rformed tl~e funeral rite.
         He then obtained frolll tGya Gr~gs-bso(l, ~he S~dali~a-yoga
         (sByor-drug), thc rDo-r~e tshig-rkan, and otllcr precepts. Fronl
         the kalyana-mitra ~u hc obtained many pr~cepts. Fron1 tlle
         acarya ~an tbe 'Dul-ba 'Od-ldan (Pral~l1;~vatl, T ,. 'Dul-ba,
         No. 4125), etc. Froal 'Bal-s~om Pllya, na the ~i-byed and
         many othcr doctrines. He thought of going again to gYor-
         po, and to visit his Teacher. He told hinl about ~is vision
         o~ the Yogini (Vajravarah;), and tl~ le was able to recogni~c
         his dreams as dreams. Tlle Teacher rebuked him and said:
         ~You do not know the Prajnaparamita which oll ,ht to bc
         known ! But you know how to tell lies (wl ich OUgllt llOt tO
         be known). Don't remain ~l1ete) Witl1 me!;' During the
         same night he called hin1 agaill, and bestowed on l1jID all the
         doctrines, initiations and ptecepts. He was appointed as bis
         domestic attendant. He bestowed on l~im llidden doc-
         trines, for five years in the Pa5t, and ag~in t6is tin1e for onc
         year and scven n1onths, and said to him: ~Being my spiritual
         descendant, practise constant meditation," saying s~, the
         Teacher passed away. Having col~lpleted tl~e fl;neral tites
         during the winter, he spent two years in seclusion at sDilis ma,
    (5b) practised meditation and obtained good tesults. Since ~alis-
                                                                          P.737
         pa was de~d, thcre was no olle to ask, and he thought of
         goin~ to consult Lord sGam-po-pa. On the way he met ~r
         Phag-mo gru-pa. Tl-ey bestowed precepts on each other.
         After that he proceeded hlto the presence of t6e Precious bLa-
         ma at sGam-po, and obtained from him the ~'Six Doctrines."
         He also obtaine~l a proper understanding of the system o~ the
         ~Great Seal" (Mah;~mudra). Wlien he was about to leave,
         sGam-po-pa escorted hilll, and on the way perEorined many
         miraculous deeds subduing evil inf~uences After that he
         took up residcnce at ~Mog-cog. For I2 years he lived on
         turnip leave~, and practised meditation only. Because o~ his
         fame, many disciples gathe~ed from all quarters. ~iince
         monks could not be accommodated (in the monastery), he
         founded IKugs-luns. There is no n~ed to tell about the
         results of those on whom he l)estowed precepts directly. Those
         who had faith in him also gained understanding. He uttered
         the prophecy that his spiritual lineage would be continued by
         dbOn-ston sKyer-sgan-pa, that the latter's Line~ge would be
         continued by Sans rgyas snan-ston, the latter's Lineage 6y
         one nan1ed Salis-rgyas ston-pa, and that his disciples would
         spread the Doctrine. He rec ived a messenger with an invita-
         tion to visit bDe-ba-can, but he teplied th3t ~This time I
         shall not go", and lived for three years mote. Thcn he said
         to his disciples: ~1 am going to tl e Abhirati Patadise (m~on-
         dga', the Eastern Para-~ise of A~;sobhya). You should
         address your prayers to that quarter", an~l saying so, he passed
         away. His fi~th successor the siddha sE~yer-sgan-pa Dhatma-
         sen-ge, was a spiritu:ll descend~nt (zal-bas 'khruns-pa) o~ Rin-
         po-che tMog-cog-pa. His native place was sTod-luns-gnam.
         He belonged to the 'Bal clan. From the age of 12, he cotn-
         pleted the recitation of the mantra of Yamantaka (as a rule
         one bsnen-pa corresponds to the recitation of the mantra
         I.oo,ooo times for each letter of the mantra. Ex. the bsnen-
         pa of th~ formula Ma-ni pad-me hum contains 600,ooo
         recitatjOns). At the age of 17, he received ordination in the
         presence oE his uncle '~al, the All-Knowing ('Bal Thams-ca~
                                                                          P.738
         mkhyen-pa), and lleard many docttines. He went in the
         retinue o~ l-is uncle to a religious assen1bly in Lha-sa, and a
         monk gave him as his sll~re: three (silk) scar~s, a tea-bowl
         filled witll barley Hour and some butter. He took these with
         him and proceeded to a marriage ceremony (ne-'don) held on
         the plail- of Brag-lba kL~i-phug. On ~ mountaill, he saw a
    (6a) grey hut and inquired: ~Who is staying thetc?" The peo~le
         replied: ' A devotee of Avolokitesvara, nallled ,PIlags-pa l~e-
         sgom was staying tl1ere." Faith having l~een born in him,
         he offered the provisions, he had brouDht, to him, and
         inquired: ~Did you, Teachet, behold the ~ace ot Avalokites-
         vatl?" The devotee ~eplied: ~1 do not know wl~ether it was
         Avalokitesvara, or not, but frequently I used to see a grey
         fotm on tlle mountain of Grib." Then sKyet-sgal; pa req-les-
         ted: ~Pray bestow on me the initiation of Avalokit~svara."
         At first the Teacher bestowed on him the Rig-stad initiation
         (Rig-stad-kyi dban). He used t~o measutes of bu~ter, which
         he had brought with him, to prepare ol~ering lamps, two
         Illeasures (of butter) for the festival oE ca-ru (a Tantric feast, or
         ganacakra,~catu, Tib. mdzes-pa'i ston-ll)o, the expression
         belongs to the samdhya bhasa), and on three occasions he
         obtain~d (~rom him) the sadhana of Avalokitesvar;l. He then
         asked: ~'Aftet how n~any years of practice did you see the
         vision of Avalokitcsvara?" The teachcr replied: ~During
         autumns I used to beg for food. The rcst oE the timc I
         sl)ent in seclusion, and l1aving thus sp~nt eigllt yeats, I saw a
         vision of Avalokitesvara surrounded by his two retinues (the
         Tara and Bhtkut.l, gTso-'khor-gsum). A~ter th:~t time, I saw
         Him constantly.,' dbOn-ston then stayed in seclusion at
         sKyer-sgan, pra~tised meditation, and ;iEter 3~ years 53W the
         face of Arya Av~lokitesvara. He also saw, without any ef~ort
         on his part, a vision of Yamantaka, whose mantra he used to
         recite formerly. A~tcr that he was told by his Teacher, to
         proceed to the residence of (his) uncle. He went, and the
         uncle told him: ~You have se~n the faces of both Avaloki-
         tesvara and Hayagtlva. Thete is no need of listening to me,
                                                                          P.739
         the Khams-pa Great benefit lies in med~tation only. Take
         it with you, and proceed to La-stod (gTsar;) where there is
         one named Tsa-ri sGom-pa, a disciple o~ Ras-chun-pa," and
         saying so, lle gave him one gold zo and six scarfs.
         Having taken them wit~ im, l~e joutneyed tO La-stod.
         On a certain mountain pass a violent hail-storm overtool;
         him whi~e tlle sun rel1lained shining, and following on
         this an understanding of t[~e Natural State or sunyata
         was produced in hin~. When he came to Tsa-ri sGom-po
         ;In attendant came Ollt to meet him, and prostrated him-
         self in front of him. ~Why do you prostrate yourself in
         front of me~ e inquired. ~By order of the Teacl~er, who
         h~d indicated that to-day a saint (siddha) was coming who
    (6b) was to be received. Tbis must be you !" ;~nd saying so, he
         led him inside and he met the Teacher. Having prostrated
         himself before tl~e Teacher, and having offered him a scarf, he
         requestcd that as he had not sufficient provisions, he should
         be given instructioas without delay. The Teacher said:
         ~When you will spend your golden zo and tl~e (six) scarfs, I
         sll;ill finish the exposition of the Doctrine" (in ancient Tibet
         silk scarfs or kha-btags were greatly valued and even used as
         currency). Tl-is was the only lie he told to the Teacller.
         After two years the Teacller bestowed on him the complete
         initiation according to tlle metllod of Ras-chun-pa, and
         its prec~pts. A~ter this 6e attended for five years on one
         named bLa-ma sPen-phug 3t 'U-yug, who possessed the
         complete precepts of the Tantras of Lotd Atls'a, and obtained
         from him the complete precepts. There he heard o~ the fame
         of rMog cog pa, and while sleeping at the foot o~ the
         mountain pass of Sans, he saw a dark man weating a lion
         cloth made of cotton, who said to him: ~To-morrow a
         comp~niOn will join yOu on the Pass. I shall act as your
         servant. Don't deliver me tO men indiscriminately," saying so,
         he disappeared. Next day he went up the Pass in the
         company of several companions. At IKllgs-luns he met the
         Teacher, who said: "Last night a dark man was sent by me.
                                                                          P.740
         Did he meet you?"--~Yes, he did", he replied, "He was
         the protector (Natha, Mahal) ! From now on lle will act as
         your attcndant." Then he bestowed on hiM in a gradual
         way the con~plete bidden precepts, and he obtained excellent
         results. He met numbetless gods and yogins, who h~d attain.
         ed realizatton (siddhi). 0i~ the occasion tllc bla-ma told him
         ~Open the glte of religion tO others ! ' He then pcrEormed
         several initianon rites, but his own ~esuks grew less. He
         then stayed in seclusion, meditated with diligence, and again
         obt3ined good results. When he thought th~t it w~s better
         for hiill to p~actise const~nt meditation, they tol~ him tl1~t he
         had to occupy the chair of the dcceased 'Bll Tsl~ad-ma-ba.
         About 300 horsemen came to invite him. He told then1:
         ~ practis~ const~nt medit~tion. I s~ ll not go." However,
         on rec:iving ordcrs from his Teacher, he proceeded to sKycr-
         sg3n, acted as abbot, and etccted 1l caitya. Desiting to build
         a wall in tl~c rnona5tery, he sollected earth and stones, but
         others prevented llirn ~rom doing tlle work. He said~
    (7a) have not enough pow~r even to build ~ wall, though it had
         been said that a ~eligi~us Protcctor wa5 to act as my atten-
         dant!" Thc v~ry same night several fa:nilies, who had damaged
         the (old) W311, died, and the people camc to conLess. He felt
         grief, and per~olmed the rite ~ the seven d~ys (~uneral tite).
         A~ter th~t, exc~pt for a memoti:ll service ~or 'B~l, he spent
         his time in retirement, concentrated his mind, and his po~er
         of labouring ~or tlle welEare oE others increased. Hc receivcd
         large ot~erings from the king o~ 'C;a' (Mi-nag-'ga', Tangut)
         and the Emperor oE China (rGya?. Wh~n he intended send-
         ing a large of~ering to tb- in~nastery o~ his Teacher, the monks
         said to l1im: ~lt is improper to send of~erings froM tlle
         monastery o~ 'Bal, the Al~nowing, Eo another plac~." They
         decided that not a singk ~nan should go to convcy the o~cr-
         ings. Thel1 the Reli~ious Protcctor assuming thc form of a
         trader from 'Phan-ytil, conveyed the offerings to (his) Teachcr,
         to a SpOt from whi~h lKllgs~ ns could be seen, saying: ~Now,
         we should go to the fe~st (gan:lc~kra) o~ Dha-na.samskrta
                                                                          P.741
         (name of tlle ei~ht siddhas of the rf~ )a-pas/Rig-'dzill-
         br~y~d/) at t!le cemetery of Mun-pa mi-bzad-pa (one of the
         cight fan~ous ccmeteries oE India, Tamaksaya)," saying 50
         he disappeared. Tl us with the hclp of his prescience, he
         was able, while giving initiatiol1s to others, etc. to p~tceive
         the state of minds of 11is disciples, and tl~eir tboughts. He
         labourcd extcllsively for tlle welfare of otl1ers and passed
         away at the ~De of 73-
            The sixtll successor Sal;s-rgyas g~lan-ston ~:hos-kyi ses-
         rab: he was botn as spiritual sol1 o~ sKycr-sgan-pa. His
         native place was Lower Yol. He belonged tO the g~an clan;
         He felt grief for tl1e entire Phenomcnal World and an a~ersion
         towards Illatetial wealth. ~e t~ougllt: ~'1 must obtain
         emancipation in this present body" (dal-'byor, ksana). ~At
         the age of 1l, he cnter~d the gates of rdigion at Gun.bu-
         mkhar in the presence o~ the acarya sTon-yes. At the age o~
         17, l1e received the noviciate in the presence of the upadhyaya
         Byan-cl)ub scms-dpa'. At the age of 20, I~C reccivcd tlle
         final mon;lstic ordination in the prescnce o~ tlle upadllyaya
         bZad-pa. He hcard from thc upadhyaya and n1Kllan-pllyat
    (7b) the Vinaya and tl~e Prajnaparamita class (s~r-pllyogs). From
         tlle acarya ~Yc he l)eard the Pramal1avil1iscaya (Tshad-ma
         rnam-~ics3 and other tcxts on Logic. In tl~c domam of thc
         Madhyamaka hc heard tlle ~iksasamuccaya (bsLab-btus) and
         thc Bodhisattvacaryavatara (sPyod' '~ug~. From tl~c bla-llla
         Grags-pa rayal-mtshan bc obtaiaed Tantras with precepts, the
         ~i-bycd, thc Pl1~g.mo cllos-dtug (Tg. rGyud, Nos.
         15~6), the Kha-rag skor-gsum. the Na-ro chos-drug (the Six
         Doctrines of Na-ro-pas, and the precepts of So-chlili-ba, A
         friead of his na.~lled La-stod 'Khyams po (~The Wallderer of
         La-stod"), with whom he had studied much at Gon-l)u-mkhar,
         said to kim ~Such is study! The cnd of knowledge can
         nev~t be reached! It is similat to a mitage. Now it is
         necessaty (~ot you) to ptactise meditation. I have visited
         dbUs, gTsan and Khams in search of many t~achers, and
         l~ave espcci~.lly follos~ed on tl~ Dllarmasv~Min 'Bri-kllun pa,
                                                                          P.742
         sKyer-s~:lii pa, n-Do-bo-pa and Sa-skya-pa. But the greatest
         of them all in meditation was the bla-ma naMed sKyer-sgan-
         pa o~ 'Tshur-phu, a real Buddha! Go there ! I have also staycd
         tllere for some time and my pra~tice of tlle ap~arition~il body
         (sgyu-lus, maya- ka) a) had ilDE~rovcd". After hearing ~he
         story of sKyer-sgan-pa, he slled tears of faith like blood,
         and a great reverence was born in him. He expressed a
         strong desirc to meet bim without delay. The spring of the
         year, in which he had heard the name o~ the Teacher, had
         not yet passcd, when lie met the Teacher. Immediately on
         n1eeting, the bl;l nla s~id: ~'Last year in the alltun1n~ in a
         house on the top o~ a hill, thete was a Inan boilillg tea at
         dusk wl1o prayed fervently to n1e, witll a wide-open mouth.
         Was this you? I.have often thougllt that you will be coIning
         to-morrow or t6e day-after. Why did you delay?" He
         replied: ~1 had some work to do." He then asked tlle
         Teacher to give tlle con1plete ptecepts. The Teacher said:
         ~ln general, this Doctrine of the bla-ma S~ns-pa is very strict,
         but I shall impart to you the precepts of the single line."
         Having bestowed on him the initiation and precepts, lle
    (8a) cqualled his Teacller in the results of his meditation. His
         Teacher indieated to bin1 the person who would help him to
         ren1ove llindr;inces. On onc occ~sion, when he was medita
         ting ~ollowing the insttuctions of his Teacher, he met Sukha-
         siddhl (a d. akial) wl~o told hin1 twice: "Keep your miad with-
         out object. O Yogin!" After that an excellent understand-
         ing o~ Ultin1ate Reality (sunyata, gnas-lugs) was born in him.
         On one occ;lsion thc Tcacl1er pro~llesi;d to him ~bout l~is
         Euture monaste~y, its nalDe ~ind his ten special disciples. Then
         the Teacher attested (this ~rophecy) with the words: ~Didn'c
         I give you all tlle doctrines?" And he added: ~When you
         will be pre~ching the Doctrine tO others, put on ragged gar-
         ments, and accept food without discri n1inating. During tbe
         exposition of the Doctrine, you should leave out even the
         cittotpada rite iri the beginning, and the well-wishing cere-
         l11ony in tlle end." He also wrote down notes on tl~e Doct
                                                                          P.743
         rine, with corrections (6y the TeacLler). He tlloughr: "There
         is no one greater than I in the possess~on of precepts!" He
         then spent thirtcen s~lmmers and wlnters at sKyer-sgan.
         After that he journeyed to 'Bri-khun, and met the bla-ma
         gTsan-pa. He askcd him for precepts, but his handicaps
         were not removed. He then decided: "I shall either attain
         Enlightenment at ~ug-!uri span-kha, or will be dead!" After
         spending three years in seclusion, a yogin came to him and
         told him: The bla-lna Dur-khrod nag-po has sent me to
         convey .he doctrine to you ! " He then bestowed on him the
         '~hi-med initiation (initiation of Amitayus, Sktt. Amrta) and
         stayed wi~h him for seven months. As soon as he gave hirn
         the'~hi-med initiation, the handicap was removed. The
         yogin wen~ to Lha-sa and on hi~ return, he made numerous
         offerings ~o the yogin, including gold, silver, silk, etc. The
         yogin replied: ~I need no property ! I have come to bring
         the Doctrine to yout door ~th~ text, fol. ob, has "chos-sgos
         skyel-du 'olis-pa-yin...," but should read--chos-sgo sky~l-
         ~u...), and then departed. He then founded the monastery of
         Ri-gon. Hc visited l~any paradises of Buddhas, such as Alaka-
         vat~ a~ o-can, Paradise of Vajtapani and Kuvera, situated
         to the South of Mount Meru) and others, met dakinis, such
         as Sukh~siddhl and others, discussed with them, and met 80
         siddhas. Wl1en lightning struck his body, no harm resulted.
         Witl.o~ is syecial orders, the Religious Protector used to
    (8b) destroy his ene~nies. He preached extensively religion to his
         disciples, and aiso decl.lred ~hat a meeting with him was
         enough (to obtain emancipation). He also l)ecame the Master
         of Religion of his time.
            The seventh successor known as Saiis-rgyas ston-pa, who
         became the vicar of Sans-rgyas gNan-ston: He was born in
         the ycar of the ~lare (yos-lo) in the family of the Bon-po Ya-
         ti~l dkar-po at Sil-m;l. As soon as he began to act consciously,
         l1e showed devotion towards the Doctrine. At the a~e of
         ei~rl~t, he mastere~l the alpl~abet. At the age of ten, he heard
         the unique tradition of g(~oc' from Ma-gcVig sprul-sku at Gar;-
                                                                          P.744
         bzan. Since his childhood, his mind filled with sadness, he
         used to perform meritorious deeds by day and by night, such
         as the circumambulating (of holy objects), etc. At the age
         of 13, he was ordained in the presence of the bla-ma Tsa-ri
         ras-pa who told him: "You will benefit living beings, and
         because you will show diligence towards the Doctrine,
         receive the name of brTson-'grus sen-ge ("Lion of Dili-
         gence")!" The Teacher's death prevented him from
         attending on the Teacher for a considerable length of
         time. He then heard many doctrines from the acarya
         Sregs. At the a~e of I7, he preached the Doctrine and
         manifested his ability in it. He then obtained an extensive
         exposition of the g(~od system from Sum-ston ras-pa, and
         pleased him with ot~erings. The latter gave him a prophecy:
         '~Thanks to you, this rite o~ g~od will spread widely." He
         also obtained the Cycle of Hievajra, etc. from the bla-ma
         dbU-ma-pa. Having heard that bZan-yul-pa was a siddha,
         he obtained from him the initiation of Amitayus during seven
         days, and the Teacher told him: ~You were to die in the
         autumn, but by this initiation your li~e has been prolonged.
         When the autumn crop will become yellow, you will think
         that you are fortunate not to die at this time. My blessing
         and that of Amitayus\ have prolonged your life. Now till
         you are thirty do not preach this Doctrine to men! After
         that, the (initiation) of Amitayus will benefit living beings.
         At the age of I9, be sure to take up tlle final monastic
         vows!" From the bla-ma sPan-po-ba he obtained the Cycle
         of the doctrines of ~;an 'Tshal-pa, etc. At the age of 19, he
         received the final monastic ordination in the presence of the
         upadhyaya ~:hos-rgyal. He listened to the exposition of the
         Doctrine at the feet of the bla-ma gLan-phug-pa, the acarya
         Tshogs-ston ~ak, the bla-ma Khro-phu-ba, the bla-m:i Sa-skya-
         pa, the acarya gTsan-pa, the acarya ~o-stan, the acarya Siddha,
         mKhar-rgyab-pa, the acarya ~o-rgyal, and Khatns-ston. Then
         he decided that he should go in search of a siddha teacher and
         practise meditation. There was a great schol.lr named bla-ma
                                                                          P.745
         r~og-ston, who was said to be more learned and more virtuous
         than Sa-lo (Sa-skya pandita) and Gro-lo (Gro-phu lo-tsa-ba). He
         accordingly went to visit lliin. He spent the night with him.
         At night thcre resounded a loud outcry: '~May the Vene-
         rable Tara relieve him of the dangers of Hell! ' He inquired:
         '~What has h:~ppened?" He (r~og-ston~ replied: ~(ln my
         dream) I saw myself about to fall into three deep pits, filled
         with darkness. I asked: ~What was it?" and the reply came
         that these pits represented three hells (1. Naraka, 2. Pretaloka,
         3. Tiryagloka). Frightened, I cried out. Now it is nece-
         ssary for me to proceed to ~ teacher siddha. It is said that
         at Yol-phu there is one named Ri-gon-pa who is an expert in
         the practice of the apparitional body (sgyu-lus), and dreams,
         possesses prescience, and had vision of many tutelaty deities.
         He is said to be a secret yogin, a mahasidda." He decided
         to visit him at any rate, but was prevented from doing so for
         three years. During that time the acarya r~iTog-ston passed
         away. Then, when he was going to meet the siddha, the
         l~tter told his :Ittendant named bla-ma Kon-po-ba at dawn:
         ~To-day an ascetic will be coming to see me from Rab-gron.
         He will becon~e the Master of my precepts. (Through him)
         my precepts will spread from U-rgyan (Oddiyana, Swat) and
         Jalandhara (Lower Kangra, in the West) to the shore of the
         Outer Ocean (in the East). This morning dakinis and Reli-
         gious Protectots went out to receive him. Now you should
         sweep the chapcl, as he is fond of cleanliness." Then, when
         the attendant had finished sweeping the chapel, and had
         arranged the of~erings, the bla-ma told him. ~'Now he is
         taking his ~ood at the marsh of gSer-gcig-ma. Go quickly
    (9b) to receive him!" When the bla-ma Kon-po-ba r~ached the
         the beginning of the marsh, he saw him. When they reached
         Yan-dgon, the bla-ma said: '~You intended coming to-morrow
         or the day-after, but instead you did not leave for three years!
         During that time two teachers, the acarya r~og-ston and g~:u-
         pa nag-po, who had prophesied our meeting, have passed
         away !" He tl~ought that the Teacher must possess an unim-
                                                                          P.746
         peded faculty of prescience. Again the bla-ma said: ~Why
         did you come here, having faith in me?,' He replied: l
         heard you were exper- in the practice of the apparitional body
         (sgyu-lus) and dreams, that you had realized the prabhasvara
         state, that you had visions of many tutelary deities ar.d tbat
         you were attended by Religious Protectots. Having heard of
         this, I have come to see you. Pray bestow on n~e the pre-
         cepts of the bla-ma Sar;s-pa !" The Teacher then gtadually
         bestowed on him the initiation and precepts, together with
         their respective methods, and there exist numerous accounts
         about the excellence of his rneditation, and about his labours for
         the welfare of men and amanusyas. In his later liEe he delivered
         numerous prophecies. He especially prophesied that ~here
         would appear a hundred and eight disciples who ~ould surely
         go to Paradise. At the age of 72, he showed signs of passing
         away at Ri-gor;. On his cremation, many relics were recove-
         rcd (from the ashes), and were kept in a golden caitya alld a
         relic-holder (na;l-rten) which became objects of worship by .ll
         living beings. With him the succession of the single Lineage
         came to an end. Those who attained emancipation by
         following after its branches and sections were numerous. It is
         difficult to establish clearly the dates, months and the age of
         these teachers. rMog-cog-pa was a contemporary of ~Pal Phag-
         n~o-gru-~a. sKyer-sgar;-~a was a contemyorary of Lord 'Bri-
         khuii-pa. Sar;s-rgyas g~an-ston ~,vas a conten~porary of Lord
         sPyan-sna. Sar;s rgyas ston-pa was a conteinporary of Y.lrl-
         dgon-pa. On the day which preceded the cren~ation rite and
         festival for Sans-rg~,as ston-pa, sTon-pa himself appeared in
         the residence of the bla-ma A, and prophesied: ~I myself llaYe
   (10a) performed an auspicious ceremony. To-morrow the crowd will
         be quiet." This bia-ma A-ser; was a Tantric who belonged to
         the clan of g~:u, and was born at Ru-altshams Lug-r;l-k~la. He
         possessed the Tantras of the ~OId" Mantrayana and a great
         excellence in practice. He obtained the precepts from Sar;s-
         rgyas ston-pa, and n~astered the (practice) of the apparitional
         60dy ~sgyu-lus~ and tllat ~f the prabhasvara state ('od-gsal).
                                                                          P.747
            The disciple of Sans-rgyas ston-pa, known as mKhas-grub
         ~ans-ston: His native place was Khor;-rkyan Yan-kl-ali. He
         was botn in the year Wood-Male-Horse (sin-pho-rta--1 234
         A.D.) as son of dbOn-po dKon-mch.~g-bzan and mother ~o-
         dge. From childhood he felt great c)mmiseration towards
         the World,and masteted the alpkabet at the age of 8 or 9. At
         the age of 13, he was ordained a novi~e, i;~ hog-pa acting as
         upadhyaya, and Tshul-ses as acarya, and received the name of
         Tshul-khrims .ngon-po~ ~e studi~d the Prajnaparamita and
         the ~3oflhisattvacaryavatara with the acarya (Tshul-ses) and the
         acarya ~akya-'bum. At the ~ge of 18, he made a new expo-
         sit'on of it. The acary~ said to him: ~An understanding of
         Prai~ana is coming to you ! Study it by heart !" and handed
         over to him the basic text of the (Pramana) viniscaya (rNam-
         r,es~. When the acarya explained to llim the first line (of tlle
         text), he already knew the remainin~ portion of the first page.
         He became learned in Logic (Pramana), and b~c~n1e ki-own ~s
         a good scholar. Further, he l1eard (tlle exposition) of the
         Five Treatises of Maitrey;l", the five divisions of the Yoga-
         c;~ra-bllumi of Asanga, the seven treatises on Logic (Tshad-
         ma sde-bdun), the Six Madhyamaka Treatises of Nagarjuna
         (dbU-ma'i-l-ig~ tshogs drug), tlle ~iksasamucc~ya (bsLab-btus),
         as well as m~ny Tantric texts. From the bla-ma Sa-ston Lha-
         rin he heard the exposition of many Tantras of the Mantra-
         yana and sadhanas. He l1eard the bKa'-gd~ms-pa ~octrine
         ~rom the preceptor of gY~,'-lun dgon-gsar, and from mDo-ba
         Karml-pa his hidden doctrines. His kno~ledge bec~nle ex-
         cellent. Ha~-ing no attacllment to this world, he sold ~lis
         entire country-estate, and on eleven occ~sions distributed yre-
         sents in memory of l~is parents. As soon as he hea~d about
   (10b) the fame of Sans-rgyas ston-pa, he felt reverence for him,
         proceeded to Ri-gon, ~nd asked for precepts. ~he bla-ma
         thought he was a su.t~ble disciple, and b~stowed on him the
         complete Cycle of Ni-gu-(ma) The bla-ma was pleased with
         kis results, and praised llim, saying ~Your progress is bet~er
         than mine !" When the bla-ma dKon-skyabs of g~u-brag-
                                                                          P.748
         dmar came to Ri-gon, he heard ~rom him the sl~in-thig. Aftel
         a glance at him, he obtained a clear visioll o~ the first stage of
         the rainbow vision (meditation on bright objects lchos-nid
         mnon-sum-gyi snan-ba rgya-chen-po/). After that he practised
         meditation at Tsa-ri and felt a strong temptation. He heard
         (the exposition) o~ the ~'Path and Fruit" Doctrine (Lam,'bras)
         fronl the bla-nla Khams-pa o~ rGan-mo Ihas-pa. He begged
         that his handicaps might be temoved, and his handicaps dis-
         appeared. After that he took up residence at '~ag and laboured
         extensively for the welfare of others. He had many disciples
         possessing yogic insight. At the age o~ 76 on the 1 sth day
         of the ~fth month o~ the year Earth-Female-Hen (sa-mo-bya--
         1309 A.l~.) he drew inro himsel~ the vision of this life, and
         hastened a~ter Sans-rgyas ston-pa.
            His disciple '~ag-pa rGyal-mtshan-'bum he was born in
         the year Iron-Female-Hen (lcags-n1o-bya--I261 A.D.) when
         Sans-ston was r~8. He died at the age of 74 in the ye:ir Wood-
         Male-Dog (sin-pho-khyi--1334 A.D.). ~e obtained precepts
         fronl ~ans-ston and developed a good mental concentration.
         ~le became vety famous, and laboured for the welfare of living
         beings.
            His nephew Byams-pa-dpal: he was born in the year
         Iron-Male-Dog (Icags-pho-khyi--13l0 A.D.) which was the
         fiftieth year of (his) uncle the Dharmasvamin rGyal-mtshan-
         'bum-pa. This year follows the death of ~an ston. He
         possessed a great laculty of concentration according to the
         method of Ni-gu (ma). Many great men became his dis-
         ciples. He laboured for a considerable length of time for
         the welfare of others, and passed away at the age of 82 in
         the year Iron-Female-Sheep (lcags-mo-lug--1391 A.D.). The
         year of his birth and that of his death correspond to those
         of the Dharmasvamin 'Ba'-ra-ba.
            '~ag-pa's disciple the siddha ~hos-'byun rin-chen: he was
         bo.n in the year Iron-Female-Hare (lcags-mo-yos--~3SI A.D)
         as son of father dPon-yig g~on-nu rin-chen and mother
         bSod-nams-dpal at ~or;-yur, a place blessed by 'Bre ~es-rab-
                                                                          P.749
         'bar. In his childhood he liad no difficulty in mastering the
         alphabet, both the cursive and printed scripts. At the age
   (11a) of 12, he was ordained by the upadhyaya Rin-chen bsam-gtan-
         dpal-bzan and the acarya ~oli-ston rab-brtan. He studied
         the Prajnaparamita, and ~or the first time preached an exposi-
         tion of it at gNas-rnin. He also preached the Doctrine. At
         the age of 32, he received the finalr monastic ordination in
         the presence of the upadhyaya Rin-chen rgyal-mtshan-dpal-
         bzan-po, the acarya Legs-mchog-pa and the Secret Preceptor,
         the bKa'-bzi-pa Rin-chen rdo-rje. In general, while he
         was staying at his native place, he had visions of mGon-po
         rgyan-can. An understanding of the Natural State (gnas-
         lugs, sh–nyatƒ) was produced in him. After reading the Life
         o~ Khyun-po, in the same night he became able to realize the
         dream nature of his dreams without effort. At the age of 38,
         he sent first a letter to '~ag-chen Byams-pa-dpal, and then
         met him, and obtained the complete precepts. He obtained
         from the acarya dPal-bzan-pa the Agamas which wete the
         foundation of the precepts (rgyab-skyot). Latet, he took up
         tesidence at gNas-rnin and Yol. Most of his time he spent
         in seclusion. He also possessed a faculty of prescience, and
         bestowed initiations on many others. At the age of 58, he
         showed signs o~ passing into Nirvana on the I4th day of
         the full Moon of the star Bya-spos (SraYana, the 20th
         asterism) of the year Earth-Male-Mouse (sa pho-byi-ba--
         I408 A.D.). On cremation, numberless relics were recovered
         (from the ashes). In short, this Holy Man was born in the
         year of the foundation of rTse-than. Since the birth of
         mKhas grub ~an~ston to the present Fire-Male-Ape year
         (me-ph~spre--1476 A.D.) 243 years have passed.
            The disciple of Sans rgyas ston-pa, named mKhas-btsun
         g~on-nu-grub: he was born as son of father rGyal-po Tshe-
         'phel and mother rGya-mo Khye-'dren-dpal at gC:un-pa yu-ba-
         gdon of Lower Myan. At the age of lo, he was ordained
         in the presence of Nam-mkha'-grags, the maha-upadhyaya of
   (11b) sNar-than. He studied the Pitakas with ~:hu-mig-p~ and
                                                                          P.750
         others. At the age of 20, he teceived the final monastic
         otdination in the presence of the same maha-upadhyaya.
         When he was about 22, he visited thc bla-ma 'Phags-pa of
         Sa-skya and heard (Irom him) many expositions of the
         Tantras. He also heard the exposition of many Tantras
         from the great kalyana-mitras, who resided at the monastery
         (of Sa-skya), He became learned. While he was training
         his disciples, the Sa-skya ~eud broke out, and he felt afflicted.
         He attended on eighty-three teachers and practised profound
         precepts. In particular, having heard the nanle of Sans-rgyas
         ston-pa, he felt a strong faith produced in him.
         He came to him, and heard the complete precepts of
         the ~ans-pa bKa'-brgyud sect, and mar.y hidden doctrines
         in the possession of the Teacher. The Teacher was very
         pleased at his results. He felt a great sadness in this life,
         but the Teacher on four occasions ordered him to labour for
         the welfare of others. He engaged in the performance of
         the g~od rite without caring for his body and life in many
         localities of dbUs and gTsan, and laboured for the welfare
         of many devas and demons. After that he founded bSam-
         sdins in Lower Myan. He taught numerous disciples,
         chiefly the "Path & Fruit" (Lam-'btas) doctrine, the M:iha-
         mudra, and the Ni-gu-ma's systems. His fame sptead
         suddenly and a large retinue gathered round him. His chief
         supporter was ~a-lu sku-zan-pa. In the end, he gave
         instructions about his own ~uner~l rite, and died in the
         first month of the summer of tlle year Earth-Female-Sheep
         (sa-mo-lug--131~ A.D.). This Earth-Female-Sheep year is
         the year of the composition of the commentary on the
         Pr~jnapar~mita by Bu-ston Rin-po-che.
            mKhas-grub Chos-rje's disciple gSer glin-pa bKra-sis-
         dpal: his native country was Yol-phu gser-glin. He was
         born in the year Water-Male-Dragon (chu-pho 'brug--1~92
         A.D.) as son of father named rJe-btsun and mother dKon-
         mchog-rgyan. He learnt the alphabet at the age of 6-7.
         He received the final monastic ordination in the presence of
                                                                          P.751
         Nel-pa pan chen. He st-idied with Nel-pa, uncle and nephew,
         th~ Vinaya and the Abhidharmakosa, as well as numetous
         Pitakas including the Prajnaparamita and Logic, etc., at
   (12a) gSan-phu. He attended on many Holy Men, such as the
         Dharmasvamin Rai~.-byun rdo-r~e, the rGya-drag chos-r~e, the
         purusottama bSam-gtan-dpal, and others. In particulat, he lis-
         tened to numerous instructions in the doctrines o~ the Mantra-
         yana imparted by teachers who resided in the vicinity of his
         native place, He also obtained many ptecepts of ~ar;s-pa
         from rMog-cog-pa Rin-chen blo-gros and others. He had
         many visions of many tutelary deities. In particular,
         Mahakala having manifested himself, undertook to assist him
         in his undertakings. He attained excellent and definite
         results in his meditation. He obtained the precepts (upadesas)
         ~rom mKhas-btsun gi~on-nu-grub, the Master of the Doctrine
         of ~ans-pa. The Teacher also instructed him in ~he doctrine
         of g~:od which had originated from Sans-rgyas ston-pa, and he
         ~:~ught it to his disciples. Mastets of congregations
         of kalyana-mitras, and important of~cials became his disciples.
         He performed countless deeds for the welfare of living beings.
         He passed away on the Igth day of the first month of thc ycar
         Wood-Female-Serpent (sin-mo-sbrul--}365 A.D.) at the age of 72.
            His disciple Brag-po che-pa rDo-r~e-dpal: he was botn at
         bZan, and entered the gate of religion. He obtained precepts
         from many kalyana-mitras. In particular, he obtained the
         doctrines of ~ans-pa and the Cycle of sPyod-yul (g~od) ~rom
         Rin-p~che gSet-glin-pa. He laboured extensively for ~he
         welfare of living beings and was constantly attended by
         Mahakala.
            His disciple Chos-sg~ba ~:hos-dpal ses-rab: his nativc
         place was gTsan. Having come to Thar-pa-glin, he reccived
         ordination in the presence of the maha-upadhyaya Ses-rab
         'od-zer-pa, and then received the final monastic otdination.
         He obtained numerous instructions from numerous teachers,
         such as the maha-upadhyaya Shes-rab rdo-rje and othcrs. Hc
                                                                          P.752
         obtained the "Hermit" doctrines (Ri-chos), the Mahamudra,
         and other doctrines from the Dharmasvamin 'Ba'-ra-ba, and a
         prabhasvara state, undefiled by sleep, was produced in him.
         He wotshipped the two-faced (Vajra)varahl, and (his) offering
         wine acquited a particular taste and flavour. He also recited
         the number of mantras prescribed (for the propitiations) of
         tutelary deisies (yi-dam), such as the gSed-dmar and other
         deities. From Brag-po che-ba rDo-r~e-dpal he obtained the
         doctrine of ~ans-pa (~ans-pa'i chos-skor) and the good rite,
         and practised them. Later, while staying in the monastery
         of Thel (gDan-sa Thel), he initiated and directed numetous
         disciples. When he came to the vihara of ~an-rgyal and was
         revolving the Wheel of Law of these doctrines, one who was
         well-known as rGod-phrug ras-pa, who had subdued the
         three Worlds by the power of his wisdom, who used to
         assemble all the Vajta-dakims by his blessing, and who was
         an object of worship of men and amanusyas, obtained (the
         complete exposition of these doctrines), and personally practised
         them. He preached them to his disciples also. In this
         mannet I wrote an abridged account of all facts ~ound by me
         in the Life-stories of the dcscendants of the Lineage of mKhas-
         grub Khyun-po rnal-'byot. They are known to have spread
         throughout the entire Jambudvlpa, and who could collect
         them? With thesc words, I complete the story of the manner
         in which the nectar o~ Khyun-po rnal-'byor was handed down.
         The Chapter on Ni-gu-ma.

                                     BOOK X.
                                 THE KALA CAKRA.
            I shall (now) relate the story of the origin of the ~rl
         Kalacakra-Tantra (dPal Dus kyi 'khor-lo'i rgyud) and its pre-
         cepts. Now the general account of the propagation of the
         Mahayana Guhyamantra (Theg-pa chen-po gSan-snags) in
         Jambudvlpa: In the beginning, in the East, king Pradyota-
         candra (Rab-gsal zla-ba) and others obtained the Yoga-Tantras,
         such as the Sarvatathagatatattvasa~graha (De-kbo na-nid
         bsdus-pa, Kg. rGyud-'bum, No.47g) and others, and preached
         them. Then the acarya Nagarjuna and his disciples obtained
         the Yoga-Tantra~i, including the Guhyasamaja and others (the
         Anuttara-yoga-Tantras were also called Mahayoga-Tantras. or
         rNal-'byor chen-po'i rgyud), ant preached them. They
         spread from the South. After that from the West Sri Kam-
         bala (dPal La-ba-pa) and others discovered the Yoginl-Tantras
         (rNal-'byor ma'i rgyud) in the countty of Oddlyana (O-di-
         yan). They also spread towards Madhyadesa. After that,
         there appeared from the realm of ~ambhala commentaries
         ( on the Kalacakra-Tantra ) composed by Bodhisattvas
         (here Bodhisattvas mean the kings of ~ambhala), such
         as the Stl Kalacakra and othets. They spread towards
         Madhyadesa. In the Vimalaprabha (Vimalaprabha-narna-
         mula-tantranusarinldvadasasahasrikalaghukalacakratantrarajat.l-ka~
         g- rGyud, 1347;  also Kg. rGyud-'bum, No. 845)
         it is said: ~'Here the fixing of chronological calculations
         (byed-pa la nes-pa): In 600 years from the time of the Tatha-
         gata--the period of Manjusn ('~am-dpal); in 800 years from
         that time--the era of the Mlecchas (the starting year of the
         Kalacakra chronology is the first year of the Hijra, calculated
         from the year 624 A. D., instead of 622 A. D.)i by lower-
         ing the era of the Mlecchas by 18~ years, (one obtains) the
                                                                          P.754
         time of Rigs ldan rgyal-dka' (Kulika Durjaya), during which
         Kulika Durjaya introduced the '~lesser" chronology (mentioned
         in the Kalacakra. Kulika Durjay~ is said to have introduced
         th~ system of calculations known as byed-pa'i ttsis in 806
         A. D.)." This date shDuld be regarded as a correct calculation
         based on the eta of the Mlecchas. '~The past Prabhava year,
         ctc." mean the cycles of sixty years of which the first was
         the Prabhava (Rab-byun) year (M~yos, Fire-Hare year, 10~7
         A. D.) and which (are designated) as ~Prabhava and othets."i
         Each period oœ sixty years, which preceded the present
         years (were called) the ~'past Prabhava" (the past Vibhava,
         past ~ukla, etc). Basing themselves on the 3bove quotation,
         most of the later scholars maintained that the time of the
         appeatance of the Kalacakra in Madhyadesa corresponded to
         the beginning of the first cycle (ra~byun) of the ~past" years
         ('das-lo). But it seems to me that the Kalacakra had appeared
         in i~ryadesa ~ong before that time, for in the Sahajasamvara-
         sadhana (Tg. rGyud, No. 1436) composed by ~he mahasiddha
    (1a) (Vajra)ghantapada is found the second sloka of the introduc-
         tory vctse of the Vimalaprabha: ~(He) was impressed by the
         Bhagavao Prajna (Visvamata), which though formless, yet has
         a form" (rnam-par-bcas kyan rnam-med bcom-ldan 'das ~es-
         ra~ma ste de-yis 'khyud). Also because after Ghantapada
         (came) Rus-sbal-zabs (Kurmapada). He (transmitted it) to
         Dza-landha-ri-pa (Jalandharapada); the latter to Krsnapada
         (Nag-po-pa); the latter to Bhadrapada (b~an-po-zabs); the
         latter to Vijayapada (rNam-rgyal-zabs); the latter to Tilli-pa
         (Tailipada); the latter to Na-r~pa. Thus from Ghanta(pada)
         till Na-r~pa there have been eight teachers in the Line. Also
 1. According to some authorities the Kalacakra-Tantra was preached by the
    Buddha in his 80th year at ~rΠDhanya-kataka (Amaravatl in the Sattenapalle
    Taluka of GuNmr District! Madras) u~n the request of Sucandra (Zla-bzan).
    According to Bu-ston Rin-po-che the Buddha l~reached the Kalacakra system in
    the year of his Enlightenment (see Dus'-khor ~hcs-,byun, fol. 13a, volume IV
    /na/of the ',Ccllection of W~rks," or gSur;-'bum~. According to him the state-
    ment made by some that the suddha had preached it (the Kalacakra) in the year
    of his passing into NirYana at ~rl Dhanya-kataka should l~e rejected "
                                                                          P.755
         because Na-ro-pa and Kalacakrapada, fathet and son, were
         contemporaries. Further, because it is said in the gSin-r~e
         gsed-kyi 'khor-lo'i gsal-byed (this is the Yamariyantravali, Tg.
         rGyud, No. 2022), composed by ~ri Virupa, that he had writ-
         ten the text basing himself on the Kalacakra. Also because,
         whe~i telating the story o~ Tsi-lu-pa's (Celuka) search for the
         Kalacakra, it was said that the acarya had read (it) in th~
         vihara of Ratnagiri (Rin-chen ri-bo) which had been left un-
         damaged by the Turuskas, and was of the opinion that, in
         general, for the (attainment) of Enfightenment the Mahayana
         Guhyamantra (gsan-sr;ags) was necessary, and that the text
         had to be studied with the help of the commentary by the
         Bodhisattvas. Accordingly he proceeded in search of the
         Kalacakra (so the Kalacakra must have been in existence at
         that time). Thus it has to be admitted that the system of
         Kalacakra seems to have teached Atyadesa at an early date,
         and that (the system) became known to many people in the
         time of Kalacakrapada, father and son. The statement by
         gLan-ban-so-ba and othets that the first translation (of ~he
         Kalacakra~ into Tibetan was that of Gyi-~o, seems to be
         correct, because the coming of the pandita Somanatha (Zla-ba
         mgon-lSo) took place in the later life of Gra-pa m2~on-ses, who
         said that in his youth he had heard the Kalacakra from (his)
         uncle. Bu(ston) and Dol-(pa-pa) were the two great ex-
         pounders of the Kalacakra in the Land of Snows (Gans-can-
         gyi khrod, i. e. Tibet). These two l~rst obtained it from the
         spiritual descendants of Rwalo-(tsa-ba), but later they studied
         it according to the tradition o~ 'Bro lo-tsa-ba. Thus Rwa and
    (2a) Bro have been the chief (expounders of the ~alacakra in
         Tibet). In connection with this, the followers of the tradi-
         tion of'Bro used to say that: Kalacakrapada the Eldest
         (Dus zabs chen-po) obtained it from Kulika (Rigs-;dan). Then
         Kalacakrapada~ the Junior (Dus-zabs-pa chun-nu~, Somanatha
         (Zla-ba mgon-po), sGom-pa dKon-mchog-bsruns (the ascetic
         Ratnagupta)~ sGro-ston gNam-la-brtsegs, '~'u-mo, his son
         Dharmesvara~ the schol~r Nam-mkha'-'od, Se-chen Nam-mkha'
                                                                          P.756
         rgyal-mtshan, the Dharmasvamin '~am-dbyans gsar ma, Kun-
         mkhyen /~hos-sku 'od-zer, Kun-spans Thugs-r~e bttson-'grus,
         Byan sems rGyal-ba ye-ses, Kun-mkhyen Yon-tan rgya-mtsho,
         and the Dharmasvamin Kun-mkhyen chen-po. The followers
         of the Raw-lo tradition state as follows: Kulika (Rigs-ldan),
         Tsi-lu-pa (Celuka), Pindopa, Kalacaktapada, the Eldest (Dus-
         zabs che-ba), Kalacakrapada, the Junior (chun-ba), Manjuhrti,
         the Nepalese Samantasri, Rwa ~:hos-rab, Rwa Ye-ses sen-ge,
         Rwa 'Bum-sen, the Venerable (t~e-btsun) rGwa-lo, Ron-pa ~es-
         rab sen-ge, and the bla-ma rDo-r~e rgyal-mtshan. The lattcr
         taught (the system) to Bu-ston Rin-po-che. Futther, sKyi-ston
         '~am-dbyans obtained it from Ron-pa ~es-rab sen-ge, Kun-mkh
         yen chen-pc obtained it from him. Bu-(ston) and Dol-pa-pa, the
         two, obtained the system according to the tradition of Rwalo-
         tsa-ba. Later they obtained many precepts according to the
         tradition of 'Bro lo-tsa-ba and others. The accounts about
         the teachet in whose time the Kalacakra had been obtained
         from Kulika (Rigs-ldan) in Aryadesa, and the (first) disciples
         on whom it was bestowed, are at variance. According to the
         rGyud-la '~ug pa'i man-nag rin-po-che Za-ma-tog kha-'byed-pa
         (The opening of the Casket containing the precious precepts
         to serve as an introduction to the Tantra) by gLan-ban-so-ba
         ~:hos-kyi dban-phyug, a disciple of Tre-po mgon-po: By the
         words '~handed down from the siddha and his followers" it is
         meant that it had continued in a regulat succession. Now the
         Lineage: king Pad-ma-dkar-po (Pundarlka), a manifestation
         of the Bodhisattva Avalokitesvara, who was indicated in thc
         last sloka of the prophecy (given by Buddha about the kings
         of ~ambhala), taught (the system) to the acatya Kalacakrapada.
    (2b) This acatya belonged to the ksatriya caste of Madhyadesa in
         India, and was born after his royal parents had peeformed the
         rite ensuring the birth of a noble son (kulaputra). He was
         learned in the five branches of knowledge, and was known to
         be a manifestation of Arya Manjusrn He was blessed by the
         Venerable Tara, whose face he saw clearly. After he had
         acquired all the ~lower perfections" (eight in all), the Vene-
                                                                          P.157
         rable One once told him: "ln the not the tn Shambhala the
         to exist many Tantras and commentaries taught and prophesiet
         by the Buddha. Go in search of them and listen to them!"
         He then thought of going there. In the opinion of some
         scholars he had joined a caravan of merchants, and proceeded
         there. Some said that he was guided there by a phantom
         monk. Again some said that the Venerable Tara herself
         helped him (i. e. preached to him). Again some said that
         when he decided to proceed to ~ambhala, and was preparing
         (for the journey), he visited ~ambhala in his vision, and
         obtained the doctrincs ftom Arya Avalokitesvara himself
         (Rig~ldan Pad-ma dkar-po). This last statement should be
         accepted. When he was residing in Madhyadesa, Tsi-lu-pa
         preached the system to five panditas: Pindo acarya, 'Dtl~-ba
         'byun-gnas blo gtos (Vinayakaramati)~ Thar-pa 'byui1-gnas-
         sbas-pa (Moksakaraguf~ta), Sen-ge rgyal-mtshan (Simhadhvaja),
         and mTha'-yas rnam-par rgyal-ba (Anantajaya). When they
         had mastered it, he journeyed to Puspahari (written in later
         works Pu-la-ha.ri, a hi~l near Nalanda, according to /~hag
         lo-tsa-ba), and stayed there preaching the system to Na-ro pan-
         chen and others. Though all of his disciples were endowed
         with excellent qualities, one named Pindo acarya especially
         distinguished himself. This was due to the fact that in a
         formet existence he had been a shortwitted monk, and had
         performed a sadhana in order to improve his intellect. After
         receiving a prophecy by a deva in his dream, he made out
    (3a) of coral an image of Kurukulla and inserted it into the mouth
         of a dead woman. He sat cross-legged on the corpse and
         meditated for seven days. Then (the dead woman) looked
         up at him and uttered: ~What do you want?" At that time
         if he would have said that he wished to get by heart whatever
         had been seen by him, he would have obtained it. But
         being disappointed with his intelligence, he asked: "I wish
         to be able to commit to memory all that which has been
         written by me." And so it happened, and he became known
         as pandiea Pindo acarya. He became known in Madhyadesa
                                                                          P.758
         as Vagisvarakirti, and was attended by twelve junior panditas.
         He heard the Doctrine from the acarya Kalacakrapada (Dus-
         zabs-pa), and was able to memorize the whole text after
         listening to it once. The holder of his Spiritul Lineage (was)
         one named dGe-bsrien Byan-chub (Upasakabodhi). His son
         was a very great pandita who studied under his father's
         brother dGon-pa-ba (Aranyaka). He obtained (the
         system) together with Na-ro-pa from Kalacakrapada,
         the Senior, and became known as Kalacakrapada, the Junior.
         Moreover dil~erences in the views impressed by the "father"
         and "son". These "father" and "son" having once said
         while residing in Madhyadesa that ~One who does not know
         the Kalacakra, would not know the Vajrayana", caused dis-
         pleasure among panditas, who having gathered in Madhya-
         desa, prepared seats at Vikramaslla and held a debate. ~o-bo
         chen-po (Kalacakrapada) could not be defeated. Then all
         rose from their seats, and he placed his foot on their heads.
         Except Da-bodhisattva (Danaslla), all obtained instruction
         in the Kalacakra from him. He became also known as Dus-
         'khor,ba (Kalacakrapada, the Junior) and propagated widely
         the system, At that time there was in the country of
         Kasmlra an excellent brahmana scholar named bZan-po
         (Bhadra) or Suryaketu, when he was teaching the Doctrine
         to Pandita Sonasati, Laksmlkata, Danasrl, Candrarahula,
         Somanatha, and others, the Pan.dita Vinayakaramati ('Dul-ba
         'byun-gnas blo-gros) sent the Sekoddesa (Kg. rGyud-'bum,
    (3b) No 361) and the Sekaprakriya (dBan-rab-byed, K~. rGyud,
         No. 365), and he having given them to read to the panditas,
         all were filled with wonder, In particular, the Teacher
         Somanatha of Kasmlra was filled with great faith, and having
         discontinued his studies there, proceeded in search of that
         system. In Madhyadesa he met Dus-'khor-ba and asked hiin
         for instruction in the Kalacakra. The latter having given
         him instruction, he became an accomplished scholar in the
         complete commentary of the Tantra, in the Tantra itsel~,
         the precepts, and in the initiation rite. This Teacher be-
                                                                          P.759
         longed to a BralllDin family and till the age of ten he studi-
         ed his father's doctrine, and was able to memorize sixteen
         slokas after reading them once. After that his mother
         introduced him to Buddhism. He having mastered the
         science of the Kashmiri ~i-ma rgyal-mtshan (~LIryaketu) and
         Kalacakrapada, the Junior, became a pandita. He, intending
         to spread the system in Tibet, proceeded there, and asked
         gl~os-'byun-po: "Are you able to translate this book?"
         Tl-e latter replied: "I am unable to translate it, but there
         is a way out of it. I shall send a message to the son of the
         kalyana-mitta l~:e-pa of b~an-yul in gYor-po who will be able
         to assist you Witll money." He sent a messenger, after
         which he, father and son, invited him, They requested
         l~im, and a proper translation (of tl~e text) was n1ade by him.
         T6c great achievement of tllese ~father' and ~son' was that,
         in ~ci1eral, they were endowed witl1 ~ propet reverence, and
         attellded on all translatots and pandit~s, and, in particular,
         tlley possessed a great knowledge o~ the Mallayaaa Guhya-
         m;ll~tra. Tlley ~Ised to spend all their wealth for tlle sake
         of l-eligion. Wl1en tlley first met the great Kaslllirl teacl1er
         (Sol~lal~atll;l), they presented him witl~ three goldel1 srans, a
         com~lete set o~ garl1lents, including a mantle, and begged
         l-ii-- to stay. After tl~at tlley saw him o~ as far as ~hu-sul
         al1~ furl1is~1ed l1im witll thirry loads of wine. A-~a rGya-
    (4a) ~ar-rtsegs also acted as ttanslator, ~nd for a whole ycar he
         f~ tllirty n1en and horses. (\A16en they had finislled tlle
         transldtion of tlle text), he presented him as ren1ut1eratiol1
         tl~ilty golden srans, as well as another tllirty srans on various
         occasions. In all l1e presented l~ sixty golden sralis, and
         pleased hin1. After tl~at the lo-tsa-ba and the yandita were
         il~vitod by 'Gar-ston of the ~ortl~ern Upland, the kalyan~-
         n1itra Gra-pa, and the scholar rDo-r~e-rgyan o~ sKar-chun to
         tl~eir residences. Wllile tlley were receiving instruction in
         tlle Tantra itsel~ and its commentary, the kalyana-mitra l~:e,
         fatller and son, also listened to it. Arter tllat the Kasmlrl
         Solllanatl~a proceeded to India tO present ot~erings to (his)
                                                                          P.760
         Teacher alld the Vajras~na. Whcn Ie l-ad o~ered a ~reat
         quantity oE ~old, l~e ren~oYed his doubts concer~ g (tl1e
         Kalacakra) assisted by his forn1er brother in il1iti~tion (sna-
         ma'i n~clled-po) 'Dul-da'i 'byun-gl~as bl~gros (Vinayakara-
         mati~ and Siml~adhv~ (Sen ge rgyal-n~tshan). When be
         (Somanatl~a) ag~in returned to Tibet, I~:e, fatller and 50ll,
         ol~tained once n~ore the Kalacakr~ from hin~. There appears
         to have existed a later translation (of the text) by 'Bro
         lo-tsa-b~ e, fatl~er and son, taugl~t it to the bla-n~a
         'Go-cl~en-po (Head gutu) of Dol, nan1ed ~ n1a. Tlle
         latter preached it to tlle great scllol;lr kLubs San~l1aklrti.
         The latter to his son. The latter to gLan, tlle Great (gLan
         chen-po). Again, according to tl~e second Lincage: Wl1en
         tlle Gre~t Kasn~lrl Teacher (Somanatha) arrived in Tibet for
         the secon~l time,-11e was pleased by tl1e teverence and service
         paid to him by the kalyana-n1itra dKon-mchog-bsrun of 'Ph:ln-
         yul and his disciple, wl~o attended on him for a consideral~le
         time. He tbereEore bestowed on theln t6e expl~ilation of the
         Tantra itself, its comn~entary (Vimalaprabl1a), togetller Witl
         tl1e precepts, which he had not given to ot6er Tibetan
         scholats. They ((~Kon-mchog-bsrun dpon-slob gnis) ~estowed
         them on tlle Venerable (r~e-btsun) Yu-mo, the Great. Froln
         hilll tlle gteat scholar Tre-bo mGon-yo, the Great, ~nd the
         Mastcr of the Doctrine Se received them. Tl~e great scholar
         (mkhas-pa'i skye-bo Tre-bo m~on-po) taught (the system~ to
         gLan. He taught it also to kLubs ~o-sras. Tl1e l~tter to gLa
         ~hos-kyi dban-pl1yug.
         Again, according to the tllird Line~ge: Dus-kyi ~kl~or-
    (4b) lo-b~, tlle Las~, and Srl l~a-ro-pa (translllitted it) to Manju-
         klrti and Abhayakar~. Tl~ese two taught tbe Tantra and
         commentary (Vimalaprabha) to thc bl~-ma g~an lo-tsa-ba and
         rGwa lo-tsa-ba, who expressed the desire co study the Tantra
         only. The Venerable 'Gos a~so studied under tbese two
         teachers, and thus till tlle Master (n~na'-bdag, Se ~l1os-kyi
         mt;a'-bdag).
            Again, according to thc fQuttl~ Lineage: Abh~yl ~nd l1is
                                                                          P.761
         brother rarlght it to the p;lndir~ Samant~srl, tlle lo-tsa-ba and
         pandita. Tlle latter to kLubs. Further, Anupamaraksita,
         Sadhuputra, Dharn~lkaras;~nti, and Viksantadeva. Tl~e latter
         to the grcat Kasmlrl pandita ~akyasnbl1adra, matckless on tlle
         surface o~ tlle Eartll. He to gLan, ~fatller' and ~son'--so it is
         said. According to the Dus-kyi 'khor-lo'i bsdus-don, com
         posed by the bla-ma bSod-nams ~d-zer-b~ 'TI-us in the
         Realm of ~ambhal:l cxists the Kalacakt;l-Tantr;l togetl~e~ Witl
         its commentary and precepts, but in tl~e Aryadesa o~ India,
         (the Kalacakra) was first obtained in ~ambhala from a mani-
         festation of a Bodhisattva by an Indian nat1led the monk
         bSod-snoms-pa, the Great (Pind~pa). It is not known what
         Bodhisattva manifested l1imseif in l~im. Tl~e latter (taugllt
         it) to the Southern brahman~ Darikap;~(da). The latter to
         Tsi-lu-pa (Celuka). The latter to K.~lacakrapada. The latter to
         Dus-'khor-ba, tlle Great. The latter to two of his disciples--
         Bodhibhadra and Sadhuputra. Bodl~ibhadra had tl~ree disci-
         ples: the guw Abhaya, Tsa-mi-ba, tle Great (T~a-mi Sans-
         rgyas grags-pa), and Abhiyukta (Abhi-dzu-kta). Sadhuputra
         had two disciples: Dharmakara ~nd Bh:~skar;l. The acary~ Se
         lo-tsa-ba said that he h:-d listei-ed ~o tl~e exposition o~
         the Kalacakra) once by the guru Abhaya, twice by Tsa-
         mi, then (to the exposition of) the first patt (of the text) by
         Abhiyukta, and once by Bhaskara. Fronl him g~os 'Od-m~
         obtained it, who said th:lt he l-;-d studied it for tllree
         years. Then the teacher Se lo-tsa ba proceeded to dbUs. In
         his absence he (gl~os 'Od-ma) marked with wllite the passages
         in the text that were not u-nderstood by him. On llis (Se-lo's)
         way fron~ dbUs to India, g~os 'Od-ma asked ~bo~lt these
         passages, and when Se-lo was con1ing to Indi~ a~ is doubts (sa)
         were rentove~. He then obtained tl~e exposition o~ all the
         texts, together with their initiation rites and precepts,
         and all his doubts were removed. bK~a-sis rin-chen and
         gl~los-sgam obtained it from 'Od-ma. The latter meditated on
         the precepts and obtaiiled the signs of spiritual realizati~n.
         He also obtained the permission (lun~ to preach the tcxt, but
                                                                          P.762
         he did not know it well. bKra sis rin-cllen listened to it for
         12 years, and knew it, as well as 'Od-ma himself, and tLlus be-
         came like a well-filled vase. He also obtained tl1e teachings of
         Rwa, 'Bro, Gyi-~o, and others, and used to s;iy tl~at ~tl1ere
         was no one better tban l1inlselE'. The acarya Dus-'khor-ba ob-
         tained it ftom hiln on thirty-two oCcasions, and mastered it in
         tlle manl~er of a vase filled to the brim. The scholar (n1kllas-
         grut) famous 6y tl3e name of Bhiksu Ratnasrl and U-rgyan-pa
         obtained it fron1 him. 1 obtained the system from t6e latter."
         Again, according (to another) Lineage: the acarya Kala-
         cakrapada, tl~e Senior, was the son of a yoginl who took him
         witl1 her tO ~ambhala. ~There) a monk oE an extremely
         beautiful appearance, blessed l1inl, and he developed the
         ability of committing to memory a thousand slokas every day.
         A~ter tbat the boy heatd tlle Mula-Tantra (not included in
         the Canon), the Sanc~ya-Tal1tra (bsDus-pa'i rgyud, Parama-
         dibuddhoddhrta-~ri-Kalacakra-nama-Tantraraja, Kg. rGylld-
         'bunl, No. 362) and the commentary (Vimalaprabh;~) recited
         by tlle monk who was a n1ani~estation of Avalokitesvar3. He
         committed tliese texts to men1ory and thell proceeded to
         Madhyadesa. Tl~is boy on being ord~ined, became known as
         Tsi-lu-pa (Celuka); l1e was also known by tlle name o~ Tshim-
         bu-ba. Wl1en the acarya Tsi-l-i-pa was residing (at the
         court) of clle king oE Ka-t~-ka (Orissa), lle had tllree
         disciples, who made the tequest tl-at tl1e Tantta and tlle
         commentary rilight be written down in the form of a book.
         So he wrote it down, and the books were entrusted to th~
         three disciples. One (of tl1em) became a pandita, another
         became an adept (sadl1aka), but tlie third was un~ble to pro-
         gress beyond the stage of an ordin~ry human being. Tllen
    (5b) the troops of a foreign king invaded tlle countty. They
         (the disciples) hid the Tantra and its commentaries (tlle
         Vimalaprabha, the rDo-s~e snin-'grel, and tl1e Pl1yag-rdor
         don-'grel) in a pit, and fled away. A~ter tlle war was over,
         they returned, and searclled f~r the (l1id~en books). (They
         discovered) that the last paragrapl1s of the two lesser ~ommell-
                                                                          P.763
         tarics (the tDo-t~e st'iii;-'grel and the Phyag-rdor don-'grel) \ivcre
         missing. The disciples a~aiil requested hio[~ to write down
         (tl-e n1issing ~ortions), but he declined, saying: ~'the dakinls
         have l~idden then1, and tl1ercf~re it is in1proper to write them
         now." A~ter Tsi-lu-pa proce~ded towards the East to Kusum-
         pura (Me-tog khyim). U~as.lkabodhi obtaii-ed tl1e system frorll
         llii-1. This disciple Bodhi ~ised to say tl1at ~if lle does nQt
         llnderstand the Kalacakra, tlle Doctrine, and es~ecially the
         G~lhyal~lalltra (gSaii-sn;lgs) cannot l~e understood 6y him."
         All tlle panditas l1aving asscn1bled, s~id: ~ Tl-is is il1correct l
         Let us debate it !" Tlley cond~lcted a debate at Vikralllaslla.
         Tl~e Master (Bodl~i) asked tl1enl about tlle contradictions
         in tl~e ~lpyer and lower sections of the different Tantras
         from the stai1d-point of tl-e Kalacakra, 6ut they did nct d;lre
         (to ~ebate on tlle subject). Tl-ey all begged his ~otbearance,
         and asked tlle Master to instruct tl1en1 in the Kal.lcakra, and
         in tllis n~allller tlle doctrine sprcad. The Mast~r's name
         became Dus-kyi 'k60r-lo-ba. Kl~ams-pa ~u-lo obtailled tl1e
         systein frolll his disciples Marijukirti and Abhayakata. g~an-lo
         :l150 obt~ined it. The bla-ma 'Gos obt;iined it from these two
         Tl1ere exists a slight disagreen1ellt as tO tl~e origins of the
         Line~ges of Rwa and 'Bro between tlle accounts giYen by B~l
         Rir.-po-clle in his g/~es-~a'i lde-n1ig (Vol. IV/iia/of tlle gSun-
         'bui~1~, by gLan ~:l1os-dban, 6y tlle scholar bSod-nams 'ctd-zer-
         ba, and in tlle account of the Lineage of g~an lo-tsa-ba. In
         particullr, the one w60 was called Pindo-ac,lrya was stated by
         some to l1;ive been tlle Teacl~er of Kaiacakrapad;l, tlle Senior,
         al-d :lg~iin by otl~ers to haYe been tl~e disciple of Kalacakta-
         pal~. Sollle maii~taii1 tll~t l-e (Pindo) w~s ideiltical witl1
         ~;lg-gi db;ln ~ yug grags-pa. Tlley seen1 to imply tl~;~t he W~5
         g-gi db~ phy~lg, one of the ~o~lr g;~te-keelers (of Vikr~-
         m;ls~l;), but this does not seenl to l)e possi61c. Because in
         tl-e tre;l.ise Y~n-lag bdun-ld~n (Sa~tanga, Tg. rGyud, No.
         l888), col11posed by him (i.e. by the g~te-keeper ~g-gi dban-
         pl~y~i~,), l~e expressed m;ll-y different views on the fQurth
         initi ltion, b~it never n~elltiol~d tlle systen~ of K,ll~cakra.
                                                                          P.764
         On tlle otllcr hand it can be said about tl1e Kalac~kra-sadha-
         nagarbhalamkara (Dus-kyi 'kl~or lo'i sgrub-tllabs snin-po-rgy3n,
         Tg. tGyud, No. 1365), composed by the acarya bSod-snoms-
    (6a) pa ~Pindo) that the very name of tl~e s~stra shows rllat it
         deals with the Kalacakra. Even if one were to accept as
         t~ue the statement of the Rwa-pas (followers of Rwa) that
         prio~ to Kalacakrapada, the Great, ~I~ere had existed two
         teacl~rs o~ the Kalacakra, it ~ould not 6e a contradiction to
         say that Kalacakrapada had received a blessing fr~m Kulik;~
         himself, who taught him the Tantra. Because, as stated by
         ma-dpal, Vajradhar~ himself, assuming tlle form of Ava-
         dl-uti-pa, had bestowed the precepts of the S~danga-yoga (yan-
         lag drug~ on the acarya Anupamaraksit;l (dPe-med-'tsho), and
         because others also maint~ined that Tilli-f~a, a disciyle of
         Vijayapada (rNam rgyal-zabs~, who was the last of a numer-
         ous Lineage of teachers of the Cakrasamvata Cycle, was a
         ditect disciple of Vajradl1ara. The acarya Anupam~raksita
         could not be later than the acarya Na-ro-pa, since Na-~o-pa in
         llis Sekoddesa-tika (Tg. rGyud, No. 1 35 1 ) quoted his teaching.
         In gencral, even some of tlle accout-ts by Indian teachers, can be
         unreli~ble, fot instance in the col1lmentary on ~uny~sr;'s S idan.
         ga-yoga (Gunapurm-nama-S~dangayoga tippanl, Tg. rGyud,
         No. l 388) translated by dPah (dLo-gros brtan-pa), Suryast; (~i-
         ma-dpal) is stated to have been a disciple of ~hos-'byun zi-ba
         (Dharmakarasanti), but, according to a st~teinent o~ tl-e Pre-
         cious maha-pandit~ (~akyasrlbhadra), Suryasr; (~i-ma dpal)
         had been the teacher of Dharmakar~sallti (Chos-'bylili zi-ba.
         The Commentary on the Sadanga-yoga, tl-ough stated to havc
         been tlle work of Suryasrl, seems to l~ave conrained, 35 indi-
         c~ted by tlle title, notes written down by one of his disciples.
         In two Indian books, consulted by me, the very same stat~-
         ment is made. The statement tl1at tl1e concluding para-
         graplls o~ the Hev~jra-Tantra (brTag-gnis) and of tlle Samv~ra-
         rlk;~ had been hidden away by dakims, is unreliable, because
         it ;S certain tl~at tl~e sizes of these books translated into
         Tibetan were the s~me as those of the original books composed
                                                                          P.765
         by the ~odhisattva, for in the V;ijrag;lrbllat.ika (rDo-r~e sr~
         'grel, Hevajrapindartl1a-tll;a, Tg. r(~yud, No. 1180) the above
         con~melltary oll the Samvara-Ta~1tra is described as a co~ n-
         tary on tl-e twelve and half slokas (of tlle Mula-Ta~1tra), and
         the entire cvmn1el1tary on these slokas is extant in Tibetal1,
         and because in tlle San.1vara coml1lel~tary (T~. rGyud, No.
         1402) itself it is stated tllat the Mula-Talltra and the ~topics
         of tlle Six Extremities" (six wlys of explaining tlle Tantra),
         as expounded in the tippar!l, con1posed by the Bodllisattva,
         should be studied by one proceeding to a country, situated
         South and North (since t6ey l1ave been lost in Madllyadesa),
    (6b) and further, because in the Vajra garbha tŒka it is stated; "by
         this the last chapters, such as the chapter on conduct (carya),
         are meant" (This means that the author himself had omitted
         the last chapters, and not that they had been hidden by
         dakinŒs. Though there exist various accounts which agree
         and disagree, they all agree (in stating) that Abhaya, who
         belonged to the litle of gi~an and Se lo-tsa-ba, Mar~ hrti,
         Wllo belollged to the lille of Rwa-lo, and Soll~anatha, wbo
         belonged to the line of 'Bro-pa, have been direct disciples of
         Kalacakrap~da, tlle lunior. Tlley also agree in that Kalac~-
         krapada, the Juniot, was a direct disciple of Kalacilkrapada,
         the Sel~ior, and t6erefore one is not to be rroubled by it. It
         is son1ewl~at difficult to accept tlle s~t~ ent t6at the first
         (first year of the first cycle of sixty years, i. e. 1027 A. D.)
         0~ tlle ~past" ye;lts ('d~s-lo) of t6e period of 403 years (Me-
         kha rgya-n1ts60) corresponds to t6e year of the introduction of
         tlle K~lacakra in Madhyadesa, for Abhaya 6ad composed the
         introduction to tlle Kalacakra" (Kalacakravatar~, Tg. rGyud,
         No. 1383) wl-icl1 says tl1at about 60 years mUSt 6ave el~psed
         sillce the :~pl~earallce of tl~e Kal~cilkr~i (when he W;l5 Con~pOSil1g
         tlle book). In the accoullt of (~ g lo-tsa-6a it is stated that
         R~tnaraksita ~ d s~id tllat not sixty years had passed, but
         45 years. 1~ we were to syncl-rollize tl~is date witli the dates
         given by Tibet;~n teachers, (we would see~ that it corresponds
         to tlle sixtee~ltll ye;lr of M;lr-p~ d Gr~-pa n1~ol1-ses, all~l
         
                                                                          P.766
         that at that time the Kalacakra had alrcady appeared in Ti6et.
         It seems to Ine that ~rl Bh~drabodlli, the ~ather of Kalacakra-
         paJa, the Juniot, w~s the person who had tral-slated the Kala-
         cakra with Gyi-~o. It is also stated that one Nalanda-pa, a
         disciple oE Kalacakrapada, the Junior (Dus-zabs-pa cllun-ba~,
         had on one occasion visited Tibct, etc. The Kas~ rl Soma-
         I~atha was able to colllmit to memory 16 slokas after reading
         them once, and was endowed Witll a pure yerfection of con-
         trolling the acyuta-bodhicitti (byan-scms 'dzag-med). Besid~s
         the Kalacakra, he preached in Tibet tbe secret mealling oE tl~c
         sGron-gsal (Pradlpodyatalla~ as well as taugllt the rTsa-l)a
         !scs-rab (Prajna natna-mulallladhyamak.lkarika, Tg. dbU-ma,
         No. 3824~. I had seen the text which was transmirted ill
         his Lineage. Having mastered the Tibetan language, he
         made an excellent translation of the Don-d;im bsrien-ya (Srl
         Paramarthasev;l, Tg. rGyud, No 1 348). Later he journeyed to
         m~a'-ris, and it was said that he had also translated tbe Great
         Commentary on tlle Kalacakra (Vimal;lprablla, Tg. rGyud,
         No. ~347). l~e, father and 5011, obt~ined the Kalacakra
         from Somallatha. From them 'Gro ~i-m;l obtained the system.
    (7a) Again it is kllown that they (l~e, fatller and son) had also
         obtained it from g~an lo-tsa-ba and other teachers Yu-mo was
         also a discil)le o~ his, but the stream of his teaching (of the
         Kalacakta) seems to have becn int~rrupted. sGom-pa dKon-
         mCllOg-bSrUlis h:lVillg disposed oE l~is elltire property, realized
         six golden srai;s for it, and liaVillg tied a silk scarf to his neck
         placed it in the hand oL the y~ndita, and thus offered l im
         llis own body, specch and milld (ill Til~et a horse wl-ich is
         presented 1~3s always a scar~ t ed to its neck). Tlle Te~cher
         bestowed on him the exposition of the colllment~lry on the
         Tantra (i. e. the Vimalaprabll;i) together with its complete
         yrecepts. Having heard it (recitcd) hl the translation o~ 'Bro,
         he had to accept 'Bro as his Teacher. Th~ls when enlimerating
         the Lineage, he used to say Som~na~h;l, 'Bro lo-tsa-ba, and
         sGom-pa dKon-mchog-bsruns.
            sGro-ston gNalll la-brts~gs was ;l schol;lr who il~ his carly
                                                                          P.767
         life had studied the Pitakas, :mJ wllen l~e grew older came to
         Somanatha, who said to llim ~ you take my belongings
         to Man-yul (Ladak), on iny return to Tibet I sllall bestow
         on you the system". Some of his other friends told him:
         ~one cannot buy the system from the pandita, you had
         better ask our sGom-p~ for it". ,Following tllis advice, he
         requested sGom-pa dKon-mchog-bsrur.s (Ratnagupta) to bestow
         on him the comn~entary on the Tantra together with the
         precepts. The Teacher bestowed the complete system on
         hlm, and he practised it, and achieved excellent results.
         Later, when the pandita (SomanaLha) came again to Tibet,
         he went to meet t6e pandita, who said to him: ~1 shall now
         give you tlle system". sNam-la-brtsegs replied: ~When I
         was young, you did not wish to bestow it on me. But now,
         when I am old, I shall not ask for it". The pandita said:
         ~-you are satisfied with the precepts of dKon-mchog-bsruns.
         If not from me, from whom else did they originate?" and
         saying so, he thrashed him. sNam-la-brtsegs replied: ~Yes,
         yes, ic is due tO the grace of the great Teacher!" Then the
         andita asked him: ~What did lle give you?" He replied:
         This and that". The pandita said ~ do not possess more
         than this! Now take ail oath tl~at you will not preach it to
         others", saying so, the pandita placed l~is rosary on his neck.
         gNa~ la brtsegs replied: ~-This was not preached by you,
         Teacher! (why then should I take an oath?)"--~0 ~icked
         one!" exclaillled the pandita, and tl~rew a h;-ndful of sand at
         his lle;ld. ALtet that the pandita said: ~Well, now yo~
         m~iy preach it to others, b~lt yo~l should preacl~ the coin~lete
    (7b) text, from end to end (mgo-lus)". In this manner he obtained
         the perllliSsion. In the same manner, when Yu-mo made a
         similar request to the pandita, the latter said, pointing at his
         luggage ~Grry this to Nep;~l ! I sll;lll give it l iter". After
         asking the advice of his friends, he asked sGr~ston for it.
         Tht latter bestowed on hin~ the cominentary on the Tantta
         (vilnalapr;lbh;~) togetllcr witl- the precepts, as well as the
         Pradlpo(lyotaila (sGron-gsal) witl~ its precepts. After that lle
                                                                          P.768
         went to 'U-yug, and practised meditation, and obtained
         realization (siddhi). He had e~ccellent disciples, and passed away
         at the age of 82. His disciples known as Wa-brag dkar-ba and
         one known as gl~al-pa Gro spent a considerable time immured
         ('dag-'byar) practising the bKa'-gdams doctrine. Later they
         came to Yu-mo and ptactised the precepts, and on the very
         fitst day they obtained all the (ten) signs (of meditation).
         They realized tllat the Kalacakra was the best path and
         meditated (according to the system). They were endowed
         with a great facul~y of prescience.
            g~os sGyi-khun-pa: wllen he had reached the age of 70,
         lle ~net bLa-ma chen-pa (YU-MO). He preached to ~or-r~e.
         The lattet taught (the Kalacakra) to l:~ol-pa 'Gas-ston dBan-
         phyug-grub. The siddha Dharmabo~hi has been a disciple
         of Yu-mo Tre-po mGon-po having obtained all the precepts
         and the basic text, taught them extensi~/ely. His Lineage
         had many branches. Tbe scholat Dharmesvara was the son
         o~ the Great Teacher (Yu-mo), and was botn in the lattet's
         s6th year. He taught the Sekoddesa (Kg. tGyud, No. 36I)
         when he was twelve. At the age of 16, he taught the Great
         Commentalry on the Tantra (rGyud-'grel chen-mo, Vimalapra
         bha, Tg. rGyud, No. 1347). He debated (on the Doctrine)
         with numerous scholars, such as tGya-glin-pa and othets, and
         defeated them. His disciple Khan-gsar-pa Nam-mkha'-'od
         was learned in the Pitakas, such as the Rigs-tshogs-drug (the
         six Treatises by Arya Niagarjuna), and other texts. He
         taught the ~Great Commentaty on th~ Tantra" (the Vimala.
         prabha) and was endowed with an excellent mystic trance.
         Dharmesvara's daughter ~o-'bum: in het childhood she
         was inHuenced by her mother, practised magic, and caused
         the death o~ m~ny enemies. A~ter that she ptactised medita-
         tion (according to the method) of the Sadanga-yoga (Yan-lag
    (8a) drug-gi rnal-'byor) and in this actual li~e she became an arya,
         equal to a natural yogini (arya or 'ph~gs-pa are called those
         who had attained the stage o~ darsanl-marga~.
            Her brother Se-mo-che-ba Nam-mkha' rgyal-mtshan: in
                                                                          P.769
         his childhood he suffered froln a deficient hearing and speech,
         and theeefore tllere was not n~uch hope (for him). Later
         he attended on Khan-gsar-pa ~'am-mkha'-'od and tnastered
         the Commentary or~ the T;lntra (Vimalaprabha). He ptac-
         tised the Sadanga and the ~Six doctrines" of Na-ro, and
         obtained a perfect mystic ~rance. He was able to recollect
         clearly (his) numberless former eXiStellCes. Because he resi-
         ded at Se-mo-che, lle became known as the siddha Se-mo-
         che-ba.
            His disciple '~am-sar ~es-ra~ 'od-zer: his native place was
         Upper Myan. He ;Ittended on gl~al-zig and othe~s, and
         6ecatne very learned in numerous Pitakas. For many years
         h~ purified his body perforn~ing austerities. For a consider-
         ~ble time he propitiated Vajrapani and felt confident, think-
         illg ~none among gods and demons are able to transgress my
         co!nmand." When he was going to preach at IKyan-'dur,
         ~nd was f~rding the gTsan-po river, on the road leading
         tow~rds the rcsidence of Se-ino-che-ba, at the hermitage of
         Gron chun, some asuras caused a sbower of stones to fall, but
         he burst into a song saying that he having become indifEer-
         ent tow~rds the eight mundane dharmas, did not know fear.
         At the feet of Se-mo-che-ba he mastered the Coalmentary on
         the Tantra (Vimalaprabha) together with its branches, and
         tl-e initiation rite (of the Kalacakra). He practised medita-
         tion of tlle sampdnilakrama degree and within one day obtained
         the (ten~ signs ~of meditation), and thus becan~e a M;lster of
         Yo~a (yogesvara, rn21-'byor-gyi dban-phyug). He had great
         faith in precepts, and used to say ~'lf these precepts would
         have been accompanied by diligence towards meditation
         possessed by th~ great ascetics of the Dwags-po bKa'-brgyud
         se~t~ then this country (Tibet) would have been filled with
         sld(lhas.~ Later he had ~ vision of the face of Munlndra
         and his retinue, and offered the Sapta-anga (1. Phyag-'tsh~
         ba, salutation; 2. mchod-pa, offeting; 3. bsags-pa, confession;
         4. r~es-su yi-ran-ba, extolling virtue; 5. bskul-ba, request to
         Buddha to set in motion tne Wheel of Law; 6. gsol.ba 'debs-
                                                                          P.770
         pa, request to the Buddha to live longi 7. psno-pa, the offer-
         ing of one's own meritorious ~c~s for the welfare of others).
         The rite was first described in the Aryabhadracaryapranidhana-
         raja (Kg. gZun~'dus, No. Iogs). ~HaviDg removed all
         his doubts in regard to the Cause, Path and Effect of Enlight-
         enmcnt before the Buddha, I did Dot request him to expound
         the Doctrine", said he. When pteaching the Pitakas, he
         uscd to teach it abiding in a state of perpetual trance (sama-
         hira, mr~lam-pat bzag-bzin). In his dreams he visi~ed nume-
         rous paradises, such as Sukhavatl and others. He established
    (8b) meditative schools in herlDitages aDd maintain~d thelll with
         the help of his precepts. He thus obtained the power of
         preaching and meditating. His disciple the bla-~na ~hos-sku
         'od-zer: he was a natural son of gSer-sdins-pa g~on-nu-'od
         and was born ia the year Wood-Male-Dog (sin-pho-kyi--
         1214 A.D.), which follows on the year Water-Female-Hen
         (chu-mo-bya--1213 A.D.), during which the Kha-che pan-
         chen teturned to Kasmlra. ~:hos-sku 'od-zer's story (rnain-
         thar)was briel~y told in the Chapter on the school of the
         Guhyasamaja-Tantra (See Book Vlll /na/, fol. Ioa and b.)
         (Here I shall rell~ in detail about his meeting with the
         Dharmasvamin '~am-gsar. He was tokl by gSer-sdins-pa co
         go there, because he had a karinic com~ection (las-'brel) with
         ~|am-gsar-ba. So he visited him, and while he was listeilin~
         ~o the initiation rite of Yaman~aka, he was the Teacher as
         Yamantaka. He also listen~d to the exposition of all th~ scrip-
         turcs, philosophy and precepts. When he was listening to the
         ioitiation rite of the K~lacakra, he s~w the Teacher as rDo-rje-
         su~s, and reported the mattet to the Teacher, who replied:
         ~1 also f~el proud (when practising n~edi~;ltion of the utpanna-
         ktama degr~e, the adept develops in himself the sensation
         of pride lahamkara/ o~ being the deity on which he was
         meditating~, thinking '~L4.m 1 i-ot rDo-r~e-sugs? We, Teacher
         and disciple, sllould not be handicapped by hindrances"
         When he entcred the maridala (during his initiation), he saw
         a clear vision of the jriana-mandala (/of the Kalacakra/jnana-
                                                                          P.771
         mandala, or ye-se dkyil-'khor, the true mandala of a deityi
         sainaya-mandala, or dam-tshig ~kyil-'khor, the mandala
         created by the adept in his Mind). At the time of
         obtaining the foutth (initiation), as soon as the Teacher
         had said: ~Now you should assun e a posture llke me,
         and keep yout Mind free from thoughts (mi-ttog-pa)",
         the fluctuations ('gyu-ba) of his Mind, big ot sinall,
         came to an end, and he was able to ttansEotm them
         into the mystic ttance of the Gteat Bliss (bde-ston chen-
         l~ø)- Latet while practising meditations in his meditative
         cell (sgom-khar;), he suddenly achieved success, and the
         Dharmasvatnin told him that ~he had reached the final
         stage of ~clearness' (gsal-ba, the two qualities of medi-
         tation are 1. gsal-ba or clearness, and 2 brtan-p'a /sthira/ or
         steadiness)." He taught a~ this monastic college the
         Doctrine, such as the Pramar aviniscaya and other subjccts.
         Tlle Dhatmasvamin praised him highly. When he came to
         ~e-mo-che-ba to get frotn him an Introduction to the Doctrine
         (chos 'brel), the latter said: ~You two ('~am-gsar-ba and Chos-
         sku 'od-zer) thtough many existences have been Teachet and
         disciyle". From him ~::hos-sku 'od-zer heard tbe complete
         Commentary on the Tantra (ViInalaprabha) with its btanches.
         He benefitted others by bestowing initiations, pteaching the
         T~ntta and ptecopts.
            His disciple Kun-spans (the ascetic) Thugs-t~e brTson-
         '~rus he was born at Dab-phyar sPan-sgar; in Notthern
         La-stod, in the year Water-Fem;lle-Hare (chu-mo-yos--1243
    (9a) A.D.; ;iccordingtotheRe'u-migin 1~4~ A.D. /cbu--stag/).
         In his youth he mastered the Pitakas. He also looked after
         numerOus monks at the monastic college of rKyan-'dur, and
         W;15 famous as a proficient debater. On one occasion during
         his studies, he listened t~ the complete exposition of the Kala-
         c.lkra by the All-Knowing (Kun-mkhyen) ~hos-sku 'od-zer.
         He obtained precepts, and while lle practised medita~ions, he
         opened many samadlli-dvaras (gates of trance). Once, when
         an accident endangered his life (a handica~ which ~rose during
                                                                          P.772
         his p~actice of the pranayama), Kun-mkhyen-pa (~ os-sku
         'od-zer) ~erceived it, and can~e by llinlself (without bein~
         called). Kun-mkl~yen-pa said: ~-lf you would have died
         this time, you would llave obtained the four '- bodies" (the
         four kayas or bodies are: I. svabhava-kaya, no-bo-nid sku,
         Body of Absolute Existence; 2. Jnana-dharmakaya, Ye-ses
         chos-sku, Body of Absolute WisdoLn; ~. Sambhoga-kaya,
         lons-spyod rdzogs-pa'i sku, ~ody of Glo~y; 4. Nirmana-kay~,
         sprul-sku, Apparitional Bod~), and saying so, he removed the
         dangers threatei~ing his li~e. After that he left his wark as a
         student an~l preacher, ~nd concentrated exclusively on medit~-
         tion, and became. known as Kun-spans-pa. He heard the
         dil~erent exposition o~ the Sadanga-yoga (of the Kalacakta),
         wha~ever were found in Tibet. He transLerred his residence
         to tbe mountains of ~he North, and while meditating, he
         subdued by the powee of nis concentrated Mind many
         demons. H~ was invited to Jo nan by ~o-mo Nags-rgya~
         (the local dcity of ~o-na;n), ar~ he promised the goddess to
         come thete after three years. When the time came, he
         journeyed there. founded a monas~ry, and looked after nu-
         merous disciples to ~vhom he imparted both teachings and
         hidden precepts. Among them: Bya;n-sems rGyal-ba ye-ses,
         La-stod-pa dBan-rgyal, Mun-me Br~g-kha-ba, and Son-pa
         Kun rgyal are known as the ~Four Solls of Kun-spans-ya".
         Byan-sems rGyal-ba ye-ses: he was born in the yea~
         Fire-Female-Serpent (me-mo-sbrul--I~57 A.D.). In his cbild-
         hood, Kar-ma-pa Pa-si-pa (baYsi) acce~ted bim (as disciple)
         against his father's will, taught hiin the Kar ma-pa doctrines,
         and looked after him (by supplying him) with (his) worldly
         needs. Later he proceeded to ~mo-nan and listened tO (tlle
         exposition) of all thc basic texts of Kun-sp~ns-pa, the latter's
         hidden precepts, and practise~ (ineditation) according to tlle[l~.
         La-stod-pa dBan-rgyal: he practised rneditation and
         attained remarkable results. During the same tilne he alio
         composed a guide-book on the teachings of (his) Teacher,
         beginning with the ~Bar-du dge-ba", or second section (lit.
                                                                          P.773
         "useful in the middle." Most of the Tibetan Guide-books
         are divided into thtee sectioos: 1. Thog-mar dge-ba, ~useful
         in the beginning", 2. Bar-du dge-l~a, ~useful in the middle"
         atld 3. mTha'-mar dge-ba, ~use~ul in th~ end". The Guide-
         book on the Sadanga-yoga Wa5 di~ided into six branches.
         The first two btan~hcs/yan-lagt cottesponded tO the .hog-
         m~r dge-ba, the next two tO ~he Bar-du dge-ba, and the last
         tWO to the mTha'-mar dge-ba. La-stod-pa dBan tgyal wrote a
         Coinmentary on the last four branches of the Sadanga-yoga).
    (9b) He improved the medita~ions of many (discipl~s) and
         removed their handicaps.
            Mun-me Brag-kh~-ba Grag~pa s~n~ he was born in
         the year Wood-Fen~le-~lare (sin-mo-yos--1255 A. D.) at
         rGy;ll-te Than-kar in Northern gYas-ru. He belonged to thc
         gLan clan. In his youth he was ordained by the Phro-phu
         R~po-che bScrd-nams sen~e, and received the name of Grags-
         pa sen-ge. Later h~ teccived the final monastic ordination in
         the presence cf the same upadhyaya dbU-ma-pa Ser-'bum
         acting as a-canra, and Bu-s~on sen-ge-'od a~ting as Secret
         Preceptor. From Phya-ru-~a Sen~e-dpal oE Sa-skya he heard
         the rNam-'gre1 (Pramanavartika~, the TreaEises o~ Maitreya,
         tl~e '~Six Treatises o~ Nagarjuna," asld the Tantla c~ass were
         perfectly mastered by him. However he was o~ the opinion
         th~t meditation ~epresented the Essence of the Doctrine, and
         there~ore he asked Kun-spans-pa and Byan-seems rGyal-ye at
         ~o-mo-nan for guidarlce in the Sadartga-yo~a (sByor-ba yan-lag
         lrugj, and asked th~m to expound the Ta~tra. They said to
         him: ~'Go tQ Ron!" He then heard the ~Commentary O{I the
         T~ntra" (Vimalaprabha) together with its precepts from Akara-
         siddhi, the yo~ngest son of rGwa lo-tsa-ba. He held in high
         esteem medit~tion at the hermitage of (:iya'-lun. Subsequent-
         ly he helped m~ny disciples by preaching (tO them) the
         Commentary on the Tantra (Vimalaprabha) and by giving
         them guidance. Latcr in the year of the Tiger (stag-lo--1338
         A D.), when a great snow-~all happened in the kingd~m, Lo-
         be-ba Kun-bzal; acted as (his) supporter, and settled him ~t
                                                                          P.774
         Brag-kha. He stayed there in seclusion and recited the
         mantra of the Kalacakra IO,OOO,OOQ times, made l,ooo,
         ooo ablutions, and many wonderful signs took place, as for
         example ~ames assumhlg the form ot precious stones, etc.
         Every day he practised meditation on the utpannakrama and
         sampannakraina degrees, besides the six asanas (lus-sbyon drug)
         of the body. He named as his four chie~ guide-books: the sByor-
         drug (Sadanga), the dMar-khrid, the g~od, and the gZer-lna,
         and mainly followed their prescriptions. Durhlg the summer
         seclusion, he spent most of his time in the continuous practice
         of g~:od (rGyLin-g~:od) He lised to send all the property
         whicll came into his hands to the monastery of his Teacher.
         He was endowed with the faculty of prescience~ and all
         his prophecies cor;cerning the future events at Sa-skya came
         true. He passed away at the age of 89 in ~he year Water-
   (10a) Female-Sheep (chu-mo-lug--1343 A.D.) amidst wonderful
         signs. Aftet the cremation (of his remains), his body was
         transfotmed into a heap of relics. His disciples were the
         Dharmasvamin bLa-mo Dain-pa and the dKa'-bcu-pa g~on-nu
         sen ge blo-gros, Wan-mo ~u-ba g~on-nu-dpal, and many
         others. From Sron-pa ~:hos-dpal, a disciple of Sron-pa Kun-
         rgyal, Brag-nag-pa ~:hos-skyon-dpal obtained the system of
         Sron. The bKa'-bcu-pa g~on-n-l sen ge obtahled it from him.
         Sron-pa Kun-dga'-rgyal has been the zu-gur-che (Cmong.
         ~ary,uci) of the Mol~gol Emperor, and was ordained by bLa-
         ma 'Phags-pa, who introduced him to the study of the
         Pitaka. Later he obrained guidance from Kun-spar;s-pa, and
         obtained perfect resulrs (in his mediration). He met Avaloki-
         tesvara and ~a-ba ri dBan-phyug (one of the great mahasid-
         dhas). Elis precepts which were known as the ~Method of
         Sron" (Sron-lugs), slightly differed from others, and through
         them he benefitted others. dPal-ldan bLa-ma obtained the
         ~Method of Sron" (Sron-lugs) from the following thtee:
         Sron-pa Kun-dga' rgyal, his disciple ~:4cs-dpal, and tlle
         maha-upadhyaya bSod-nams grags-pa. In this manner Kun-
         spans-pa laboured for a long time for the welfare oE others,
                                                                          P.775
         and then entrusted the abbotship to Byan-sems rGyal-ye.
         He passed away at the age of 71, in the yeat Water-Female
         Ox (chu-mo-glan--I313 A.D.). Byan-sems rGyal-ba ye-
         ses, aged 57, occupied the abbot's chair of ~o-nar; in the year
         Water-Female-Ox (chu-mo-glan--~ 31 3A.D.). Many kalyana-
         mitras, such as the bla-ma Kun-bsod-pa and others, and
         many great men, such as the great oi~icial Byar;-rdot and the
         great official Yon-btsun, and othets, became his disciples.
         .~e used to say: ~Most of those who had received my
         guidance, have obtained perfect results. At least there had
         been none who did no~ complete the (ten) signs (of medita-
         tion)". ~e occupied the chair fot eight years, and then
         passed away at the age of 64 in the year Iron-Male-Ape
         (Icags-pho-spre'u--l320 A.D.). He being an extraordinary
         man, the story of his life was written by the Dharmasvamin
         Ran-byun rdo-r~e.
            mKhas-btsun Yon-tan rgya-mtsho, a disciple of Byan-
   (10b) sems-pa: he wa~ born in the year Iron-Ape (Icag~spre--
         1260 A.D.). At the age of 61, he occupied the abbot's
         chair. He handed over the chair in the year Fire-Male-
         Tiger (me-pho-stag--1326 A.D.), and died at the age of 68
         in the year Fire-Female-Hare (me-mo-yos--1327 A.D.).
         His native place was sPen-pa o~ mDog. In his childhood
         he followed on numerous scholats at Sa-skya, such as '~am-
         dbyans-pa and othets, and studied well the Pitaka. He
         journeyed to the Impetial Palace in the retinue of '~am-dbyans-
         pa (m~ hims '~am-dpal-dbyans or '~am-dbyar;s gsar-ma).
         With '~am-dbyans-pa's ~ermission, he soon return~d to dbUs
         and gTsan. Having come to ~mo-nan, he thoroughly
         absorbed the initiation rite (of the Kalacakra system), and
         the Tantra from both Kun-spans-pa and Byan-sems-pa, and
         received their guidance. His Mind concentration acquired
         a lofty character, and he became the object o~ worship of all
         living beings.
            Kun-mkhyen Ses-r~b rgyal-mtshan (a famous scholar o~
         the ~o-nan-pa sect, known generally under the name of Dol-
                                                                          P.776
         po-pa. His image is found in the ~o-khan of Lha-sa among
         those of the most famous Teachers of Tibet), who had become
         his disciple: he was born in the family known as Ban-tshan
         of Dol-pa. In his youth he became a disciple of sKyi-ston
         '~am-dbyar;s-pa, uncle and nephew. He studied the Pitakas,
         such as the bKa'-chen bzi ('Dul-ba, mDzod, Phar-phyin,
         dbU-ma) and others, also the Tantras, such as the initiation
         of Vajramala (rDo-r~e phren-ba) and others. He especially
         studied the exposition of the Kalacakra after the method of
         Rwa by both the uncle and nephew ('~am-dbyans-pa).
         He preached the bKa'-bzi ('Dul-ba, Phar-phyin, mDzod,
         dbU-ma) at Sa-skya from his youth. Inspite of the fact that
         others did not like him doing so, he also added the Bodhicar-
         yavatara, and preached it. He visited the monastic colleges
         of dbUs and gTsan, took part in debates and became known
         as a ~ood scholar. He studied extensively with many
         teachers. At ~o-mo-nan he obtained the Commentary on the
         Tantra (Vimalaprabha) together with its hidden precepts
         from mKhas-btsun Yon-tan rgya-mtsho. After having practi-
         sed the precepts, he experienced an incomparable result. At
         the age of 35 he occupied the chair. Till his death he used
         to preach and meditate (bsad-sgrub) He erected the sKu-
         'bum mthon-grol-chen-mo. Following his orders, two of his
   (11a) disciples Ma-ti pan-chen and the lo-tsa-ba bLo gros-dpal
         revised in the year Wood-Male-Dog asin-pho-khyi--1334
         A.D.) the translation of the Kalacakra. The Great All-Knowing
         (Kun-mkhyen chen-po, Ses-rab rgyal-mtshan) having taken as
         basis this translation, composed an abridgement (bsdus-don--
         pindartha) on the Great Commentary on the Tantra (rGyud-
         'grel chen-mo, i.e. the Vimalaprabha) and notes. Further, he
         composed numerous short treatises (sastras) on initiations and
         meditation, on astrology, etc. After the erection of the sKu-
         'bum chen-mo, a new kind of meditation was produced in
         him. He said: ~It seems to me, that having created Mount
         Meru (i.e. the Gteat caity.,j, the Ocean gushed forth" (this
         was a referencc to his famous treatise ~es-don rgya-mtsho,
                                                                          P.777
         "The Ocean of Direct Meaning ~nlta artha." He composed
         learned treatises on the doctrine of gzan-ston (refutation of the
         ran-ston doctrine of Candraklrti), such as the 2~es-don rgya-
         mtsho, the bsDus-don (its Summary), and Sa-bcad (its analy-
         sis), a commentary on the Uttaratantra (rGyud bLa-ma), the
         Abhisamayalamkara, a Commentary on the General Docttine
         (bsTan-pa spyi-'grel), the bKa'-bsdu-bzi-pa (the ~Fourth
         Council". In the bKa'-bsdu-bzi-pa he outlined the theory of
         the existence of a Natural Buddha/ran-bzin sans-rgyas/ in all
         living beings~, and nthers, which filled dbUs and gTsan (the
         I~es-don rgya-mtsho and the bKa'-bsdu-bzi-pa are two famous
         texts of the ~o-nan-pa sect. Monks of the dGe-lugs-pa
         school are forbidden to keep these books within the precincts
         of the monastery). When many scholars, disagreeing, wi~h
         hls theory ~grub-mtha'), came to discuss the matter with him,
         their refutations were melted similar to snow when reachin~
         the ocean. Having installed the lo-tsa-ba on the abbot's chair,
         he proceeded to dbUs, took up residence in Lha-sa and taught
         the guide-book on the Sadanga-yoga. The territory of Lha-sa
         became filled with (monks) ptactising ritualistic dances (nams-
         skyon-ba'i gar). Later he proceeded tO dPal ~o-mo-nan, and
         at the age of 70 in the year Iron-Female-Ox (Icags-mc-glan--
         136I A.D.! proceeded to Sukhavatl ~born in 1292 A.D.~.
         His disciples Kun-spans ~:hos-grags dpal-bzan-po, Phyogs-las
         rNam-rgyal, l~a-dbon Kun-dga'-dpal, and many others were
         learned men, who practised the Sadanga-yoga. They filled
         all the mountain valleys and lands of dbUs and gTsan with
         adepts (sadhaka~ practising the Sadanga-yoga. -l-his Meditative
         Lineage spread greatly in Khams also. Even nowadays there
         appear to exist numerous adepts (sadhakas~ observing the tule
         of tlIe periods of three half-months and three years on the
         banks of the rMa-chu (Huang-ho. Followers of ~o-nan-pa are
         still found round l~a-ba iil Soutll Amdo/ on the borders of
         Ssu-ch~uan/)
            Now the Dharmasvamin Phyogs-las rnam-rgyal (Bo-don
         Phyogs-las rnam-rgyal): He w~s a native of m~a'-ris and Was
                                                                          P.778
         born in the year Fire-Male-Horse (me-pho-rta--1306 A.D.).
         In his youth he proceeded to dbUs and studied at ~:hos-
         'khor-glin the Sutra-pi~aka, such as the Prajnaparamita, the
         Nyaya, and other branches of knowledgcl He became a
         ~reat scholar. He also took part in debates in both dbUs and
         gTsar;. Once when he was taking part in a debate, lle met
         tlle Dharmasvamin Kun-mkhyen chen-po Ses-rab rgyal-mtshan,
         and was filled with faith. He took up residence at ~o-nan
         proper, and obtained from Kun-mkhyen chen-po the exposition
         of the Tantra and the initiation rite of the Kalacakra, together
         with the hidden precepts, as well as many other doctrines.
   (11b) He practised the precepts, and an excellent mystic trance was
         produced in him. He regarded Kun-mkhyen chen-po as the
         chief among his teachers. Kun-mkhyen chen-po's disciple Byar;-
         pa Ta'i-dban-pa after consulting Kun-mkhyen chen-po, and his
         disciple, founded the monastery (chos-sde~ of ~am-rir;s (Lha-
         rtse; at present the monastery belongs to the dGe-lugs-pa
         sect). Kun-mkhyen chen-po spent some time there. Then he
         entrusted (the monastery) to Phyogs-las rnam-rgyal, and himself
         proceeded to ~o-mo-nan proper. Phyogs-las rnam-rgyal taught
         the Pitakas for a considerable time, in particular the Prajnapa-
         ramita class and Logic. He gathered round himself many
         clevet disciples. Later he handed over the chair to bsTan-pa'i
         rgyal-mtshan, and at the age of 49 became abbot of ~o-mo-
         nan. (fol. I2a: The words ~ze-dgu-pa-la..." refer to this
         passage). After five years he handed over this monastery also,
         and proceeded to dbUs. At 'Tshal-dbus-glir; he preached to a
         l.lrge congregation of disciples the initiation rite of the Kalaca-
         kra-Tantra and the hidden precepts. After that he journeyed
         towards Yar-klur;s. When he was residing at r~or, the lo-
         tsa-ba Byali-chub rtse-mo heard from him the higher initiation
         (mchog-dban) of the Kalacakra. Having come to Yar-klur;s,
         l~e stayed at Khra-'brug and other places, and established
         llumerous disciples on the virtuous path After that he ptO-
         ceeded tO gTsan and took up residence at Se-mkhar-chur;.
         His li~e: he was born in the year Fire-Male-Horse (me-pho-
                                                                          P.779
         rta--l306 A. D.) and live~l to the age of 81, in the year
         Fire-Male-Tiger (ine-pho-stag--1386 A. D.). My Teacher
         Sans-rgyas rin-chen-pa obtained (the Doctrine) ~rom lIiin He
         was botn in the year Earth-Female-Hare (sa-mo-yos--1336
         A. D.) at sNe'u-mkhar as son of mKhas-grub (~hos-dpal-pa,
         holder of the Lineage of scholars and~meditation Possessed
         of the spiritual heritage (gotra) of the Mahayana, in his child-
         hood he never quarrelled with his playmates. From his youth,
         he listened to the exposition o~ numerous secret doctrines (gter-
         chos) o~ his ancestors, such as the exposition o~ the Hevajra-
         Tantra (brTag-gnis) according to the method of r~o~, the
         (Vajra)kila (Phur-bu)1 and Hayagnva Cycles of the ~OId"
         believers (r~in-ma), the bLa-ma gSan-'dus ~a rl~in-ma book),
   (12a) and other texts. After tha~ he journeyed to rTses-than and
         attended on (~:hos-sen-pa, the Great, and the acar~a 'Od-zer-
         dpal-pa, studied the Prajnaparamita, and took part in philoso-
         phical debates. After that he took up the study of the
         Pramanavartika. While he was memorizing the Commentary,
         lle felt a desire to hear tlle (exposition) o~ the Kalacakra. He
         then obtained from the Lo-chen Byan-chub ttse-mo on one
         occasion the complete text o~ the Great Commentary on the
         Tantra ~Vimalaprabha), and on another occasion halL of the
         text. He obtained the complete text on two occasions from the
         lo-tsa-ba Nam-mkha' bz~n-po. From the Dharmasvamin
         Phyogs pa the complete initiation o~ the Kalacakra, and twice
         the exposition of the Great Commentary of the Tantra, as
         hidden precepts the Sadanga-yoga, and the Sevasadhana (U-
         r~yan bsnen-sgrub). From the Dharma~vamin Phyogs-pa's
         disciple rTogs-ldan sno-nal-ma Ye-ses rgyal-mtshan he obtained
         the Commentary on the Tantra (Vimalaprabha) together with
         notes by Phyogs-las rnam-rgyal. From the acarya '~am-sgeg he
         obtained the ~rl Paramarthaseva ~Tg. rGyud, No. I348) and
         the ITa-'dod mdor-bstan (Tg. rG~ud, No. 23o4). From Yar-
         'brog-kha ba-lun-pa ~an-ston bSod-nams grags-pa he obta.ned
         the Commentary on the Tantra (Vimalaprabha) together with
         notes by Kun-mkhyen che~l-po. F~m Ri-ston bLo chen-'od
                                                                          P.700
         he obtalned the cranslation of the Commentary on the Tantra
         by Lo-grags-pa, which was handed down from Man luns-pa
         and the lo-tsa-~ Grags-pa rgyal-mtshan, and the Sekoddesa-
         tlka of Na-ro-~a. When Kun-mkhyen cken-po came to Lha-
         Sl, he took up the ~n~l monas~ic otdination in his presence,
         and obtained from l-im several of the lesser doctrines. Among
         these he held in high esteem the m~thod o~ Phyogs-las rnam-
         r~yal. After that he consecrated himself to ineditation.
         During his pra~tice of the Sadanga-yoga, he suffered during
         nine years from a disease. and felt the npper and !ower parts
         of his body burning as if scorched by glowing charcoal.
         However he did not interrupt his meditation. Having been
         relieved of his affliction, his meditation greatly improved.
         He preached the exposition o~ the Coinmentary on the Tantra
         (Vimal~prabha~. He constantly gave g~lidance to numerous
         disciples in the prlctice of the Sadanga-yoga, who included
         ~riests and laymen, males and females. During a considerable
         time he laboured for the welfare of others. He passed away
         at the age of 86 in the year Wood-Male-Dragon (sin-pho-
         'brug--I424 A D.~. He attended on the Blessed Maitreya
         in the Abode of Tusita, which had been the abode of his
         ~ormer incarnations. I obt~ined from him the complete initia-
   (12b) tion rite of the Kalacakra, as biven in the book on the mandala
         rites composed by Kun-mkhyen chen-po (Ses-rab rgyal-intshan).
         I also obtained the text of the Great Coinmentary on the Tan-
         tra (ViinalayrablIa), the guide-book on the Sadanga-yoga, the
         Sekoddesa with the commentary by Na-ro-pa, as well as other
         commentarieS (on the Kalacakra~ by Bodhisattvas (i.e. by the
         killgs of ~ Imbhala). The Rin-po-che bSod-bzan-ba also
         studied thoroughly the Kalacakra with its branches and
         secret precepts under the Dharmasvamin Phyogs-las rnam-
         r~yal and the scholar l~a-dbon. During a considerable time
         he looked after disciples by bestowing on thern guidance,
         expositions and initiations. He also composed a text-book
         on initiation rites (dBan-sgrub. dBan-sgrub means the first
         part o~ the initiation rite, w6ich precedes the introduction
                                                                          P.781
         of the clisciple into the inandala), and became the Teacher of
         all great men. The Dhatmasvamin De bzin gsegs-pa and
         mThon-ba Don-ldan also became his disciples. This yoges-
         vara who had attained the stage of a scllolar and a siddha,
         passed away at the age of 93 in the year Water-Female-Ox
         (chu-mo-glan--1433 A.D.). His disciple the dKa'-bcu-pa
         Pad-ma-bzan-po-ba expounded on ma~ occasions the commen-
         tary on the Tantra (Vimalaprabha), as well as composed a
         large commentary on the Vimalaprabha. Further, the Dhar-
         masvamin ~hos-bzan ~i-ma, a disciple of Rin-po che bSod-
         nams bzan-po, founded the hermitage o~ gYa'-snan, and
         upheld the Doctrine by preaching the Kalacakra, as well as
         by meditation. There appeared many adepts (sadhakas) who
         concentrated solely on the practice of the Sadanga-yoga.
         Again, '~am-dbyains ~hos-kyi mgon-po-ba, a disciple of Kun-
         mkhyen chen-po, took over the chair of gYag-sde pan-chen,
         and for a long time preached the Kalacakra. He had many
         learned disciples, including '~am-dbyans Rin-rgyal ba and
         others. Having come to the monastic college of rTses-than,
         he preached the Commentaty on the Tantra (Vimalaprabha)
         tO many pitakadharas, o~ whom the best student (gsan-pa-po,
         lit. ~a hearer") was the maha-u~a~dhyaya Rin-po-che rGyal-
         mtshan bzan-po. He was born in the year Iron-Male-Tiger
         (Icags-pho-stag--1350 A.D.), when Bu-ston Rin-po-che was
   (13a) 61. He studied all the Pitakas, and especially the "Four Books"
         (bKa'-bzi), at gSan-phu and rTses-than. He was greatly
         attached to the practice of the Pratimoksa, and possessed an
         excellent bodhicitta. He studied under '~am-dbyans ~hos-
         mgon-po, and having become learned in the Kalacakra, he
         used to say (jokingly) that all the passages (in the Vimalapra-
         bha) uttered by Avalokitesvara, which said (that the rest of
         the text) was easily understood, represented a prophecy indi-
         cating him (for he had ~inderstood them witho~lt di~culty).
         He benefitted a multitude of people by pr~aching to them.
         He composed in verses a ritual book on the utpannakrama
         degree of the Kalacakra, and made the Kalacakra the object
                                                                          P.782
         of his constant meditation. He heard the hidden precepts
         of the Sadanga-yoga from Sans-rgyas bLo-gros-pa, the maha-
         upadhyaya of the Tshogs-chen-mo-bas. He was of benefit to
         others by preaching to them, and passed away at the age of
         76 in the year Wood-Female-Serpent (sin-mo-sbrul--1425
         A.D.). My Teacher ~akyasri was a disciple of'~am-dbyans
         ~ hos-mgon-po, and had studied extensively the Kalacakra.
         He also listened to its exposition by the maha-upa-
         dhyaya Rin-po-che rGyal-bzan-ba and the Rin-po-che bSod-
         bzan-ba. He also listened to the exposition of most of
         the Kalacakra works of Bu-ston by a bla-ma known as
         dBan-rin-pa, who resided at rGyal-lha-khan ('Phan-po), a
         direct disciple of Bu-ston Pin-po-che. The maha-upa-
         dhyaya Las-kyi rdo-r~e (Teacher of rJe Tson-kha-pa)
         revealed to him that he had been in a previous life a kalyana-
         mitta of sNar-than learned in the ~alacakra. In a dream he
         saw himself climbing a long stairway, and when he had reached
         the bum-pa (the spherical part) of a caitya, he saw in the
         corner of a shining mandala of Kalacakra the Dharmasvamin
         Kun-mkhyen chen-po (Dol-po-pa ~es rab rgyal-mtshan). Since
         he saw himself being blessed by Dol-po-pa, he used to say
         that he had understood many doctrines. He proceeded to
         Sukhavatl at the age of 80 in the year Earth-Male-Dragon
         (sa-pho-'brug--1448 A.D.).
            Further, the upadhyaya of ~e-rdzin-tshogs-pa, named Rin-
   (13b) chen tshul-khrims, obtained the Kalacakra SysteM together
         with its hidden precepts from the Dharmasvamin Kun-mkhyen
         chen-po. He practised meditation and attained great wisdom
         (maha-jnana, ye-ses chen-po). His disciple ~o-lun mTsho-
         kha ba benefitted numerous living beings with the he!p of
         precepts of the Sadanga-yoga. The disciple of Rin-chen
         tshul-khrims-pa, the Dharmasvamin bSod-nams rgyal-mtshan
         possessed a perfect knowledge of the Sadanga-yoga and guided
         numerous disciples. Again, the disciple of Kun-mkhyen
         chen-po, '~am-dbyans bLo-gtos rgyal-tntshan, known as sMan-
         chu-kha-pa, looked after many disciples with the help of
                                                                          P.783
         initiations, by preaching to them the Tantra, by ~xpositions,
         and hidden precepts. His disciple tl~e Dharmasvamin sMi-
         ri-ba founded the monastery of sMi-ri. He introduced many
         disciples to meditation. There were about eighty of those
         who observed a yearly seclusion (lo-mtsllams-pa~. Even
         nowadays this rule has not been in~ringed. Further, tlle
         disciple ~f Byan-sems rgyal-ye, the kalyana-lllitra who was
         born at Dar-yul Bye-ma, and who was a disciple of sTag-lun
         Rin-po-che Sans-rgyas-dpal and of ~o-pa Dat-se, obtained
         the hid~len precepts of the Sadanga-yoga ftom Byan-chub
         sems-dpa' rGyal-ba ye-ses. ~;e visited Wu-t~ai-shan (Ki-bo
         rtse-liia) and other places, practised meditation and w~s known
         to ha~,e been a siddha. He spread the Doctrine of the
         Sadaliga-yoga in the Northern Quarters. A disciple of Yon-
         tan rgya-mtsho-ba and Rin-po-che ~es-rab 'b~iin-pa, named
         Sei;-ge-dpal, proyagated the Doctrine of tl~e Sadanga-yoga in
         che NortherlI Quarter.
            Bo-don Rin-po-che F<in-chell rtse-mo, who had become one
         of t6e nine ~sons" of g~al-zig, obtainecl the exposi~ion of
         the Kalacakra and all its hidden ptecepts from the bLa-ma
         Se-mo-che-ba. He also erected a large ima~e which became
   (14a) known by the name of Dus-'khor Lha-mo-cne of Bo-don Rin-
         rtse. He recited diligently lo,ooo,ooo mantras without leaving
         llis mat. While he was making oblations (homa), t6e t~ames
         assumed the shape of auspicious signs, such as the lucky
         diagram (stlvatsa, dpal-be'u), the svastika (gyuii.drun
         'khyil ba) etc. He used to preach the Kalacakra, ~nd had
         numerolls disciples. In parricular, thete appeared 18 ~parasol
         l~olders' (g~lugs-thl:g-pa). Hc bestowed guidance, and had
         ~liscil)les possessing miraculous powers. At tlle age of
         lle proceeded to ~ainbhala.
         Bo-don Rin-po-che's disciple sTag-sde-ba Sen-ge rgyal-
         mtsllan: he was born in the year Water-Male-Ape (chu-pho-
         spre'u--1212 A.D.) at Pha-li-lun. He obtained from the P~o-
         don Rin-po-che the Prajnaparamita, the Pramana (Logic), and
         the Abhidharma, and especially the exposition of the initiation
                                                                          P.784
         of the Kalacakra together with its hidden precepts. After
         the death o~ the Dharmasvamin, he took over numerous
         monasteries, such as Log-gron and others, and preached there.
         He had many learned disciyles, such as the brothers ~on,
         dKon-gzon, the Senior and Junior ~he-chun), Thur-se, the
         Senior and Junior, and others. Among his early disciples
         there were 1 3 ~holders of the Parasol' (gdugs-theg-pa).
         Later sNa-tsha-roii-pa ~er-gzon, sTag-sde-ba brTson-rgyal,
         the bLa-ma dGe-'dun-brtan, the upadhyaya Yon-mgon, and
         others obtained initiations (from him). These disciples
         surpassed in learning the Teacher himsel~. He passed away
         at the age of 83 on the 8th day o~ the Tisya month (rGyal)
         of the year Wood-Male-Horse (sin-pho-rta--1294 A.D.).
         ~on-ston rDo-r~e rgyal-~ntshan, born at Bon-ra o~ sPyad-luns
         ~ar-kha, studied under sTag-sde-ba numerous sastras, such as
         Logic (Pramana), etc. Having copied about forty pages of
         the Kalacakra, he presented them as remuneration, and thus
         obtained the complete initiation into the Kalacakra. He also
         listened to the exposition o~ ~he Tantra and its Commentary
         (Vimalaptabha), based on the translation of 'Bro (lo-tsa-ba).
         He studied under Gro-lun-pa mDo-sde rgyal-mtshan many
         Tantric treatises (sastras) and astrology. When thc bLa-ma
   (14b) 'Phags-pa returned to Tibet, he presented him with a well-
         composed sloka o~ praise. Having said that he intended
         going to study the wotk of a translator, he begged 'Phags-pa
         to send him on (to India), and the latter said: ~lt is a good
         idea ! But it is difficult to acquire the ability of translating
         new tcxts. St~dy well and interrogate panditas. Because
         of the shortncss of my study with the Dharmasvamin, I do noe
         know properly the sDebs-sbyor me-tog-gi chun-po (a treatise
         on prosody) composed by the Lord himself (Sa-skya pan-chen),
         the Tshig ~i gter (name of a gtammatical work by Sa-skya
         yan-chen), and other tcxts. There~ore you should at any
         rate master them ! " saying so, he gave hiln the above men-
         tioned books, five golden srans, and ten pieces of silk. Having
         reached Nepal, he attendcd for five years on the pandit;l
                                                                          P.785
         Mahendrabhadra and mastered the five lesser sclences (m-ion
         br~od, snan-nag, sdebs-sbyor, zlos-gar, and rtsis). He es-
         pecially studied the scienre of grammar. Then he proceeded
         to Sa-skya, and prepared a good translation of the Sri-
         Kalacakra-Tantra together with its commentary (Vimala-
         prabha). This (translation~ was seen by the Precious 'Phags-
         pa who sent him a letter praising him becausc '~he possessed
         better faculties than the lo-tsa-bas who had previously
         translated the Kalacakra-Tantra". So~ ston) tr~nslated for
         the first time the dPag-bsam 'khri-sin (Bodhisattvavadana
         kalpalata, Tg. sKyes-rabs, No. 4155), as well as corrected
         some other translations. He 3150 introduccd the stuty of
         Sanskrit grammar, prosody, and lexicology (in Tibet). He
         taught the work of a translator to his own younger brother
         Son bLo-gros brtan-pa, and preached the Kalacakra-Tantra
         and its Commentary. bLo-brtan yreached it to sGra-tshad-pa
         Rin-chen rgyal-mtshan and to the lo-tsa-ba m~hog-ldan.
         ,~am.dbyans sKyi-ston obtained it from the latter, and Kun-
         mkhyen chen-po (Ses-rab rgyal-mtshan~ obtained it from
         him.
            Further, the bLa-ma dPal-ldan Seli-ge-ba, known to
         have been learned in the ~Seven Treatises on Logic"
         (Tshad-ma-sde-bdun) which he had studicd under the lo-
         tsa-ba m~:hog-ldan, obtained them ( the Kalacakra-Tantra
   (15a) and the Vimalaprabha) in the translation o~ ~on. He also
         obtained the translation by Rwa from Ron-pa ~es-rab
         sel;-ge. Kun-spans /~hos-Drags dpal-bzan-po obtained from
         him the complete exposition ( of the system ) according
         to the initiation rite and translation by ~on. Again, Kun-
         mkllyen 'Dzims-pa obtained ( the Kalacakra ) from mI~on-
         gra-ba Rin-cllen rtse-n o. From him and from the bla-ma
         rGwa-lo the complete methods of 'Bro and Rwa were obtained
         by the monk Tshul-khrims-'bar, a native of dbUs.
         Dus 'khor ba Ye-ses rin-chen obtained it from the latter.
         Kun-mkhyen Yon-tan rgya-mtsho obtained it from him. Again,
         the Lord of Scholars (mKhas-pa'i dban-po) dPan bLo-gros brtan-
                                                                          P.706
         pa obtained it from sTag-sde-ba (dPan bLo-gros brtan-pa, and
         his brother Son-ston rDo-r~ergyal-mtshan are considered tO have
         been the founders of philological studies in Tibet /rig-gnas
         includes grammar, prosody, etc. /). He was born in
         the year Firc-Male-Mouse (me-pho-byi-ba--1276 A.D.) at
         south Khyam of La-stod. His mother having died early, he
         was brought up on sheey's milk. In his childhood, the
         DharInasvamin Byan-gli~;-pa and thc mahasiddha U-rgyan-pa
         looked aftcr him, saying: ~'he will become a gteat kalyana-
         mitra!" At the age of 7, he was o~dained by the maha-
         upadhyaya gSer-khan-ya and Me-ston 'Dul-'dzin, and studied
         the Vinaya (Pratimoksa-sutra). At the age of 13, he made a
         new exposition of it. Then having heard of the fame of
         sTag-sde-ba, he proceeded to Tsha-sna, ~nd obtained many
         Pitakas of the Tantra and Sutra classes from sTag-sde-ba. He
         especially mastered the Kalacakra. When he reached the
         age of 19, sTag-sde-ba died. He studied with the lo-tsa-ba
         m~hog-ldan the Ka-la-~a (Tg. sGr~, No. 4~82) and the
         Candra-pa (Tg.sGra, No- 4~.69). He also studied the Kavya-
         datsa (s~an-snags me-lon, Tg. Sgta, No. 4301). He learned
         the Prakrta }anguage from the A-tsa-ras (acarya? whom he
         chanced to n~eet. From a time he became a great translator.
         On seven occasions he visited Nepal. He translated and
         revised the translations of numerous texts of the Tantra and
         Sutta classes. He also composed numerolls commentaries
         on Logic (Ptamana), Abhidharma, and (other) branches of
         knowledge. In short, during his life-time there was no betrer
         scholar th~n he. Later he proceeded to dbUs and opened
   (15b) the mental ~yes of numerous Pitakadhar~s at Ne'u-thog, Gun-
         than, sTag-lun, and other monasteries. The great descend~nts
         of dPal Sa-skya-pa, such as '~am-pa'i dbyans Don-yod rgyal-
         mtshan, his brother and others showed him respect on other
         occ~isions, also wllen he was not pre~ching the Doctrine. He
         llso ~cted for a short while ;l5 abbot of the monastery of
         Bo-don-ye. While the Dharmasvamin bSod-nams rgyal-
         mtshlrl was listenin~ to the recitation of the text of the
                                                                          P.787
         permission (luli) of thc Commentary o~l tl~e K;~l~cakt3
         Tantra, hc insistcd that l1C sllould practise it in real e~rl-est.
         I~e spent a long time at gNas-po-che and preachcd l-is method
         of meditation, and his fame spt~ad upwards as far as
         Ya-tse (m~a'-ris), and downw~rds as far ~s China. Having com-
         pleted his 6bours for the welfate of othets, he passed away at the
         ;~ge of 67 in the yeat of Water-Male-~orse (chu-pho-rta--1342
         A.l~.). dPal-ldan Byan-chub rts~-mo obtain~d, (the systcm) from
         tlle sclIolar dPIn, whose nephew he was. He was born in tlle
         year Water-Female-Hare (chu-mo-yos--1243 A.D.) in Sou-
         thern La-stod. In his childhood he becalDe the disciple of the
         Ven~rablc dPan and mastered the three Pitakas, thc precious
         class of the Tant as, and the Sanskrit languagc. He also
         studied the ~esser sciences, :Ind mastered them all. By order
         of dPal-ldan bLa-ma Dam-pa he bccame abbot of Bo-don.
         ~Then dPalldan bLa-ma Dam-pa procecded to the Impetial
         Colirt, he att~nded on him as fat as sTag-lun. The sTag-
         I~ln Rin-po-che Ratnakata made the following tequ~st to dPal-
         ld~n bLa-ma Dam-pa: ~kt this lo-tsa-ba rTse-mo act as
         preceptor of my nephew". bLa-ma Dam-pa agre~d, saying
         he was at liberty to do so. l~e one known as Nephew Nam-
         mkha' dpal-bzan-po was an incarnation of Dhatmesva~a, son
   (16a) of Y~i-mo. He r~collccted clearly all former events. rTse-
         mo bestowed on him the Commentary on the Kalacakra-
         Tantra (Vimalaprabha) together with the hidden precepts,
         and other doctrines. Nam-m~ha' dpal-bzan pc~ became an
         unrivalled grcat scholar and wrote many treatises. Later, when
         residing at the monastety of sTag-lun, he enttusted the
         mOriastery to bKra-sis dpal-brtsegs, and himself concentrated
         on meditation only in the mansion called Than-lha-mdzod.
         Latet the great I~tsa-ba (Ic-chen~ stayed at Yar-kluns, gDan-
         53 Thel, and Gun-than, and sa~;ed numcrous scholars by a
         showet of religion, which included the Srl-Kalacakta and other
         systems In particular, sPyan-sna Grags-pa Byan-chub-pa
         obtain~d many doctrines (~rom him). He saw the grear lo-tsa-
         ba medit;lting by day and by night, withollt leavin~ it, and
                                                                          P.788
         imitating his example, he stayed alone in darkness in a small
         hut, and devoted himself solely to mind concentration. After
         that h~ journeyed towards gTsar; and stayed at ~hu-mig Rin-
         mo. He established many disciples in initiation, and gave
         them his guidance, and passed away at the age of 78 in the
         year Iron-Male-Ape (Icags-pho-spre'u--1320 A.D.).
         The lo-tsa-ba Nam-mkha' bzan-po, a disciple of the
         great lo-tsa-ba, who was learned in Grammar, Logic, and the
         K31acakra, also attended on the great lo-tsa ba (Byan-chub
         rtse-mo), and preached extensively the Kalacakra in other
         localities, The nephew of the great lo-tsa-ba, the lo-tsa-ba
         Grags-pa rgyal-mtshan and his nephew dPal '~igs-med
         grags-pa accepted the doctrines of former teachers, and wlth
         the help of their learned labours, worked for the welfare
         o~ numerous disciples, and became Masters of the Doctrine.
         This '~ig~med gtags-pa was born in the year Wood-Female-
         Hare (sin-mo-yos--1315 A. D.) and passed away at the
         age 77 in the year Iron-Female-Sheep (lcags-mo-lllg--
         I391 A.D.). It also stated that he was born in the year
         Water-Female-Ox ~chu-mo-glan--l 3 1 3 A.D.~. The disciples
         of dPal '~igs-med grags-pa, who were devoted to their
   (16b) teacher, and who were contin~lously praising him, were the
         Lord of Men (Mi'i bdag-po) rNam-rgyal grags-pa, who
         was very learned, and the great scholar bSod nams rnam-par
         rgyalba.
            bSod-rnam-par rgyal-ba: he at first studied ma:-y Pitakas,
         and having become a learned man, he proceeded to Yar-'brog
         to visit '~igs-med grags-pa, and heard many doctrines from
         him.
            He had greae faith in his interpretation of the essence of
         the Tantras. ~Ie composed numerous treatises, headed by a
         Commentary on the Kalacakra in seven volumes and a detailed
         exposition of Tantric vows (gSan-sr;ags-kyi dam-tshig) of more
         than ten pages. Further, he listened to the exposition of the
         Kalacakra proper by Don-grub kun-dga', a scholar who had
         studied for a lon~ time the system o~ Kalacakra.
                                                                          P.789
            Now (here is an account) of (the school) which is known
         as the tradition of Rwa of Srl-Kalacakra: The acarya Tsi-lu-pa
         having first obtaincd the Kalacakra, his disciple was bSod-
         snoms-pa (Pindo); the latter's disciple was Kalacakrapada, the
         Senior ~Dus-zabs-pa che-ba); the latter's disciple--Kalacakrapada,
         the Junior (Dus-zabs-pa chun-ba3; thc latter's disciple--Manju-
         klrti; the latter's disciple--the pandita Samantasrl of Ye-ran in
         Nepal. Rwa l~tsa-ba rDo-r~e grags-pa's nephew, named Rwa
         ~hos-rab was very learned in the Tantra class. He especially
         mastered the doctrines possessed by Rwa rDo-r~e grags-pa,
         invited to Tibet the pandita Samantasrl, and ~assistcd by him)
         made a good oranslation of the Kalacakra-Tantra together witl
         its CoMmenta~y--the Vimalaprabha, and llstened to its exposi-
         tion. He also translated many branches of the Kalacakra,
         pleased the pandita with his of~erings, and escorted him as far
         as Nepal. The pandita was pleased and presented him the h:it
         of 'Bum-phtag gsum-pa (Sthirapala. 'Bum-phrag gsum-pa,
         seems to be a title given to him, because he had memorized
         300,000 slokas). Having gone to dbUs, he laboured exten-
         sively for the welfare of numerous inhabitants of Khams and
         dbUs. He preached the doctrines, especially the Kalacakra,
         to Rwa Ye-ses sen-ge. The latter taught it to Rwa 'Bum-sen,
   (17a) who (taught it) to the Venerable rGwa-lo (-tsa-ba).
            rGwa-lo When during the reign of Kl~ri-ston lde-
         btsan, king of Tibet, sBa gSal-snan and San-si were
         sent as e~lvoys to inYite Buddhist monks (hwa-san) fron~
         China, they invited one Mi-nag (a native of Mi-nag) who
         had been a hwa-san, and the king made hiM his chaplain
         (mchod-gnas).
            Among the Lincage of numerous manoradharas who had
         practised th~ teachings of the basic texts of thc Mahayana,,
         wcre: at Yar-'brog-sgan-Mi-~ag g~on-nu snin-po, his son
         g~on-nu Sen~e, and the latter's son Rig-'dzin snin-po. who
         settled in the country of rGya-ma of Ron. His son rDo-
         rJe sen-ge took over mKhar-phug of Ron. The eldes~ of his
         four sons, named Ye-ses rdo-r~e, was a le~ned man,
                                                                          P.790
         and attained spiritual realizltiol~. Hc took over the mon~stery
         of dBen-dmar, the seat of onc called dBan-phyug rgyal-p;l,
         who had obtaincd thc siddlii with the help o~ precepts known
         as the dbYug-chos of the Mahamudra (dbYug-chos means a
         secret doctrine written on a roll of paper, and hidden il-side
         bJn-boo stick, used as a walking sta~ by yogins). rGwa-lo
         ~as born to him in the year Water-Femalc-Hog (chu-mo-ph:lg
         --1~03 A.D.). On being recognized as an inc~rnation of
         rGwa-lo, he was callcd rGwa-lo. His rell namc was rNam-
         rgyal rd~r~e. In his childhood hc met the Kha-che p~i1-cbcl~
         (~akyasri) at ~ur-smrig, who perceivcd that he was to becomc
         a remark~ble m~n. He (Sakyasr~) took the boy with his hal-d
         ~nd pronounced an auspicious sloka. During his studies,
         tlle boy bec~ine afflicte(l by the ~ king" (rGyal-po, a demoll
         of the gNas-byui1 chos-sk! ol; class). He proceeded ~o Tl~ar-~a
         to (inter~,iew) dPyal, and thc a~iction le~ him. Thcre for
         three ycars he stlldicd the Sanskrit ~lphabet. He listened to
         the exposition o~ the Hevajra and (Vajra~ varah; Cyclcs, alld
         aftetwards prea;hcd them. All were fillcd with am~zemetlt.
         ~:rom Rwa 'Bum-sen he obaincd the doctrillcs of thc Itraditioi
         oE Rwa, and cspecially the Kalacakra. He practise(l meditation,
         and obtained the perfection of speecl~, ~nd ~ained tlle faculty
         o~ composing ncw mantras. Hc taugllt the Kal~c;~lira ~nd
         had many disciplcs. Hc died ~t thc agc o~ 80 In thc ~c~r
         Wood-Horse (chu-rta--l28a l~.D.). His chief disciplc ~was)
         tlle Verierable ~vIan-luris-pa, thc Grc~t (a famolis Tibet~n
         ilgrim who wrote ;l lengthy accoullt of thc hol~ pla~:es of
         Indi~ n-lu;ls-pa'i lam-yig!, on which th~ B!~n Sambd-la,i
         lam-~ by dP~l-ld~n Yc-ses, tl1c Thirl P~n-chen l)L.I-i--l of
         bKr~-sis lhui--po, was bascd~. Hc uas born in tll~ yclr
         I ~rth Femllc-Hog tsa-mo-phag--1239 A.D.). In thc yc~r
         Iron-Malc-Mousc (lc;lgs-pho-b~ ba--1300 A.D.) he took tl1c
         ~ow in front o~ the Mahabodhi at Vljrasanl not to partakc
         oE morc th?n a single grain of rice and 3 drop o~ w~ter pcr
         dly, while expec~in~, a prophccy by the M;lhabodhi image
         On the 12tl- day (a~tcr his ~ow) thc l-~st polircd SOInC
                                                                          P.791
         water over 6is llead but he scarcely felt it. On tlle 18th
         day tl~e Mal~abodlli (image) spoke to hilll, S:lyiilg: ''O son
         o~ noble falnily! Proceed to Mo~lnt Potala, alld practise tlle
         virtuous conduct in tlle manner o~ Bodhisattvas in the presence
         o~ tl~e Boclllisattva Avalokitesvara". Having received tllis
         propl~cy, be rose and proceeded soutllwards. While staying
         at tlle caitya of ~rl Dh~ ) a kataka (Guntur District, Madras),
         a splinter o~ seli-ldal; wood (Kbldira, Acacia cat~chu) injured
         llis foot, and he bled profusely. After healing his wound, lle
         obtailled the Paralllaksarasukl~a (ll~chog-tu mi-'gyur-ba'i bde).
         Tl~en atrired as an Indiall yogin he crossed over the sut~ace
         o~ the Ocean, as i~ walking on hard ground, and proceeded
         towards Potala. rGwa-lo llad many disciples: tlle bLa-m~
         'Pllags-~a, Rin-po-cbe Kbto-pllu-ba, Lho-pa Grub seh, T6an-
         ston lo-tsa-ba, and others. His eldest son rGya-gar grags-pa
         wllose ordination name was bLo ;,tOS naM mklla' dpal became
         learlle~3 in all tlle doctrines o~ his father, including tllat o~
         Kalacakra, and took over tlle manastery of dbEn-dmar. He
         built a villara, performed (tllere~ extensive reli;,ious works,
         alld passcd away. His second son Ses-rab sen-ge was 60rn
         in tlle year Iron-Female-Hog (Icags-mo-pllag--1251 A D.).
         is youtll lle studied grammar (i e. Sallskrit Gra~ lar)
         ~d tl~e Kalacakra. At the age of 16, he ta-igllt tlle
         ~alac~kra. At the age of ~o, lle l-rocecded to Tllar-pa
         (situlted near Gyan~tse~ and obtailled tlle doctrine from dPyal.
         At tlle age o~ 22, lle came to sTag-sde sen-tgyal
         and for five years studied tlle Prajnapar;~ ita and Logic.
         ~le became esl~ecially learned in Logic. He took yart ill
         pl~ilosopllic;il debares in dbUs and gTsan. At the age o~ 30,
         l~e was ordained ;~nd received tl~e final n~ollastic otdination in
         tlle presence of tlle bla-ma ~hos-rgyal 'Phags-pa aild the
   (18a) upadhya);l m~ lls. He listened the ex~ositio~ls o~ m;~l~y
         doctrines. He invited tlie lo-tsa-ba Grags-pa rgyal-mtsllan,
         and listcned to tlle ex~osition oE the Vajramala initia-
         tion, Tantric tcxts, including the Manjusrimul~atailtra (Kg.
         rG~ud 'l~ulll, No. 543), etc., as well as t6e sMan-d~ya~i
                                                                          P.792
         Y;~ ID 6r~yad (Tlle ùL~irl~t brallcllcs o~ ~Icdic.il ~cicllcc
         Tn- ~o-ri;~-~)a N) 4306). He t~ol; ovcr tllc mon~stery oE
         dl)En-dl~llr alld prclcl~cd Ll~crc for a lol~Lr timc. He ;llso pre;l-
         cl-cd many docttines It v.lrious otl~cr monlsterics. SuCI~ ~s Tl~r-
         ~la k~llro pllu bS~m-y;ls sT~ lui; g~u Kul~-d~:l rl-b~ ~;uis-
         rTsc-gdoii ~llu-n~i~ sTon-Il~o-lliii gYus-dGa-ldall ~nd
         oll~ers. At the ~gc o~ 41 l~e entrustcd d6EIl-dmar to tlle
         l~la-lna rD~r~e rby~l-mtsl~all ~nd llinlself settled at dMu. He
         folillded S~n~bl~;lt (~,Ts~n) and built tllcre ~ vil~ar~. He
         col~icd tl~e T~l-tr~ section o~ (tlle bKa - ryur) ~nd t6e Vin;ly~
         al~d Ja60iired ~.~r tl~e wel~are of living beings. At l;lst l~e
         l)cstowed ln illitiation oll tlle ne~Yly l)om D6~rlllasvlmi
         6~od~ lls r3y~1-mtsllan ~nd died at the ~ge o~ 6~ ill tll,
         ~Voo~l-Fcln~lc-H.lre (siil-mo-~os--131j A.D.). He llad
         ny disci~)les ~mollg tl~e dcscellJ~Ilts o~ Sa-sky~-pa, inclu-
         , tlle Ti-srl ~Ti-sllih) Kul~-blo and others; nulllerous
         di cil)lcs amon~, great Illen and n~;lny disciples who were
         Ic;ln~ed men virtuous and bcllevolellt such as the lo-ts~-bas
         Yar (Yar klui;s Gr;lgs-pa rgy~l-IDtshan) Thar (Thar-pa lo-ts~-
         ba ~i-m.l r,yal-mtsll;in) dPII; (dP~ Lo-gros 6rt~ p~).
         He l-ad in l7articll1;lr many discil)les lc~rned in tl~e K;~lac~kr~.
         Tl-e tl-ird son (o~ rGWJ 10) tlle :~carya rNal- l~yor lookcd arter
         tl1e COUntrY.  TI]e fOIIItI1 5011--tllC bLI-ml Ak~r;lSidJI1;
         m~stercd tlle Kal~cakr~ ;Iccordin~, to tlle tr;lditions o~ Rv.
         all~l 13ro ~s well as the COill~ tC SYStelllS O~ dPyal-b~ ~nd
         Sa-skyl-pa. His Soll tlle bla-lill rDo-r~e r~,y~ tsllali U'JS
         l)orn in tlle year W~ter-FclllJlc-Sllcep (cl~u-n~o-lt~ 283
         A.D.). In l~is youtl~ Ile s~u~ic~l Dr~mm.lr ~ w;is ordaiilcd
         b~ l~i~ lby~lis Rill-r~,yal ~ctin~ as lil),i~lly;lyJ, ;In~l tlic
         aclry~ Ses-gy~l :ICtill~ ~IS ac;~rya. At clie age o~ 16 l~e took
         ovcr tl-e monlstery o~ dbEIl-~lm~r. He m~ t;lined a scliool
         (l~sad-gr~va) o~ Kllacakra ~nd rcceived the fin~l moilastic
         ordln~tion hl thc presencc of the upiJhya~ n~     8~)
         ~llc u~       al sli.l-b.l. Hc stllJiC~I tllC ~,t.lmlll~r of
         C;lndr;lgol~ (TsAndr;l~ /C3lldr.l~ k~r~ sutrl~ T~. sGt~,
         No. 4~69/) dnd dlt~crcn~ killJs o~ h~bcts with tl;c Tl~r-
                                                                          P.793
         p~ lo-ts;~-ba, and studied the Abhidh~ir~ nd m~ny hidden
         precepts (up~des) and propiti~tion rites (s~ n~    le
         obtained from the 61~i-m;l ~es-r~ sen-ge-ba :i11 the insttuctions
         pertaining to initi;ltion rites, especially those of the Kalacakra,
         ~n~l mastered them in the m;~nner o~ ~ v~se filled to tl~e brim.
         Fortli~r, he obt~ined from tl~e upa.dhy~ya ~ sl;~-b3 tl~e
         Vin:ly:~ ~nd the Abhidharmakosha. From mDzo-po Ll-:ls-p~
         S31;S rgY~S SJOI11-P~ e obtained) the V;ljrlm~l~, tr;lnsl~ tcd
         througl~ the Line3ge o~ sGn ~o ts;~-b~, the Guhy;ls;~m;~j:l,
         the S;lmv:lr~ Cycle ~ccor~ling to the methocl of Aus;l, hidden
         recepts of the ~Path :Ind Fmit" doctrine (Lam-'br.ls), ctc. Flir-
         thcr, l~c studied m~ny TJntr~s. He ;~lso obt3ine~ from Sri'u
         clllln pJ bLo-ld3n seli-ge the Gul1y~s:im3j~, tl~e Yog~ (T~ntr;l~.
         the gS~n~ n (Tg. rGyud, N~. 2584), the gD;ln-bzi (Kg.
         rGyud-'bum, No. 430), ~nd other tex~s. bL~-m:l ~es-r~b
         sen-ge having die~l, he took o~er ~.~mbll~r ~nd dbEn-dm~r.
         For ~ long time l~e c~rried on the preaching of the Kalacakra.
         After tl~;lt l1C W~5 invited by the Great Emperor, because his
         f~me had cncomp~ssed ~11 qu~rters. He proceeded to the
         Ill.reri;.l Court in the Dog ye~r (khyi-lo--1310 A.D. This
         mu5t be the Iron-Dog y~r /Ic~gs-l;hyi/), and instilled faith
         in the Grc~t Empetot ~nd ~II Ilis ministers. He died at the
         :Ige oE 43 in the ~e.lr Wood-Female-Ox (sin-mo-gl~n--1325
         A.D.).
            Bu-ston Rin-po-che obt~ined froM l~iM tl~e ~ clkr~. At
         first he studied witl~ Th~ir-p~ lo-ts:~-6:1 the Gr~mm;lr by
         Gn~r;lgomin ~nd m~stered the work o~ :I trinsi;ltot. I~e
         fosr~red the incomparable hidden prccel-ts of the S~d;ing~-
         yO;J~:I which were transmitted in the Line~i;,e o~ Anup~ r;lk-
         sit~ (~lPc-med-'tsho), mcdit:lte~ nd ~ won~ler~ul experience w:ls
         prod~i~ed in him. He inquired into nlimerolis Jif~icu!t points
         o~ the Kalacakra, and committed them to memory. Later he
         visited the bla ma rDo-rje rgyal-mtshan at ~Jmbh~r. During el~e
         nlne months of his residence there, he ~ittended the d~ily recit~-
         tionS o~ the Commeilt.iry on the T~ntr~ 'im~ pr:lbll;~), :ind
         tl)ey conducted det~iled investigations (into the system). H~
                                                                          P.794
         also made a thorough study of astrology, aild studied the
         "lesser" branches of the Kalacakra. Following the advice of rDo-
         rje rgyal-mtshan, he translated tlle Commentary on tlle Sekod-
         desa in 360 slokas (Tg. rGyud, No .1354). Having come to ~a-
   (19a) lu (gTs~n), he chose the Kalacakra as the subject of his seasonal 
         preaching, all~ preached it. He also composed Many treatis~s
         (sastras) on the Kalacakra. Larer l-e obtaine~ numerous hidden
         prece~ts o~ the S;l~l3l;ga yoDa by ~un-spans-pa, wl-ich were
         in the possession oE tl)e l)la-ma 'Phags-'od-pa. While he was
         writing down notes on the Vimala~rlbl~a (Commentary on
         the Tantras e le~,ised the translation made by ~on. ~le
         wrote it out proyerly, after it had been tr~nslated by two
         translators ~t ~o-naii. In general, (one can say) that although
         there ~ere many men learned in the system of the
         Kalacakra, as well as many sicklhas, in Ille domain
         of the detailed exposition oE the system, Bu himself was
         preeminent, the cl~ie~ and the best. through his continuous
         teaching oE the ~Calacakra, he obtained numerous disciples,
         the chief among whe~n was dPal-ld;in bla-m~i Dam-pa, who
         never leEt behind the book containing the Kalacakra, and
         studied it with great diligence even while touring the country.
         Having examined all the Commantaries and many different
         works translated previously, he wrote on al;lny branches of
         the Kalacakra, such as the "MaNDala rite" (m~on-dkyil). He
         also composed a Maha-TŒka. While he was preaching it ~t
         ~l~e-than, more than 500 scholars possessing this text gathered
         there. Later he ma-le ~ revision o~ tl-e Maha-TŒka. Even
         at the end o~ l~is life, he used to bestow con~plete initiations
         on numerous great kalyana-mitras, though himself sut~erinD
         lrom an ailmenc. The Dharmasvamin Bu's successor, the lo-
         t~a-ba Rin-chen rnain-rgyal-6a also made the Kalacakra tl~e
         sul)ject o~ his seasonal preaching, and taught it. His Spititual
         Lineage exists until now. lhe Dharmasvamin Rin po-che
         ~ans-pa Kun-mkhyen-po obtained the complete Cycle of the
         Kalacakra from ~;hos kyi d~al-ba of Gon-gsum bde-chen, a
         disciple of the All-knowinO Bu (-ston), and benefitted nu-
                                                                          P.795
         merous living beings. The Vencr~ble Tsol;-klll pa, the
   (19b) Great, also. lle~rd the initiation rices, the exposition (of the
         systcm), ~nd the hidden ptecepts o~ the K~l~cakr~ from Gcr;-
         gSUIIl bde-chen-p~. He (Tsot;-kl-~-p~) t~ugl-t the complet~
         exposition of the Commentary on the Tantra (Vimal~pr~bh~)
         in tl~e ye~ir E~rth-Male-Dog (s~-pho-kyi--1418 A.D.).
         Being ~ Master of the Doctrine, the Lord All-knowing
         (Tson-kl);l-p~'s) pre:lching of the systeln on ~ single OCC~SiOII
         only 6ec~me like ~ b~nnet which was never -lowered, not like
         the others who l~d preached (the system) on ~ hundred o~c~-
         sions. Such was Ille statement 6y my re~chet. Ap,~il-,
         from bSo~J-n~ms ll~ln-glub, who W35 ~ cl~nsmatl oE the~bl;l-
         m~ rDo-r~e rgy~l mrsl-~n, the bla-ma ~;lg-gi db~n phyug
         gr~gs-p;l obt~ined the IC;~ clkr~ Cycle u~ith its branches. He
         looked :I[tCt m~ny disciples, ~nd w~s le3rl)e~1 in both the
         ~lirect ~nd indirect n~e~nings o~ the Ka6c~kr~ (in tbe K~b,-
         cakrl dr~n-don or ney~-~rtll~ me~ns ~me~ning m~de e3sy",
         ~nd cortesponds to the utp~nn~krama degree; rles-don or
         nita-~rtll~ means "sublime meaning", and corresponds to the
         s~mp~nn~kr~ degree). He l~d the faculty o~ ~ttr:icting
         the min~ls o~ others ù~ ith the l~el~ of rites, such ~s d~nce and
         song recitiils, etc. He w~s ~Iso le:lrned in ~strology and
         composed ~ trc~tise (s.~stta) on it. His m~i!d31a rite received
         gre~t spre~d. The Dharmasvamin rGod-phrug r~s-p~ used
         tO 5~y that once when he was listening to his exposition of
         the guide t~ the S~d, rig~-yog~, he saw the Teacher as ~-b~-ti
         dB~ phyug. Aglin, the Se lo~tsl b~ g~on-nu tsh~il-khrilDs
         studied the Co~ ent~ry on the K~l;}c~kr~-T~ntt;l (Vim~
         prabha) on two occasions With Ts~-m i, on one occlsion with
         Abhaya, on one occasion with Bl~lsk~r~, ~nd the first p~tt of
         the Comment~ry with Abhiyukt~i.
            While both Abhaya and Mƒ¤jukŒrti had beeil disciples of
         Nl-ro-p~, Abh3y~ h~d been also a disciple of Ts~-mi.
         Bll~sk~r;l w~s ~150 called Bl~sk~r:iJev;l, me~ning ~S~in
         god', ('Od-byed~ ), the disciple oE ~r;~ r;l (dP~ 'dzin).
         en Se Ic-ts:l b.~ c~me to Tibet, he taught the system to
                                                                          P.796
         g~os Dilt-m~-'od. The latter taught it to Dus-'kbor-b~ bKra-sis
         rin-cl~en. The latter to Dus-'khor-ba S;ii;s-r~ry;is rdo-r~e. Tl e
         latter to ~n U-rgy~n-pa. The latter tauDi~t it extensively
         hasing himself on the translation by Ts~-mi, ~t La-sto~l,
         Y;lr-kluns and other loc~lities. s~e-mDo-ba obtained it from
         Gr~lb-chen-~l (U-rDy~n-pa), ~nd latter t~ught it tO the
         Dharmasvamin R;in-byun-b~ (Rali-b~!un tdo-r~e) ~ccording to
   (20a) he translation by Tsa-mi rGwa lo-ts:i-bl obtained the hidden
         precepts o~ tl-e Sad~ng3-yogi from Tsl-mi, as well ;Is studied
         it under Abhaya. He practised meditation and attained
         spiritlial realiz:ition (siddhi). I~is f ime sptcad ~s ~ar as Z ins-
         g!iii (~ccording tO some authors--Ceylon, aCCOr~I;nD to othets--
         Tamralipti)~ Having coine to Tibet, he bestowed Ellese pre-
         cepts on ~n-'tshal-pl lnd otl-ers. I-le l;lbo~lre~J foi the welfare
         oE others by bestowing initiations ~ precel~ts IJ~roliDholit
         dbUs, gTsan ~nd Lowcr ~ ms. I~e livcd to the ~ge oL 89.
         ADain, when the ~arditl Vibhuticah~ra was pre~ching
         Gran~mar to :ibout fi~e disciples in Neyal, tl~ere c;ime ;I yogil-
         ~vciring a black lion-clotl~. At first tl~e dis iples won~lereJ
         at l-im, and informed the paNDita. The latter understood
         that this was ~I-b~-ri dB n-yhyuD~. ~le theil requeste(l tl~e
         yogin to bestow on him the Sa~ nga-yoDa, the essence of all
         the T;intr;ls, and the latter l)estowed ;t 011 I~in~. The YODjn
         staye~l for 2I days, ~n(J said th~t he was going to Kashimi.
         When he had left, the pindita (Vibl~ticalldr~) asked all
         the Tibet~ns, wbo hid con-e to Nep;~l: ~WI~o wis the inost
         famous khyana-mitra in Tib.t ~t the present time?" Tl~ey
         replied th;t ~the greatest W:IS Ko-br~g pi". The p3r!dit3
         then sent ~ Ictter to Ko-brag-p;l sayinD that he possessed the
         profoiind precepts o~ ~a 6a-ri dE~Jn-phyug (in Ticbet3n al~o
         called Ri-khrod-pa dBan-phyug. See. A. Gruenwe~lel:
         Die Geschichten d. Vierundachtzig Z ~uberer/Mahasiddlias/,
         p. 148), ~nd that he sl~olilJ come to receive tl-em. Ko-brag-
         pa despatched sliit;lble presents to the p~ncJita ~nd his retinue,
         and req-ic~sted tl~e p~ndita to visit Tibet. When the p~lndit~
         re;tched Din ri, l~e bestowed the l-idclen ~recepts on Ko-brlg-
                                                                          P.797
         PO,  DPAL A MO GHA, GYUNH  PHUG  PA, NYEG PO CHOS LDAN, and
         Mar-ston ~Ya;-'l)~r. Tl~c 1~ ndit~ l~in~s~lf also listcned to
         tl:e l~idden precepts preached by Ko-brag-l~a. These ~tecel~ts
         spre~d gteatl),. The a~c~tic ~3n when preaching the
         prat~al)ar:l (restraining or ~ails) srage of the Sad~ig;l-yog;l (so-
         sor sdud-pa~, used to basc l~il--scl~ on tl~is system only.
         The K~ che p;ln-cl~en ~al;y:~sll) 6est;)w~ Ori the lo-tsl-b;l
         dPyal ~ os-lcyi 6z~ )o tl-c Commentary on the Hevajra-
         Tal~tta (I;rT;lg-~nis), conl~oscd by Na-rG-p3, and the latter's
         secret preccpts on the Sad.dig.l-yog~ (sl3yor-ba y:ln-lag dtu~).
         These secret precepts the lo-ts;~-b:i e~;po-n~ded in a book entit-
   (20b) led the ' ~ey to the Casket o~ Precious Stones'' (Rin-i-o-cl!e
         saom-gyi l~e-lDIg). ~. I-p;l Hrul-l~o, a disci~le of the lo-tsl
         b~ (Khro-phu lo-tsa-bl~, com~osod a commentary on it. The
         book exists now.lcJa)~s. But tl~e 6es~ of the iiliti:ltiOi~s al~d
         precepts o~ Kal~cakr:l (ori~,inated) from the Venerable
         Great scl~olar (n1K~ s-p;i cl~en-po) ~ri Va~ ratn;l (dP;iI Na;,s-
         kyi rin-chen~. Tl~is Ptecious Great p~ngi~a was born~ as the
         son o~ a king in the town of D.~m-pl (Sa~ln~gar~) in Eastern
         India (Chittagon~r, Disttict, E. Bengal). At the age of 8, he
         received the no~iciate from one n;lllled Buddh;lgho~;l (SJiis-
         rgyas-d6y;lns~, who led many hundreds of th(~uslncls of
         monks, was Ic~irlle~l in all sciences and endowed with reat
         faculty of prescience, ;lnd ~ o ~ctc~l ~s u~adl-yay3, ail~l one
         named Sujatlratn~, who le~i many tens of thousands of
         111011kS, :inl WI1O acted :1S acary.l, at the ~ illar:l c. Ilc~t
         Mal~ac.lity3. He s~uJieJ many scicnces un~let tl~ese up;~dl~yay.
         al~d icirya, as well as with other scholars. The upaJlly;~y;:l
         produ~ed in him ~ Mental Creative Effort towards Enlighten-
         ment. He listened to the exposition a numerous profound
         il~itiationS ;lnd hidden precepts. At the age o~ 20, he
         receivcd tl~e fin~l il~onilstic ordination fron~ I-is forn-er
         u~)adl~yaya and aC~lya. Then l~avil~g 6ecome an ;Iscetic, he
         journeyed to Sen;,a,i glin (Ceylon). He spent six years
 1. In i384 A.D. (~in-6yi-lo~ oo~ lo~lse ye,u).
                                                                          P.798
         there. He visitcd many sacred pklces and miraculous images.
         m~ny wonderrul mir~cles taking place. From the ƒcƒrya
         Dl~atmakllti 6e obt~ ed t6e Vinaya-agama, the 'OJ-ld.n~ (T~.
         Dul-l~, No. 4125), and other texts. He ~ractised chiefly
         tl~e mind concentr:ltion. Then when l)e w~s about to rcturn
         to Jambudvipa, he had a vision of Sal;s-rgyas G~iis-chen~ tsJ.)o
         (Hcmasag~ra). Unharmed by heretics, l~c journcyd to tl-c
         kingdom of Kaliiiga in Soutl~ern l~ . Tl~ere a gre3t p~ndita
   (21a) named Mi'i ni-ma (NaraJity.~, f3nleLl as a scl~olar in
         Jambudvipa, praised him in the following verse:
              Great stl~avira V;ln~tatna,
              Who 6as realized the freedom from Worldly attachment
                (Vira~a)
              Having cleansed the t~irbi(l detilement produced
                itl dlC World,
              O beings! Follow on him With devotion, in order to
                pacify the SaMsƒra."
            He worshipped him ~or a considerable time. Again he
         proceedcd towards the ~ri Dlianya kat.lka m~lla-caity~, and
         stayed for some time in the hermitage of Nagabodhi (kLu'i
         byan cl~ub). At first he met ~I-ba-ri dBan-phyug. Then
         while enroute to Magadha, he studied with the heretical
         pandita Harihara the book K~lapa (K;Ilapisutra, Tg. sGr~,
         No. 4282), a version which was seven times larger than
         the one known in Tibet. ~lost of his time he spent ii-
         meditation practising the Sadanga-yoga. He especially pr~cti~-
         ed meditation (according to S;ldanga-yo,;l~, observing periods
         of three years, three hall-lllol)tlls and three days (according to
         the Yoga method advocated in the Kalacakra, a yogin should
         observe the following periods in n~editation: three ye3ts, tl)r~e
         half-months and three days; during these periods tl~e physical
         orgaoisal is believed to undergo a complete cl-ange) in a forest
         situated beyond the rivet called K~-na-kra so-tam. He attained
         a~ cxcellent mind conccntration and met Virupaksa, the Lord
         o~ Yoga, in a vihara called Uruvasa, and his disciple th: siddha
         Paghala. (In this vihara) a mitaculous stone ima~,e o~ ~rya
                                                                          P.799
         Avalokites'~ara spoke to him: ~Go to Tibet! A~ter attending
         on a king, you will be of benefit to many !" In accordance
         with this prophecy, he first proceeded to Nepal, and thete
         obtained from the great pandita ~llasa;;ara the Bodhicittotpada
         according to the method of thc Bodhisattvacaryavatara. He
         reacl~ed Tibet in the year Fire-Male-Horse (me-pho-rta--1~25
         A.D., Vanaratna is often called ~Pandita mtha'-ma" or
         ~The Last Pandita".) On his arrival at iha-sa and Yar-kluns
         a few people only came to ask him about religion. He
         therefore returned again to Nepal. While he was residing
         at the vihara of S~ntapurl of 'Phags-pa ~in-kun (Svayambhu-
         caitya in Nepal), there came first the bla-ma Sans-rgyas-dbyans
         (Buddhaghosa), and after that, ~ri Sa-ba-ri dBan-phyug. They
         drew the mandala-cakra, and bestowed on him the initiation
         into the Cycle of Samvara, and in particular the uttara-
         abhiseka (of Kalacakra), following which he experienced an
   (21b) immutable Bliss. Again, Si-tu Ra~bstan pa having desr
         patched as messenger one named Bod rgyal-ba, invited hiM,
         and he journeyed to rGyal-rtse (Gyangtse). About that time
         he met sMra-ba'i khyu-mchog chen-po Ron-ston, the All-
         Knowing. He bestowed sever~l precepts on hinl and other
         kalyana-mitras. Later he proceeded to Lha-sa. There, while
         residing on the Srin-po-ri with the ~Great Lion of Speech"
         (sMra-ba'i sen-ge, Ron-ston), he received an invitation from
         the Dharmasvamin Grags-pa 'byun-gnas-pa. He spent some
         time at the great monastic college of rTses-than, where the
         Dharmaraja Grags-pa 'byun-gnas and his chief minister obtain-
         ed from him sever~l initiation rites of the San.lvara Cycle,
         according to the metl~Qd of Lu i-pa. After tl~at, t6e Teachet
         and his supporter (Grags-pa 'byun-gnas) proceeded togeth~r
         towards Gon-dkar. About that time Grags-p~ 'byun-gnas
         received on the Srin-po-ri the initiation of Acala according to
         the Anuttara (-Tantra). He (Vanaratna) had a vision of the
         Samvara image (found at that place) to be alive (this image
         had been erected by Vibhuticandra on advice from ~akyasrl-
         ~h;ldra). Then the great p;in.lita and his disciples proceeded
                                                                          P.800
         to sPa-gto ~Bhutan), and spent sonle time there, There he
         met Padmas~mbhava. After that in the year Fire-Male-
         Dragon (mc-ph~'brug--1436 A.D.) he proceeded to sNe-
         gdon. ShQrtly afterwards he took up resi.lence at rTses-than.
         He bestowed the complete precepts of the Sadanga-yoga
         according to the system of the great acarya Anup~maraksita
         on us, the 32 Pitakadharas, headed by the maha-upadhyaya
         of sNar-thln-bSod nams-Inchog gtub pa, the great Grags-bzan-
         pa, the Great bLo-gros rgyal-mtshan-pa, the maha-u~adhyaya
         ol Thel-pa-Kun-rgyal-ba, and ~:hos-kyi gr3gs-pa, the Lotd of
         Speech. In the past Bu-(ston) Rin-po-che had studied the
         hidden precepts according to the method of Anupamaraksita
         (dPe-med-'tsno) witb the Thar-pa lo-tsa-ba, however, with the
         cxception o~ the pratyahara and the dhyana-anga, the prana-
         yama (srog-rtsol~ and the other three angas (o~ these precepts~
         belonged to the systems of othet panditas (and not to that of
         Anupamaraksita). But here (in these precepts) all the six
         branches (anga~ belonged to the system o~ Anupamaraksita.
   (22a) Therefore his grace was very great. The Spiritual Lineage
         of the above precepts: Avalokitesvara, thc acarya Anupama-
         raksita, dPal'dzin dGa'-ba (~rldharanandana), 'Qd-byed-lha
         (Bhaskaradeva~, 'grub-thob ~I ma-dpal-ye-ses (the siddha Surya-
         srljnana), ~hos-'byun zi-ba (Dharmakat~santi), Ratnaraksita,
         Mi-dban-blo (Narendrabodhi), Phyogs-grol (Muktipaksa),
         ~akyaraksita, r~e Legs-skyes (Sujata), and Sans-tgyas-dbyans
         (Buddhaghosa). The latte~ bestowed (them) on the Dharma-
         svamin the-Precious Great Pandita (Vanaratna). At rTses-than
         after completing the exposition of the ~Guide to the Sadanga-
         yoga", he (Vanaratna) bestowed (on us) the initiation of A~ala
         of the Anutta~a-Tantra, and the blessing of (Vajra)varahl,
         accotding to the six texts of the Varahl Cycle (Phag-mo
         gzun-drug: Tg. rGyud, Nos. 15jl, 1552, 1553, 1554,
         ss;5, 15~6). Ne~ct year he (Vanatatna) bestowed on the
         Dharmaraja Grags-pa 'byun-gnas the con~plete initiation of
         ehe Vajtamala according to the sys~em o~ the acarya Abb~ya,
         having divided it into forty-five m~ndalas. Its Spiritual
                                                                          P.801
         Lineage: Vajradhara, Vajra-yogim (VajrJvarahi), Abhayakara,
         Nayakapada ('Dren-pa'i zabs), sTobs-bcu-dpal (Dasabala~n),
         Vikhyatadeva, ~r;bhadra, Lalitavajra, Dharmagupta, Ratna-
         kara, Padmavajra, Ratnaklrti, Buddhaghosa, the Dharmasvamin
         the Precious Maha-pandita (Vanaratna. dGe-bses dGe-'dun
         ~hos-'phel tells me that a detailed biogtaphy of Vanaratna
         exists in manuscript form in Tibet. The rNam-thar contains
         valuable information on Ceylon). After having attended
         the initiation rite performed by the Dharmaraja, numerous
         great Pitakadharas, who had ma!itered the sacred scriptures,
         received the full initiation into the same mandala (i.e. the
         mandala into which was initiated Grags-pa 'byun-gnas).
         The Spiritual Lineage of the Great Commentary ~r;sam-
         putatantrarajat.lkamnayamanjan-nama (Man-r;ag sne-ma, Tg.
         rGyud, No. I198) which was bestowed (by Vanaratna~ on
         the Dharmaraja Grag~pa 'byun-gnas-pa and five other Pitalca-
         dharas: Abhaya, Nayaka, Ratnabuddhi, Dharmagupta (~:hos-
         sbas), Sahajaklrti (Lhan-skyes-grags), Dharmasn, ~akyadhvaja
         (~akya rgyal-mtshan), Vaglsvaraklrti (~ag-dbari-grags), Ratna-
         klrti (Rin-chen-grags), and the Precious Maha-pandita (Vana
         ratna). Again he (Vanaratna) proceeded to Nepal via sKyi-
         ron escorted by a retinue sent by the king, ant decided to go
         to Vajrasana in order to erect a large image of the maha-guru
         Buddhaghosa. Robbers having heatd that he had become
         the spiritual teacher of the Tibetan king, waited for him on
   (22b) the road, and because of this he had to postpone his journey
         there. He sent a man with oflerings to Vajrasana. In
         Nepal proper, he erected a beauti~ul golden image of VaJra-
         dhara which he considered to represent Buddhaghosa, and in
         the meantime laboured for the welfare of others by preaching
         various doctrines, etc. He spent his entire time in work which
         was without eq~l 1, and concentrated mainly on meditative
         practice. Later he again came to Tibet in the year Water-
         Female-Hen (chu-mo-bya--1453 A.D.). On his way, hc
         besa~wed on Byan-pa, father and son, and theit numer~us
         tetinue the initiation into the Samvara Cycle, etc., as well as
                                                                          P.802
         pteached during thc journey many other doctrines. Hav;ng
         reached Yar-kluns, hc bestowed on the Great Lord Kun-dga'
         legs-pa and his tetinue, as well as on sMra-ba'i dban-phyug
         (~The Lord of Speech") bSod-nams rnam-par rgyal-ba and
         on many other grea~ Pitakadharas, the complete initiation
         into the Sadanga-yoga. On some he bestowed the exposition
         of the sampannakrama degree of the Vajravarah; Cycle.
         Further, he preached to the monastic congregations at rTscs-
         ~han, gSan-phu, Gur;-than (Lha-sa), and other monasteries.
         By establishing a multitude of people in various localities in
         ~he mental Creative Effort towards Enlightenment, etc., he
         brought to an end their Phenomenal Existences (samsara, i.e.
         they obtained emancipation). He was invited to gDan-sa
         Thel and other places. He laboured extensi~ely for thc
         welfare of others, as well as for his own, and observed
         wonderful signs of mental concentration. He seems to have
         been the most popular among the pand. itas who visited Tibet
         in later times. Especially in the exposition of ~he sublime
         meaning (nlta-artha) of the Vajrayana, his grace was like the
         restoration o~ thc life-string (srog-'thud-pa). At our first
         meeting, he bestowed on me several initiations, such as the
         initiation into the mandala of Mal;juvajra, the coMplete
         initiation into the Kalacakra according to rites described in
         the Commentary on the Tantra (Vimalaprabha), which was
         accompanied by certain other rites (not mentioned in the
         Vimalaprabha and belonging especially to the Kalacakra).
         Its Lineage: Adi-Buddha, from Sucandra to Kulika Vijaya
   (23a) (Rigs-ldan rnam.-rgyal), Kalacakrapada, the Senior, Kalacakra-
         pada, the Junior, ~akyasin.lhadhvaj;l (~akya-sen-ge rgyal-
         mtshan), Gautamasrl, Madhangarasvamin, Ratnamaligala, Jina-
         lainkara, Swamin Matimant, ~akyaraksita, Sujata, Buddha-
         ghosa, the Dharmasvamin the Precious Maha-pandita (Vana-
         ratna). In the above manner, this Precious Great pandita,
         though he hadno opportunity to expound the Great Commen-
         tary on the Tantra (Vimalaprabha), restored the precepts of
         both the Utpannakrama and sampannakrama degrees o~ the
                                                                          P.803
         Kalacakra, and his grace was great. Later the lo-tsa-ba and
         schol;lr bSod-nams rgya-mtsho having come to Ncpal, obtained
         numerous precepts from the Precious Great Pandita and their
         practical application (lag-tu blan-ba), and the accounts of the
         mystic experiences of the maha-pandita, etc. The detailed
         account can be had from him. Futther, he (bSod-nams rgya-
         mtsho) completed the translation of the comment~ty Vasanta-
         tilaka-nanla (dPyid-kyi thig-le zes-bya-ba, Tg. rGyud, No.
         1448~, composed by the acarya Krsna (Nag-po-pa), ~hich was
         lcft untranslated, wirh t6e exception of the commentary on the
         ten Detailed Expositions (tG)~as-bstan, name of the first chap-
         tets of the Vasantatilaka), and bestowed its ~'permission" (lun,
         permissson to read the text~. During his secojad (visit to
         Tibet) the pandita on being requested by the Precious
         Dl~armasvamin sPyan-sna ~ag-gi dban-phyug, con~posed a
         guide on the ~rl-Cakrasamvarapancakramavrtti (Dril-bu Rim-
         lna, Tg. rGyud, No. 1435) as well as expounded the text.
         The pr~ctice based on the Parlcakrama, which existed formerly
         in Tibet, beloilged to the ~sanimitta' class (mtshan-ma-dan-
         bcas-pa~, but the one he bestowed belonged to the sampanna-
         kralna degree of the ~animitta" class (mtshan-ma-med-pa).
         Its Spiritual Lineage: Vajradhara, Vajra-yoginl (Vajravarahi),
         Vajraghal!ta (rDo-r~e dril-bu-ba), Kurmapada (Rus-sbal-zab~),
         Jalandharapada, Krsna (Nag-po-pa), Bhadrapada (bZan-po~
         ~abs), Vinayapada (rNam-rgyal-zabs~, Tillipa, Na-ro-pa,
         Yog~ lratilaka (rNal-'byor-db;ln-po'i thig-le), Pad-ma-dkar-po,
         Ye-ses-'dzin (Jhanadh~ra), dGe-ba'i blo (Kalyanamati), Buddha-
         jn~na (Sans-rgyas ye-ses), the Great Lord Sujata (r~e-chen-po
         Legs-skyes), Phyogs-grol (D~nmuka), Dharmaklrti (~hos-kyi
         grags-pl), Ratnaklrti (Rin-chen grags-pa), the Precious Dhar-
         m~s~dmin Mahƒ-pandita (Vanaratna). Further, he bestowed
         on dPal bSod-nams rnam-p~r rgyal-ba and o~hers the rDzogs-
         rim Sal;s rgyas 'char-pa by Lu i-pa, the Kye'i rdo-r~e'i rdzogs-
   (23b) rim s~in-po 6rgya-pa composed by Aryadeva (Pratipattisar~-
         ~lt~k;-, Tg. rGyud, No. 2334~, and the commentary on it
         composed by H~rukade-a (Tg. rGyud, l~o, 2335). Van;l-
                                                                          P.804
         ratna perform~d extensive religious works in Tibet, such as
         translations of eaich o~ the above mentioned texts, etc. He
         again returned to ~epal, as r)rophesied by his Teacher
         and his tutelary deity. He devoted himself exclusively to
         meditation at thle hermitage of Govicandra, met the maha-
         siddha Lu.i-pa a,nd others, and was pleased. He constantly
         supported the beggats o~ Nepal by giving them food and
         material gi~ts, as well as satiated the Lortunate oncs with
         dif~erent kinds o~ doctrines. At the age of 85, in the eighth
         month o~ the ycar Earth-Male-Mouse (sa-pho-byi-ba--1468
         A.L~.) he said: ~l shall now hold the feast o~ going to the
         Tusita Heaven"~, and ot~ered a great feast to all the '~u-'~u of
         Nepal, and to a crowd of beggars. A~ter that, till the
         eleventh month, various supernatural phenomena, such as
         f~ower showers, earth tremours, rainbows inside his house,
         etc. were observed. Especially on the 1 8th day of the 1 1 th
         month, (it was observed) that while the paridita was preach-
         .in~ the D~ctrine,, strelms oE white water similar tO milk filled
         the air round his; body. Till inidnight o~ the 2^,nd day he held
         a Tantric fe;ist with his disciples, holders of (Tantric) vows,
         and gave out ,detailed prophecies about profound doctrines
         and ~uture events. Tl-en having retired to his cell, he sat
         in the ~'diamor~d" (vajra) posture on his meditative mat,
         holding l1is bo,dy erect, and maili~ested the state of going to
         Heaven. In the evening o~ the 23rd, when people were
         conveying (lit. imviting) his remains for cremation at the Ram-
         do-li burial gro~lnd (situated near the hill of the Svayambhu-
         caitya~, the whole of the country o~ Nepal was enveloped by
         a great light, the points of the flames o~ the funeral pyre
         became entwined with rainl)ows and rose towards the limit-
   (24a) less sky, and numbetless great miracles were o'.~served. Even
         the dull Nepllese were filled with atl undil~erentiated
         f;lith and seeined to sl~are in the highest form o~ emancipa-
         tion. This Great ~oul, free from any kind of defiling
         defects, conformed to the ideal of an acary;l as described in
         the Precious Tantra class. He also was endowed with all
                                                                          P.805
         thc virtuous qualities (listed in the Tantras) without exception,
         and especially was believed to possess all the marks of a Holy
         Teacher as desctibed in the Kalacakra-Tantra, and those of
         a bestower of spiritual realization. Therefore he became our
         hiDhest and only refuge.
            Now the Great Transl;ltor bSod-nams rgya-mtsho: In the
         garland of his former existences, he performed the labours of
         the thr~e boundless accumulations.
            For the welfare of living beings, he reached the end of the
         Path. Though he had attained the Highest Enlightenment
         (Abhisambodhi), a state characterized by renunciation and
         knowledge which cannot be improved upon, there is no doubt
         th~t l~e ha~l assumed the form of ~ mahasattva, a leader, who
         strove to convey the travellers-disciples to the firnl ground of
         salvation. Having equipped the boat of action by crowding
         the s~ils of wisdom and commiseration for the benefit of the
         helpless who had sunk into the dreaded ocean of Phenomer)~l
         Existence (sarnsar~i), stirred up by a hundred waves o~ imagi-
         nation (samkalpa, kun-rtog~, filled with waves of defilement
         and the sea monsters of Karma, and surrounded by the fire
         of the AsY~ ukha r;lnge (rTa-gdon--the iron mountain range
         s~lrrounding the Ocean) of the (five) groups ot elements,
         constituting ~n ordin:lry individual (upad~na-skandha, ne-b~ir
         len-p~'i phun-po), took rebirth as the equal of ordinary living
   (24b) beings in the eyes of his disciples. The manner of his
         labo~irs fo~ the sake of tbe Voctrine can be best told in eight
         chapters: The first (chapter) relates t~e manner of his taking
         rebirth in the Spiritual Lineage of Saints-(siddhas). The king of
         ~an-lam knovln by the n3nle of 'Od-kyi dKyil-'khor-can be-
         longed to a family witliout blemishes. He belonged to ~he Rog
         clan. In tbe past the religious king Khri-sron-lde-btsan in
         order to establish tho Doctrine (In Tibet), had invited the
         upadhyaya Bodhisattva (mKban-po Bodhisattva-~antaraksita)
         and the vidyadhara Pad-ma, who ordained the seven ~,Men
         on Probation" (Sad-mi mi-bdun). One of them, n;l~lled,
         ~an-lam rGyal-~a mcho~,-dbv;lns obtaine(~ the spell (siddhi~
                                                                          P.806
         of Hayagrlva. Among his descendants there was an unintcr-
         rupted succession of scholars and siddhas, and the best among
         them, in both miraculous powers (siddhi) and knowledge,
         was the great vidyadhara bSod-nams 'od-zer. He and
         mother dPal-ldan 'dzom-pa, a natutal dakim, had five sons
         and daughters. He (bSod-nams rgya-mtsho) was born as the
         eldest of them. At the time (of his being in his mother's
         womb), his mother saur in her dream that she had found in
         a spring a golden vajra with five points, and that her Mind
         and body became filled with bliss. They (mother and child)
         were nourished by sun-rays and surrounded by rainbows.
         Music pleasant to the ear resounded. Accompanied by the
         above miraculous signs, the child was born on the 2sth day
         of the ~oth mon~h of the Wood-Male-Dragon year (sin-pho-
         'brug--1424 A.D.), known as khro-Ino or ~the fietce"
         (krodhl), at Khyams Kh~n-gsar iu Yar-kluns-bstan-than. He
         was named dPal-'byor rgya-mtsho, because an increase in all
         .kinds o~ gains was observed. Later the Precious mGon-rgyal-ba
   (25a) of gSan-phu Brag-nag gave him the name of bSod-nams rgya-
         mtsho'i sde, a name which cortesp~nded to its meaning.
         He becarne known by that name to all. He was brought up
         with special veneration in the midst of the ocean of plenty.
         Like a lotus in a lake, he became the nectar of the eyes oE
         all peoples.
            The second (chapter): The manner of his manifesting
         extraordinary deeds as a child. Soon after his birth, when
         he was being fed on the lap of his nurse, all felt attracted
         towards him. His daily behaviour differed from that of
         ordinary people. At the age of 4 or 5, he was taken to
         bSam-yas, and as soon as he saw the sacred images in the
         ~Temple of the Three Styles" (dbU-rtse rigs-gsum, or San-
         yang temple), he performed dif~erent kinds of salutations and
         made offerings (to them). He was overpowered by sadness
         (nes-'byun) towards the World, and deep faith. His hair
         stood erect and he shed tears. On some occasions he used
         to preach to his playm~tes on the subject of the different kinds
                                                                          P.807
         of sul~cring o~ this Preciousellll Existence (saMsƒra) and Hell
         (~lur~.lta), and directed their Minds towards emancipation
         from them. He was a61e tU mastet witl~out difficulty the
         alphabet and even excelled his Teacher. He used tO recite
         regula~ly n~antras and sacr~d texts. He also composed a
         l~eautiful poelD, perfect in words and meaning, and ptescnted
         it to his mother, who was ~ond of pcetry. Because o~ his
         (~ormer) practice o~ meditation o~ the sampannak~ama
         de~ree, he (constantly) dwclt in a ntystic trance, (in whicb)
         he contemplated countless visions, and spcnt a long time
         g~zing at them. Everywhere he used to erect altars in front
         oE the Three Jewels. In this mannet he spent ~11 of his timc
         in virtuous labours which wetc dif~icult to perEorm even 6y
         great beings, and always remained alert.
            The third (chapter): The manner of his ordination and
         of his continuous scarch for knowledge. Whea he had reached
         the age of seven, Ron-ston-~ a sMra-ba'i set;-ge accompanied
   (25b) by his disciples came to bSam-yas and revolved the Wheel of
         the Doctrine. The (child) attended the teligious class and
         showed great devotion (tow~rds Rot;-ston-pa). He fclt sad
         pondering over the sufferings of the Phenomenal Existence
         which was similar to a fiety pit. He thought that he sbould
         take up otdination into the Doctrine. He was otdained by
         the Dharmasvamin Ron-ston who acteJ as upadhyaya, Dwags-
         po 6Kra-sls rnam-par rgyal-6a acting as acarya, and the bKa'-
         bzi-l,a ~es-rab dpal-ldan as ~Time recorder" (dus-bsgo-ba),
         At the time (o~ the ordiilation) the upadhy~iya said: "He
         will become a holy man, tl:e owiler of boundless doctrines,"
         an~l encouragcd him with these w,ords. He was given the
         namc o~ ~akya rin-chen. While he uas engaged in th~ study
         of the Prathana~,artika and the Prajnaparamita undcr his uncl~
         tl~e acarya ~a~-db;~ ba, I-e used to learn by beart every day
         three pages of the Pramanavartika. He became an expert in
         the recitatioIl of sacred texts, and was able to practise thc
         tecjtatjon of cach scntence backwatds. At the age oL 13, he
         l~teacl~cd ~t tb~ t~tst time the Prajnaparamiti and thc
                                                                          P.808
         Pramanavartlka, at the teli~ious school oE rTses-thai, and tilled
         all present with amazement. Through this the reli~,ious kin~
         Grags-pa 'byun-gl-as f~lt attrJcted tGwards l~h-- and said~
         shall ado~t this novice as n~y soD!" He paid for his studics
         and entrusted hin to the great dP~ 'b~or rgya-mtsho-ba.
         He snldied diligently the three great texts o~ c ~Ten Books"
         during many days and nights. He used to spend his time
         in work and never slept. His Teacher used to preach daily
   (26a) seven different kinds o~ texts, and (the boy) used to repeat the
         text aloud (skyar-cl~os-pa). To rep~at ~l~us about twenty
         pages of the ~arrow-size" ~ da'-tshad, the usual length of a
         Tibetan block-print page) was not di~icult for him. Duril~g
         a journey, he comlDitted to memory the texC o~ the l)~es-
         sprin (Tg. sPrin-yig, No. 4I82) while ridin~ 1lorse6ack, ail-l
         completed it during a stage. Such were his wonderful dee~s
         of excehent wisdoin which he ha~l acquire~l by birth, by
         practice, aDd by diligence. At the age oE 21, he chose tl~e
         following texts and preached them for many months at the
         religious assemblies of dPal rTses-than: The Five Treatises
         o~ Maitre~a (BYAIDS CHOS SDE-llia), the dbU-iI~a ri~s thogs (it
         is not clear why 'Gos lo-tsa-ba listed the Ratnamala and the
         ~adhyamakakarika se~arately from the dbU-n~a Ri~s-tshogs,
         the trcatises by Nagarjuilii), the Ratnamala (T~. dbU-ma, No.
         3go l), tl~e Sul~rllekha (T~ os-'by~lli, No. 4496), tl-e
         Bodhisattva~aryavatara, the Mulamadl)y~makak~ a (Tg.
         dbU-IDa, No. 3824), Madbyamakavatara (T~. d6U~ a, No.
         3861), the Catuhsataka (T~. dbU-ma, No. 3c~46), the Abhi-
         dharmasamuccaya, tl~e Abhidharmakosa, the Palicask;l~dl~a
         prakarana (Tc~ dbU-ma, No. 38~6), the Vinaya-sutra (n~Do-
         rtsa, T~. 'Dul-ba, No. 4 I i 7), the Me-tog phreli-r~yud (Tg.
         'Dul ba, No. 4123~, the Trisatika (Sum-brgya-pa, T~. No.
         4124\, tLIc Pratimoksa-sutr.l (K~. 'Dul-ba,~o. ~), the--SeYe
         Texts on Logic" (Tsl~ad ma sde-bdun, with the Pramana
         san~uccaya /Tg. Tsl~ad-ma, No. 42o3/; the mDo of the text
         stands for Tshad-ma'i mdo, i. e. the Tshad~ a Kua-btus of
         Dinnaga), and the Rig-gter (a treatise on Logic composed by
                                                                          P.809
         the Sa-skya r lndit ~ n-d~ l' rgyal-mtshan. The book contains
         his exposition of Lo;,ic (!~Iul.~, and all auto commcntary,
         strongly criticized by the late Lo;,icians o~ the Yellow school.~.
         All scholars became filled with admiration towards ~ l. An~l
         especially so tl-e l~l1arnlar~ija Grags-pa 'byuli-ghas-pa wl~o
         became more than sitisr1ed, and s3id: ~He is the only m~n
         who has done more tl-~n I had hoped for, among all those
         whom I l-ad assisted. Now he will be able to become my
         preacher!" He was very plelsed. The first initiation obtaiil-
         ed by him in this present life, was the initilti~n into tl)e
         m~ndala of 'Khor-lo chen-po (;i form of Vajrapani) bestoued
         on him by his fatl1er, a great vidyadhara, in l1is childhood.
         He was then given the secret name of Aksobhyavajra (Mi-
         bskyod rdo-r~e). F~lrther, I~e obtained many ~permissions"
         (r~es-gnan, to read the texts belonging to the Cycles) of Giir
         (mGo1l-po Gur, a form o~ Mal1akal:l) and ~ll (mGon-po ~al-
         b~i, a ~orm of Mal-~ik~ witl1 four lieads), al-d tl~e K1l~cakra.
         He thought after that that he should satisfy his wisdom by
         searching for tl~e bc~lndless Doctrine, giving up all partiality
   (26b) towatds theories, n-onasteries, etc.
            He proceeded to Na-len-dr~ n onastety in ~PI1an-y~il)
         and listened tO many instructions by Ron-ston sMra-ba'l sen-
         ge, such as (the exposition) of the Five Treatises of Maittey~
         (By~ms-chos-ln;l), the Mulamadhyainakakarik:~, the Madhya-
         makavat~ra, the Bodl1isattvacaryav~tara (sPyod-'~ug), the
         Dul-ba Me-tog pl1rei;-rgy-i~J (Tg. rGyud, No. 4123~, the
         three Bl-avanakramas (sGom-ril1l, Tg. d6U-ma, Nos. 39I5-
         3617), as well as numerolis short expositioiis oE the Pr~jril-
         p~ramitl and the theories of the Madhyamaka. From the
         Lord bKra-sis rnain-rgyal he l-eard the Pr~jn;1parlmita, Logic,
         texts belonging to the Madyamika system (dbU-m;l-skor,
         the M;~dhyamaka Cycle), the initiation cf Hevajr~ and
         Nairdtma (Kye-rdor yal~ y~nn). From r~og Byali-ch~i6-d~al,
         tl~e I~St of the seven descendants of r~o;,, (he lleatd) the
         initiation into the seven m~nd;ll~s of r~og, and obtained
         many permissions (l~ln). From d~ t-ston rGyal-mtshan 'od-
                                                                          P.810
         zer (he obtaincd) mJny initiations of the Mantrayana, From
         the sNar-t63n upadhyaya bSod-nams n~chog-grub-pa (he
         receivcd) the permission (lu;i) o~ the Pancabhumi of Asanga
         Sa-sde, Tg. Sems-tsam. No5- 4)35-37, 40~8, 4039, 4040-
         40~I-2). From the maha-lip3dhyaya Kun-rgyal-ba l~e obtain-
         ed) inlny initi~tions, SUCII as the V;ljran ala (rDo-r~e phren-
         ba) and the Vajracar-akr~asamuccaya (Tg. rGyud, No.
         330s~, the doctrine oE the ~-Path and Fruit" (L~m-'bras),
         the U-rgyan bsnen-grub (Sevasadhana by U-rgyan-pa), the
         ~Six Doctrines" (of Na ro-pa), the Maha~nudra, and many
         others He also atter.ded numcrous recit~ls oE the Tantric
         section of the bKa'-'gyur (~Gyud-'bum), and Many exposi-
         tions, such as the sGron-gsal (Pradipodyotansnama-tlka, Tg.
         rGyud, No. 1785) and other texts. Having come to 'Tshur-
         phu l-e obtained ~rom '~am-dbyans Don-grub 'od-zer whatever
         initi~tiol-s, precepts and eXpositiol s of texts were found in
         the Ocean of the dPal Kar-m~-pa doctrine. From the acarya
         Ye-ses rgy;l-nltsho-ba and, a~er going to Brag-nag, from the
         Lord Rin-chen rgyal-mtsl1an, l1e obtained the initi~tion rites of
         many mandalas of the "Outer" and ~lnner" Tantras
         (--Inner" stands for Anuttara-yoga; "Outer" or Phyi stands
         for the three other Tantra classes), such as the Kalacakra and
         others. From 'Gos lo-tsa-ba g:~on-nu-dpal (the author of the
         D~b-ther s~oil-po) he obtained the Prajnas~aramita and tl~e
         ~ Six Basic Texts of the bKa'-gdi ms-pas" (6Ka'-gdams-gzur;-
         drug. kLor;-rdol bla-ma'i gSur;-'bum, Book XXV (Ra), fol.
         2~ iksasamuccaya, Bodhisattvacaryavatara, Sa'i dnos-gzi,
         S~ltralamkara (Sa-rgyal1 gnis), Jat;lkamala arld Udanavargl),
         and numerous initi~tions and ~permissions' (r~es-gn~r;) of
         tl-e "Old" Tantras (s~a-'gyur). In particular, the Lo-tsa'i
         skad-dod (a Diccionary for the use) of trdnslators, the
         sGr;l'i Sa-ris (Diagral1ls /Sa-ris--~Ir,lwing of figures
         letters on a u oo~len b~ lrd stre~,n Witl1 asl~es/~,
         the ~ri Kalacakra, the sGron-gs~il (Tg. rGyud, No. 17 5),
         tl~e Hev~jra, etc, as well ~i~ tl~c expositi~)ns oE other Tantras.
         He used to familiarize himself with the subjects preached by
                                                                          P.811
         the Teacher all day long, and in this manner he became
         a great scholar in numerous Sutras and Tantras. Further,
         he mastered the ~ario-ls sciences, such as prosody, medicine
         a~ the arts, befitting a scholar. He became without effort
         the gre;ltest scholilr on tl~e rield oE rites and T~ntric methods,
         such as rituJI dancing, songs, and the dr~win~, and outlinitlg
         of m~nd~las. In p~rticular, he attended on Van~tatn~, the
         gre~t p;lndit;l of Sa;Jf-agtrt (groli-kl~yer Dam-pa) in E~istern
         IncJia, who l~ad come to Tibetj and obtaine(l from him
         instruction, such as the Sad;tng;l-yogl, the highest of all the
         Patl~s oE V;1jrayana, and the initiation of the Thirteen Deities
         of the S~mvara Cycle accor~ling to the system of Gbantap tla
         (Dril-bu-pa), with the l~elp of ~ hicl1 the great p3ndita l1imself
         had obtained the realization, antl the initiation and authori-
         zation oE tl~e Kaltcakra, etc. He stw the mal~l-p~ndita off
         to Nepal as far as 'Dol-kha, and obtained from him some
         extensive exyositions of texts, sucl~ as the Pratipattisaras~ltak a
         by Aryadeva (s~in-po brgya-pa, Tg. rGyud, No.2334).
         Tl30i-gll the paNDita (Vanaratna) could not give him the com-
         plete exposition of the Commentary on the K tlac~kra-T~ntra
         (Vimaltprtbha), he gave him a detailed explanation of the
         difflcult points (of the system) in the form of replies to his
         q~1estions. He ùInderstoo;l all the conclusions, and thus his
         grace in the Kalacakra bectme ~reat in tl~is region. L~ter
         r~ Tl~ ls-cild mkhyen-pa (the Lord All-knowing) Byams-pa
         glit;-y3, t!le Great, and dPal K;lr-rna-p;l, (the fourth) holder
         of tl-e Re~l Crown (z-va-dn~tr cod-pan 'dzin-pa), bestowed on
         him niimerous initiations, expositions, recitals of sacred texts,
         etc. He attended on nearly thirty teachers who were le;lrne~l
   (27b) and possessed siddhis, ~nd tl~us crossed tl)e Ocean o~ learn-
         ing, his scholarly fame encomp~ssing the entire Earth.
         The Fourth (Chapter): The acquisition of tbe virtues of
         at1 ord;lined monk. At the age of 22, he acquired the virt~les
         oE ~n ordained monk beEore a congregation of 20 monks, tl~e
         m~l1t-up~ yaya Don-grub dpal-6t of the Tshogs-chen-pas,
         wl10 belonged to the immactll~te lineage of ordination of the
                                                                          P.812
         Great Kasl1n1irian pandita, acting as lipadhyaya, the Lord
         'Gos lo-tsa-ba g~on-nu-dpal (it seen1s tlat this pottion was
         inserte-l by the editors oL tl-e Text) as karma-acarya, and the
         great dPal-'6yor ;15 Secret Preceptor (gsan-ston). He became
         possessed of an excellent pure conduct which was pleasing
         to Saints (Arya).
            The FiEth ~chapter): the opening of the gates o~ know-
         ledge caused by reflcction. During his previous extensive
         st~ldies, he ex~mined and investigated (the books) in respect
         of words and their meanings, and did not satisfy himself
         Witl1 the n~ere hearing (oE their exposition). He put questions
         to l-is Teacher, p-!t in order (the Teacher's replies) and con-
         ducted debates with all those who were considere~l to be
         scho!ars. Thus he mastcred the innermost meaning of all
         sacred texts.
            Further, he used to spend l1is time in seclusion at rTses-
         than bSatn-glin, Pho-br31i 'Um-bu bla-mkl1ar, rGyal-bzans,
         bSam-yas 'chims-phu, Khrims-khan-glin, Brag-ma klu-phug,
         and other places. He studied all the sacred texts contained
         in tbe b.Ka'-'gyur and elsewhere, and acquired a deep under-
         standing of the essence of the meaning of each word in these
         texts. While residing at dPal rTses-than and Las-stod-byan,
         (he read) twice the bsTan-'gyut, the Collection of Works
         (bKa'-'bum) by Bu-ston, the De nid-'dus-pa (Sarvatath;~gata-
   (28a) tattvasamgraha-llama-mahƒyƒnas-ltra, Kg. rGyud 'bum, No.
         479), and other texts, all that wa5 to be found in the Tibetan
         lang~i;lge. In short, wherever he went, he used to read ~11
         available s:icred texts, large or short. Everyday l1e used to
         expand the ocean of his Mind, completely filled with the
         games of knowledge. He became a great scholar sin~ilar to
         the king of precious gems, fulfilling the desires of all livii-g
         beings, headed by tl~ose wl1o possessed a strong wish for
         emailcipation.
            The sixth (chapter): the acquisition of beatitude obtained
         by the power of blessin~, (of the Buddl~a)--6y this I mean
         the manifestation of the manner of acqaiting an excellent.
                                                                          P.813
         rcalizaLion. This holy man ll~Vill~ attained the degree of
         a fully-enligl~tened Mahƒ sattva abiding in the hi~ r stage
         (Mahabl~umi, s;l-cben-po), manifested thc mir~cle of tebirtl1
         as desired by him. From his cl1il~3hood l1e turned towards
         tl-e ùdirect' meaning (I1lta-~rtha) of the Doctrine, and l)eSause
         oE this, he was abl~ to listen to many kinds oE expositiol~s
         (of the Doctrine) by holy men, showed gteat -diligence, and
         manifested many kinds of perfection. He obtained the "Six
         Doctrines" (of ~a ro-pa) from the Lord 'Gos, thc Mahl-
         tlpadl-yaya K~ln-rgyal-ba and 'Tshur-phu '~ l-dby~r;s go-sn.
         He practised tl~eir (precepts) and all inconrovertible ul1der-
         standiIlg of the Mahƒ mudrƒ state was born in him. 0l1
         being initiated into the mand~ o~ ~rl-Ddkarnavanlahayo-
         ~iDlt~ntrarajl (Kg. rGyud-'bum, No. 372), hc becan1c
         possessed by a dcity and experienced an intense beatitude.
         When he ol~t~illed at Brag-nag the iuitiation tite of the Yoga-
         Tantra from the Lord Rin chen rgyal-mtshan-pa~ he got a
          ure vision, ~l~ic11 made hil~ understand the World and all
         living being's (bcud) to represent the great maNDala of the three
         dP~ lPal-n~ o~ i-pO), rTse (lDo-r~e rtse-mo~, and dbYit;s
         (rl)o l~c-~b~ir;s. ~Sbort1ik i~obza~l1cniy 300 6utkhanov"
   (28b) 1~i6~. 13u~ . V, Pl~ z6, 77). L;lter wl)en he was per~or~ 
         the initiation of the seven maNDalas of r~og for tlle bel1efit
         of his Holiness (lPal ~l~os-kyi grags pa, tl1e l~older of the
         Rc~l Crown of K~r-n1a-pa (dP~I Kar-n1a-~a ~wa-dn~ar
         co~-~)dn '~ c lud a vision of ;111 the seven maNDalas
         ~E r~og surrounded by a rainbow. W6ell he came to the
         sacrcd ~l~ce oE Ts;l-ri-tra, the local dcity (~ skyoil, ksetta-
          L~ )clrc~l in his ~ro~er f~3rn~ rld p~rformed work (oi1
         his bcll.il~). H~ ercciveJ tl~e peculilrities of this sacred
         ~lace ;Is corresponding to the real forms of dakiNŒs and vŒras
            60) .IccorJin~ to the three phyi-hal~ all ~pl~yi--deities
         ~rcsidin~ over the Sun, Moon and Stars; nar;--deities
         presiding over the inn~r organs o~ the body, g~an--other
         deities). ~ en l1e was perforn-il)g twice the rite of pr~-
         parili~ ncctar ~ (bL~ud.ril-bu) in a skull-cup endowed with
                                                                          P.814
         yropcr marks, the scent of the mPdicinc ~rivelopcd his chtitc
         dwelling. Tl~e ncctar w:~s seen to t~ow cndlessly from a j~r
         of winc (silis-bu). He di~covcred tl~e sigo of V.ljra-g~rud~
         (rDo-r~c i1an~-mlcha'-ldili) at Lho-brig mkhar-chii. At Gro-
         bo-~un he h~et the saint (phtus~ttama) Mar-pa wl~o g~ve hi
         his blessin;,. He then sa~g tl~e following 50Dg:
            "In the spiritual palacc of Notth ~an1bl1ala,
             He was dwelling ;In~idst five 11undred qucel1s.
             Now he has come into my presence!
             Do you see him? Is there (another) fortunite ol~e~"
            He said numerous psalms oo I-is attail1mel1t of mental
         concel1tr~tion at tl1c a60~e placcs, ~s well as at ~.1n1-6il,
         rGyal-po'i k6ab, ~:hU bar, 'Tsl~cl-min, 6Sam-gtall-ghn, and
         other localities, and these psalms were received by all witl-
         amazement in respcct of their words and meaning. He
         transformed ~ self into 'Gos lo-tsa-ba gzon-nu-zabs, 'Gro-
         mgon Phag-n1o-gru-pa, and dPal-che-mchog (~l-e chief divi-
         nity of the r~iil-ma-pas~, and preached t6e Doctriile l~residiilg
         over ail asselDbly of dakinls. Howe-,er, l~c pretended that
         he had performed il~ ~ dream. He said that he had seci-
         smoke coming out belween tl~e e~ e-brows of 'Gos-g~on-
   (29a) IlU'i-i~d65 Which then s~re~d in tl~e sky, and wl3en
         l1e l1ad looked at it attentively, he saw llun~betless
         foruls of the sunya-ru~ (one of the ten visionary
         forl1ls described in the Kalacakra/Sekoddes~tlka, ed. Car~lli
         /Baroda, 194I/, p. 35: dhunla, smokei maricl, n~irage; kl~a-
         skya, dyota, fire-ny; d;~a, lamp; jvala, ~me; candra, Moon;
         a~litya, Sun; Rahu, eclipse; 6ind~i, spot). L~ter, wl1en l~c
         was lis~cning to tl~e rccitation oE tl1e gNas-brt~n-g~i SI11011-
         lam cl~cn-mo by ~IPal Byan1s-pa-gli~ a, tl~e Great, he saw the
         ~uddha surrouoded by ;irll;lts as well as the scencry dcscribcd
         in the poem ~S~I~aviro~anill~ ltr~lla by Bl1~vask;lndl~a, T~.
         S~rin-yig, No. .~99). The yalis.l (ghod-sbyin) rVo-r~e
         bdud-'(lul (Vajr.l-~Iarad~ma) laboured on his be .llf in l~is
         real form. The Dharmaraja Li-byi~ a-ra p~cseDted hin~ witl~
         thc seal uf the Master of thc Doctrinc. He l1.ld a cle.lr visiuh
                                                                          P.815
         of the inside of tbe great stup~i o~ B)ams-pa-glili filled with a
         thousaud Buddhas of tl~e Bh3d~;1kalpa sin~ilar to a heap of
         gr;lin. The Venctable Manjughosa stretchil-~ out his rigbt
         golden hand, placed it on l-is l~ead and blessed hin1. dPal
         Byams-pa-glili pa, the great, hlving descended from the
         Tusita l~eaven, preached to hin1 many doctrines in the symbo-
         lic~l 611guage (dgons-skild, sandl~abhasa).i On many occ~-
         sions l~e n~et the great plndita (Vanaratna), who (appeared to
         l~inl) in the ~orm of a pandit~, a yogin, and a god. Aftcr
         tl~e de~)arture of the great pandita to Tusit~ e instru~-
         ted liilll in a vision to ptoceed to tl~e L~ke of Tsa-ri (Tsa-ri-
         ~yu-mtslio), preached the Docttine ~o l~in1, aypointed l1inl l1is
         chic~ discil-le, and gave him the silVatSa emblem of (his) l1e~rt.
         In re;~ e also, the skull-cup wl ich he used in m.iking
         of~crin;,s to his Tcacher, acquircd the colour of pearl, and
         out of it ~ppeared a clearly visible in~age o~ the great pandita
         VIn~riltll.i). The il~side and outside of the great stupa of
         Byams-pa-glin appeared to his visioa oE wisdom 35 a pure
         s~llere. 13ccause of all this l~e Silllg the following song:
            The Dharma kaya, free of thought construction, the bodhi citta,
   (29b)    This sacred form endowed with the thirty-seven marks of
         Enlightenment (the 37 bodhi-palis~s. See Muvtpt, 3~-44),
         a~ caring as a ~rc~t stupa~ displaying 84,000 gates
         o~ reli~ion.
            Even in the smallest particle of which, there (were found)
         countless paradises!
            Do you see tl1em? Is there a fortun;lte one?
            It appears clearly to the eyes o~ myself, the ~o~in!"
            Hc perceiv~d the con1l~lete ten signs (rt;lgs-bcu) of
         nlc.lit;ltioil after l1e.lrit1g tl~e rccitation of tl~e guicle to thc
         ~'~ix Practices" (sB~or dru~) by rl~e mal-a-upadhyaya Kun-
         r~ya~ d. He experienced ;l ~eelinD of b~atitude in his
         body ;~nd a wonder~ul sensation of a cl1ange c~me over him.
         Of the s~veral differene visions (seen by him) before thc
  PraL~o~lh Chilndla B~gcl~ Studies in the Tdrltras". Caltutta, 1939, p. ~7.
                                                                          P.816
         dKar-ru image o~ Dam-pa at Din-ti, one (was) the vision ot
         a manifestation which appeared to be ~he real forin o~ tbe
         in~age. Tbe reflection o~ the image which l~e s~w in the
         mirror was a form similar to the image o~ Bal-tl1ul-tna (name
         of a famous statue o~ Dam-pa), With a small Mahƒ bodhi
         stupa on the crown oE its head. He saw emanating from the
         space between the eyebrows of tbis ~orm innumerable signs o~
         siddhi, and a tilaka mark inside which a~)peared innumerable
         forms o~ the sunya-rupa. In this manner he obtained
         numberless visions of the sunya-rupa. We find in his li~e-
         story the frequent statel1lent that he had seen innumerable
         forms of the sunya-rupa. This means that he l ad seen by
         his eye of wisdom the Holy Sphere of Wisdom in whicl~ all
         gods of the utpannakrama and sampannakrama degrees,
         Buddhas and Holy Bodbisattvas, equal to atoms in numbcrs,
         appeared within each atom. At Zans-phu o~ South Gro-bo-
         lun he was cncouraged by a prophecy that he was destincd
         to attain spiritual realization in Nepal, and obtain the mystic
         trance, such as the sva~hsra (rail-byin-rlab~), and he pIoceeded
         to N~pal. The Lord of Mitaculous Powers (sid~ svar~)
   (30a) Vanaratna l~aving n~ani~ested the inl1ate wisdom of initiatiol-
         into the ~ dala o~ S~n~varl, which is the essence of the
         undif~erentiated ~O~iter", ~-lnner" al~d ~Secret" aspects,
         ~s well as tl~e Ul-iOI- O~ th~ thirteen deities (o~ th ~all-vara
         Cycl^), he became ~ Bodhisattva Mahƒ sattva, dwelling on
         ~he highest stage, and realizing the samadhi-atiga, whicl
         was called tl1e prabhasvlra o~ the fourth st.lge (sthe eigl1th
         bbunli) of the Pancaktam~ of the Guhyasamaja. Tbe events
         W~liCI' took place between his instillation as C,lkravartin of
         the Siddl~as and his attainment of the state o~ beatitu~e of the
         excellent stage (mchog-gi ~oas--Buddhal1ood) were described
         in his songs;
         "ln the year oE Bh~nutara (~ sgrol-byed, siil-s~rc--
         1464 A.D.).
         in the month of Vlsakha, in the southern re~ion,
         in the l1ouse o~ Tan~-ll1ra of Gro-bo'i kl~lns,
                                                                          P.817
         when it was filled by fe~sting clakinis, (I was told that) the
         prophecy by the nirmƒNa-kƒya (Vanaratna) which said that
         ~at the time of tl~e ripe~ g o~ ~ ikl rice,
         ~our wish will be~r ftuit',
         wo~ild be m~dc mlni~est.
         This is thc first encourageMent (received by him).
         Then in the ye~t oE P~rthiv~ (sl-skyon, siri-byl--1465 A.D.),
         in tl~e month of Citri (N;lg~, the 3rd montl1 of the
         Tibetan year~,
         in the vir;~ p3ksl (i.e. the krsna-p:lksl or the l~st l1alf oE
         It'e l~lt-~lt month),
         on the d;ly of K~likl (Rigs-ldan~,
         :It Ku~ M-bu, when Candlk~ d glorified (me)
         by her blessing,
         ;I crow's droppi~ fell on my l-e~d ~nd she s~
         ~0 son! You who wish to meet your father,
         will ineet d;ln~er ~ obsticlcs'.
         ~VIlile I w~s terrified (lle;-rin~,) this prophecy,
         tl~ere ~pe;lred (a~T~ )) the ~orm o~ I red Garud3,
         ~nd gatl~ered clou.~s (cl~ lziil) from the Four Qu~rters,
         ~nd ci~used a sho~ er of r;lin to f;lll uhich inund~tcd the
         entire co~lntryside.
         Aftcr th~t the bl;lck form of G~r~lda was manifested,
         :n~d tr;lnsformed itsclf into ~ l~r~h:~k~la, and s~id:
         This secret olllen indicates that your worldly work will be
         handicapped by ill-~me.
         You should cultiv~te a desire tow~rds Buddh1hood only.'
         Tl~is w~s the second encoUr~gCMent (rccei~cd by him).
         In the same year o~ P~rthiva (s3-skyoti--Iq6; A.D.~,
         in the month C:l1u-stod (the 6tll month o~ the Tibetan ye~r),
         in the sukla-paksl (tl~e hrst l~ilf o~ the lunar montl~,
         in tl~e middle rGS~I-b~ (the 8~1~ day of the sixth montl~;
         according to tl~e K.~ c~l~ra the d;-ys of a l~ month/lunar/
         ~-ere divided into fi~e ~ro~lps of dlys, n~iinely: rGy~ b~ d~
         po, rG~ b~ gnis ~ G~ ba mth~' m;l; dG'-b~ dli;-po,
         dG~' b;l gnis~ iG~'-bl mtl~ M~; rDzo~,s-y~ d~li-po,
                                                                          P.818
         rDzogs pa gnis-pa, rDzo~s-p~ mtha'-mai bZ~ po dan po,
         bZan-po gnis-pa, bZan-po mtha'-ni~; sTon-pa d~h-po......
         Ist day--dGI'-ba d~r;-po. 2nd day--bZan-po dan-po. 3rd
         day--rGy~l-b~ d~r;-po. 4th d:iy--sTcn-pa dar;-po. 5~1
         dly_rDzo~,s p:i dln-po. Gtl1 d~y--dG;~'-b~ gnis-p~. 7th
         d~y--bZIri-po gnis-pa, etc.!.
            In the southern ~Island of Jewels' (R n-po cl~e'i glin, pro-
         b~bly Rin-chen glin, or Ratn~lvil~a, Nepal?),
         Tl~e gr~n~lf~ther, the bl~ck-filced Ri-dags-dgr;~ b~-ri),
   (30b) And my f3ther, ~ monk in ~ippe~r;lnce (i.e. Van~r.1tnl)
         together bestowed theit l~lcssing.
         In 3 wooden house, surrounded by wooden bo~rds,
         ~other Mig-m;lns ('M~ny-eyed', i.e. ~r~jt;lvarahl) lo~ked
         ~fter me!
            This was secretly revealed to me by one of my own disciples.
         k h~l the sign of a strict secret, ~nd it was s~id,
         ~I~ w:15 imyroper tO reveal it in ~n ~ssembly~.
            This w~s the tl-ird encour~gement tow;lrds Buddh;lhood.
         Tl~en, the son, wishing to rec-lrn to his n~tive country (i.e.
         fronl Nep:~l tO Tibet),
            Arr;lnged tO go there disgu sed as a merchant.
         In the year Wood-Hen (siri-bya, Parthiva, Sa-skyori, 1465
         A.D.), in the month o~ Asvini (dbYug-pa 'dzin-pl 'hokl-
         ing a sta'f'i Tha-skar--the gth month of the Tibetan year),
         ln the dark half of the lun~r month (krsna-paks.l,~, in the
         tl-ird Jay3 (rGy~l-ba, i.e. the 2~tl~ d;ly oE the month),
         ln the region of the North, called i~TIm-rim (in gTs.lr;),
         Ne~r the Pal~ce of thc K~l~c~kr~ (im~ge),
            On an ~uspicious date (indic~ted) in ~he prophecy of the
         gods.
            (I had a vision) of twenty-four deer-e~e~l (ri-dw~,s mig)
         damsels
            Naked (phyogs-kyi ~os-;cdn, sp~ce-~ttired), moving througl~
         ti~e Sky (i.e. c~.~kil)is, mkh~ gro-ma),
         o h~d coMe fron1 d~finite places (i,e. the 24 sacred
         places of the Tantras).
                                                                          P.819
            All of them wet~ enjoyed by He~uka.
            This is a great symbol of the hidden which indicates the
         Innate Wisdom of those who are able to conttol the nadis
         i.e. brcath-connrol).
            The above was the fourth encouragcm~nt, difficult to obtain.
         Afterwards I gradually r~acl~ed tl~e ~Ab;~dc of Sail-ts"
         (siddh~s), ~hu-bar. whicl- hJs the sl~apc of the s~cred letter
         ~c" (i.e. triangular in shape).
            In thc month of Kulika-karttik~ (the lotll month),
         in thc thitd dG'-ba (the 26dl day of the montl1) o~ the dark
         -3l~ of the month (Kr.sna-paksa), tl1e fad1er (Vanlrat
         wearing a religious robe of golden colour,
         and the mother, adorned with rich orn~nlel1ts,
         grectcd me, and I felt overwbelmed bv joy.
            I, the son, weatil1g the uppet g~rment (sangl1a-tsi<samghat.l,
         one o~ tl~e tl-ree rol)es of L~uddhist monk) of
         gol~len colour,
         uttered ~ prophecy to the paret)ts (i.e. Van~r~tn~ ~nd his
         retinue), and cillled their nal)les, sJyin;,r ~-0 V~iro~nl-
         vajr~!" and ~0 Vajra-Tara!"
            Tl~is is thc wonder of wonders, ~ secret symbol (~vl-ich inlic~tes),
         that I was not to be differentiated from them!
            This ~V35 the fifth enco~lragement towards attc.liiling EnliDhten-
         ment (mchog-chen, Buddhahood).
            Then, traveling leizurely, in the I Itl~ mouth in the dark
         of the month (krsna-paks.l), on the 23rd dJy (rG.~;iI-ba
   (31a) gnis-pa or dbus-m;l), in the abode Glltkotl, in tl~ mount;lins 
         called ~i-ma-mkl13r,
            In the house of Kundalil, a~Jme With Inne~ He;lt (gnim-l11o,
         this me~ns tl-at l1e 53W the vision in l1is centre of klnd;l~,
         ùny ~3th~r (~tanar3tn:l) propetly embracc-~ by a mis~ and
         il~dulDil~g i
         secret enjoymcnt,
         told me 3nd my friend Dlp.lm,
         thlt ~ve could now prastise the slksl-c;~r)a.
            We entered i~ and bel~ekl a boun.~less pure Sky.
                                                                          P.820
            We offcred the prayer of Prabhasvara,
         and ù,c attained the realization o~ the Self (svasamvidya~.
         Then my Illusory body (mayasvadeha), consumed by shining
         f~ames,
            I threw it away as a snake its skin.
            Then I heard a natulal ~oicc saying:
            "There is still a little (left) of the gtoss body.'
            This was a ttue sign of ptophecy, supteme in excellence
            This was the sixth encouragcment. A!
            Then on the full moon day of the I2th monthi
            The father (Vanatatna) initiated my body, speecl1 and mind,
         as well as wisdom, into the m~ndala (sdom-pa) of ~he thirtee
         deities of the grandfatl1et (i.e. Sarnvata).
            Again, on my retutn, I satisfied (my) ot~inary disciples with
         the same initiation.
            Before Da~vn, as i~ in a cleat mystic ttance,
         I saw, with my own eyes, tl-e following vision:
         In a good house, a high scat was placed before my father
         Vai~aratna), who s~id ~This mat is ~or you to sit on!'
         Then, on my head, he placed his right hand endowed with marks,
         and initiated me into tbe mantra of Samvara (li~. ~'the a6cde
         With no letters,' name of a mantra of s~venteen letters).
         The secret of this symbol is most vast, and its meaning great.
         It was the encouragement towards the Hidden.
         It is the Seven, by which the Mind, consisting of dil~erent
         moods (cba-sas-can~, is transformed into the state of non-
         diff~rentiation.
         I was wandeting amidst the illusory play of the gNas-bdun
         like a child (rDo-r~e gnas-bdun, i.e. the seven characteristics
         of the Bodhisattva-gotra = Tathagata-garbha: the Buddha
         /Sans-rgyas/, Dharma /chos/, Sangha /dge-'dun/, bDe-gsegs
         snir;-po /Ta~hagata-garbha/, the four are expol1nded in the
                                                                          P.821
         first cl1aptet of the Anuttara-Tantra, Bodl1i /byan-chub/,
         Guna /yon-tan/, Karma /'phtin-las/. The last three are
         c~pounded in the last three cbapters o~ the Anuttara-Tantta.
         See kl on-rdol bLa-ma'i gSun-'bum,
         Book X/TI~a/, fol. 5a)
            But my father (Vanarat~la) explained to me its meaning,
         and encouraged me in the tealization of the Meaning."
   (31b) Having said so, let those, wh~ were fottunate, who had
         obt~itled the power of the virtue of Faith, who possessed tl~e
         ~ye of the Doctrine and that o~ wisdom, which had become a
         source of knowledge (pramana), exaMine it in ordee to grasp
         its meaning. After that he proceeded to the Svayambbunatha-
         caitya ~ Phag~pa ~in-kull in Nepal), and whilc holding an
         assembly at the ~antapur; vihara, he n~et the yogesvata ~a-ba-
         ri, ~ho gave him l1is blessing. He sang many wonderful songs:
            "BIessed by tl1e gtand-father ~a-ba-ri,
         and by tl~e gtace of my blessed father (Vanatatna),
         the image of the outer ~njoyment me1ted into the vessel (Mind)
         (i.e. all tl~e images o~ the Outer Wotld sank into the Mind).
         Tl~us tl-c essence of the inner skandhas and dhatus developed
         n~to nectar.
            ~IJY YOU gods, vlras and d~kin;s bc pleased with it !"
         There he ple~sed the great p~ndita (Van~ratn~) with tlie
         tl~ree kinds of Joys (chos-kyi n~ncs-pa, zen-zil;-gi mncs-pa,
         zdbs-tog ml;~s-p;l). He obt~ined the entire s~crct treasuty of
         tl~e Hidden pr~cepts in the mann~r of a vase filled to the brim,
         such as the ~adanga-yoga, wl-icl- had been personally iMparted
         by ~ ba-ri to tlle grcat pandit~ (Vanaratna~, the precepts o~
         Pa~in1a An~itayus (Padm~ambl~va in the form of An1itaylls)
         in~parte-d by the vidyadhara Padma, ~nd otller tcxts. He ex-
         l~erienced the Wisdom peculi~r to tll~ essence of initiation (the
         tO~lrtll illitiJtiOIl~. Wllen all his wislles were fulfilled and l1e
         was about to proceed to Tibet, the Teacller told l~im that ~tbc
         Hicldeil precepts, which you have heard ~rom me, had all their
         Lil~eages, but I (myself), was able to hear all the Doctrin~
         from Sa bl-ri himself. These Hidd~n preccpts which had
                                                                          P.822
         originated ~ith me, should be eccasionally preached to tl~e
         fortunate on~s who are in search cf the Path of tlle Yuganadd-
         l1a (zun-'~ug~. Tllese disciples weIe perceived by tl~e eye o~
         my mystical t,ance". In tllis mam1er he received the great
         enco~lragenlcnt to labout fot the welfare of others. Following
         his Teacher's prophecy. tl1ese (diseiples) who were trained and
         given precepts by tlle Lord, ~,ere able to develop without
   (32a) hindtance tlle understanding of the Path. Through his pre-
         science he was able to perceive the birth of understanding (in
         his disciples), by lli5 e~e o~ wisdo~ e was able to perceive the
         birtlls and pbysical traits o~ individuals, and used to guide
         them accordingly.
            Tlle seventll (cl1a~)ter): Havin, tl~us b~come tlle Master
         o~ the Ocean of tlle Pitaka ~nd of the Tantra class, :Ind havin~
         att~ined realization, the story of his labours for tlle Doctrine
         (is as ~ollows). This l~oly m~n was of the opinion that Ihe
         Doctrine of the Enligbtened One was the foundatio~of all
         happiness and bliss. Besides exerting hiInself in thc ptotcc-
         tion of dlc propagation al-d ~ontil1uatiolt of tl1e impartial
         Doctrine by n1eans of various actions, 11e laid tlle foundation of
         the Three Jew~ls (Trimtn;l) as the b~sis o~ tlle continu:ltion of
         the Doctrine. He first erecte~l for tlle sl~tine of his p~rents
         a~ age of tlle sambhoga-kaya o~ Maitreya adorlled wit
         ornaments, one root (in l1eight), thell a ~olden image of tlle
         Teacher one span ~in height). He ca~sed to be made rrescoes
         and paintings for the great vihara o~ dPal rTses-th~n, and an
         im~ge o~ Maitreya, and that of SidJllar~ having 22 SpallS
         each. He repaired tl~e bS~n--yas kllrims-kh In-glin, and
         placed in the centre (of tlle altar) the im~ges o~ Mal~abodl~i
         with its retinue, the in~ge of ~antaraks. ita (~i-b~-'tsho), and an
         image oE rGyal-ba m~ og-dbyans, together witb two golden
         caityas enshrinil-g the relics o~ his ~atl1er. He also contributed
         the building material for the erection oE tl~e great image ~t
         Na-len-dra ('Phan-yul), as i~ tbe image was being built by his
         own hands. Latcr ~t the monastery o~ Byams-pa-glin of Grfl,
   (31b) the Lord himself took o~er charge of tlle work on the sluine
                                                                          P.823
         of the Lord All-knowing bSod-nams rnam-par rgyal-ba. After
         that with the help of the great alms-giver Sa-la sPyod-pa'i
         dbari-phyug, the great official Rin-chen bzar;-po and his con-
         sort, elevated by fortune and property, accustomed to the
         giving o~ alms, with a lo~ty powet o~ heart, dPal rDa-r~e bde-
         ma and her son, the great of~icial Rin-chen r~yal-po with
         his brother, erected a bKra-sis sg~man eaitya of the
         Revolving o~ the Wheel of the Law, having 32~/2 fathoms in
         height and 22 fathoms ('dom) in width on each side, excellent
         in building material and plan, and an image of Maitreya in his
         nirmana-kaya aspect represented in the bhadra posture (sitting
         on a throne, with both legs down, bhadrasana), having 57
         spans at the back. He coInpleted the building of the caitya
         in 18 months, and the large image in 14 months. This
         Mount Meru (these statues), 6uilt by miracles, which were
         beyond the Mind of ordinary human beings, manifested
         inexhaustible wonders and were without equal in this World,
         fit to be worshipped and admired by all meb from scholars
         to fools, who did not mind the dil~iculties of a long journey
         (to worship them). It is impossible for me to describe in
         writing even a small part (of these images).
            Further, while assisted by the above alms-givers, he
         erected a very latge golden image of the Buddhas of the
         Tllr~e Perio~ls, a golden image of the Teacher surrounded by
         rhe l6 arhats, he repaired the meditative cell and the villar~
         of sPyi-bo at m~hims-phu together with their iinages, (tlle
         monastery) of Gra-than, al-d other monasteries. He built the
         great meditative monastery (sgrlib-sde chen-po) of bSam-
   (33a) gtan.glin, and erected im:iges ~nd paillted banners (than-ka)
         o~ tlle Teachers, o~ the Lord himself, to whom he owed most,
         and painted images of the principal d~ities of the four classes
         o~ Tantras, etc. He also prepared copies written in gold of the
         Commentaries and the chief Tantras. Further, he prepated
         copies of the Sutras and T:lntras together with their commen-
         taries It is impossible to enumerate all of these (books3.
         On llis ;~dvice, the king o~ tl~e Southern Provinces, dPal
                                                                          P.824
         bKra-sis Dar-r~yas Lcgs-pa'i rgyalpo erected a golden image
         of the Mahamuni, having 25 spans at the back, as well as a
         vihara, a great caitya, a monastery, a golden bKa'-'gyur and
         bsTan-'gyur written on paper. (On his advice) the nan-so
         of bSam-lde Grags-pa mtha'-yas prepared a copy of the bKa'-
         'gyur written in gold including the rGyud-'bum (the Tantric
         section). He advised the nan-so of Yar-rgyab, the great
         official Rin-chen b~an-po and his wife to complete the copying
         o~ the golden bKa' 'gyur which they were preparing. Because
         of internal ~euds in Tsa-ri'i gnas-chen, the skull o~ (Mid-la),
         endowed with marks (mtshan-ldan thod-pa), was taken to
         Dwags-po, and the monastey was about to fall in ruins.
         He pacified the region with the help of meditation and other
         means, and established the foundation of the Doctrine.
         Wherever (the Lord) went, he used to repair and worshi~
         stupas, viharas, sacred texts, etc. He distributed his income
         among the monastic congregation in numerous ways.
         The s~ory of his work as translator: When the great
         pandita (Vanaratna) came to Tibet, he acted as interpreter
         at numerous sermons. He made a new translation of the
         Pratipattisarasataka (s~in-po brgya-pa) and its commentary
         (Tg. rGyud,Nos. 2334, 233~), as well as translations cf many
         short texts, such as the texL on the Vajravarahl Cycle called rDo-
         r~e rnam-par s ,eg-ma (Vajravilasim-nama Vajr:ivarahl-sadhana,
         Tg. rGyu~, No. 1602). He also revised the translations of
         the Hevajra Cycle, the Vajrapanjara (Gur), the Sarnvara
         udbhava (sDom-'byun, Tg. rGyud, No. 373), the Sr
         Tatcvavisada-nama-~rlsamvaravrtti (Tg. rGyud, No. r41o),
         and the manual on che rite o~ the mandala of the 13 deities
   (33b) of the Sarnvara Cycle (bDe-mchog bcu-gsum-ma). These
         translations were excellent both in words and meaning The
         sastras composed by him An exposition o~ the Commentary
         on the first two chaptcrs of the ~rl Kalacakra, a panjika
         (bKa,-'grel) on the rDo-r~e snin-'grel (Hevajrapindartha-tlka,
         Tg. rGyud, No. r 180), and the Phyag-rdor stod-;grel
         (Tg rGyud, No. 1402). This is the best text existing in
                                                                          P.825
         Tibetan on the Cycle of Sems-'grel (commentaries written by
         Bodhisattvas in Sambhala and other regions). Further, he
         wrote notes on the Samadhiraja-sutra (Arya-Sarvadharmasva-
         bhava-samatavipancitasamadhiraja-nama-mahayanasutra, Kg.
         mDo-sde, No. 127), the Ratnakuta (Kg. dKon-brtsegs, Nos.
         45-93), and the Avatamsaka (Kg. dKon-brtsegs, No. 44). Fur-
         ther, he composed notes on n~any Tantras, such as the mKha-'
         gro rgya-mtsho (~ri Dakarnavamahayoginltantraraja-nanla, Kg.
         rGyud, No. 372~, the m~on-br~od (Abhidharia-uttaratantra-
         nama,Kg. rGyud-'bum, No. 367), tlle rDo-rJe mkha'-'gro(Vaj-
         ra-daka-nama-uttaratantra, Kg. rGyud-'bum, No. 371), also
         composed sadhanas and mandala rites, the sDom-pa bcu-
         ~sum-ma (the 13 deities of Sarnvara), the Mi-gyo bla med,
         the Acala system according to the Anuttara-Tantra (such as
         Kg. rGyud 'bum, No. 431~, the Phag-mo (Varahi), and most
         of the sadhanas transmitted by the great paridita (Vanafa~na).
         He composed manuals on the mandala rites of gSan-'dus '~ig-
         rten dban-phyug, the rDo-r~e '~igs-byed, the '~am-dpal sgyu-dra,
         the Phyag-rdor dbar;-bskur, the r~og dkyil-bdun (7 mandalas of
         the r~og system), the ~i-khro (a rl~ir;-ma deity), the Phur-bu
         (Vajrakila), the rTa-mgrin (Hayagriva), and others. He
         composed guide books on the Paricakrama of the Sadanga-
         yoga, etc., also composed the bKa'-gso bsrur;s-spyi (rite of sac-
         rifice to all the Protectors), the Dud-sol phyi-nan, the Lha-mo
         Dud-sol-ma-phyi and the Lha mo Dud-sol-ma-nan, the gNod-
         sbyin (Beg-tse), and otller rites. Hii complete Collection of
         Works (bKa'-'bum) contains about 12 volumes.
         Tlle story (of his) worship of the Teacher, the images of
         the Ratna, and of tlle monastic congregations: while he was
         listening to the teaching of his Teacher who preached to him
         the Sutras and Tantras, he manifested constant reverence and
         worship of all. At the end of the preaching of the Doctrine
         by his teachcrs, he used always to ol~er tea (chos-~a) to tlle
         class When they had finished preaching the great treatises,
         h held the festival known as the ~Festival of complet-
         ing (the study) of treatises" (g~un-rdzogs ston-mo), etc.
                                                                          P.826
         When he was attending a class on the Tantras and initiaticns,
         he offered a ganacakra and a ceremony to the Tantra class.
         While engaged in the study of secret precepts, he held the
         festival of khrid-ston (festival of guidance). On all these
         occasions, hc offered excellent food and suitable presents.
         He used to perform worsllip accon~panied by acts of
         reverence of body and speech. In particular, he said: ~When
         the great pandita (Vanaratna) came to Tibet, he of~ered his
         eighteen altar covers, and there is no need of enumerating
         the large of~ering of gold cloth, etc. presented on many
         occasions. The great pandita (Vanaratna) llaving left for
         Nepal, he used to send him every year one golden srans,
         clothes, etc. Later, at the time of (his) anllual and mol~thly
         memorial ceremonies he used to present every year large
         presents to the great monastic congregations. To 'Gos lo-tsa-ba
         g~on nu-zabs he offered first evety year, later every
         month, excellent and tasty food, summer ~nd winter
         clothes, extensive o~erings of gold and barley grain. He also
         made presents to teachers of equal standing and petformed
         the annual and monthly memorial rites for his own parents,
         and for deceased teachers. The story of his of~erings to the
         l~rge and small monasteries, etc.: he increased the grants
         (to various monastic establishments); he offered ganacakras
         (Tantric feasts) to revered teachers atthe sacred place of Ca-
         ri-tra; he paid for the of~erings of tea at the great monasteries,
         such as Tshogs chen-pa and others; he ;lrranged for the
         memorial ceremony of the precious upadhyaya; he paid the
         expenses of feeding Khrims-khan-glin; he secured lands for
         both bLo ;Ind Ka-cVhu, etc. At the time of the revolving of
         the Wheel of ttle Doctrine of the Ocean of Pit~k;is and
         Tantras during the sumlner recess at the monastery of By.lms-
         pa-glin ;Ind at the time of the Great Assembly, many thou-
         sands of monks belonging to large and small monastic estab-
         lishments g;~thered there, headed by the inlD~tes of the three
         Tshogs-sde (Tshogs-sde gsum). He supported the great festi-
         vals which were admired by all, and during which they used to
                                                                          P.827
   (34b) recite the great pratidhana of the Sthaviras and that of Bhaisa-
         jy;lguru in the motning, and various other prayers in the
         evening, as well -as (performed religious plays),
         which led the people present towards virtuous deeds. He
         also putchased land-plots to defray the cost o~ the great and
         small Tantric rites (sgrub-mcVhod). He stimulated faith in great
         alms-givers who supported the meditative monastery (sgrub-sde)
         of bSam-gtan-glin. Thus he himself petformed an ocean of
         labours which transgressed the sphere of the Mind. Since
         his youth, while engaged in the study o~ Philo-
         sophy, he used to make daily sacrifices of two balins before
         the Ratna, of offering lamps (dkar-me), and of whatever flowers
         he was able to gatber in summer and winter, according to
         season. During the funeral rites for his parents and his
         deceased spiritual teachers, and later during the bestowal of
         initiations of dPal-rtse-dbyins-gsum, Khams-gsum rnam-tgyal
         (Tg. rGyud, No.2sIg), and' ~am-dpal sgyu-'ph~ul-dra-ba, etc.
         at bTsan-than, Khrim~khan-glin, and other monasteries, during
         the Kalacakra and other ceremonies at the new monasteries,
         during the sGyu-'phrul dra-ba and other rites at the time of the
         consecration of the great sc~pa at Byams-pa-glin and at t6e time
         of his preaching of many "Old" and "New" Tantras, and the
         "Seven mandalas of r~og" to the Precious Incarnation of ~wa-
         dmar-pa at Dol Lhun-grub Lha-rtse and rNam-rgyal, and
         constantly during the performance of consecration rite.., homa
         of~erings and mandala rites, he used to worship according to
         the number of deities in each of the mandalas, and prepare
         the usual daily oflerings properly and in prescribed numbers,
   (35a) in abundance and cleanly prepared The above shows that
         he was endowed with the great miracle of the Heavenly
         Treasury (Gaganaganja, name of a samadhi). Other people
         at a mere glance at them wete filled with faith and this
         served as a good example for them.
            The Revolving of the Wheel of the Law: In general
         he was of the opinion that meditation represented the essence
         of the Doctrine, and that he had to show diligence in it.
                                                                          P.828
         The Precious great pandita (Vanaratna) had also said ~Since
         now was the time of gathering the essence of the Doctrine,
         there was no need of going hither and thither. Meditate
         chiefly. During the intervals you can preach the method
         by which one could find the beginning of the Path of yuga-
         naddha. There is no better benefit to others than the
         preaching of the Path of yuganaddha". Such were his
         instructionS. When his followers begged him to revolve the
         Wheel of the Law, he replied ~Those who keep in their
         Minds their own benefit and honour, and preach the Doctrine
         for the sake of gathering a retinue only, can be called
         hypocrites. Enough of sucll preachers and students!
         I, myself, considered the acts of the three main
         gates (acts of Body, Speech and Mind), especially the
         act of meditation, to be of benefit to others, but knowing
         the difference between works that were almost useless
         and those that were of little use, and those that were useful
         in all respects, I do not care to perform now insignificant
         works in the interest Or others, but afterwards I intend to
         perform constantly extensive works in the interest of others
         wirll the help of the power by which I shall be able to
         benefit beings numerous as the Ocean in the Ocean of
         Paradises of the Buddhas". Though he did not preach
         extensively the Pitakas tO his attendants, he satiated them
         with tlle nectar of the Doctrine expressing the ~ery essence
         of the meaning of the Sutras and Tantras during a single
         class on religion, according to the state of the disciples'
   (35b) minds. While he was stayillg at a philosophical college, as
         assistant teacher, he was able to increase the wisdom of
         mally wise men. At Brag-nag he taught to many, who had
         come there froln Khams, the theory and the ritual dance of
         the Yoga rite. To more than fifty men he gave many
         inltiations, su.l; as the'~am-dpal sGyu'phrul dra-ba and
         others. At m~hims-phu he bestowed on many the initiation
         of the four divinities of the Hayagr~va Cycle. At rTses-than
         he taught the exposition of the Hevajra (brTag-gnis) and
                                                                          P.829
         other texts, and numerous initiations, such as the ~i-khro,
         etc. (lOO deities of the rl~in-ma-pas) to the bKa'-bcu-pa o~
         ~an-re and to many others, who included Lhun-sde Rab-
         'byams-pa and many others. At Thar-p~-glin, sMan-rgyal,
         gYam-bzans, and other monasteries, he taught to inany
         seekers the initiation of gSan-'dus l~ig-rten dban-phyug (the
         Guhyasamaja in the ~orln of Lokesvara), the secret sadhana
         o~ Avalokitesvara, the exposition of the ~-Six Doctrines" of
         the Mahamudra (Phyag-chen chos-drug, the Six Doctrines of
         Na-ro-pa), the exposition of the Samadhiraja-sutra, etc. At
         rGyal-po'i-khab he taught to the bla-m~ 'Bran-ri-ba, to the
         bla-ma Tshul-la and others the exposition of the Sadanga-
         yoga, to honoured priests (~bzans) o~ Tsa-ri the exposition
         of dGoris-gcig (by 'Bri-khun-pa), the exposition of the ù~Six
         Doctrines" of the Mahamudra, and the initiation of rDo-r~e
         rNal-'byor-ma. At the monastery of dBan-po to the bla-ma
         'Bran-ri-ba and others the initiation of Samvara, Hevajr~
         according to the metkod of Maitri and others. At Eastern
         Lho brag he preached the Hevajra-Tantr~ (brTag-pa gnis)
         and numerous initiations, permissions (lun), etc. to dPal
         Amogha and 'Od-bzan-ba, the master of the house (gzims-
         dpon) o~ the Dhatmasvamin Po-don-ba. To bKa'-
         bcu-pa bSod-bzans and others he preached the Summary of
         the Kalacakra (Dus-kyi 'khor-lo'i spyi-don). At Western Lho-
         brag he preached on two occasions to more than fifty disciples,
         including the Dharmasvamin bsTan-rim-pa, Dan-spro-mkhan
         chen-po, the bla-ma Dza-sna-ba, sLe'u-chun-pa, and others,
         the Sadar;ga-yoga, the dGons-gcig, the Dril-bu lus-dKyil
         (the Sarnvara Cycle according to the method of Dril-
         bu-pa which located all the 24 Tantric sacred places inside
         the human body), and the bLa-ma gSan-'dus (a rl~in-ma-pa
         rite). At Yar-'brog Kha-ba kluns he preached to the
         Dharmasvamin Kun-dga' rgyal-po and to many elders of
         the m~on dga' monastery, and to meditative hermits of the
         meditative monastery of bSam-sdins--the Sad~ng;l-yoga, the
   (36a) initiation of Samvara, the Mahamudra, and to numerous
                                                                          P.830
         Tantrics (snag~pa rnin-ma-pas) he gave the initiation of ~
         khro, Phur-pa (Vajrakila), Hayagr;va, etc. according
         to the wish of each of them. At North La-stod he preached
         the initiation of ~i-khro, etc., and the exposition of the
         Guhyagarbha to numerous Tantrics and Bon-pos, including
         the official (master, bdag-po) ~hud-kha-pa. Later at Byams-
         pa-glin during the great summer recess he bestowed on the
         three great Zur, including Byan~hub rnam-rgyal of ~:hos'-khor
         sgan-pa, and to a thousand monks, residents and non-residents,
         headed by ~hen-po bSod-nams 'od-zer-ba, the acarya
         bsTan-gsal-ba, the acarya ~es-rab dban-po, and others, the
         Samadhiraja-sutra, the ~iksasamuccaya, the Munimatalamkara,
         the Sa-sde-lna (of Asanga), the Be-bum snon-po (of Po-t~ba),
         and the great commentary on the Byams-smon (Byams-pa'i
         smon-lam-gyirgyal-po, Maitri-pranidhanaraja, ~Les mDo-man",
         ed. Lalou, No. 107, p. 42). In this manner he helped to
         bring out the essence of the sublime meaning (mta-artha). In
         particular he preached during many years the great Vinaya of
         the Mantrayana (which contained the vows of Mantrayana) to
         the inmates of Byams-pa-glin. Further, he preached to the
         Dharmasvamin Aryadeva and to many others the Commentary
         on the Hevajra-Tantra (brTag-gnis) by Vajragarbha (rDo-r~e
         snin-po, Tg. rGyud, No. I 180), the Na-ro 'grel-chen
         (Vajrapadasara-samgrahapanjika, Tg. rGyud, No. I ~86),
         the dGons-cig, the Z~b^mo nan-don, and other texts, and the
         initiation of Acala according to the Anuttara-yoga-Tantra
         (Mi-gyo bla-med), etc. Again to many (disciples), headed
         by the Khams-pa the Kalyana-mitra bKa'-bcu-pa, Mi-nag
         Rab-'byams-pa ~hos-kyi grags-pa, Rab-'byams-pa bDe-bzan-
         ~a, m~a'-ris Rab-'byams-pa ~er-rgyal-ba, Rab-'byams-pa
         Legs-bsad-pa, and to many learned kalyana-mitras he preached
         extensively on about four (xc;lsions the Zab-mo nan-don and
         the dGons-cig. To ;bout fifty students, including C:hos-'kllor
         sgan-pa, the Pllags-pa gDan-sa-ba dPal-bzan-pa, :ind otllers,
         the Doh:l in 160 slokas (Sarah.l,s Doh;~) the Tshlil-khrims
         le'u ~the cl1al ter ol- moralit~, one of the cl1apters of rl~c
                                                                          P.831
         Bodhisattva-bhumi), the Manjusrlnamasanglti, etc. Hc also
         bestowed on many occasions the ù-Guide on the Sadanga-
   (36b) yoga", on virtuous ones, including the Rab-'byams-pa Ser-rgyal-
         ba, Legs-bsad-pa, and others, as well as on the meditative her-
         mits of bSam-gtan-glin. During that time also he taught the
         ù~Guide on the Sadar;ga-yoga" for half a year on more
         than 3o occasions The king who observed the Worldly
         Dharmas ~yendu Kun-dga~ rgyal-mtshan the khri-dpon of
         Yar-'brog with his brother, his son Hyendu Lhun-grub
         bkra-sis, the Yar-rgyab dpon-chen (great official) Rin-chen
         bzar;-po, the queen rD~r~e bde-ma, her son the great
         of~icial ~un-dga' rin-chen rgyal-po, his younger brother the
         Dharmasvamin bSod-nams ye-ses dpal-bzan-po, his son the
         Tshal-pa nan-so Lha-dbar;-pa with his son, the nan-so of
         bSam-bde Grags-pa mTha'-yas with his minister, rGyal-ba-pa,
         the khri-dpon of Bya-pa, and his son dPal bKra-sis Dar-rgyas
         Legs-pa'i rgyal-po with his brother, all honoured him. He
         bestowed on them numerous hidden precepts, instructions, and
         initiations which purified their minds and protected them
         from misfortunes. In particular he bestowed on them the
         initiation into the three auspicious mandalas (Amitabha-Tara-
         Vijaya) and mantras. In this manner the whole country-side
         became blessed and unconquerable by others. They all
         became adorned by tlle Ocean of W'orldly and Spiritual
         values which he bestowed on them by leading them towards
         the foundation of virtue which represented the method of ren-
         dering worldly wealth fruitful. The Lord of Byan-pa rNam-
         rgyal grags-pa and his son, though proud of their descent in
         public, privately they greatly esteemed him as their Spiritual
         l eacher, and on many occasions they used to put him
         questions on the Doctrine, and honoured him greatly.
         Especially his Holiness ~hos-kyi grags pa Ye-ses dpal-
         bzan-po, the fourth hierarch of the Red Crown (~wa-
         dmar cod-pan 'dzin-pa) of dPal Kar-ma-pa, a m~ni~estation
   (37a) of the Jina-Natesvara ( Gar-dban ) Vajradhara, the
         Grear, begged him, who h~d been his spiritual preceptor
                                                                          P.832
         during many previous existences, to come to Khams,
         and to become his spiritual preceptor in this life also.
         He sent the invitation by messenger with large presents.
         The messenger arriv~d when the bla-ma was residing in Tsa.
         ri, but he was unable to go there. Later he purposely
         journeyed towards dbUs, and they became Teacher and disci-
         ple, more intimate than close ~riends. He at first bestowed
         on him the initiation of ~he two-faced Vajr~varahl, that of the
         Thirteen gods of Sarnvara according to the system of Dril-bu-
         pa (Vajraghantapada), Acala according to the Anuttata-yoga-
         Tantra (Mi-gyo bla-med), the ~Seven mar!~dalas o~ r~og",
         the 'Khor-lo sgyu-drug, the Sar;s-rgyas thod-pa (Sn-Buddha-
         k lpala-nama-yogin;tantraraja, Kg. rGyud-'bum, No. 424),
         the Phur-pa spu-gri (a r~ir;-ma book), the rDor-dbyir;s,
         the Phyag-rdor dban-bskur (Arya-Vajrapanyabhiseka-maha-
         tantra, Kg. rGyud, No. 496), the Dam-tshig gsum-bkod
         (Trisamayavyuharaja-nama-tantra, Kg. rGyud-'bum' No.s,02),
         the Amitabha initiation according to the method of Dze-ta-ri
         (Jetari), the initiation of bDe-mcVhog Nam-mkha'-dan-mnam-pa
         (Sri-Khasama-tanttaraja-nama, Kg. rGyud-'bum, No.386), etc.,
         the r~e-btsan (a Tibetan local deity), the Dud-sol (name of a
         goddess), the Phyag-bzi-pa according to the method of Nagar-
         juna, the Na-ro mkh~'-spyod (the Vajravarahi system accord-
         ing to the method of Na-ro-pa), the Don-grub-ma
         (S~irvatthlsiddhisadhana-nama, Kg. rGyud, No. I552), the
         '~am-dbyans Iha-ln;l (five aspects of Marijughosa dwelling on
         the five Peaks of Wu-t-'ai-shan), the bLa-ma gS~n-'dus (a r~in-
         ma deity), the Tshogs-bdag (Ganapati), the Tshe-rin mched-
         llia (the five sister-goddesses dwelling on ;I group of snowy
         peaks in Southern Tibet, o~ which Mount Everest is one/~o-
         mo gLan-bz iii-ina or ~o-mo gL;ln-m~, n~me of Mount Everest
         /), etc., the Hev~jr;l, the Gur (vajr~p~irljar~)~ the Samput;l
         (Samput.~-n.~in~-nlah.~-tantra, Kg. rGyud-'bum, No. 381), tlle
         gD~in-gzi, the M~ m~yl, the ~Iarijusrin;1m~sar;giti with
         dle explln~tions o~ the r~og Line;lge, the Ye-ses rd~r~e k-in-
         13s-bms chc-ba (Sri-jn~n2vajras:ln~ucc:ly~, Kg. rGyud-'b-n--,
                                                                          P.833
         No, 450), the sli~in-mo rgya-pa, thc mula and its commcn-
         tdry (Tg. rGyud, No. 2249), tbe Grub-sriin (a work belon~-
         to the Doha class), the A-ma-na-si (Amanasikaroddesa,
         Tg. rGyud, No, 224g/A-ma-na-si is the name of ;i class of
         works containing 26 titles. Bu-ston, bsTan-'gyur dkar~l~ag,
         ~Suii-'bum, Vol.XXVI /La/, fol. 47a; Tg. rGyud, Nos.~22g-
         ~2~,4), the Zab-mo nan-don (Tg. rGyud, Nos. 2217-22~3)
         nd the dGons-cig, the yermission (lun) of the 'Gro-mgon
         bKa'-'bum, etc., the Sadanga-yoga, the Guide-book on the
         s.lnlplllnakrama degree of Vajrayogim (rDo-r~e rnal-'byor-ma,
         I.e. V.ljravarahl), and the Paricakrama of Dril-bu-pa according
         to che inethod of the great pandita (Vanaratna), ;md the collec-
   (37b) tion of precepts includin~, the hidden prccepts of bSre-'~ho (a
         I)ook of Mar-pa in g sections), the ~:hos-drug-mkhar-dkar-m;~
         (l~idden by the Soll of Mar-pa ;ind discovered by guru C:hos-
         dban), the precepts of Ma-ya'i rdzogs-rim-pa'i nu-ma (i.e.
         anuma, name of a system of meditation 011 4 letters. Herc
         the Anuma of tlle sampannakrilma degree of Maya is meant).
         Tl~ls ~ :hos-grags listen~d tO dle heavy shower of religion,
         yrofound and extensive, 3nd became the chief of the sons (i.c.
         disciples).
            Furtller, oll many fortun;lte ones he bestowed initiations
         .Ind e.~;positions fulfilling rhe wish of each of them. He
         statel that~ the ~rl KalacJkra clearly exp6iils, without l-iding,
         the doctrine of yugana~dha, tl~e essence of all the scriptures.
         If one were to grasp its meaning, one would be able to
         penetrate all the scriptures of the S~itra and Tantra classes,
         for .111 tlle others are just me~ns of understanding this doc-
         trine. For it is the essence of the Doctrine". He used to
         interpret Jll the doctrines of the S~itra .n~d Tantra classes with
         tlle help of the Kalacakra, never sepJr.lted fron~ tlle book, and
         used ~o expound it. Hc clearly sounded the fearless roar of
         tl~e lion, saying: ~,The liltimate Goal of all (the Doctrines) is
         tlle understandin~r, of tlle vel)icle of yu~r,anaddlla.'' Also he
         used ro say: ~,One wllo llad placed ilis faith in tllis ~,ehicle,
         if lle were to die touclliilg with llis fore-head the vol~ime on
                                                                          P.834
         the Kalacakr;l, he would draw nearer to the state of Enlighten-
         ment, than he who had studied numerous Pitakas,
         and had become a scholar". In this manncr he held
         the doctrine of the Kalacakra in high esteem.
            He preached extensively on many occasions the sPyi-don
         (of the Kalacakra, i.e. the Summary on the Kalacakra), as
         well as extensively preached to many o~ his attendants and
         Pitakadharas, headed by ~:hos-'lchor-sgar;-pa. The assemblies
         of fortunate ones whom he had liberated by giving them
         guidance on such subjects as the Sadanga-yoga, etc., were
         numberless. I have given a brief account o~ these events. In
         reality (yan-dag-pat-na) he was endowed with all the qualities
   (38a) of a kalyana-mitra, such as the sign of possessing the nature
         of a Bodhisattva (Bodhisattva-gotra), courage, eagerness (spro-
         ba), exertion (brtun-pa), never -giving up the vows o~ morality
         (siksapada) never breaking his promises, commiseration
         towards the low and wicked ones, kindness wi~hout ca-ise, the
         returning of kindness shown to him by others, kindness towards
         those who attempted on his life, and possessed o~ extensive
         knowledge. He was bound by the vows of the Pratiinoksa (nes-
         'byun) accompanied by a Mental Creative Ef~ort towards the
         Mahayana (the Bodhisattva vow), he was not defiled by
         natural sins, and by transgressions of religious vows, he
         did not trans;,ress the limits of d1e precious vows of permission
         and prohibition (dgag-sgrub). In this manner he perfected
         his pure conduct (tshans-par spyod-la, brahmacarya), and was
         endowed with the complete accomplishments set forth in
         the Vinaya of the Holy Doctrine, fit ~or a Teacher. His
         inind was fully awakened towards the entry into the
         vehicle of Vajrayana, and he never transgressed, even for
         a brief moment, the ordinary and extraordinary vows.
         He experienced the Innate Wisdoin (Sahaja jnana) des-
         cribed in the (third) initiation. He also perceived the
         ~irmation of the fourth initi~tion (the state of yuganaddha),
         which is the hidden state of all the Ta~tras. He possessed
         the four pratisamvedyas (so-so-yan-dag-par rig-pa, the four
                                                                          P.835
         kinds of intense penetration/Mhvtpt, 13/, obtained on the
         ninth stage), he was kind and free from pride. He was
         cndowed with all the characteristics of a venerable teacher
         (srlmat-guru, dpal-ldan bla-ma), and thus became the sole
         protector of thc entire World including that of the gods.
         One should .emember the Ocean of his life-story and repeat
         his name. One should reverence him in every way, have
         faith in him and salute him constantly with great and unshak-
         able faith. What use is there in troubling oneself by writing
   (38b) about the minor miracles of his life?
            The eighth (Chapter): his passing into Nirvar!a. Though
         the great Bodhisattvas abiding on the lofty stage (mahl-bhumi,
         sa-chen) ate liberated from the bondages of birth and death,
         this expression is used here in order to indicate ~ technical
         religious term signifying a feeling of sotrow towards imper-
         manence. While every day he used ~o bestow profound and
         minute instructions on the maha-upadhyaya 'Tshal-min
         ~hos-kyi grags-pa, m~a'-ris Rab-' byams-pa ~er-rgyal-ba,
         ~hos-'khor sgan-pa, the Dharmasvamin rTe'u-ra-pa, Rin-chen
         chos rgyal, and others, he gathered his apparitional body on
         the 7th day of the gth month of the year Water-Male-Tiger
         (ch~l-pho-stag--1482 A.D. This biography must ha~,e been
         inserted by the editor after the death of 'Gos lo-tsa-ba in
         1481 A.D.), called dGe-byed (subhakrt), at the age øf S9
         On the loth day he n~anifested the appear~nce of ~roceeding
         to Tusita, and numerous wonderful signs, such as rainbows,
         l~ower showers, scent, etc., were observed by all. The fourth
         Kar ma pa hierarch, the ~'Holder of the Red Crown" (7wa-
         dmar cod-pan 'dzin-pa) canle there and comforted the disciples,
         telling them that the Lord had truly gone to Tusita. The
         hierarch stayed with them till the end of the 4gth day dnd
         exhorted them to meditate. The hierarch was present at tlle
         cremation~ of~ered blessings on the occasion of the funeral
         rltes (dgons-rdzogs no-bo bsno-ba), perforn~ed the consecra-
         tlon ceremonies of the precious ~ outer" images (imlges
         ~ ced for worsllip, as dis~inguished from tllose kept inside
                                                                          P.836
         stupas), and wrote a yraise of the Teacher and his Biography,
         al~d thus ~ulfilled the Teacher's wishes. They used white
         sandal wood for the cremation, as well as myrobalan and
         scented woods (benzoin, Skrt. sihla), etc. Many relics of
         different colours, a sarira bright as crystal, and numberless
   (39a) imagcs were recovered (from the ashes), and worshipped by
         the disciples. After the Teacher had manifested the appear-
         ance o~ passing into Nirvana, his mercy (grace) continued to
         exert itsel~ without break. They erected a precious stupa
         (~dun-khan) several stories high, made of sil~er. The door
         of the stupa (sgo-khan) and ornaments inlaid with jewels
         wcre nlade of pure gold, and were adorned with countless
         precious stones, such as ma-rgad (marakata, emerald), ruby
         (padma raga), peatls (mu-tig), saphires (nal), and turquoises.
         The relic holder w;is placed on the upper storey of the great
         stupa of Byams-pa-glin. (They also prepared) a shrine made
         o~ silver and gold, adorned with precious stones, the length of
         an arrow (mda'-gan-pa) in height, a precious li~e-size image (of
         the Teacher), and sc~eral other smaller images, made of gold
         ;ind silver, also several large and small p;iinted banners (ras-bris)
         of the Tcacher, and many hundred stamped images, having
         mixed n~edicated clay with his ashes. The Collection of his
         Works was edited. Later, as desired by him, 3 large and
         wonderful silk image of the Venerable Maitrey;l was reverent-
         ly prep;ired by dPal rDo-r~e bde-ma and her son the
         Dharmasvamin bSod-nams ye-ses-dpal-bzan-po. Further,
         his personal disci~les and alms-givers erected several o~hls
         images in gold and silver, and popularized his Collection
         o~ Works. All ~his bccame the foundation Ot the
         Doctrine, and objects for worship by living beings. Among
         his chief disciples there were many who spread his method
         o~ meditation and his teaching in different localities, but his
         permanent attendants kept at Dol bSam-gtan-glin and Byams-
         pa-glin his precepts of the ~Guide on the Sadanga-yoga",
   (39b) his method of rites (sgrub-mchod), as well as his large image,
         holy objects which belonged to him, his of~ering utensils,
                                                                          P.837
         and his books. The above brief account was given here in
         conformity with the ~uthorizatioll of ~he author o~ the pre-
         sent work, mentiolled above. In the absence of written
         sources, it was impossible to include in the present work the
         other accounts (about his Life). We have written the above,
         because the All-knowin~ 'Gos. author of the present work,
         intended to incl~lde in this History stories ~bout the Doctrine
         and varlous individuals which could be of benefit to the
         Doctrine, and because in the line of the Southern kings,
         ù~ho had worshipped the Three Jewels, dPal bKra-sis D~r-rgyas
         Legs-pa'i rgyal-po, who had distinguished himsel~ by the
         fame of possessing unequ:~l fortune and wisdom (the pur!~a and
         jnan3-s:lmbh;lt;l), by his setvices to :1ll bt:lnches of knowledge,
         and bv the cptead of the W~y of tlle Docttine (bsT:ln-byus),
         like a stteam in summet. when ptinting this gteat histoty of
         the Docttine (~hos-'by~in chen-mo), told us that he ~'had
         striven tow~rds this vittuous wotk (i.e. the printing of rhis
         book), keeping in his Mind the command of the Venetable
         One only (the Li~e story of bSod-nams rgya-mtsho must have
         been addcd to the ~'BIue Annals" by the editots after the
         ~leatl~ of 'Gos lo-tsa-ba g~on-nu-dpal in 1481 A.D.). No
         one was greater than this lo-tsa-ba (bSod-nams rgya-mtsho~
         in spreading the fame of our Southern kings and in the
         discovery of the P~th leading towards tlle abode of perfection.
         Tl~erefore, on this occasion, you should at le~st insert a brief
         aCcount of his life". I did so at his request. In g~neral,
         th~ K:~lacakra-Tantr3 (had b~en translJted) by the lo tsa-ba
         Gyi-Jo, bLo-gros snin-po, and others, rMa dGe ba'i blo-gros,
         I~l;ln-'or Byan-chub ses-r;lb. bSod-n~ms ye-ses, 'A-za rGya-
         gar-brtse,s, Tsa-mi Sans-rgy~s-gr:lgs, IDi-ri ~:hos-grags, gNam
   (40a) lo ts:~, g~os lo-tsa-b;l of Kh:l-rag, 'Bro ~es-r:lb-grags, sTens-pa
         lo-tsa-b.l, Ran-lins lo-tsa-b;l, Rw;~ ~:hos-rab, ~hag ~:hos-r~e-
         (Ip.~ on-ston rDo-rJe rgyal-mtsllan, Yar-kluns l~tsl.ba
         Grag~-~J rgyJI-mtsh:ln, dPan lo-tsa-b;l bLo-gros brtan-p;l,
         dPaii,s disciples bLo-gros, the nvo, and others. The Kal~c:ikr.l-
         T.n-tr.l was tlle onl~ book whicll h;-d .~o many translators.
                                                                          P.838
           The Kalacakra uttata-tantra (Kg. rGyud-'bum, No. 363)
         was translated by g~an lo-tsa-ba (Dharma-grags) and Se'u
         lo-tsa-ba. Later it was again translated by kLubs lo-tsa-ba
         bLo-gros-dpal, who added the missing eleven slokas. The
         dBan-mdor-bstan (Sekoddesa, Kg. rGyud-'bum, No. 361) was
         translated by 'Bro, Rwa, Man-luns-pa, sGra-tshad-p~ Rin-
         rg~,al, dPan lo-tsa-ba, and Yar-kluns lo-tsa-ba. Pu-hrans
         lo-chun translated the title as dBan-ner-bstan. The Commen-
         tary by Vajragarbha (rDo-r~e snin-'grel, Hevajrapindartha-
         t,k~, Tg rGyud, No. 1180) was translated by ~og-gru Tin-
         'dzin bzan-po, gNel-cor Ses-rab-grags, Khyun-po ~hos-brtson,
   (40b) Yar-kluns lo-tsa-ba, and dPan bLo-gros brtan-pa.
            The Commentary on Samvara composed by Vajrapani:
         I saw its translation by t~:og-gru Tin-'dzin bzan-po, which
         was revised by Son bLo-brtan, as well as by Khu-dnos-grub.
         Regarding the Don-dam-pa'i bsnen-pa (~ri-Paramarthaseva,
         Tg.rGyud, No. 1348) I have seen Somanatha's own transla-
         tion (ran-'gyur--without the help of a Tibetan translator), as
         well as a translation by the Yar-kll~ns lo-tsa-ba.
            The ITa-ba'i 'dod-pa mdor-bstan, which has not ~ormerly
         been translated into Tibetan, was translated by Kun-spans
         C:hos-grags-dpal. The Sekoddesatlka (by l~a-ro-pa, Tg.
         rGyud, No. I353) appcars to have been translated by the
         Yar-kluns lo-tsa-ba, sGra-tshad-pa and dPan.
            The book on Kalacakra. The block print was prepared
   (41a) at the Palace of Chos-rgyal Ihun-po.
                                                                          P.839
                                     BOOK XI.
                      The Mahƒ mudrƒ (PHYAG-RGYA CHEN-PO).
            Now I shall relate the story of the Mahƒ mudrƒ ("Great
         Seal") doctrine, which seals all the meditative and religious
         prlctices, from the Prati mokSa (doctrine), which is the
         foundation of the Doctrine of Buddha, to the Guhyasamƒja.
         (While discussing the Path of the Doctrine) there is no need
         to relate the opinion of ordinary living beings who have no
         desire to abandon the Phenomenal Existence (saMsƒra, 'KHOR
         BA), and that of the heretical nihilists (RGYANG-PAN-PA) who do
         not strive for emancipation. Other heretical schools, as for
         example the Digambaras (gCer-bu-pa) and others, admitting
         evil actions to be the root of sufferings of the Phenomenal
         Existence, attempted to eradicate (evil) actions (through
         penance). According to the MŒmƒMsakas (SPYOD-PA-PA
         DPYOD-PA PA) there did not exist a final emancipation (mokSa,
         THAR-PA) at all, and therefore they strove to get rid of (moral)
         defilements for the sake of a temporary emancipation only
         (r~-shig-gi thar-pa). The SƒMkhyas (GraNGs-can-pa) and the
         VaisheSikas (I~ye-brag-pa) maintained that moral defilement
         (klesha, non-moNGs-pa) was the root of Phenomenal Existence
         ('khor-ba). Again the root of moral defilement was Ignorance
         characterized by the non-understanding of the (nature) of the
         Self (ƒnuall, bdag). Therefore, they having Lmderstood the
         SeIf, and having entered concentrated trance, reached various
         (in all eight stages) stages beginning with the first dhyƒna, as
         far as the Highest Point of meditation (in the s~here of
         Phenometlal Existence, bha~agra, srid-pa'i rtse-mo), but they,
         being ca~lght in the net of an egoistic outlook. ùvere destined
         to fall (again) into the AvŒci hell. In this connection the
         ƒcƒrya Vasubandhu had said: Is there (another) method of
         obtaining saIvation, dl;ln this (Buddhism)? No--and for
                                                                          P.840
         what reason? Because the (heretical Teachers) maintain a
         wrong view on the Self." Buddhist scholars maintain that
         without abandoning Ignorance, which admits (the existence)
         of a SeIf, there is no Salvation. This ƒtma-dRiSTi is of two
         kinds, that in respect of the individual, and that in respect
         of the Elementc of Existence. The Shravakas and Pratyeka-
         Buddhas having rejected the theory in respect of the
         individual (pudgala), have obtained a true salvation in wl-ich
         rhere is no continuity o~ rebirth. But the wise Bodhisartvas,
         i~ they were to obtain salvation Lcor their own sake only,
         would proceed as described (by Candragomin in his ShiSya,
         Iekha-dharma-kƒvya, ed. by I.P.Minayeff & A. Ivanovsky
         in Zapiski, IV, p. 77, verse 96: ne-du ,khor-ba'i rgya-mitsho,i
         khoNGs-su chud-gyur-pa /klun-gi naNG-d~l IhuNG-ba Ita-bu snaNG-
         bzin-du/skye-shi phoNGs-pas NGo-ma-ses-pa-de bor-nas~gal-te gcig
         thar-byed-na de-las khrel-bor med--I'For there does not
         exist any one more shameless than he who strives seIfishly for
         salvation, abandoning his family /i.e. Iiving beings/whom he
         did not recognize as being afflicted by birth and death, sunk
         into the depth of the Ocean ofc Phenomenal existence, as if
         fallen into a stream,,). Therefore one should search for a
         method of salvation of living beings. There is no one, except
    (1a) Buddha, who had perceived the entire method of Salvation.
         Therefore it is necessary to reject the theory on the substantia-
         lity of the Elements of Phenomenal Existence in order to
         avoid the defilement.of the knowable (j¤eya-ƒvarana). One
         should strive to abandon this theory. With the help oLc the
         theory ofc Relativity, one will be able to abandon the theory of
         the substantiality of the Elements of Phenomenal Existence.
         This Iast theory will invalidate the first theory because it
         contradicts the first. Thus one will enter the Ocean of
         Scriptures (ƒg;~m~, IuNG) and Philosophy (rigs-pa) in order to
         establish the theory of Relativity. If the knowlc-dge of
         Relativity (the author uses the tetm Phyag-rgya chen-po
         ye-ses which he~e must be understood in the sense of
         "knowledge of Relativity or Sh–nyatƒ" as in the mDo-l~lgs
                                                                          P.841
         l~hyag-rgya chen-po. the Mahƒ mudrƒ according to the (utra
         class) represents an antidote (g¤eil-po) which contradicts
         that which should be rejected, it should be considered as
         an inference (anumƒna) obtained by reasoning. If so, then
         inference must represent a constructive thought (vikalpa,
         rnam-par rtog-pa). ShrŒ DharmakŒrti maintained that every
         constructive thought was ignorance (which must be eradi-
         cated), but the knowledge of Relativity which was aIso stated
         to represent inference, constructive thought and ignorance,
         cannot be rejected, and because there does not exist .11
         antidote which could contradict an interence, and because
         all that wl ich contradicts an inference must be faIse concep-
         tions, and therefore cannot ser-e as an antidote.
            (The author's conclusion is that one should at first grasp
         the notion of Relativity in order to avold moral defilement.
         Then in its nlrn the notion of Relativity should be aban-
         doned, but as it represents an ultilmate (true! conception it
         cannot be rejected with the help of reasoning and theories,
         and thus it can only be abandoned by intuiting the Mahƒ mudrƒ).
            Thus the antidote (of this ference, i.e. understanding
         of Relativity) which is not a mere theory, represents the
         knowledge of the Mahƒ mudrƒ. This (knowledge) can be
         gained only through the blessing of a holy teacher (i.e.
         through initiation, and not through reasoning). Thus I have
         explained the stages of the general Doctrine. In connection
         with this, the Dharmasvƒmin rGod-tshaNG-pa had said:
         "ln this Doctrine of the Jina Shƒkya muni, the great brƒh-
         maNa Saraha was the first to introduce the Mahƒ mudrƒ as
         the chief of all Paths. The holders of his teaching in India
         were the Master Shabarapada, father and son." According
         MaitrŒ-pa accepted the teaching of Shabarapƒda (Ri-khrod-
         zabs), the father, establishing his disciples on the Path of
         the Mahƒ mudrƒ, it spread throughout (the whole) of
         JambudvŒpa. Now, the followers of the "Upper" school
         (sTod-lugs-pa) of the Mahƒ mudrƒ maintained that MaitrŒ-pa
                                                                          P.842
         was born in the year of the Sbeep (lug-lo--1007 A.D.), but
         those of the sckool of the Lord Ras-chuNG-pa maintained that
         (MaitrŒ-pa) was born in the year of the Dog (khyi-lo--10 0
         A.D.), and that he had passed into NirvƒNa at the age of
         78. According to these tuo schools, MaitrŒ-pa, who was
         learned in most of the theorics (siddhƒntas) of both Buddhists
         and non-Buddl1ists, was not satisfied with them, and made
         numerous attempts to find ~r~ Sa-ba-ri dBaNG-~l~yug. After
         lldvin, been blessed by l~in1 (i.e. initiated), he became
         enlightened by his teaching, and intuited the meaning of
         tbe (Ultimate) Essence. After that he expressed his views
         (about the Ultimate Essence) in the following words:
         asmrti Jn(l .Im;lildsikara (~Iran-pa-med, "that which cannot
         be remembered." Yid-pa byed-pa med-pa, "that which
         cannot be imagined"). The great scholar Shanti pa was not
         pleased and debated the matter, and MaitrŒ-pa won. Hence-
         forth he became known as the JinŒ MaitrŒ-pa (MaitrŒ-pa,
         the Victor) Though he has had many disciples, the chief
         among them were: the "Four Great Ones" (che-bzi), the
         "Seven Medium Ones" ('briNG-bdun), and the "Ten Little
         Ones" (chuNG-b.a-bcu), known as the "Tenth Ones." The
         "Four Great Ones" (were): Na-te-ka-ra, Devƒkaracandra,
         Ramap;~la, and Vajrapƒni--the four. Na-te-ka-r.l ~ as a
         name received (by the disciple) while he was still a heretic.
         Later (he became known) as Sahajavajra. Devƒkaracandra:
         his other name w.li Shully;~tasamldlli. He was the author
         of the Shes-rab   e-ses-gsal-ba ( Praj¤ƒ jnanaprakasha, T~,r.
         rGyud, No. 2226). Ramapƒla in Tibetan--dGa'-ba
         skyon-ba. He was the author of a Commel1tary on the
         dBar;-nes-par bstan-pa (Sekanirdesh.l-pa¤jikƒ, rg. rGyud.
         No. 2253, one of the Aman.lsi, class). Vajrapƒni was the
         youngest of the three 6rothers: Nam-mkl1a, s¤in-po (Akƒs'.l-
         garbha), ~a,i sniNG-po (~itiglr'oha~ and Prajrapani. Introdced
         by Ksitigarbha, by rCql~eSte~l tO 6e adn-itted (as disciple) by
         Maitrl-pa. The latter ~ ;ls pleased. Having bound thelmselves
         by a piece of cloth, they made rl1c ~ow not to sepalate till
                                                                          P.843
         they had reached Enlightenment. This VajrapƒNi (I)hyag-na)
         was born in the Fire-Female-Serpent (mc-nlo-sbrul--1017
         A.D.). From childhood he had a sharp intellect and was
         ~arlled in all the heretical and Buddhist sciences, as well as
         in many sections of the Tantras of the Mantra yƒna. He
         especially mastered the Cycle of Dohƒ (i.e. s¥iNG-po-sl~or,
         Saraha's Dohƒs. The "Seven Medium Ones": Sƒmavajra
         (m¥am-pa'i rdo-rje), Atulyavajra (Mi-m¤am rdo-rje), Kha-
         vajra (Nam-mkha'i rdo-rJe!, Lalitavajra (Rol-pa'i rdo-rJe),
         DhŒtishrŒjnƒna, Abhay~lkta, and Jagat~ƒla. Among the
         "Ten Little Ones" (chuNG-bcu): ~kandha-ya. Me-go-pa, Rwa-
    (2b) cho, the yogin (~rNGgayogin~, Ti-~u-~?a , ShrŒ Nalandƒ-~a,
         Padmamƒlin (Padma'i ~hreNG-ba~, Go-cha-n~a, KrSna (Nag-po-
         pa), the Junior, Shri Arnapa, and Balyƒcarya. Some say that
         Ka-ro-pa, Ph~,~ag-na, Mar-pa, and the Nepƒlese ShŒlabharo were
         called (his) "Four Spiritual Sons." The followers of the
         "Upper" school of the Mahƒ mudrƒ, divided the each of the
         appearance of the doctrine in Tibet into three periods: the
         early, the intermediate and the last (periods). During the
         early period the lineage of the doctrine originated with Niru-pa.
         Then the "upper" and "lower" section of the intermediate
         period. The "Upper" (sTod-,gyur) translation" was preached
         by Phya~,-na to great teachers, after his arrival in Tibet. The
         so-called "Lower translation" (sMad-'gyur) was preached by
         A-su who spent his entire iife in DBUS. The so-called "Later
         Translation" (Phyi-'gyur) (originated) with Nag-po Sher-dad, a
         native of m~a,-rJs. Having gone to India, he met Phyag-na
         (VajrapƒNi) who had grown old. Later on his return to
         Tibet, he preached the doctrine. (The Doctrine) which origi-
         nated from the Master Mar-pa was called "zur-'gyur" or
         "additional translation." The early Mahƒ mudrƒ: The Great
         Master (AtŒsha) heard from ~laitn-pa the Commentar~ and
         the basic text (~rantha, gzuNG) of the Mahƒ yƒnottara tantra
         (Mahƒ yƒnottara tantra shƒstra, Tg. Sen1s-tsam, No. 4024; Mahƒ-
 1. Phyag-rgyal chen-po sTod-lugs.
                                                                          P.844
         yanottaratalltrashƒstravyƒkhyƒ, Tg. Sems-tsam, No. 4024 by
         AsaNGga)~ the Dohƒ, etc. Later when (AtŒsha) was staying at
         bSam-yas he went for a few days to mChims-phu, and tau~bt
         there the Dohƒ, the Cycle of the Grub-s¤iNG, and the method
         of following the Samantabhadracaryƒ (K~ln-tu bzan-po,i spyod-
         pa, name of a Tantric practice) to ,Brolm-(ston). ,Brom ~us-
         pected that these (teachings) might have a bad influence on
         the morals of Tibetan (monks), and abstained from preaching
         them much, but there exists a translation of the J¤anasiddhi
         (Ye-shes grub-pa, Tg. rGyud, No. 2219) by 'Brom (this is the
         "early" translation of the Mahƒm-ldrƒ). The Commentary
         and the basic text of the Mahƒyƒnottaratantra was translated
         (by AtŒsha) at Yer-pa on the request of r~og ByaNG-chub
         'byuNG-gl1as. After him the Lord Mar-pa was the "earlier"
         (who translated the Mahƒ mudrƒ Cycle). After him, the
         earliest" was that predched by the pandita VairocanarakSita
         who had come to Tibet. After that sKor Nirupa. After
         that, the "Upper" and "Lower" schools. After that--Lord
         Ras-chuNG~. Finally Nag-po ~er-dad. It should be under-
         stood thus. Now the PaNDita VairocanarakSita: he was born
         in the family of king Sa-tsa-na (Sacana) in the town of Son~a-
         p~lrΠin the country of Koshala (dakSiNa-Koshala) in Southern
    (3a) India. His mother was named sKal-pa bzaNG-m~ (SubhaginŒ).
         At the age of ~2, he attended on his uncle who was a here-
         tical paNDita and studied under him. He spent about d year
         in Western lndia. Then having come to Magadha in
         Madhyadesha, he met a yogin, and received from him the initia-
         tion of EkavŒra-ManjushrŒ (in the Tantras all the chief deitics
         having two arms and without their shakti are called dPa'-bo
         gci~-pa, ekavŒra). After that he accompanied this yogin to
         VƒrƒNasŒ. The yogin took a wife, and settled there, but
         VairocanarakSita continued his jouruey to Easten India.
         While he ~hd~ residing lt Nƒlandƒ, he met a yogin, a native
         of the country of Bharendra, a kayastha (yig-mkhan) by Cdste,
         a great scholar, named S~lrapƒl;~, (who possessed the power)
         of introducing a state of unconsciousness in a man by placing
                                                                          P.845
         his hand on his head, which lasted till he removed his hand.
         The yogin admitted Vairocanaraksita (as disciple), and the
         latter accompanied him for eight years. He then heard
         numerous precepts (upadeshas), such as the A ma-na-si class
         (the A-ma-na si,i skor ner-drug, Tg. rGyud, Nos. 2229-
         22~4~, the Dohƒ and other texts the Cvcle of Mahƒ-
         mudrƒ, the system of MaitrŒ-pa, the precel)ts of Hevajra,
         and the precepts of rasƒ yana (bcud-len-gvi man-NGag,
         which consist in abstaining from food, and keeping to a
         certain diet). For six years he practised penance (dka'-
         thub) at Jƒlandhara (Lower KaNGgrƒ Valley~ in the West.
         After that he held a Tantric feast (gaNacakra) in the forest
         of Nƒlandƒ in the company of the yogin Si-ti, the yogin
         Madana and others. From the paNDita GuNarakSita of
         VlkramashŒla he obtained many doctrines, including the Prajnƒ-
         pƒramitƒ, the "Six Tteatises of the Mƒdhyamaka," the
         "Father" Tantras, such as the Guhyasƒmƒja and others, the
         "Mother" Tantras and the Kriyƒ Tantras. Then from Dhana-
         rakSita he obtained (many) doctrines, such as the ~Domain
         of Practice" (sPyol-~hyogs), the sGrub thabs bsd~s-pa (Sadha-
         nasamuccaya, TiJ. rGyud, No. 3400), sƒdhanil of Simhan.lda
         (Lokesvara~ together with i~s rites tkalpa, rtog-pa), the Arya-
         Taralcurukulle-kalpa (Kg. rGy ud-,b~lm. No. 437~ the sadhana
         of SeNG-ldeNG nags-sgrol (Khadiravanltƒrƒ-sƒdhana; T~. rGy~Id,
         No. 3338), the gTum-po,i sgr~b-thabs (the sadhana of Vajra-
         pƒNi, Shrl-Vajracandacittaguhya-tantra, Kg. rGy~ld No. 458~.
         From DharmakŒrti he heard the Tshad-ma-'i gtan-tshigs.
         Ftom Jayƒkara, a panDita of East Bharcndra. rh~ bDe-mchog
         bcu-gsum-ma (the Thirteen deities of San~ ara), the Five deities
    (3b) of Pha~-m() (Vajravarahl), the ~o-n-o U-rgyan-ma (Shrl-OdDlya-
         natƒrƒbhisamayakrama-nƒma, Tg.rGyud, No.17o7), ctc. He
         obtained several precepts and s;ldhanas from th~ pandita Sa-ra-
         na (Sharana), th~ hcad of the ~ssembly of yogins of the town
         of Somapurl in thc East. From th~ pandita S~ldhlnagul~t:~
         he obtained the Ekavira-~lanjushr~-Tantra (SiddhikavŒril-mah.l-
         tantr.~r.lja-n~ma, K~. rGyu(l-,btlm, No. 544). From Abhay.l-
                                                                          P.846
         karagupta he obtained the bDe-Imchog mNGon-,byun (Shn-Herukƒ-
         bhyudaya-nƒma, Kg. rGyud-,bJm, No. 374~, also the first
         (upper) part of the Commentaty on the VajraD~ka-Tantra
         (Shn-Vajradaka nƒma-mahƒtantrarƒJavrtti, Tg. rGyud, No.
         1415), a collection of sƒdhanas, such as the svadhiSTha-sƒdha-
         nas, etc. Though very learned, he hid (his Iearning), and
         behaved in a humble way. He visited 24 countries, with
         the exception of ODDlyƒna. He had the intention of going
         there, and even journeyed towards the South~ where he
         practised Tantric rites, was captured by a king, and thrown
         into fire, bl.t escaped unbutnt. Afterwards h~ journeyed to
         Tibet and intended going to Ri-bo rtse-lNGa (Wu-t~ai-shan),
         but having been appointed chaplain to the king, was not
         given leave (to go). When Mu-thaNG-bu of ShiNG-kun-mkhar
         (near Liang-chou) harboured ill-feeling Lowards him, he per-
         formed lmany miracles, but kept them secret. Afterwards
         he journeyed to China. The king tried to wound him with
         sword and arrows, but not even a scar appeared on his body.
         He drank a cup fiIIed with quicksilYet, but this also
         did not harm him. He made the round of two-thitds of
         JambudvŒpa, and on fiv~ occasions visited Tibet. He also
         visited several upper and lower districts of dbUs and gTsan,
         but it is inlpossible to enumerate a11 the places visited by him.
         He made a long stay at rGyal of ,Phan-yul, and prepared
         translations of the Vohƒ and other works. Since the three
         Cycles of the Dohƒ represented his (doctrine), the statement
         that the ~King', and ~Queen" Doha (two books belonging
         to the Dohƒ; the series consists of rGyaI-po Do-ha, bTsun-mo
         Do-ha, and dMaNGs Do-ha) were composed by A-su, appears to
         be untrue. His disciples were: in La-stod--the nirmana-kaya
         Zla-l)a ,od-zer; itl gTsaNG---Rin-p~che rGyal-tsba; in dbUs--
         aNG Rin-po-che. Since he had spent a long time in Tibet.
         it is certain that he had numerous disciples there, b~lt I have
         not seen any account (about them), and therefore 1[ is ilnpossi-
         ble for me to enumerate (1li5 other disciples). sKor Ni-ni-pa,
         who had not performed ~ et the paraka~ a-pravesa tite, obtained
                                                                          P.847
         from him the secret precepts at s¥e-than. Therefore his
         coming to Tibet must have preceded that of sKor Niru-pa
    (4a) This mahƒsiddha showed the manner of entering ~nto Nirvana
         on the hill-spur of mThar-,on.
            Further, Ka-ro-pa, the disciple of Maim-pa: he WaS born
         as MaNigarbha (Nor-bu s¤iNG-po), the midd~e son of the three
         sons of father raja Vƒridhƒra (Chu-bo,i rgyun) and mother
         Candrƒrkapra6hƒvatl (~ zla-,bar), a brahmanl, in the town of
         Pu-lu-sa-la in the country of Eastem Za-hor. When he was
         seven, a dƒkinl prophesied (about him), and he was sent to
         a grammar teacher. In five years he mastered grammar well.
         Then for four years he studied science with the pandita Kusa-
         Iabhadra (dC;e-ba bzan-po), a disciple of ~ƒnti-pa. Then for
         fourteen years he studied (Sanskrit) Grammar wit6 the pandi-
         tas KrSNa (Nag-po) and BalakrsNa (sTobs-can Nag-po). At
         that time he had reached the age of 3o. At 34, he was
         ordaincd by Mitratara, the great scholar of the Sarvƒstivƒda
         at VŒkramasha. Then he studied the Vinaya (LuNG-sde bzi)
         with Vimala, the great Vinayadhara. Then, at 39, he
         studied for four years Nyƒya with the pandita Simhaguna.
         At the age of 44, he studied with the pandita Sthiramati
         (bLo-brtan) the Kriya and Carya Tantras (Bya sPyod), as well
         as the ~Father" and ~iMother" classes of Tantras (Pha-Ma,i
         rgyud). Then with the Kashmirian Laksml, the Great, he
         studied the Mahƒ-yoga (rl~al-,byor chen-po, Anuttara-
         Tantra). At the age o~ 94, he studied the Praj¤ƒpƒramita
         with the brahmana Tha-ga-na. Aftet that he studied the
         Abhidharma with the scholar Rab-bzaNG-mdaNGs (Suvarna ?) to
         the west of Vajrƒsana. Having met SiMhatƒra, he practised
         the Ratna-sƒdhana (Rin-po-ch~,i sgrub-pa) at Vajrasana till he
         was 64. After that at the age of 72, he looked like one
         aged 16. Anxious to expound the doctrine. the source of
         scholars, he met the yoginŒ, named PadmanŒ (Pad.ma~an)
         who was meditating on the Praj¤apƒramitƒ, who said to him:
               "Pitiable are those living beings,
                  who, though being Buddhas by nature,
                                                                          P.848
                  possess no understanding!
                Though one may be a scholar in words,
    (4b)        If he does not understand the nature of the Mind 
                He is similar to a beggar, biting chaff,
                From which fruit will never be produced.
                Though one may obtaln the power of longevity,
                If one is attached to worldly ways,
                One will not be happy, but afflicted by sufferings,
                  having sunk into the lmud of lust and anger.
                O Man! understand your Mind!
                And meditate on its natute which is non-existent.
                Follow the (xcellent Teacher, and exert yourself
                  its precepts.
                Give up the eight worldly doctrines.
                Light Bliss!
                Seal the Phenomenal existence with (the Doctrine)
                  of non-origination!"
            Then following the prophecy of this yoginŒ, and that of
         the two incarnatcd boys, Ka-rorpa, taking with hitm much
         wealth obtained from his father, proceeded (on a journey),
         al1d lmet a yogln named Nagapuri, who was staying in the
         Outer Ocean at a distance of 42 yojanas. He (the yogin)
         initiated liim b~ ;loldin~, a Tantric feast (gaNacakra). Then
         for three years he practis~d the sByor-ba-bsum-bcu pa. Aftet
         l-at hc studicd fot fourteen Vcars the ~ NG-,bum-pa (Praj¤a
         paramita in 100,000 verses ?). tl~c r(~yud-,bum-pa, the
         am-mkha, daNG-lmnant-pa,i r~ud (ShrŒ-Khasamatantrarƒja-
         nama, Kg. rGyIld, No. 386), the Daln-tshig-gi rtog-pa stoNG-
         ~ rag-phycd-daNG-bc~ is-pa,i rgyud, the four SampuTi,i
         r ,yul~ (SampuTa~ a-mal~atantra, Kg. rGyud-, bum, Nos.
         376. 3~1. 3~32), tl~c I~lKiia'-~,ro-lma'i sbyor-ba, alid the ~e-
         b;lr sbyor-b:~,i r~,~ ud. Thcn ~;~ain he jouneyed towards
         jras.lna. Hc w;ls told by a fellow sn~d~n~ in Gr:lml1lar,
         Natcliara ~ you like to meditate the Lord MaitrŒ-pa
         ~ossess-s t1~ ~irL~ s oL t11~ Great Seal,', th~ Unmeditable.
         Go to him!" H~ ir~ g~n~ t() the Pa-t;l monastery, he pr;lc-
                                                                          P.849
         tised for seven years (meditation) on the meaning of the
         (Ultimate) Essence. Then fot five y~ars he ptactised medi-
         tation at the cemetery of Ken ti. He then performed various
         Tantric rites in the Malabar countty (Gyad) of the South,
         at Sa-la-ta-tse, in the town of Kampala, and in Kƒsmlra.
         His other name was Pltakarma. His disciple Dam-pa sKor:
         He was born in the year Water-Male-Tiget (chu-pho-stag--
    (5a) 1062 A.D.) as the fifth son of father sKor-ston d~os-gru~
         bat and mother g~os-mo gza,-sgron-t.la at dGe-tsha on the
         plain of Uppet g~al. Because the (number) five was consi-
         dered harmful for relatives, his father having performed a
         n~agic rite to avett evil, sent him away for study with a monk
         of dbU-ru. Wnen he was going away, he noticed his sister
         (stin-mo) scatteting dust aftet him and btandishing a broom
         (t;ul-mo), and he understood that he was being sent away.
         He received ordination at Lha-sa, an~' became known as
         sKor, the Juniot (sKor-chut;-ba). He m~t ~wo disciples ~f
         Atlsa--the Nepalese ,Gyod-pa gsan-ba (Anu~apagupta) and
         Vairocana. He fell ill. After he had touched some hait
         ftom the head of Vairocana, he felt relieved. He ~sked
         Vairocana (for insttuction) in meditation, and Vairocana
         bestowed on him a profound meditation (sems-'dzin), and
         delivered the following prophecy: ~You will be blessed by a
         yogin Sy~ma". He studied Grammar under ,Gyod-pa gsat;-
         ba and mastered it within one y~at. As tuition fee he
         promised thtee golden stans. After that he journeyed to
         ,Phan-yul. The wife of a lo-tsa-ba, who had died, presented
         him with a vivatta (a book written in Vattula or
         Lantsa). After that at the age of l o, hc became
         watcher o~ gold-diggets at gSer-khun-sgan.
         When his belongings were cattied away by a thief, he
         performed a magic rite, and was successful in it
         He gathered much gold and presented it to the Nepƒlese
         as had been promised by him. At the age of I 1, he
         retutned to his native place, and re~d a hundred times the
         funeral setvice for his father. Then having stolen a tutquoise
                                                                          P.850
         hidden by his sister, he proceeded to dbU-ru. At the age
         of 1~, he mastered the exposition o~ the Vinaya. Having
         sold his turquoise, he realized 13 golden srans, one roll of
         silk gu-lin, and musk worth one golden ~zo". At the age
         of 13, he ptoceeded to Nepal in the company of sBa-ston,
         Dor-se, and Khon-ston Rin-chen. At Ya-gal he studied the
         Kriya and Yoga Tantras. (They saw) people going to meet
         a yogini at Yam-bu, and the thtee Tibetans also went
         there. This yogim used to live on of~erings thtown away
         by villagers. She proceeded to the vihƒra o~ Mya-nan-'das-
         chun (the vihara containing a small image of Buddha enter-
         ing into Parinirvana). There was also a yogin named Rwa-
         ru-can (~'with hotn,') who said to him: ~I anl the richest n~an
    (5b) in Nepƒl. Let us go to see my residence." He proceeded
         there, and saw inside a brick-built house nothing but some
         fragments of pottery (gy~mo), a per~orated slate, a goat's
         horn, and a wooden shovel. He understood that these
         represented symbols and feIt faith born in him. (He then
         saw) the yoginl sitting on the image of the Teacher Iylng
         in ParinirvƒNa, naked, who exhibited her breasts and privy
         parts, and smiled (at him). He asked her for hidden
         precepts and the yogin Rwa-ru-can said to him: ~She does not
         impatt docttines, but ol~ly initiations!', He inquired ~Ho~
         does she initiate7" and Rwa-ru-can replied: ~We have been
         thirteen metchants. Except for myself, all have died. This
         yoginl threw some earth on my back, and I asked her what
         she meant by this. She then told me: ~This is the sand
         ~rom the Ganges. Now you won,t die for 1 3 days.
         Otherwise you were t~ die in seven days! After 13 days
         you will die., I then asked what could help, and ske replied
         ~AII your wealth and properry should be given away to all
         those who would accept it. Then follow after me. It will
         help you!, I did accordingly. Then she told me: ~l shall
         initiate you" and she spat on the palm o~ my hand. Then
         by placing her hand on my head a proper concentration of
         the Mind was born in me. Now I have no need of precepts,
                                                                          P.851
         bec~use they have liberated me!" Again Rwa-ru-can said:
         ~In this country of Nepal, there are many panditas, such
         as the Indian Vajrapani (Phyag-na), Lham-thin-ba, and Bha-ro
         phyag-rdum (the '~One-handed"). They could not help y~u.
         But at Ya-gal there is a yogin named mDa,-gzu-can (~'with
         bow and arrow") who shoots arrows at others, and even when
         an arrow pierces the body, no harm arises. He could help
         you. You should ask him ! " He did so, but the yogin
         dld not give him anything, except sevetal slokas. Hc then
         begged him in real earnest, Ind offered him all his belongings.
         The yogln then took him to a cemetery called Tsin-tsi-li!n in
         Indian Thain-khab. He kept outsid~ (of the place), amidst
         Jackals, and othe~ animals. Next day the Teacher sent his
         maid-servant called Kumudara to the market place with some
    (6a) gold, and she bought many provisions and drinks for a
         Tantric feast (ganacakra). He also sent sKot-chun-ba to
         collect Iqowers. He then bestowed on him the kalasa-
         abhiseka (bum-dbain), performed the mandala rite made of
         flowers, and gave him the name of Prajoasrljnƒn~klrti.
         During the same time the Teacher related many stories to
         him, and he wrote them down on bark, but the Teacher
         washed them off. Having studied for four years (Sanskrit)
         Grammar, he mastered the seventeen sections of Sanskrit
         Grammar (sgr;~ gnas bcu-bdun). After that he attended on
         the Venerable Kumud~ra and asked for her blessing. She
         bestowed on him the kalasa-abhiseka (bum-dba!n), wbich she
         called the Praj¤ƒ-j¤ana-abhiseka. The Venerable One said
         to him: "Son, being afraid of life and death, you strove for
         tke sake of the Doctrine. It is wondetful! I shall bestow
         (on you) the faultless and extaordinary Vajrayƒna. You
         son, should ptactise meditation on it!" and saying so, she
         placed her foot on his head. After that he obtained from her
         the complete cycle of the utpannakrama degree of the systen
         of the Black Bhairava (gsin-rje ~sed nag-po), etc. The Iqame
         of Praj¤ƒ (wisdom) was lit in him, and he obtained the
         understanding on all the doctrines, so that his teacher and the
                                                                          P.852
         latter's wife became pleased. Then she told him: "You
         should complete yout initiation", and saying so, she promi-
         sed to bestow it on him, but, since he did not possess the
         necessary implements, he proceeded to Nepal. (His) two
         friends who had faith, wished to obtain it also, and told
         him: ~We shall get it!" At the agc of 19, he proceeded to
         Tibet. In the presence of Len lo-tsa-ba o~ La-stod he
         bestowed the kalasa-abhiseka on thirteen persons, and was
         offered a horse. . A~ter that he journeyed down (the country),
         and at Gra-than, having concealed himself in the residence
         of the kalyana-mitta Gra-pa m~on-ses, he pteached at night
         the SaMvara Cycle according to the methods of Lu yi-pa
         and DŒpankara, as well as the two methods of Na-ro-pa. He
         of~ered him hal~ a golden srans. This was the ~gtb year of
         Gra-pa. Having obtained in all 13 golden sraNGs, at che end
         of the year, he proceeded to Tsi-na-tsi-lin and spent seven
         golden srans as an of~ering to his Teacher who ptophesied that
         in seven years, time fortune ~hould be con~ing to him. He said
         (afterwards) that it did come true. With six golden srans he
         paid the expenses of completing his initiation. After that his
         Teacher and the latter,s wife introduced him to the practice of
         thc yuganaddha (zun-,~ug), and bestowed on him the guhya-
         abhiseka (the second degtee o~ initiati~n). A~ter that a Nepƒlese
    (6b) girl named ,Bri-nu became his .,nudrƒ. They (the Teacl~er
         and his wife) bestowed on him the Prajna-jnana-abhiseka (the
         thitd degree of initiation), and also gave him the fourth initia-
         tion (dban-bzi) with symbols. Aftet that he studied the entire
         Gru~snin Cycle, and felt proud at his ability to undcrstand it.
         A~terwards he was sent into the presence o~ one, who had
         practised secret Tantric ritcs in the suburb.of an Indian town,
         and he proceeded there. Inside a chapel (mchod-khan) he
         found a painted banner (than-ka) hanging, in front of which
         wcte placed the five kinds of offerings. He spent some time
         therc, (and saw) a man dtessed as a monk (bhiksu) holding
         his alm~bowl and his staf~ (gsil-byed) coming ftom the town
         on a begging round, he (the monk) said to him: ~You are
                                                                          P.853
         probably the disciple o~ the yogln mDa'-gzu-'dzin-pa (~Holdet
         of bow aGd artow"). Then at night, the monk temoved the
         painted image, behind which he opened a small door, out of
         which came out numerous mudras possessing marks 3nd
         adorned with bone-ornaments. In their company, the monk
         performed various Tan~ric rites, and the (feeling) o~ Bliss In-
         cteased. In the morning the monk again hid the mudras,
         closed the door, and covered it with the painted ilnage (than-
         ka). Aftcr that the monk went on a begging round and told
         him: We Indians practise the secret Tantric rites in this
         manner". A strong faith was produced in him and for six
         months he practised secret Tantric rites. When he decided to
         return to Tibet, the Teacher told him: ~ln the country of
         ~rΠOddiyana there is a jointless skull of a dakinl, which has
         an opening at ttle forehead. Should it reach your hands, you
         won,t be hindred by any accident. Go to bring it." But
         he, feeling proud of his understanding of the doctrine (and
         thus being not afraid of accidents), did not go. The Teacher
         then said to him "Well then, take this," and handed him
         h~s ioint-less skullcup. At the time of his departure, he felt
         sad, and on the plain o~ Tsin-tsi-lin he s~ng the praise of the
         Venerable Ka-ro-pa. ~e spent three days circumambulating
         the Svayambhu~ai~ya (in Nepal). A Nepalese alms givet
    (7a) named Bha-ha said to him: ~PIease stay OD as my house
         priest". He remained there for one month. Now the story
         of his performance of the rite of parak~iya-pravesa (gron-,Jug):
         In the country o~ India, thete was one named the Venerable
         Ka-r~pa, learned in the five sciences. After having been a
         pandita, he became a yogin, in possession of secret precepts
         handed down by nine Lineages, and possessed of the faculty
         of prescience. He had many disciples and the chief (among
         them) was one named Ni-ru-pa-ta,i rnal-,byor-pa (the vogin
         of Ni-ru-p~-ta). At fitst (Ni-ru-pa) became learned, and m~s-
         tered thc secret precepts (handed down) by nlne Line;lges.
         aving grown o~d, he at~ained siddhi at t11e age of 74, and
         rbe Venerable l~a-ro-pa s~id to him: O Ni-ru-pa ! You
                                                                          P.854
         should go to Tibet!" Again on one occasion, Ka-ro-pa said to
         him: ~If you go to Tibet, you will benefit living beings".
         Ni-ru-pa then said to hinl: ~Would it be possible fot me to
         do something of benefit to living beings?,' Again on one
         occasion the Teacher said to him: ~One day you will benefit
         living beings in Tibet. Go in any case to Tibet!,~ He
         inquired : ~How shall I go there?,' The Teacher said:
         From here you should go to the island o~ rDo-chu (stone river,
         or frozen river, the name often designates the gTsan-po, thc
         SItƒ, and the TƒrŒm). You won,t be harmed by the dangers of
         the fro~en ~iver. There exists an island of dakinis, and the
         dƒkinls will assist you and bless you". Then Ni-tu-pa
         following his instructions, proceeded as far as the rDo-chu.
         This rDo-chu whenever it touches (the body) of a living being,
         causes his death and trans~orms him into a stone. However
         it did not harm him. Then the dƒkinŒs came out to meet him
         and honoured him. He presided over a Tantric ~east (gan. a-
         cakra) which was held on three occasions. Then the dakinls
         delivered a prophecy which said: ~You, go to Nep~l ! There
         you will meet a young Tibetan, yossessed o~ (auspicious) marks,
    (7b) who was ordained in his youth, and is endowed with wisdom. His
         time (i.e. death) having come, you must perform the cons-
         ciousness-transference (groNG-,~ug) rite, and then go to Tibet.
         We shall protect you from accidents, and shall assist you
         Then the Venerable Ni-ru-pa proceeded to Nepal, and there
         met sKor, the Junior (sKor-chun-ba), at the. residence of the
         alms-giver Bha-ha. Then Ni-ru-pa entered the body of the
         deceased sKor chuNG-ba. His former body was crem~ted,
         and he then proceeded to Tibet (in his new body). At nrst
         he went round as a beggar. The Venerable Ka-ro-pa and his
         wife having come to Lha-sa, met him. From beyond a sand
         place the Vener~ble Ku-mu da-ra (Kumudarƒ) addressed him,
         s~ying: ~Praj¤ƒklrti !" He asked her: '~How did you get
         here ?" The woman said: ~The Venerable Ka-ro-pa is aIso
         staying here. We came here because an accident is due to
         happen to you". He saluted (them), circumambulated
                                                                          P.855
         round them, and placed their feet on his head. The Teacher
         (Ka-ro-pa) blessed him. He used to say: ~B~cause the
         Teacher had blessed me, when Gye-ru Se,u-chun-pa had
         decided to kill me, the accident did not take place". While
         in Lha-sa on one occasion he listened to the exposition of
         the dBaNG rnam-nes (Abhisekanirukti, Tg. rGyud, No. 2476).
         Then he saw his Venerable Teacher and his wife off to GuNG-
         than in Man-yul. Having returned, he put on the dress
         of a pandita o~ Zans-glin, and proceeded (on his journey),
         and thus became known as the Indian of Zan~glin (in the
         Vinaya designates Ceylon. According to others--Tamralipti)
         who had come to Tibet". Then he put on a 'ribetan dtess
         and preached the Tantric doctrine for 21 years tO disciples
         including thirteen monks and others, bestowed initiations
         and ptepared his own translations (without the help of lo
         tsa-bas~ of numerous Tantric texts. He also preached
         numerous works belonging to the Tantric class and many
         texts (belonging) to the class of hidden precepts, and th~Js
         helped to sptead the profound Tantras of the Holy Doctrine
         as well as the essential teachings. In general, from the age
         o~ five till the age of ~ 1 , he contimled his studies. At the
         age of 20, he ptoceeded to Tibet. From the age of 21, he
    (8a) expounded the essential meaning (of the doctrine) and passed
         into Nirvana in the year Water Male-Horse (chu-pho rta--
         1 ~02 A.D.), aged 41. He taught dle Docerine to ~han-ra
         ~es-rab sen-ge. The latter to (his) son Ye-ses sen-ge. The
         latter to gLan-ston of Khams. The latter to the bla-ma
         Btag-pa chen-po. The latter to the bla ma Myan-
         chen-po. The latter to SaNGs-rgyas ,~sras. The latter
         to the acƒtya Sak-se. The latter preached it to the bhiksu
         R~tnesvara. Though this sKot had been a gteat siddha and
         had spent a considerable time in Tibet, the present day
         kalyƒna-mitr~s do not attach great importance to him.
         Therefore I have wri~ten (his) life stoty at some length.
         Again, when the Indian Vajra~ani (Phyag-na) went for
         T~ntnc practtce, and was begging in Nepal, he was wondet-
                                                                          P.856
         ing whether he would be able to spread the Doctrine in Nepƒl
         He thought that he would bc able (to do so'. Later when
         he reached the age of 50, he came to Ye-raNG and settled
         thete (lo66 A.D. See S. C. Das: Li~e of Sum-pa mkhan-
         po, JASB./188~/, p. 4~). He was met by Tibetan scholars,
         such as ,Brog ~o-sras and others who asked him to preach the
         Doctrinc to them. He bestowed on them the following
         doctrines: the basic text of the Grub-sniNG (Cyclc of Dohƒ) to-
         gether with 2ddenda, the nine ~bits" (brul-tsho) which fol!ow-
         cd on the Sutras, the nine ~bits" o~ prec~pts which followed
         on the Tantra o~ the '~Father,' class (Pha-rgyud), the nine
         ~birs,' which foliowed on the Tantras of the '~Mother" class
         (Ma-tgyud), in all 27, and bound them with the four mudrƒs
         i.e. the k~rma-mudrƒ (las-kyi phyag-rgya), the dharmamudra
         (chos-kyi pbyag-rgya), the mahƒmudra (The Great Seal), and the
         samaya-mudra (dam-tshig-gi phyag-rgya). He also preached
         them the six ~links" the theory accompanying ttadition
         and reasoning, meditation accompanied by exp~rience, prac-
         tice suitable for the present time, results producing benefit
         to others, the Path accompanied by the signs of the Inner
         Heat, and Initiation accompanied bv p~ecepts. Among the
         chief texts wer~: the ~Seven Classes of Realization" (grub-pa
         sde-bdun), the gSaNG-ba gru~pa of mTsh~skyes (Saroruha,
         Padmavajra), the rGyud ma-lus-pa,i don rles-par skul-bar
         byed-pa (Sakala~antrasambhavasa¤codanl-shrŒguhyasiddhi-nƒma,
         Tg. rGyud, No. 2217), the Thabs-daNG shes-rab grub-pa of
         Yan-lag-med-pa,i rdo-r~e (AnaNGgavajra; Praj¤opƒyaviniscaya-
         siddhi, Tg. rGyud, No. ~ 2 1 8), the Ye-shes grub-pa of
         Indrabhuti (~¤ƒnasiddhi-nama-sƒdhana, Tg. rGyud, No.
         2Z 1 9), the g¥is-med grub-pa of LakSmikara (Advayasiddhi-
    (8b) sƒdhana-nƒma, Tg. rGyud, No. 2220), the Lhan-cig skyes-
         grub of Dombhl Heruka (Shrl-Sahajasiddhi-nƒma, Tg.
         rGyud, No. 2~23), the gSaNG-ba chen-po,i de-kho-na-¤id grub-
         pa of Dƒ-ri-ka-pa (Dƒrika, Tg. ShrŒ-ODDlyƒnavinirgataguh-
         y~mahƒghyatattvopadesa, Tg. rGyud, No. 2221), and
         h~ d~os-po gsal-ba,i rJes-su gto-ba,i de-kho-na-¤id
                                                                          P.857
         gtub-pa composed by the yoginΠTsi-to (Cinta, Vyaktabha-
         vƒnugatattva-siddhi, rg. tGyud, No. 22~2). The Ess~ntial:
         the thr~c Dohas: the ~King" Doha, the~Qucen,' Doha,
         and the ~Subjects" (dn~ans) Doh;~. Further, the dBan-nes
         bstan (Sekanirdesa-nama, Tg. rGyud, No. 2252) composed
         by Maitrl-pa. Lesser texts, such as the bDag-med-ma gsal-
         b2 and others (Nairatmya-prakasa, Tg. rGyud, No. I308),
         the I~k-kho-na-¤id bcu-pa,i ,gtel-pa composed by Sahajavajra
         (Lhan-cig skyes-pa,i rd~rJe, Tattv~dasatlka, Tg. ~Gyud, No.
         2254), the gNas-pa bsdus-pa (Sthitisamuccaya, Tg. rGyud,
         No. 2''27), the rD~rJe,i tshig 'byed (Vajrapada-nama, Tg.
         rGyud, No. 2~55) composed by Phyag-na (vajrapani)~ the
         bLa-ma brgyad-pa,i rim-pa (Gurupatamparakramopadesa-nama,
         Tg. rGyud, No. 3716~, the ~es-rab ye ses-gsal-ba (Ptajnƒjna-
         naprakƒsa, Tg. rGyud, No. 2226) composed by Devakara-
         candra, the dBaNG-NGes-bstan-gyi ,grel-pa (Sekanirdesapanjika,
         Tg. rGyud, No. 2~53) composed by R~mapala, the Phyag-
         tgya bzi r~es-su bstan-pa (Caturmudrƒniscaya, Tg. rGyud, No.
         2225) composed by the ƒc2rya Nƒgarjuna. The above
         were k~lown as the ~Cycle of Lesser Texts." A~tet that
         ,Brog ~o-sras having invited thc bla-ma Vajrapani (Phyag-na)
         to Tibet, the latter while residing at ~hu-sgo of gTsan,
         preached extensively the Mahƒmudtƒ doctrine to Ti6etan
         scholars. Among his disciples were: ~e-snon Byan-,bar,
         ;~aNG-sNGa Rin-mo, Khams-pa rGwa-ston, sPu-hrans Nag-po
         Sher daNG, ,Brog ~stas rDo-rJe-,bar, ,Or-brgyad sTun-chun,
         kLuNG-sod-pa KhyuNG-khri, Khyi,u brtson-'grus, Ba-reg Thos-pa
         dga, (a ~amous scholar), BraNG-ti bLo-gtos dban, Bta,o 'Bum-la-
         bat, Btag-pa dKon-grags, Se-ston sGra-gcan-zin, mTshur-
         ,dbyig-gi rgyal-mtstlan, the four disciples l~tsa-bas--Nag-tsho
         Tshul-khrims rgyal-ba, rMa-ban ~:hos-,bar, g¥an Dharma-
         gtags, and mChun Ye-shes ,byuNG-gnas. One could increase
         the numbet of the above disciples by saying the ~Thitty
         Tibetan scholars." When ,Brog ~o-stas invlted VajrapƒNi
         (Phyag-na), he promised him eighty golden srans. During
         the performance of the funeral rite fOt his father, he presented
                                                                          P.858
    (9a) him with 50 golden srans packed together as eighty srans.
         bLa-ma Phyag-na's attendants having weighed the package,
         discovered that thete were only fifty (sraNGs). The bLa-ma
         became displeased and said ~ t is improper ~or ,Brog ~ sras
         to tell me lies! If so, his father (meaning his Teacher) als~
         could not be ~ genuine (teacher), for it is said: ~The father's
         behaviour will be manifested by the son,." Saying so, he
         suddenly slashed his belly with a raZot. His attendants wete
         ~rightened, and began to weep, but he said to them: ~If you
         don't like it, nothing will happen", and passing his hand
         over the wound, he caused it to disapp~ar without leaving
         even a scar. He then continued his journ~y towards India
         and Nep~l (Lh~Bal). The eight signs of his mitaculous
         power (gtu~rtags brgyad) ( r ) when a venomous snake
         attacked him, he drove it away with the help o~ the Yamantaka-
         yoga spell (g~in-r~e gsed-kyi rnal-,byor), (2) when he came
         across a mad elephant, a dakinl assisted him in driving the
         animal way. This d~kim then utteted a prophec~, and he
         acting accordingly proceeded to a town, where lived an old
         brahmana with a dakim as wife. The two kings of Oddiyana
         were waging war against each other. The king A-bhram
         who was a ~seven-born', (skye-ba bd,ln-pa, means one who
         had been reborn seven times ~s a brahmana. Should any one
         partake of the ~esh of a ~seven-born" brahmana, he would
         attain miraculous powers/siddhi/. A man who is a ~seven-
         botn,' possesses seven shadows. In Tibet there exist special
         pills called sKye-bdun believed to contain pieces of flesh of
         famous ~seven-born" brahman~) was killed by the other
         king,s minister Mon-rtse Mon~;n He hit him with a
         diamond-pointed arrow between the eye-brows. The corpse
         of the king was then torn to pieces by dƒkinls. The wife of
         the old brƒhmaNa secured the head of the dead
         king), and brought it to her house. The brƒhmana
         rebuked het. She told him: "Because of a karmic bond
         (Ias-,btel), I attended on you. Now, if you don't need me,
         I can go," and saying so, she presented the head (of the dead
                                                                          P.859
         king) to Vajtapani, and herself passed out. VajtapƒNi hid
         the skull underground. Then a sound resounded in the sky
         and he understood that (the skull) possessed miraculous powers
         (3). He again took it out from underground. He kept it
         carefully and obtained miraculous powers. He used to poUt
         a little wine into it, and kept it inside a vase, which became
         filled with wine. While walking along the bank of the
         Ganges, two dƒkims presented him with a meditative string
         (sgom-th~g) made o~ s~ones without joints (4). He manifes-
         ted the face of Vajra-yoginΠtO his disciples performing the
         "homa" offering o~ Varahl "with three vases" (Phag-mo
    (9b) bum-gsum-pa--some manDalas o~ Vajravatahl bave triangles,
         in each of which is represented a vase or skull-cup) (5). He
         gathered the dung of a red cow before it had fallen on the
         ground, placed it in a pot made of precious substances, then
         placed fruit on it, and having blessed it, produced fruit
         without end (6). On the bank of the river G~nges even
         kings used to be attacked by robbers, but he was able to
         render the robbers, bodies rigid, with the help of the
         Yamantaka-samadhi (trance of Yamƒntaka, i.e. he represen-
         ted himself as Yamƒntaka) (7). When ~o-sras rDo-r~e-,bar
         offered him gold, he cut his stomach with a razor and this
         was said to have been his eighth accomplishment (miracle).
         Also there existed a story that when Zla-b~ ,od-Zet (Gyi-Jo
         l~tsƒ-ba), son of 'Khon-phu-ba, came to Nepƒl, he perceived
         many wonderful signs of siddhi performed by VajrapƒNi.
         The disciple of Vajtapƒni--the Kashmirian Dharmasrl, called
         the ~One-eyed", accompanied the Teacher (on his joutney
         to Tibet). He pteached extensively the Cycle of Mahƒ mudrƒ.
         Having consulted his Tibetan disciples, he composed a
         Commentary on the Shatasahasrikƒ Praj¤ƒpƒramitƒ (Tg. Sher-
         phyin, No. 380~; ,Bum) and the ~'~ey to S;I¤caya"
         (sDud-pa,i Ide-mig, Praj¤ƒpƒramitƒkoshatala-nƒma, Tg. Sher-
         phyin, No. 3806). Again among the disciples ot VajrapaNi
         (PIJyag-na) we find: La-stod gTsaNG-shod-pa, Sher-sgom Dar-
         seNG, ~o-bt~un Me-,bar, ~aNG-ded-po luNG-pa, Go-luNG-pa Grub-
                                                                          P.860
         thob btsun-pa, m~a,-tis ~:han-chun-p~, La-stod Na-zlum-pa,
         mKhan-po sl~in-p~ rgyal-mtshan, mKhan-po rGyal-mtshan-
         ,od, the upadhyƒya Kam-mkha, rgyal-mtshan, ,~am-dbyaNGs
         rin-chen bzaNG-po, and Mi-nag ~e~rab bzan-po. From the
         Venerable Ri-mi ,babs-pa (i.e. ~'one wbo did not descend from
         the mountain", one who stayed continuously in meditation
         in the mountains), I obtained the guide-book composed by
         Mi-nag-pa. Thus the Doctrine which had criginated from
         Vajrapƒni and his disciples became known as the "Upper"
         school (sTod-lugs) of Mahƒ mudrƒ.
            A-su: his grandfather was a pandita, who had come from
         India, and was the house-priest of the Bha-ros in Nepal.
         His son, who was uneducated, became the servant of Bha-ro.
         A-su was thc latter,s son. From his childhood he possessed
   (10a) a very sharp mind, and was distinguished by wisdom. E~e
         used to carry goods as far as the ftontier of India (rGya) and
         prcsented them to his maste~ Bha-ro ~1vhc was pleased, and
         told him: ~No~h I shall give you a house,'. A-su told him:
         ~1 don,t want a housel I pre~er religion. Please permit me
         to enter teligion,'. Bha-ro gave him his permission. At first
         he obtained many initiation rites and Tantric commentaries,
         as well as hidden precepts, from a Nepales~ pandita named
         Dze-hum or ~antibhadra. After that he obtained secret
         precepts fr~m Vajrapƒni, realized the Truth, and became a
         saint (yan-dag-pa,i skyes-bu). Hc had the intention of going
         to China and spent some time at Sum-,phren of 'Phan-yul.
         ~Vhile he was preaching to marly disciples, he married the
         lldy of ,Btom (,Brom-mo gza,), and a son named Grags-pa
         sen ge was born to him. On seeing his son~s f2ce he gave
         up the idea of going to China, an~ spent a long time at
         rLuNG-sod (near Nag-chu-ka). rMa-sgom l~:hos-kyi ses-rab met
         A-su at rI uNG-sod. Later (A-su) was invited by the alms-
         giver kLu-phyug and stayed at Upper ,Brom. Here he
         pteached his own doctrine, such as the Cycle of VajravƒrahŒ,
         the Dohƒ, and the Mahƒmudrƒ, to a~- assembly of lo,ooa
         n~onks. At that time the Dhatmasvƒmin Ras-chun-pa also
                                                                          P.861
         met him and made the request that he might be instructed
         in the Doctrine. A-su told him ~I have to support my
         wife andchildren. C;o and beg, and present me with some
         barley!" Ras-chun-pa having collected much barley offered
         A-su twenty donkey loads of grain. A-su had four sons:
         Grags-pa seNG-ge, ~hos-kyi gra~s-pa, Indll, and dBan-NGe.
         ~His) daughtets were named Lha-mo, ,Dre-mo, atld Mi-mo.
         Altogether he l1ad seven childten. The Venerable Grags-pa
         sen-ge mastered the theories of his fathet, and an understan-
         ding o~ the Mahƒmudtƒ, lofty as sky, was born in his Mind.
         He perceived all worldly objects as a dream and illusion.
         He was a )rogin who had obtained the two kinds ~f siddhis.
         ~:hos-kyi grags-pa: In genetal, he was leatned in the chatac-
   (10b) tetistics common to all things (sƒmƒnya-laksana), and in the
         particular essence of rhe elements nf existence (sva-laksana).
         In particular, he became very efficient in the (practice) of the
         doctrine of the Mahamudra. Indu and dBan-ne were n~t
         able to continue the Spiritual Lineage (of their father). Grags-
         pa sehge,s son was the siddha mGon-po, his younget brother
         was Sans-rgyas sgom-pa. Thefl Sen-ge-grags. The youngest
         was the acarya Bal-po ,'~ig-tten. Now the siddha mGon~
         He studied the doctrine of the Mahamudra and meditated
         on it. He became a great scholar, and propitiated the tute-
         lary dei~r (yi-dam) Vajravƒra!4Œ, and had a vision of thc
         goddess. As his servants he employed loka-dakinŒs. The
         dharmapala Natha (Mahakƒla) and the eight classes of gods
         and demons offered him their life-mantra (srog-snih). He
         became a yogin possessed of two kinds of siddhis (mchog-gi
         dNGos~rub and thun-mons-dnos-grub). Sans-rgyas sgom-pa:
         having no attachment towards the lofty seat of his forefathets,
         he cast (it) away as spittle. Having cut off his attachment
         towards food and drink, he practised austerities, subsisting on
         water (only). The understanding of the Mahƒ mudrƒ was
         produced in him. He was a man whose individual ptactice
         did not cont~adict his religious beliefs. The ƒcƒrya Bal-po
         JIG RTEN ('JIG RTEN DBANG-PHYUG = Lokeshvara): Because of
                                                                          P.862


         accumulated former good fottune, he was born as son of a
         nephew of bene~,olent forefathers. He gladdened his elder
         brothers and graspcd the thoughts o~ former teachers. From
         the high seat oE his forefathers, he taught the precepts of the
         Mahamudra', similar to a shining sun, and removed the
         darkness of living beings. He had visions of tutelary
         deities, and employed dakinŒs as setvants. He used to ho!d
         discussions and give orders to the Dharmapƒla lCam-dral
         (Mahakala and Ekajan) and Dam-can pho-mo (V~jtasƒdhu
         and rD~r~e gyu-sgron~. Those who had been the spirit~
         disciples of the bla-ma sKye-med: the "Four Pillers of Medi-
         tation" (sGom-ka-ba-bzi), the ~Six Beans,' (gDun-drug~,
         the ~Thtee sons o~ gYor-po ba," dMag-pa sgan, and others
         The "Four Pillars": sGom-tsho of rGyal, sGom-tsho of Grab,
         sGom-tsho of Upper Bya-ma luNG, and sGom-tsho of kL~.irs.
         The "Six Beams" (gDun-dtug): Rwa lo-tsƒ-ba, Ba-tshab lo-
         tsa ba, Dol po ye-ses, the kalyana-mitra g~an, and others.
         Among the three sons of gYor~ Rog-pa dMar-ba rDor-
   (11a) sen, ZHan-bra'o Brag-rtsa-ba; tLun-ston rDo-rJe bla-ma; more-
         over m~a,-ris Par-pu-ba, sGan-ston 'od-'bar, sPan-ston ~:hos-
         'bar, and others. It was (incortectly) stated that amon~ them
         Rog rDor-sen taught Sans-rgyas brtsag-son. The acarya
         rLun-ston pleased his teacher with the three kinds of joy, and
         an understanding of the Mahamudta was born in him. He
         collected the essence of the Mind o~ Bal-po sKye-med. He
         excelled the othet disciples, and acquired the ~aculty of preach-
         ing the D(.hƒ in detail. The siddha mGon-po and SaNGs-
         rgyas sgom-pa obt~ined the docttine from him. Bal-po ,~ig-
         rten obtained the Doctrine from him, ~nd his brother. Dol-
         pa ~sras obtained it ~rom the latter. Again, the one named
         the bla-ma m~a,-ris-pa was ordained in his youth, and con-
         ducted extensive studies. He especially pte~ched on al)out four-
         teen occasions the Vinayamulasutra (PtatimokSa-sutra). Having
         heard th:.t the bla-m;l VajrapaNi possessed a miraculous hidden
         precept of the Venerablc dbU-bcad-ma (Vajravarahl with
         several heads), he proceeded to ask for it. TI~e bl3-ma
                                                                          P.863
         Vajrapani said to him: ~Do you desirc the sublilte or the
         ordinary rc~lization (Im~ llog-gi gNGos-gtub and thun-mon~kyi
         dNGos-grub)?" MNGA,-RIS-PA replied: ~l desire the sublime
         realization." Then the Teacher said: "Well! You have
         grown old. I possess hidden precepts wbich wcre nQt gi~ren-
         by me to any one eIse previously. They ate called "The
         Cycle of Phyag-rgya chen-po rde,u, (this method of yr~cl1ing
         exists nowad~ys. The instruction is catried out with the
         help o~ pebbles). In it the Method (tbabs, upƒy~), ~nd the
         Wis~lom (s~s-rab, ptaj¤ƒ) are combined. and are uscd as a
         P~dl o~ Spiritual Training. rl~e number of stages between
         the cause and Effect of Phenomen~l Existence (Samsata) and
         the Sahaja-jnƒtla was counted with the help of 175 pebbles,
         It represents a Commentary on the three basic textS (i.e. the
         Three Sections of the Dohƒ) in which not a single word had
         been added or ommited from the time of the great Brƒhmana
         (Bram chen-po--Saraha) ov~r three (i~e.lQdia) to the p~esent
         time. There was no contr~diction in regard to the meaning,
         ;Ind it was not defiled by persons who had broken their vows,
         and it was not intermixed with any othet kind of method of
         salvation (yteached by other Teachers). I sha}l bestow it on
   (11b) you!" Then having obtained the understsnding from the
         Teacher, he stilled his ~Iind. A~terwatds he proceeded to
         dbU-ru,Bron~-pa. Because Teachct Bal-po had ~cquited
         gteat f~me, ( ~ a'-riS-pa) was of the opinion t6at he (Bal-po
         ,~ig-rten) possessed a ~Iahƒmudtƒ doctrine which did not
         require even medit~tion, and so hc~rd (its exposition~. H~
         theD found out that the bl~-ma B~l-po was preacl~iag the basic
         texts con bined with the theory, but usel to leave out the
         Method (~I~aya). m~a'-ris-pa told him: ~Bla-m~ Vajrapani
         formerly g:~ve me the ~Cycle o~ the Pebbles, (rDe,u-skor~
         in such and such ~ n1al7ner. But why -do you, great Teacher,
         preach in this manner?" Bal-po reL)lied: "Tibetans prefer
         this sort o~ exposition, shallow and detailed. For this reason
         I have abstained from preaching the rDe,u-skor. But I shall
         preach to you!" He then prepared a Tantric feast (gand-
                                                                          P.864
         cakra~, prcscnted his request, ~nd received the (te~cl~ing~.
         Hc then discovered that it Was not different f~om the fotmer
         which he had obtained from the bLa-ma Vajraf~ƒl i. Later
         rl un rDo-r~e bl~-ma wetlt in searcb o~ these hidden preceyts.
         He bestowed on him ~he precept) that corresponded to about
         150 pebblcs, ~nd which followed ot~ forlmer precepts. bL~-
         ma m~a'-tis-pa for eigl1t y~ars acted as household priest of
         Bal-po (,~ig-rtcn). His disciple was Gru-sul-ba. n)~a,-ris-p
         went to Gru-sul, but the eldcr (sth~vil~ did not ad~lit hi~
         While he was staying inside .an empty enclosure, Gr-l-sul
         invite~ i~ inside, but l-e declined. ~I'hen snow s~rted to
         fall, he w~s again asked to come in, and entered (Gru-sul,s
         l ouse). On seeing the painting (than-ka) representing the
         Spiritu~l Lineage (o~ the M;~6a~ dra~ doctrine), hc inquired:
         ~Have you faith in it?"--~Yes, I l1ave", Gru-sul-ba replied.
         ~Do you know their precepts?"--"I don't know," Gru-sul
         replied. "Well, I have tllem," and saying so n~a'-ris-pa
         bcstowed on bim the complete precepts duriug 18 dlys.
         Gru-sul-ba prcsented tO him five ~zo" o~ gold ~la-thub"
         (a sort of gold), and m~aris-pa said: ~l do not need it",
         and did not accept it. m~a,-ris-p~ said: ~'Next year you
         shoult come to l::hu-bo-ri on a certain date". Then having
         fixed the date, m~a,-ris-pa departed. When the time came
         for him tO return, Gru-sul-ba went to Chu-bo-ri, and dis-
   (12a) covercd that the Te~cher had reacl~ed there five d~ys earlier.
         He (Gru-sul-ba) spent there one month and ptactiscd secret
         ol~servances (gsan-spyod), and nobody knew where he went,
         and where he died. The scholar P~r-pu-ba bLo-gros sen-ge
         obtained from him the Mahamudtƒ of the Cycle of tbe Dohƒ.
         He (Par-pu-ba) also ~omposed eight text-books (yig-sha), such
         ~s the ~Summary o~ the three sections o~ the Doha", its
         comment~ry and a running comn~entary (,btel,~ug), etc.
         These text-books spread tl~roughout all quarters. His dis-
         ciples were: sGyer-sgom chen-po, Sans-rgyas dbon po, bla-lma
         Bt~g-,bur-ba, ~ug-gseb ti-pa, the Dharmasvƒmin bLa-ma
         Dam-pa, Mi-nag ~es-rab bzaNG-po, and the Dharmasvƒmin
                                                                          P.865
         ~Who did not descend from d~e mountain', (~:bos r~e Ri-mi-
         'babs-pa) bSod-nams rin chen. The lattet bestowed on me
         the Doha according t~ tbe system o~ Par (Par-pu-ba). The
         Cycle o~ A-su bccame known as the ~Lower', school (sMad-
         lugs) o~ the Mahamudra. Again, the ~L~t~r" tr~nslation
         (Phyi-,gyut): When V~jrapani bccam~ old, Nag-po ~er-d~d
         m~a,-tis stayed with him in E~stetn India, and obtained
         (from him) dle Ten texts of the Mahamudra~, the ~large"
         and ~lesscr,' recensions oE tbe Dohƒ (Dohakosaglci, Tg.
         rGyud, No. 2~24 Dobakosa-nama-caryaglti, Tg. rGyud
         N~. 2263), the sKu,i mdzod ,~hi-m~d rdo rTe (sKu'i mdzod
         'cl1i-nled rdo-r~e'i glu, Kay~kosƒmrt~v~jra,~Œti, Tg. rGyud
         No. 2269), the gSun-gi mdzod ,~lm-dbyans rd~r~ (gSuNG gi
         Mdzod ,~lnl-dl~yans tdo-r~:,i glu, v~kkos~ruciras~arav~ir~gŒt
         Tg. rGyud, No. 2270), the ThuDs-kyi mdzot skye-met rdo
         r~e (Thugs-kyi mdzod skye-med rdo-rJe,i glu, Citt~kos~ja-
         vajragŒti, Tg. rGyud, No. 2271), the sK~I-gsun-tbugs yid-l~
         mi-byed-pa,i mdzod (sKuDsun-tbugs yid-la mi-byed-pa zes
         bya-l~a, Kayavƒkcitt~man~sakar~-nama, Tg.rGyud, No. 227~),
         tl1e sGom-rim drug-p~ (Bh~vanakr~m~sat.ka-nama, Tg. rGyud,
         2~99), the ,~I :hi-khl-m~'i gd~ms-nlg ('Ph~g~pa ,D3,-k~ ye-shes
         zes-bya-ba tbeg-p~ chen-po,i mdo, ~rya-it~jn~na-nama-mal~a
         yan~sutra, Kg.rGyud-'b~ , No. 122), the r~og-pa med-p~,i
         rgyud (rGyud kyi rgy~lro r~og-p~-med-p~ zes-by:l-b~, An.l-
         vil~-T~ntr~t~j~, K;,. rGyud-,bum, No, 414 and its commen-
         t~ry Shri-Anavil3naml-t~ntr~p~njika, Tg. rJyud, No. 1 2o~
         He (Nag-po Ser d~d) was the disciple of 'Gos lo-tsa-ba. L~t~r
         he founded ~ n~onastery bel~ind g~uNG-gtu sn~, ~nd became ~1l
         offici~l at Ll1m-tsho. His de~th was caused by poison
         ;ldministered by the monks. bL~-M~ So heard tbe hidden
         precepts from l~im, ~nd sKor-chuNG-b~. He especi~l y Spel~t
         six years itl the presence oE NJg-po (Sh r-dld). When So
         bec~me old, he gave (cl-ese precepts) to ~IYJNG-StOn rtS~JS-Se.
         The lacter g~e them tO the bla-Ma Rog-ble. T11e Linea;,e o~
         z r~   , r~    o~    o~-b.ll,
                                                                          P.866
         Teaching (bKa,) o~ the Grub-s¤iNG, as well ;Is tl~t of the ,'Lesser"
         texts (26 A-m~-n:l-si), are noC ext~nt at present, but the
         Lineage of Authorization (luNG) is ~s follows: Sha-ba-ra, MaitrŒ-
         pa, rGya-g~r Phy~g-n~ (Vajr~paNi), Bran-ti, gTsaNG YaNG-dog-
         'bar, P11yaD-zuNGs-skyabs, rTsaNGs-,byuli-se, IC~-ston n~Do-seNG,
         the bla-ma sTon-Shƒk, ICe bLo-ldan seNG-ge, Kun-n1khyen
         ,Ph~gs 'od, Bu-ston Rin po-cl~e, ti e lo-tsl-ba Rin-chen rnam-
         rgyal, and tl1us tO the Venerable Gra~s-pa rgyal-mtshan. Fro~m
         l1im I obtained the ~Seven S~ctions o~ Grub-pa" (Grub-pa sdc-
         bdun, Tg. rGyud, Nos. 2217-22~3) onl~, the mula and the
         colmmentary of the De-kho n~ ¤;d-bcu-pa (Tattvadashaka-nama,
         Tg. rGyud, N~. 2232; T~tcvadasakatŒkƒ, Tg. rGyud, No;
         2254; See. B. Bhattacharyya: Advaya-~ajrasaMgraha,
         Gaek~lrad,s Oriental Series, Vol. XLj Barod~, Ig27/p. ~).
         From the birth of rGya-g~r Phyag-na (Vajr~pƒni, 1017 A.D.)
         tO dle ye~r Fire-M~le-Ape (~re-pho-spre,u--I~7G A.D.)
         460 years have elapsed.
         The Booli on the (doctrine) of the ~Great Seal, (Mahƒ mudra),
   (13~) handed down by the Jin~ Maitr;-pa.

                                    BOOK XII.
            The Early, Later and Intermediate (sNG.l-pl~ bar-gsun)
         Lil-eages of ;~i-byed (~i-byed btg~ud-pa sNGa-i~l1~i bar-gsum
         gyi sk~bs~.
            The story (tShm) of the Linaage of the Holy Doctrine,
         called sDug-bsNG~ byed. ~'lly ~as it called ~'sD~ bsnal
         7i-byed 7" Most oE tl~e secret precepts and instmctions
         which re~cl~e~ Tibet, helyed t~ protect disciples from sin~
         actions ~nll purifie~ the defilements o~ tl~eir ~lin~ls. Tl~is
         Doctril~e brin~s a speecly aIIe~i3tion of tl1e s~lfferings of those
         who, by the influence of their formet li~es, are afflicted in
         body, tormented by diseases, poverty-stricl;en, torn1ented by
         devils, ~nd en~bles them to practise Yoga--for this reason it
         w~s called sDug-bsn~ byed or tl~e ~AIIevi~tor of S~lffer-
         ings." It was also so named after the "Mantra which
         aIIeviates all sufferings" uttered by the Buddha (sDug bsnal
         thams-cad rab-tu zi-bar byed-pa,i sNG~gs, Bll~av3t1pra¤lp~r3-
         mitƒ-hrdaya, mDo-m~NGs, vol. I, Sher-s¤iNG, fol. 37~. Lalo~l,
         C~taiogue du Fonds Tibetain de la Bibliotheq~le Nationale,"
         p. 4o, No. Iol). The Master of this Doctrine: D~n~-pa
         S;~NGs-rgyas. He was a great master of spirit-tal re~liz;ltion
         (siddhes~ara), and endowed with countless yerfections. Out
         of tl1e Four Attractions (bsDu ba,i dNGos-po-bzi~, mel)tioned
         in the Sc~iptutes ~s methods o~ leadin~ disciples 6y a Teacher
         ~sbyin-p~,s¤~n-pa, don-dpyod and don-,tl-un),the don-dpyod
         wasthe Method of preaching by which a teacher guided his
         disciples on the P~th. T11e fourth ~Attr~ction" (don-,thun-
         pa) meant th3t the te~cher hilmself followed the Patl1, shown
         to the disciple. Thus D~m-p3 (SaNGs-rg~,as), when g~lidil)g
         disciples, used to le~d tIlem in three stages: (1) ordained
         ~itl~ t1~e helf~ 0~ the three ~ows, (~) the P~t1~ of f~en~nce,
         and (3) results 6eneficial to others. Therefore it is necessary
                                                                          P.868
         to state the manner in which D~m-p~ l1ad hiMselE passed
         thtough these stages. Now the native couutry of Datn-pa:
         he w~s born as a son o~ a ~ather named brTson-'grus g~-cha
         (VŒryavarman), who belonged to the caste oE jewel merchants
         (nor-bu rin-po che,i len-pa,i rigs-can), and mother named Ba-
         rl-s~-ha, who belonged to the c:lste oE incens~-makers, and
         ~s expert in the of~erings to the Je~vel (Ratn~), in a pl~ce
         where dwelt numerous devotees, in a district called Khron-
    (1a) p~,i gliNG (Kup~dvlp~ in the pr~vince o~ Gr~simh~ in the
         co~lntry o~ Be-b~-la in Southern Indi~. He w~s born with all
         11is teeth out. When l~e was taken for examination to
         brahman~ ~strologer, the latter made the following prophecy:
         ~ This boy tn~y become either a p3NDit~, or ~ yogin. In ~ny
         c:~se he will be endowed with excellent faculties, such as
         prescience. Being a ~sev~n-born' (skye-b~ bdun-pa), he
         will be Eree ~roln sins, and will be by nature ~ttr~cted to
         virtuous deeds." Itl his childhood he m~stered ~11 the sciences,
         such as the s.ience of Grammar ~nd other br~nches o~
         knowledge. This was a petfection (developed) tlrough his
         extr~ordin~ry nature (gotra). Later he was otdained by tl~e
         up.~dhyƒya Ksemadeva (dGe-ba,i Iha), ~nd bec~me learned in
         t11e Vin~ya of the Holy Docttine, ~nd excellent (in the obser-
         vance) of the Pratimoks~ vows. At1 extr~ordin~ry Mental
         Cre~tive ~f~ort tow~rds Enli;,htenment was pto~lucca in him
         by l-is (Juru ;,Ser gliNG p~ (Dh~rmaklrti)~ d l)is observ~nce of
         vows bec~me similar to ~ g~e~t surgi;l, w~ve. He obt~ined
         initiations into maNDalas from numerous teachers. He posse-
         ssed the perEect vows ~nd precel~ts of a Vidyadh.lra (a T~ntric
         vow). This w~s tl~e perfection o~ his person~lity (rten),
         observing the three vows (rten-sdom-p~ gsum), i.e. tl~e manner
         in whicl~ Dam-pa p~ssed throu~tl the first stage. After
         that he obtained the profound precepts from 54 siddhas,
         males and females. His eIeven Teachers in the fiel~l o~
         S–tras and Grammar were: kLu grib (Nagƒrjuna), Praj¤ƒ-
         bhadra (Shes-tab bzal;-p:~, G~ln;lprabha (Yon-tan-,od), Dh~rma-
         lilrti (Chos-grags) A~:~r~sil~ i ShIIlklr.l, Jnana;,arbl~a (Ye-s~s
                                                                          P.869
         stliNG po), AsJt~ga (Tl-ogs-meJ~, Aryadev~, ~antideva (~i-ba-
         h~a), ~nd the guru gSer-glin-pa (Dl~arn~klrtl) His elevcn
         gurus who t~ugl~t him the T~ntras belonging to the ~Fathet',
         cl~ss (Pha-rgyud gyo-b~-tluNG), and the y~gic exerci5es oE
         breathing were VƒgŒsvar~ g-gi dban-phyug~, Buddha-
         gupta, Go-dl1l-rl, Kar~ vajra, Dza-b~-ti-pa (Jav~ri), Jnanapada
         (Ye-ses-zlbs), kLu byaNG (N~gabodhi), .~lland~, Krsna~ada
         (KrS~ pJ), Vasudharin, :Ind P~dmav~jra. His elevel~ gurus,
         who taught him tbe Tantras belonging to the "Mother"
         class (Ma rgyud), and tbe expcrience of Be~utitude (bDe-ba
         ¤ams) were: An~ngavajr~ Saroruh~ (mTsl1o-skyes rdo-r~e),
         Indrabhuti, Dombhi-pa, V~jr~ghat!ta (rDo-r~e dril-bu-pa),
         Tilli~)a, Krsn3p1d~ (Nag-po,i z;lbs), Lilavajra (sGeg-pa rdo-
         tJc), Lu-yi-pa, Vi-ru-pa, A~ d3garbl1a (~Cun-dg~' snin-~o),
         and Ku-ku-ri-pa. His eleven gurus who taught him the
         symbol of the Maha mudra were: S~r~lla, Carya-pa, Gu-na-ri,
    (2a) Kor~ og-tse-pa), Ko-s~-pa, ~I-ba-ri-pa, Maitrl-pa, Sag~r~- 
         siddhi, Ravigupta (~i-m~ sbas-p~), Akar~siddhi, and Ratnavajra.
         His ten gurus who introduced him to his own Mind wete (rig-
         pa NGo-sprod-pa): ~abari (Ri-khrod-ma), Dri-llted-ma (Vim~la),
         Padmapada (P~d-mo-zabs), Ku-n1u-da, Sukl1ak~ta (bDe-ba,i
         'byuil gnas), Gar;gabhadri (G;lnga bzar;~ o), Tsi-to-m
         (Ci~tƒ), L~kSn~Œ, (Vrksa) p~rNi (Shin-lo-~Da), and Sukl ;Isi~ld6l.
         Having obt;lined from the above all the Sutras (Phyi-mtshan-
         ¤id) of the "Outer" Doctrine an~ ~11 the hidden prccepts o~
         the "Father" and "Mother" classes of the "Inner" Doctrine,
         he practised n~edit~tiol~. He recited the name of his Teacher
         at SheNG-ge-rdzor;, and an imparted understanding shone in bil~1.
         Fot six years he practised meditation as Eastern SeNG-ge-rdzor;,
         for 15 years at Vajrƒsana, for four years at the Svayambl~u-
         caitya (Rai1-byun mchod-rten), for five years ~t the Mount
         Ku ru-ku-lla, for five years on the banks of the Gangcs, for
         five years in the jungles of Eastetn India, for five years at
         the cemeteries of Southern India, for seven years at the
         cemetery of Shit~valla (bSil-b~,i tshal), again for three years
         at Vajrasana, and for tell ye~rs in the country of iibl)lra
                                                                          P.870
         (m~iTon-par db~'-ba s ~ul). He l-ad imlulllerable visions o~
         tutelary deities, sllch as tlle twelv~ tutelary deities: Manju-
         gl~osa, Avalokiteshvlr;l, Vajradll~r~ (rDo-rje-,dzin), T;~rƒ
         KllasarpaNa (a f()rm oE Avalokiteshvara represented as Shiva),
         Yamal~taka, R;~ by uli rgy al-mo (nallle o~ Ekajatl), Sarva-
         nŒ~aralla-viskamblll (IGrib-sel), '~d-zer-can (Marlci), Samatlt;l-
         blladr~ (Kun-bzal;s), Var;lhŒ, and Acal~. Furtber, VairOCa
         (rNam-par sn~NG n dzad), Hay~grlva (rT~-mgrill), Samvara,
         Hevajr~, and othcr deities. He llad ~Iso visions oE illnumcra-
         ble :nantradharas, sucll as tlle 36 gurus belcllgillg to tlle
         He~vel~ly abode of Dakin~s (kllecara, mklla'-spyoJ) illd otll~rs.
         Among tlle ordinary siddhis, lle obt~ined tl~e eye medicine
         (a¤jan~, mig-sman), applyillg wl~icll one could see t~easures
         nllderground, tlle medicine wl~ich enabled one to cover tlle
         distance of loo ~ojanas daily (rkan-mgyogs), n~agic pills
         (ril-bu, gulika), tlle faculty of passing througll earth (sa-'og).
         tlle power of employing a yakS, as one's ser-~llt (gnod-,b~,in-
         mo), a tongue of a vetaia (ro-lalis) transformed into a dagger
         (ral-bri~ wllicl- enables one to fly tl~rougll s~ace, IllOVillg
         tllrougl) sky (Illklla,-spyod, ~hecara). I11 respect o~ tlleSub.
         Iinle Realization (n cllOg-gi dnos-brub) he obtained tl~e datsana-
         mƒr;,a or tLIe Path oL lll~ ination (n~tl~oNG-la~ nd tl~e know-
         Iedge o~ the ~rallƒmlldra (~IaI~ƒn~u~lra-jllƒna~.
            (His) results ~Yhicl- were ben~fici.ll to otl~ers: he petf~)~med
         Tantric ritcs in all the loc~lities of the 24 countries, etC.
         F~med as ~ne possessed of spiritual tealizat~on, he was kno~vn
         by dil~elel-t names.
            Now the mallnct o~ hi~ labo-lrs for tI~e benefit of othcts
         in Tibet: in all he visited Tibet on five occ~SiOIls. Tlle
         first (visit): He journeyed to Tsa-ri via 'Brin-tllali al~d
         requested -tlle goddess RematΠ(to g~ant) llim the power of
         co~ering great dist~nces (rkal;-nlgyogs~. Having penctrated
         as ~ar as sKon-yul al~d Sum-yul, there was no district in the
         three regions of sM;ld (Lo~el) Kllams, which lle did llot
         tre~d witll his feet. Tho~lgh at that time thete was no recep-
         tacle which he could ~ill with his teaching, he prophesied that
                                                                          P.871
         in future times in these localities the Doctrine would spread.
         The second (visit): having left KƒsmŒta, he proceeded towards
         m~a,-ris and bestowed several precepts on ~an-zun-glin-kha-
         pa and on the Bon-po Khra-tshar 'brug-bla.
            The third (visit): When he was coming ftom Nepal,
         having ~:refriended some merchants, he met rMan-ra ser-po
         of Yar-kluNGs. The Iatter accompanied him, and in gTsan he
         bestowe;l many hidden precepts of gCod on sKyo bSod-nams
         bla-ma and rMaNG-ra ser-po. The fourth (visit): Having
         reached Sha-'ug stag-sgo, he stayed at gl~al. He purified the
         moral dcfilements o~ his mother. Late~ having gone to dbUs,
         he laboured for the benefit of rMa, So and others. The
         fifth (visit) He proceeded to China and spent 12 year~
         there. Then again he returned to Din-ri. Once Kun-dga
         asked him about the number of disciples initiated by Dam-pa
         in Tibet and who had scattered throughout the country,
         saying: ~How .many disciples have you had in Tibet to
         whom you have given precepts?" Dam-pa replied: ~Ate
         you able to count the stars in Heaven above the plain of DiNG-
         ri ?" (He said so,) because the sky over DiNG-ri is wide and it
         is dil~icult to count the stars on it. These disciples had scat-
         tered, and therefore were unable to continue the Lineage. It
         is dil~icult for people to know about them. Thus, because he
         ,possessed innumerable disciples, he must have had also numer-
         ous hidden precepts. (His) famous Lineages ate the
            ~Early,,, the ~ Intermediate,, and the ~'Later.,' Now thc first
         Lil~eage: the doctrine (of this Lineage) was tepresented by
         the sadhana of Yamƒntaka and t1~e three Cycles of ~i-bved
         sGrol-ma which were preached by Dam-pa to the Kashmitian
         lnanaguhya. Thev were taught l)y Dam-pa and J¤ƒnaguhya
         to On-po lo-tsƒ-ba. The latter taught them to Lo-btsun-chuNG
    (3a) and bLa-chuNG 'od-zer. Now Lo-btsun-clluNG: he proceeded to
         India to practise meditation and ~id not return. bLa-chul; 'od-
         zer taught (the doctrine) t~ h~1s-pa Dar-brtson. The latter to
         'Chus-pa brtson-ser;. The lat~el (taught it) to Rog She-srab-
         'od. Agail- the Kashmiriarl Jnlnaguhya taught i~ to sP~I-
                                                                          P.872
         hrans lo-chun. The latter to dM;ar-ston t:hos-rgyal. The
         latter to the kalya~na-mitta Yol-mo. The latter to g~en-ston
         Nam-mkha,. The latter to Kyi tshar; ~ig-po. The latter to
         Rog Shes-rab-,od. The system of ONG-po lo-tsƒ-ba had no
         sadhanas. The Chapter about the first Lineage.
         The~Intetmediate" Lineage: The chief precepts were
         those of tMa, So and sKam, the three, as well as the ~ Iesser,'
         precepts. For three years Dam-pa served on the monastic
         congregation at s~ed-gro oE gl~al, and then proceeded to
         Chos-sgro. On his way to Yar-stod, he met g¥ags lo-tsƒ-ba
         and bestowed on him (the sƒdhana) of Samvara-ekavlra (bDe-
         mchog dpa'-bo-gcig). Said Dam-pa to Khu lo-tsƒ-ba: ~ Your
         (Tant~lc) vows bave been defiled,,, and did not admit him
         (into his presence). After that he met r~.ila. This Dam-pa
         rMa was born in the year Wood-Female-Sheep (shiNG-mo-lug--
         loss A.D.) as son of one named rMa sMon-lam at sKyer-
         sna of Yar-stod. This Wood-Sheep year (ShiNG-lug--1055)
         follows on the year of the passing of AtŒsha, duting which
         Pu-to-ba had reached the age of 13. rMa was ordaine~d in
         his youth, and was given the name of Chos-kyi ~.es-rab. He
         obtained from his father the Pad-ma dbaNG-chen (a r¥iNG-ma-pa
         form of Hayagnva). Thell he studied the ~ Domain of Prac-
         tice,, (sPyod-phyogs), the l~Iƒdhyamaka system, the Dohƒ
         according to the ~Upper,, school, and the Grub-sniNG (the
         Cycle of Dohƒ). At the age of 1g, in the year Water-
         Female-Ox (chu-mo-glaNG--1073 A.D.) he nlet Dam-pa.
         When bla-ma rMa, having fallen ill, was living in the
         upper storey of his own llouse, he once sa~ a black a-tsa-ra
         (<ƒcƒrya) carrying a single garment on his shoulder. The
         fierce dogs (of the house) did not bark at him, but circled
         round him waging their tails. rMa was surprised, and sent
         a servant to have a look at (the stranger). The servant came
    (3b) back and said that there was an a-tsa-ra (ƒcƒrya). rMa then
         understood that the a-tsa-ra was an extraordinary man. Then
         he invited him inside, and the a-tsa-ra entered without being
         shown the door. rMa then asked for the a-tsa-ra,s blessing,
                                                                          P.873
         and as soon as the a-tsa-ra had blessed him, his illness
         disappeared. rMa then asked the a-tsa-ra to bestow
         a secret prccept on him. The a-tsa-ra said: ~I shall
         bestow precepts on you because of a karmic link (las-'brel)
         (between us) which has lasted thtough many rebirths.,, Then
         the a-tsa-ra asked hinl: ~What Doctrine do you know?,,
         rMa replied: ~I know the Tantras of the ~Father, class (Pha-
         tgyud) and the Mahƒmudta',,. The a-tsa-ra said: ~ Yours
         is the Mahƒmudtƒ of Words, but now I shall expound (to
         you) the Mahƒmudtƒ of Meaning". He then introduccd
         him to the basic doctrine (mula), basing himself on such
         words as ~ the stage in which the eyes remain open and the
         mental (How) ceases, in which breath is stopped. This can
         be obtained with the help of a holy teacher (dpal-ldan bla-
         ma)" (the stage referred to in the above sloka represents thc
         stage when iDƒ and pingalƒ/vital breaths/ sink into the ava-
         dhuti, and the yogin is said to be ablc to contemplate the
         Absolute, i. e. the Mahƒmudrƒ. See M. Shahidullah:
         Textes pour l,Etude du Bouddhislne tardif" (Paris, 1928),
         p. 1 5o: mig-ni mi-'dzums sems-'gog-dan /rlun-'gog-pa-ni
         dpal-ldan bla-mas rtogs/). A special experience was born in
         rMa. Then, after the lapse of 18 days, Dam-pa said:
         ~Now I shall be going !,, rMa begged him to stay on, but
         Dam-pa did not agree. He tried to follow after Dam-pa,
         but the Teacher forbade him to conle along. rMa then said:
         ~In any case you will keep me in your grace,', and Dam-pa
         replied: ~This time you must go back, but next winter you
         may come to 'Phan-yul,,. rMa practised meditation and his
         faith grew stronger. In the winter, having taken So-chur;-pa
         as his setvant, he journeyed towards 'Phan-yul. At Byal-
         yul he was able to clear his doubts regarding the precepts
         at the feet of Dam-pa, who bestowed on him instruction with
         the help of ~pebbles,, (~de,u) arranged in 64 ways. rMa
         spent three months at the residence of Dam-pa. At that
         time he met A-su who was staying at rLuNG-sod. Then rMa
         returned to his native place, and gave up his s~rvants and
                                                                          P.874
         pro?e~ty, and became a devotec (sƒdhaka). I~c sl~ent onc
         year at the cave of r~la. After that he proceeded [o mTsho-
         rdzoNG of Ko~'po Brag-gsum, and spellt nhle years therc.
         When a great internal feud afflicted tlle locality, the local deit~
         advised him to mediate in che nlatter (gna,-mdza(J-~a). He
         said: ~1 wouldn,t be able,'. But the local deity tol~ hlm:
         ~I shall help you,'. tMa had faith in the (~eity's ~Aords,
         and went towards the place where fightin~ was taking ~lacc.
         When people resumed fighting, he spread hls religious robc
         between the two contending parties-and exclaimed: ~Herc
    (4a) I shall meditate ! Whosoever will disobe~. may the ninc
         kinds of misfortunes fall on him.,' and sayillg so, he went o~.
         Wherever he went, he was followed by a ~reat black wllirl-
         wind. The soldiers having beconle helpless by (the storm)
         ceased fighting. He then tllou~ht: 'Now I shall be able
         to help living beings !" He gathered numerous followers at
         Dags-po rdzons-kha and proceeded towards Yar-kluns. rMa
         spent three years at Kyi-tshan. Then having gathered nll-
         merous disciples, he stayed wherever he was asked to preacl-
         the Doctrine. He had five great ~Solls', (disciples): GaNG-
         par-gsen, ~ud-phu lo-tsƒ-ba, bla-ma She,~l, Sog-po mDo-sde,
         and ~;aNG dGa'-ldan-pa.
            Here Sog-po mDo-sde: (He was) a nati~e of Sho-skyam.
         The eIdest of the three brothers was Lha-rJe So~-small. The
         mlddle one was Sog-po mDo-sde. He was an exyert in both
         medicinc and religion. Being a disciple of the father of
         Dam-pa rMa. he went to attend ol) Ma-sgom, who was
         staying at the cave of sKyer-sn~. rMa told him: ~Having
         met a siddha fronl India, I was b~nefitted by it, otherwise
         ~on the bed of a great scholar, the corpse of an ordinary
         human being will be found"'.' He then asked the siddha
         to tell him the story of his meeting with (him). He felt
         faith born in him alld asked for hidden precepts. rMa said
         that ~because he had been a former disciple of his he had to
 1. i.e. he would die as an ordinary human being ignorant of religion.
                                                                          P.875
         bestow precepts on l~inl." r~ intro~lced llim to the cx-
         position, and bestowed on him the complete l~idde~ rece~t.~.
         Sog-po also ~elt faith born in himself, and lla~nlg abal~doned
         a11 worldly occupations, becdme a (levotee (sadllaka). Later
         rMa left Dags-po, and Sog-po ~vent to Yar-mda (Lower Yas-
         kluNGs) to pay his llomage to r~ . He then asked rMa:
         ~ O Teacher ! What sort of Doctrine have you preached?,'
         rMa replied: ~I 11ave pre;lched thc wa~ of the Clttotpƒda.
         called the .~ToNG~ thull kha-dor mtllar-rgyas (Summar~,
         ml~-ellany, extensive)',. He thought that rMa must have
         possessed doctrines which he did 110t bes~ow, and tl~erefore
         made his request. rM~ replied ~    ave given you the
         teachings of thc Indian Dam-l)a without adding or omitting
         even a single word Tl~is presel-t exposition whicl I am preach-
         ing consists o~ a few parts ot the Teachillg of Dam-pa and I
         have given them separate l~am~s. accordill~, to co~ try alld in-
    (4b) dividuals.', So~-po ml)o-sde while residing at bTs;ln-thaNG met
         a mall, a~ed 19, who obtained from him the complete hidden
         pre~epts. Rog Shes-rab-,od obtained them from that mall. A~ain
         rMa, dis~:iple ~aNG dGa,-ldan-pa: (he belonge~l to the clan) o~
         mChims-zaNG, and was botn at ~TsaNG-zal of Yar-stod. He ~b-
         tained the Mallƒrnudrƒ doctrine from Dam-l)a sKor Ni-ru-pa,
         as well as the four initiations. Then he followe~l a~ter rMa to
         rGyas-sman sTag-rtse. He bestowed spiritllal guidance in the
         Juniyer forest of s~on-chuNG-gnas of Byar, al~d removed doubt~
         ~rom his mind. Anlong his disciples were: g~al-stoll dGa'-
         chun-'bar, sKyo~ sGom-pa-gtan, Khu-sgom ~o-dga', rGya-dar-
         eNG, and 'Ch~ls-pa D;~r-brtson. rGya-dar seNG-gc: he was born
         as Son of rGy~-lon Chos-'bar at Gra-phyi-pllu. At thc
         age of 3o, an arrow struck his leg, and he proceeded to the
         hot springs of Chu-tshan-kha, and therc met Ras-pa Kh~-
         kyog rDo-r~e sen-ge, an(l obtained from him the Mahamudra.
         While ~aNG was residing at sMar.-mo, he obtained precepts
         fronl him, and became a yOgill endowed with ;I heavenly
         understanding. His gre.lt I~sons'' ~ere: Dol pa dBaNG-rgyal
         and Shes-rab me-chuNG, called the ~ Two ~o-~ras-spun o~ sTod.,'
                                                                          P.876
         ~aNG-ston ~o-spu an~l the bla-ma sLob-chun-ba were called the
         ~'Two brotllers of gNags-tsha" in sMad. His Lineage
         was continued by sMyon-chuNG of rGya in the Middle Region
         (Bar). The latter was born in Lower rGyal (rGya-smad) in
         Chu-bo ri-khra-sna. His name was rGya-tsha-,bar. At thc
         age of 24, he met Gri-khu gdon-pa, who had come to Chu-
         bo-ri to meditate, and became his disciple. rGya-smyon
         taught the doctrine of this Lineage. Three DƒkinŒs introduced
         him to his own Mind, and an understanding, wl~ich did
         not di~er ~rom ex~erience, was produced in his Mind. He
         was given the nanle of sMyon-pa Don-ldan. He taught (the
         Doctrine) to l~i-khrod-pa. Again Khu-sgom ~o-dga,, who dwelt
         in the valley of kLu mda,-tshe, had numerous disciples. He
         taught it to rGyal-ba dKon-mchog-skyabs of sTod-luNG g~oNG-
         pa-sten. The latter preached the doctrine tO Rog Shes-rab-,od.
         Shes-rab-,od obtained at that place the understanding of
    (5a) the Mahƒm-ldrƒ. Again ;~aNG-btsua rGyal-ba bKra-shis taught
         it to ,CIlus-pa l~)ar-brtson. The lattcr taught it tO '~hus-pa
         brtson-seNG. The latter taught it to Rog Shes-rab-'od. Now
         there have been two Lineages in t11e school of rMa: that of
         the Word, and that of the Meaning. The exposition o~ the
         Meaning (don-khrid) includ~d 1 6 lag-khrid or practical guides.
         The Lineage of the Word contained the cittotpƒda, a
         sulnmary (ston-thun), a miscellany (kha-,thor), that ~whicb
         hits the mouth a~ld the nose" (khar-phog snar-phog), meaning
         criticism of the point of view of others, and the ~extensive',
         (exposition, mtllar-rgyas). The Chapter on the school of rMa.
            The School of So When a great famine took place
         ill that region, a family of natives of Ra-mo came to beg for
         food. There were two brothers. The eIder brother, because of
         his small stature, was called So-chuNG-ba (So,~the Little One~
         The yollnger being tall was called So-tins, or ~So, the
         Tall One',. So-chuNG ba (So-chuNG dGe-,dun-,bar, aIso called
         Danl-pa So) was born in the year Water-Male-Tiger (chu-
         pho-stag--~o62 A.D.). When he was about ten, they went
         to Yar-stod sKyer-sna on a begging round. rMa-sgon1 said
                                                                          P.877
         to them: ~Let this eIder boy follow me! I shall give him
         food and clothing". So they Ieft him with (rMa-sgom).
         The family proceeded to Yar-klur;s. There tMa-sgom
         ordained So, and gave him the name o~ dGe-'dun-'bar. At
         the age o~ 1 l, he saw fo. a brief moment the ~ce of ~am-
         pa, who had come to meet rMa. Some years aftet Dam-pa's
         dep~rture, rMa-sgom felt slightly indisposed, and thought of
         following after Dam-pa. Having taken So-chuNG-ba with
         him, he proceeded there. When the two were staying in the
         lower valley of Rag-ma, and Dam-pa was staying at Bye-khud
         of 'Phan-yul, So-chuNG-ba happened tO visit that place (on ~
         begging round). Dam-pa also came there. From the
         distance of ~hree fields, Dam-pa shouted: ~0! how happy
         I am! My boy (tsi-lu) has come hete!'' and he ran towards
         So-chun-ba. Gtasping the hand of S~c~hur;-ba, he said:
         ~You have been my disciple during three rebirths! Now
         you must ~ollow a~ter me!" and saying so took hiln to Bye-
         khud. There aftet a mere introduction to his own Mind (n~
         sprod means to introduce one to his own Mind. In ancient
         Tibet religious instructions always began with the introduction
         of the disciple to his own Mind, that is, explaining to the
         disciple the nature of his Mind) (his understanding) became
    (5b) similar to Dawn. So-chun-ba thus obtained a great and imma-
         culate understanding. After his return there, rMa and he, the
         disciple, were once grinding corn, and So-chun-ba having le~t
         the handle of the grinding stone, temained staring for a consi-
         derable time. rMa said to him: ~'What has happened to you?
         Did Dam-pa bestow ptecepts on you?" rMa thought that
         Dam-pa must have given him (the ptecepts).Then the Teacher
         (rMa) and disciple (So-chuNG-ba) proceeded to the residence
         of Dam-pa, and Dam-pa bestowed again several hidden pre-
         cepts on rMa. who said: ~'Now we, Teacher and disciple,
         should reeurn to (OUt) native place." But So-chun-ba replied:
         ~ I shall ask Dam-pa for one hidden precept.'' rMa said to
         him: ~The precept can be given by me. You had better
         return." Then So-chuNG-ba replied: ~You, Teacher, should
                                                                          P.878
         go first. I s!1all follow after y~ou in about a month's time."
         So-chuNG-ba did not go. Then Dam-pa besto~ ed on him the
         complete precepts of t1le Lin~age o~ ~leaning (don-brgyud).
         He attended on Dam-pa wller~ver tbe Iatter went, and Dam-
         pa bestowed ol~ him t~e llidden precepts of the ~4 male and
         female siddhas. ~le asked (Dam-pa's) permission to commit
         tl~ese towriting, and on receiving tne latter's permission, wrote
         them down on the margins of a Prajnƒpƒramitƒ ('Bum) wl~icl
         belonged to dTar-kha rDo-r~e-grags. Then he attended on
         Dam-pa during the latter,s journeys, and. wllen they llad
         reached Kha-rag, Dam-pa said to him: You must return!"
         and he replied: ~I shall serve on you w~lerever you go !"
         Dam-pa said ~ You won't be able to follow after me!"
         and Dam-pa disappeared within a molmellt. This was the
         ~ime of Dam-pa,s going t~ China. So-chuNG-ba returned.
         In order to test the power o~ his 2v~ind (rig-pa'i tsllad l~a-ba,
         to test one,s own mind), he meditated on the tongue of a
         1)e11 at the ~o-khan of Lha-sa, and the bell began to ring by
         itself. He conducted ' many similar tests (tshad-lta). He
         then proceeded to Yar-kluns, and thinking that he shollld
         present the precepts to rMa, went to rMa,s residence at dbU-
         ra. He said to him: ~Now this Mind o~ mine is not hin-
         dered by anything." rMa replied mockingly: ~You would
    (6a) do better to ~eed your parents who are begging.,, So-chun-ba
         obtained a clear vision of the demons and various ailments
         which were afflicting sick men, and performed many rites ot
         subduing demons (,dre-'dul). He collccted large fees (for
         these rites) and thus acquired much property with which he
         bought some landed property at Yar-mda, (Lower Yar-klur;s),
         and settled his parents and brother on it. Again at s¥on-
         chuNG of Byar he married his brother So-riNGs-pa, and kept
         the other at Yar-mda,. He entrusted the book containing the
         precepts of the 54 male and female siddhas to (llis mother)
         Shud-mo Shƒk-sgron, but she damaged the book, and in this
         manner (the precepts) of eight Lineages were lost. Others were
         tllell discovcred giving minute details, probably written down
                                                                          P.879
         by So-chuNG-ba himself. Later ,Chus-pa Dar-brtson put them
         into verse and called them the '~Three Holy Persons--the
         Senior, the Middle One and the lunior (Dam-pa skyes-mchog
         che-'brir.-chuNG-gsum)." So-clluli-ba having lleard tllat Dam-
         pa was residing a~ DiNG-ri, took with him three golden sraNGs,
         and a good horse, which he h~d received for curing an invalid,
         and went to DiNG-ri. (He found) Dlm-~a amidst a crowd,
         and he threw the chree golden sraNGs on tlle lap of D3m-pa.
         Then overpowered by jov, he jum~ed on the Iap of Dam-pa
         and pulled out one of the latter's bairs. People shouted:
         ~Beat him! Beat him~", but Dam-pa said: "Don't beat
         him! He possesses a good protector (meaning So-chun-ba was
         protected by many clharmapƒlas).'' The gold was snatched
         ;~way by a woman, some said that it was taken away by
         Sukhasiddhl as payment for a Tantric ~east (gaNacakra) to be
         held by dƒkinls. Then (So-chun-ba) raising himself from
         the lap of Dam-pa, sang a song, and all present recognized
         in him a siddha. At that time Dam-pa bestowed on him
         the ~I precepts r~umoving doubts (mtha'-sel Ina-bcu-rtsa-gcig).
         After that he journeyed to dbUs. On one occasion Dam-pa
         was asked about his successor, and said: ~If So-chun ba were
         to take i~ over, (in this country) quartz (dkar-gon~ would
         change into butt~r, bricks into meat, arld artemisia (mkhan pa)
    (6b) into barley, but he feels attached to a piece of dog's
         excrement, and won't stay l-ere." The story of the meeting
         of the hermit (sgom-chen) sMon-lam ,bar with So-chun-ba:
         This Sha-mi belonged to the clan o~ ~a-mi. He was born
         in the valley of upper Gun-thaNG mgon-po in the year Wood-
         Female-Ox (sin-mo-glan_lo8s A. D.). He obtained
         yrecepts from sKor Ni-ru-pa who had come to rGya-sman,
         and a slight (a-to) concentration was yroduced in him.
         So-chuNG-ba also came there, and met him. So-chuNG
         ba said. ~This meditation of yours is similar to a ~ump
         covered by snow! I don,t know whether this is a lump of
         earth, or a stone. But I possess a genuine precept of
         Dam-pa Sans-rgyas. Will you follow me ? ' , Sha-mi said;
                                                                          P.880
         "I am ready to go." Thus he attended on So-chuNG-ba wh~le
         the latter was wandering through g~;lal and other districts, and
         carri~d on his back the presents received by So-chuNG-ba. He
         attended on him for a considerable tiMe, but did not get
         precepts. On one occasion when the Teacher and disci-
         ple were journeying from ,Phan-yul, the Teacher having
         filled an empty packet of brown sugar wlth stones, loaded it
         on Sha-mi, saying: ~This brown sugar should be ~aten by
         us, Teacher and disciple, after reaching sTod-luns from this
         place,'. He carried it and feIt ~ired. So-chuNG-ba asked
         hi~n: ~Aren't you tired?" He replied that he was. So.
         chuNG-ba then said: ~Well, I shall rest", and saying so, So-
         chuNG-ba sat down cross-legged on a meadow. He felt slightly
         relieved. When they had reached rhe sulnmit of the Pass,
         So-chur;-ba said: This will be of no use',, and he threw
         away ~ he stones (contained in the packet). Then, when
         the Teacher and disciple were staying in the house of a native
         of sTod-lur;s, ~a-mi thought in the evening that this man had
         surely no precepts, and that he should go to another teacher.
         About midnight another thought came to him: ~Sometimes
         ~his man seems to know some of my thoughts, so perhaps hc
         possesses some precepts."
            At dawn ~a-mi decided that he would attend on him, and
         would see whether he would give him prccepts. In the
         morning So~hur;-ba said: ~0 sMon-lam-'bar, your thought
         in thc evening was of no use, but that of mid-Dight w~s better,
         and that of Dawn was right". So he remained with So-chun-
         ba. On one occasion So-chun-ba having eaten his food pri-
         vately, said to ~a-mi: ~ This motning a man is ot~ering food
         to the Teacher and disciple. Let us proceed there ! " When
         ~hey had reached the door, (the Teacher said): ~This isnit
         the house,,, and (going further) the Teacher again said:
         ~iThis isn,~ the house,,' so that the whole day was spent by
         Sha-mi without food. Going back Sha-mi felt angry. Again
         on onc occasion, when Sha-mi had come back from work on
         hchalf of So-chun-ba, he (found) a stranger witll So-chun-ba.
                                                                          P.881
         (~a-mi hcard) So-chun-ba telling (that man) in a low voice:
         ~sMon-lam-'bar has come ! Hide your things, he might steal
         them!" Sa-mi thought to himself: ~I havc been attending on
         him for such a long time, and have acted honestly, and still
         hc says such things about me!,, A violent anger rose in him,
         and taking out his dagger he dashed towards So-chun-ba.
         So-chuNG-ba escaped to the store-room and locked the door
         (behind him). Wllen Sha-mi had come against the door, So-
         chun-ba said from inside: ~O sMon-lam-,bar! Your Mind
         is now filled with anger. Look at it!" sMon-lam-'bar had a
         look at his own Mind, and a pure understanding of the un-
         veiled nature of the Mind was ptoduced in him. Great was
         his joy, and grasping with both hands the fl~ps of his coat, he
         began to dance and sing: "O you Merciful One (So-chuh-
         ba)! Ya,i!
            O you skilful in method! YA'I!
            O you wisc one! YA'I!"
            So-chun-ba then opened the door, and came out saying:
            "Formerly I attemped to provoke your anger by vatious me~ns,
         but the anger did not grow strong.,, Then he bestowed on him
         the complete hidden precepts. He followed on So-chu~-ba
         till the lattet's death in the year Earth-Ape (sa-spte--1128
    (7b) A.D.) at the age of 67. He thus setved on him for 34 years
         without interruption (bar-med). He thcn built himself a hut
         at bZan-groh t~hugs-kha, and made his ~ed on the roof ~of the
         but). Inside the hut he placed goats. Hc spent his time
         merely gathcring cowdung and playing wi~ children throw-
         ing stones, but because of ~is great inner petfection, his f~me
         became gteat. Hc pa5scd aw~y at the age of 87 in the year
         Iron-Hare (Icags-yos--1 171 A.D.). Thoug~l 1 h~d scen th~
         Life-storics (tnam-thar) of his three disciples ,~:hus-pa Dar-
         brtson, Mel-ka-ba-can-pa and mThin-gan-ba Ser-tshul, I did
         not see the ~Life-stories,' of the othets, sueh as Lug-to ~ig-po
         and othets. When Sha:mi was tesiding in the lowet part of
         sTod-luns, ,~hus-pa Dar-bttson came to ask him fot sectet
         ptecepts. He sent in word that he had come to ask fot pte-
                                                                          P.882
         cepts, but the Tcacher did not even permit him to enter in-
         side. '~hus-pa stayed for several days in the vicinity of (~a-
         mi's) house and patien~ly waited (for a chance to meet the
         Teacher). Once an alms-giver came tO invite ~a-mi to attend
         a religious festival (chos-ston) in the company of several
         kalyana-mittas. ~a-mi said: ~'l shall not go. The acƒrya
         Tin-,dzin will be coming, and will get angty (at seeing me
         there)", but his wife said: ~You should accept the invitation.
         If you were to take the monk who stayed outside our house,
         he might be a match for him (meaning Tin-'dzin)." ~WeII,',
         said (~a-mi), ~ask him !,' She then said to '~hus-pa: ~lf jou
         wcre to go as attendant of the Teacher to-day, would you be
         able to contest with an acarya named Tin-,dzin?,'--'~lt can
         be done," replied Sa-mi. Then the Teacher and disciple
         started on their journey, and reached the alms-giver's house.
         Soon after the ƒcarya Tin-'dzin also came thete accompanied
         by about five disciples. Tin-,dzin said: ~O sMon-lam-'bar
         has also come here ! (Imagine) a man like him at the head of
         the assembly row,,. '~hus-pa said: ~His (my Teacher's) cons-
         tructive thoughts (Vikalpa) have been destroyed, (therefore)
         my Teacher will not deliver a discourse on the Doctrine.
         (Instead) I shall try to give a fairly pleas~nt discourse on
         religion". Tin-'dzin said: ~Let us have it ! I am in the
         habit of no~ asking questions from others. You put questions
         to me,,. ,~hus-pa having mastered previously the ~Six
    (8a) Treatiscs of the Madhyamaka system", put him the following
         qucstion: ~Well, accotding tO the Mƒdhyamaka docttine
         (i.e. the Prasannapada) there cannot exist a common ground
         for discussion (between) those who have understood the ~eal
         nature of the Madhyamaka (i.c. the notion of ~unyata), and
         thosc who did not undcrstand it. What is (the meaning) of
         this (rule? ?" (In the hrst chapter of the Prasannapada,
         Candraklrti explained this absence of common ground in a
         discussion with the acarya Bhƒvaviveka. According to Bhƒva-
         viveka there must exist a common gtound, but CandrakŒtti
         rejected this point of ~iew. This was the main point of
                                                                          P.883
         disagreement between the Svatantrikas and the Prasangikas.
         Tsor;-kha-pa stated that this rule was the most difficult of all
         to understand. Lam-rim chen,po, fol. 28ga). Tir;-'dzin
         was unable to reply anything. sGom-smon (~a-mi) then
         suddenly rose from his seat and shouted: "You take it ! You
         eat it !,' and darlced about. At this moment the alms-givet
         came in, and sei~ing ,/~hus-pa by the collar, he shouted:
         ~This wretched monk has caused a quarrel bet~een my two
         teachers. I shall drive him out. sGom.smon (~a-mi~ said:
         ~You have admitted his five disciples, and if you will not
         keep my only disciplc, I shall also be going". The alms-~ivet
         then said: ~Well then, stay on !,, After finishing the teli-
         gious festival, they started on their return joutney, and sGom-
         smon told '~hus-pa: ~Your discourse pleascd me more than
         the oefering of ;~ ~ull measure ('bre) of gold-sand. I shall
         bestow prccepts on you", and saying so he took him inside
         his house. For many days they slepl keeping their heads
         together, and carried on extensive religious discussions. ~a-mi
         bestowed on him thc complete sccret precepts. '~:hu~pa
         taught (the Doctrine) to his own son '~:hus-pa brTson-
         'grus ser;-ge. The latter taught it to thc great scholar
         Rog ~es-rab-,od. Again So,chun-ba taught it tO his younger
         brother (So-sku rir;s). The latter taught it to the bla-ma
         sPar; of Byar. The latter taught it to,~:hus-pa, faeber
         and son. Again So( chun-ba) t~ught it to ~a-mi. The latter
         tO ~he kalayana-mitra IDe'u. Tke lattet taught it to rGyal-ba
         dKon-skyabs, who taught it to Rog. Again, ~a-mi taught it
         to mThin-gan-pa. Thc lattct taught it to sPan bzans-pa
         Ba-ri sgom-chen. The lattcr taught it to 'Phrar;-kha ~btsun.
         Though I was una61e to establish the dates (lo-grar;s) of these
         three, (it is known) that ~a mi had passed away in the year
         Iton-Hare (Icags-yos--1171 A.D.) at th~ age of 87. The
         first three years from the year Water-Dragon (chu-'brug--
         1 172 A.D.) tO the year Water-Male-~orse (chu-pho-rta--
         1222 A.D.) seem to have been the time of these three
         Teachers.
                                                                          P.884
            Now, the Dhatmasvƒmin of g¥an po--'Byun-gnas ye-se~
         was bornin thc year Earth-Male-Hotse (sa-pho-rta--1198
         A.D.) and lived fot 67 years, till the year Wood-Male-Mouse
         (sir;-pho-byi ba--l 264 A.D.). SaNGs-tgyas sgom-pa Byan-
    (8b) chub tdo-rJe was born in the yeat Fire-Male-Mouse (me-pho-
         byi-ba--1216 A.D.~ and lived for 66 years, till ehe year
         Iron-Female-Serpent (Icags-mo-sbrul--1 28 l A.D.). Now the
         Dharmasvƒmin of rGya-brag--Ye-ses-~zon-nu: he was botn in
         the Fire-Female-Serpent (me-mo-sbnll--1 257 A.D.) and died
         at the age of 71 in the year Fire-Female-Hare (me-mo-yos--
         1327 A.D.). The puruSottama (skyes-mchog) bSam-gtan
         dpal-pa was born at Yar-,brog btan-mda' in the year Iron-
         Hare (Icags-yos--129I A.D.) and lived for 76 years, till the
         Fire-Male-Horse (me-pho-rta--1366 A.D.). Having been
         ordained, while he was staying among the inmates of ~o-stan
         tshogs-chen-mo, he went on one occasion as attendant o~
         the mahƒ-upƒdhyƒya t~hos-kyi rgyal-mtshan-pa. The mahƒ-
         upadhyƒya died, having ~allen ~rom his horse. He felt great
         sadness, and having gone away, he associated himself with
         tbe upƒdllyƒya g~on-rin, and visited the rGya-brag Dharmas-
         vamin Ye-ses gzon-nu, who was residing in the upperpart
         (phu) of Lan-pa in 'Phan-yul. As soon as they had reached
         the lower patt of tl is valley, lIe felt the wonder~ul scem of
         morality (pervading it). He asked: '~Friend g~on-rin, do
         you feel it?,,, and the latter replied: ~I don,t feel it, but it
         is probably the scent of the rose-bushes''.
            As soon as he saw the face (of Ye-ses gzon-nu), a ~reat
         devotion was born in him. After that he rcceived an introduc-
         tion into thc teachlng of the ~Lineage of Meaning" (don-
         btgyud). Soon aftet an cxcellent understandingwas produccd
         in bSam-gtan-dpal. Hc also had a vision of the Tcacher
         as Buddha. After that, without practising much penance
         he became a Lord of Yoga (rnal-'byor-gyi dbaNG-phyug
         Yogesvara), and wherever he went, numerous disciples Iqocked
         to him. He amassed a large property. He proceeded ro
         Tsa-ri, and there had countless pure vision~ (dag-pa,i snaNG-
                                                                          P.885
         ba~. In every hermitage, where he stayed, he practised the
         method of Profound Teaching. Later he founded on the
         same day the Yab-chos-sdiNGs and the sGo-mo-chos-sdiNGs
         monasteries, in which countless male and female yogins
         gathered. A mere recital of hymns caused all to be filled
         with understanding. At the foot of the mountain, the
         place was filled with small huts, which could accommodate
         one hermit only. Though thete was hardly a kind of
    (9a) property which did not reach his hands, he personally did
         not own even a single needle anl thread. He did not dis-
         criminate between those who offered him a thousand zos and
         those who of~ered him a needle with thread, and received all
         of them with tea and entertainment. All the teachers and
         disciples subsisted on begging tounds only, and did not own
         even a field of the size of a blanket for the upkeep of the
         monastery. In the beginning, though he did not engage
         in extensive studies, (his) wisdom shone forth from inside
         him, and he was able to presetve the Lineages of many
         scholars. He became famous, and when he received an
         invitation to the Imperial Court, he ignored it, and remaincd
         at his own residence. When the Dharmasvamin, the All-
         knowing (kun-mkhyen) ~nan-pa came to Lha-sa, he said:
         "You have come here l Let us discuss the Doctrine." But he
         replied: "I have removed all my doubts regarding thc Cause,
         the Path and Effect of Enlightenment in front of my teacher,
         the Buddha. It is not necessary for me to put any questions to
         any one," and so he did not go. After this all the inmates,
         including the gu-ru dKon~zon and others, followed the
         example of this Teacher. They did not keep any monastery
         lands for the upkeep of the above two monasteries (in Tsa-ri),
         but gained their livelihood by begging for alms. Howe~rer
         they were able to distribute food to not lesc than a hundred
         hermits observing the annual seclusion (lo-mtshams-pa),
         (These hetmits) having given up (worldly) life, practiscd
         meditation, and did not refute even a single wotd in the
         teachings of the ~cligious schools. They used to regard ~li
                                                                          P.886
         those whom they happened to meet, as holy men, even
         laymen, not to speak o~ monks. Such was theit religious
         behaviour. The disciple of the putusottama (skyes-mchog-pa
         bSam-gtan dpal-pa)--the Dharmasvamin 'Phel-gyag-pa bSam-
         gtan Ihun-grub was born in the year Woot-Female-Hog
         (sin-m~phag--1335 A.D.). He lived for 71 years, till
         the year Wood-Female-Hen (sin-mo-bya--l 405 A.D.). The
         number of teachings that belong to the system of So (-chun-
         ba) is as follows: two Lineages, that of the Word, and that
         of the Meaning; in the ~Lineage of the Word" there were
         two Lineages: the ~Senior" Lineage (brgyud-pa chen-po)
         and the ~Junior" Lineage (brgyud-phran). The ~Senior
         Lineage,' included a number of sections which were
         named after 54 great holy men (dam-pa skyes-mchog-
         che-ba) ; 3 2 intetmediate sections named -a~ter
         32 holy men (,brin-s~gnis); 17 short sections named after
    (9b) 17 holy men (dam-pa skyes-mchog). Each (section) con-
         tained the life-story of one siddha (after whom the section
         had been named), his main precept, and method o~ guiding
         disciples, in all 54 Lineages. Otherwise, it can l~e divided
         into 103 Lineages, and for this reason it was called the
         ~Senior" Lineage (brgyud-pa chen-mo). The ~ ~) unior' ,
         Lineage (rgyud-phran) included: the Don skor lna-ma (the
         fi~e sections of Don-skor/C~,cle of Meaning/), the Rim-pa bzi-
         ma (Four Stages /of meditation/, bSam-gtan-gyi thun-che-
         chun, (meditation requiring long hours and short hours), the
         Grags-pa brgyad (name of a book), the Yab-sras gsum-ma
         (l'eacher and disciples, the three), the sKyon-can (name of a
         book) and the sKyon-med (name o~ a book), and others, in all
         32 sections o~ the Doctnne. In the ~Lineage of the Meaning"
         (don-rgyud): there were two Phyogs-su lhun-ba (partial) and
         ma-lhun-ba (impartial) branches. The first (consisted) of 54
         ~Lineages of the Meaning', of the 54 male and female yogins,
         the 3~ ~'Lineages of the Meaning,' of the 32 teachers, the
         17 ~Lineages of the Meaning" of the 17 holy men. Now,
         in the ~lmpartial" branch (Phyogs-su ma-lhun-ba) there were
                                                                          P.887
         ewo sections, ~hat of Mig-,byed SkOt (Opening the Eyes) and
         that of mKha,-,gro-ma (mKha,-'gr~ma'i skor). In the first
         branch (Mig-'byed) there were four ~'sons" and one ~mother",
         in all five. These were known as g~un-sbas-pa Mig-'byedl,
         its branches Dus-daNGs dlls,phran-la gdam~pa, II6 n~sprod,
         the Ma-,gags rnam-dag (Eternal purity), and the rDo-r~e sems-
         dpa,i gsan-lam (the ~Secret path o~ Vajrasattva.,' These are
         the ~our ~bu" or sons). In the group of the dakinls (mkha,-
         'gro-ma) were included the four great skor-mgo (sections) of So
         (-chun-ba), the m~:hog-sgru~pala brda,-skor (the Series of
         Symbols revealing the Sublime), the Formula of the Four
         Letters expressing the method o~ securing ordinary realization
         (thun-mon sgtu~pa-la yi-ge bzi-pa,i skor; in the Tantra the
         expression yi-ge-bzi usually stands for ~Evam maya,', or
         ~'Anuttara"), the Cycle of Dza'-ga-ta (rite of blessing wine),
         :md the Thun Cycle (Thun-skor) which served to o6tain both
         the realizations. The Cycle of Symbols (brda,-skor) contain-
         ed: The Series of Symb.ols o~ Heruka (He-ru-ka'i brda'-skor),
         the Series of Symbols o~ the Sugata (bDe-bar gsegs-pa'i brda,-
         skor), the Series of Symbols of Vajraghanta, and the miscella-
         neous symbols o~ Dam-pa. The ordinary realization (Thun-mon-
         sgru~pa) included: the dMar-m~gsun gi sgru~pa (Propi-
         tiation of Speech of the Red Varahl), and the sadhana of Nag-
         m~ (the Propitiation of the Mind of the Black Varahl). The
         last named included: VarahŒ-dharma-kaya-sadhana, the (Vara-
         hŒ~Sambhoga-l~aya-sadhana, and the (Varahl)-nirmana-kaya-sa-
         dhana. The Cycle of Dza, ga-ta included the gTum-mo ,khor-
         lo gcig-pa (Eka-candalŒcakra). The Cycle of Thun consisted of
         a sort of karma-yoga (sPyod-lam-gyi nams-skyon). The
         root o~ the abave ~system was) the Lineage of Meaning of
   (10a) sMra-ba,i sen-ge (Dam-pa rGya-gar) which contained terms
         agreeing with those of the Tantras, and the Lineage of the
         Meaning, known as the Fourth Lineage, in which (the
 1. The "Mother, opening the Eye of the Hidden"; a book is often called
    "mother", and notes in the book are frequently called "sons" (of the book).
                                                                          P.888
         philosophic~ terms did not correspond to Tantric terms, and
         which were not generally kno~n. Then the Ma-tshan mdor-
         bsdus (Summary of the Essence of the Mlssing Chapters),
         and the Rig-pa srans-'~ug (The W~ighing of one's own Mind)
         of So. These were the fout Oral Traditions (snan-brgyud).
         The story of Mal Ka-ba-can-pa initiated by Dam-pa sMon-
         lam: He was a native of Bye-can of gYe in the village of
         Mal rTe,u-ra-pa. His father was Mal Dar-ma-m~on. His
         mother was Hab-brdal-gza'-mdo-ba. He was the second
         (lit. the middle one) of their three sons, and was born in the
         year Fire-Female-Horse (me-pho-rta--I l 26 A.D.). (In his
         childhood) he was very naughty and mischievous. He married
         a very wealthy widow, who (once) said to him: ~If you were
         to enter religion, I would give you provision! I~ you do not,
         we had (better) separate." So he entered the gates of
         religion. At ,OI-kha he obtained the system of rMa from
         the acalya Dar-ma-grags. Ha~dng obtained the doctrine of
         Na-r~pa and the sadhana of Bya-rog-ma (a forn~ of Mahakƒla--
         bDud-mgon Bya rog-ma) from Mal-spos-ka-ba sMon-lam-
         btsan, he went on a begging round (Idom-bu byed-cin yod-
         pa-la), and when he had reached Tshi-ra-sgan, (he found the
         inmates) preparing to partake of tea at the memorial service for
         So (-chun-ba) (,das-mchod). At the head of the row sat a yogin
         wearing an ~ye shade made of bear-skin (dom-ra) who looked
         at him sternly, and said: ~Will you partake of tea?", and
         handed him his own cup with some tea left in it. Again the
         yogin inquired: ~Would you like some flour ? Take it !"
         and, saying so, he pouted out all the flour from a bag, and
         then walked away. Mal Ka-ba-can-pa was anxious to meet
         Dam-pa sGom-smon (~a-mi) because o~ the latter's fame, and
         asked the monks who were present (at the service): ~Where
         is Dam-pa sGom-smon?,, One said: ~You are stupid ! Was
         he not the man who gave you tea and barley flour just now?"
         Mal Ka-ba-can-pa then went in search of Dam-pa sGom-smon,
         and saw the yogin preaching the Doctrine ~o a yogin and a
         monk on the border of a field. Mal Ka-ba-can-pa saluted
                                                                          P.889
         Dam-pa sGom-smon, and faith was born in llin~. Mal,s eyes
         were filled with tears, and with eyes wide-open, his Mind
         became devoid of thought. sGonl-smon then said to him:
   (10b) "When you capture a man, you may get ransom for him, but
         having cognized your Mind, you won't get a ransom. What
         use is there? Set it free!" Then a mental concentration was
         born in him. Mal Ka-ba-can-pa spent one night tllere, and
         next day went again in search of the Teacher, but was told
         tllat (the Teacher) had gone to La-ba 'phran (gorge). So he
         proceeded tllere, and met the Teacher, while the latter was
         preaching religion to a monk. He made the tequest for
         sectet precepts on the Intermediate Stage (bar-do) and (the
         Teachet) bestowed them on him. Mal Ka-ba-can-pa asked:
         '~Shall I attend on you!,, The Teacher replied: '~I have a
         wife, resembling a she-devil,,, and he did not allow Mal (to
         attend on him). Mal then journeyed to gYor-po, and with
         the barley which he had obtained on his begging rounds, he
         bought some fat, and again visited the Teacher. The latter
         reptoached him, saying: ~'A yogin must be like a dog, which
         when sold, shouldn,t return,,. Mal Ka-ba-can-pa made the
         following request: '~Lo-ro ~ig-po told (me) about the
         "Lineage of Meaning,' (Don-brgyud) of sMta-ba'i sen-ge,
         and I came to ask for it.', (The Teacher exclaimed): ~Who
         said this? I llaven,t such precepts !, Mal Ka-ba-can-pa rep-
         lied: ~It was Lo-ro ~ig-po !,, Tl e Teacher then rebuked Mal
         and said: '~He (Lo-ro ~ig-po) had broken his Tantric vow
         (dam-mnams). All those who met him, will go to Hell,,.
         But Mal Ka-ba-can-pa repeated again and again his request,
         and ~;nally the Teachet bestowed on him the complete pte-
         cepts of the ~Lineage cf Meaning, (don-brgyud). Later
         the Teacher said tO him: "You should become like Lo-ro Z:ig
         po!,' Then the Teacher made him take the vow of prac-
         tising meditation for 12 years, (and not to preach the
         Doctrine to others), saying: ~After this you will be relieved
         o~ this vow.,, Mal Ka-ba-can-pa used to say that the tea and
         ~our given to him by the Teacher were in place of initiation.
                                                                          P.890
         At the age of 35, he met ~a-lni and followed after him for
         twelve years (fot eIeven years, ~a-mi having died in 1172~.
         Mal Ka-ba-can-pa meditated for fo~ty years. He spent two
         months at the residence of the alm~giver Ge-rgod. Except for
         this, he never entered a village after he began the practice of
         meditation. He passed away at the age of 86 in the year of
         the Sheep (lug-io--l2l 1 A.D.~, and many telics were Ieft
         behind.
            Mal Ka-ba-can-ya was born in the year Fire-Male-Horse
         (me-pho-rta~ 6 A.D.~, when 'Gro-ba'i mgon-po Phag-mo-
         gru-pa was seventeen, and Sha-mi forty-two. In the following
         Fire-Female-Sheep year (me-pho-lug~ 7 A.D.) tTen ne
   (11a) (rGyal-ba rTen-ne) was born. sl~e-mdo-pa smra-ba'i sen-ge
         was born in the year Fire-Male-Horse year (me-pho-rta--} 186
         A.D.) which is the 6Ist year of Ka-ba-can-pa, The ƒcƒrya
         Kun-bzaNGs having met Ka-ba-can-pa, obtained from him the
         ~Lineage o~ Meaning', (Don-brgyud). He was also said
         t:o have obtained the l~ineage of Meaning,, from the wife
         of Ka-ba-can-pa and from the latter,s son (~o-sras).
         The story of the acƒrya Kun-bzans: it can be found in
         the chapter on the Lineage of rDo-r~e zam-pa. dGyet-sgom
         (dGyer-sgom tshul-seNG/Tshul-kh~ims sen-ge/~, the Great,
         was initiated by Ka-ba-can-pa. His story: he was born in
         the yeatWood-Male-Mouse (sin-pho-byi-ba--1144A.D.~to
         father dKon-mchog-skyabs, a military commander ~dmag-
         dpon~, and mother Princess (rGyal-tsha-ma) mDo-sde-rgyan.
         He belonged to the Be-gu clan of the twO dGyer Be-gu-pa
         and Ne-gu pa in Yar-kluns gson-pa. He belonged to the
         Khan-gsar-pa family, and was a descendant of the royal
         family o~ Khra-,khrug-pa. He was given the name of Chos-
         kyi sen-ge. This Chos-seNG, who was the eldest of the two
         brothers, the youngest being the military commander Chos-
         rdor, received ordination at the age of 1 l, and was given the
         name o~ Tshul-khrims seNG-ge. He became the overseer (dpon-
         gner) of Khra-'brug. He ~eceived the secret name of rDo-r~e
         rgyal-po aftet being initiated into the Samƒja Cycle by Lhe
                                                                          P.891
         kalyƒna-mitta Hor. Ftom the lattet he obtained the basic text
         (mula) and the commentaty on the Samƒja (Guhyasan~ƒja-
         Tantra, Kg. tGyud-,bum, No. 442; PradŒpodyotal~a-nƒma-
         t.Œkƒ, Tg. rGyud, No. 1785), and otller texts. Because o~ tlle
         very great fame of dPal Phag-mo-gru-pa, at the age of 19 he
         proceeded to mTha,-rtsa. As soon as lle saw the monastery,
         an extraordinary faith was born in him. When dPal Phag-
         mo-gru-pa was coming to the assembly-hall, some monks
         spread on the ground their shirts (phya.n-tshe), others s~)read
         (their)religious robes. dGyer being a newcomer, spread on
         the edge of the road his shirt (phyam-tshe), and Gro-mgon
         made a special detout to pass over it. Having put his foot on
         tlle shirt (phyam-tshe), Gro-mgon looked at him, and said:
         ~The monk (bhiksu) Vajradhata is very wonder~ul !', dGyer
         replied: '~1 am a novice !" but Pllag-mo-gru-pa again said:
         ~You are a novice, but the monk (bhiksu) Vajradhara (rDo-r~e
         ,dzin-pa) is very wonderful !" dGyer attended the preaching
   (11b) of Phag-mo-gru-pa and perceived him as a Buddha, and an
         extraordinary experience of a bliss~ul and clear meditation un-
         accompanied by constructive tllought (bde-gsal mi-rtog-pa) was
         ptoduced in him by itself. He tllen studied btie!~y the hidden
         ptecepts of the upaya-mƒrga of the ~'Six Docttines" (of Nƒ-ro-
         pa) and others. Having returned to his native place to fetch
         provisions, lle found his father carried away byenemies, and lle
         was forced to fight. In the meanwhile, dPal Phag-mo-gru-pa
         passed away and a great sadness overeame him. He thought
         that he had to go into the presence o~ an experienced teachet.
         Once a scholar said to him: '~lt is rumoured that there exists
         an extt:lordinary one named rNal-'byor Chos-gyun, a disciplc
         of Dags-po". As soon as he heard the name, devotion and
         reverence were born in him, and he went to see him. On
         reaching the lower part of I ~aNG, he heard that there was a
         siddha named Mal Ka-ba-can-pa living in the upper part of
         ~he Valley, and he went to visit him. On meeting the siddlla,s
         wife, he asked her to introduce him (to the Teacl~er). But
         the Teacher said: ~I hate the company of monks ! Don't let
                                                                          P.892
         in!,' HavinD borrowed a vessel, from wllich do~s werc
         fed, he boiled solne tea in it withollt cleanin~ it. Wllen tl~e
         Teacher lleard about tllis, he exclaimed: ~He call become a
         yOgill !,, and became very pleased. He admitted l im with
         tlIe words ~I am gla~ you came ! I can be of benefit to
         you!,, He spent about one montll tl-ere, and tlley slept pla-
         cing their heads togetller. The (Teacher) bestowed on him
         mally doctrines, such as the melltai prece~ts (thugs kyi man-
         NGa~) o~ tlle ~Lineage of Meaning.,' They discussed at
         ~reat length the Doctrine. Tl-e Teacher said to him:
         Others tequire re~eated explanations, but you are able to
         l1lastcr after a single explanation. YOIJ are a man cndowed
         Witll excellent qualities and belong to those who arc able tO
         ~rasp (a subject) spontaneously". He then practised medita-
         tion in a cave at Ka-ba-can, and one evening tl1ere appeared
         (before llim) a DƒkinŒ afflicted by an imp~lre illness (grib-phog-
         pa). The Precious One ilitroduced her to her own Mind, and
         the ailment disappeared. The clƒkinl tl~en offered him a skull-
         cup full of amrta, and he experienced an undefiled bliss. He
         o~ered to Ka-ba-can-pa and his wife, with about 50 adult
         monks, 103 valuable presents, whicll included three Llorses
   (12a) and a Prajnƒpƒramita in 20,Goo shlokas, and after the Teacher
         had releascd himself from his vow (from the 12 years, vow),
         he asked him to preach the ~Line;lge of Meaning" to the
         assembly of disciples. The Teacher preached the doctrine
         during the fifth month.
            The Teacher said: ~'You, as the Master of the Doctrine,
         should preach it to those whom you will find fit (to receive it).,,
         dGyer then taught it (this sentence may also mean that dGyer
         preached it after the Isth day of the same month) to a group
         which did not exceed fifteen. After that he met rNal-'byor
         ~:hos-gyun at 'Ol-kha, and told him that he had realized the
         non-origination of the (eIements of existence) while staying
         with Mal. But rNal-,byor Chosgyun told him: ~'This is
         still not enough !" and bestowed on dGyer the Mahƒlnudrƒ
         system, as well as the complete exposition of the initiation of
                                                                          P.893
         the Two-faced Venerable One (VajtavƒrahŒ), the ~Six Doctri-
         nes,, ot Nƒ-ro-pa, and others. He liberated him from the
         bondages of the eight worldly dharmas (chos brgyad). dGyer
         having requested the Teacher,s permission to b.come an itine-
         rant monk (rgyal-khams-pa), proceeded to certain undefined
         localities. He subdued many fierce demons, such as Mal-gro
         gzi-can (name of a nƒga) and mKhar-nas of s¥e. Having come
         to Par-phu, he obtained the complete commentary on the three
         Cycles of the Dohƒ (rGyal-po,i Do-ha, gTsun-mo,i Do-ha,
         dMans-kyi Do-ha) together with their exposition. At that
         time he ~eached the age of 30. After that they spent five
         years at Phren-kha-brag of sTod-luNGs, the aIms-giver l~e-'bum
         acting as his supporter. dGyer composed numerous texts on
         auspicious rites, such as the "rTen-'brel rgya-mtsho yans~pa".
         He proceeded to OddŒyana on an invitation received from dƒki-
         nŒs, having assumed another body (sku-lus-kyi bkod-pa mdzad-
         pa). He obtained hiddell precepts from five siddhas, who includ-
         ed Indrabodhi and others. He had visions of many tutelary
         deities, such as Samvara and others, and was initiated by
         them. At the age of 38, in the year Iron-Female Ox (Icags-
         mo-glaNG--{ 1~l A.D.) he founded the monastery of s~e-phu
         sug-gseb. ~1e spent 24 years there and laboured extensively
         for the benefit of others. He had three disciples from sTod
         (Western Tibet): rGya, dMar-mdzod-ma-ba, and ,Dzen.
         From sMad (East Tibet): the ~hree ~Wise Ones,'. He
         initiated and guided countless other disciples. He passed
         away at the age o~ 61, in the year Wood-Male-Mouse (sin-
         pho-byi-ba--l~04 A.D.) at sunrise o~ the 14th day of the
         month of dbYug-gu (gth month of the Tibetan year) amidst
   (12b) numerous miraculous signs. In this Wood-Male-Mouse year
         (shiNG-pho-byi-ba--l 204 A.D.) the Kha-che pan-chen came
         to Tibet. A~ter dGyer dPal rGya-mkhar-ba acted as abbot.
         Sans-tgyas-dbon, initiated by dGyer. His story: his
         father was the military commander Chos-rdor, the younget
         brother o~ dGyer-~ig, and his mother--rLan-chuNG-ma. They
         had five sons. The eIdest Rin-chen snin-po was sent in his
                                                                          P.894
         youth by his mother to dPal rGya-mkhar-ba to enter religion
         at Shug-gseb. dGyer having perceived this, said ~To-day
         Rin-chen snin-po will be coming ! You, monks, go out to
         meet him ! He will excel me.,' He was received by
         the monks on the road from sTa~lun, and all the
         monks liked his behaviour. He took up residence at the
         monastery, and met dGyer. On ordination, he received the
         name of Rin-chen dban-phyug. Frorn dGyer he obtained
         the three doctrines of s~e-phu-ba, such as the rTen-,brel and
         others, as well as the exposition of the three Dohƒs. A~ter
         the death of dGyer, dMar-bu brag-pa undertook to support
         the nephew and invited him to mDzod-ma. While he was
         supporting him, tkey put in order the books of s~e-phu-ba.
         He bestowed on him the ~'Oral Tradition,, (snan-brgyud) of
         bDe-mchog, the system of Lus-med mkha'-gro (SrŒ-Vajra-
         dakaniskayadharma-nama, Tg. rGyud, No. I527; a doctrine
         preached by Ras-chun-pa, containing nine sentenc~:s). After
         the death of -rGya-mkhar-ba, hc ~cted as abbot of s~e-phu,
         and maintained with the help of precepts monks and di~
         ciples. He passed away amidst w~nderful signs at the mansion
         of ~ug-gseb dbUsrglin.
            The story of his disciple Brag-'bur-ba Dan-re, the
         second of the five sons of the military commander Chos-rdor,
         had three sons: Sans-rgyas rdo-r~e, /~:hos-kyi bla-ma of Tsa-ri,
         and Brag-,bur-ba. Brag ,bur-ba in his youth became a dis-
         ciple of SaNGs-rgyas-dbon. On ordination, he received the
         name of Rin-chen-,bum. He practised diligently the precepts
         of the upaya~ ƒrga at the hermitage of rDo-'on, and a
         wonderful understandin~ and experience of bliss, and of the (13a)
         "Inner Heat" (bDe-drod) was produced in him. He became
         abbot of Shug-gseb. When 'Gro-mgon 'Phags-pa was pro-
         ceeding to the Imperial Court, the Masters of the Doctrine
         (chos-dpon) of dbUs came out to meet him, and he was
         plcased with the signs of the '~Inner Heat" o~ the Precious
         One (Brag-'bur-ba), and ('Phags-pa) listened to his exposition
         of hidden precepes. From the Rin-po-che ,Bras-dkar-ba he
                                                                          P.895
         obtained the tllree Cycles of the Doha and their commen~ary,
         His disciples, who laboured extensively for the welfarc of
         others, were: dGyer-dbon-ri-pa, the eldest of the two sons o~
         mGon-po, the fourth son of ~hos-rdor, ~ams-sod Rin~ clle,
         tlle eldest son of Sans-rgyas rdo-r~e, the bla-ma ~ar; ston
         Kun-dga' rgyal-po, tlle bla-ma Ri-pa, and maliy scllolars ~nd
         bhad~ntas (btsun-pa), who benefitted tl~e Doctrine. His
         (cllie~) disciple was Shug-gseb Ri-pa. Here is his story: 6is
         native place was Lower mKllar-cllu of ~ams-sod. He be
         longed to tlle clan of kLubs. He wls born as son of father
         sKyid-pa-dpal alld mother bKra-sis-ldall. He receivcd the
         nallle of g;~on-nu rdo-rJe and becallle a disciple o~ Brag-,bur-
         b~ at ~ug-gseb. On ordillation, 1~e received tlle name of
         g~on-nu rin,chen. He took up tlle final monastic ordinatioll
         before the upƒdhy~yl Zul-phu-ba, tl e karma-acarya dbUs-
         khar;-pa, alld the Secret P~eceptor Ka-ba-pllu. From Brag-
         ,bur-ba he obtained the Cycle of ~i-byed, such as the
         ~'Lineage of Meaning,' (don-brgyud~ of sMra-ba'i ser;-ge
         alld the four Zab-don ('~Four Profound Meanings,,)j the
         Cycle of rTen-,brel, sucll as the rTen-'brel yid-bzi~ or-bu
         (a text on magic rites), and other texts, the Oral Traditio
         (sn;ln-brgyud) of Samvara, tlle tbree Cycles of the Doha,
         accordillg to the Par system (of P.~r-pllll-ba) together with
         tlleir respective commentaries, the bLa-ma ,brel-,Jug (name
         of a book), and the Ye-ses ,khor-lo, the basic text (mula) and
         commelltary, as well as its sumn1ary (pindirtlla) Fu~ther,
         he obtained n-lmerous initiatiol1s, precepts, Sutras, Tantr;ls, anJ
         sadl)anas from mal1y teachers, wl~o il1cluded 'Gr~mgon 'Phags-
         pa, 'Gar-chuli-pa g~oll-nu byali-c6ub, ~hu-bz;llis-p;l, tl1e
         acƒrya La~;-ka Li-pa, and otl)ers. He practised ineditation at
         various hermitages, such as Tsa-ri, gLaNG-ma of Din ri and
   (13b) otllers. Later he became abbot of ~ug-gseb. Witll his
         preaching of the Doctrine he satisfied cacll of tlle imnates
         (of this monastery), as well as his numetous disciples. His
         discipie was ,Ba'-ra-ba rGyal-mtsban-dpal. Having come to
         Llla-sa, he visited s~e-phu. On the way lle experienced
                                                                          P.896
         difficultics becausc of snow. He mct thc bla-ma Ri-pa wllo
         said in a loud voice durin~ an assembly ~The Teacher of
         gTsaNG-pa who is sitting at the llead of the row, is an extra-
         ordinary person.,' When lle came there to be admitted into
         religion, he was placed at tlle head of tl~e row of a~l (tl-c
         Illonks present), and (Ri-pa) bestowed on llim the complete
         precepts o~ ~ug-gseb-pa, such as the '~Lineage of Meall-
         ing" (Don-brgyud) of the ;~i-byed, tlle three Cycles of the
         Doha, the rTen-'brel, and othcrs. When lle was going away,
         he (Ri-pa) arrallged a high seat (~or hill), alld honoured llim
         greatly. Ri-pa said: ~Acƒrya rGyal-mtshan dpal! You, wl~o
         llave obtained all the te~chings o~ our Shug-gseb-pa, guide those
         wllo ask for guidance, and preacll to those who ask for an
         cxposition (of the Doctrine).', Hc repeated this earllcst
         request three times. Again the Dharmasvƒnlin bLa-ma Dam-
         pa bSod-nams rgyal-mtshan-pa obt~ined the Doha according to
         the method of Par fronl this bla-ma Ri-pa. gTsan-pa bLo-
         bzans-pa obtained tl e Cycle of the ~LiDeage o~ M~aning"
         o~ Mal Ka-ba-c3ll-pa from ,Ba,-ra-ba. The maha-upadhyaya
         ~akya gtags-pa obtained (it) from llim. Mal Ka-ba-can-pa
         llaving been born in the yeilr Fire-Male-Horse (Illc-pho-rta--
         1126 A.D.), 351 years haveelapsed sincc thell till the present
         Fire-Male-Ape (Itle-pho-spre,u--1476 A.D.) year. Tlle
         Chapter on the School of So-(chuNG-ba).
            Tbe School of sK~nl: sKam was a disciple of the kalyƒl!a-
   (14a) mitra Gra-pa. He was a Illonk leatned in the Prajnaparamit~
         doctrine, and associated Witll olle namcd Kh~ms-sgom Tshul-
         khrims rgyan, a disciplc o~ Gra-y~. He acted as attendant
         o~ the kalyana-lllitra Gra-pa to kL~gs-pa-lalll. There Gra-pa
         6estowed thc initiatioll o~ Pllyag-na rdo-rJe bha-ba-ma on an
         alms-giver, wllQ was afflicted l)y leprosy (sa-gdon~. Aftet
         finishing the initiatiol~ rite tl-c two disciyles offered a hundred
         lloma~f~erillgs, but the delllon bccame an~ry. sKam-sgom
         became afflicted by a tumour ill tlle abdonlen (skran), and
         Khams-sgom bec;lm~ afflicted by dropsy, and later was
         carried away by leprosy. About tllat time Dam-pa was
                                                                          P.897
         attending for a considerable time on the monastic congrc
         gation of rGyal (,Phan-yul). There he made a stove which
         is even nowadays kno~vn for its rernarka~le way of kindling
         withollt blowing. Once when he was catrying a large load
         of straw, he placed it on the threshold of a door, and nobody
         was able tO move it from there. Dam-pa shouted: ~The
         door of Faith, whic6 Ieads towards religion, is blocked for my
         monks of rGyal!,, and saying so, he left for China. Thus
         when Dam-pa made a lengtlly stay at rGyal, one day he went
         for a walk along the edge of the marsll of tGyal. sKam-sgom
         was also there, sdPfering from pain (but did not show it).
         Dam-pa asked him: ~0 Venerable ascetic! Are you not ill?,,
         ~I am not ill! Are you, yo~lrself, not ill?,, replied Khams-
         sgom. Next day the two met again, and Dam-pa asked
         Khams-sgom th~ same question. Khams-sgom replied: ~Yes,
         I am ill! Do you have a way .o cure me?" Dam-pa replied:
         ~'You are a man who prides himself with (his) perfection, but
         h.lven,t you the means to cl~re your disease?,, Faith was b~rn
         in Khams-sgom, who said: ~At any rate, bestow some
         hidden precepts on mt!,, Th~n Dam-pa 6estowed on him the
         precepts of the Prajnapƒramita (this term was frequently used
         to indicate the gCod rites ~t-d the ~ byed system), and all of
         a sudden Khams-sgom's aillllellt: was cured, and he was filled
         with amaze~nent. He sent a message to his brother, the bla-
         ma sKam, saying: "Here there is an Indian teacher, an extra^
         ordinary siddha. He cured my illness. You should invite
   (14b) him.,, sKam sent his eIder brother, and invited Dam-pa.
         Dam-pa was petforming a consecration rite of the Satasah;lsri..
         ka-Prajnƒpƒramita for the aIms-giver rTsi rDor-bstan, and did
         not accept (the invitation). Again tlle brother f~leaded, and
         Dam-pa inquired: "What is his name?" The brother
         replied ~His name is sKam Ye-shes rgyal-mtsham,, Dam-pa
         then said: ~Well tllen, I can benefit him! 1 shall be coming
         in the morning of the day after to-morrow.,, Then the
         br~ther returned to the house of sKam, and told him: ~'This
         Te.lcller is indeed a wonderful man! He is coming the day
                                                                          P.898
         after to-morrow. ~e shollld ~rel-ar~ for it! " On th;lt d.ly
         there was a snowfall Next morning, at daybleak, an a-tsa-ra
         (ƒcƒrya) e~;tered the house. ~Are yOll the Teacher?,'--they
         inquired, and Dam-pa replied ~Yes--I am ! " They
         said: ~We thought you were coming to-morrow." Dam-pa
         ~nswered: ~1 was afraid an accident might I-appen (tO you),
         and therefore came this morning". They asked: "Were
         you handicapped by snow?" Dan~-pa replied: ~My feet
         did not touch snow." They said: ~We did not open the door
         (how did you enter?") Dam-pa said: "The walls are no
         obstacles for me!,, and saying so, he sat down. Then the
         relatives saluted and honoured him. Dam-p:l preached to
         them the symbolical introduction, and sKam gr~sped its
         me~ning, and thought to himself ~AIas! (He said too
         mllcll) in the midst of a crowd,,. Dam-p:l slid: ~Symbols
         c~n be seen by those who have eyes, but not by those who
         have no eyes,,, and sK~m discovered that thc others had not
         understood it. D~m-pa spent I4 days there and for five
         days they carried out discussions. During nine days he set
         ~side speci~l hours for pre~chiilg, and preached the Doctrine.
         On the first occasion he introduced him to his own Mind with
         the help o~ two methods: by introdllcing him to the nature of
         the ~ilment, ~n-l to the nature o~ meditation. On the second
         occlsion he prelched thc Follr Noble Ttuths, the Refuge,
         ~nd v~rious other teachings. A~ter 14 days, he s~id to him:
         ~I am going!', They begged him to st~y on, but he did
         not gr~nt (their request). They thell begged tO be allowed
         to meet him ~g~in, and D;lm-p~ replied: ~I shall st~y with 3
         jll;~na-dƒkinŒ on the Wu-t~i-shan of China (Ri-bo-rtse-lNGa in
         Sh~n-hsi Province of Chin~). Yoll shol-ld address yol r
         prayers over there,,. Then sKam asked him: ~Whom
         should I ~sk, wllen feeling uncertain, after you had gone?,'
         Dam-pa replied: ~The best k~ly~n;l-mitr;l is your own Min~l!
         A Tcacher, able to remove doubts, will emerge from within
         your own Mind. The second k~ly~na-mitra is an Ary~ (the
         scriE-mres o-f the Buddha), therefore yon wol~kl re~d the
                                                                          P.899
         Prajnƒl~ƒramitƒ (mDo-rgyes-'brir;-bsdus: tl e ~tasahasrika,
         the Pancavimsatisƒhasrikƒ, and the Astasahasrika-Prajnapƒramitƒ).
         Verily the lowest kind of kalyƒna-mitras is the indi-
         vidual. Bllt you will not meet me again. You can discuss
         witll the brothers who had experienced nneditation. Meditate
         for eight years ! Then you will obtain the faculty o~ prescien~e.
         After that you can begin pre~ching the Praj¤ƒparami-
         tƒs.', sKam replied: ~l had no opportunity to practise
         meditation. Inside my body tllere were nine nlmours in tl-e
         abdomen, and Gra-pa had prophesied that I was to dic in
         three months". DaM-pa teplied: ~Those who practise
         medit~tion on tlle Prajrlaparamita will not suf~er even from
         he~dache,, ~in a passage o~ the Prajn;~paramita it is said tl~3t
         tl~ose, who recite its text will sufEer mucll from he;ldaches,
         etc., and by this the karmic int~uences will be removed,
         but in the present passage Dam-pa said the opposite). Saying
         so, Dam-pa deparced. Then sKam practised meditation and
         tlle tumours (in llis abdomen~ became cllred. In eight years
         tl~e faculty of prescience was produced in him. He preached
         the m~;Ion-rtogs brgyad-ka (tlie astau-padƒrthƒh, or d~os-po
         brgyad, the eight principal subjects of the Abhisamay l-
         lamkara). Besides the Sanc~ya (Ary~-Prajn~p~ramit.~-
         sI¤cayagath~, Kg. ~er-phyin, No. 13) he used to preach
         quoting from the Shat~sahasrika-Prajnaparamitl ~n~l tlle
         Pancavimsatisihasriki~-Praj¤aparamita. His disciples, who
         followed these teachings, bec3me known as lhe ~Upper
         Lineage', 3nd the ~'Lower Lineage" The ~Upper Llneage',
         was transmitted through ,Khun-'dzi YaNG-d,ben-pa dBaI;-phyug
         rdo-rJe and rGy;lms Shes-t~b bla-ma These tWo were invalids,
         and introduced themselvcs to tlleir own Mind~ by way o~
         illness. They preached ~s the basic text--the sKabs-~la~;-po
         (tlle first cllapter of the Abhisamayalamklra), as precef~ts--the
         Four (Noble) Truths, and v~rious metl-ods (Iag-len thor-bll-
         1~a). Both 'Khun ~lld rGyams preached it to ~IBon-po ~o-
         dkon. The latter to ,Go~. The latter tQ (his) son ,Gos
         I)ar-ma. Tle Iatter to Rog-ston btsan-po. The latter to
                                                                          P.900
         Rog Shes-rab-'od. Again Lha-rje-sPrad (obtained) it from sKam.
         The latter talght it to ~Gos Dar-ma. From him gTsaNG-pa
         r~;log obtained it. The litter taugbt it to rGyal-ba dKon-sky-
         abs. The latter taught it to Rog. Again sKam taught it to the
         bla-ma ~hag-brag dmar-ba. The latter to the bla-ma ~os.
         The latter to the bla-ma sGog-luNG-pa. The latter taught it
         to the bla-ma ~aNG-ston Shes-rab. The latt~r taught it to the
         bla-nl~ gShen. The latter to sKye-med ~al;. sKye-med ~aNG
   (15b) composed a text-book (yig-cha) on the "Oral Precepts," known
         as the ~Nine Groups of Four,, (bzi tsho-dg~
            Again sKam taught it to the kalyƒNa-mitra 'Khun. The
         latter to Chug-brag dmar-ba. The latter to ThaNG-chuNG-pa,
         the incarnation of La-stod gTsan-so. Tl~e latter to rGya-ston
         g~on-nu sen-ge. Thc latter to Sag-ston. Again sKam
         taught it to rGyams. The Iatter to Ke-ke Hor-grags. The
         latter to the bla-m~ g~os. The latter bestowed it on rGya^
         ston g~on-nu seNG-ge. The latter having read the IDen-bzi ot
         Acarya Deva (Aryadeva), had f~ith born in him. He attended
         on three teachers, but did not feel satisfied and proceeded to
         La-stod gTsaNG-so. He met the nirmana-kay;l ThaNG-chun-pa
         and obtained precepts from him. An understanding remov-
         ing doubts was produced in him. Since there did not exist
         a tcxt-book (on the doctrine) till the time of ThaNG-chuNG-p:
         and gl;~os, rGya-ston g~on-nu sen-ge wrote a large text-book
         on the precepts of the sKam school. Its title was ~er-phyi
         thugs-rgyud lag-len s¤an,rgyud Rin-chen phreNG-ba Rigs pa,i
         gtan-tshigs-,phrul-gyi Ide-mig,, (~The Miraculous Key of
         Logic; The Garlan~l of Precious Stones o~ Oral Tradition;
         The Practice of the Mental Lineage of the Prajnƒparamitƒ,,).
         Again sKam taught it to rGya-gar ~o-sras. 'rhe latter to Ras-
         pa Lha-ri-pa. The Iatter to the two brothers SuM and sGom.
         Again ~;INGs-pa Ke-ke Hor-grags followed on sKam for n ine
         years and obtaine,d from him hidden precepts. Later he
         attended for three months on,Khun Yan-dben-pa. Ke-ke
         taught it to the Rin-po-che rGyal-tsha. The '~Lower Lineage,':
         its (teachings) was handed down by sGro, Not being an invalid
                                                                          P.901
         (this mc.ms that he was not introduced to his own Mind by
         using his illness as ;I means of spiritual advancement), he used
         to expound the essetltial meaning and the Abhisamaya (m~on-
         par rtogs-pa), differentiating between disciples who were charac-
         terized by a gtadual development, and a spontaneous develoy-
         l~lent (cig-char). He commented on Sutras with thc help of
         f~ur dif~erent explanations of the principle of Rela~ivity. The
         ~Lower Lineage', was a line which handed down precepts
         through meditation. This sGro was a native of Upper ,P11;~
         yu1. He W;1S the elder brother of the three brothers and
         sisters born to fatl~er sGro-stcn 'Phan-rgyal and mother
         rje-mo bKra-sis, and received the name of sGro /~hos-brtson.
         He was ordained in his youth. While he was studying the
         Praj¤ƒ paramita with the kalyƒl1a-mitra rje rGan-'bum-p;l, the
         latter fell ill, and nothing could help him. His retinue said:
   (16a) "One should invite sKam." r~ rGan said: "Both of us are
         learned in the Prajriƒpƒramitƒ, it would af~ect my fortune,
         i~ I were to show him resyect." The monks said: ~We
         s1~a11 invite l~im privately," and rje rGan replied: '~Do it!',
         T~cy accordingly invited sKam to a house whicl stood apart,
         nd askcd l~ for hidden precepts. sKam said: "You
         didn't invite ~ne to your housc, but brought me here. How
         is that?" rje rGan replied: ~I was afr.aid it would af~ect my
         ~ortune, and so invited you privately." sKam was very
         displeased, and (his precepts) did not bear any ~ruit. He
         proceeded to the mansion of rje rGan. Inside it 11e saw
         images, sol~le n~ore beautiful than the others, some better
         than the otl~ers, in front oE which stood offerings. sKam
         threw d~lst at the ~ainted images and threw the offerings
         down. Later when r~ rGan e~me ill, he inquired: ~Who
         lid it~,' and felt angry. sKanl said, ~You l-ad shown
         partiality towards the Buddhas, atld therefore have fallen ill!"
         Aftet that rje rGan was More careful, and the precepts borc
         fruit. His illness was cured, and faith was born in hiln.
         sGro quietly listened to the precepts preached by sKam,
         and wondered. Late~ 11e asked rje rGan to visit the resi-
                                                                          P.902
         dcnce of sKa. rje rGan said: "It is to be done! He is a
         wonderful Teacher. Go therel,' So sGro went to (visit) sKam.
         sK~m introduced hin~ to the "Essential Meaning" (sl;in-po,i
         don) and the Abbisamaya. He also il~troduccd him to the
         Sat:ls~h~srika, the Panca vimsatisinasrik~ and the Asps~l~asrik;~-
         Prajnaparamitƒs, whicl he used as precepts. ~Gro was filled
         with wonder. About that time D~m-pa (Sans-~gyas) w~s
         slid to b~ residing at Din-ti. sGro said to sKam: "Sh;.ll I
         go and meet l~im?', ~Well, go! " said sKam, ~but my Teacher
         has ha~lds. and feet bigger than those of others" (by ~l~is
         he meant Dam-pa, but did not know whether that Teacher
         was Da~ pa). He pr~ctised meditation on the Pr~jnapi~t~-
         mita and the usmaga~-jn~rla (drod-kyi ye-shes, the first Stage
         oE the four stages of prayoga~ arga) was produced in hi~
         Dam-pa extticated insects from his body (Abhisamay;~lalpkarJ,
         IV, 42). Because of tbis he had m~ny moles (sme-ba) o
         the upper pa~t of his body, and one mole on his left foot~
   (16b) On the ctown of his head there was a hole inside which the
         big finger could be introduced. ~La-ma sGro then arrangcd
         for provisions, and )ourncyed towards gLan-'khor. About
         midday oE the day on which he was supposed to arrive (do-
         nub sle~p;l,i nin-phyed-tsa-na), he hcard the voice of D~m-
         pa. In the ,e~ning hc went to see Dam-pa whom he~found
         ili tl~c miJst af a crowd. ~e saluted him and offered him a
         present, but Dam-pa refused to accept it. bLa-ma sGro had
         a piece of pink~olourcd silk. H~ CUt a piec~, and ti~d it to
         the hair o~ Dam-pa, who b~camc pleased. Theo sGro ~:ut
         the silk into pieces, and tied Ihem ~11 ovct the bl~nket worn
         by Dam-pa, and his h~ir. Tl is pl~ased Dam-pa. Then
         Dam.pa gave him a packet containing some medicin;
         mixture, as an auspicious token, as well as I shin bone tie~l
         with tendons. Tben l~e gave him a pair of scales (bte-sr~
         which he placed on a b~ass plate. sGto did not undcrstand
         the symbolical meaning of these presents. Hc asked Kun-
         dga' (Dam-pa's chie~ disciple), who said to him: ~The
         first indic~tes (chat you will obtain) thc understanding of the
                                                                          P.903
         Oneness o~ Fla~our (ekarasa) o~ all the Elements of Exiseence
         The secot~d (indicates) that you will hold the ~oot of the
         Lineage. Tke third (indicates) tbat you will be able to
         measure all the doctrines." When sGro was about to divide
         the medicine, Dam-ya said: Tl is belongs to yoursel~ I ',
         and handed it over~to him. Then he (Dam-pa) ordered
         five monks to escort hitn as far as Phun-mkhar. The four
         companions said to him: ~We are unable to obtain precepts,,
         and went to trade to s~e-nam. (Dam-pa) said to sGro:
         ~Come!" and he followed on him. Dam-pa inquired:
         "What request have you?" and sGro asked Dam pa about
         many theories of scbolars which he had studied formerly.
         Dam-pa said: "You should take these questions before theit
         respective Masters." Kun-dga, told sGro: ~You should
         put questions about the preceprs o~ the Teachet and about
         your own experience,,. So; sGro puc questions on the
         Prajnaparamita doctrine, saying- ~s~am ~Ye-shes rgyal-mtshan-
         pa had told me this and that." (Djm-pa) was pleased, and
         inquircd: ùiAre you a discip[~ ~E sKam? Is sKam Ye-shes
         rgyal.mtshan well?', Then sGro undetstood that he (Dam-pa)
         was the T~acher (mentioned rreviously by -sE~am). sGro
   (17a) then asked oam-pa for hidden precepts and for his permission
         to remain there. Dam-pa said in th^ assembly ~ require a
         copy of the ƒrya-Astasahasrika-Prajnaparamita. Who has
         one?,, The cl~aplain (li~ch~d-gnas-pa) So-lor-'bar -and his
         brothcr replied: ~'We shall copy it, and pt~sent it to you".
         Dam-pa said~ Let the copy be (written) in printed charac-
         ters, or in tbe cursive script. Let it be completed within
         one month, and brin~ it herel ,, (A~ter one 'montl~ ~ Dam-pa
         said: ~Now, where is the As~asal~asrika?,i They replied:
         ~it isn,t yet finished!,, and Dam-pa became highly displea-
         sed, and' said. ~You have deEeaeed the a-tsa-ra without ~    -
         showing him consideration. Now I must cbange my resi-
         tenc~ ! "and saying soj he retired to his ascetic cell (dka,-thub
         khan-pa). '~What will you do with the Astasahasrika~,'
         inquired tbey, and Dam-pa replied: ~I shal~ introduce it
                                                                          P.904
         inside a brass rr~mpet, and shall blow the ttumyet towards
         the East',. After that Dam-pa practised pe~ance for seven
         days, and then passed away. They (the i~ ates) gave sGro
         provisions to last ~7 days during which to perform ~enance.
         Having cLelmated Dam pa's body and collected the relics,
         sGro proceeded towatds his native place, al~d met sKam.
         sKam asked him. ~Is he my Teacher, or not?" sGro replied:
         ~He is!" sKam tlIen exclaimed: "Alas! (e-su) l should
         have gone with you on a horsel', He (sGro) spent two years
         with sKam, wl~o then passed away. AEter that sGro
         practised meditati~n for zg years amidst the rose-bush~s of
         Lan-pa (,Pl~an-yul) He bad a vision of Avalokiteshvata, ard
         his understanding reached perfection.
            Since the age of 72, he preached the Doctrine, and
         died at the age of 75. He ~v,as visited by ,Chus-pa Dar-
         brtson. The latter's father was 'Ctlus-pa Gan-po. His
         mother -Khu-mo sGron-ne-lcam, They had three children.
         After ordination, the boy studied numerous basic texts (gzuNG)
         an~ hidden precepts. He especially became known as a
         scholar who conducted detailed investigations in the ~i-byed
         method. After completing the prccepts ot rMa and So-
         chun ba), he c~me to sGro, and heard the pr~cepts of d-e
   (17b) Prajnƒparamitƒ. sGro said to i~im: ~lYol~ should perform
         penance for 1 2 years, al~d then continue the Lineage,'.
         'Chus-pa then rcturned to l~is native place, ancl engaged in
         penance for seven vearS. A Dƒkinl prophesied to him about the
         sPyi-de dgon-pa. Duting the laying of the foundation, a
         quatrel arose, and he had to break his penance. But he
         succeeded in completing his intention, and had a vision o~
         the Tarƒ and her retinue. Dam-pa appeated (to him) five
         times in a dream, and the dƒkinls hoisted a parasols (over
         him). E~e laid the foundation of the Doctrine in thc fout
         districts (tu) of dbUs and gTsan. At the age of 7g, he
         said one day at harvest time: ~Now I shall be going home!
         and went back. After that, his wife went home to fetch
         provisions for the harjesters, and ~:hus-pa said to her. ~1
                                                                          P.905
         shall die uow!,' The wife replied. ~'This cannot be true !
         Should you however die, what is tO be done with your
         remains?', 'Chus-pa replied ~You should place them in the
         corner of this house, and coY~r them with stones". Tl~e
         wife replied. ù If we do like this, worms Inay eat them."
         ,Chus-pa replied. ~Worms aren,~fortunate enough to eat
         my body! NeYer mind! My dead body will once sit erect.
         There will be trouble at ~hat time,', saying so, he passed
         away. After the lapse o~ many years, his dead body sat
         erect i(in the corner). When soldiers of dPon-chen rGyal-
         bzal; came to Yar-kluNGs, they opened the grave and carried
         away whatever parts of tl~e body they found. His 5011 was
         Chus-pa brTson-,~rus seNG-ge. Rog Shes-rab-'od obtained the
         system of sKam from him at ~hiNG-khyinl.
            At the time of Dam-p~l,s death, sGro w;1s 40. He was
         4~ when sKam died. He was 71 when he finished his
         meditation. I hell for foUt years he preached. He was born
         in the year Earsh-Male-Horse (sa-pko-rta--1078 A.D.~. He
   (18a) was the senior of sGam-po-ba by one year. "llus-pa Dar-
         brtsGn was born in the year Fire-Ferl~ale-He~l (me-mo-bya--
         1 1 17 A.D.; :iccor~ g to the Re'u-mig of Sum-pa mkhan-po
         /JASB. 1~89, p. 14/in 1118 A.D.)during which Dam-pa
         passed away. 'Chus-pa died at the age of 76 in the year
         Water-Male-~ouse (chu-ph~-byi-ba--1192 A~ D.). This
         ,Chus-pa ~b'a5 7 y~ars youl~ger than dPal Phag-mo-gru-pa.
         From the birth of 'Chus-pa to the pres~nt Fire-Male-Ape
         year (me-pho-sple,u--1476 A.D.) 360 years l-ave passed.
         The Chapter on the school of sKam.
            The schools oE Gra-pa, lCe and l~aNG wer~ bral~ches o~ the
         "Intermediate Lineage" (bar-du byin-ba'i rgyud). The
         hidden prece~ts of the nine '~ hyed sGron-ma,, were be~
         towed (by Dam-ya) on ~he kalyƒNa-mitra Gra-pa: cbe Man-NGag
         skll'i sgron-ma (~lpadesakƒyapradlpa-nƒma, Tg. rGyud, No.
         2315), the Theg-pa gsuNG-gi sgro~ ma (Y~navƒkpradlpa-nƒma,
         Tg.rGyud No.~3~6), the gSaNG-ba Thugs-kyi sgron-ma (Citta-
         guhyapradlpa-nƒlma, Tg. rGyud, No. ~3~3~, the YaNG-dag
                                                                          P.906
         lta-ba'i sgron-ula (Salndarsh.ln:~pradlpa-nƒ~a, Tg. rGyud,
         No. 2317), the Ril--po-che s~om-pa'i s~ron-ma (Ratna pradŒpa-
         nƒma, Tg. No. 2318), the Byan-cbub spyod-pa'i sgron-~a
         (Bodhicaryapradlpa nƒma Tg. No.2321), the m¥am-nid gzi'i
         sgron-ma (Samatƒvastu-pradŒpa-nƒma, T~. rGyud, No. 2319),
         the rNal-'byor lam-gyi sgron-ma (Yogayatha-pradlpa-nƒma,
         Tg. No. 2322), and the dI~os-grub 'bras-bu'i sgron-ma
         (Kotinistha-phalaptadipa, Tg. rGyud, No. 2370). \~\Then
         Dam-pa was visiting ~ra-thaNG, Gra-pa thought: "This is an
         ordinary a-tsa-~a," and did not honour hlm. In the morning
         they observed that the reeds, which the a-tsa-ra used as his
         mat, were not crushed (by the weight of his body). They
         reported the matter to the kalyaNa-mitra Gra-pa, who thought:
         "He must be Dam-pa SaNGs-rgyas," and ran after him. He
         overtook him at Lower Gra-phyi, and of~ered him some gold.
         Though Dam-pa did not i~ccept it, he promis~d to visit (Gra-
         pa) later. Having returned to Gra-thaNG, he ~Dam-pa) ~reach-
         ed the ~Nine C,ycles of Sgron-ma." The kalyƒna-n~itra
         Gra-pa bestowed tilem ol~ Sun~ btsun-chun on the rock of
         Srin-chu. The latter bestowed them on Myan-ston Do-pa at
         Do-ri. The latter OQ bLa-chun 'od-zer of Shab. The latter
         on '~hus-pa Dar-brtson at ~aNGs. The latter composed a
         commentary and preeepts, and taught it to '(~kus-pa brTson-
         seNG, who taught it to Rog Shes-rab-,od.
            The School of lCe: The~e lived a father nanled kalyƒNa-
         mitra l(~e-pa o~ bi~aNG-yul and his son. ,Tshur-ston clbali-ne
   (18b) was the teacher who introduced them first (to tl~e doctril~e).
         After that the Kashmi~ian Somanƒtha caine to Tibet to spread
         the doctrine of the Kƒlacakra. lCe, fatl-er and son, acted
         as his supporter in the translation (of the Kƒlacakra) by
         g¥os lo tsa-ba, and supplied him with adequate provisions.
         They offered him 30 golden srans as remuneration for the
         translation, and other articles worth 30 srans. He completed
         the translation within one year, and became an expeft in
         (the doctrine). Finally, when Dan;-pa .Sans-rgyas cal~le tO
         1~e Dal sgan, lC:e-pa was staying in seclusion, and they did
                                                                          P.907
         not meet. His son 7~1a-ba grags-pa was born in the year
         F~re-Male-Dog (me-pho~khyi--1066 A.D.) when the kalyƒna-
         mi~-ra Gra-pa was 35. He was ordained and practised
         pellal~ce. He also possessed an excellent knowle~lge of the
         Mantra yƒna, He was in sorrow at the absence of Dam-pa,
         and inquired about his whereabouts. He heard that Da~ )a
         was residing at Yer-pa. H~ also heard a prophecy uttered
         by dƒkinŒs in tl~e sky: '~O son of good family! Tl~e Venera-
         ble KamalashrΠis a yogin observing the three vows (th~
         Pratimoksa vow, (2) the Bodhisattva-vow, (3) the Tantric
         vow). He knows the true thought of the Buddha. As he
         possesses the three precepts o~ the Meditative Lineage transmi-
         tte.l from the ƒcƒrya Arya NƒgƒrJmla, father and son
         (Aryadeva), ask him for instruction in tbe Doctrine."
         During that time Dam-pa was supported by an ascetic natned
         ~i-khri at Yer-pa. The ascetic Tshul-grags, uncle of the
         bla-l~a l~:e, and a disciple named Kon-sgom of Khul-bu were
         sent to invite Dan~-pa. The ascetic ¥i-kbri said to th~m:
         ~ I am old and broken down. I am unable to go and attend
         on the Venerable One! Sh~uld the Venerable One depart,
         my fortune womd be lost. ~hough it is n~t proper to say
   (19a) such things to a great lman like yo~r Teacher lCe, but ~ can
         say it, as he is somewhat l~ollnger than ~. I am able to
         support him, therefore please ask him to come here," saying
         so, he prevented the Venerable One from going a~ ay.
         Whcn they gathered all the gold owned by l~:~ Dal-
         sgali-pa, father and son, tl~ey even took away the golden
         vajra, which served as ornament on his ~mothel's belt, aad
         the fur-lined silk garn]ent of his father, as well as several
         ~olls of woollen cloth, and proceeded to Yer-pa. In front oE
         the Venerable One, they plac~d a golden man.~dala, the
         garment and the woollen cloth. but the Venerable One did
         not even look at the things but the tw~ rejoiced and seemed
         happy, as if they w~re mother and son. Thc Venerable
         KamalasrŒ put some questions to 1~e CandrakŒrti on the vow
         (Pranidhana) of the bodhicitta, on ~he practice of the bodhi-
                                                                          P.908
         citta (,JlJg-pa), and 011 the meaning of the Prajnƒpƒramita.
         After that he put questions on the meaning of the four
         initiations of the Tantras, as well as many questions about the
         ultimate meaning of the Mantrayƒna. He gave his replies
         on the expression of intention (of developing,) the bodhicitta,
         its practice, the meaning of the Prajnƒpƒramitƒ, and on the
         meaning and symbols of the four initiations of the Mantra yƒna,
         aI-d their ultin~ate meaning. Their voices sounded louder
         and louder, and tl~ose wh~ happened to be in the neighbour-
         l~ood came in to listen. The Venerable One (Dam-pa) said:
         ~Now it is time to stop," and saying so, entete~l t~le cave of
         Zla-ba. The ascetic ~i-khri asked Dam-pa ~How much
         does tl~is kalyƒN.~ itra l~e know?" Dam-pa replied: "This
         ~log is indeed a good one! But he needs a good stick!',
         Then he said to hitn ~ shall preach to you the hidden
         precepts! Come to the mountain of Lha-ri sniNG-po." He
         proceeded there. At first Dam-pa asked him about the
         training of the Mind, and then he obtained precepts
         on it. After that (Dam-pa) preached to him the precepts of
   (19b) the ordinary path (lam thun-mon-pa,i gdams-nag) of the
         Prajnƒpƒramitƒ. Then he taught him the precepts of the-
         extraordinal-y Praj¤apƒramita (Phar-phyin thun-n oNG-ma-yin-
         a'i gdalms-NGag) After that he taught hill- tke common
         precepts o~ the Tantra, and the extraordinary precepts of the
         Tantra. On the whole he taught him during nine mouths
         108 different precepts. Then iCe asked Dan~-pa pern~issio
         to follow after him wherever he would go. Dam-pa the
         manifested hlm the symbol of pouring from a ~essel fiIled
         with water into an empty one, and said: ~You and I have
         become equals! You need not follow me! Should yl)u follow-
         after me, your parents will become displeased. Go to your
         nati~e place and practise meditation." l(~:e having returned
         to his native place, concentrated himself ~n meditation follow-
         ing the instructions given by Dam-pa. Dam-pa also saw the
         Ma-Ni-padma of Lower Yer-pa (probably a ~amous rock-cut
         ins~ription made by some famous teacher). ~i-ma byan-
                                                                          P.909
         cl~ub, the cousin of lCe, wko was stud~ing under Ba-ri-pa,
         met Da~-pa at DiNG-ri. Except for some symbols, the Tea-
         fher did not give him any teachings in words. Though
         faith was born in him, Dam-pa did not instruct him with d1e
         hclp of words. Thcrefore he returned to his native place, and
         presented a horse to lCe CandrakŒrti, and rcquested for yre-
         cepts. He bestowed on him sevcral extraorditlary precepts of
         the Mantrayƒna, such as the sKtl-gsuNG-th~lgs (name of a section
         of Dam-pa,s precepts), thc Sems-nid gcig pu (name of ;I section
         cf Dam-pa's precepts~, the Phyag-rgya gcig (name of another
         section) and the Phyag-rgya l)zi, the Rinl-lNGa, the Sems~
         gros-'debs, and other precepts. He preached only ~ few pre-
         cepts to his father, to Sa-then, to sGom-chen Brag-po, and
         o~hers, who had asked him about precepts bestowed by Dam-
         pa. The ƒcƒrya Rahulavajra, an attendant of lCe Candraklrti,
         received ordination at the age o~ 17, He did not separate
         from the bla-ma CandrakŒrti, even for one night, till the
         lacter's death, and received from him the complete hidden pre-
         cepts oE the Venerable One (Dam-pa). Candraklrti said: ~You
         should meditate like myself, but do no~ preach it to others !
   (20a) You should eat the whole carcass of the sheep yoursel~ ~that
         is, keep the Doctrine to yourself--sa-gzug ran-zo, a famous
         provetb frequently quoted by the writets of the bKa'-gdams-
         pa). You should drink melted butter and wipe your mouth
         with a lump of earth (i.e. act, as if you did not get pre-
         cepts)," saying so, he imposed on him a vow. From him
         the monk BYANG-CHUB YE-SHES heard the Doctrine. At first he
         studied much the pre~epts o~ the bKa,-gdams-pas and the
         '~Domain of the Practice" (sPyod-phyo~,s) under the kalyƒna-
         mitra Yan-gar;-pa, dGe-gor;-pa, and others, and mastered
         them. Then he learned numerous te~cts o~ the Abhidharma
         and the Mƒdhyamaka. He then studied many '~Old" and
         ~New" Tantras. From ~i-ma byar;-chub, who di~d at sPaNG-
         dug-mo, he obtained the c~mplete precepts of Dam-pa. After
         ~hat he studied the list of precepts which had been taught by
         Dam-pa to lCe, and obtained the precepts from Rƒhulabhadra.
                                                                          P.910
         Having understood tl~at the essence cf the Do.ttine was con-
         tained in tl~e pr~cepts of Dam-pa, he stayed in the medita-
         tive cell of CandrakŒrti. He showed great devotion (towatds
         l~im), and in his drealD saw CandrakŒrti as he had seen him
         befcre, sitting in Heaven and preaching precepts. He thought
         wbether the dr~anl was due to 'nis faith (in CandrakŒrti),
         or that it rcpresented an illusion created by dPe-dkar. In
         the n1ornulg the acary~a sen~ a messenger to him and told him
         to co~ne there. Having gone there, the ƒcarya Rƒhulavajra
         smiled at him and gave him whatever remained of his food,
         saying: ~Last night I received a prophecy fron~ the bla-ma
         CandrakŒrti, which said that "he will be able to master my
         entire Doctrine. Offer it to him! Now I have brought all
         the books, and l~ave placed them in front o~ you, o~eti~g
         them to you.,' AEtet finishing .~ea, he presented him with
         the ancient books of precepts, and told him not to give them
         to those wko had broken their vows, and tO those who were
         unfit to receive them. The monk ByaNG-chub ye-shes taught
         the Doctrine to ~hus-pa, father and son. They taught it
         to Rog Shes rab-,od. This doctrine was known by tke name
   (20b) of "The Precepts of the combined Sutras and Tantras,"
         because these precepts were identical in n1eaning with the
         verses of the Sa¤caya2 and the Nƒmasan~Œti, thus they contain-
         ed precepts whicl- belonged to the Prajn~paramitƒ, and the
         Tantric precepts of the 58 n1ale and ~emale siddhas.
         The l~aNG system: (Dam-pa) bestowed the precepts of
         the "unwritten" Praj¤ƒparamita (Sher-phyin yi-ge med-pa) on
         l~an bKa'-gdams-pa of 'Chims-yul. l~aNG p~eached them
         to l~an-chuNG-ba. The latter taught them to 'Chus-pa, father
         and son. They taught them to Rog ~es-rab-,od. (It is said)
         that there had been only one method o~ revealing the moral
         faults of disciples (by pointing them out to them). The
         Chapter on the "Lesser" Lineage tbrgyud-phran)
 2. (Prajnap“ramit“-s:lncaya-g“th“, mDo-mans, lo8/Cat, d-l Fonds Tibetain
    le la-Bibliotheque Nationale, par M. Lalou, Paris, 1931/~.
                                                                          P.911
         The S~arate'' Lineage (brgyud-pa-thor-bu-b~ (Dam-pa)
         imparted on ,Bro-sgom the mlshan-brJod gser-gyi thur-n~a
         (seems to be an explanation o~ the Na~masaNGglti); to ,Gu-
         sgom he imparted the Las-rgya,i gdams-pa (precepts on Tantric
         sexual practices); to (~hu-sgom the precepts of s¥in-gtam Ihug-
         pa ( Frank instructions"); to sGo~n-pa dmar-sgom the precepts
         of Chig-chod-gsum; to g¥ags lo-tsƒ-l~a th~ precepts of thc
         EkavŒra SaMvara; to ICe-mo dpal-sgom the sixteen sections of
         the mystic experie~lces of siddhas; to ~or-rJe sgom-pa of
         Upper gl~al the Lhan-cig skyes-sbyori to gNas-brtan ,byuNG-
         grags of Chu-bar the precepts of ~es-rab s¤ir;-po (i.e. the
         Prajnƒpƒramita-hRidaya /mDo maNGs, Cat. du Fond Tib~tain,
         by M Lalou~ p. 70, No. lS)1 /); to sl~ags-bsad Shes-rab
         rgyal-mtshan the precepts of the Kalacakra; to Shalis-pa dbU-
         sdebs the precepts of ~ i-ge-bzi-pa (the formula ù~evaM maya~
         to rGya-ston skye-rtsegs of s¥e-mo the precepts of Hevajra;
         tø ~aNG-50a chuNG-ba the guhyasƒdhana (gsan-sgrub) of (Vajra)
         vƒrahŒ; to the bla-ma dGon-dkar-ba the precepts of VajrapƒNi;
         to 'Ban-guNG-rgyal of sKyi-sod (Lha-sa) the Orai Tradition o~
         Sarnvara; to Ma-gcig Labs-sgron the precepts of gCod; the
         above (mentioned precepts) belong to the ~-Intermediate,,
         Lineage (btgyud-pa bar-ma). When D2m-pa proceeded to
   (21a) China, he met on the road leading to Wu-t~ai-shan (rTse-
         Ina,i ri) an old sage (rSi), carrying a staff made o~ ratan wood
         (chu-siNG). This was a Inanifestion of Manjusrl, who said to
         him: '~In this country there are many epidemics. At
         Vajrƒsana there exists a dhƒraNŒ o~ Vijaya (rNam-par rgyal-
         ma). If you bring it to-day, the epidemics in this country
         will disappear". Dam-pa inquired: ,~Vajrasana is far o~.
         From where could I ger it to-day~" The sage replied:
         ~lnside a certain cavity in a rock (brag-khuNG) there is a
         hole (bug-pa). Go there and bring it here,,. Dam-pa went
         towards this cavity, and within an instant was transpor-
         ted to Vajrƒsana, and back. Having obtained the dharanl,
         he pacified the epidemics. After that he again met the
         Venerable Mƒ¤jughoSa ('Jam-dpal-dtyans). The picture
                                                                          P.912
         depicting his journey to Vajrasana was d~awn by Chinese
         (artists), and printed copies (of it) have found their way to
         Tibet. Dam-pa spent 12 years (in China), preached and
         propagated the doctrines n~ the ~i-byed. It is said that his
         precepts and (his) Meditativc Lineage exist there ~in China)
         to the present day wi~hout interruption. Some maiptain
         even that Dam-pa had died in China., Having
         come tO Tlbet, Dam-pa rcached Din-ri in the year Firc-
         Female-Ox (me-mo-glan--1 ø91 A.D.), and while he was
         staying in the ccntre of the plain of gLan-'khor, several elders
         o~ that p~ace came (to him) saying: ~lt is imptoper ~or ~
         l~an from the border country to setde in this place!',, and
         expelled him. Dam-pa said: ~Let ~s sec who was first to
         comc to d~is countryJ you or l? When I first came to this
         country, such and such was its appearance. Later it bccame
         - so. Again latet it became so." The elders unable to ans-
         wer, withdrew. His coming to Din-ri is called thc ~Fifth
         occasion." Thc Doctrines which ~ere taught by him since-
         then are called the ~Later,' Lineage (brgyud-pa phyi-ma).
         He resided there, subsisting -on wi!d peas (gro-ma). The
         first to see Dam-pa's face was ICog-ro sMyon-pa (name of a
   (21b) famous Tibetan siddha. Amanuscript Li~e-storylrnam-thart
         o~ this siddha is said to exist in T~bet). (Dam pa's) blessing
         entered inside him, and by meeting Dam-pa he obtained eman-
         cipation. Later he stayed at sKyi-sod (the ancient nar~e o~  '
         the district of Lh~-sa. In the Gntral Asian Tibetan historical
         chronicles sKyi-sod o~ten ctands for Lba-sa~. It is said that
         even tGya-ma.pa dbOn-ston was unable to defeat him ~in the
         att of magic). The next to see Dam-pa was kLog-skya Ral-
         pa-can. On sceing the ~ace of dle Teacher a concentrated
         trance uthich enabled him to dispense witb ~ood and cloth
         (Ito-gos mi-dgos-pa,i tin-ne-,dzin) was born in him. Tho~gh
         he did not even know the alphabet, he was ablc to answcr all
         questions on the Doctrine (put to him~. The next a~tet him
         to see Dam-pa was 'Bro IZla-,od. He was ~ree ftom the
         ~notioh o~ the reality (o~ Phenomenal Existence), and f~eed ~ ~1
                                                                          P.913
         from the eight worldly dhatmas. Thc next to see Dam-pa
         was Sum-pa Khu-tshab who developed the notion of not-
         difEerentiating day and night, and darkness did not hide
         objects (~or him) (i.e. he was able to see in the dark). The
         bla-ma Phyarchen was the fitst to build a ho~e (for a
         monasteq). He was the son of the king (mna'~ g) rTse-
         lde (King of Guge, c. 1076 A.D.). This monastery was
         considered auspicious because its foundation was latd by a
         petson of royal blood. The first nun, into whos hands
         Dam-pa had entrusted auspicious objects, was dGe-,dun-skyid,
         the lady of C~ug-mo-za. After het dxre hve been many
         (nuns) in whom meditation was produccd by auspicious
         objects en~useed by Dam-pa. The first man to honour Dam-
         pa was rle ~hri-pa. He had spent his life indepcndently,
         without engaging in agncultute or cattlcbreeding. The
         first to receive precepts from Dam-pa, was Phyar~hun-ba.
         Aftet him many head teachers (dbu-che) appcared. In the
         East--Dam-pa Phyar-chen. In the South--VaJrakrodha. In
         the Wcst--Phyar-chun. In the Nonh--the Bo~hisattva Kun-
         dga, (this w s dle chief dixiplc of Dam-pa). The5e were
         known as the ~'Four yogins guarding tbe G~te', (sGo-p~,i rnal-
         ,byor-pa-bzi). There were ~oo excellent head dtsciplcs (bu-
         chen);. 26 disciples who b~d remo~cd illusions, and 12 disci-
         pks who wete able to c~ntEol tbeir mats (ic. w~ did not
         raise from their meditative mats; gdan-non~ri slo~ms, a
         common e~cpression n~ning one ~ble to keep to his medita-
         ti~!e mat. A common saying says: rta,i gon~ pa sla/
         gdan'i gon-non-pa dka,/~it is ea~y to sit on a hotsc,/but/
         difficult to sit on a/medit~ti~rclm~t." The expression also
         mcans sometime a disciple ~fit to sit on his Tc~cher's/m~di-
         tativc/mat.") On them Dam-pa ~estowed precepts separatdy
         accorting to the charactcr of each of dxm, there~o c th~r
         c~nnot be induded in a single Lineagc of Precepts. Dam-pa
         introdu~ed the bla-ma Phyar~hen to the Pr~j~ti, which
   (22a) could be meditat~:d upon, anJ d~at which coukt not be medi-
         tat~:d upon (i.e. which was be~ond mcdiation~. Hc ~cmov~d
                                                                          P.914
         his doubts with the help of the bKa'-cho-lu ("Lesser Instruc-
         tions"), the mDo-sbyor ("Classification of Sutras"), and Don-
         sdebs (~Summary of Meaning"). Phyar-chun was introduced
         by Dam-pa to the precepts which did not differentiate between
         Tantra and Prajnƒ paramita He set his mind in equilibrium
         with the help of the four seva-sƒdhanas (bs¤en-sgrub-bzi).
         Dam-pa used to say: "Valrakrodha is fit for the Path of Bles-
         sing," and made him pray continuously. Dam-pa said: "The
         Bodhisattva Kun-d3~a, belongs to the type of individuals of gra-
         dual (spiritual) development." He imparted to him the "Puri-
         fication of the Mind" (bLo-sbyon), and made him practise the
         five kinds of penance. Dam-pa said: "The bla-ma rDzoNG-
         pa belongs to the type of individuals of spontaneous (spititual)
         development." We introduced him to the single initiation
         (dban gcig-mo) of the Mahƒ mudrƒ, and established him on
         the Path. He established the bla-ma rGya-sgom-pa on the
         immatulate Path (dri-med srans) and impatted the precept
         called "The identification of the Mind" (rig-pa nos-'dzin).
         To the bla-ma ~:ug he imparted the precepts of the Path of
         the Four Initiations, explained by symbols, and established
         him on the Path of the Four Initiations to serve as antidote.
         To dbUs-pa sGro-ston after the ~s~lin-po'i don." ("The
         Meaning of Essence") and the tn~on-rtogs, he gave all
         exposition of the characteristics of both the types of indivi-
         dual, that of the gradual (spiritual) development, and that of
         the spontaneous (spiritual) development. In order to remove his
         doubts, he preached the "Three Lineages of Meaning" (Don-
         rgyud-skor-gsum). To the bla-ma Ye-gzi ,bar-re he taught
         (the Doctrine), basing himself on (his) bLo-bral sems-kyi me-
         lon, and introduced him tO the subject of Mahƒ mudrƒ. He
         introduced ~a-ma, sister and brother, to both the types of
         individual, that of the spontaneous and that of the gradual
         (spiritual) development, basing himself on the main text of
         the Doha. Thus most of his precepts were practised by
         individuals, who obtained emancipation, but were not gener-
         ally known. Dam-pa spent 21 years at Din-ri, from the year
                                                                          P.915
         Fire-Female-Ox (me-mo-glaNG--1097 A. D.) till the Fire-
         emale-Hen (me-mo-bya--1117 A.D.) year. Having benefi-
         tted many belonging to different races, he passed away.
         The Bodhisattva Kun-dga', one the four "yogin gate-
         keepers", wrote on about three pages the kaching of Dam-
         pa, and called it the "bKa'-ck~lu'i SI~Ot." The bla-ma
   (22b) Phyag-chun wrote one and half pages which he called the
         
         "Dum-dum khrigs-kyi skor" ("uncomplete, but exact").
         Phyar-chen wrote one page called the "bKa'-mdo-sbyor-gyi
         skor. Vajrakrodha, wrote half a page entitled "Rin-po-che
         Don-sdebs-kyi skor." In this manner they collected the
         teaching of Dam-pa. On the above (disciples), the Bodhisattva
         Kun-dga, was the one to whom (Dam-pa) entrusted the
         "Single" Lineage (chig-rgyud), saying: "The t~ood (swa-chu)
         should be directed towards Kun-dga, ".
            The story of the 24 nuns (ma-mo), who had faith in Dam-
         pa, as related by the Bodhisattva Kun-dga': Sans-rgyas:
         her native place was Chu-bzans of ~rŒ-ri (near ~el-dkar rdzon).
         She was the beloved danghter of her parents, who possessed
         Sutra books In the company of eight or nine girls she
         visited Dam-pa. She practised meditation for nine years
         without returning to her native place, and a yogic insight
         was produced in her. Dam-pa having perceived her death,
         said: "O Kun-dga', to-day not far from you, a person, who
         had seen the Buddha, will pass away! Do you know this
         person?" Kun-dga' replied: "Is this Dam-pa yoursel?" Dam-
         pa said: "It isn't! But one who is like me." After a
         short while (en-tsam-na), the lady Sans-rgyas passed away.
         Aiter the cremation of her remains, the sky was filled with
         rainbows.
            gSer btsun-ma: her native place was ~a-ma pha-drug.
         She asked her father's advice, saying: "I shall be visiting
         Dam pa." The father said: "The yogin and nuns belong
         to different sects. Don,t go!" She went however, and asked
         Dam pa for hidden precepts. Dam-pa revealed her true
         name, and she mastered the precepts. She showed great
                                                                          P.916
         diligence in meditation and used to say often: "The thief
         will be coming!" (i.e. death is approaching). She lived for
         a hundred yeats. After her death, the sky was filled with
         rainbows. (On her cremation) many relics were left behind,
         including an image of Vajrasattva.
            The lady kLan-chun: Her native place was La-stod sTag-
   (23a) sde. She obtained precepts from Dam-pa and Kun-dga',
         practised them, and obtained spiritual realization. After the
         death of Dam-pa, she settled in gLan-'khor. She died at the
         age of 81. Numerous relics were left behind.
            The lady 'Bar-ma: her native place was Upper Myan.
         She became the wife of Dam-pa ~:ug and obtained precepts
         from Dam-pa. For three years she wandered like a deer in
         the mountains, practised meditation and a yogic insight (rtogs-
         pa) was born in her. She passed away at Tshes-spon of Upper
         Myan, and numerous relics were left after her.
            The lady Ri-ma: she was a native of rTsan-ron
         snar-pa. She married, but separated, because her husband
         proved to be a wicked man. She accompanied some mer-
         chants and met Dam-pa. She obtained hidden precepts from
         him and practised them for seven years. A yogic insight was
         born in her. After het death, Dam-pa circumambulated het
         tomb many times, and all were surprized at this. Many
         relics were left behind.
            The lady Ye-ses Icam her native place was Man-yul
         Gun-than. She was an attendant (rie-gnas-ma) of a female
         siddha, named the lady rje-mo, who died at the age of ~01.
         She was expert in the worship of the Teacher, and had a special
         reverence towards Dam-pa. A yogic insight was born in her.
         She passed away at Gun-than. (On her cremation) many
         sounds, lights and rainbows were observed.
            The lady Chos-sgron: she was a native of La-stod IDog-
         pa. She was the wife of Bodhisattva Kun-dga,. Once when
         KUN DGA' stayed too long in the presence of Dam-pa, she
         gtew angry, and having caught him by the hair, dragged him
         out. Kun-dga' however respected her, and did not reprove
                                                                          P.917
         her, but only said: "Proceed slowly! Now aren't you
         pleased?" The woman suffered pains at the time of her
         death, because of the in~ringements of her vows. For this
         reason she is the most insignificant (nan sos) among the 24
         nuns.
            The lady Ma-gces: her native place was La-stod Man-
         'gar. She was taken as wife by Kun-dga', and obtained pre-
         cepts from both father and son (i.e. Dam-pa and Kun-dga').
         She practised meditation with diligence and obtained spiritual
         realization. She died in this Northern La-stod. After her
         cremation, an irnage of Vajrasattva and many other relics
         were Ieft behind.
            The lady Chos-skyabs: her native place was Khu-le of
         Upper MyaNG. Faith having been born in her, she proceeded
         towards gLaNG-,khor. She renounced her considerable wealth,
         and for 12 years subsisted on water only (chu-'thun-byed-pa).
         She practised meditation and a yogic insight was born in her.
         At the time of her death, many relics were left behind.
            The lady Chos-skyid: het native place was Ya-'brog
         khob-le. She was married, and though she got children
         and gathered wealth, she used to' say that she was going
         to embrace religion. Her brother the kalyana-mitra g~al-
         ston said: "I~ you have decided to do nothing else, but
         follow religion, then go to Dam-pa Sans-rgyas who resides at
         ~iNG-ri in La-stod." She went to gLan-,khor (near Din-ri)
         and spent a long time there. She passed a~,vay two years
         after Dam-pa,s death. There were many telics left a~ter her.
         The lady sGur-mo: she was a native of ~:hu-bzans of
         ShrŒ-ri in La-stod. She spent ten years at gLan-'khor and
         passed away at that place. There were many relics left after
         her (cremation).
            The lady Lha-mo: her native place was sTod-luns Ri-ma.
         Her family name was ,Ber. Having abandoned her native
         place, she spent six years at gLan-,khor. After the death of
         ~am-pa, she returned to (her~ native place, and stayed there
         for three years. Later she proceeded to l)in-ri, and spent a
                                                                          P.918
         long time there. She died there, and on her death rainbows
         and lights were observed.
            The lady Myan-mo: she was a native of Tsha-roNG of Shab.
         Faith having been born in her, she nnet Dam-pa. A~ter
         spending ~en yeats at gLaNG-,khor she pa~sed away. (On het
         ctemation) an image of the two-faced Vƒtahl (zal-gnis-ma) was
         left behind, and many tainbows and lights wete observed.
         The lady dBaNG-phyug Icam: she was a native of sTod-
         lur;s stor;-khur;. She went to visit Nepƒl and met Dam-pa.
         After spending 1 l years at gl.an-,khor, she died. Her Crenla-
         tion was accompanied by many auspicious signs.
            The lady rDo-rJe rgyan: her native place was DiNG-ri
         gDon-pa. She was of a very attractive appearance. She had
         faith in the teaching of Dam-pa and spent 15 years at gLaNG-
   (24a) 'khor. Later she destroyed het illusory visions (,Khtul-zig-tu
         son-ba, this expression is applied to those siddhas who having
         attained a higher stage, appear to be mad to outsiders~. At
         the time of her death, a~ter completing all preparations for
         the cremation, all saw her ~ed by a luminous body proceeding
         towards the summit of the northern mountains. This was
         said to have been prophesied by dakinŒs. Next day, at dawn,
         they carried (the body) to the Northern Mountains, and the
         ligbt preceded the body. All men saw during seven days the
         luminous shape vibrating witho~t disappearing.
            The lady Nam-mkha,-gsal: she was a native of 'Ol-kha in
         dbUs. She was endowed with a clear understanding, and a
         fair complexion. She spent six years with Dam-pa, obtained
         instruction in the Doctrine, practised meditation, and obtained
         spiritual realization. After the death of Dam-pa, she lived
         for four years more, and (her) urine was trans~ormed
         into honey. After that she journeyed to dbUs, and passed
         ~1vay at ByaNG at the age of 84. All her mortal remains
         changed into relics.
            The lady sGro-ne: she was fond of pomp, was distin-
         guished by liberality to the poor, and was surrounded by a
         numerous retinue. Because of her proud nature, Dam-pa
                                                                          P.919
         used to rise (~rotn his seat) whenever he acknowledged het
         salutation, and exc~aim: ~'O!,' (u-lags). He used to honour
         her in this mannet. She held Dam-pa in reverence and
         received his blessing. She then dismissed all het retinue and
         ent~red meditation. Later she became a devout.
            The lady 'Phan-mo: her native place was ,Phan-yul. She
         live~l with one attendant at gLaNG-'khor (near Din-ri), and both
         died at the same time. (At the time of her death) the valley
         was filled with medicated perfume (sman-dti), and many auspi-
         clous signs were observed. All wete filled with wonder.
            The lady rje'u-ma: her native place was On-po. She was
         an expert weaver, was obedient, and attended on Dam-pa.
         She spent many years at Din-ri. She died, having spent many
         years at Gun-thaNG. Her body was carried to the mountains,
         and an image of Tƒra was (afterwards) recovered on the
         place where the body had been le~t.
            The lady Ro-zan-ma: her native place was Gun-than.
         She was the bride of rGya sGom-ma. Dam-pa spoke before-
         hand of her coming. A yogic insight (rtogs-pa) was born
         in her, and she obtained spiritual realization. She overcame
         constructive thoughts. She passed away at Gun-than.
   (24b) During her cremation smoke turned into light.
            The lady ~aNGs-chun-ma: her native place was ~aNGs-pa.
         When she was going to see a local fair, she met Dam-pa.
         Filled with reverence for Dam pa, she entered the gate of
         religion. She spent six years at gLan-'khor, and after the
         death cf Dam-pa she settled at ShaNGs. On the cremation of
         her body, many relics were recoveted.
            The story of ~a-chuNG-ma (Ma-gcig Labs-sgron-ma) was
         related above. g~on-nu-ma, a girl from Din-ti-gdon: Her
         native place was Mar-ma of Upper dbU-ru. Once she came
         to trade with her father, and met Dam-pa. She felt faith in
         his teaching, and was blessed by him. A yogic insight was
         born in her. She used to keep silent, pretending to be dum~.
         She practised meditation, but died soon aftetwards. At the
         time of her death, Dam-pa said: ~'To-morrow motning in
                                                                          P.920
         this place of ours a siddha will pass away.,' Ther inquired:
         ~Will Dam-pa pass out?" Dam-pa teplied: ~Not 1 !
            There is a girl longing to go to ODdiyƒna.,' Next morning
         she died, without being ill.
            The female alms-giver (na-ma3 Khyim-pa-mo: she was
         known as the alms-giver rDor-gsal of BoNG-sod. She amassed
         childten, husband and wealth, as well as faith, diligence, and
         reverence. She was compassionate and chatita~le. At the
         time of her death, the valley was filled with tainbows and
         lights. (Het mortal temains) wete changed into telics, and
         all wete filled with wonder.
            The chapter about the 24 nuns (ma-~o, lady).
            The Bodhisattva Kun-dga': Throughout five former
         exi~tences he had been adopted by Dam-pa, In this life,
         he was botn in the year Water-Male-Tiger (chu-pho-stag--
         1062 A.D.) as son of fathet sTod-pa Khri-bzai~s and mothe
         ~mo Dar-ma (the lady Dar-ma) at Tsha-guNG, east of Din ri.
         When he was called sTod-chun 'Bum-me ByaNG-ra, he cried,
         saying: ~1 am Kun-dga"', and so became known by the name
   (25a) of Kun-dga'. He married the lady sKyur-mo gza', and a
         son, gSer-'od, was born to them. He gave up all worldly
         occupations, and his wife and son were obliged to beg after
         his means had come to an end. When he was 39, in the
         year Iron-Dragon (lcags-'brug--1100 A.D.), which was the
         third yeat since the coming of Dam-pa to gLat;-,khor, h~
         deceived his wife by saying to her: '~I am going on a raid
         towards s~e-nam la-kha", but instead went to gLaNG-'khor
         to intetview Dam-pa. Early that motning, Dam-pa's voice
         resounded: ~Inmates of the monastety, listen! To-day the
         hero rDo-rje is coming! Let all sweep (the compound),
         prepare oflerings and go to receive him with music,'. They
         followed his instructlons, and kept watch over all quarters,
         but no one came. Later in the day, a man of evil appearance,
         dressed in rags, poorly armed, carrying a small quantity
         of ~our as provisions, came in meekly. Laughing scornfully,
         all went out to teceive him. Dam-pa, pleased, advanced
                                                                          P.921
         to meet him, with the words: ~I am delighted at the
         coming here of the (dpa,-bo) hero rDo-rje!", and ordered
         Phyar-chun to arrange a high seat for hero rDo-rje (dpa,-bo
         rDo-rJe). As the latter did not understand this symbolic
         wcrd, Dam-pa himself gatheted a heap of ashes on the top
         of which he placed ~our interctossed arrows, saying: ~O
         son, pleasing to all (Kun-dga,-ba,i bu)! If you were to sit on
         it, it would be good!', Then the Guru Bodhisattva having
         grasped (with his hand) Dam-pa,s garment, inquired. ~Of
         what natute is this Phenomenal Existence? , Dam-pa teplied:
         ~Verily it is an insect amidst the exctements of a dog, O
         Kun-dga, !', Again Kun-dga, inquired: ~Living creatures
         born in this (World) are they possessed o~ a chance to obtain
         Bliss?" Dam-pa replied imitating with his fingets the joints
         of a chain: ~'The suffering is likc the rings of a chain (which
         follow one after another)." Kun-dga, again inquired:
         ~'Does there exist a time during which one can obtain libera-
   (25b) tion from it (i.e. the suffering)?" "The entry on the Path
         oL Emancipation is not joined to the narrow gorge of the
         subjective and objective" (i.e. such ~ime does not exist in
         the casc of a person who dif~erentiates between the subjective
         and objective). Kun-dga, had faith in these words, and
         wirhout thinking of his native cour;try, he practised penance.
         He spent all his time praying before the Teacher and the
         latter's blessing entered him. He was thus able to grasp the
         root of virtue. Dam pa was pleased, and said: ~I shall
         make you, the hero who had come from Tsha-gun, victorious
         in battle l', Kun-dga, inquired: "But how should I wear
         my armour?" Dam-pa replied: '~Sleep in a cave which can
         accommodate one person only, and wear a tagged garment,
         barley su~icient to protect you from evil. Live on food,
         barely suf~icient to keep you alive. Practise meditation
         till you feel hatred towards it. Associate with nlen without
         becoming intimate with them (these are your armours).~'
         Kun-dga' inquired ~How should I meditate?" Dam-pa
         replied: ~You should Ineditate gazing upwards, this being
                                                                          P.922
         an auspiclous postute peculiar to the Praj¤apƒramitƒ." Kun-
         dga' practised meditation, and the power of his wisdom
         spread without limits. ~I!e understood the meaning
         of Dependent Origination, and Dam-pa was very
         pleased. "Come here Kun-dga'," exclaimed Dam-pa.
            When Kun-dga' came into his presence, Dam-pa
         asked him: "Do you have sufficient weight to press down
         this seat, is anointed as a royal prince? Are you in good
         form and unshaken to climb this miraculous ladder? Are
         you able to rule the four continents, if compared to a cakra-
         varti-rƒja ruling a thousand "Worlds)?" The Guru Bodhi-
         sattva teplied ~1 have no knowledge of worldly acts, and
         I shall not be able to do it! I shall not do it! Also I did not
         do it. But I possess ~u~cient diligence and understanding
         of this divine teaching of Dam-pa." Dam-pa was very
         pleased, and said: s~First, we should steal the king,s treasure-
         house! ti.e. one must first understand the hidden nature and
         keep many hidden precepts), and keep many keys. After
   (26a) that we should light lamps iniide a datk house ~one should
         remove the darkness of our ùnind, and develop higher wisdom.
         One should ferry the living beings across the ocean of Sam-
         sƒra, and develop a method to help others3. For this purpose
         keep a tindet-box in your bag. Finally, we should act as
         boatlnen during the crossing of t~e river, and we shou!d pre-
         pare inf~ated-bags.', (Dam pa) entrusted to him the ~Line-
         age o~ the Meaning" of the Prajnƒpƒramitƒ, having divided
         it into five kinds of Paths and three kinds of penance. ~e
         also bestowed on hiln the book of the "Four teachings" (bKa'-
         bzi~ and the "Stream of Initiation" (dBaNG-gi chu-bo), together
         with the "Oral Tradition" ~st~an-brgyud~. (Dam-pa) said:
         "Kun-dga, is the only man equal to me! A river is the only
         thing constantly f~owing down and the Sun and the Moon ate
         the only things which rise ~constantly) in the sky." Later
         at the time of Dam-pa's passing into Nir~ƒna, he said~
         have seen in a dream that the Sun had set in the middle of
         the sky, and that wicked men had abandoned theit works
                                                                          P.923
         without compl~ting them. This dteam presages a misfottune
         to a border a-tsa-ra (ƒcƒrya)." Kun-dga, said "WeII, we
         sI~ould perforln an auspicious ceremony.,' Dam-pa said:
         ~It is then necessary fcr you, Kun-dga', to take my place.
         Come here!" Kun-dga, having approached-him, Dam-pa
         touched him with his hand, making the sign ~mudra) of the
         combined five DhyƒnŒ-Buddhas, the five centres of Kun-dga's
         body, and said: ~'Though the Sun will set, the M~on will
         rise instead.', (Kun-d~a,) accompanied Dam-pa for 1 8 years.
         After that, for four years, he (Kun-dga,) bestowed hidden
         precepts on Pa-tshab sgom-pa. He lived for three years more,
         and in the yeat Wood-Male-Dragon (shi-i-pho-,brug--1124
         A.D.) proceeded to the Heavenly Abode (mkha,-spyod--abode
         of heavenly dƒkinŒs). At the time of his death, he recited the
         following slokas amidst an assembly of head monks on the
         Summit of gTsug-gtor sgaNG:
            "The Wise One, who has avoided thc defilement of Ignorance,
               who has mastered the (teaching) of the entire Lineage
               of Preaching,
             Who has reached the limit of the three kinds of penance,
               which belonged to the Lineage of Meditation, etc."
            During the same night he Ieft for the Abode of Heavenly
         DakiNŒs. His disciple was Pa-tshab sgom-pa. He was born
         in the year Fire-Female-Serpent (me-mo-sbtul--1o77 A-D.)
         as the son of father Pa-tshaL~-ston ,Bum-grags and mother
         Yas-mo dpal-'dren in gYun-po of Lower ,Phan-yul. Ae the
         age of 12, he received ordination in the presence o~ sGro
         chuNG-ba, a disciple of Po-to-ba, at Deb.goNG gnas-chuNG. He
   (26b) studied the Vinaya under the Vinayadhara of gYas. At the
         age of I 9, he took up the final monastic ordination before him.
         After that he came to Po-to-ba and a Mental Creative Effort
         towards Practice was born in him. He studied the Lam-rim
         of the bKa'-gdams-pas. From sTod-luNGs tGya-dmar he ~btained
         the Mƒdhyamaka, the Ptamƒna (Lagic) and the Spl~uTƒrtha
         (,Grel-chuNG). From the Pa-tshab lo-tsƒ-ba he obtained the "Five
         Treatis es of Mai~teya,' and the "~omain of Vows" (bsLa~
                                                                          P.924
         phyogs). From the Bodhisattva ,Brom he obtained the Abhi-
         dharmasamuccaya (m~on-pa gon-ma). From Yon-ge dBan-
         phyug-grags he obtained the Samvara Cycle a~ccording to the
         system of Zalis-dkar (lo-tsƒ-ba). Then he thought: ~Now,
         these studies are enough! I should now practise meditation.
         Who is the greatest in precepts?" They replied: ~'sKam-
         sgom is great',. He then recollected that Po-to-ba had once
         mentioned that there was a guru sKam who was in possession
         of perfect precepts o~ the Prajnƒpƒramitƒ. The basic text
         of the Prajnƒpƒramitƒ having been explained with the he~p
         of the Abhisamayƒlamkƒra, similar to the opening of the
         eyes, he thought that there must exist in connection with it
         a subtle precept like a mantra. E le proceeded to the residence
         of sKam, who imparted to him the introductory precepts of
         the eight chapt~ts (of the Abhisamayƒlarnkƒra) which could
         be meditated upon during a single sitting, and it was like
         the lighting of a lamp in datkness. He felt faith produced
         in him, and inquired: ~'Who was the Master of this
         Doctrine ? , ' sKam replied: '~This (Doctrine) has been
         obtained by me from a siddha, named Dam-pa SaNGs-rgyas.
         He kas gone to China. It is said, he might have come
         back to DiNG-ri. Being old, I am unable to go there. But
         you, being young, may meet hinl, should you go there".
         Pa-tshab having sold his father,s field for son~e gold, turquoi-
         ses and silk, proceeded there (to Dir;-ri~, but was delayed
         Gn the way, as he was travelling without coml~anions. On
         the night of his arrival in Din-ri he stayed at Tsha-khuNG.
         He resumed his journey early next morning, and when he
         had reached the su,~mit of gTsug-tor sgan, he saw a large
         crowd assembled below, and thinking that Dam-pamust be
   (27a) there, he descended in haste. Before reaching the market place,
         he saw a bluish smoke rising, and asked a woman beggar stand-
         ing nearby: ~What was it? " and she replied: ~This is the
         smoke from the funeral pyre of Dam-pa." Stricken by grief,
         Pa-tshab fell senseless. On awakening, he discovered that the
         woman beggat had placed his head on her lap. As he was
                                                                          P.925
         weeping, the woman beggar told him: ~O Teacher and
         scholar! Do not weep! Though Dam~pa is dead, there exist
         many eIders equals of Dam-pa himself. You will fu1fi1 your
         purpose. There, towards the East, resides one named Dam-pa
         Phyar-chen-po, who is very much like yourself in charactet.
         Go there!" Slowly he went there. The woman beggar ran
         after him, saying: ~Scholar from dbUs! You aren't the son
         of Phyag-chen. You are a spiritual son of Kun-dga', there-
         fore go to that stone hut over thereJ,' So he went there. At
         the door (of thc hut) he recited the Refuge formula and pros-
         trated himself several times. Then Kun-dga, opened his
         closed eyes and gazed at him, saying: '~O Son of gYas-mo
         dpal-'dren ! Aren,t you tired after the journey?" Pa-tshab
         understood that Kun-dga' was endowed with the faculty of
         prescience, and a great faith was born in him. At the same
         moment (the Teacher,s) blessing enteted him. He then
         presented to the Bodhisattva a golden mandala, and said:
         ~Because of my insignificant fortune, I was unable to meet
         Dam-pa. You, Teacher, have compassion towards me!"
         Kun-dga' said: ~'To make ripe a raw individual, initiation
         is necessary. Do you have the necessary provisions ? "
         Pa-tshab then presented Kun-dga' with a golden srans and a
         roll of silk. Kun-dga, said: ~These (presents) are auspicious!
         You should spend the night in the cave Sa-phug dkar-po.
         To-morrow come here!" When he came there next day, h
         saw a book placed (on the table), and Kun-dga' sitting in
         meditation. Then Kun-dga' bestowed on him the initiation
         by placirg the book on his head. After finishing the initia-
   (27b) tion, the Guru Bodhisa~tva said: ~Out of the two Mantrayana
         and the Prajnaparamita, the initiation of the Path of Ripening
         (sMin-lam) should be petfotmed first accotding to the Mantra-
         yƒna. After which the Path of Salvation should be pteached.
         But this (initiation performed by me) bestows the Path of
         Ripening and Emancipation at the same time (smin-grol--
         initiation and emancipation), and remains unknown to others
         up to the present time. It was a peculiarity (khyed-chos) of
                                                                          P.926
         the black a-tsa-ra (i.e. Dam-pa SaNGs-rgyas) who had merged
         the ~our streams of initiation into one. Is this not enough?,'
         Pa-tshab replied: ~It is enou~h!', After one year he com-
         pleted the ~Purification of the Mind', (bLo-sbyoNG), and asked
         permission to go to dbUs, but Kun-dga, said: "You must
         arrange for your provisions and spend one year in seclusion."
         Kun-dga, preached to him the doctrine o~ the ~Five Paths"
         (Lam-lna: tshogs-lam, sbyor-lam, mthon-lam, sgom-lam, mi-
         slob-lam), and after finishing it,he said: ~O son! You must have
         surely been a scholar before ! Now also you came here after
         a dilficult journey. Ali the hiden precepts were given to you.
         Have you attained understanding through your practice and
         an improvement in yogic insight after coming here? lf so,
         tell it to me!" Pa-tshab replied: ~When I was living down
         there, I understood all the eIements of Phenomenal Existence
         to be devoid o~ heterogeneity, but that underst~lnding was
         gained with the help of inference. It was like touching a
         thing in darkness with one,s hand. But here the NatJre
         has shown itsel~ to my sense-faculties, and I reached the limit
         of yogic insight." Kun-dga, approved of it. A package of
         paper was hanging above Kun-dga's head, and Kun-dga'
         said: "In it there used to be some salt of good quality. But
         in La-stod there is no one able to taste it," saying so, he
         gave the package to Pa-tshab, and said: ~Open it at Thel of
         sNa-mar.', Pa-tshab having gone there, opened the package,
         and found inside the ~Nine Questions and Replies on the
         Doctrine o~ the Root first-planted" (Thog-mar 7ug-pa'i rtsa-
         ba'i chos-sde zus-len dgu), the three sections of the Lineage
         of Meaning, the Doctrine of the Tree ('gril-ba sdor;-po'i chos
         don tgyud-skor), and under them--the Symbols (mtshon-dpe)
         and Fragments (btul tsho) of the Doctrine of Open Btanches
         (gyed-pa yal-ga,i chos), the Sixteen Doctrines of Leaves
         (Lo-'dab-kyi chos-sde bcu-drug), the '~Five Docttines of
         Beautiful Flowers', (mDzes-pa me-tog-gi chos-sde Ina), the
         Indian alphabet of the Outer, Inner and Hidden which
         represented the "Doctrine of Fruit" (,bras-bu'i
                                                                          P.927
         chos-sde A-li-Kƒ-li-phyi-naNG-gsaNG-gsum). Then he retutned
         them to his Teachet who said: '~You, youtself should
         chew this salt," and saying so, he handed him the books and
   (28a) paper to copy them. Fot one ~ear he studied the ~BIack
         Guide" (nag-khrid or written explanation of a text; dmar-
         khrid, an explanation based on experience; originally a medical
         term meaning the dissecting o~ a corpse). He tevised them
         and wrote them down in the form of questions and answers,
         naming them ~,Phra-tig', ("Conclusion"). He also used to
         discuss with other great disciples, and wrote down these
         discussions, which he called ~"Phra-gcod', (~Revised Conclu-
         sions"). Pa-tshab then asked Kun-dga, for permission to stay
         on at DiNG-ri, but Kun-dga' said: '~It is bettet for you to
         return to your native place. Your motker is weeping, saying:
         'My son must ùbe dead., You had bettet go thete !" Pa-
         tshab then gave him the promise to ptactise meditation for
         twelve yeats. Kun-dga' then placed him in an auspicious
         house, and gave him all the books, saying: ~'Take these
         books with you! The ~wner of these books will come from
         the right bank of a large rivcr. Give them to him!', Pa-tshab
         then of~ered Kun-dga, three golden srans which remained with
         him after paying of~ his expenses. Kun-dga' said: "The
         follower of an a-tsa-ra needs no gold! But in ordet to increase
         your merit, I shall accept them," and saying so he threw
         them skywards. At his departure, Pa-tshab made the follow-
         ing request: ~May I avoid hindrances during the journey
         and in the practice o~ meditation!" Kun-dga' then gave him
         a stone called ThiNG-ril (bluish in colour /tdo-nag-po/. This
         may tepresent the name of a precept) which had the power of
         subduing demons, and a black stone which had the powet of
         dtiving away devils, and said: ~Don't separate from your
         bodhicitta, and pray to yout Teacher." Kun-dga' then saw him
         of~. When Pa-tshab came down from mountains, he searched
         for three years for the doctrines of the ~First Lineage,' and the
         ~Intermediate Lineage", and amassed the requisites ~ot practis-
         ing meditation. Before that date and after that date he prac-
                                                                          P.928
         tised meditation for 13 yeats. After finishing his meditation,
         he laboured for the welfare of others. Because of the wide
         renown of his precepts, he gathered round him a large retinue.
         He bestowed hidden precepts on one named Byan-pa
         dBon-sgom, who had been an assistant preacher, while he
         was studying philosophy. After that (ByaNG-pa dBon-sgom)
         went to gNam-tsho and there depatted to the abode of
         heavenly dakinŒs. He bestowed hidden ptecepts on Pa-tshab
         sgom nag who then ptoceeded to China, and died on the
         Sino-Tibetan botdet. Thete exists a caitya (sku-'bum). Bu-
         soNG sgom-pa, who had a jointless skull (there exists several
   (28b) signs indicating the jointless nature o~ the skull of a living
         person. Among theln, an extra tooth between the two
         upper incisors, etc.), received precepts from him. He then
         became the chaplain (mchod-gnas) of the King o~ Mi-nag.
         Thanks to him the Cycle of Nag.khrid zus-len spread over
         the entite Northern region. A certain ;~aNG-NGa rnal-,byor-pa
         who was himself a Master of Hidden Precepts, ~-hen he met
         Pa-tshab sgom-nag, felt in himsel~ a strong quest for the
         Docttine. Pa-tshab bestowed on him the hidden precepts,
         and he became a saint (siddha). He lived for 1 18 years.
         Among his leatned disciples, ~:hu-mig Rin-n~o-ba rGya-gtag
         bsod was the greatest in religious learning, ThaNG-sag sTon-
         tshul was the greatest as monk, ~aNG-rgyu sGro-lhakhaNG,pa
         was the greatest among the nobles, and r~og Ge-set was the
         greatest in wisdom. Aftet he had bestowed ptecepts on them,
         they temoved their illusions. Among the disciples, who came
         to him duting his old age, thete was one named g~en sgom
         Re-thul-can. He bestowed ~n him precepts and removed his
         illusions. He proceeded to Khams and passed away without
         leaving behind his physical body. He (Pa-tshab) bestowed
         on 'Bro-sgom bSod-nams byaNG-chub the sƒdhana of mKha'-
         gro-ma bDud-rtsi-bum-pa. He obtained emancipation. He
         was carried away by dakinls to the Abode of the Heavenly
         Dƒkinls. One named U-rgyan ras-pa, who was learned in
         the precepts of Mantrayana, preached the doctrine of the
                                                                          P.929
         three Paths (lam-gsum). He was endowed with a clear n1ind,
         and had grasped the n~eaning of the fotmula of Depend~nt
         Origination (Prantyasamutpƒda). He was able to deliver
         presages. Ten-ne was one possessed of the complete precepts
         of the ~Single Lineage', (~hig-brgyud). Pa tshab continued
         his studies to the age of 37 in the year Water-Female-Serpent
         (chu-mo-sbrul--1113 A.D.). After that he entered medita-
         tion beginning with the year Wood-Male-Horse (sin-pho
         rta--1 1 14 A;D.). At the age of 41 in the year Fire-Female-
         Hen (me-mo-bya--1117 A.D.) he proceeded to Din-ri.
         For four years he received precepts from the great ~ sons" of
         Dam-pa Sans-rgyas, such as the Bodhisattva Kun-dga' and
         others. In the year Iron-Female-Ox (Icags-mo-glan--I 121
         A.D.) he journeyed to dbUs, and practised meditation for
         13 years. According to 7ib-mo ~ar-rtsags he (practised
         meditation) for 15 years. When Pa-tshab was ~4, in the
         year Iron-Male-Horse (Icags-pho-rta--1~50 A.D.~, Ten-ne
   (29a) visited him. When Ten-ne was 32, Pa-tshab passed away
         in the year Eatth-Male-Tlger (sa-pho-stag--1158 A.D.) at
         the age of 82. His disciple rGyal-ba Ten-ne (also written
         rGyal-ba rTen-nas-pa): a certain ~sras-skyabs moved his
         residence from Sab-sgo-lNGa of gTsan, and settled at t~:hu-'khor
         of Western Lower Yar (Yar-nlda,). In the year Fire-Female-
         Sheep (me-mo-lug--1127 A.D.) a son was born to hin~ and
         n~other ,Tshur-mo-gza, M~NG-skyid. At the age of three, the
         boy was able to recollect his ptevious existences and used to
         say: ~1 have been Mal brTson-,grus bla-ma !', They asked
         for blessing So-sku-rilis who had come to Lower Yar (Yar-
         mda'). The latter said: ~ The son of this lady will become
         a great saint (siddha). I shall make him the holder of my
         Spiritual Lineage !" He then bestowed on him the Thugs-
         rje chen-po'i rdzogs-rim and the permission (lun) of the
         MaNi-m~ntra (Om Mani padme hurn). At the age of five,
         Ten-ne met Ras-chuNG-pa at Ra-IDO sMan-chu-kha, who also
         said that he was to become a saint (siddha), and that he
         would make him the holder of his Lineage. He bestowed on
                                                                          P.930
         him the Doha according to the method of Ti-pu. At the
         age of 7, he met sGam-po pa at Lower Yar (Yar-mda'), who
         said: ~This boy will become a saint (siddha). When he
         will grow up, send him ~o me !" He bestowed on Ten-ne
         the Mahƒ mudrƒ At the age of nine, he asked for the per-
         mission (lur;) to recite the prayer of the Tƒrƒ from the ƒcƒrya
         sGom-pa, a nephew of Nag-tsho, The ƒcƒrya sail: ~There
         cxists a karmic link (las-'brel) between us," and bestowed on
         him the prayer with its lesser branches, and the precepts of
         A~a. Before he had reached the age of 15, he mastered
         (his) father,s doctrincs--the Ma-gSin-Phur-gsum (Ma-mo /
         Ekajat.l and others/, gSin-rje, and Phur pa) and the
         dPe-Srog~:ar;-gsum (dPe-gtad, the entrusting o~ books;
         Srog~tad--the entrusting of the ~life'-mantra/srog-sNGags/;
         gcar; ~). Then for three years, till the age of 18, he
         acted as minister of ,~bo Lha-chen-po of Bya-sa and Lha-
         btsun s~on-mo. ~e also mastered by heart several nlti-
         sƒstras (Iugs-kyi bstan-bcos), such as the sKye-bo gso-thigs
         (NŒtisastrajantuposanabindu-nama, Tg. No. 4330). At the
         age of 25, he developed a desire to visit the countries of his
         formet existences, and journeyed to Yar-,brog. He came
         across two other ascetics who asked him~ There are you
         going?,' He replied: ~In a former existence my native
         place was tl~e gorge (ron) of Lho-brag. I am going to see
         it.,' The two said to him: ~At the monastery of Yar-,brog
         glar;-bu over there, there lives one named sPrul-sku Se ~o-sras
         who has four mad chaplains (mchod-gnas). Among them
         there is one named ~the Mad' rGyal-le-lcam who is able to
   (29b) make prophecies. Let us go to see her!" The monastery
         was situated on the summit of a hill. Then the three reacl-ed
         the foot of the hill, they noticed an old woman wearing a
         ragged cloak who was running downhill. She grasped the
         hand of Ten-ne, and exclaimed: ~O! you are my brother!
         You are Ten-ne! Suck ~rom this breast of mine! Don't go
         to Lho-brag-rorl! sNan-khan has been destroyed by War. It
         isn,t good there! In Nor~hern dbU-ru lives the son of gYas-
                                                                          P.931
         mo dpal-'dren who is lorlging (to see you). Go ther~!" U~
         t~ this time his name was '~ig-rten-grags, but since then he
         became known as Ten-ne. The two other asccbcs also put
         questions to the wornan, but failed to ~et any answer (from
         her). He (Ten-ne) having returned to his native place, made
         preparations to proceed to dbU-tu, but his father did not allow
         him. This caused displeasute in his mind, and he sang a
         song, and then became a singer in the company of the minS-
         trel Galte-dgos (the minstrel was most probably named so
         after a refrain in his song--~Gal-te dgos'" meaning ~if /you/
         want"). He then took the upasaka vows in the presence of
         ,Bri~n cha Ru-ba (a famous Teacbet) and obtained the bsTan-
         rim (bsTan-rim, a famous bKa'-gdams-pa text composed by
         Gro-lu~n-pa. The Lam-rim ,chen-moo~ Tsor;-kha-pa is based on
         this text) according to the method of the acarya Gra-thar;-pa,
         and the bDen-grlis (name of a book), according to the metho~
         of Dam-pa ~hos-sgro-ba. He then Red secredy from his father,
         having taken with him a kom-thil (a leather so~e), some Dar-
         sam silk, and a skull-cup (thod-phor). He spent tbe night
         at Gra-thar;, and felt great mental satisfaction. About mid-
         night while he was staying at the foot of the Sandy Pass (Bye-
         ma,i la) a thought occurted in his mind that ~'it wasn't certain
         whether the wotds of the old female ascetic were true, or not.
         Even if they were true, I have wasted two years. How shall
         I find the son of gYas-mo dpal-,dren among the numerous
         priests of dbU-ru? It would be better to return to my
         native home." Then for seven times he recited the stotra of
         the Tƒrƒ, and lay down. Hal~ asleep he suddenly heard a
         voice coming from above: ~O son o~ noble family! Dol- t
         change your mind ! Go there! You will fulfil your purpose.'
         When he awoke ~rom his sleep, he looked up towards the sl;y
         and saw the letter Tƒm (the first syllable of the name Tƒrƒ
         with the anusvƒra) of blue-green colour, standing out clearly,
         like a stat. He understood it to be a prophecy by the Tarl.
         Pa-tshab also percei~ed it. He then thought: ~If I
         wcre in need of a Teacher, I should proceed to the residence
                                                                          P.932
   (30a) of the Teacher named sPyan-swa-re-bo, who is very learned
         in the doctrine of the ~i-byed, and is residing at sTod-luns.,
         Again a thought came to him: ~l must at first take the book
         which contains the method of sending the power of gTsaNG-
         btsan~ (name of a god) now in the possession of a painter
         of Bran-ka, named kLu-btsan-grags, who had been the disci-
         ples of my father and was now residing in Lower 'Phan-yul.
         After that I must search fot a teacher." Thinking thus, he
         journeyed towards Lower 'Phan-yul. (Hc found) the painter
         Bran-ka drawing a painted image of the Tƒrƒ for the lady
         Ma-gcig This lady said to him~ o-sras gYu-ru! Do you
         recognize the gods, besides the chief goddess in the centre
         (of the painting), riding on geese?~ Yes, I know them
         well", he replied and he recited the rNam-dag gtsug-nor (a
         sloka containing the names of the gods forming part oL the
         parivƒra of the Tƒrƒ). Ma-gcig said: ~Your recitation is
         beautiful~ You must teach me!" I haven,t time to teach
         you! I must go to the bla-ma who preaches the ~i-byed doctrine
         at sTod-luNGs." She replied ~ have an uncle who is Iearned
         in the ~ byed doctrine. I shall take you there, but you
         must teach me the shloka." Then he inquired: ùIWhat sys-
         tem oL i~i-byed (is your uncle preac~ling)?" Ma-gcig replied:
         ~ It is the system of the Bodhisattva Kun-dga~ Do you
         know the name of his mother?" Ma-gcig replied: ~ I know,
         I know it well, she was called gYas-mo dpal-,dren.,' He
         rejoiced in l-is mind and simultaneously blessing entered him.
         That night he saw in his dreanl that a ball of light of the
         size of a bean had appeared on his tongue. He tasted it,
         and the taste was exccllent. He then swallowed it, and his
         entire body turned into light, and emitted rays which spread
         over the ten quarters. Ncxt mornin~ thc lady Ma-gcig came
         ro show him the monastery. The bla-ma perceived (his
         coming), and came down to nleet him. The bLa-ma said:
         ~o sras of Yar-mda" by coming to-da~ you have pleased me.
         But you could have come the year before last!" He asked
         tI~c Teacher to bestow on him the hidden precepts accotding
                                                                          P.933
         to the method of Dam-pa Kun-dga~ Your coming is aus-
         picious l I shall bestow instruction on you". Then the
         Teacher added: ~IAccording to the method o~ the Bodhi-
         sattv~ (Kun-dga') the juice of perfection does not stick on
         those who did not d(velop their minds, therefole one should
         bestow the initiation of the A-li Kƒ-li. Do you have the nece
         ssary provisions to enable you to receive this initiation?,' He
         replie~ Now I have come in search o~ a teacher. I shall
         collect provisions ~rom my native place, and shall then return
         again." The bLa-ma replild: ~Hesitation is the greatcst
   (30b) among the creations of devils ! One should perform it (the
         initiation) right now ! Are there no provisions at all?,' He
         then of~ered rhe Teacher the skull-cup (thod-phor) having
         placed it on the Ieather sole, and having introduced the corner
         of a piece o~ silk into a rleedle, and place~J the needlc into
         the skull-cup. The Teachet said: ~According to the omens
         of the preserlts made by ~sras gYu-ru-ba, you are fit to
         master profoun~ doctrines (the of~ering of the skull-cup).
         You will also be able to guide the faithful ones (the present
         of the needle with a piece of silk introduced into the needle,s
         eye), but you will fail in amassing a latge worldly ~ottune
         (the present of an empty skull-cup)." He then placed the
         book (on his he~d) and blessed him, and simultaneously an
         excellent understanding o~ the undif~erentiated samƒhita-jrlana
         ~n~rlam-bzag ye-ses, the intuitive knowledge of the saint at the
         time of intense ~oncentration) and the prstha-labdhajuana (rhe~-
         thob ye-ses, the knowledge o~ the saint acquired ~fter trance)
         was produced in him. The bla-ma said: ~This is the very
         insight into Nature, but you must also possess the sign and
         perfection of the Path. For seven days you mus~ obtain the
         permission (IuNG), must realize the sign, and manifest the
         three kinds o~ ef~orts". (Et~ort of Body, Mind and Speech/
         Ius-kyi 'bad-pa, sem~kyi 'bad-pa, nag-gi ,bad-pa/).
         (Handicapped by the lady Ma-gcig for eight months) he
         was unablc to complete the ~tPurification of the Mind"
         (bLo sbyor;). He then asked the Teacher: ~Does there
                                                                          P.934
         exist something like a book on this doctrine?" The Teacher
         replied: ~'The a-tsa-ra (Dam-pa Sans-rgyas) used to introduce
         (his disciples) to the Immaculate State o~ the Mind (rig-pa
         dri-med), and they concentrated on meditation on it. There-
         fore books weten't necessary ! But yol~ must seek for the
         Teacher,s method (phyag-bzes)." When he went Nortb-
         wards (towards Nub-Hor), he obtained only two bundles of
         blue-paper and six fe~nale dzos (a crossbreed between a yak
         and a domestic cow), and of~ered them to the Teacher, Two
         dzos he kept for himself. Then for one year he practised
         the l'Guide o~ the Five Paths,' (Lam-lNGa, Lam-lNGa,i khrid),
         and received initiation. He then wrote down all the saying
         of his Teachet, and called (his notes) the ~ib-mo Dar-tshags.
         After that he divided the Doctrine into four chapters or
         sections: (1) bKa'-babs (Authorization), (2) Dri-med (The
         Immaculate), (3) s~an-brgyud (Oral Tradition), (4) the
         Cycle of Dohƒ (Do-ha,i skor). The Teacher then gradually
         entrusted the books to his care. Opening a book whicl
         belonged to the Cycle of rTen-'brel (rTen-'brel gyi chos-skor,
         name of a book by Dam-pa SaNGs-rgyas), the (Teacher) sa,d:
         ~This one was called the ~Cycle of various miracles' (sNa-
         tshogs rdzu-'phrul-gyi skor). You, yogins, needn't practise
         it ! The corners of the book Ilaving been damaged by n1ice,
         we cannot use it!" and did not bestow it. He spent one
         year in correct,ng the text of the nag-khrid, or written xposi-
         tion, and conducted numerous debates (on tl~e subject). Then
   (31a) he asked the Teacher's permission to go to his native co~lntry,
         but the Teacher did not give it, and said to him: 'Still you
         must complete the corners of the hidden precepts (i.e. you
         should continue your studies), and arrange them according to
         ordet. Also you must get acquainted with the former
         teachers of this Lineage',. He s~ent another year (doing it).
         Then Gal-te dgos (the minstrel) came, and asked for hidden
         precepts, but he did not give them. In order to please him.
         he proceeded to sTod-luns, and asked for religious instruction
         sMon-lam-'bar and sPyan-swa-re-bo. H~ also obtained ins-
                                                                          P.935
         truction in the Doctrine from both s~ags chun-ba o~ ,Phan-
         yul and ~ann;e sGom-chen. After the lapse o~ four years,
         the Teacher said ~o-stas gYu-tu-ba,s path led him well
         through the fitst gotge of penance! Now it is time to proceed
         to gTsan-kha of Yar-mda.', The eldtrs l-avil-g gathcred, the
         Teachet said that ~'he will live ~ot 121 years and that many
         saints (siddhas) will appear among his sons, nephews and
         nieces," He then nlade a seven years, vow o~ penance and
         meditation (dE~a'-thub-kyi dan~-bca,). He also offer~d on
         seven occasions the tesolve to impart religion to all those who
         would ask him for it. The Teacher said: ~There will be no
         harm, if you were to continue thc observance o~ your vow of
         meditation for a longer petiod. Should you be unable to
         continue it, you could preach extensively the ordinaty doc-
         trines. But don,t impart tho hidden precepts of the bKa'-bzi
         to those who are unable to become masters of the Doctrine,
         and don't impart the auspicious tites ~rTen-,brcl) on those
         wl~o are unable to labour fot the welfare of otbers in this life.
         I~ they do not o~er the vow o~ meditation, do not iDtroduce
         them to tl e ~House o~ the Auspiciousness, (seems to be the
         name of a Tantric ceremony--rTen-'brel-gyi khaNG-pa). Should
         these disciples become extremely impudent, then guide their
         minds with the help of tbe ~Cycle o~ the Precious Mah.--
         m~ldra, (Phyag~rgya cben-yo rin-po che'i skor). In old age
         you will be happy. Till then, should you fil~d it diflicult to
         obtain ptovisions and clotl~ g, perform auspicious religious
         cctenlonies. In general, you shouldn't become the master of
         more than four retinues (of disciples), but you must act as a
         secrct yogin, and concentrate your efforts on meditation."
         Tcn-ne then proceeded towards Yar-mda' and imparted on
         the ol(J monk (ban-rgan) sGom-grags oE rTses-dlaNG the recita-
         tion of the bLo-sbyoNG (bLo sbyoNG-gi bzlas-nlNG). The signs
         of the purification of sins l~aYing a~ pea~ed in l)im (sGon1-grags),
         l~e became pleased and promised to s~lpport him (Ten-llel.
         For seven y~ars he practised meditation in a towet at rTses-
         than. After two years, he heard that Pa-tshab bad tied,
                                                                          P.936
   (31b) and visited for a short while (the Teacher's) n~onastery.
         Then for two years he stayed immured, except for a short
         petiod during which he attended the funeral service for his
         deceased father.
            For three ye;: rs he practised meditation and acquired all
         the merits (obtainable) on the Patb. He used to say:
         ~Thou~,h my fame as a saint (siddha) was great, in reality
         the benefit accrued to my disciples from me was insignificant.
         This seems to have been due to interr~lption on thtee occasions
         in my meditation and penance. Tbough he did acquire the
         merits accruing from the sign of the Path, he did not disclose
         most o~ it to others. He imparted some (of it) to ~ig-po.
         He (Ten-ne) acquired (tl~e power) of the transference of the
         vital principle (gron-~Jug, parakaya-pra~esa), and made an
         exhibition of the transterence of the vital princiyle at the
         religious college (chos-ra) o~ r¥og Jo-sras. Then in order to
         practise ccrtain Tantric rites, he becanle a minstrel, and for
         six years (went about) singing songs. Then on t1~e advice
         of ~bo Lba-chen-po oE Bya-sa, Lha-btsun s~on-mo and ~o-bo
         Bye,u chun-pa, he again put on the n~onastic robes, and was
         nominated acarya of the monastic college, Most of l~is time
         wa~s spent in seclusion, during which he composed numcrous
         commentaries (bsad-'bum) on thc sayings oE Dam-pa (Sans-
         rgyas). He decided to entrust his Lineage to ~o-sras Na~
         mkha" bnt the latter died young. One named g:~on-pa Ya-
         tshe was carried away by his desires. Having gone to Kon-
         po, he passed away. Because of his fame o~ possessing impor-
         tant pteccpts, numerous leading personalities o~ dbU and
         gYor addressed requests to him. But he kept the injunction
         oE his Teacher, and abstaincd from imparting precef-ts. The
         disciples on who~n he imparted precepts were: the six kings
         (gtsad-po) of ~am-sod, thc six queens arld t11e six princesses
         (yum-bu), the six kalyana-mitras, the slx Tantrics, the six
         housc-holder d~votees, and the six merchants trading in the
         Doctrine (chos-,tshon-ba,i tshori-dpon-drug) who did not kcep
         the injunctiol- of the Tcacher (not to im~art precepts), in all
                                                                          P.937
         36. The first thirty did not possess the Lineage of Word,
         the last six did not possess initiation and permission. There-
         fore no one of the 36 were fit to be masters of his doct~ine.
         Then the Master of the Doctrine Rog ~es-rab-'od, who was
         indicated in the Teacher's prophecy, came to Yar-kluns and
         made a request for an exposition of the Doctrine. Later,
         when ha was invited to ~NG and requestcd to preach the
         Doctrine, Ten-ne impartcd (precepts) on both ~ig-po l;;li-ma
         seNG-ge anl his b~other, and ~ppohlted them as Masters of the
         Doctrine. He thought that the abbotship at the monastic
   (32a) college at Yar-l~luns was a source of hindr;lnce to him, and he
         gave it up. A~ter that he dressed as he pleased. Having
         gone to Yar-stod, he hid some books on the mountain of Bos-
         mo. He received an invitation from one named the kalyaNa-
         mitra of gNas-ch-lNG, and took up residence at gNas-chuli and
         gSer-lha. There he also hid books on the rocks of ~an-thog.
         He also hid several bo~ks (dpe-gter) in the mountains of Gon
         bo and Sham-bu. ~ig-po while wandering abou~ the country,
         heard thlt Ten-ne was residing at gSer-lha, and went there
         to pay hon~age to hiln. Ten-ne said to hinl: ~The coming
         of ~ig-po is welcome ! I was invited here by the gNas-chun
         kalyƒna-mitra, but he clidn,t give me food, and le~t me to
         die from hunger ! Now you must take me to Gra," and say-
         ing so, Ten-ne shed tears profusely. ~ig-po replied: ~1 have
         been wandeting about the country ~or a long time, 1 do not
         know what has happened to n~y home. I must first go to
         my home, and arrange for your cotlling. I shall then come
         to invite you, Teachcr." Ten-ne said: ~Son, being careful
         in the keeping ~f your vows, I know, you will keep yout
         promise. But it would be better i~ you were to take me
         there at the present time.', ~ig-po then went to his home,
         sold a good field for butter and barley, and returned to invite
         the Teacher. When tl ey came to Gra, the Teacher spent
         his time at various places and used to reproach him sometimes
         for food, sometimes for clothing, but ~ig-po ren~ained con-
         tented, ~elc ~aith born in hin~se~f and endured the reproaches.
                                                                          P.938
         At the end of l~is ~ife Ten-ne ~ecame blind. Hc passed
         away at tbe age of 9 1 in the year Fire-Female-Ox (me-mo-gla~n
         --12~7 A.D.) at Brag-sgom chen-mo. They built a caitya
         and placed the remains inside it. The caitya and remains
         h:lve been p~eserved till the present time without damage.
         When rTag-tu-nu (Sadarodana, ~Constantly weeping,') was
         searching for ~bos-,phags (Dharmocca? rTag tu nu and Chos-
         'pl~ags ate the names of two Bodhisattvas n~entioned in the
         last chapter of the AStsƒhasrikƒ-Prajnaparamitƒ. The first
         was so called because he constantly wept when hearing the
         Praj¤aparamita recited. He once made tl~e attempt to sell
         his heart to a n~etchant in order to acquire of~erings for pte-
         sentation to the Praj¤ƒparamita. The daughter of a rich
         merchant told him that it was unnecess~ry to sell his he:lrt,
         and that she would give hin~ the necessaty exrenses. They
         then proceeded in se~rch o~ os-'ph;lgs who was said to
         possess a complete text of tl~e Prajnƒpatamitl. T11e city of
         Ch~eng-tu in Ssu-ch~uan Pro~ince in China is believed to be
         the residence of the Bodhisattva Cl-os-,phags), he found the
         volumes of the PrajnƒparaMita sealed with seven seals. Be-
         cause of this omen this Lineage: becalne a ~Single' Lineage
         till the seventh teachet of tl~e Lineage: As~n~a, Vasubandhu,
         the brihlDan. a ~ryadeva, Dam-pa (SaNGs-rgyas), K un-d ,a "
   (32b) Pa-tshab, Te-ne (Ten-ne). His disciple ;~ig-pu and l~is brother
         propagated tl~e complete precepts towards tl~e ten quarters.
         His (Ten-ne's) eulogy by ;~ig-po:
                  ~Outwardly, as if consumed by strong desires,
                   Inwardly_a Teacher who had exterminated desires.
                   Outward~y, as if a very stupid man,
                   Inwardly--a Teacher of great resign;ltion.
                   Outwardly--difficult of approach,
                   He was a Teacher longed for by others, when separated
                     fronl l~im.
                   Outwardly--a m~n of otdinary body and speecl~,
                   It-wardly--a Teacher of steadfast virtue.
                   Outwardly--reclining witho-lt meditatin~,
                                                                          P.939
                   Inwardly--a Teacher of ening the numberless gates of
                     meditation.
                   Though h~ gener~!, he dil not study n~-lcll,
                   Inwardly (he was) a Teacher ~name with the wisdom
                     born of meditation.
                   Outwardly--a miser in religion,
                   Inwardly--a Teacher spreading widely the Meditative
                     Lineage.
            I f~r:ly to this Lord King oE the Hiddcn (sBabs-pa,i rgyal-po)
         il- h~lmall form!" The Ch~ptet on the three classes of
         teachers of the hidden "Shlgle" Lh1caDe.
            Those, on whom the mahasiddha (grub-c~1en~ Jina Te-ne
         (~Tell-lle) ha~l enttuste~l fully the Lhleage of the Doctrine,
         ~ere the two brothers Ro;,r. Now durin~ the petiod of the
         Early l~ro~a~ tion of the Doctrine (bstan-pa sNGa-d~r) there
         ha~l been one named Nan-n1kha' ye-ses, the monk of Rog
         who possesscd kno~vledge and supernatural powers. His
         descendants becatne excellent mantradharas. The 24th in
         the Lil~e was one named Rog Shes-rab bla-ma, a disciple of
         Go-rub Y~NG-dag aI-d dPaI Lha-ri-ba. He practised meditation
         on VajrakŒla, and was s~lccessf- I in the rite of excrcish~g dead
         oodies. It ~vas forctold that there will be eight great tnet1
         among his descendants. He was born in the year Iron-Male-
         Horse (lcags-pho-rta--logo A.D.), and passeJ a~vay in the
         year ~/ater-Female-Serpent (chu-nlo sbrul--1173 A.D.) at
         the age of 84. His son was bKra-sis grags-pa. He was a
         mantradhara, who had acquired his father,s knowledge, and
         was born in the year Earth~ le-~lorse (s~-pho-rt.l--1138
         A.D.), This Earth-Horse year is the year of the birth of
         rGya-ma dpon-ston. He passed away at the age of 49 t33n)
         Among the three brothers ~,ho had incarnated for the welfare
         of others, and who were born to him and mother ~:hos-kyi-
         dge, the eIdest ~os-rab-'od was an incarnation of the East
         Indian mahƒ-paNdit:l, named Shes-rab-grub (Prajnƒsiddha~. He
         vas b)rll in the year Fire-Male-Dog (me-pho-lcl-lyi--1166
         f~.D.). At the a;,e of five his grand-f;lther Shes-rab bla-ma
                                                                          P.940
         taught ~ writing and arithmetics. At the age of 7, he
         became an expett in reading and was able to tecite during
         one day the Praj¤ƒparamit;~ in 2s,000 slokas (~i-khri, Parlca-
         vimshatisƒhasrikƒ). The father did noe b.lieve it, and made
         him recite the text in his presence. T11e fa~her joined the
         yalms o~ l~is hal~ds in devotion. Till the age of lo, he
         studied tl~e doctrines of the Tantra with l~is father and
         grand-father. The father tl~en thought t11at one should teach
         the boy the art of magic. He made l~im stay in seclusion
         fron~ the age of Io to 13, ~ropitiatil)g VajrakŒla. Many signs
         of miraculous power were observed. Especially, he obtained
         a clear vision of tl~e complete image o~ VajrakŒla. He said:
         ~I have completed the prol itiation of KŒla. Now my body
         h~s become similar to a solid piece of iron. Now if I Wete
         surrounded by a thousand demol~s, they wouldn't be able to
         harm even my reti: ue, hot to speak of myself." At the age
         of 13, at the request of Rog-ston btsan-po to his father, he
         was sent to him for Stlll~. For two y~ears he studied, and
         became master of the mDo (a section of the rl~liNG-ma Tantra)
         class, the Cycle of Mayƒ and cf the ~Domain of the Mind"
         (Sems~ yogs~, according to the method o~ So, the sGrub-
         thabs rnam-gsum, the A-ro ~,saNG-skor, the Vimala (a t¥iNG-ma
         book~, an(l the ptecepts o~ the ~Upper" Lineage of tbe ~
         byed system, and l)ecame Iearned. From Rog-ston kLu-sbyin hc
         obtained n~lmero-ls sƒdhanas oE tl-e Kriya (Tantra). Somewhat
         later he obtained from him the new translation of the Nagat-
         juna system (Guhyasamaj~, as well as the Cycle of Samvara
         according to t11e method of Mar-Do (Mar-pa Dopa). At the
         agc of 15, he obtained from Lha-bdtes-ma goNG-ba the Cycle
         of mDo, tbe Cycle of Mƒya, accordiDg to the method of sKyo,
         and the "Tantras of Scriptures" (Lun-gi tGyud, a class of
         r¥iNG-ma Scriptures', called the ~Six Little Sons', (Bu-chun-
         ~Jrug), the Five Tantras of the ~'early" translation (sr;a-,gyut-
         gyi tgyud-lna belonging to the r¥iNG ma-pa sect), the Cycle
         of Arhrta according to the system of Khams, the rTa-mgrin
         Iha-bzi, the sGron-sbrul, and othet te~ts. At the age of 16,
                                                                          P.941
   (33b) he broke one o~ his tceth, and an iron tooth was put in its
         place, and therea~ter he became known as the ~Scholar witl
         ~n iron tooth" (lcaDs so-can). With the ƒcƒrya Yam-shud
         d~os grub he studied with ,~reat ~ssiduity the Cycl~ o~ mDo
         and the Cycle o~ Mƒyƒ accordi~lg to the method of Zur, from
         the ~ge of 16 to the age oE 20. No one w~s able to defe~t
         him in philosophical deb;~tes. Forn~etly he was called rGy~-
         n~on, but Yam-sud named him Shes-rab-,od. At the ~ge o~
         I7, he heard from sKy~NG-po Dat-ma-grags the ~Four Doc-
         trines" (chos-bzi) of '~am-dpal sgeg-pa, and the ~Six Doc-
         triaes" of Smrti (Snrti,i chos-drug). At the age o~ 18, he
         composed a commentary on the Lam-rim (r¥iNG-ma,i Lam-rim)
         o~ the Cycle o~ Mƒyƒ and ;I SUn~maly (stOli-th~ ) 0f g~
         At the age of 19, 11e journeyed to gTsaNG. At first 11e visited
         So Dar-ser; in Lower Lha11. As soon as he met him, grcat
         f~ith w~s born in him. He ol)taine-l from him the Doctrine of
         Yar;:dag (~ r¥iNG-ma ~loctrine~, the Cycle of An-lta, the
         rDzogs-chen sgaNG-dril (a ~ ;-m~ sys~em~, the mDo-sgyu
         mtshan-ma (a r~iNG-ma work), the br~nches of Abhidharma,
         and the "Domain of Practice',(bsLaI)-phyo~s). From the latter's
         assist~nt preachet LaNG-ston ~o-~ad (he obtJi~led) tl-e Abl-i-
         dharmas~nluccaya (m~on-pa Kun-las-btas) and the Cycle o~
         (Vajra)kŒl~ according to the method of sKyi. Grom rGy~a bSod-
         n:lms-,bar ~t MyaNG-stocl (Ul-per ~IyaNG) 1~e obtained tl~c Cycle
         o~ Amrta ~ccording to the method of rGya. From the bla-n~a
         rGya SeNG-dk~r in the Western Gorge o~ Lho-brag 1-e obtail~e~l
         rhe Cycle o~ Amrt~ (bDud-rtsi). From ~IyaNG Nag-mdo-l)o
         l~e obtaincd the Cycle o~ mDo ~l~d tlIe Cvcle o~ ~Iaya. Fl-om
         the acƒry;~ dPon-zlos 11~ obtained the Phyag-r~.ya cl~cl~-})o mdzod.
         From the ~cƒrya ~o-d~r he obtained the rDzoDs-cl~cn kLoi~-
         ctlen a (r¥iNG-ma book~. From gTsaNG-na;, l~rTson-,gr~ls sell-be
         he obtained the Tshld-ml bsJ~Is-pa (tbis seen1s to l)c a Tibetan
         work), the Sancaya (sDud-~a, Praj¤a~ƒramit.~sallca~ abƒtha,
         mDo-n1aNG, fol. 3456; See ?~I. Lal~u: ~Lcs n1Do-maNGs",
         Paris, ,93}, p. 42, No. lo8), according to t11e metl~od of
         ,Bum-y~. Frotn th~ siddha d~os-grub l~e obtai~1ed t1~e three
                                                                          P.942
         Cycles of the Mahƒ karunika (Avalokitesvara). Later, while
         he was residing at the residence of Lha-rje So, his father who
         lad come to l)ring some ~tovisions, was suddenly stricken witl
         paralysis, and died. He sut~ered from deep sorrow, and
         spent what remained of t11e provisions in memory of his
         father. He then procee(Jed towards dbUs and came to Gra-
   (34a) thal;. His father dead, his Mother and brother destitute, he
         felt sad and thought of going to Khams. But all his relatives
         advised him not to go there, and installed him (as preacher).
         ~tOI11 tl~e age of 2 1 , 1~e used to study aI-d pteacl~ at tl~e same
         time. Since tl~en 1~e obtained from numerous teachers (the ex-
         pOSitiOIl of the Docttinc). From tl~e kal~aNa-mitta mTha,-bzi
         he obtained the Prajl;apatalrlita, t'le Madl-yamaka and Logic.
         Having masteted the upƒya-n]lrga of Nƒ-ta-pa, an cxttaotdi-
         naty experience was ptoduced in l~in~, which tealoved
         (l~is) doubts concerning hidden precepts. At tl~e age
         of 74, he suspected that 11e had conttacted leptosy.
         TI~en Gtu rNamgrags, a nepl~ew of Gtu go-lch~, came
         to visit bSam-yas, I-e obtail~ed ftonl him the hidden
         scroll (sog-dril zab-n~o) of Gtu, and stayed in seclusion
         at n~Kl~at-tu-sgan. He succeeded in cl~ecking the beginnings
         of le~rosy. Then havil.g gone to sTod~ ns to ask Ba-ti fot
         instruction il~ the teachings of t1~e ~'Line~ge of the Meaning,'
         (Don-rgyud), he found that the latter was stayin;, in seclusion.
         Then having gone to the residence of rGyal-ba dKon-skyabs
         at ~oNG-pa ster;s, he asked fot tbe ~Lil~eage of the Meaning
         (Don-rgyud)" of sMra-l)a,i seli-ge. At first sKon-skyabs was
         somewhat relu.tant to preacl~ hkklen ~recepts. 011e day
         when the Teacher and l~is disciple were el7gaged in discussing
         r~ligious terms, ~-sras 'Brob-po said: ~TI~is kalyƒNa-lnitr:l is
         the n~ost famous relibious scl~olar below t1~e Sil-ma La of gTsali.
         How will you be able to defeat him, Teacher?" The Teacher
         then sai(l to him: ~'I dicln'c know you ere sucl~ .. man! Pray
         e:icuse me!,' and sayin;, so, he imparteJ to l-in~ tl~e complete
         hidden precepts. He then obtained many precepts of the
         byed system, such as tl~e ~Precepts of sKam" (~Kam-gyi
                                                                          P.943
         gdams-pa), the Thun-bcud of rMa, and the mTshan-btJod gser-
         thur (belongs to the ~i-byed system) of ,Brom Ye-ses-'bar.
         This benefitted also his illness. He spent three months there.
         The following year, on the night of the full-moon of the
         month of PauSa-purnimƒ (rGyal-gyis na-ba, I:)ecember-January),
         aged 25, while practising according to the method of Thun-
         bcud, an incontrovertible Wisdom of cognizing Truth (rtogs-
         pa'i ye-shes) was born in his Mind. All the Elements of the
         Phenomenal Existence (chos thams-cad) and the NirvaNic state
         were understood (by him) to be mere names. He then obtained
         from ~;lam-shod rGya ras the exposition of the Mahƒ mudrƒ, the
         teaching of the ,~Lineage of Meaning', of Ka-ba-can-pa, the
   (34b) Thabs-lam (Upƒya-mƒrga) in verses (tshigs-bcad-ma), and the
         upƒya-mƒrga of mGuI-sgom. At that time, whenever strong
         emotions arose in him, he was able to clarify (his mind) by a
         mere ret~ection on the meaning of the basic text (mula) (of
         precepts). However he was unable to lead his dull mind
         along the path. He was also unable to lift his mind from its
         primary state. When he had reacl-ed the age of 28, 'Chus-
         pa Dar-brtson passed away, but he heard that the latter's son
         'Chus-pa brTson-'grus senge was equal to his father in the
         possession of hidden precepts and yogic insight. So he pro-
         ceeded to ChaNG-khyim disguised as a beggar (Idom-bu-ba).
         During the first year, he obtained the permlssion (lur;) of rMa,
         So and sKam, and practised these methods with di~igence.
         He found out that ,Chus-pa did not differ in his interpreta-
         tion of the basic text from rGyal-ba dKon-skyabs, but that he
         was more expert in his manner of exposition and in his method
         of practice. ,Chus-pa proceeded to Gra to preside (gral-dpon
         byed-pa) over the funeral ceremony of the kalyƒNa-mitra Bag-
         chags r es-med. (Rog) entertained all the disciples and suppor-
         ters ~of his Teacher) with his share of the feast, and 'Chus pa
         was pleased and said: ~ I shall cntertain you with what re-
         mains of the Doctrine of Iast year. Come to see me ol~
         Rog went along to attend on him. At that time (da-res) he
         obtained the remaining precepts. He especially showed great
                                                                          P.944
         diligence in the (study) o~ the method o~ So (chun-ba). The
         Teacher then entrusted him with the Lineage of the Prajnƒ-
         pƒramita and made him promise to do penance for 3 years. Rog
         was of the opinion that the system of So contained some
         profound precepts which he did not obtain before, and asked
         for them7 but at that time (the Teacher) did not impart them
         to him. Later he received a message which read: '~a yogin
         is coming from sKyi-shod. Help him !" Rog arranged a
         reception for this acƒrya-yogin and accompanied him t~ the
         residence of the Teacher. The Teacher imparted precepts to
         him (Rog). He also obtained all the hidden precepts of the
         Cycle o~ byed sgron-ma, the nine Cycles of sGron-ma, the
         method of ICe and the system of l~aNG. The Teacher said to
         him: ~'Now there isn,t the slightest difference between you
         and me in the knowledge of the ~i byed system." He then
         thought that he should practise the method of sKam for three
         years. He gave up all (I is worldly) possessions, and did not
         keep anything, not even a tea-cup (gsol-zal, a cup). The
         ƒcƒrya Yam-shlld disapproved ~f it somewhat, but Rog sang a
         psalm, and the Teacher ~hed tears. He (Rog~ then spent
   (35a) three years immured in the central house of rTse-pa-sgaNG,
         lived on nectar (rasƒyana, ,tsho-ba bcud-len), wore rags, and
         kept the vow of silencc. He practised meditation and obtained
         the signs o~ the Path, wl~ich were similar to the contact
         between a stone and a bone (lam-rtags-daNG tdo-rus phrad--a
         famous saying often quoted in religious texts, meaning that
         if one wishes to eat the marrow o~ the bone, one should crush
         the bone with a stone. In meditation there is need of a
         direc~ contact between the Mind and the Docttine). The
         stream of obscuration then came to an end (this sentence may
         also mean the stoppage of utine as a result of the b~ud-len
         practice). Within one month he developed the notion of the
         absence of day and night. In general, he first had a vision
         of the tutelary deity. Secondly, he received prophecies
         uttered by d;~kinŒs. Lastly, he was able to use yaksas (gnod-
         sbyin) as his servants. At the age of 30, he met sGyi-tshan.
                                                                          P.945
         Z:ig-po, who was of extreme old age, and was supported on
         both sides by two female-ascetics (sgom-ma). He used to
         pass urine and then drink it. He possessed a beauti~ul body
         and a smiling countenance. As soon as Rog saw him, all his
         usual thoughts became transfotmed. He felt uncertain how
         to salute and honour the elder. Then sGyi-tshan i~ig-po
         gave him the remaining nectar (i.e. his urine) ~ drirlk, which
         he did, and a feeling of well-being filled his body. He (Rog)
         then asked several questions on the Docmne, ehough he felt
         uneasy. The Teacher said: ~First I had studied the Doc-
         trine. Then I had mastered it, and then I had practised it.
         Now for me there doesn,t exist any dif~erence be~ween reli-
         gion and non-religion. You do not possess the ear of listcn-
         ing to the Doctrine. I don,t know how to preach it to you!
         But you take this much!," saying so he gave him a nail of
         his left hand, on which appeared the image of (Vajta) varahi
         (the YoginŒ, rNal-'byor-ma). Then he discarded all cons-
         tructive thoughts which dif~erentiated between virnle and sin,
         between that which was to be abandoned and tbe anndote
         (gnen-po), and between mystic trance (samadhi) and know-
         ledge acquired after the trance (prstha-labdh~jnana). When
         he was formerly residlng at the residence of ,l~hus pa, he
         heard that Te-ne was in possession of precepts. When ~bo
         rNal'byor of Bya-sa had invited the Dharmas~ramin of 'Bri-
         khun and rGya-ma Rin{hen sgan-pa, he went to meet them,
         and about that time met Te-ne. Te-ne bestowed on him the
         three ~Immaculate Lineages o~ the Ordinary" (Thun-mon-gi
         brgyud-pa dri-med-gsum), and said: ~ ln this Doctrine there
         are many initiations, etc. You should invite me to your
         native place, and I shall then complete them. There exists
         a karmic link between me and you". Rog replied: ~I am
         a yogin and possess no landed propery, and a1n therefore
         unable to invite you l" Te-ne said: "No one else will come
         there, e~cept me. In any case you should invite me ! The
   (35b) dakiNŒs, guardians of the Doctrine, had also told me about
         it. I shall complete (the exposition) of the Doc~ine,'. They
                                                                          P.946
         then fixed the time of the invitation in the month of ¥a-
         drug (Krttika, sMin-drug). After that he journeyed to sKyi-
         tshan and obtained the NƒmasaNGgŒti according to the system
         of Dam-pa (Sans-rgyas), etc., as well as the Six Sections (Brul-
         tsho) of gCod. Formerly the Teacher had given to others
         three sections only, but now he bestowed on Rog the complete
         ~Six Sections,'. The Teacher being very aged, he obtained
         the minutiae from his daughter sKal-ldan. After that when
         he came to rTse-sgaNG, he bled from his nose for seven days,
         due to the non-observance of a former vow of penance.
         Medicines and rites were of no avail. In general, he honoured
         ar!d prayed to Teachers. He especially cherished the memory of
         So Dar-ma seNG-ge. He saw Dar-ma sen-ge wearing a blue man-
         tle (ber) and walking through the space in front of him. Then
         he (Dar-ma sen-ge) touched with his hand (his forehead) bet-
         ween the eye-brows and the bleeding stopped, like a channel
         changing suddenly its course. After the death of Rog-ston
         btsan-po and the performance of the funeral rites, he had
         to postpone the time fixed for the invitation of Te ne.
         While he was staying at BaNG-rims he saw in a dream
         a woman adorned with cowries who told him: ~rGyal-ba Te-ne
         is waiting for your invitation." He then sent four men to in-
         vite the Teacher. The men met the teachet at the house of the
         alms-giver lCags-'bar hl Lower 'On. Te-ne was pleased. The
         same evening he sent the necessary books with the messen-
         gers, and came himself next motning. While Ten-ne was
         bestowing an initiation for the benefit of Yar-chen Re'u at
         rGyabs, ~ig-po also came there. Priests and supporters,
         about 40 in all, obtained the ~A-Ii Ka-li' initiation. After
         that they proceeded to Ban-rims, and he obtained during three
         months the ordinary doctrines, such as the bKa'-babs dri-med,
         and others. Te-ne came again later, and told Rog: '~Now
         prepare a Tantric feast (ganacakra). I have to tell you some-
         thing about the Doctrine." He then bestowed on him the
   (36a) extraordinary precepts (Thun-moNG ma-yin-pa'i gdams-pa)
         together with the summary (stoNG-thun) of the Tantra, the
                                                                          P.947
         initiation together with the explanation of the Path (dban-
         tam-khrid-daNG-bcas-pa). The Teacher said: ~Though I
         possess these profound precepts which were unknown pre-
         viously, I have no right to bestow them on others (sbyin-
         dban), (my) Teacher having forbidden it, except (the precepts)
         of the Single Lineage. Ban-rgan sGom was fit to be entru
         ted with the (precepts) of the Single Lineage (chig-brgyud),
         but he died, and some auspicious signs and merit were
         observed. The son, however, isn't fit for the work (las-su
         ma-ruNG~, so having entrusted the Single Lineage to ~ou, don't
         divulge its precepts till my death. After my deatl you can
         act according to your own discretion." He then entrusted
         to him all the books as well as the 16 smaller volumes.
         Later when Te-ne came again, ~:ig-po, sGom-pa sMan-gcig-
         pa sTon-pa Nam-mkha' and others also obtained some pre-
         cepts. Further, he bestowed on tIlem the Doha according
         to the method of ~a-ma, the Cycle of the short teachings of
         PI~yar-chen (Phyar-chen-gyi bka,-cho-lu'i skor), the Cycle of
         Injunctions of Phyar-chuNG (Pl~yar chl NG-gi bKa'-rgyas-pa'i
         skor), the Cycle of the Summary of Vajrakrodha (Vadzra-
         krodha'i bsdus-pa), and the method of rMa by So~-po mDo-
         sde. At the time of his death, Te-ne felt attracted towards Rog
         more than towards his other disciples, who asked ~Who
         possesses the complete doctrine of the Teacher?,' The Tea-
         cher (Te-ne) replied: ~Who eIse, if not the acƒrya Shes-
         rab? He searched inside (for the Doctrine) as for a lost
         cow. He joined together ends of the ten bcams (i.e.
         Ten kinds of hindrances), and having passed below them,
         honoured me." In this mannet he obtained precepts, but
         they did not help him to develop a sudden trance, besides the
         one which he possessed formerly, but the point of the
         thought of the Master Dam-pa rGya-gar penetrated into him,
         and all his mental doubts were removed. At the age of 32,
         he invited the ƒcƒrya Robha of Gra-phyi, and obtained from
         h~m the bDe-mchog Iha-bcu-gsum-nla (The 13 deities of the
         Samvara Cycle), the Doha of TiNG-p~ ~the Dohƒ according ro
                                                                          P.940
         Ti-pu), the b~i~hos of Lo-to-ba, the ,Pho-bsre (namc of a
         system), the Thun-,~og (a section o~ the ~i-byed), the
         s~an-brgyud yum-skor, the rNam-,~oms according tO
         the method of sNur, the "Four Scrolls" (sog-dril bzi)
         of ,Tshur, and other texts. At 33, he built a lane for /
   (36b) public/ bencfit. At the age of 35, he obtaincd from Dar-
         sgom ~ig-po of s~e-than the initiation and the precepts of
         the Cy.le of Thig-le sbran-,~ib (narne of a book) of rGya-gar
         ~anti-pa. At the age of 36, he journeyed to mKhar-chu and
         had a vision of the mandala of Khrag-,thut; (a form of Hcruka).
         At the age of 39, Dam-pa (Sar;s-rgyas) manifested to him
         his form, and preached to him thc sNams-snan-ma (name o~ a
         book). At the age o~ 40, having accepted the present o~ s~e-
         mdo, of~ered by rGyal-tsha mDo-dban, he entrusted the monas
         tery to sMra-ba,i sen-ge. At the age o~ 4~, during the per-
         formance of the Amrta rite at rTse-sgar; the nectar ran down,
         and almost drenched the cJothes of the Teacher and disciples.
         At the age of 48, he developed the faculty of prescience of
         the Divine Eye (dlvya-caksu, Iha,i spyan) at Mu-tig. Then
         while residing at Tshe-po lun, he visited a villagc whete he
         met rDo-rje-grags, son of Ye-ses-grags of m~a'-ris, who
         possessed the s~an-brgyud-yab-skor (belongs to the 7i-byed
         Cycle), and they exchanged their respective Yab-skor and
         Yum-skor. After the age of 49, he looked a~ter the welfarc of
         others. Te-ne having passed away, he became free from the
         (Teacher,s) injunction. The kalyana-mi~a Khams-pa ~es-tab
         brtson-,grus having prepar~d numerous o~erings and a Tantric
         feast (ganacakra), Rog taught the '~special" precepts. After
         that (his life) became endangered through it, but later from the
         age of 65 that danger receded gradually. At the age of 68, he
         revolved the Great Wheel o~ the Law at the great monastery
         of Sum-b~u till the middle of the month. At the age of
         79, he passed away in the year Wood-Male-Dragon
         ~sin- pho-'brug--1244 A.D.). After the cremation of
         his remains many relics were left hehind, such
         as an image of Samvarasahaja (bDe mchog Ihan-
                                                                          P.949
         skyes) and that of Vajra-yogim (rDo-rje rnal,byor-ma,
         Vajravarah~).
            His younger brother the Dharmasvamin ~ig-po: In
         his former life he had been a king of Oddiyana hamed
         Dharmadeva ~hos-kyi Iha) who had attained spiriNal
         realization thtough the practice o~ a secret mantra (gsan-snags
         za~mo). From that country he ~vas reborn here in the
         year Iron-Female-Hare (Icags-mo-yos--1171 A.D.). At the
         age of 3, he recollected the sufferings o~ the Sarnsara and
   (37a) mastered well the alphabet. At the age of five or six,
         his mother taught him reading. Since the age of 7, he used
         to follow hidden practices and pretended to be dumb. At
         the age o~ 1 2, he heard that the preaching of the Docttine
         by Kha-rag gra-pa ,Dul-ba-,od had caused many to develop
         meditation in the compound of the monastic college. As
         he was sent by his mother to another place, he was unable
         tO entet the compound of the monastic college, but after
         hearing the abo-ve story, he proceeded to the monastcry
         compound during the night, and said lveeping: ~Why
         didn't 1 come here to-day?" He then paid homage to the
         religious people of the Ten Quarters, and a kind of pure state
         wat ptoduced in him. At the age of 16, his father died.
         Hc abandoned his secret practices, and supported his mother
         by performing rites in villages. At the age of 18, while
         residing alone in a cave called Bya-mo spteltag, he heard
         the cry of the owl and at first his mind became uneasy, then
         he pondered over the cause of this uneasiness of (his) mind,
         and realized the nature of the Mind being devoid of indepen-
         dent nature. After that he obtained from ~is elder brother
         many doctrines and precepts. Further, he wandered through
         many countries in search of precepts, attending on every
         fa~nous teacher. At the age of 25, he pteached the Prajna-
         pƒramitasancayagatha (sDud-pa) to a religious assembly.
         He discovered that his hearers were not too ple~sed (with
         his exposition), and fled to sMan~cig. On the way
         he experienced some accidents caused by the Evil One
                                                                          P.950
         (Mƒra), but was unharmed. A local goddess received him,
         and supported him whilc he was staying at Nam-mkha'-
         rdzon. At the age of 26, he received a letter from his eIder
         brother which s~id that the great teacher Te ne had come
         to rGyabs and would be bestowin~ initiations, and
         that he should come there. He was very pleased,
         proceeded there, and obtained initiation. Then the Teacher
         told him that he should practise the method of guidance,
         and for 23 days he practised the ~-Purification of the Mind',
         (bI~sbyon), and even did not have time to partake of food.
         Hc realized all the signs and merits. Then having gone
         into the presence of the Teacher, he related his experiences
         to him. The Teacher rebuked him much, and said: ~-You
         dob't even possess the sme~l of your father,s marrow-bone,
         and the smell of yol~r mother,s fat! " He did not realize
   (37b) that his Teacher was testing the degree of his Purification
         o~ the Mind, and thought that the Teacher was finding
         excuses for not giving him the precepts So he sang a song:
              ù-O Venerable Precious Teacher!
                Be gracious to your devoted disciple!
                In general there are few perfect teachers!
                Even rarer are suitable d;sciples.
                I, a beggar of sad mood, irreligious thoughts
                  never come to my mind,
                But this time I have broken the vow of
                  residing in a hermitage.
                I grasped the foot of the famous Master!
                I have earnestly practised the Accumulation of Merit
                  (punya-sambhƒra).
                During (the study) of the "Purification of the Mind,"
                  which is the Path,
                I manifested the three kinds of diligence.
                This time there appeared three signs of purification,
                Which were difficult to remove.
                All the signs of the Path, described in the Tantra,
                Were now produced without meditation.
                                                                          P.951
                The dream, though it is (caused) by the inlquences of
                  former existences,
                I saw six dreams about which I am afraid even to speak.
                I, a beggar who had abandoned existence,
                  writing isn't necessary to me.
                O Father l Show me the presents of the Oral Tradition!
            Thus he sang, and the Teacher could hardly bear his song.
         The Teachet pretended to have awakened from sleep, and
         said: "ln general, there exist many who follow the Holy
         Doctrine, but there are very few who obtained the complete
         hidden precepts of the Meditative Lineage (sgru~brgyud).
         Even if he would find the precepts, he wouldn't be able to
         follow the complete exposition and would be anxious to
         consult written records. In this manner he missed an
         auspicious circumstance, and thus I was unable to find one to
         whom 1 could entrust the Lineage. I had known pteviously
         that you possessed signs ar.~ merits, but this isn't yet the
         reason for completing (the practice). Even if you had
         completed it, I do not know whether I should best~w
         precepts of the Oral Tradition on you. Besides myself
         there is also another Master o~ this (Doctrine). I must
         consult (him)!" and saying so, he sang the following song:
               "From the mother (yum) the devŒ Nairƒtma
                  and to the gracious father Pa-tshab,
                These precepts were handed down a single Lineage
                  (i.e. transmitted through one disciple only).
                The bridge of the Lineage of holders of
                  yogic insight remained unbroken.
   (38a)        The stream of practice did not change its course.
                All of them (yogins) obtained signs and merits.
                Though I possess a permission, I have no right to
                  transmit it to others, but to a single individual.
                Formerly there had been many desirous to obtain it,
                I prommised them, but theo postponed it.
                There does not exist even a single disciple in
                  harmony with the Teacher.
                                                                          P.952
                I sat continuously observing yogic rules and
                  never accepted blessings from devils,
                I never prayed to (gods), and never recited
                  hidden words with my mouth,
                I never preached secret doctrines to people.
                May this kingly Treasury of Precepts meet a worthy son!
                In general I have been hmous for my strictness
                  in preaching."
            He (~ig-po) used to say: ~l myself had faith in his
         Teaching and thought him to be a matchless Teac~ier. I
         also offeted him the vow to practise meditation. I also
         revered him according to esisting customs. The Teacher was
         pleased with me and bestowed on me all the complete
         Doctrines.,' Though he had manj teachers, he considered
         Te-ne to be his true teacher (rtsa-ba,i bla-ma or root-teacher).
         The Dharmasvamin ,Bri-khun-pa asked him to continue his
         Lineage, but he replied: ~1 have to continue the Lineage of
         the yogic teacher" (Te-ne). At the age of 31 , he proceeded
         to ,Bri-khun. The local deity (~nas-po) having taken
         possession of a man, went out to receive him. He met the
         Dharmasvamin who attended the assembly (of monks). He
         took up the final monastic ordination in the presence of the
         abbot dPal-chen Gurba, the acarya gTsan-pa 'Dul-'dzin, and
         the Secret Preceptor l~ags-ri-pa. He was given the name of
         Rin-chen ses-rab. The Precious One himself invested him
         with the divine vestmcnts and looked at him from tight and
         left, from the back and from the front, saying: ~1t looks
         very well!" and sttoket bis he;td with his hand. Further,
         he obtainet ftom sGom-pa sMan~cig the sKabs-dan-po (of
         the Abhisamayalamkara) and the Cycle of ,Tshalpa. From
         ,~hus pa brTson-sen he obtained the Middle Lineage
         (brgyud-pa bar-ma). From So Dar-sen the Yan dag-m~gcig.
         From ,~har-bu rgya-ras he obtain~d the doctrine of dBan-rab
   (38b) accordiug to the system of So. From Ri-khrod sBug-ston he
         obtained the rje-btsun-ma (prayer to Tara) according to the
         method of Pu-hrans and the g~od-brul-tsho-dtug-pa. From
         tGyalba dKon-skyabs he obtaincd the method of So. From
                                                                          P.953
         Rog-ston btsan-po the Ka-ga-ni, the rNam-'~oms, and the
         bDud-rtsi chen-mo. From Rog-ston kLu-sbyin the Guhya-
         samƒja-Tantra proper. From ~ig po bDud-rcsi the rDzogs-
         chen snan-brgyud (the Oral Tradition of the rDzogs-chen
         school). From Kha-rag sKyi-ston the Cycle of ,Tshal-pa,
         such as the ~gZer-lna,' and other texts. From Sans-pa
         Rom-bhe the ,Pho-ba sPyi brtol (a text on the transference
         o~ the vital principle). ~rom Lo-sgom and gLan snin-po the
         initiation of bDe-mchog bcu-gsum-ma. From Rog ~es-rab
         zla-ba the gSaNG-ba phur-gcig (name of a r~in-ma book), and
         the bDud-rtsi bum-gcig (a r~in-ma work). From his ~ather
         the Oral Tradition of the Mahƒ mudrƒ (Phya~rgya chen-po
         snan-brgyud) and other texts. From Lhab-dres-ma gon-pa
         the ,~am-dpal bses-gnen-ma (a r~iNG-ma book), etc. Having
         left ,Bri-khun, he felt attracted towards meditation and devo-
         ted himself solely to meditauon at Tsa-ri, mKhar-chu,
         Shambhu, M11-tig, Pho-ma, and Gans-bzan. A~terwards he
         mosdy laboured for the wel~are of others. The gods of the
         locality came out to receive him. At the age of 37, he took
         up residence at a hermiuge. He gathered round him a retinue
         of good, bad and mediocre disciples. There also he prepared
         a copy of the teachings o~ his Lineage (bKa'-brgyud) writtcn
         in gold. It was of the size of the Avatamsaka (Phal-chen).
         At thc age o~ 40, he journeyed to Din-ri. Dƒkims, posse-
         ssing wings of wind o~ the Sun and Moon, received him.
         After reaching the bank o~ the ,On-c-hu, he saw both the
         Precious Dam-pa (Sans-rgyas) and the Bodhisattva (Kun-dga,)
         coming to meet him, saying: "Your coming is good!" In the
         night of his coming to gLan-'khor, he saw a dream th~t he
         was going to a land of precious stones, which indicated that
         hc was destined to labour for the welfare o~ others. He made
         extensive offerings to the image of the Mahƒ bodhi and ~
         other images. He paid homage and pleased numerous male and
         female yogins. He used to tell many stories about gLan-
   (39a) 'khor, and tha inmates of the monastery rhought that he was
         a manifestation of Dam-pa. Though he was asked to become
                                                                          P.954
         the abbot (of gLar;-,khor monastery), he returned. At the
         time o~ his departure (from the monastery) he worshipped
         the sKugdur; Ka-ru (name of Dam-pa,s caitya), and the
         caitya shook thrice. Numerous relics fell out. He caused a
         shower of Religion to fall on the Jisciples. He wrote many
         treatises, such as the Great and Short Lam-rin-, the bShad-,bum
         and other texts. In the end he attained NirvƒNa on the
         22nd day of the first winter month of (dgl~n-zla ra-ba) the
         year Wood-Female-Scrpent (siNG-mo-sbrul--1245 A.D.) at
         the age of 75. On the 18th day of the month rGyal
         (rGyal~yi zla-ba, Decembet-January) he sat o~ the lion's
         throne, erect in body, as it he had no pain. His retinue
         gathered round him, and he uttered the following words:
         ù~From the outset I had but little :lttraction towards this life.
         Because of this, 1 was afraid to become a teacher of the
         people of the Iron-Age (srligs-ma'i sems-can-gyi slob-dpon).
         However 1 was compelled to become one. The ~qower of the
         pure Mind had to blossom forth, and I was able to benefit
         living beings. It seems to me tl~at there exist a profound
         karmic link and votary link between us, Teacher and disciples.
         ~ou also held me very dear and showed your reverence. I
         also loved you, and thus, we, father and sons, became happy
         in harmony with the Doctrine. We stayed together for a
         long time. It is difficult for one to spend his entire life
         without harm to one,s reputation. Our fame linked to the
         Doctrine, spread towards all Quarters. Now I am to enter
         into ParinirvaNa ! Don,t be sad, for we are one in Spirit.
         We shall not remain apart. After my death it won't be
         necessary for an as~etic, who l~ad r~ached the stage character-
         ized by the absence of constructive tboughts, to possess tl-c
         miraculous signs. The DƒkinŒs are sweeping (tI~e f~oor) and
         arranging a seat. This indicates that there will be al~ ob,ect
         of worship. Yo-l must pray earnestly !" Hc even gave
         instructions now to crelmate l is mortal relmains. He aIso
         said that ~ in tI~is monastery a11 should practise meditation,
   (39b) and that good ~hill result after three years," with these words,
                                                                          P.955
         he passed out. As indicated by him, numerous wonderful
         relics were left behind (after his cremation), and they are pre-
         served till the present time at (his) hermitage.
         After him dBon-po Shes-rab dban-pa occupied the abbot~s
         chair, but died within one year. After him, (his) younger
         brother 'Dag-'byar-pa was nominated (abbot). He also
         passed away within one year. Thus it became known that
         no one was able to occupy the chair, because of its sanctity.
         However ,Khrul-~ig-pa occupied it ~or a considerable time.
         The scholar sMra-ba,i seNG-ge: In hls former life he had
         becn a heretic, a follower of the Sƒl;nkhya system in the
         country of KƒsmŒra. He delighted in philosophical debates.
         He visited East India and defeated (in debates) numerous
         scholars. Later the pandita Praj¤ƒsiddhi (Shes-rab grub-pa)
         refuted (his point of view), and defeated him. After that he
         accepted Prajnƒsiddhi as his teacher, and obtained from
         him the Yamƒntaka initiation. He was given the secret
         name o~ '~igs-med-rtsal. The Teacher and disciple, proceed-
         ed towards Oddiyana to the palace of king Dharmadeva
         (~:hos-kyi Iha), protecting the Doctrine. At the king's
         request, Prajnasiddhi (Ses-rab grub-pa) presided over an
         assembly, and '~igs-med-ttsal acted as karma-ƒcƒrya, and held a
         Tantric feast (ganacak~a), They expressed the solemn wish
         to meet again in all future existences. Because o~ this, this
         '~igs-med rtsal was reborn here (in Tibet) in the year Fire-
         Male-Horse (me-pho-rca--1186 A.D.~. At the age of eight,
         he mastered grammar and astrology, which he was able to
         learn after glancing over the text once. At ~he age of 13,
         he developed both mentally and physically. At the assembly
         held by Gra, Dol and g~uNG, he was noted for his looks. At
         the age of 14, he preached the Summary of g~i-lam (a ~i-
         byed doctrine) while staying immured. Monks and ascetics
         were ~SIIed with faith, and all shed tears. At the age of 15,
         he studied und~r rNal-,byor seNG-ge at ,Chos-chaNG-khyim the
         Six Treatises of the Madhyamaka (dbU-ma rigs-tshogs drug).
         He was able to contend with the Precious One ir philosophi-
                                                                          P.956
         cal debates. At the age of 17, he made an extensive scudy
         of numerous grammatical sƒstras (of the Sanskrit language)
         under the ƒcƒrya ~aNG-ston dKon-mchog of Gra-phyi rta-lam-
   (40a) po. At the age of 20, he visited the scholar ~o-pad at Kha-
         rag. Within two years he mastered the mDo, the Maya,
         and the ~Domain of the Mind" (Sems-phyogs). Then he
         went on a debating tour through gTsan. At bZan-ne,u-kha
         he defeated many scholars. One nalned Ru-mtshams-pa
         bSod-rin, who was learned in the Abhidharma and Tantras,
         and who had become the spiritual brother (mched-grogs) at
         the residence of So-pa, said (about him): ~-He was of an
         alert mind, but often contradicted his own wotds (Itag-chod).
         He reminded me of my brother the ka~yana-mitra ~es-tab in
         the manner of speech." After ~hat he conducted a debate
         duting the religious assembly held aftet the death of the
         kalyƒna-mitra Bra-bo chen-po. His opponent was one named
         Yar-ston Hrul-mo (the ~Ragged Schola~" of Yar-klul;s) whom
         the kalyan. a-mitra Shƒk-bsam ?nd othets were unable to defeat.
         The subject of the debate was whether one could happen once
         intellect naturally. On several occasions he defeated him, and
         his fame as a scholar became great. He became known as the
         ù Lion of Speech"(sMra-ba'i sen-ge~. His real name was brTson-
         'grus sen-ge. At the age of 22, he was installed (che-,don
         mdzad-pa) at sl~e-mdo. He was entrusted with the books
         and the religious conch (chos-dun). Because he did not
         finish his studies, his two brothers took charge of the monas-
         tery. After that he was again requested to take charge of
         the monastery, but he did not agree. The Precious One
         erected a temple at s~e-mdo, and ~ig-po promised him to
         lill it with religious books. He took charge of the monastery
         (gnas-gzi) and recollected the grace of his two Teachers
         which was manifested in (their) Woddly actions and in the
         Holy Doctrine, and due to which it was not necessary for
         him to look for religious instruction elsewhere, and which
         helped him to realize his Mind ;o be a Buddha. For their
         sake he performed many works, such as the preaching of
                                                                          P.957
         the Doctrine, mediating in disputes, etc. Some saw
         him as a worldly human being. When he was 23,
         ~o-pad of Kh~-rag passed away. In order to carry out
         the will of the deceased, he maae numerous presents (on the
         occasion of the funeral ceremony). At the age of 31, he
         practised the ù~Five Path" (lam-lna), and perceived the signs,
   (40b) of purification of defilment as the Cause, and the signs of
         the control of the five kinds of Vital Breath (prana) as the
         Path, and the sign of pure vision as the Fruit. He perceived
         these signs as did his previous Teachers. He did not distin-
         guish between day and night, and a wall was no hindrance
         for him. Besides the removal of doubts concerning the
         meaning (of the teaching~, his spiritual experience was ch~rac-
         terized by beautitude and lucidity, which rose in him like a
         flame. He danced about oblivious of all, and was unable to
         stop tears of joy. At the age of 33, he meditated on the
         ( Manjusrl ~nƒmasaNGgŒti, and had a vision of the '~am-
         dbyans Iha-bdun (the seven deities fotming the retinue ot
         parivara of ManjusrŒ) inside the stalk of a lotus tlower. At
         the age of 35" he proceeded to Lha-sa to convey of~erings,
         and saw a light similar in share to the lotus (ku-mu-ta, Skrt.
         kumuda) flower, emanating from the heart of Avalokitesvara
         which afterwards disappeared above the crown of his head.
         At the age of 38, he accompanied Dus-gsum mkhyen-pa, who
         was a relative of the Precious One. He also went in the
         retinue of ;~ig-po when ttle latter came to bSam-yas to make
         offerings. He saw a light emanating from the heart of Haya-
         grŒva similar in shape to a broken piece of coral, and after-
         wards again disappearing into his heart. At the age of 40,
         he practised immurement-at s~e-mdo, and during that time
         saw a red light similar to a coral which then transformed
         itself into HayagrŒva, the red light filling ~ams-sod. The
         neighing of a horse was heard thrice, and on the first occasion
         it was heard throughout the four districts (ru) of gTsan and
         dbUs. On the next two occasions it was heard even beyond
         them. He said: ~1t was the sign of the coming of fame to
                                                                          P.958
         the All-Knowing." At the age of 41, he was guided by
         dakinls on the way to mKhar-chu. At sMyoNG-kha-dga, or
         mTsho Hum-sgra-sgrogs-pa (The Lake emitting the sound
         Hum) he performed propitiations of YaNG-dag, and the requi-
         sites for the propitiations filIed a vase, and a shower of nectar
         fell. At the age of 44, he held a teligious assembly on the
         occasion of the installation of the All-Knowing. Those who
         sat in the ~ack rows of the crowd which filled the hall of
         preaching, could not hear the words of the kalyƒna-mitra,
         but his words could be heard by those sitting in the back
         rows. At the age of 58, he came to 'Bri-khun and visited
         the Lord sPyan-sNGa to convey presents He saw sPyan-sna
         as Mahƒ bodhi, who said: ~Previously your mind had reached
         the state of heaven, but now I shall change it into that of great
         heaven',. He bestowed on him the Mahƒ mudrƒ. Then a
         thought came to him that he could not improve further
         his understanding of non-differentiation either in the Past,
   (41a) Present or Future (meaning that he had reached the highest
         goal). At the age of 59, the performed a funeral rite, and
         had a vision of Ye-ses mgon-po ~with a smiling face,' (Ye-ses
         mgon-po bzad-pa'i zal-can, a form of Mahƒ kala). Then at
         the age of 62, he passed away on the 8th day of the 1 1th
         month (mrgasŒra) of the year Fire-Female-Sheep (me-mo-lug--
         1247 A.D.) amidst many extraordinary signs. After his
         cremation, many relics were left behind. Later when they
         were offe~ing a water oblution to his image erected as Vajra-
         satna, the water became filled with relics. When they
         gilded the image, a shower of relics fell like snow. Thus
         the three brothers, who were similar to the Ri~;-gsum mgon-po,
         had numerous disciples, on whom they bestowed the Stream
         of Teaching, but the chief repositories of the Family Lineage
         (gdun-rgyud) were ,Khrul-zig Rin-po-che and the All-Knowing
         One.
            Now 'Khrul-zig Rin-po-che: His father bD~gsegs chen-
         po ~es-rab-,od and his mother, a yoginl of mKhar-chu, named
         ByaNG-chub-sgron, who had received a prophecy from the
                                                                          P.959
         Jƒkinls. Sne went from mKhar-chu into the presence of
         bDe-gsegs chen-po and told him about the prophecy. He
         agreed, and after holding a Tantric feast (ganacakra), he had
         intercourse with the yogini. When she became pregnant,
         she saw many holy visions, and the child was born in
         the year Water-Female-Sheep (chu-mo-lug--1~23 A.D.).
         He received the name of Dar-ma sen-ge. At th~ age
         of five, he was able to repeat the rNal-'byot ma'i mon-
         rtogs and the rNal-'byor-gsum (a sƒdhana of Vajravarahl)
         which were constantly recited by his mother. At the age
         of seven, he mastered numerous rites. In the same ye~r he
         was sent to sl~e-mdo into the presence of bDe-gsegs chen-po.
         The mother asked the latter to teach (the boy) the Cycle of
         Ritual (phrin-las). bDe-gsegs replied: ~What could he do
         now?" The boy then recited all that he had leatnt by heart,
         and for the first time the father was pleased with his recita-
         tion and reading. He then taught him the rite of VajrakŒla.
         On one occasion, when the boy was sitti~g on the corner of
         his father,s mat, he ate the remains of his father's food. His
   (41b) step-mother became angry and came to thrash him. He ran
         away towards the edge of sNe-,og (n. of precipice). He
         was caught, and the woman was about to throw him over the
         precipice, when she was prevented from doing so by the
         ƒcƒrya Lhag-mthon, who sent the boy to ,Od-ma. sMra-ba,i
         sen-ge then said to his wife: ù~You shouldn't do such
         things! He should study ! " but his ste~mothet did not
         allow him to study, and sent him to graze horses and
         cattle. When he was gathering cowdung, the acarya rTa'u-
         sgan-pa broke his basket into which he was gathering
         cowdung. He then took rhe boy to the step-mother,
         and said: ù~This boy is the son o~ a saintly teacher (siddha),
         and will become the object of worship of countless disciples.
         How is it possible to make him do this sort of manual labour?"
         Thus the ƒcƒrya scol~ed the step-mother. Since his childhood
         he understood all the eIements of Phenomenal Existence to be
         dreams and illusions.
                                                                          P.960
            He did not get attached to any one, and used to give away
         food and clothing to all who asked for it. Though his mind
         was not attracted to (outside) objects, he had a cons~ant feeling
         of well-being, and all outside objects seemed unteal tO him.
         No~hing was real to him, and because of this he was given the
         name of ,Khrul-zig, or ù~Remover of Illusions,'. At the age of
         12, So-pa was invited, and he obtained the initiation into the
         mDo Cycle (mDo~ban, mDo is a section of r~in-ma Tantras).
         His father said: ~To practise religion from inside one,s heart,
         one must complete the recitation o~ a mantra of a tutelary
         deity," and bestowed on him the initiation o~ the ù~upper"
         section of the VajrakŒla titual (the rites of the wrathful deities
         of the r~in-ma-pa school contain two sections: the sTod-las,
         or "upper" rites, which consist of meditations and ot~ering
         rites /sgom dan mchod-pa ,bul-ba/, and the sMad-las, or the
         ~Lower" rites which consists of magic practices). A~ter
         having gathered all requisites for propitiations, his father made
         him perform propitiation rites. The father placed three pills
         into a vessel in order to examine the omens of the initiation
         rite. (After examining the omens) he found that the three
         pills had become nine, which indicated longevity (for his son).
         The fathel then told him to labour for the welfare of others, and
         that to do so one had first to work for one,s own benefit. He
         tried hard to recite the mantra of VajrakŒla, and observed
         extraordinary signs. He then studied extensively the sysum
         of Vajrak~la and the ritual describing the use of a poisoned
         magic black dagger. At the age of 15, he obtained at ~:han-
         khyim of ~hos the Abhisamay~lamkara, the system of rMa,
         etc. ~rom the kalyana-mitra Kun-dga' and the siddha sPyi-de-
         ba. At the age of 17, he studied with great assidui~ the
         dGons-'dus(the bLa-ma dGons-'dus, a treatise belonging to
         the r~in-ma school). Further, his (~ather) bDe-gsegs chen-po
         bestowcd on him the exposition o~ the complete doctrines
         possessed by him. When they brought ~o-,bum, he exclaim-
         ed: '~I don't need a wife !" and turned away. His father
   (42a) said: ù~You will need a female assistant (rig-ma) endowed
                                                                          P.961
         with (proper) signs for the practice of rhe Mahƒ yanic Tantras!
         This girl possesses the required signs.,' mel~ again the girl
         was brought in. He then obtained the complete Cycle of
         the ~i-byed system and a sudden experience was produced in
         him. At the age of 21, he was given the teaching of all the
         three Lineages of the ~i-byed system, the ù-Early", the
         "Later" and the "Intermediate" ones, passessed by bDe-gsegs
         chen-po himself. While performin~ the propitiations
         (bsnen-pa, seva), he observed all the signs of the Guse. Path
         and Effect. Then the fathet told him: ~Go to the hermitage
         and make the request for the complete set of docrrines of ~ig-
         po." When he came to 7ig-po, the latter said to him: ~1 can
         enttust my Doctrine to this one ! This one is capable of be-
         coming a Master of the Doctrine ! Death is a possibility (lit.
         mi-res bus-mola ,bab-pa, ~'a man may become a knee-bone,"
         i.e. he may die). We must do it to-night!'i He bestowed on
         him the complete teachings of the three, the "Early" the
         "Latet" and the '~lntermediate" Lineages, and principally tbe
         ù-Later" Lineage. During his initiation into th: mandala of the
         bDe-mchog nam-mkha, dan mnam-pa (~n-Samvarakhasama-
         tantra-raja nama, Kg. rGyud-,bum, No. 415), an extraordinary
         faith was pro~uced in him, in which he did not differentiate
         between thc Teacher and the principal deity (of the mandala).
         The Teacher t~nsformed himselC into a body of light and his
         nlind, realizing the nature of non-substantiality and matter
         (snan-ba) became blissful, lucid and free from constructive
         thoughts. Then the Teachet led him into the '~House of aus-
         picious signs', (rTen-,brel-gyi khah-pa, a Tantric rite), and en-
         trusted to him the Spiritual Lineage. At the age of 22, at the
         time of the death of bDe-gsegs chen-po, he felt a strong sad-
         ness, and the latter sai~ You mustn,t grieve at the death of
         the Yogin. Thougl~ you didn,t train your mind
         in the method of Logic trTog-ge,i figs-pa), you are
         endowed with the ability for inner investigations.
            Therefore practise assiduously mental concenrration
         and great benefit for living beings will arise." On the day
                                                                          P.962
         of d~c funcral, tho-lgh opptessed by strong gtief, he saw an
         extraotdinary d~eam duting the night. Following it, during
         the acrnanon rites, an image oE Avalokitesvara and the heart
         (of the Teacher) lett unburnt, were recovered by him.
         They werc snatched away by his stc~mother, but he did not
         fccl hurt. Because o~ persistent talk by the Dharmasvamin
         ~ig-po that he was to die soon, he joutneyed to ,Bri-khur;
         to convey n~merGus presnts, which included a sTon-dnu-
   (42b) 'thul turquoise and seven horses. On his retutn hc erected a
         tomb. Beforc he had finished it, s~e-mdo-ba also passed
         away. At the age of 26, he succeeded in finishing the
         tombs. He then sent Ras,pa rDo~e-dpal to India and
         Nepal (Lho-bal) to make a golJcn parasol and a ganj,ra.
         ~fter completing thc work, he sent it, and himself proceeded
         to Oddiyana (IJ-rgyan) and bccame known as U-rgyan ras-pa.
         At the agc of 29, he sercled at tTse-ba-sgan and looked aftcr
         numerous disciples, who included, Than dbUs,pa and others.
         The Teacher ~nd the inmates of the three monasteries (dgon-
         skor~sum) held frequent consulutions. In the end, they
         decidcd that 'Khrul-~ig-po was to become abbot. s~;le-mdo,
         the All-Knowing told him: ~You should stay in a hermitage
         and spread the Meditative Lineage (sgrnh-brgyud). Whereas
         I shall stay a~ s~';le-mdo aad spread the Lineage of Pteaching
         (bsad-brgyud)." But the monks oE rTse-sgan and the lay-
         supporters did not approve of this arrangement. The alms-
         givers brought presents to him and when their spokesman
         addressed him, he said instead of ù~Please don't go!," "Please
         go!", and all laughed (at his mistake). He exclaimed:
         ù~This is an auspicious omen!" At the age of 30, he settled
         in the hermitagc and occupied the abbot's chair At the
         age of 31, the two saintly scholars procecded to Yar-klu~ts to
         meet the pandita Danash~ When they were perfo~ming the
         homa o~ering, they observed that the fiery signs were some-
         what unfavourable. The pandita said: ,-This won't harm
         you!" On this occasion (de-res) he obuined from Dam-pa-
         ,~ar at Than the Cittotpada rite (Thugs-bskyed chen-mo) and
                                                                          P.963
         th~ less~t ptecepts of observing morality (bsrun-sdom-chun).
         At the age of 32, he came to ,Bri-khun and rcccived ordit~a-
         tion in the presencs o~ sPyan sna and Lha dKon-mchog-,phel.
         He made numerous ptesents. H~ bestowed on them the
         complete a~position of the Doctrine. I)uring the same year
         he made tbem enter the ù~Auspicious House" (rTen-'grel
         khaNG-pa) whete they obtain~d the complete guidance and
         initiabon of the Fiv~ Paths (Lam-lna). At the age of 41, he
         journeyed to sTod-luns and mKbar-chu, and labour~d for the
         welfare of oehcrs. Those endowed with clairvoyance saw
         him as Dam-pa (SaNGs-rgyas). At the age of 42, he proceeded
         to Phag-mo-gru to convey presents. rGyal-ba Rin-po-che
         was pleased, and even returned his salutation. He obtained
         a detailed exposition of the Doctrine, and received numerous
         presents. At the ~ge of 43, he satiated with pr~cepts the
         siddha Me-lon rdo rje (Me-loNG rd~rje, a famous r~lin-ma
         siddha, b. 1242 A.D., died in 1303 A.D. according to Sumt
         pa mkhon-po, JASB, /1889/, N.2, p.s7), and others. At the
         age o~ 44, he invited his own son ~ sadhaka (sgru~pa-po)
         from Phag-m~gru, and appointed him as abbot of the hermi-
         tage. At the age of 45, he proceed~d to g~al to consecrate
         the image of rDza-dmar-ba. On toute and i~ the vicinity
         of g~l he appeased diseases and quarrels. During that year
         sPyan-sNGa d~alchen was appointed by the All-Knowing One
         (sl~e-md~a) to tbe chair of rTse-sgan. When he was 48,
         Dus-gsum mkhyen-pa was sent to Lh~brag. When he was
         49, sPyan-sna 'Tshal-pa was appointed to the hermitage. From
         the age of 5r, for 31 years he practised solely meditation
         at Zur-stod. He passed away at the age of 81 in the year
         Water-Female Hare (chu-m~yos--1303 A.D.). He was
         reborn from a lotus flower in SukhƒvatŒ, and became known
         as th~ Bodhisatt~a rDo-rje mi-zad-pa (Vajrƒksaya). All the
         relics left behind after the cremation, were placed inside an
         image (nan-rten).
            The eldest of his five sons, the sadhaka (sgru~pa-po) Sans-
         rgyas rin-chen (lived) betwe~n the year Wood-scrpent
                                                                          P.964
         (siNG-sbr~ 745 A D.) and the year Watcr-liger (chu-
         stag--1302 A.D~. He died at the age of 78. The second
         son sPyan-sna dP~l-cl~en liv~d between the year Fire-Sheep
         (me-lug--1 247 A D ) and the year Wood-Ox (shin-glaNG--1325
         A D.), for 79 years. The third son Dus-gsum mkhyen-pa li~ed
         for 71 years, between the year Water-Mouse (chu-byi--1~5~
         A.D.~ and the year Water-Dog (chu-l~hy~i--1322 A,D.). The
         fourth son sPyan-sNGa ,Tshal-pa Shakya rgyal-mtshan lived for
         73 years, between the year Earth-Horse (sa-rta--1258 A.D.
         and the year Iron-Horse (Icags-rta--1330 A.D.). The fifth
         (son) the mahƒ-upƒdhyƒya Tshul-khrims rgyal-mtshan Iived
         fot 75 years, between the year ~:arth-Serpent (sa-sbrul--1269
         A.D.) and the year Water-Sheep (chu lug--1343 A.D.).
            Now Dus-gsum mkhyen-pa: He was botn as son of
         ,Khrul-~ig-pa and lady ,Bum-rgyan. He was ordained by
         the upƒdhyaya of Zul-phu named ByaNG Na-bza' 'phred-gsol.
         He became a disciple of the younger brother of 'Bri-khuNG-pa.
         A yogic insight was produccd in him. He obtained many
         doctrines, and received the final ~r.onastic ordination froln the
         upƒdhyaya Mi-nag and the ƒcƒrya Yon-t~n-'od. gC~lNG ('Bri-
         khuNG-pa) presented him with his own vestments and sent him
         ~way. He obtained the Doctrine from his father with gTsaNG
         Brag-nag-pa. Together th~y listcned to (the exposition) of the
         complete Cycle of the ~Later" Lineage and of numerous
         Cycles belonging to the r~iNG-ma (Tantras~. He also obtained
         numerous doctrines from the elder brother, the sƒdhaka. He
         also gained most of the science of s~e-mdo-ba, the All-Kno~v-
         ing. From the age of 34 till the age of 43, he practised
         exclusively meditation at the monastery of Lho-bra~ sTeNGs-
         chen-po. At the age of 50, he erected the tombs of the
         Precious 'Khrul-~ig-pa and of the Sadhaka after their passing,
         and occupied the abbot's chair. He looked a~ter numerous
         disciples. The three son~ of dPyan-sNGa dPaI-chen: The first
         (was) sP~an-sNGa Kun-rgyal (who lived for) 35 years, between
         the year Earth-Setpent (sa-sbrul--1269 A D.) and the year
         Water-Hare (chu-yos--1303 A.D.~. The second (son) Yon-
                                                                          P.965
         ta~ rgyal-mtshan (lived for) 54 years, between the Iron-Horse
         (Icags-rta--I Z70 A.D.) and the year Water-Hog (chu-phag--
         1323 A.D.). The youngest son Drin-can-pa (lived fot) 63
         years, between the year Water-Bird (chu-bya--1273 A D.)
         and the year Wood-Hog (shiNG-phag--1335 A.D.). ,Tshal-pa,s
         son the great ascetic (bya-bral chen-po) Kun-dga' rgyal-mtshan
         (Iived for) 76 years, between the year Earth-Hog (sa-phag--
         1293 A.D.) and the year Wood-Tiger (shir;-stag--1374 A.D.).
         Drin-can-pa,s eIdest son--the hermit (ri-khrod-pa) Ye-ses
         bzaNG-po (lived for) 42 years, between the year Iron-Mouse
         (Icags-byi--1300 A.D.) and the year Iron-Serpent (Icags-
         sbrul--1341 A.D.). The youngest gTsug-rgyan Yid-bzin
         nor-bu Kun-dga' Ihun-grub (lived for) 72 years, betwcen the
         year Water-Ox (chu-glaNG--1313 A.D.) and the year Wood-
         Mous~ (siNG-byi--1384 A.D.). His eIdest son mKhas-btsun
         Don-grub rgyal-mtshan (lived for) 4~ years, and was born in
         tI,e year of the Ox (glaNG-lo--1337 A.D.). The youngest
         .~n Rin-po-che Chos-rgyal-ba: he was born at rTse-sgan jD
         the year Iron-MaIe-Dragon (Icags-pho-,brug--1340 A.D.).
         Fronl childhood he was characterized by brighter faculties
         than others. He recollected the work he had performed (in
         his former lives), and manifested a great power of mind.
         Without paying attention to difficulties, he became one
         possessed of all (branches) of knowledge. From the age of 8,
         he lmastered without difficulty (religious) dances, rites (phrin-
         sgrub), astrology (Indian tradition), and other branches of
         (knowledge). From the age of g, he mastered by heart the
         Guhyagarbha-Tantra (gSaNG-sniNG) and the Cycle of (Vajra)kŒla
         (Kg.rGyud-'bum, No. 832). He also learned by heart the
         (above) Tantra, its subdivisions (sa-gzun), its commentary and
         summary (khog-dbub), together with notes (mchan) on it and
         verbal commentaries ~gsuNG-sgros). At the age of 12, he
         became abbot. He used to preach without interval through
         out the summer and winter semcstres (dbyar-chos and dgun-
         chos). He studied assiduously with his father the initiations,
         expositions and precepts of the three Lineages of the ~i-byed
                                                                          P.966
         systelrl, the "Early" the "Later" and the "Intermediate,"
         together with their permissions (luNG). He aIso studied
         extensively the "Old" and "New" Tantras, and preached
         from memory the large texts. When a bridc was brought (44~)
         to him) after consultation between a11 (his relatives), he ~e1t
         afflicted, and in comp:lny with three disciples, four in all,
         ed away, having heard of the fame of sKyes-mchog Rin-po-
         che. He met sKyes-mchog-pa, who was residing at rGya-
         brag, and an extraordinary faith was born in him as soon as
         he had seen the Teacher,s face. ~'From where did you
         come?" inquired sKyes-mchog-pa. He replied: ~From the
         hermita~e of Gra',. ~O ! You are the nephew of ~ig-po
         Rin-po-che", saylng so he joined the palms of his hands before
         his chest. ~Take from this house whatever you need," said
         the Teacher. He felt very pleased. He then listened to (the
         exposition) of the meditation of the Lineage of the Meaning,
         and attended lectures (tshogs-chos). Aftet two or three
         months he was asked to teturn, and came back. Then he
         obtained from his father all the secret precepts in the manner
         of a vase filled to the brim. From the ~Great Hermit'' (Bya-
         bral chen-po) he~obtained the Phyag-bzes (method) of 'Khrul-
         ~ig-pa, the Cyc~ .of doctrines of the Dags-po bKa,-brgyud,
         the initiation into the Vajramƒla, and other texts, which were
         not found at rThe-sgaNG. He also obtained from the guru A-mo-
         gha-pa numerous initiations of the "New" Tantras and mar,y
         permissions (IuNG) from gTsan-pa LuNG-maNG-po, beginning with
         those of the bKa'-'gyur. Then at the age of 18, he proceeded
         to sMan-cig and propitiated Phyag-rdor bDe-khros. After
         that he worshipped many tutelary deities of the '~New" and
         ~OId" Tantras. He practised the methcd of rMa which
         belonged to the "Intermediate Lineage" (of the ~i-byed), and
         an understanding of the Mahƒ mudrƒ was produced in hin~.
         After that, for two years he performed the ptopitiation of the
         Lam-lna ("the Five Paths"), and observed many extraordinary
         signs. Then for one year he practised the meditation of the
         "Three Paths" (lam-gsum, belongs to the ~ byed). About
                                                                          P.967
         that time, when meditating at Dawn, he had a ~ision of
         the Guru of the Lineage (rten-rgyas bskyed) on whose
         images he had concentrated assiduously. His faith then in-
         creased in power, and as soon as he had prayed earnes~y,
         many doors of mystic ttance were opened (before him). For
         six months he practised the sadhana of dBan-gcig-ma, and
         saw in a dream his body transformed into a luminous ~orm,
   (44b) and then absorbed into the heart of the Teacher. He prac-
         tised occasionally the (method) o~ the "Early" Lineage, as
         well as the method of So. Thus he hoisted the banner of
         meditative ascetics. The Sun of yogic insight shonc inside
         him, and the darkness of Ignorance vanished. Then the
         fetters o~ the dif~erentiation into subject and object (gzun-
         'dzin) fell otE, and his power of love and commiseratlon in-
         creased. He developed the faculty of faith (dad-pa,i dban-po)
         in all the devotees (his disciples). He thus took his place
         among his ptedecessors (in the Lineage). œven the daily
         labours of this great man, could not be grasped by mind.
         At Dawn he used to begin (with the recitation) o~ the Re~uge
         formula (skyabs-'gro) and the Cittotpada (sems-bskyed), and
         meditated on the ~Five Paths', (lam-lna) till day-break. Then
         ke recited the mantras of rTshe-sgrub (the mar.tra o~ Ami-
         tabha), the rNam-'~oms (the mantra of Vajradhara), the sMe-
         brtsegs (Kundali; the first insurei longeviy, the second--
         removes defilements, the third--purifies the body). After
         that he used to arrange ot~erings (mchod-pa), recite praise,
         prayers, offer confession (rgyun-bsags), and of~er a gtor-ma
         made of whi~e butter (dkar gtor), etc. After finishing his
         morning tea, he recited the Prajnapƒramita (mdo-sgrub) and
         prepared many kinds of gtor-ma of~erings. Then he recited
         the prayer of the Lineage called Dus-gsum-~a, and retired
         ~or bis morning meditation.
            After finishing his mid-day meal, he recited the Na-
         rak Don-sprugs (name of a r~in-ma rite, wellknown in
         ~iikkim), and the dhƒranI o~ gZa'-yum (Rahula and his sakti).
         After that he retired for the evening meditation. In the
                                                                          P.968
         evening he recited 2 I times the sto~a of the Tara. At dusk
         he performed a hundted prostration, the Seven branches (Yan-
         lag bdun-pa), made a general collkssion (spyi-bsags), and made
         of~erings to the Religious Protector. A~ter it got dark, he
         recited the Nam-mkha' sg~'byed (name o~ a gl~od ceremony),
         and of~ered gtot-m~s to sKyed~buns (name of a deity). He
         also constantly meditated during the day according t~ the
         method o~ sKam and the sPyod-yul (g~:od). Such were his
         usual -daily labours. In the above manner he practised
         exclusively meditation, and observed many extraotdinary signs.
         One night, when he was performing the sKons-brgya-rtsa
         (a hundred o~erings), he saw in a dream that much puss and
         blood had come out from his body, and that his Hesh became
         emaciated. Then he saw his l~esh detached from the bones
         which assumed a greyish colour. During his propitiation of
         bDe-khros, (he saw) himself sitting on (the summit) of
         Mount Meru (Ri-bo mchog-rab), then he got a vision of the
         three thousand worlds, and his body grew very large. During
         his initiation into the Cycle of the Venerable one (t~e-btsun-
         ma--Vajravarah~), he saw the Teacher as the Venerable One.
         During his prop.tiation of (Vajra)kŒla, a red light of the size
         of ~n offering lamp, emanating from the magic dagger, was
         obscrved for many days. In a dream (he saw) himself hold-
         ing ~ith his hand (two) opposite moun~ain peaks, and beating
         them like cymbals (cha-lan). During his propitiation o~
         Tshe-bdag (a form of Yamƒntaka), he saw in a dream that
         he drank out all (the water) of the gTsan-po. During the
         o~ering of the ~4th at bSam gtan-gliNG, Legs-ldan Nag-po
         (Krsna) came down from the roof of the house and appeared
         in front of him. All saw him (Krnsa) descendlng. At the
         time of an eclipse o~ the Moon, when he was performing an
         ot~ering rite to bDe-khros, and had finished the rite to the
         M~ndane deities, and was about to begin the rite to the
         Supermundane deities, his body became luminous, fire lit up,
         and stood out clearly ~or a considerable time. After finishing
         the rite, 1~ expressed his satisfaction. When he was asked
                                                                          P.969
         about this hc said that at the time of the manifestation of
         (the deity) in front of h.m, the tutelary deity was seen clearly
         entering the fire. He was able to of~er the homa of~ering to
         the (god), in the manner of a man giving it to another.
         Later there appeared dƒkinŒs and Religious Protectors, and
         partook of their shares. bDe-khros and (Vajra)kŒla had been
         the tutelary deities of the ptevious teachers (o~ the Lineage).
         During the initiation rites, these two were the greatest in
         manifesting their blessing. During the initiations a sick
         man had his disease cured. They also restored the power of
         speech to dumb ones. During the performance of medicin~l
         rites, the quantity of medicines increased and numerous were
         the signs of blessing. He used to perform his usual work
         In the manner of previous teachers (of the Lineage). He
         spent all his property (in payment) as soon as received for the
         memorial services ('das,mchod) for previous teachers (of the
         Lineage), erected images, distributed provisions to the poor,
   (45b) and presented of~ering lamps in the Upper and the Lower
         Chapels. Five years after Rin-po-che gTsug-rgyan-pa's death,
         he bestowed the initiation and the exposition of the ~Five
         Paths" (lam-lna) on a small number of disciples, who included
         ~he latter's son, the bLa-ma 'Od-zer, and others. Then he
         preached every summer and winter the initiations aod the
         expoSitions of the Three Lineages of the ~i-byed system, the
         ~'Early'1, the ~Later", and the ~1ntermediate." The benefit
         for living beings increased. His fame spread over the surface
         o~ the E~rth. Many kalyƒna-mitras became his disciples, and
         the most excellent among them was sKyes-mchog Rin-chen
         bzaNG-po. He himsel~ admitted that he w~s an incarnation
         o~ Indrabhuti. He had also numerous disciples, such as the
         bla-ma Grags-don-pa, gTsan-pa bLo-bzans-pa, rTogs-ldan
         Grags-lhun-pa, and others. At the age o~ 7o, from the
         autumn o~ the year Earth-Female-Ox. (sa-mo-glan--1409
         A.D.) his health became impaired. They applied themselves
         with diligence to rites, etc. One day he gave instructions to
         each o~ his sons, pointing out to them their respective monas-
                                                                          P.970
         teries and works. ~You, ~es-rab bzai~-po, should look affer
         these books in tht book-case. You shouldn't abandonthe
         hermitage of sMan-gcig and should foster the intctest of living
         beings according to your abilities." Having imparted instruc-
         tions as above, he passed away into the Pure Sphere (Dag-pa'i
         dbyins). He had seven sons: Byan-chub bzaNG-po, Dar-ma
         rin-chen, ,Od-zer rgyal-mtshan, the sGrub-pa-po (sƒdhaka)
         '~am-dbyaNGs, Byan-chub dpal-ldan, Kun-dga' bses-gnen, the
         Dharmasvamin Rin-po-che ~es-rab-bzaNG-po. The Dharmas-
         vamin Ses-rab bzaNG-po was born in t1-e year Fire-Male-Tiger
         (me-pho-stag--1386 A.D.). In cbildhood he obtained the
         complete precepts from his father. He also knew the rituals.
         At the age of 24, he bestowed the exposition (of precepts)
         on sGo-mo Rin-po-che Ye-ses-dpal-ba and others, and became
         a Teacher. After that he constantly laboured for the wel-
         fare of others at both Lho-brag and Gra. He was endowed
   (46a) with the understanding of the Mahƒ mudra, and was strict in
         the observance of the pure moral code of a monk. From
         this Master of the Lineage of Teaching, we ('Gos-lo) (!btained
         the Three Lineages of the 7i-byed system, the "Early," the
         '~Later", and the ~Intermediate". Rin-po-che Byan-bzaNGs-
         pa's son the bla-ma Kun-dga' rdo-rje was born in the year
         Wood-Male-Horse (sin-pho-rta--14} 4 A.D.). In his child-
         hood he studied cxtensively with his father the m~thod of
         Mƒya (sGyu-'phrul) of the ~benign" (~i-ba) and ~'wrathful"
         (khro-bo) aspects, the Cycle of VajraliŒla, and other systems.
         He also hear~much from his father and the Rin-po-che Shes-
         rab bzan-po the complete Cycie of the ~i-byed system. Even
         now this (Teachet) is still alive, benefitting numerous disciples.
         The eIdest son of the three sons born to sMra-ba'i sen-ge,
         known as the "All-Knowing" (Thams-cad mkhyen-pa), had
         been a pandita in the South of India, named Lokyatrinƒtha.
         By the power of his learning in both the Tantras and Sutras,
         he was able to overcome others in philosophical disputes. He
         had about six excellent disciples. He was teborn as the great
         Sa-skya-pa Kun-dga, snin-po. After that h~ became a panDita
                                                                          P.971
         named PrajnƒmatisrŒ in Jalandhara, endowed with some
         miraculous powers. With the help of his miraculous powers
         he visited the country of Oddiyana. There he visited the
         Svayambhu~aitya (Ran-byun-gi mchod-rten). On the fout
         sides of this caitya, four great panditas in turn bestowed on
         him the initiation of the vase (kalasa-abhiseka) and the other
         degrees of initiations. At that time he was blessed by the
         Tathƒgatas who filied the entire Sky, He was bathed by Locana
         ~sPyan-ma, name of a dev-l) and other deities. He was wor-
         shipped by gZugs rdo-rje-ma (RupavajrŒ) and other goddesses.
         After that he proceeded to various cemeteries, such as the
         Padmakuta cemetery (Pad-ma-brtsegs) and others, to perform
         Tantric rites. Due to the shortness of the time spent by
         hinl in meditation, these Tantric rites endangered his life, and
   (46b) he passed away at the age o~ 49. From there he came here,
         s;~ch is his story told by himself. He was reborn in the year
         Fite-Male-Mouse (me-pho-byi-ba--1716 A.D.). When he
         was nine months old, his mother took him to the place where
         Te-ne had been cremated at Ri-khrod, and he recollected
         fully all the circumstances of the cremation. At the age of
         7, he mastered reading and grammar, after a single explana-
         tion by the Teacher. He also learned from g~;lags-ston rNal-
         ,byor-,bum gramtnatical treatises (sƒ~tras), sl~ch as the Rig-
         bklag and others.
            After having studied for seven days, he was able to read
         with ease the printed script. Later he was a~le to distinguish
         between the styles of scripts, paintings and images of India,
         China, Oddiyƒna, and other countries. At the age of eight,
         he was abie to perform the rite o~ the bKa,-brgyad (name o~
         1 r~lin-ma ritual). He of~ered to his parents the food that
         remained after the Tantric feast (ganacakra) accompanying
         the rite, and pleased them. At the age of ten, he joined
         his father in propitiating (theit) tutelary deity, and a mystic
         trance, during which he did not distinguish between day and
         night, was born in him. Thus this (Teacher), who was en-
         dowed with the nature o~ a Bodhisattva (rigs-ldan) and had
                                                                          P.972
         obtained a mass of merits as his birth right, attended, in
         genetai, on more than ~6 teachers, and especially secured from
         rGya, the ~AII-Knowing", the light of the boundless scrip-
         tures. From Lhag Ru-ba he obtained an excellent discrimi-
         native understanding. Ftom a great Indian paNdita he
         obtained the foundation of thc true meaning (yid-ches don-gyi
         gnas). From ,~i Ri-pa he obtained the rite of the ~external"
         and ~inner" mandalas (Phyi-nan dkyib-'khor; the nan dkyib-
         'khor belong to the Anuttara-Tantra~ the ~External', to the
         other Tantric sy~tems). From IDum-ra-ba he Iearned the
         (habit) of earnest study which purified the s~mbolical and
         individual streams (dpe-rgyud). From 'Bri-khuNG-pa he Iearned
         the manner of labouring for tbe welfare o~ others. From
         Ri-kl~rod-pa he obtained the "heat" of blessing by which he
         was able to subdue demons. From BaNG-rim-pa he obtained
         the vital power (gnad-kyi mtshan) of hidden precepts. From
         the kulapati (rigs-bdag--his father) he himself obtained the
         understanding of the theory. Because he was able to master
         a subject by merely reading about it, or merely hearing about
         it, he became known as ~AII-Knowing,'. His real name
         was bSod-nams-dpal. He also composed numerous sƒstras on
         the '~Old" ~r~in) and ~Ncw" Tantras, and on many othcr
         branches of knowledge. From IDum-ra-ba he obtaincd es-
         pecially the sayings of the scholar Tre-bo mGon-po and
         became an expert in the system of Tre-bo. Thro~gh medi-
   (47a) tation, he obtained many realizations in the Tantras. He
         passed away at the age of 62 in the year Fite-Female~x
         (me-mo-glan--1277 A.D.). The eldest of the three sons of
         the ~AII-Knowlng,' (was) Kun-dga' bzan-po: The Dharmas-
         vƒmin rGod-tshan-pa, the Great, having passed away in the
         year Earth-Male-Horse (sa-pho-rta--1258 A.D.), was reborn
         in the same Horse year (rta-lo--1258 A.D.) at s~le-mdo as
         son of sl~le-mdo-ba, the ~AII-Knowing", who was then aged
         43. Till the age of six, the child used to repeat frequendy:
         ~1 am rGod-tshan-pa !,' He also used to say that he had
         been Midla. He pretended that he could not speak till he
                                                                          P.973
         was three. From the age of four he mastered readil~g and
         writing. From the age o~ seven, he used to preach to the
         retinue. Till the age of 12, he obtained ~rom his fath~r many
         sƒ~hanas and Tantras o~ the rl~;lin-ma school, mastered them,
         and preached them to others. He also taught ritual. At
         the age of 1 2, he gathered disciyles from dif~erent parts, and
         erected a religious seat. His father entrusted to him all the
         books and taught him Sutras, Tantras, Agamas, and Logic
         (Pramana). At the age of 13, he taught tbe ShrŒ-Guhyasa-
         mƒja-Tant~a, and his ~ather was pleased with the manner of
         his preaching. At the age of 14 and 15, he sayed in seclu-
         sion and had a clear vision o~ Vajr~kŒla. He mani~ested some
         miraculous powers. Togethet with Shar;s-pa Tshul-se he listen-
         ed to numerous teachings of the Guhyagarbha and to those
         of the Three Lineages of the ~i-byed sys~cn~, the ~Early",
         the ~'Later", and the ~lntermediate". From ~ar;~tshul himsel~
         he obtained several sutras, such as the Samƒdhiraja-Sutra
         (Kg. mDo, No. 1 27) and others. From Man-yul (Din-
         ri) came the acƒrya Nam-mkha' ye-ses to visit his father, and
         to be initiated into the great initiation of the May~ (sGyu-
         ,phrul) and o~hers. Thc son assisted in the rite as katma-
         ƒcƒrya. At the age of ~6, Ba-ri-ba admitted him to be an
         incarnation, and dBon-po Chos-kyi gzi-brJid was sent to offer
         him numerous presents. After that sPyildkar-ba himself
         having come, they taught each other numerous doct~ines.
         From his father he received the initiation into the Kƒlacakra.
   (47b) At the age o~ 17, he met 'Tshal gSer-khan-pa on the way
         to 'Bri-khun, and obtained (from him) many doctrines. He
         then went to worship the image of Shƒkyamuni (~o-bo) in Lha-
         sa, and after that journeyed to 'Bri-khun, and took up ordina-
         tion. At the age of 1 8, he listened to numerous expositions by
         his father at s~e-mdo. His yogic insigh~ broadened. He
         accepted his father as his matchless first Teacher (mula-guru,
         rtsa-ba,i bla-ma~. His 1gth year he spent in a similar
         manner. In the year Fire-Mouse (me-byi--1276 A.D.) the
         troops of the prince (rgyal-bu) A-rog-che (Aru~ci) arrived.
                                                                          P.974
         In the ycar Fire-Ox (me-glan--l277 A.D.) his ~ather went
         to mKhar-chu. He was invited by the Dharmasvamin
         Ba-ri-ba, and proceeded to La-stod (near Din-ri). During
         the year his father died at mKhar-chu. On his return from
         gTsan, he performed pompous funeral tites. In the
         year ~ron-Setpent (Icags-sbrul--1 28 l A.D.) he 1~3et the siddha
         Sen-gegrags It she-mdo, who imparted ptecepts to him.
         At the age of 25, in the year Watet-Horse (chu-tta--1282
         A.D.) he met U-rgyan-pa. At t:hu-lug, gYam-bzans and
         ,Dod-mkhar he heard twice thc Mahƒ siddha (Grub-chen-pa,
         U-rgyan-pa) reciting the commentary on the Kalacakra-Tantra
         (the Vimalaprabha). At the age of 36, in the year Water-
         ~erpent (~hu-sbtul--1293 A.D.) he obtained ftom bC:om-Ral
         (bCom-ldan Ri~ral3 the basic text of ~a-ba-ri (Mahƒ mudrƒ-
         vaJraglti-nama, Tg.rGyud, No. ~287), and other texts. In
         the year Ear~Dog (sa-kh~ 98 A.D.) he invited the
         lo-tsa-ba Grags-pa rgyal-mtshan (the Yar-kluns lo-tsa-ba) and
         obtained from him the Hevajra, the Na-ro ,grel-chen (Vajrapa-
         dasarasam. grahapanjika, Tg. rGyud, No. 1196), the Commen-
         ta~y on dle Sekoddesa tParamarthasa .mgraha-nama-Sekoddesa-
         tlka, Tg. rG~d, No. 1351), the Upadesa-manjarl ~Man-nag
         s~e ma, ~nsa .mputatantrarajat.lka-mnayamafijarl-nama, Tg.
         rGyud, No. I 198), the Ka-h pa (Kalapasutra, Tg. sGra-mdo,
         No. 4~82), and many other Indian and Tibetan grammatical
         works. Later he obtained the Acala-Tantra (Kg. rGyud-,bum,
         No. 432) and the Bya-ba bt~pa (Kriyasarngraha, Tg. rGyud,
         No. 2531). When he was 43, in the year Iron-Male-Mouse
         (Icags-ph~byi-ba--1300 A.D.) Ba-ri-ba passed away. He
         passed into the Sphere of Great Peace (~i-ba-chen-po'i dbyiNGs),
         the Dharmaka~ya, in the year Fire-Dragon (me-,brug--1316
         A.D.) at the age of 59. The middle son Kun-dga' mgon-po
         (lived) ~or 56 years, between theyear Wood-Ox (sin-glan--
         1265 A.D.~ and the year Iron-Ape (Icags-spre--1320 A.D.).
         The youngest son--Kun-mkhyen Kun-dga, don-grub (lived)
         for 61 years, between the year Eafth-Dragon (sa-'brug--1268
         A.D.) and the year Earth-Dragon (sa-'brug--13~8 A.D.).
                                                                          P.975
         ~l~c Dharn~asvanlin ~ig-po,s disciple named Sans-
         rgyas ras-pa: he was born at ~in-tshigs of Phu-than 'khun-
         pa-sa, and belonged to the 'Btin clan. He was thc last of the
   (48a) tbree sons of fatl~er mKha'-,gro and mother Srun-skyid, and
         was born in the year Earth-Female-Hog (sa-;no~phag--1203
         A. D.). In this ycar the 'Bri-khun Dharmasvamin reached
         his 61st year. This appears eo be the year which preceded
         the coming to Tibet Df the Kba-cbe panchen (~akyasr;).
         From his childhood he remcMbered nothing but death. In
         bis youth he met for a short while rGyalba Te-ne. He
         obtained the l~a-ld1n (name o~ a system o~ ,Bri khun-pa)
         from t~' sPyan-sna of Phag-mo-gru. When he saw Zig-po
         on thc toad, retutning from Tsa-ri, he felt faith born in him.
         At the age of 23, he came to him, and offered him all his
         possessions. Having taken up the upasaka vows, hc received
         thc na~nc of Rin-chen smon-lam. (Zig po) foretold him that
         in ~ucurc he would gather about a hundred disciples. He
         received the final monastic ordination (upasampada) in the
         ptesencc o~ thc acatya sTon-p~, a disciple o~ Zul-phu-ba. He
         was Lllen given the initiation and the exposition o~ thc ;~i-
         byed system. For six montl s hc performed the meditation
         of the "Purification of the Mind" (bl o-sbyon) and an the
         signs felt complete. The spiritual merits of the different
         d~grees having beerl properly prod~lced in him, his Teacher
         became ple~sed.
            He attended ~m l.is l~achc~ till th~ age of 21. After
         that he obtaitled (their rcspective) prccepts from the following
         te~cl~crs: his elder brother the ƒcƒry~ sTon-pa, the acarya
         sTon-pa oE 2~on-'gar-ba, the acƒrya Yon-btsun o~ bS~m-yas,
         dbOn Rin-po-chc at 'Bri-khuNG, Khams-sgo~ ig-po at Ru
         mtsbams chu-bzans, Ko-brag-pa, Khro-pbu-ba, Sen-yes, tbe
         siddha of Ti-se (Kailasa), tl~e ~carya Gur-ston at Lho-br~g,
         tlie ac-arya Ri-khrod-pa at mKhar-chu, sPyan-sna Gans-dkar-ba,
         Sƒkya dGe-sbyon, the acar~a dPcn-sgom, Gra-pa sTon-gzon,
         the acarya sDc sn~d-pa oE Gru-sul Lh~-ri, the acarya sGom-pa
         oE dMyal, the icarya kLu-sgolu, and the blama bZan-mo
                                                                          P.976
         ba. The manner of his meditative practicc: he was bound
         by a vow (given) in the presence of his Teacher, to practise
         medi~tion for I 2 years. He practised it for three extra years.
         The localities wbere he practised meditation (sgrub-pa'i gnas):
         GaNGs-dkar Ti-se (Kailƒsa), a holy rock-cave in sPu-rans,
   (48b) the cave of sPa-gro sTag-tshan, Gan-bzans, ~o-mo Kha-rag,
         La-yag, Gans-pl~ug, mKhar-chu, the Snows o~ ~ha-lun, thc
         Snows of g~ NGa-md~, gYag-mtsho of Mtsho sna, and Lun-
         stoNG (desert valley~ of Sa-,ug sTag-s~o. Having crossed the Pass
         oE La-chen in Mon (L~-chen in Sikklm), he arrived at a placc
         called "The valley of Revatl" (Revati'i luNG) and the lake Mu-
         le-goNG which WdS said to be ehe r~sidence of Revati. In its
         neighbourhood there was great danger from wild animals.
            Then he saw the river Gangƒ, and visited an Indian grass-hut
         village (rtsa'i spyil-po-can), and ~elt that it had been thc place
         of his formet birth. (He also visited) DagsLh~-sgam-po, sKyo-
         zur, situated near to his own village, and dGon-dkar. He had
         an unattached n~ental attitude towards his own merits. He was
         able to ~ubsist on one breath pet day, move through the Sky
         in a ctoss-legged posture, and covet long distances during his
         journeys. His othet attainments he kept secret and did not
         speak about them (to others). In other words, he (had visions)
         which could not be described by words. Later he spent some
         tilne in looking after the welfare of others at the monastery
         of ~har ma. He manifested the appearance of passing into
         Nirvƒna at the age of 78, in the year I~on-Male-Dr~gon
         (Icags-pho-,brug--128~ A.D.). The above information I have
         condcnsed from his Lifc-story (rnam-tha~) composed by his
         petson~l disciple named Myan ,ban-po Dharmasimha. The
         Doctrincs which belonged to the ~Latet', Lineage (of thc 7i-
         byed) were called ~-Phyag-rgya chen-po dri-med thigs-pa
         phyag-bzes-kyi skor", or ~The Cycle of Methods of Drops of
         the Immaculate Mahƒ mudrƒ." (Here the term) Mahƒ mudrƒ
         denotes the Mahƒ mudrƒ doctrine of MaitrŒ-pa, because Dam.
         pa Sans-rgyas had been a personal disciple of Maitr-pa, ~The
         term) "lmmaculate" means the sayings of Dam-pa (Sans~
                                                                          P.977
         rgyas). (I'he word) ~me~od" me~ns the method~ of the prc-
         eepts which diffeted slightly from thosc of the other docmnes.
         These precepts by their nature belong to the l~rajnaparamita-,
         but follow the Tanoric system. In the Commentary on the
         De-kho na-rlid bcu-pa (I'a~adasaka-narna, Tg. rGyud, ~o.
   (49a) 2236) by ~aitri-pa the system is e~phined as though it was
         a Prajnaparamita doctrine, but had much in common with the
         Tantras in its practice, as mennon:d in the Hev-jra-Tanna.
         He (Maitri-pa) said: ~These precepts are not baxd on the
         meditation on deities, and do not follow the system of the
         four mudras" (Dbarma-mudra, karma-mudrj, samaya-mudra
         and maha-mudra. Ad~yavajras~mgraha, ed. by Haraprasad
         Shastri, Gaekwad,s Oriental Series, No. XL, p. X: dharma-
         mudra_Absolute Naturei Karma-mudra--Een~ale associate;
         samaya-mudra--a deiry mentally aeated/or the Tantric vows/;
         Mahƒ-mudrƒ--the Wisdom of the Absoiute). For this reason
         it i~ not classified in the Tantra. This agrees with the abo~/e
         scatement by Maitri-pa. This tefinition includes only the pre-
         cepts known to the general public. Otherwise it is said that
         Dam-pa bestowed the initiation into the Kalacakra system on
         Phyat-chen and ,Ban Gun-rgyal ~this means that he preached
         the precepts basing himself on the meditation on dcities), and
         that he had also bestowed on many/others/ehe precepts oE
         the karma-mudra (i.e. he preached all the fout mudras). There-
         fore it is wrong to say that the Doctrine of sDug-bsnal ~i-byed
         o~ Dam-pa (Sans-rgyas) does not contain Tlntric precepts.
         Having been described as following on tbe Tanrras, the "A-li
         Ka-li" initiation and other rituals (should be considcred) as
         imitating the Tantras. But because they are notg~nuine
         (Tantric rites) one should not mistake them lor true Tantras.
         The "A-li Ka-~i" initiation should be consideted to be similar
         to the exposition of the dhara.ms of 42 letters mentioned in
         ehe Prajnaparamita-sutra (which is not a Tantric work). In this
         systenl which consists o~ two s~ctions--the section of the ordi-
         nary doctrines (thun-mon) and that o~ the ~xtraordinary doc-
         trines (thun-mon-ma-yin-pa,i chos), the section of ~ordin~ry"
                                                                          P.978
         doctrincs contains the mDo, the Tantr~ togcther with their
         rituals, the bKa,-babs with the "Oral Tradition," the ~lmma-
         culate" (Dri-med) togethcr with the Phra-tig, and the Dar-
         tshags together with the bSh~d-'bum. Firstly, here mDo means
         tl~e sPyi-mdo (General s~ltra~ u-klun mnon-par rol-pa,i mdo,
         ~nd the dGos-mdo (Speci~l sutr~)_the ~es-rab snin-po (Bhaga-
         v~tl-pr~jnaparamit~.hr~laya, ~Gtalogue du Fonds Tibccain.
         Les mDo-m~n", by M. Lalou,lPIris, 1931/p. 4o, No. Io~
         The ~Gneral', Tantra--tbe sD~-snod gsal-byed; thc ~Parti-
         col~r" Tantra, or sGos-rGy-ld-~hu-klur; chen-po; the Ritual
         (phy~g.len): the Great and Medium dBar;-,khor (dBar;-,khot
         cIIe-,briNG); the thrce Lam-rim, great and small; the bKa,-babs
         sn~n-brgyud known as the Four bK~,-babs (bKa,-babs-bzi),
         a..d its Lam slor;s snan-brgyud-bzi (Four Oral Traditions o~
         Practice). The Dri-mcd Phra-tig: the Dri-med contains
         Six Cycles which include the "Root on wl-icl- the D~ctrine
         is establish~d" (~:hos-zug-pa rtsa-ba). Tbe Phra-tig tepreseats
         re~lies by Kun-dga, in answer to Pa-tshab,s qucstion about
         malcvolent hindrances (ma-bde-ba'i gegs). The Dar-tsh~gs
         bsad'bum consists of 18 Cycles of Dar-tsl~ags zal-gd~ms
         bdud rtsi and others. It rcpresents occasional talks (,phral-
         gtam) by Pa-tsh~b, committed to writing by Te ne (rGyal ba
   (49b) Te-ne). The b~d-,bum contains the exposition writtcn
         (1own by Te-ne, ~ig-po, s~e-mdo ba, and others. Among
         the class of "extraordinary" doctrines (Thun-mor; ma-yin-pa'i
         chos-sde) one finds the Tantra and its compendium, the dBan-
         Ia~ lnitiation and Path") and its exposition, the ~TIire~
         Treasutes of the Hidden" (gS~NG-mdzod-gsum), and the Eight
         Be,u-bum (Booklet). Among tl-e ~Thtce Hidden 'rteasures":
         The "Hidden Treasure of the Teacher" (bLa-ma gsaNG-mdzod),
         the "Hidden Treasure of the Tutelary dcity" (Yi dam gsan-
         mdzod), the ~Hidden Treasure of the DƒkinŒs (mKha,-,gro
         gsaNG-mdzod). The Five Cycles o~ the Path (Lam-skor-lna3
         (contain): 1. the ~Cycle of the Path of thc Four Gtes of the
         upƒya-Mƒrga of Bi-ru-pa (Bi-ru-pa'i thabs-~m sgo-bzi,i lam-
         skor), 2. the Cycle o~ the P~th o~ the Four spheres of the
                                                                          P.979
         U~ya-marg~ oE Sarahl (Sa ra-ha,i thabs-lam yul-bzi'i lam-skor),
         3. thc Cycle of the Eightfold Path of gSer-glin-pa (gSer-glin-
         pa'i lam-skor btgyad-p~), 4. the Cycle o~ the Eigl~tfold Path
         of Aryadeva (A-ry.l-dc-ba'i bm-skor brgyad-p~), 5. the
         Cycle of thc Path of thc four yoga-~rudl~s of N~-ro-p~ (Na-
         ro-pa'i zllNG '~ug bzi'i lam-skor). The Eight Be u-bum
         (Booklets): the Be,u-bum oE the Initiation of tl~e Hidden
         (Zlb-mo dbaNG-gi be,u-buM). the Be,u-bum of tl-e Root of
         Identification (~o-sprod rts~-bl,i be'u-bum~, the Be'u-bum
         oE the ex~osition of the Or~l TraJition (s~an-brgyud-khrid-
         kyi be'u-bum~, the Booklct (be'u-bum) on the mlin points o~
         the Four ~.ltes (sGo-bzi gn~d-kyi be,u bum), the Booklet o~
         various miracles (sNa-tsheDs rdzu-'phrul g~i be,u-bum), tl~e
         Bookler of Hiddcn Mantras (Zat~-mo snags-kyi be u-bum),
         the Bo~klct of the Dakinl protecting the Doctrine (bKa'-
         sruns n~kh~,-'gro'i be,l~-bum), the Booklct o~ tbe three Royal
         Precepts (Man-nag rgyal ch~-gsum-gyi be'u-bum~. These are
         the classes of the "extraordinary" doctrincs possessing an
         irljunction (bK~,-rgya-can).
   (50a)    The Chapter on the "Later" Lineage of the Zi-byed (system).
                          
                                    BOOK XIII.
                     The (system) of g~ yul, and Kha-rag-pa.
            Now I shall rebte the (history) of the Lineage oE the
         ~ gl~od-yul of the Demons,' (bDud-kyi g~:od-yul) of the
         Prajnaparamita (so calle~ becaux thc adepts o~ the g~od-yul
         adhered to the philosopbic doctrine of the Prajnaparamita).
         Lord Maittlpada (Maitrl.pa) had said that ev~n in thc
         Prajnaparamita mention was made of pract;ces which imitatcd
         thosc o~ thc Tantras, Because of this, thc system was
         (originally) called sPyod-yul (Tibetan sPyod corrcsponds to
         Skrt. gocara, practice. Thc orthography g~od is a corrup-
         tion of the first word. Both words arc pr.)nounced cGd-_co
         in modcrn Tibctan). How can it (i.c. g~od) be similar
         to thc Tantta? Bccause it agrees with thc standpoint of thc
         Hevajra-Tantra (sNar-than bKa,-,gyur, rGyud-,bum, Vol.
         I /Ka/, fol. 3~6b: ~Mcditation is said to be fruit~ul at
         the foot o~ a solitary tree (a solitary ttee, gtowin~ in a deserted
         plain, is popularly believed to be thc abode o~ demons.
         Because of this wide-spread belief solitary trees are nevcr
         felled in Tibet, and are o~ten worshipped by the local popula-
         tion), in a cemetery, in an empty ca~e (matr-gr!la, Tib.
         ma-mo'i khyim), at night, in a solitary place, or in the
         neighbourhood of a village (bas-mtha,),'. Again it is said
         in the Hevajra-Tantra (sNar-than bKa'-'gyur, rGyud-,bum,
         Vol. I /Ka/, fol. 315b: ~Having given up (his) physical
         body, he (the adepc) should afterwards practise the rite',.
         And again it is said (Vol. I /Ka/, fol. 3 ~ sb): ~Verily, should
         an asura, ev~n one ~qual to Indra, walk in front o~ you,
         you should not be afraid of it, and should walk on in the
         manner o~ a lion" (Hevajra-Tantra, Vol. I/Ka/, ~ol. 315b, has
         brGya-byiQ-lta-bu yin-na yan). (The system) was also called
         the ~Pr~jnaparamitl cutting (the in~qucncc) o~ demons"
                                                                          P.981
         (Pha-rol-tu phyin-pa bnud kyi g~od-yul; g~od-yul mcans
         the "act of cutting asunder"). Again, because it is said in
         the Prajnaparamitasancayagatha (sDud-pa tshi~s-su bcad-pa,
         mDo-mans, Vol. 11, fol. 435a; sDud-pa, fol. 27a): ~A
         Bodhisattva endowed with the power of leatning (mkhas-
         stob~ldan) cannot be overcome or shaken by ~out demons,
         because of four reasons: because he abides in thc Void
         (ston-pat gna~pa), because he has~ not abandoned liYing
         beings, because he acts according to his wotd, and bccause
         he is endow~d with the blessing of the Sugata." The
         followers of the g~od-system observe the above four religious
         injunctions, that is, they (accept) the thcoly of abiding in
         the Void, they (cultivate) compassion by not abandoning
         living beings, they (obscrve) the moral rule of the Bodhi-
         sattvas of acting according to-one's word, and they strive
         for the blessing of thc Sugata. These are the four (injunc-
         tions) which constitute the foundation of their spiritual
         training. The (injunction) of striving for the blcssing of
         the Sugata (means) the taking of Refuge (skyabs-su,gro-ba),
         and the of~ering of prayers to the Teacher and the Spiritual
         Lineage. Tl e acting according to one,s own word, (means)
         to abstain from harsh actions (tho-co ma-yin), and (to abstain)
         from breaking the vows, which wete taken at the time of
         the manifestation of the Mental Creati.~e E~ort towards
    (1b) Enlighteoment. The non-abandoning of living b~ings,
         means a practicc cbaracteriz:t by a grcat compassion and
         abstention from doing harm to demons (amanusya, mi-ma-yin)
         and others, by which one becomes frcc from any sort of ill-
         wish towards living beings, and makes them entet on the
         Path of Enlightenment. The theory of abiting in the Void,
         or Sunyata, (means) firstly, the abandonment of the view
         ~1vhich maintains the substantiali~y of the aggregate (of the
         elements), which constitute the individual stream (santana,
         ran-rgyud), and secondly, the non-acceptance of the notion
         of the teality and subs~ntialiq of othet li~ring bein~s. Now,
         on what grount is such a practice called g~ yul? In the
                                                                          P.982
         Abhidhamalako'~a V, 34: Ph~a rgyas spans-pa Ma-yin-dali/
         yul ni ne-ba~ gnas-pa dan /tshul-bzin ma-yin yid-byed-las/
         non-mons rgyu-ni tshan bl yin. Abhidharmakosa, transliltcd
         by L. de la Vallee Poussin, V, 34 p. 7~ /Paris-Louvain,
         l925/) it it said ~Dcfilement (kIcs~) originatcs fron1
         attacbmcnts tanusay~, phra--gyas~, the pr~scnce (pratyupa-
         sthana, ne-bar gna~pa) of cxtcrnal objects, and a wroncr,
         conception of them." That which is to bc cut (is) Defile-
         n1ent (klesa, non-mons). If thesc Defilements have originated
         from attachments, ~stcrnal objects, and wrong conceptions
         of them, the yogin, as soon as he cont~cts an external object
         and rcuses (in himself) past inclinations (vasana, bag-chags),
         should remove (lit. cut asund~r) the Defilement, which was
         preccdcd by a wrong conception (of the cxternal object).
         For this reason this system was called g~od-yul (lit. object-
         cutting).
            The secret precepts of the system were hinded ù3own
         from Dam-pa. The (prccepts) which were handed down by
         sKyo bSod-nams bla-n1a and Ram-par set-po of Yar-kluns,
         wcrc called Pho-g~od, or ~Malc g~:od." Those handed
         down by Ma-gcig (L:~bs-sgron-ma) were called Mo-~,~od, or
         ~'Female g~:od." Dam-pl S~n~rgyas used to say that l-e
         had given three worJs o~ friendly ~clvicc (sniNG-gtam) to Ma-
         ~o n~hod-gnas-m~ ~t tl~e rcsidence of Rog-~a of Yar-kl~lns.
         Through them she attained emlncip~tion. She herself used
         to s~y titat she had obtained emancip~ti,)n t~rough then1.
         She, ~ natural yo~,im, preached numerous secret precepts of
         her own. Now, why is it that onc ~nd the same thing WaS
         called by two dilEcrent nlmcs: sPyod, or ~practice", an~l
         g~od, or "cutting asundcr~" Such is the case of other texts
         also. For instancc, thc Lord o~ Wealth (Nor-gyi bdag-po)
         was sometimes called Vaisravana, which means ~Son o~ rn-
         ing', (rNam-tho.~kyi bu~, and sometimes called Vaisran1ana,
    (2a) whlch means ~Son of Rcst,' (~al~ kyi bu~. Qlso one and
         the same person was son1ctil11es called Nigabodl~i, meanii1g
         "The Enlightenment of a Na~a" ~kLu,i byancbub), ~l~d
                                                                          P.983
         somctil~1cs called Nagabuddbi, which means ~Naga,s wisdom,'
         (kLu,i-blo). In particulat, in the ~r;-Samputatantrarajatika-
         mnayamanjari-nama (Man-na~ sne-ma, Tg. rGyud, No. 1 198)
         thc word phaba (this secms to be a corruption of the Sans-
         krit p;tha) is explained by two words: ,thun-spyod, or ~drink
         and practice," and 'thun-gcod, or "drink & eat" (Thun~cod
         is a term used to designate a group o~ saered places in the
         list of 24 Saered Plaees ,Thun-gcod, ne-ba,i ,thun-gcod,
         zin, ne-ba,i zin, gron-n~tha" ne-ba,i gron-mtha', ete. See Bu-
         ston gSun-'bum, vol. Vl /~:ha/, f~l. 2ga). One should
         understand (sPyod and g~od) in a similar manner.
            Labs-sgron: her native place ~was) Khe,u gan. She was
         bo~n eo father ~ho~bla ~nd mother kLuns-mo 'Bum-lcaM.
         It is said that she was the sister of the lo-tsa-ba Khe'u-~an
         '~;hor-lo-grags. She received o~dination in her childhood in
         the presenee ol Gra-pa n1~on-s~s. She was an expert re~der,
         and for a considerable time acted as reader o~ the Prajnapara-
         mita for Gra-pa. As a result of reading the Prajnaparamita
         a elear vision of the Void (~unyata) was produced in her.
         About that time she n1ct Dam-pa. She being an c~yert
         reader, came onee to ,Da~ bu to rcad (a sacred text). A
         native of g~er-gton naMed Thod pa ,Ba,-re (Thod-pa Bha~ra.
         Sc ~i-byed ~hos-'byun, fol. 2;b), who belongcd to a ~amily
         in which some 23 kalyƒna-mitras had appeared in succcssion,
         came there to yerform a rite. She had intercourse With the
         n~an, ~nd they became husband al~d wife, and the two went
         to Kon po. Pcople used to abuse her by calling her ~1110
         bKa,-log-ma (a '~nun who had violated her vows") (Sec ~i-
         bycd chos-,byun, fol. 27a: ~Unable to stand it, they went
         to Kon-po,'). A daughter was born to then1, who received
         the name of Kon-lca~ Lady of Kon-po,'). En rout~ to La-
         bar ~nothcr daughter was born to them, who receivcd the
         name o~ La-lcam (~Lady of the Pass"). When they came to
         gYe, three sons were bora (to them) at GaNGs-par sPel-cig-n1a:
         s~iNG-po grub-pa, Gmb-cbun and Yan-grub. Later she agaii-
         dressed as a nun, and shaved het head. She obtained the i~ ia-
                                                                          P.984
         tion of the Cycle of Maya from sKyo bSod-nams bla-ma, who
         wss returning from a visit to Khams. While she was sitting
         in the assembly during the initiation, a yogic insight was
         produced in her. She stopped listening to the remaining
         portion of the initiation tite, and wen~ outside. Then others
         said: ~She didn,t complete het ipitiation l" But the Teachet
         said: ~She went away having obtained the initiat;on~ of the
         meaning, butyou ha~e obtained the inination of the vvotd
         only ! ', hter she received ordination, and stayed at various
         places according to her desire, preaching hidden precepts to
    (2b) her disciples. In partic~lat, she made a long stay in the
         cave of Zahsri K~ dmar (in Lho-kha, nowadays the name
         is written Z~ri mKhar-dmar. The place is famous for a
         beautiful image of Ma-gcig Labs-sgron-ma) attended by the
         l~dy gYag-mo. In this manner she filled the country of
         Tibet ~vith the hidden ptecepts of gl~od, and passed away at
         the sge of 95.
            When D~m-pa (Sans-rgyas) visited Tibet, four black
         birds Iqew round Dam-pa. When they were seen coming,
         they transformed themselves into four dakims: Labs-sgron
         of gYe, Ma-~lo Byan-chub of Upper g~al, ~an-mo rgyal-
         mthin of gTsan, and sMyon-ma (the ~-M~d One") oE Lha-sa.
         o mo Byan-chub of Upper g~al (possessed) a clear under-
         standing of the (Ultimate) State of Nature. With the help
         of her bene~rdent mind she gteatly sp~ead the Doctrine of the
         Buddha.
            ~an-mo rgyal-mthin, She being afflicted by grief aftet
         her husband,s death, Dam-pa bestowed ~on her) the ptecepts
         which te~ch the absence of a link ('brelmed) between n1ind
         and object (dnos), and she obtained emancipation.
         Lba-sa,i sMyon-ma (the ~Mad One o~ Lha-sa"): she used
         to xttle disputes among the followers of the Doctrine, and is
         said to bave been the person who had shown the King's
         Will (rGyal-po,i bKa,-chems) to At;sa (in the ~Stotra of
         Atlsa," composed by ,Brom-ston, it is said: gan-du rgyal-
         po,i bKa,-chems gter tu sba~ /mKha'-,gros gter-kha-phyes-na~
                                                                          P.985
         khyod-la gtadjSakya mu-ni,i ,)a,-sa khyod-khyi drin/). Tt-c
         grcat ~Sons,' on whom precepts ~ere bcstowed by Lab~
         sgton: from Uppet Yar (kluns~--s~ags-pa rgyal-mtshan;
         from Lower Yar ~-kluns)--An-ston Rin-chen-,bar; from
         Middle Yar (-kluns)--Dre-na ~sras and Sud-bu lo-tsa-ba--thc
         Fout; rGyal-ba Gru~be, rTogs-ldan rDolpo, Sans-rgyas g~an-
         chun, and mNo-sgom chen~ the Four; Bya-ston kLu-sgrub,
         Khu-sgom l~hos-sen, sNubs-mo Nam-mkha,-gsal, Gra-pa
         Ha~ston, Sa-ston rDor-~dzin, sPo-ba sGom-chen, ~ag-gi
         dban-phyug o~ Dags-po tshon-sdc, rTsi-rgyal-ba of ,Phan-
         yul, ant many others.
    (3a)    (Her) son Grub-che: In the beginning he was very
         mischicvous, and became known as ~Gtu~be, the Enemy of
         Goats", Ra-dgra gtub-ba (because he used to ste~l all the goats
         of the villagers). On one occasion he stole a goat belong-
         ing to the magician of sTens-ka-ba. After hc had heard that
         the magician had performed a magic rite directed against him,
         and that many of his friends had died from it, he thought that
         his mother possessed the means to prcYent the hatm, and to
         went to his mother,s residence. Thc mother said to him: ~You
         should be dead!" and saying so, she ran away. Shc then
         went to circumambulate the Mount Tsha-th~n. When she
         returncd at dusk to her cave, Gtub-be was ~ooking for (his)
         mother. The mother and son met in the cave, and the mother
         said: ~You are not without luck!,' She then imparted
         precepts to him, and said: ~Now you should lie down under
         the table with thc of~erings of the sotceret. When he will
         place the offerings on the table, e~t them I" He did so, and
         the magic powcr struck back at the sorcerer. At the age
         of 42, he entered the Gate of the Doctrine. A~ter that he
         practised meditation and penetrated the meaning of the
         Ultimate Essence ~hos-nid, the Absolute~. He composed
         the following verse:
                   Mother, who first created my body and mind,
                   Mother, who provided me with victuals,
                   Who has last introduced my mind,
                                                                          P.986
            I salute and praise the gracious Mother!" (The quotation
         is found in the 7i-ba Lam-bab, a fan1ous book on gCod).
         Later he stayed at the monastery o~ gYe-chuNG gLaNG-lun,
         free ~rom all hypocrisy, and became a zig-po, or ~mad ascetic,'.
         He wai able to subduc d~mons by his blessing. He was
         able to produce wisdom in all his disciples. He passed away
         at the agc o~ 89. He had three sons Tshe-dban, Khu-
         byug and rNaI-,byor-grags (born ol his lirst ~rife). Kham-bu
         yal-le was born of ~nothcr wife. Of Tshe-dbaNG,s three sons,
         rGy;ll-b;~ SToll-gZuNGS lived in Ri-mo-n1~lo o~ Dags-po, as
         foretold by his uncle. Thod-smyon bSam-grub (Sham-po-gaNGs
         in Yar-Kluns, San1-po, n. of Shiva) ~ as known as the ~Snow-
         n1an (gaNGs-pa) residing on Sh~ po-galis" (Sham-po-gaNGs la
         bzugs-pa,i gaNGs-pa). sKye-n1ed 'od-gsal dwel~ at A-,o-mdo
         in Upp~r g~al. Thod-smyon bSa~ grub ~ought in his
         youth in gYe and Yar-Kluns, and could not be dcfeated by
         any one. Having fallen ill with leprosy, he practised
         medit~tion in th~ snows of Ba-yul. He w~s cured
         of leprosy, as a snake sheds its skin. He slept naked
         on the snow o~ ~am-po, and when the snow melted,
         his (body) sunk deep into it. People thrcw yak tails
         to him, and he used them to make a garlment and mat for
         himself. He also wore a tail as his hat. The fashion of
         the black hat of Galis pas originated with him. He subsisted
    (3b) on water only. Later at Chu-rgyud~ klllr he partook of
         carrion. At Dr~NG-l>a, having found scars on the nos~
         of a leper, he sucked them, ~nd his eyes filled witb te~rs.
         Since that tin~ his fortune incre~sed. He presided over a
         Tantric feast llekl by dlkinis ~t Ha'o-gaNGs and ~o-mo Kl~-
         r~g. He p~ohibited the killing of wild animals and fishing
         in the hills, fron~ Sil n1a-la-kha as far as ~ioli-daNG-l;l. He
         built a hospice and provided food, protected the Doctrine,
         and became ~ matchless saint (siddha). He had 21 male
         and female disciples, ~nd 18 daughters-siddhls in1onD them:
         GaNGs-pa dM-I-yan was a matchless one. At the age of 14,
         when he wished to go to Tsa-ri, h~ was told by the lma-nlo
                                                                          P.987
         bDc-ldan: ~Sray on the snow-pe~k of S~m-bu, and
         imitate (your) father! , Hc remained. When k~ was going
         to Khra ye-gaNGs, his garments were dren.hed by a poisonous
         showcr. After fording a river, he fclt a violcnt stomach
         ache. H~ lay dowrl, pressing his stomach against a cold
         ston~, and fell asleep. At oncc he was cuted of the illness.
         He acted as mediator between Tibet (Bod) and gSs-gyu.
         He accepted from non1ads ewes only (in order tQ free them.
         A common practice among Tibetan lam~s~. It issaid he
         had mor~ than a thousand shephcrds, wcaring quivers. Thus
         hc be~ame the wealthiest man. He introduced the custom
         of the continuous recitation of the bKa,-,gyur. Afrer his
         cremation, numeroui rclics were le~t behind. His son (was)
         Gans-pa Lhun-grub. He spent nine years at ~am-bu in
         n1cditation, unse~n by men. He made a round o~ 108
         dangerous places, and did away with the apprehension ~of
         demons). It is to be not~t tl-at he wore white slecves (not
         a teligious vcstment). At the time of his death many relics
         were recovered (from tl~e ashes). His son Sans-rgyas bstan-
         bsrur;s: Whcn h~ was threc, he accompanied his fathcr.
         From the age of 12, he w,.s installed by gods, den~ons and
         men. He mastcred the sPyod-yul and rDzogs-chen, such as
         the YaNG-bda;, (a r¥iNG-lna deity, onc of the bKa,-brgyad),
         the Gab-pa (Gab-pa-mNGon-phyu~ anle o~ a r~in-ma book),
         ant the Cycle o~ Avalokitesv~ra, such as the Thugs-kyi nir;-
         khu, the gSan ldan ('~m-dpal gsar;-ldan, Arya-Marljusrlnama-
         saNGgitisudhana, Tg. rgyud, No. 2579), and otl~e~ Cycles of
         Yoga. He m~sterea the Tshe-bdag (a r~';lin-ma deity; n. of a
         propiciation rice), and other texts, anJ obtained tbe fame o~
    (4a) one able to conjure and create stotms. He also cstablished
         an unintettupt~d preaching in the low~r part oE the Val!ey~ a
         editative school in the upper part o~ the Valley and a
         monastic college in the n1iddle part of th- Valley. He
         protected the doctrine of his father and gral d~ather, and
         became its m~ster. A~ter his de~th, numerous r~lics wcre
         recoverel (from the ashes). SaNGs-rgy~s bston-bsruNGs had
                                                                          P.988
         four excellent son~: rTogs-ldan Rin-chen xn-ge, the siddha
         t~:hos-sgto ras-pa, ,Kbrul-zig dGe.bses byar-po, and rGyud-
         'dzin rdo-t~e. He latter on teaching ehe age of 3.
         developed the faculq o~ prescience. At the a;,e o~ s, he
         masteted meditation, and was able to preach the Doctrine.
         At the age of 15, he pe~formed a funeral rite, and took
         over the chait of his forefathers. At the age of 16, he held
         a religious assembly at Lho-rgyud (Southern re~ion), and
         became famous as a leamcd m~n. He preached the Doctrine
         extensively. At the age of 17, he prlctised meditation on
         the snow-peak of ~am-bu. Among his numerous Lineage-
         holders (rGyud-'dzin) was his son Gans-khrod ras-pa. His
         name was sKal-ldan rdo-rje. From the age of 3, he mastered
         the religious praetice (spyod-lam). When he was 7, his
         father died, and he journeyed to gSal-rje-gans in comp~ny of
         sPrul-sku sKyid-,buln. At the age o~ 1 l, he obtained many
         expositions of the (nature) of the Mind, headed by the
         A-to Khrit-mo-che (Thc Great ~xposition of A-ro/a r~in-
         ma book/). He ptactised asceticism and self-immurement.
         At the age oE 1~, he was nomin~ted to the abbot,s chair
         of his father. From the age of 15 to 26, he stayed at
         Sam-bugans. From the age of 26, for 1 ~ years, hc s~cured
         many Teachings, hidden doctrhles and mastered them. He
         laboured greatly for the welfare of othets, and passed away
         in th~ yeat Water-Female-Ox (chu-mo-glan) at the age o~ 7 I.
         Among Thod-sMyon,s sons and daughters: Zlos Nam-
         mkha,-rgyan, Gans-pa Mu-yan, and sTon-,tshcr. sKal-
         ldan-pa became a disciple o~ thc three, brothers and sister.
         ,Bm-po Myan t~ho~kyi sen-ge became his disciple. Then
         Sa-ston rdor-,dzin, S~ns-rgyas Myan-ston, and sKal.ldan-pa;
    (4b) furtber Dur-khrod-'og-pa rTogs-ldan dol-po, and gTsan-pa
         Man-gto-ba, who yreached to gYe-ston San-rgyas of Lho-brag
         sribs-mo ser-phug. The latt~r taught it to sGom-pa g~un-
         cbun-pa. Ma-gcig,s disciple Kbu-sgom chos s~n: he was
         a native of s~e-mo-khu, and listened (to the exposition of
         the doctrine) of the ~Great Achievement', (rDzog~chen), and
                                                                          P.989
         practised solely meditation. Latcr he obtained from Ma-gcig
         the Cycle of Meditation o~ the Dakin;s (mKha,-,gro nams-kyi
         skor). When ~ha-gcig grew old, he used to massa~e hct
         fect, and seeing that she was not to live long, he askcd her to
         impart to him the complete doctrine (of g~od). Accordingly
         she imparted to him the precepts o~ the Meaning of the
         Lineage of the Teaching. Shc also foretold him that he would
         benefit others. Ma-gcig said: ~You should give this to Don-
         grub (Son o~ Ma-gcig) also." He thought that he had to
         ptcach them to the latter, but the lattcr did not wish to listen
         (to dle preccpts), and for this rcason it is said that Don-grub
         did not possess the mcaning of the ~Lineageof Teaching."
         He fell ill with leprosy, and proceeded to perform the gCod
         rite at a spring called C:hu-mig nag.po mthon ba dug-zin.
         After three da~s, he saw a vision that his heart was t~ken out,
         and carried away. After si~c days he saw that it was given
         back (to him). On thc seventh day the lepro~y ~vas completdy
         cured. He passed away at the age of 10.
            His disciple Dol-pa Zan-dlal: he was a native of 'Tshur-
         phu. His clan (was) Dol. He was the youngest of fout
         brothers. In his youth he studied under the kalyana-mit~a
         Khyun for eigbt yc~rs the ~Six Texts of the Mathyamaka',.
         He was hoping that he would be given a new exposition (of
         thc doctrine), and when this did not happen, he felt dis
         appointed. He then prcsented his Teacher with his books,
         and images, and put on the white dress (of a layman). He
         then thought that he should practise meditation in a hermi-
         tage. He met Khu-sgom, and obtained from him thc
         prccepts of g~od. Hc used to visit places infcctcd with
         dangcrs, and h;s yogic irlsigbt becan1e equal tO the Sky. Hc
         was the victor in debates. People uxd to say abouc him:
         ~there was a Inan wearil~g the grey clothes (of a layman),
         possessing a penetrating mind." He became known as "Dol-
         pa, the Penetrating One" (Dol-pa Zan-thal). In his late~
         life he stayed in Lower Lugs, preached the Doctrine, ant
    (5a) passed away at tbe age of 56.
                                                                          P.990
            His disciple rGya-nag g~er-bu: he was a native of Khra-
         sna. On the whole, he studied extensively the kxposition) o~
         the Doctrine. During his exposition oE the doctrine of g~od
         at the monastery of Yar-kluns skya,o, Dol-pa Zan-thal came
         there and listcned (to his exposition), but only confusion
         arose. Later he discovered that Dol-pa Zan-tbal was more
         learned (than himself), and said: ~I used to son whey in the
         country of curds (i.e. I had preached to you who Or~ morc
         learned thal me). No-~v, pray give me all of yoursl" Then
         he obtained the complete Cycl~ of g~od of Ma-gcig. He
         used to visit places infested with dangers and performed good
         rites at the spring (chu-mig) sf sBal-'dra of Y~r-kluns.
         Though struck thrice by lightning, it did not harn1, and he
         was freed from bis illness. He subdued with the help of the
         g(~od rite the Black ,Ba'-ra (n. of a demon). In later life he
         laboured for the welfare of others at ~:hu-bo-ri. At the age
         of 7o, he said: ~When one wishes so n1erge one,s own n1ind
         into the Absolute, one Shoul~l do it in this manner," saying
         so, a light having emetged suddenly f~om tbe crown of his
         head, he passed out. His disciple was S~ns-rgyas rab-ston, a
         native of bZan-phu brag-dn1ar. He possessed an extcnsive
         knowledge of all the Tantras of the "New" and "Old"
         cl;lsses. Later he obtained from rGya-nag gc~r-bu the hidden
         precepts of Ma-gcig. Having given up life in his thought,
         he used ~:o visit herMitages only, and passed away ~t the
         age of 80.
            His disciple Sans-rgyas dge-slon: he was a native o~
         r~og-cln, and bclonged to the Ba-si clan. He was ordained
         in his youth, and through study removed (his) doubts. From
         Sans-rgyas rab-ston l-e obtained thc Cycles of g~od. He
         wandered about hermitages and perceived clearly the Ultimate
         Essence (~hos-nid). He look~d ~.er numerous disciples, and
         passed away at the age of 55. His disciple (was) Sum-ston
         ras-pa who was a native of Gra-phyi, of the village of Bya.
         rog tshan. His facher (was) tl-e priest (mchod-gnas) dKon-
         m~hog Inl his mother Mon-re. He was the elder of his
                                                                          P.991
         sister. His name (was) Byams-pa. At the age of six, he
         qbtaincd the initiation into transic meditation from the bLa-
         ma ~an at Gra-than, who said about him: ~This one will be
    (5b) of bcnefit to living beings!,' At the age of 15, his parents
         died. He was afflicted with grieE and took up ordination at
         lCags-ri, and received the name o~ bSod-nams ses-rab. He
         was also called Dharmavajra. He followed on more than forty
         teachers, who included the acƒrya bKa'-gdams-pa, m~an-
         ,chad-pa, ~an lo-tsa-ba, ZaNGs-ri rGya-ras-pa, the paN-chen
         ƒk-sr; (~akyasrŒ), Kham-bu Yal-le, Bra,o lo-lsa, Rog ~es-rab-
         od, father and son, and others. H~ studied much the Tantras
         and Sutras. Before he had completed the study of minor
         trades (rigs-pa phran-tshegs), he followed on 151 teachers, and
         mastered the trades, even that of a goldsmich. A~ter that
         he followed on the bla-ma Do-pa, and at Gye-re a deep yogic
         insight was produced in him, by which he overcame the differ-
         entiation between that which is to be avoided and that which
         avoids. ~e also studied aU the secret precepts of the gC:od
         system. His disciple was SaNGs-rgyas ston-pa. The latter's dis-
         ciple--mKhas-btsun g~on-nu-grub. The latter,s disciple--gSer.
         gliNG-pa bKra-sis-dpal. The latter,s disciple--Brag-po che-pa
         rDo-rje-dpal. The latter,s disciple--Chos-sgo-ba Chos-kyi
         rgya-.ntsho. The latter,s disciple--rGod-phrug ras-pa. His
         ;ife-Story was given in the Book on Ni-gu. The Dhar-
         masvƒmin rGod-phrug ras-pa gave the instructions to me.
         Further, rTsi Dar-ma o~ ,Phan-yul taught (the g~od system)
         to Mi-bskyod rd~rJe. He also wrote treatises. The Doctrine
         was handed down by him. dPal mKha,-spyod-pa also
         v.rote a treatise ~n th~ hidden precepts to~ gCod) as well as
         pr~ached them extensively to others. The Dharn1asvƒmin
         RaNG-byuNG-ba bestowed them on A-mes ByaNG-chub rdo-rJe.
         Tile tatter bes~owed them on his s~n the Dharmasvƒmin Ri-
         ma-,babs-pa (~One who does not come down fr~m the moun-
         tain") bSod-nams rin-chen. The latter bestowed them on
         rne. The above is (just) one branch.
            Again, one named Dam-pa dbUs-pa was learned in the
                                                                          P.992
         texts and precepts of both the "OId" and "New" Tantras.
         He also possessed the preceprs of the ~i-byed, the ~Great
    (6a) Achievements" (rDzogs-chen), and others. At first he obtain-
         ed the hidden precepts of g~od from Ma-gcig. A~ter thc
         death of the Mother (Ma-gcig), he artended for ~ 8 years on
         (her) son rGyalba Dongrub. He also composed a treatise on
         precepts and became a Master o~ the Doctrine. He bestowed
         the precepts (o~ g~:od) on the bLa-ma rDo-rje bd e-ba. The
         latter was af~ected by a mlgic rite (gtad--a magic rire which
         consists o~ placing an image of the.person against whom the rite
         is being pcrformed und~rground) per~ormed by the magician
         (snags-pa) Nan-rgyas, as a result of which his body became
         emaciated. Having heard about the fame of Dam-pa dbUs-
         pa, ~e obtained the precepts of g~od and practised them.
         He residet in a rod~ cave haunKd by demons. He saw in a
         dream that at first he was figh~ing a black man, and ehat
         he remembered ~unyata, and was able to defeat him.
         After that a snake came out of his nose, and a severe blecd-
         ing followed. Immediately aEter that a yogic insight into
         (thc Uitimate) Nature was produced in him. His body
         (acquired the powe~) of moving faster than a horse. He
         bestowed the precepts on sGom-pa g~on-nu yc-ses. The
         latter, though possessing many precepts, was afflicted by ill-
         ness, and obtained the precepts of gcod from rDo rje bde-ba.
         He used to visit many localities infested with dan~ers and
         overcame his ailment. A yogic insight was born in him.
         He cu~ed n1any of tuberculosis (gcon-can). He imparted
         the precepts (of g~od) to the bla-nla Mi-bskyod rdo-rje. The
         latter was bom at s~e-mo mkha'-ru. ~1e was a Tantric.
         He was harmed by a rite over a dead corpse (bam-sgrub)
         which Jid not succeed, and his body becan1e affl;cted witl
         tuberculosis. He met the bla-ma g~on-nu ye-ses, obtained
         the precepts o~ g~:od, practised them, and restorcd his h~alth.
         He also cured many who were su~cring from tub~rculosis.
         He bestowe~l the precepts (of g~od) on the bla-ma Sans-rgyas
         ston-pa, who was a native of K~ru o~ sGo~}ma. He was
                                                                          P.993
         ordained at Gro-sa ant became learncd in the Prajnapsrami~,
         the bDen~nis and in the systems of rMa, So, and sKam.
         From Mi-bskyod rdo rje he obtained the precepts of g~od
         and heard the complete (teaching) of the Lincage of Meaning
         (Don-brgyud) o~ all these (systems). A yogic insight was
         produced in him. He bestowed tthe pr~cepts) on the bla-
         ma Lun-phran-pa chen-po. He was also learned in the Kala-
         c~kra and the Prajnaparamita. He heard the precepts (o~
         gCod) from Mi-bskyod rdo rje, and prsctised them in a
    (6b) thorough manner. He bestowed them on the bla-ma sTan-
         gcig-pa g~on-nu tshulkhrims, who was slso called ,~stan
         Than-pa. I~e first proceeded to Than-sag and received ordi-
         rlation. Hc studiet the Prasannapada (dbU-ma tshig-gs-al,
         Tg. dbU-ma, No. 3860), the Madhyamakavatara and the
         Tantric Cycles by Nƒgarjuna under Gri,i lum-pa. From thc
         bla-ma That-pa-ba and dPyal l~tsa-ba he obtained the Abhi-
         dhatmasamuccaya and the Abhidharmakosa (mI;~on-pa gon-
         ,og), the Prajnaparamita and Logic tDgether with the bsDus-
         gra,' the Sadhana, commentary and precepts of the K~lacakra,
         the ~-Six Doctrines', o~ Var~hl (Phag~no dPysl~yi chos-drug)
         according to the system o~ dPyal. Also m-ny Tan~as and
         sadhanas, such as the gSed-dmar (~nmadrakt~r~maritantraraja-
         nama, Kg. rGyud-,bum, No. 475). Whilc st~ying at ~stan
         tshogs-pa he fell ill with tuberculosis. He ob~ined the pre-
         cepts o~ g~od ~rom the bLa-m~ Lun-phran-pa and meditated
         in a cemetery. Formerly he used to fall ill, whenever he
         felt cold, or hot. There he pressed his stomach against a
         cold stone, drank ice~old water, and slept naked. He ga~re
         up himself saying: "Illness (is) joy. Dead~ (is) pleasure".
         He pracnsed (dle precepts of g~od) and on d~e de~enth day
         a foul odour came out o~ his mouth. On dle ~2th day,
         about midnight, he vomitted out all his ailments. About
         midday he was completely cured. Within half a month he
         succeeded in completing the study, overcame his disease, and
 1. A course of Enstics.
                                                                          P.994
         a mystic ~ance ~vas produced in him. Whenever he came
         across fever, plague, cancer (Ihog), thogsrbcas and thogs,med-
         kyi bdud (means physical and mental hindrances), he gave
         himself up with the words: "Illlness (is) joy. Death (is)
         pleasure!" He intentionally contacted these diseases (thog-
         'gel drag-po byed-pa) and practised (g~od). All ailments and
         demons used to vanish by themselves. Grcat was the benefit
         to living beings. He resided at gSerlun of sKyam. He
         bestowed the precepts (of g~od) on the bla-ma bSam-gtan-
         dar, whose native place was upper Zim-si of gYe. He was
         born to fathet sPo-ra dBon-sen and mother ~o-mo bSam-me.
         From his childhood he was endowed with faith, commiseration
         and wisdom. He received ordination at the residence of the
    (7a) bLa-ma ~stan-pa. He made a thorough study of the Guhya-
         samaja according to the method of Nagarjuna, the Great Com-
         mentary (,Grel-chen) by Na-r~pa (Vajrapadasarasamgrahapan-
         jika', Tg. rGyud, No. 1186), the Prasannapadƒ, the Mƒdhya-
         makavatara, the ~unyatasaptatikarik~nama (sTon-nid bdun-bcu-
         pa, Tg. dbU-ma, No.3827), the three Cycles of the Doha, and
         the Bodhicaryavatara (sPyod-,~ug). He obtained the Sadanga
         (-yoga) according to the method of Thar-lo, the Pancakrama
         (Rim-ma dmar-khrid-skor), the Thugs-rJe chen-po'i dmar khrid
         (namc of a book, the system of Tshem-bu-pa or Tshem-bu
         dmat-khrid), the Phyag-~hen Ganga-ma, the bLo-sbyon (Mind
         Purification), the g~od-yul la'ulag (n. of a g~od text), the
         gNan-thems-bka,-rgya-ma, and other Cycles of g~od. He
         practised according to each of them. During his study of
         the Doctrine at gSer-lun, he suddenly fell seriously ill. He
         told (people) to carry him to a mountain valley, where he
         could perform the g~od rite. His friends carried him to a
         place infes~ed with dangcrs. Therc he performed the g~od
         rite, and a trance was produced in him. When the khri-dpon
         (commandet of lo,ooo men) of gYam-b~ans came from the
         North, and sent him an invitation, he thought that he should
         go and meet him. On the way to Shugs he had a stroke
         ~gnam gdon) and was unable to proceed further. ~is atten-
                                                                          P.995
         dant carried him to a hermitage by the roadside. He showed
         his pulse to a metical practitioner (lha-rje) who said that if he
         would persevere in thc treatment, he would pcrhaps remain
         alive. But he answered: ~-1 don,t want any treatment! I
         shall carry on religious work!" After that they carried him
         to a rock-cave near Gri-mdo. There also a doctor was invited,
         who said that he failed to make him take the medicine.
         ù~Don,t stay near me!,' said he, and asked them to go away.
         Then he gave himself up (to the practic~ which was exprcssed
         by the words): "Illness (is) joy! Death (is) pleasure!" (na-
         dga' si-skyid). From the next morning he began to feel
         himself slightly better. After the lapse of 3 or 4 days,
         Khri-chun-,od of gYam-bzar;s came there having taken with
         him a doctor and three or four carcasses (of sheep). The
         doctor examined his pulse and decla~ed: ~TI-e disease has
         been cured! What a great wonder!', His health became
         even better, than before his illness. From Thar-pa glin-pa
         he obtained the sGrol-ma dkar-mo,i tshe-sgrub (the ]ongevity
         rite of the White Tara) and the Khrid-chen brgyad (dKar-
         ch~g Tshig-gi me-tog, fol. 7b). From the bla-ma bLo-gros-
         dp~l he obtained many Tantras, such as the Guhyasamaja, the
         Rakta-Yamari, the initiation of the rDo-rje ,phreNG-ba, the
         sByon-rgyud (Sarvadurgatiparisodhanatejorajasya-Tathagata~ya-
         Arhato-Samyaksambuddhasya kalpaikadesa-nama, Kg. rGyud-
         'bum, No.4~s), and other texts. From the bla ma Rin-chen
         sen-ge he obtained the complete init;ation into the Kalacakra,
         the initiation of Hevajra and Nairatma, the Path & Fruit
         doctrine (Lam-,bras), together with its branche~. At the age
         of 31, he occupied the chair of the bla-ma ~stan-pa. For
    (7b) twenty years he preached without interruption throughout
         tbe four se~sons. He made a round of localitics infested
         with dangcrs, such as the ~BIack Lake" (mTsho-nag) of
         dMar-ro, Yar-lha ~am-bu, etc., and practised g~od. When
         an internecine war broke out between gYa'-(bzans) and Phag-
         (mo-gru), he felt slightly afflicted in his mind, and founded
         the (monastery) of IDan-mkhar dGa,-ldan. He obtlined from
                                                                          P.996
         the bla-ma l:~hos-dpal mgon-po the complete initiation ineo
         the Kƒlacakra, the Sadanga-yoga (sByor-drug) according to
         the method o~ ~nan-pa, and the Scvasadhana oE U-rgyan-pa.
         From Drun Chos rje-pa he obtained the Sadanga (yoga) oE the
         mahar.lpadhyaya Bu (-ston), the system o~ Sron, the initiation
         into the Guhyasamaja, its exposition and precepts (bsad-bka'),
         and the deuiled (dmat-khyid) expositions o~ the Pancakrama.
         From the bla-ma rT~gs-ldan-pa he obtained the Ri-chos-skor
         (belonging to the ~Hermit" doctrine of Yan-dgon-pa , the
         Se~asƒdhana, and the Cycle of the up~ya-marga. When-
         ever he felt ill, he never pcrformed rites or took treatment,
         but practised solely g~od. He lived in a hermitage without
         coming down from the mountain. His fame encompassed
         the Ten Quarters. The Dharmas~amin Mi-nag pa Rin-chen
         rgyalmtshan obtained (the g~od doctrine) from him. sMen-
         'dor-ba of Thelchos-sgo (also) obtained (it) frorn him.
         The Chapter on the ù-Female,' gCod (Mo-g~od).
         The (Line) known as ù Male,' g~od (Pho-g~ od):--
         Though sMar-ra ser-po of Yar-kluns had visited Eastern
         and Western India, he did not succeed in obtaining the
         doctrine ~s desired by him. He then be~riended some traders,
         and on the way to Tibet, came across an A-tsa-ra (acarya,
         lndian ascetic). He did not know whether the man was
         a heretic, or a Buddhist. As his companion he had a kalyanl-
         mitra named d~;los-grub, who possessed a staff made of black
         wood (chu-sin) with nun1erous ornaments carved on the four
         sides. The Indian ascetic said tohim: "ktmehaveit!"
         and he gave it away. Then the ascetic said: ~-This is a
         heretical ~vcapon with which to perf~rm miraculous deeds!
         Though I know (how to ~vork it), it is useless," and saying
         so, he broke the sta~. sMa-ra ser-po then asked the ascetic,s
         companion: ~Who is it?,' and the latter replied: ù~lt is
    (8a) Dam-pa!', They (sMa-ra ser-po and the kalyana-mitra) d1en
         ~e1t faith in him, and asked ~or inscruction in the Doctrine.
         To d~os-grub, (Dam-pa) imparted precepts, and among them
         the one entided ù~External vision sb~ould not be taken inside,
                                                                          P.997
         etc." (meaning that the Mind should be kept away from out-
         side impressions). d~os-grub having been convinced, accepted
         (Dam-pa) as his mula-guru (rtsa-ba'i bla-ma). Then sMa-ra ser-
         po requested instruction in the Doctrine, and Dam-pa told
         hinl: ~A Doctrine, Jesired by you, is coming to you in the
         future." sMa-r~ ser-po followed after Dam-pa and reached
         IDog-stag- ris. Dam-pa took up residence in a hospice, and
         many people came tO ask for his blessing. In particular, many
         who wer~ blind and deaf were cured on the spot. When sKyo
         Shƒkya-ye-ses came to a religious assembly, there happened to
         come also two sons of a rich man of Upper Myan (MyaNG-stod)
         who were showing the first symptoms of leprosy. The two
         ere entrusted t:) the care of sKyo. But the latter was only
         seeking wealth, and the health of the children did not
         improve. sKyo heard that Dam-pa had the power of curing
         instandy diseases. So he askcd Dam-pa: ~-I have two boys,
         the debris of 1 demon's feast (meaning that their elder
         brothe~s were killed by demons). Pray bless then1!" Dam-
         pa replied addressing himsclf to sM~-ra ser-po: "Now the
         Doctrine desireJ by you has comel" He then departed to
         sKyo, his two disciples and sMa-ra ser-po, the fout, the
         precepts o~ g~od. (These prccepts) sMa-r~ ser-po con~ itted
         to writing and called them ~Khrul-tsho-drug-pa,' (should
         read Brul-tsho--Six Groups of Precepts/of ~s~od/). He did
         not comn~it to writing the verbal precepts. The two boys also
         practised thern and were cured of their disease. Both became
         devotees (sƒdhaka). sKyo did not preach the precepts to
         others, but practised them himself. Then being afr~id tI.It
         the Lineage may come to ~n end, he bestowed them on
         dbOn-po bSod-nams bla-ma only. sKyo having gone tO
         Khatns, bestowed on his return journey the four Sections
         o~ the ~-Khrul-tsho" (gtoups~ on Labs-sgron sMa-r;l ser-
         po also abst~ined fron1 pre~ching them to others, and cons-
         t~ntly practised the method of (V~ra) Vƒrah; of Had-bu, as
    (8b) well as th~t of g~od. In his old age, he bestowed them on
         his atteqdant sMyon-pa Bc-re, with the words: ~-Pr~ctise
                                                                          P.998
         them yoursel~, but don,t bestow them on any one else."
         At that time both l~e-ston and Phug-ston happened to stay
         at the monastic college (gra-sa) o~ ~a-ston rDor-,dzin in Phu-
         than. I~e-ston fell ill. He knew that Be-re knew the g~od
         rite and told about it to Sa-ston, who said: ~Go and ask hin1
         for the precepts!" Ri khrod Pbug-ston inquired: ~-How will
         you, Teacher, go, without completing your studies here?
         I have been a hermit, and he might impart them to me. I
         am going there to make the request." rDor-,dzin said:
         ~Well, you might ask my friend l~e-ston to present the
         request. You can tell him that he possesses an incontro-
         vertible precept oE the Prajnaparamita handed down from
         Dam-pa (San~rgyas), and ask ~or it." Phug-ston acted
         accordingly, and nlade his request. The bla-lna Be-re sMyon-
         pa said: ~-No one knows that I possess this Joctrine! Did a
         deinon tell it to you?" Again he asked: ~-Do you really
         intend practising it?',--~Yes, I want to practise it!" Be-re
         then imparted'to him the g~ur;-brul-tsho-drug (The Six
         groups of Texts on g~od) with the introduction and precepts.
         While he was practising them at sKyi-tshan, the acarya ~a-
         ston sent a man, and Phug-ston came to Phu-than and
         preached three of the Brul-tsho. He bestowed the Brul-tsho-
         drug on a Kham~pa scholar, whose copyist also wtote them
         down. Later when Rog ~es-rab-'od came to the residence of
         Ri-khrod ~ig-po, and was listening to the recitation of the
         NƒmasaNGgŒti and the (Vajra)varahl system according to the
         method of Dampa (San~rgyas), he asked tke yogin~opyist to
         be his host. From hiln he found out about the origin of this
         precept, and requested Phug-ston, who said: ~Connection with
         One (means) a connection with all. When revealed to one, it
         is revealed to all! Prepare the requisites (for initiation)!"
         He then bestowed on him the first ù-Brul-tsho", or group (o~
         texts). He then asked the Teacher: ~Does this doctrine
    (9a) include other sections as well?"--"It does," replied the Tea-
         cher, ~but I didn,t disclose more than three to Sa ston rDoy-
         ,dzin at Phu-thah. If I were to preach to you the complete
                                                                          P.999
         Precepts, he might become displeased."--"But why did you
         not give him the complete precepts?" inquired Rog ~es-rab-
         ,od. The latter replicd: ~Because the precepts were too
         profound! There wete many men at his residence and all
         could have copied them, therefore I didn't give tbem. Also
         they do not respect their Teacher and simply look after books.
         Therefore I did not give it to them ! ,' He (Rog) asked that
         he migh~ be given the complete prccepts. The Teacher
         replied: ~Because you will be of benefit to living beings, I
         shall impart them to you." He then bestowed on him the
         "Six Groups" (Brul-tsho drug  'pa) rogether with the "Ot;ll Prc
         cepts," anJ said: ~Now, outside of these I haven,t even a
         single preeept I Do not commit the ~Oral Precepts, to
         writing," saying so, he imparted them to him gladly. The
         latter (Rog ~es-rab-,od) bestowed them on Sum-ston ra~pa.
         The latter on bLa-ma g~an-ston. Again Ri-khrod Phug-
         ston (bestowed) thenl on the daughtet sKal ldan. ~ he lattet
         on gTslh-ston sKyi-tshan-ba. The latter on g~an-ston.
         The latter on dbOn-po ~hos-sdins-pa Dar.ma ses rab. The
         latter on sGrig-ston San~rgyas. Again Sum-ston ras-pa bes-
         towed thenl on S~r;s-rgyas ston-pa. The latter on mkh~s-btsun
         g70n-nu-grub. After this one, (the succession) continucd as
         in the previous (Lineage~. In genetal the g~od system
         spread widely. As tegards the Life-stories (of its teachers),
         I have written only about those which had been seen by mc.
         The Chaptet on the "Male" g~od (Pho-g~od).
            The natives of the Snow (Country, i.e. Tibet) possess
         crown ornament and two ear-ornaments. The crown orna-
         ment (is) Padmasambhava. The first ear ornament (is) Kha-
         rag sGo~ chun. Tl e second (ear ornament) is the Venerable
         Mid-la. Kha-rag sGom-chun: He benefitkd of two streams
    (9b) of precepts, ant was a yogin who practised meditation only.
         Here one of the strcams of these precepts, which originated
         from A-ro Ye-ses ,byun-gnas: A-ro had been an incarnation.
         He assumed the appearance of a small boy concealed in the
         sand near the Rin-mo spring. A royal nun saw him there,
                                                                         P.1000
         ha~ring come thete fot a walk, she thought that~people
         might start gossiping, if I werc to take the child with me out
         oE mcrq." She reported tbe matter to an official o~ the
         localiq, who sait to her: "Well, poor tbing~ Take him"
         Shc took thc child. He la~r down like a corpse, and emittcd
         the sound of "A-A," because o~ this he was called ~A,ro'
         (~Acorpse',. This seems to be a later explanation of the
         name. Originally it must have beea a corrupt form of a
         Sanskrit word). Lster when the child learned to walk, he
         wcnt insidc an enclosure (kun-dga' ra-ba) where monks were
         telling their prayers. The monks asked him: ~A-ro! Wbat
         are ~ou doing here?" The child replied: "I shall also recite
         prayers!" ~C)o you understand th Doctrine?" they inquired,
         and the child replied: ~1 know well many doctrines!"--
         "Well then, do you know this also?" and they handed him
         a volume of the Bodhicaryavatara, and he recited it in a pro-
         per manner. ~ lso know some doctrines unknown to you!"
         said A-ro, and recited several names o~ ptecepts belonging
         to the system of A-to. All the monks became amazed,
         saying: ~'A-ro is A! He is the origin ot knowledge!" Thus
         he became krlown as Ye-s'es ,byun-gnas. He had a long li~e,
         and guided disciples with the help o~ proEound prec~pts.
         Hc also laboured for the welf~re of living beings. His disci-
         plcs were: Ya-zi Bon-ston of Khams, E~ru-sa rgyal-bu o~
         Kha-rag, (~run--sir; ses rab-smon-l~m of dbUs, ~::og-ro Zans
         dkar mdzod-khur o~ gTsan. 0~ the above, Ya-zi Bon-ston
         proceeded to dbUs and gTsan, and preached the Doctrine to
         Gru-gu kLog-,byur; of Upper gTsan-rgyan. The lattet
         taught it to gLan-sgom Tshul-khrims sniNG-po of Br~s l::hu-b~r.
         The latter used to say ~ I were to pre~ch the Do~trine
   (10a) into the eat of a corl-se, the corpse would move. If I were
         to teach n1edit~tion to a bird of the Sky, it would succeed (in
         it)". He taught it to rBa-sgom bSod-nams rgyal-mtshan, who
         belonged to the clan of ,~u of sBas in JPhan-yul. Having
         met AtŒsa, he offered him his understanding (of the Doctrine),
         and the latter became pleased, and said: "Now these (pre.
                                                                         P.1001
         ccpts) o~ your should be supple nented by love and mcrcy.
         Then meditate! Should you experiencc difficulties in your
         meditation, Maitreya and Avalol;itesvara will appear to
         remove then1.'' Atlsa a~ter seeing several Tibetan writin~s,
         was not too pleased (with tl em), but when he saw the Mahƒ- 
         yana-Yoga (A-ro'i Theg-chen rnal-,byot) by A-ro, he exclaim-
         ed: ~These words are full of poetry, ;lnd possess an excellent
         meaning," and became pleased. rBa-sgon1 was the house-
         hold priest of the father o~ Pu-to-ba. Pu-to-ba before going
         to Rwa-sgren asked him for precepts on me~litation. H~
         s~id: ~The meditation of tbose who didn,t study even a
         little, is ev~n shallower than ~n arm-pit.,' Later when Pu-to-
         ba becanle a great kalyƒNa-mitra, he thought: ~'What sort
         of doctrine rBa sgom possesses?" Aftet that he had a temark-
         able dream, and said: ~This doctrine of rBa-sgom is a perEect
         one!" His (rBa-sgom) disciple was Kha-rag sGom-cbun. In
         a place called Dun-zur in Upper gTsaNG there was a hermit
         named dKon-mchog-rten. He had three sons: Bal-po ~Ban-
         rdor, after him--~wa-dbaNG-rwa, aEter him--the hermit
         dBan-phyug blo-gros. dB~n-phyug blo-gros was full of faith
         sin~e his childhood. He resol~d to take up ordination. He
         obtained n1any precepts of the ~-Great Achie~ement,'(rDzogs.
         chen~ ~rom on~ nan1ed Ye-shes oE Be'u-klu, a nacive of Thod-
         phu. While hc was practising meditation in the meditative
         cell of 'Phyil phu, Bal-po dBan-rdor acted as his attendant.
         When rBa-sgom was residing at Brag-dkar rtsi-can yeople
   (10b) used to say: ~lhere is a good Maste~ possessing se~ret
         precepts.', Bal-po dBaNG-rdor went to see hin1, and when they
         Met, they held a ccnversation on religion. He understood
         that the Teacher w~s endowed with secret precepts> and
         reverence w~s born in hiln. dBaNG-rdor told this story to
         gTsaNG-bu, and added: ~-Let us go to his place!" (The
         brother) replied: ~-But we have no pr~sents (to ot~er him)!,'
         dBaNG-rdor replied: ~We have a piece ot butter. We could
         of~er it. So they went together. As soon as gTsan-bu and
         rB~ sgom met, their minds became one. gTsaNG-bu asked for
                                                                         P.1002
         precepts, and the Tcacher said: ~You should take up ordina-
         tion!" He was then ordained in the presence of Mar-sgom
         at Lab-so. A~ter that he obtained fron1 rBa-sgom tbe ~Three
         Cycles of Precepts', (gDam~nag skor-gsum, probably the
         Kha-rag skor-gsum). There were others also, who had come
         to ask for instruction in religion. The Teacher dismissed
         others, and kept gTsan-bu near himsel~. rBa-sgom went into
         seclusion for seven days, and had a vision of Yamƒntaka.
         During this tinle rBa sgom wrote out precepts on a slate
         (gya,-ma), and threw thenl out o~ his cell. gTsan-bu read
         them. Thenan alms-givc~ ofEered him two loads of Qour,
         and rBa-sgom said: ~-The Evil One (Mƒra) has con1el"
         (meaning that he had received worldly things as a present)
         and ran away. gTsan bu followed after him. The Teacher
         and (his) disciple reached Rwa-sgren. (They found) that
         ,Brom-ston-pa had died, and that rNal-,byor-pa was preaching
         to a class. gTsan-bu felt reverence towards the hermits o~
         Rwa-sgreri. rBa-sgom said: ~They are like a sack of wool !
         (big to look at, and small when pressed down). We, Teacher
         and disciple, stand higher than they in n1editation.,' They
         went back and journeyed via 'Dal-ma-luNG of Yar-'brog.
         They proceeded to the land of tl~e Lho-la yag-pa nomads.
         When he was about to start for ~1lKhar-chu, he received a
         message saying that his mother had fallen ill. He proceeded
         to his native place, and found that his mother had passed
         away. (The relatives) performed the funeral rite (gsid)
   (11a) and killed a cow. Filled with sadness, rl3a-sgom went back.
         gTsan-bu hJped then1 in the performance of the funeral rite,
         and then followed a~ter r~a-sgom. When he reached the
         monastery oE U-skyu-,gul of g~u, he noticed traces of a cre-
         mation. He asked: ~Whose are these?" They replied:
         ~The late rBa-sgom's,'. (gTsan-bu) we~t bitterly, a.~d theo
         proceeded towatds Rwa-sgren, and for seven years followed
         on dGon-pa-ba and rNal-'byor-pa. dGon-pa-ba said to hil~l:
         ~Your Teacher has entered se~lusion for seven days, and had
         a vision of Yarnantaka." He understood dGon-pa-ba to
                                                                         P.1003
         
         possess the ~aculty o~ prescience. Thcn ~or a long time he
         practised meditation in the cave a~ g~u-n1khan-brag ~'~Archer's
         rock,-). Pu-t~ba, teacher and disciple, also happened to stay
         at the same time on the ù~Archer's Rock" (g~u-mkhan-bra~.
         Pu-to-ba said: ù~TI is young hermit gTsali-bu is greatly
         addicted to n1editation. Because of lack of study, can he
         enter the Path? ~gTsan-bu) overheard him saying it, and
         went to see Pu-to-ba. He related to him about (his) under-
         standing of the fout bl~ldog (~Turning points of the Mind',.
         Tl-e four ù~Turning points of the Mind" or blo-ldog-b~i
         are: meditation on the value of birth in human form, on the
         uncertainty of death, the sufferitlgs of Samsara, on Karma,
         Cause and El~ect. /I'Chi-ba mi-rtag-pa, Las-rgyu-'bras,'khor-
         ba'i nes-dlDigs, thal-'byor rned-dka,/). A sthavira named
         rGyal-se said: ~Now you, kalyƒna-n1itra, ough~ to reply to
         hil!" Pu-to-ba said: ~I ca~lnot reply to it now!" Tl-is
         gTsaNG-bu became a sKyes-bu smra.ba,i sen-ge (' Lion of
         SI~eech a:nong Men"). Pu-to-ba used to send him the best
         portions o~ of~erings received l~y hil~self. Pu-to-ba praised
         him greatly, saying: ~-This Doctrine (chos) which he
         (gTsaNG-bu) was able to practise during one day, we, Tea-
         cher and disciple, couldn,~ accoMplisl within one year.'~
         On one occasion rNal-,byor-pa Be u-kLu i ye-shes sent l~im a
         message: ~On account of my illness, come here in the name
         o~ our vows!', gTsaNG-bu went to take leave of Pu-to-ba.
         Parting was difficult for both, and both shed tears. During his
         journty eo rGyal in ,Phan-yul, he received many requests
         for religious instruction and ot~erings. He visitcd the bla-
         nla Kha-rag, and for a short ti~ne attended on Be'u kLu'i
   (11b) ye-shes. He practised meditation at Khl-rag phug-pa n~g-po,
         and his fame encompassed all quarters. Abo-lt a thousand
         students (tshogs-pa) ~athered round l-im. AEter a short
         while he felt this to be a hindrance, disn1issed his students,
         an~l left only a small nunlber o~ disciples. Thus he lived
         for many years. In the end 11e 1-e11 a pompous feast and
         s;lid: "This will be (my) last fo~d!" And added "After
                                                                         P.1004
         my dcath, convey this body ~o the sum~nit oE a mo~lntain,
         and don,~ erece men1orials a~ter me!" saying so, he passed
         away. His remains were then carried to the summit oE Kha-
         rag. A yogin having severed with a kniEe one o~ his hands,
         died on the spot. Kha-rag,s two disciplcs: Lb~pa Dharma-
         skyabs and rDul-ston rDo-rje rin-chen.
            Lh~-pa was a native o~ L:~ya smon-mda,. He obtained
         many doctrines from Ron-pa ~ :hos-bzan. He took up
         ordination in the presence of Ba-dk~r 'Brin-ston, and obtained
         from him the bsLab-phyogs (Domain o~ the Vows), the
         Doctrine of Maitreya, and many others. Also he obtained
         from Yol ~:hos-dban Many hidden ptecepts. Having visited
         Kha-rag-pa, he olqered him a bag o~ butter and asked for
         precepts. (Kba-tag) at once shut the door and said to hin1:
         ~There are many who posscss hidden precepts! You can
         ask then1!,' AEter that Lho-pa spent three years at the resi-
         dence of Bal-po dBan-rdor (Kha-rag-pa'~ brother). gTsan-bu
         said: ~Did Lh~pa go away?" (When told tkat he was
         still there) he said: ~Then, bring hin1 here!" He imparted
         to him the completc preccpts and associated with him for five
         years. He also bccame very famous and had numerous
         disciples who incl~lded s~lch gr;at scl olars as Yar-sregs
         rgye-dn1an and others, Myan sGom-rgod-po, MyaNG sGom-
         dkar-po, and Myan sGom-~ig-po ~:hos-s~, known as the
         ~Three Brothers MyaNG-sgom" (MyaNG-sgom mehed-gsum).
         rDul-ston, who knew nun~etous precepts, met Kha-rag.pa
         and overheard hin~ saying: ~This scholar can enter into
         Religion." rDul-ston then thought: ~Whar does bc mean
   (12a) by this? For I have studied numcrous docttines." Later,
         after he had obtained the precepts o~ the Three Cycles of Kha-
         rag (Kha-rag skor-gsum), and had practised then1, he realized
         that (Kha-ra~-pa's) first wotfJS were true. From Kha-rag he
         proceeded towards Yar-'brog. Thus one o~ the streams of
         precepts was thar which ~owed frolD Rwa-sgreNG and con-
         sisted of the precepts handed down frotn AtŒsa. Kha-rag-
         pa combined the two (streams) and named them the "Puri-
                                                                         P.1005
         fication of the Bodhicitta" (By~n-chu~sbyoNG). Tl-ey w~re
         also known by the nan1e of the ~Threc Cycles o~ Kha-~ag"
         (Kba-rag skot-gsum). They spread widely. Now the
         Spiritual Lineage o~ A-ro himself: rBa-sg~m transn1itted
         ~tl~e l:)octrine) to Dam-pa ,Dzi-sgom o~ gTsan-ron. The lattet
         to Ba-ra sgomchen oi Yar-,brog. The latter to the lady
         Myan-mo o~ Yul-chos. Tle latter to thc doctor (Lha-rje)
         Lha-khan-pa of sKyi mkhar. The latter to sTon-~ak o~ dbUs.
         The latter to ~ig-po bDud-rtsi. In this n1anner the Lincage
         sptead widely. The Chaptet on Kha-rag-pa.
                                                                         P.1006
                                      XIV
            The Cycle of the Mahƒ karunika (Thugs-rJe chen-po'i
         skor), and that of the Vajrƒvali (rDo-rje phreNG-ba).
         Just as the Bodhisattva MarijusrΠtook over China, in the
         san1e manner the Bodhisattva Mahƒ sattva Arya Avalokitesvara
         protected this country of Tlbet. By l is blessing the sound
         of the ~Man. i' resounds in the mouths of n1en, women and
         monks, even children. One can obtain blessing by praying
         to a tutelary deity, there~ore for us (Tibetans) the quickest
         way to obtain blessings is to follow after Avalokitesvara
         himselE. The sacred images and n10nasteries (vihƒras) erected
         by Sron-btsan sgam-po, a mani~estation o~ Avalokitesvara in
         the forn1 of a king, are the chie~ places af worship for the
         Tibetans. The mountain, on which has been built the
         Palace where the king resides, received also the name of
         Potala (the Abode of Avalokitesvara). It is known that many
         had attained the realization of Yamantaka and other deities
         adhering to the precepts o~ the l~lantra, enunciated by the
         king. Though the Con1mentary by a teacher, wl~o had
         followed on tbis Doctrine enunciated by the king, does not
         exist at present, there still exist parts of the book on propitia-
         ting rites (sƒdhanas). The s;lint (siddha) d~os-grub discover-
         ed the hidden book on the Sƒdhana o~ Avalokitesvara. Rog
         es-rab-,od obtained (them) at the monastery of sPa-rnaMs.
         He gradually handed them down to his own son, and disciples.
         Further, the nirmƒNakƒya Myan-ston obtained (them) from
         the saint (siddha) d2;~os-grub. He (MyaNG-ston) transmitted
         (the Doctrine) to the bLa-ma Ras-pa Mi-bkyod-rdo-rJe, t11e
         bLa-ma Shakya sen-ge bzan-po, the doctor (Iha-rJe) dGe-ba-,bum
         (the builder of the golden roof over the Lha-sa gTsug-lag-
         khaNG), the sister (Icam-mo) Ye-ses-mcho~, ByaNG-sems chu-
         SgOI11, mTha,-bzi bya-bral, bS~d-nams sen-ge, bKta-sis rgyal-
                                                                         P.1007
         :ntshan, and the bLa-ma bLo-gros rgyal-mtshan. From the
         (last~ two--the bLa-ma bSod-nams bzan-po. The latter tO
         rGod-phrug grags-pa 'byun-gnas. The Lineage of Thugs-t~e
         chen-po rGyal-ba rgya-mtsho (a form of Avalokitesvataa:
    (1a) sNaNG-ba mtha,-yas (Amitƒbha), Thugs-rje chen~po (Mahƒ kar-
         unika), Padmasambhava (Pad-ma ,byungnas), Phag-mo o~
         BhaNGgala, (up-tO) Ti-pu-pa, Ras-chun-pa, Zans~ri ras-pa,
         SaNGs-rgyas ras-chen, sPom-brag-pa' Karma pa-si, the m~hasi-
         ddha U-rgyan-pa, Ran-byun rdo-rje, Khams-chcn rGan-lhas-pa,
         sTag-ston g~on-nu-dar, Bag-ston g~on-tshulpa, the maha-
         upadhyaya Ses-rab rdo-rje, ~hos-sgo-ba ~:hos-dpal se~r~b,
         rGod-phrug-pa Grags-pa 'byun-gnas, and many others. The
         rite and initiation of the Kulalokanatha sadhana (Tg. rGyud,
         No. 2133: Kulalokanathasadhanaloka-nama) originated with
         the Yar-klur;s lo-tsa-ba Grags-pa rgyal-m~shan. He besto~ed
         its Tantra of 53 slokas (Kg. rGyud-,bum, No. 436:
         Kulalokanatha-pancadasaka-nama) together with its Commen-
         tary (Tg. rGyud, No. 2134: Lna.bcu-pa,i bsa~pa, Pancasi-
         kƒtippanl) on the lo-tsƒ-ba Dus-,khor-ba bSod-se, from whom
         a numetous Lineage originated. The Cycle (chos-skor) of
         Padn~ajƒla (Pad ma-dra-ba, Kg. rGyud-,bum, No. 681:
         Arya-AvalokitesvarapadMajala-mula-tantraraja nama; Padmaja-
         lodbhavasadhana, Tg. rGyud, No. 1750) which was ex-
         pounded to Bu-ston by tl~e Kashmi~ian pandita Sumanasrl
         also belongs to the Cycle (chos-skot) of the Mahƒ karunika
         (Avalokitesvara). The manner of transmitting the Doctrine
         preached by the ~Man who had ataincd spiritual realization"
         (grub-pa thob-pa,i skyes.bu), an emanation of Avalokites~ara:
         There existed a method of taking a vow through the rite of
         the Mental Creative E~ort towatds Enlightenment, 35 well
         as the degrce of transic meditation according to the
         Madhyamaka system written by the Bodhisattva Candradhvaja,
         an indisputable manifestation of Avalokitesvata.
         The Degree o~ propitiating Arya Avalokitesvara by
         performing the rite o~ fasting was preached by the nun
         LakSml (dPal-mo) personally blessed by Arya Avalokitesv~ra.
                                                                         P.1008
         She saught it tO the pandita Ye-ses bzan-po (Jnƒnabhadra),
         blessed by her. He to Bal-po (the Nepalese) Pe-na-ba,
         blessed by him. They all were saints (siddhas). The
         Bodhisattva Candradhvaja obtained (the Docttine) from him
         (Pc-na-ba). The story of his recogniti,~n by other people as
         the Bodhisattva Avalokitesvara himself: In the temple o~
         Samvara (bDe-mchog Iha-khan) in Nepal many dakinls ~a)
         gathered. The temple keeper saw (them) and inquired:
         ~From where did you come? What are you doing her~"
         The dakinis replied '~We have come from Pundrav;lrdhana
         (Li.khar sin ,phel, Malda and Dinajpur). Avalokitesvara
         of Pundravardhana himsel~ is tesiding here. We have cotne
         to make offetings to him". The keeper continued: ~Who
         is he?" The dakinis answered: ~He is ~he Bodhisattva
         Gndradhvaja l" When the On-po lo-tsa-ba was sleepin~ in
         the Temple of ~sirya wa-ti (also known as 'Phags-pa Wa ti or
         sKyi-gron, Phags-pa. See Vasilyev: ~Geography of Tibet"
         /in Russian/p.11), Wa-t~himself foretold thatCandradhvaja
         was kya (Avaloki~esvara) himself, and now many people
         accepted (him as Avalokitesvara). Many legends exist, such
         as for esample the following: When Candradhvaja was
         searching for s~mething which could benefit the purification
         of sins o~ living beings, he discovered that by ~asting
         once in the presence of Atya Avalokitesvara, one
         was able to remove a great sin, and obtain (rebirth) in a
         human form, and that in the end such a person was to go to
         Sukhavat;. But I did not cite them here. The bLa-ma Sa-
         chen (Kun-dga, snin-po) acted for a long time as attendant
         of Candradhvaja. This establishes the time of Ihe appear-
         ance of (Gndradhvaja). (Candradhvaja) was also the Teacher
         of 'Gro-ba,i mgon-po dPal Phag-mo gru-pa (I l lo-1 l70) and
         of th~ siddha La-gyag-pa. The siddha ~in-phug-pa obuined
         from him (Candradhvaja) the sadhana of Avalokitesvara.
         His parents werc natives o~ ~an-zun. He was born in the
         year Wood-Male-Dog (sin-pho-khyi--l094 A.D.) in the
         valleys o~ sTag-bde sen-ge, a~ter they had come to La-stod
                                                                         P.1009
         (gTsaNG provincc). His parents fearing that he might lose
         his caste, took him in childhood to sPu-rans. At the age of
         seven, he felt faith in Karma and retribution. At the age o~
         14, he proceeded to dbUs, and came to the rcsidence of the
         Zans-dkar lo-tsa-ba who was then building the Bo-don monas-
         tery. ~e was ordained by Khyun and receivcd the name of
         ~hos-kyi grags-pa. For one month he studied the Doctrine
         with the Lord (rje) ,Bum-phrag gsum-pa (Sthirapala /brTan-
         skyon/). He stayed for six years in the presence of Z~s-
         dkar (l~tsa-ba), and obtained the Cycle of Samvara, ctc. He
         was fcd at ~:hu-mig rin-mo He received ordination ~rom
         m~a,-tis ,~am-dbyans, when the latter came to Lho-btag.
         He obtained the Prajrlaparamita from ,Bre ~rab-'bar. He
         preached it on 15 occasions. He studied the teachings of the
         kalyana-mirra dKon-mkhar with the latter,s assistant preachet
         From E~hyuh he obtained the Madhyamaka system and the
         Nyaya. Further, he obtained the Teaching of rGya-dmar from
         the latter,s assisrant preacher. ~rom the great ~ur-smrig-pa (he
         obtained) the Abhidharma. It is said th;~t he obtained the Doc-
         trine of Maitrcya ftom Mat-pa lo-tsa-ba of sTag-tshal. This
         must have been (Mar-pa) L)o-pa. Ftom the kalyana-mitra
         IC:an-ta-ba he obtained the Doctrine of Maitreya according to
         the system o~ bTsan. From sPa-tshab lo-tsa (he obtained) the
         Six Treatises of Madhyamaka (dbU-Ma rigs-tshogs drug).
         I:rom the kalyana-mitra g~en--the Six Doctrines of Tsa lo-tsa-
         ba (Tsa-mi San~rgyas grag~pa, the famous Sanskrit scholar?).
         From m~a,-ris sKyi-ston--the Cycle of Samvara according to
         sPu-htans lo-chun. From r~og g~un-pa--the Hcvajra-(Tan-
         tra). From dPyal Kun-dga, rdo rje and sNubs Phag-mo lun-
         pa--the Hevajra-(Tantra) and thc Cycle of (Vajra~Varahi.
         From mTha,-bzi--the Tant~a (snags) and the Vinaya. In the
         intervals, he attended on the Bodhisattva Candradhvaja, and
         obtained from him many doctrincs. He also obtained many
         doctrines from rGya-chu-mig-pa bLa-ma Lho-pa. From ,Khon-
         gad-pa Kirti, he obtained the exposition o~ the Pancalcrama.
         From Lha-rje gTsan-sod-pa--the Mahƒ mudrƒ. From the
                                                                         P.1010
         Nepalesc A,-su.the Cycle of Phrsg-chen snin-po. Undcr sNe,u-
         zur-pa (he studied) the bKa,-gdams-pa doctrine. Froln Dags.
         po Lha-rje (hc obtained) the Sis Doctrines o~ Na-r~(pa).
         From Phar-sgom, an attcndant of Se mKhat-chun-ba, hc
         obtained thc "Path and Fruit" Doctrine (Lam-'bras). In
         general, he did not study te~cts of the rl;lin-ma school, and
         uscd to say that thcre did not exist te~ts bclonging to the
         ~New,' (I'antras) which he had not studied. He speno eight
         full years in thc snows of rTa-sgo, then six ycars during
         which time he spent eith~r the wintcr or the summer in
         meditanon, in all he spent 14 years in meditation. He
         dcveloped the faculty of prescience. The locai divinity (lha-
         btsan) of tTa-sgo askcd him for religious ins~uc~ion. He
         offered his "Lik-mantra" (srog-snin). During his resid~nce
         thete, ~pad att~ndcd on him. Aftcr that he journeycd to
         IDog. The acaqa IDog asked him: ~Do you possess the
         faculq of prcscience?" He, thinking that it was improper
         to tell a lic to his own Teacher, answered: ~Yes, I do."
         The Teachcr aslced him furthcr: "Whatare thc villagers
         doing~" and ~What is in my hand?" He gave correct
         rcplies, and the acarya being convinced said: ~You must
         recite the Prajnapatamita." When he read the sentence
         "the nature of the sphere of ~aven is limitless" (na~n-mkha'
    (3a) khams.kyi ran-bzin-de-yan pha-l~tha'-med. This passage
         is ~und in the Prajnaparamitasancayagatha, mDo-man~ Vol.II,
         fol. 413b: dmigs-pa-rnams-kyi ran-bzin-de-ni pha-mtha,-mcd
         /sems-can ranbzin gan-yin-de-yan pha-mtha'-med/ nam-
         mkha,i khams-kyi ran-bzin~e-yan pha-mtha'-med/'~ig-rten
         mkhyen-pa,i ses ra~de-yan pha-mtha,-med." ~Th- nature o~
         obj~cts is limitlcss. nx nature o~ living beings is limitless.
         The naturc of Hea~en is limitless. The wisdom of Buddha is
         limidess"), an exttaordinaq trance was produced in him.
         Aftcr that he did not diffcrentiate betwcen ~he Intuiti~le
         Knowledge of a Saint and the Knowledge of the Saint
         acguired aEter thc st;ux of conccntratcd trance (samahiu-jnana
         and prstha-labdhajnaDa). A~er that he stay~d at ~in-phug.
                                                                         P.1011
         He constantly practised fastil~g and recitation (o~ sacred tcxts).
         At that time he and others saw countlcss holy visions. He
         laboured extensively for the welfare of others, ~nd passed away
         ;It the age of 93 in the year Fire-Mal~Horse (mc-ph~rta--1186
         A.D.). His disciple Sru-pa rDo-t~e tgyal-po he was a native o~
         Stu-yul-sgan. From the age of seYen, he mastered writing
         and teading. Once an upas~ka who had gone for fasting
         to ~in-phug, gave him some food which was left by the
         Teacher and some holy watet for ablution. The boy was
         filled with a dcsite to go and ptocecded into the pte-
         sence of ~;Jin-phug-pa. The later said aboue him: ~niS
         child will becomc thc successot of the son of tlx Ji;~a.,'
         Hc thcn tQok thc boy~on his lap and seemcd pleased.
         Then he otdained him, and bestowed on him the vows,
         from the upasaka vows up to those of the ~nal monastic
         otdination. He then mastered the Vinaya-Sutra (mDo-rtsa
         by Gunaprabha~. Afterwatds he requested that he might
         bepermitted to fast till his death. The Teacher became
         pleased, and ptesented him with an image of Avalokitesvara
         madc o~ crystal on whicb Candradh-raja uscd to meditate.
         He continued his ~ast and mcditation for five full years, and
         had a vision o~ Arya Avalokitesvara. One nigbr he saw in
         a dream l~imself alone surrounded by m~ny Buddhas and
         Bodhisattvas, who included AlDitabha. Bh~is~jyaguru and
         others, speaking among themselves: ù~We shall adopt as
         son one who is the most pleasing among us.', Among the
         retinue there was a young child of white complexion who
         said: ~During seventeen existences he had established
         a Karmic bond with me. He is my son!" He then saw
         r~ys of light filling him, and woke up from his dream.
         Whcn he was about to tie, ~an-ston dGra-,~igs tock ovet the
         abbot,s chait, and he passed away. Aftet the ctemation,
         many images of the Gteat Metciful One (Mahƒ karunika~,
         and many othet telics were tecoveted (ftom the ashes).
         His disciple was ~an-ston. He w~s a nativ~ of Srug-
    (3b) gan-pa. His birth was accompanied by a strong thunder,
                                                                         P.1012
         lightning and earth tremourh. They (the family) had an
         cnemy who remarked: "Such things were taking place
         that I became afraid!" Because of this the child became
         known as ù-Enemy,s Tetror', (dGra-,~igs). At the age of
         seven, he learned writing. He was ordained by Sru-pa. He
         was a very strict (mol~k). At the age o~ 23, a~ter studying
         the "Seven treatises on Logic" at Sa-skya, he went on a
         round oE monastic colleges to conduct philosophical debates,
         and became famous as a Iearned man.
            After that he studied the "Five Treatises of Maitrqa"
         (Byams-chos hia), the Five Stages (Sa sde-lna, the Bodhisattva-
         bhumi, Tg. Sems-tsam, Nos. 4035-37i 4038-404~!~ the
         Abhidharmakosa, and the Abhidhatmasamuccaya (m~on-pa
         gon-'og). After that he proceeded to the residence of the
         kaly~na-mitra Zin-mo che-pa, who asked him to become
         an abbot, and to labour for the Doctrine. He then became
         abbot and great was the benefit for tbe Decttine. He used
         to preach the Vinaya-agama by h~art and gathered (round
         him) about soo monks. He hdd the Bhaisajyagutu and
         the Tara as the chief obj~cts of his mental concentration,
         but on advice of a Bodhisattva that ~this doctrine of Avalo-
         kitesvara (the tite of ~asting) was beneficial for this ~D~rk
         Age' (Kali-yuga), and that he should practise it",
         he ptactiscd it and had a vision of the Tara. About
         midnight he saw a vision of Bhaisajylguru, and at Dawn t e
         had a vision of the one-thousand-armed and one-thous~nd-
         eyed Avalokitesvara. They initiated him, and uttered
         prophecies. Then he requested Sm-pa to allow him to go
         to a solitary place, but the lattet told him: ~You should
         occupy the chair for three years more!" and presented him
         with a crystal image of Avalokitesvara. Th~n after the
 1. Tshad-l1~a sde-bdun: The Pramanavƒrtikakƒrika (Tg. Tshad-ma,
    No. 421o~, the Pramanavinis'caya (Tg. Tshad-ma, No. 4211), the Nyƒyabindu
    (Tg. Tshad-ma, No. 4~12), tbe Hetubindu) (Tg. Tshad-ma, No. 4213~, the'
    Sambandha-parŒks~aprakarana (Tg. Tshad-ma, No. 4214), the Vƒdanyaya (Tg.
    Tshad-ma, No. 42 1~), and the Santƒnƒntarasiddhi (Tg. Tshad-ma, No. 4219).
                                                                         P.1013
         lapse of three years, he entrusted the chair to the kalyana-
         mitra Byan-ycs and proceeded to the upper part of the v~llg,
         towards a ~ocky mountain called Rin-chen spuns-pa, and
         there practised fasting for three months without being seen
         by any onc. Fot seven months he performed nightly the
         rite o~ g~od. In the morning he used to Iqy over to the
         Western mountains, and there stay in the Sun, in the
         evening he t~cw back to the slope o~ the rock of Sru. He
         blocked the river of Stu for h~lf a day with his walking
         staff ~nd petformed (other) miracle~, similar to those men-
         tioned above. At tbe hour of dcath he said: ~My heart
         will remain unburnt. Send it to Ga,-ron. My tongue
         will (also) remain behind. Send it to Don-mo-ri (name of
         a well-known rnonasteq)." He died at the age of 61.
         After his cremation, a full measure (bre) or relics was
         recovered (from the ashes). He bestowed the Doctrine on
    (4a) the maha-upadhyaya ~Tsi-,dulba Thugs-r1e byan-chub. The
         latter was ordained in his youth. Hc was learncd in thc
         Doctrine in general, and in particular (he was learned) in
         the Prajr;aparamita~. Ha~ring become veq famous tbrough
         his learnin~, strictness, and goodncss, he built vih~ras and
         founded monastic communitics. He supported monks arld
         upheld the motal code, and gatbercd round himself over a
         thousand monks. Though in general he was learned in all
         the doctrines, he especially studied the Vinaya and possessed
         the perfect fragrance of moraliq. He held as the chieE objects
         o~ his meditation Bhaisajyaguru and Tara. One night he saw
         in his dream a woman who told him: ~Son of good family!
         A~/alokitesvara being the essence of all the Butdhas of the
         Three Times, make a rcqucst to ~an-ston dGa-,~igs at IDog-
         lon, who was to preach next morning the tite of the Mental
         Creative Ef~ort. Benefit for all living beings will arise!,' and
         saying so, the woman disappeared. He mct ~an-ston and
         requested that he might bc given the rite of the Mental
         Geative Effort towards Enlightenment. The latter tben
         bestowed on him the permission (lun) to read (d)e rite) of rhe
                                                                         P.1014
         Eleven-faced Avalokitesvata together with its (meditative)
         practice, its sadhana and propitiation (bsner~tshad means
         the exact nun1ber of mantras requited for the propitiation of
         a deity). He became very pleased and made the vow to fast
         on a thousand occasions, On his 300th fast, on the 16th
         day of the Sa-ga month, he saw a vision oœ the Great Merciful
         One (Mahƒ karunika), who spoke to him. After that he had
         again and again visions (of the Bodhisattva), and helped the
         emancipation of living beings. After that he bestowed (the
         Doctrine) on lDog-lon-pa Shƒkya byan-chub whose native place
         was Lower lDog. At the age of seven, he received ordination.
         At the age of ~5 , he mastered the Prajnaparamita, the
         Vinaya, and preached them both. He was ~specially learned
         in the VirŒaya. He made Bhai,sajyaguru and the Tara the
         objects of his meditation. He had a vision of the Senldan-
         nags-sgrol (the Tara of the Acacia ~tove; khadira, Acacia
         Catechu), who foretold the erection by him of the monasteq
    (4b) of lDog-ltod, and advised him to procced to the residen~e of
         rTsi-'dul, and request the latter (to teach him) the sadhana
         of Arya (Avalokitesvara). Following this advice, he started
         at sun-rise, met the Teacher, and obtained from him the
         permission (lun). The Teacher said to him: "You should
         rccite the required number of mantras for 21 ames at my
         place". Accordingly, he took up residence there. After
         that his fortune increased, and he had yearly about 21 disci-
         ples who wcre able to teach the Prajnaparamita and the
         Vinaya. He also made the vow of observing 1000 fasts.
         On the occasion of his 300th fast, in the night of the main
         rite (dnos'-gzi) a white beam of light appeared in front of him.
         He grasped it with his hand and was cartied away, and
         reached Potala, Atya Avalokitesvara said to him. "Son of
         good family~ Your coming (here) is welcome!" and a white
         beam of light penetrarcd (his) heart, and his body was filled
         with bliss. Again (Avalokitesvara) said to him "Till
         death, labour for the welfare of living beings! After your
         death, I shall send for you!" and he woke up from his
                                                                         P.1015
         dream. During the day he used to preach the Pitaka and
         preach the Doctrine to individuals according to their desires.
         At night, he listened to the Doctrine at the feet of Arya Avalo-
         kitesvara. He practised numberless meditations. His disciple
         wasthe mahƒ-upadhyƒya Byan-chub-,bar of ~hu-bzans. ~le
         was born at ~an-dkat of Mus. At the age of 1 l. he recei~red
         the upƒsaka vows from IDog-lon-pa. After that he took
         up ordination, and studied the Bodhicaryavatara and the
         Mƒdhyamaka system. At the age of 20, he took up the
         final monastic ordination. One night he saw in his dream a
         white man, who said to him: ~Because you and I h~ve a
         Karmic bond (las-,brel), ask IDog-lon-pa, who isn't different
         frOm me, to bestow on you the permission (lun) to read a
         sacted text and the sadhana (of Arya Avalokitesvara)," and
         saying so the man disappeared. Next day he went into the
         presence of IDog-lon-pa and told him about the dream.
         IDog-lon-pa said: ~lt is the Lord! I take Refuge in Him!
         I also had a dream,' and saying so, he imparted to him the
         "permission" (lun), together with the sadhana and its rite.
         Byan-chu~,bar said to him: ~After completing a hundred
         fasts, I am going to bDe-ba-can." The Teachet said:
         "Wait once more for a vision of Avaloki~esvaral', Again he
         said: ~Now a long time has passed. I shall go". The
         Teacher said: '~You are different from other people! Quick,
         meditate !" Thus on the occasion of his 300th fast, after
         midnight of the 1 sth day, his whole cell became filled with
    (5a) light, and he thought that it must be an eye deception.
         He then saw Avalokitesvara surrounded by teachers of the
         bKa,-gdlms-pa Lineage. Next morning he prostrated him-
         self before IDog-lon-pa, who spoke to him: ~O son! Were
         you happy last night?" He replied: ~My mind became
         free from thought constructions." Then the Teacher
         said to him: "Now you may go to wherever you desire,
         and labour for the welfare of living beings."
            After that he proceeded to Mus, and his fortune increased.
         Each month he used to perform a great f~sting rite and had
                                                                         P.1016
         visions of many tutelary deities. He passed away at the age
         of 88. After his cremation, many images of gods and relics
         were recovered (from the ashes). He bestowed (the sadhana
         of Avalokitesvara) on s~ag-phu-pa bSod-nams dban-phyug.
         The latKr was born at Mus Dan-ma-glin-skya. At the age
         of 5, he became an upasaka and studied reading and writing.
         At the age of 11, he was ordained in the presence of the
         maha-upadhyaya Shƒkya-mgon and the acarya 'Od-zer rtse-mo.
         At the age of 13, he studied the Vinaya-sutra (of Guna-
         prabha) at lDog-lon with the maha-upƒdhyƒya Kun-rgyal,
         and the assistant preacher ~an-ston 'Gyur-med-dpal. In the
         presence of Mus-chen-pa he studied the ~Five Treatises of
         Maitreya." From the acarya Byan-sen (he obtained) the
         (Pramanaviniscaya). From the acarya Shes-rab ral-gri--the
         Pramanavartika and the Bodhisattva-bhumi (sa-sde). He also
         made a round of monastic colleges for the purpose of con-
         ducting philosophical debates. Once in a dream a woman
         told him: "You will not live mote than seven days !" The
         maha-upadhaya l~:hu-bzans-pa said tO him: "Fasting is the
         best of the life-preserving ceremonies!" Accordingly he
         fasted and his life was prolonged. He received final monastic
         ordination from the maha-upƒdhyaya C:hu-bzar;s-pa and obtain-
         ed many bKa'-gdams-pa doctrines ~It Mus-gle-lun. He occupi-
         ed the abbot's chair of Gr~mo-che for five years. From the
         Dharmasvamin ~an-chen-pa he obtained the "Path and
         Fruit" (Lam-'bras) doctrine and the Cycle of the Doctrines
         of Dam-pa (Sans-rgyas). From the ƒcƒrya Grags-tshul he
         obtained many sadhanas of the mar!dalas belonging to the
         "Outer" and "lnner" Tantras (phyi, or outet means the
         three classes of Tantras; nan, or Innet means the Anuttara
         class). For three years he observed a fast during the
         month of Vaishƒkha. After that his supporters built the
         morlastery of s~ag-phu and presented it to him. He consi-
    (5b) dered the following to be his "root-teachers" (mula-guru,
         rtsa-ba'i bla-ma; mula-guru means the personal Teacher of a
         disciple; rGyud-pa'i bla-ma means the Teachers of the Spiri-
                                                                         P.1017
         tual Lineage to which the disciple belongs. Mula-guru is
         also used to designate the chief Teacher o~ a disciple/gTso bo
         bla-ma/): ~;lan-chen-pa, ~hu-bzaNGs-pa, Mu~chen-pa, and
         rGyal-mtshan-dpal. Further, he was the disciple of 4~
         teachers. Wishing to spread the deeds of Avalokitesvara, he
         resolved to observe 10,000 fasts (this seems to mcan that he
         paid people to make them observe fasts). After finishing the
         2000th fast, (he found) that all his means had become
         exhausted. But then following an auspicious dream, his
         means again increased. He completed his fast within three
         years. He also spread the practice of fasting. Numetous
         other persons saw him as Avalokitesvara in theit visions. He
         passed away at the age of 68 in the Hog year (phag-lo--
         1371 A.D. ?). His disciple was the Precious maha-upadhyaya
         bSod-nams bzan-po. The facts about his parents, his ordi-
         nation and final monastic ordination, their dates, his pecuniary
         situation in his youth, are to be known from other sources.
         After his ordination, he became, hl general, the chief
         among the holders of the motal code till his death, and, in
         particulat, he observed throughout his life the vow ~f staying
         on one mat (i.e. taking food without rising from one's seat),
         and abstaining from meat, without complaining of old age.
         As regards his knowledge, he attended on many scholars,
         such as ~;la dbOn-po Kun-dga,-pa and others. He became
         very learned in the Pitaka of the Sutras, headed by the
         Vinaya of the Holy Doctrine. In the Tantras, (he was
         especially) learned in the SrŒ-Kƒlacakra-Tantra. The Master
         of philosophical debates and great scholar gYag-brugs Sans-
         rgyas-dpal, and others were unable to defeat him. He had
         vision of numerous tutelary deities and was endowed with a
         transic meditation of the Sampannakrama degree of the
         SadaNGga-yoga, and others. He was the chief disciple of the
         Dharmasvamin Phyogs-las rnam-par rgyal-ba (the Bo~on
         pan chen). At the age of 80, signs of death having
         manifested themselves, he practised prƒnƒyƒma (breath control,
    (6a) rlun-sbyor) for one month and succeeded in prolonging his
                                                                         P.1018
         lifc. The year of his birth was the year Iron-Female-Serpent
         (Icags-mo-sbrul--1341 A.D.). He passed away painlessly
         at the age of 93 in the yeat Water-Female-Ox (chu-mo-
         glaNG--1433 A.D.). His disciples included the Dhatmas-
         vamin De-bzin gsegs-pa, mThon-pa Don-ldan and others.
         Numerous scholars gathered round him, similar to bees
         around a flower. Among them sMra-ba'i sen-ge Ron-ston and
         othets. His (present) wealth: Vaisravana used to assist him at
         will. All great men, such as dBan-grags-pa rgyal-mtshan, used
         to place his foot on their heads. ShrΠVanaratna (Nags-kyi
         rin-chen) siddhesvara (grub-pa,i dban-phyug) used tO say:
         "He is the best yogin in Tibet!" Such a gteat kalyƒna-
         mitra bestowed the precepts of Arya Avalokitesvara on
         bSod-nams-dar the mahƒ-ƒrya-sthavira. He also observed
         the pure vows of an ordained monk. A Mental Geative
         Effort towards Enlightenment was born in him. He was
         the chief among those who are satisfied with little and
         lived contentedly. He used to propitiate continuously ƒrya
         Avalokitesvara. Thete were many monks who followed
         after him. Nowadays they are divided into two groups known
         as the DBUS-'PHAGS (Saints of DBUS) and GTSANG-'PHAGS (Saints
         of GTSANG). Small groups consisting of ten or fifteen monks,
         the smallest consisting of five, were found in Dags-po and
         Kon-po, at dbUs and gYor, in south and north La-stod.
         They benefitted greatly the Doctrine. The Chapter on the
         Lineage of the system of dPalmo (LaksmŒ) of the Cycle of
         Avalokitesvara.
            Now the Lineage of the Sƒdhana (propitiation) of Arya
         Amoghapasa ('PHAGS-PA DON-YOD-zags-PA): a paNDita
         named E-ra-pa-ti (Elƒpatra) who was a native of Southetn
    (6b) India, came to a vihara called Bhaktibala (Dad-pa'i stobs) in
         Southern India, and was ordained. He became a great
         paNdita who mastered all the branches of science. On his
         return to his native country, he preached the Doctrine to
         his mother. Once when he was walking on the roof of a
         house, he caused a piece of brick to fall down on his mother's
                                                                         P.1019
         head, which caused her death. Such an action did not
         represent a true murder, for as the acƒrya Aryadeva [ƒryadeva]
         had said in his Citta varana visodha (Tg. rGyud, No. 1804, Sems
         kyi sgri~sbyon): "A monk who had asked his aged father
         to go quickly, and pushing him on, caused the father's
         death, was not found guilty of a pƒtajika sin" (this passage
         refers to a well-known story, contained in the Vinaya-vastu:
         Once a monk and his father after having received ordination
         proceeded to Jetavana. When they had reached the place,
         they heard the sound of the bell. The monk thought that
         this was the call for the ceremony of distributing presents,
         and urged his aged father to go quickly. The aged man fell on
         the ground, and died. The monk told the Buddha about
         his committing a sin which involved expulsion (pƒrajiko),
         but the Buddha told him that it was not such a sin). Since
         he did it amidst evil circumstances, he propitiated Amogha-
         pasha during six months in order to purify the sin, but no signs
         manifested themselves. He performed the propitiation rite for a
         second time, and again no signs were observed. Again he per-
         formed the rite for a third time, and again no signs were
         observed. While he was holding in his hand a sandal rosary
         and was repeating the mantra "ShrΠTrailokya...," he fell
         asleep and the rosary fell from his hand. When he awoke, he
         saw that all the place was filled with shades and lights, and
         that a shower of flowers and scented water was falling.
         He gazed in all directions but failed tO see anything. He
         then looked up the tree, at the foot of which he was sitting,
         and saw the five deities of the parivƒra of Amoghapasa
         appearing clearly on the trunk. He said: "O ƒrya! Why
         did you not manifest yourself? Are you small in commi-
         seration, or am I great in defilement?" The Arya replied:
         "I have never parted from you l" and he imparted to him
         many doctrines. Since then he was able to listen ~o the
         Doctrine at will. He then thought of going to another
         country and to spread there the Doctrine of ƒrya (Avalo-
         kitesvara). People, however, continued to call him the
                                                                         P.1020
         "Sinner who had killed his own mother" (Ma-bsad-pa'i
         sdig-can), and did not listen to his preaching. Many
         siddhas such as ~rl Virupa and others gathered and listened
         to his preaching of the Doctrine. The king o~ that coun-
         try said to the siddhas: ~Though you ate siddhas, how
         can you listen to the preaching by such a sinner~,, The
         siddhas replied: ~He is the chief of all the siddhas! All
         his previous actions have been miracles petformed by ~rya
         (Avalokitesvara),,. After that the king repented and all
         were filled with faith. He had a servant upasaka. At the
         latter's request he composed the sƒdhana of Amoghapasa.
         Elƒpatra (E-ra-pa-ti) bestowed it on a yogin of low caste
         in the South. This yogin attained spiritual realization
         (siddhi) and when a boatman re~used to ferry him across the
         Ganges, he struck the river with his mendicant stal~, and the
         Ganges stopped ~owing. From him the Doctrine was obtain-
         ed by the par!dita Don-yod-rdo-rje (Amoghavajta) known
         as rDo-rje gdan-pa. Further, the panDita Dharmakapala
         obtained it from Mahƒkarunika (The Great Merciful One). He
         expounded it to the great bSod-snoms-pa (Pair!dapatika), the
         siddha of Sarnvara. The latter taught it to Don-yod rdo-rje.
         Don-yod r~o-rJe was the name of rDo-rje gdan-pa, the Senior.
         He preached it to the teacher Ba-ri. Further, in the vihara of
         Khasarpar!a, Bo dGe-bsrien was worshipping Arya Avalokit-
         esvara in order to inviee the Arya. After his death, there
         was another upƒsaka of the Arya to whom it was prophesied:
         '~Ycu should take up ordination ! ,, He then appointed another
         upƒsaka to attend on the Atya (Avalokitesvara) and proceed-
         ed to Vikramashila, took up ordination, and then the final
         monastic ordination. His n.~me was ~ŒIƒkara. He pteached
         the sƒdhana to the panDita Vairocana. The latter taught it to
         Ba-ri. Then again a pandita named ~:ho~ston worshipped
         ~rya Avalokitesvara at Khasarpana, and Avalokitesvara used
         to preach him the Doctrlne in his dreams. Later hc instructed
         him personally. The latter preached it to the par!dita Don-
         yod rdo-rje (Amoghavajra). The latter taught it to Ba-ri.
                                                                         P.1021
         Ba-ri: he was a native of Khams-pa sDom-tshan and was born
         in the year i:on-Male-Dragon (Icags-pho-'brug--1040 A.D.).
         The Venerable Midla was born in the same year. A pandita
         from Kasmlra having come to Khams, he heard from him the
         Abhidharma (mI;Ion-pa) and the Lesser recension of the ~al-
         gnis-ma tVarahi). He had the intention of going to India.
         Having obtained about se~1enty golden srans, he took the
    (7b) gold with him and proceeded towards dbUs. At the age of
         15, he met Atlsa at s~e-~han and requested his blessing.
         (Atlsa) fortold him: ~Go to the residence of rDo-~e gdan-pa!
         Accidents will not befall you". Having gone to La-stod
         dPal-than, he came actoss about a hundred sheep which were
         led away to be slaughtered. Hc felt pity towards them and
         bought them ofE paying for each one golden zo. He presented
         them to the monastery on the condition that they were to be
         kept alive. Having come to Nepal, (he had to choose) between
         the two roads (leading to India), the short but dangerous road,
         and the long, but safe road. His tutelary deiry indicated him
         to proceed by the short road, and that dangcr would not present
         itself. He had a vision of AvalokiKsvara in his dream in the
         night preceding the crossing of the Garlges. At Kosalakrama
         (the ferry of Kosala) he met Tsa-mi (Sar;s-rgyas gtags-pa).
         He twice offeted him a golden zo, Tsa-lni showed him an
         image, which had been consecrated by the Buddha and
         fashioned by Visvakarman. The image proved similar to the
         one he had seen in his dream. On seeing the image, an
         excellent transic mediution was produced in him. During
         his stay in India, Arya Avalokitesvara appeared constandy,
         and delivered to him many discourses. He also saw the
         vision of a yogini who advised him to return. He also saw
         Arya Avalokitesvara in Kars and asked: "What was the
         affliction?" The Bodhisattva replied: "Sin-stan-can has
         captured sixty prisoners who are tormented in a prison pit by
         snakes and frogs, and are weeping from pain.,, In the mor.
         ning he ascertained the fact, and having presented a golden
         srans t~ the king, begged him to set the prisoners free. The
                                                                         P.1022
         king said: ~Unless I get one golden srans for each prisoner, I
         shall not rclease them!,' He freed the captives aEter paying
         the sixty golden srans. He also called a medical practitioner
         to treat their wounds in~icted by snakes and torture. He
         paid him one golden srans, and thus acquired the great fame
    (8a) of a Bodhisattva. Again he saw Avaloki~esvara in tears, and
         when he asked: "What was the affliction?" the Bodhisattva
         replied: "Bandits carried away the gold which belonged
         to rGyus lo-tsƒ-ba, and the lattet is full of grief." Follow-
         ing this indication, he proceeded in the morning to the house
         of r~yus-lo and inquired as to what had happened. The
         lo-tsa-ba said ~Such is my sad fatel" He gave him two
         golden zos and pleased him. When he was preparing to go
         to Tibet, he saw in a dream numerous pretas who said to
         him ~O great lo tsa-bal On your way to Tibet, dangers will
         not befall you ! Present an ol~ering to us, and then go!,, He
         then of~ered a gtor-ma and rice comprising eleven men,s loads.
         With the remaining gold he entertained numerous natives of
         m~a,-ris (who had come to India). They said (to him):
         ~The pandita Patahita has come to m~a,-ris and is preaching
         the ~Five Treatises of Maitreya' (Byams-chos sde-lna), and
         the ~Six Treatises of the Mƒdhyamaka system, (dbU-ma rigs-
         tshogs-drug).,' He journeyed to Gun-than via Nepal. Then
         ftom Lower Gro he proceeded to sPu-hrans and obtained the
         ~Six Treatises of the Mƒdhyamaka'' system from the pandita
         (Parahita). A~tet thae he went to worship (the images) of
         Avalokitesvara (Mahƒkarunika), ManjusrŒ and Tƒrƒ, which
         were formerly brought by the lo-tsƒ-ba Rin-chen bzan-
         po. That night in a dream he was told that he should
         tepair the big toe on the foot of the Tara. He brought
         a (piece of) gor-si-sa (<Skrt. gosŒrsa, a kind of sandal
         wood) with gold, and repaired the damage. After that he
         again journeyed to India and obtained from rDo-rJe gdan-pa
         (Tsa-mi) numerous doctrines, such as the Cycle ot Avalokites-
         vara and others. Then hc again returned to Tibet. He
         laboured for the welfate o~ living beings in many upper and
                                                                         P.1023
         lower countries. He had numerous disciplcs to whom he
         imparted the Cycle of Avalokitesvara. In particular he
         preached th~ Cycle o~ Avalokitesvara to sNubs Phag-mo lun-
         pa, ~e-gnas Iho-pa and mKhaNG-pa Than-pa of Gur;-thar;.
         The siddha ~ar;-zun obtained (it) from the above three. sKye-
         ma Grags-tshul obtained it from him. The lattet (preached it~
         to kLu-sgrub. The latter to the bLa-ma dKa,-bzi-pa. The
         latter to Don-zag pa shes-rab brtson-'grus. The latter to
         Don-zags-pa Sans-rgyas rin-chen. He became the upadhyaya
         o~ Si-tu dGe-blo-ba at ,Tshal. Because of this he became
         known as the mahƒ-upadhyƒya San-tin-pa. He met rGyal-
         tsha, the upadhyaya of sPyln-yas. At sPyan-yas he looked
    (8b) after disciples with the h~lp of the Cycle of Arya Avalokitesva-
         ra (i.e. by pteaching to them the Cycle of Arya Avalokitesvara).
         Aftet that he travelled through the upper and lower regions.
         Later at the time of his passing into Nirvana, he said: '~Con-
         vey me to sPyan-yas, the strictest monastic college." On
         reaching sPyan-yas, he passed out. His remains are preserved
         until the present day inside a clay stupa. The acarya g~on-
         nu smon-lam obtained from him the Cycle of Amoghapasa.
         From him the mahƒ-upƒdhyaya Sans-rgyas 'bum-dpal obtained
         (it). His uninterrupted Lineage exists to the present day.
         Again, one named Dƒ-Bodhisattva, who was a nephew of
         Aasa, and was a Bodhisattva of this Bhadrakalpa, personally
         obtained (the Doctrine) from Arya (Amoghapasa). There was
         a scholar named paNDita ~rldhana, who used to worship the
         Mahabodhi (image) during the day, and at night used to
         meditate in a cemetery. Wnen he received an invitation to
         Nepƒl, the lo-tsƒ-ba ,Phags-tshul of m~a,-ris, and Byan-sems
         zla-rgyal obtained from him the initiation and blessing, as
         well as the Cycle of Arya (Avalokitesvara). He of~ered
         seven golden srans, having borrowed them from other people.
         The pandita s~id ~This will do (for one journey).~ He
         then proceeded with the lo-tsa-ba to India. From the Bodhi-
         sattva he obtained the Doctrine of the siddha 7ar;-zun-pa.
         From him sKye-ma grags-tshul. From the latter the bLa-
                                                                         P.1024
         ma ,~am-dpal rgyal-mtshan. From the latter ~ig-po kun-
         grol. From the latter Lo-mo-ba SaNGs-rgyas ston-pa. From
         the latter Sans-rgyas dbon-po. After him g;~on-nu blo-gros.
         Then Grags-pa rgyal-mtshan. Then Grags-pa bzan-po. Thcn
         the bLa-ma rDo-rje rgyalmtshan. He called his chief doct
         rine Amoghapasa. He benefited many laymen and monks,
         and became famous. Again from Byan-sems zla-rgyal--~in-
         phug-pa, sKye-ma grags-tshul, the siddha dKon-mch~g-
         grasg, SaNGs-tgyas '~am-rgyal, Thugs-tJe rgyal-mtshan, ~hos-kyi
         rgyal-mtshan, sKyes-mchog kLu-sgrub, dKa' bzi-pa dKon- (ga)
         mchog gzon-nu, '~?m-dbyaNGs Thugs-tJe ses-rab, Kun-mkhyen
         Yon-tan mgon-po, the Bla-ma g~on-nu byan-chub, and ~ans-
         pa Kun-mkhyen. Again, GraNG-po lun-pa, bLa-chen-pa, ,~:hims
         Nam-mkha,-grags, bSod-nams ye-ses, the upƒdhyaya Grags-pa
         g~on-nu, the maha-upadhyaya bSod-nams-grags, rGyalsras
         Thogs-med-pa, the Dharmasvamin rGya-ma-ba, Yon-tan-'od,
         and Kurl-mkhyen ~ans-pa. The latter bestowed it on me.
         The Lineage of t~e Rigs~tad (n.o~ an initiation cere-
         mony) of the five gods of the parivara of Amogh~ sa:
         Avalokitesvara, ~Œlakara, Vairocanaraksita, Ba-ri lo-tsa-ba, sKye-
         ma grags-tshul, the acarya Don-zags-pa of sNar-than, the
         maha-upadhyƒya sKyo, Byan-chen-pa bSod-,phel, Bag-ston-pa,
         the bLa-ma Tshul-rgy~l-ba, and Kun mkhyen ~ans-pa. The
         latter bestowed it on me. He bestowed on me thc Rigs-stad
         (n.of an initiation rite) and the initiation of the Eleven-~aced
         Avalokitesvara transmitted through this Lineage. The detailed
         exposition (dmar-khrid) of the Cycle of the Gteat Merci~ul
         One (Mahakarunika) according to the system of Byan-sems
         zla-rgyal (Thugs-rje-chen-po'i dmar-khrid Byan-sems zla-r~yal
         lugs): sKyi-tsha 'od-'byun having heatd of the fame of Byan-
         sems procecded into the latter,s presence, and perceived him
         as Avalokites~ara. Again, on another occasion, he saw him
         as his teacher. Again, whenever a strong feeling of re~rerence
         filled him, he saw thc Teacher as Avalokitesvara. Byan-sems
         said (to hirn): ~Through your Doctrine benefit will arise for
         living beings", and imparted it to him. From him ;~an-dbu-
                                                                         P.1025
         dkar-ba heard it. The latter obtained the power of the Mani of
         the rite, and was able to command gods and demons. He o~
         tained the power o~ the True Word (dben-tshig, a faculty of
         obtaining the fulfilment of one's own words). With the help of
         this doctrine he caused great benefit to others. He preached
         the doctrine to ~an lo-tsa-ba Mya-nan med-pa,i sa-dpal. In
         his dreams he had repeated ~isions of the Mahakarunika and
         was able to listen to his preaching. He imparted it to the
         upƒdhyƒya Byan-chub rin-chen. The laeter was well
         qualified for religiol~s studies and great was the benefit for
         the living beings. Among his disciples there were many
    (9b) who had visions of Avalokitesvara. He preached (the Cycle
         of Avalokitesvara) to l~:e-sgoms ~e~rab rdo-rje. The latter
         preached it to the siddha Hurn-'bar. The latter had visions
         of tutelary deities, and amanusyas (demons) used to appear
         ~n person to accept (his) of~erings. He preached (the Cycle)
         to the maha-upadhyaya Byan-chub dpal, who had visions
         of Vajrapani and Mahakala ~mGon-po). He was endowet
         with a boundless faculty of prescience. He impareed (the
         Cycle) to dPal rGyal-ba gru~pa, who aftet teciting the
         number of mantras prescribed fot the propitiation of the five
         deities (of the parivara of Amoghapasa) at the sacred place of
         Thugs-rje-rdzor;, acquired many merits, such as visions of
         the Eleven-faced One (Avalokitesvara), etc. He imparted
         (the Cycle) to the maha-upadhyƒya '~ims-chen-pa, who had
         visions of his tutelary deity and developed a yogic insight.
         He preached (the Cycle) to the ascetic (kun-spans) Ri-khrod-
         pa, who had visions of many tutelary dcities. Ri-khrod-
         pa bestowed it on the mahƒ-upadhyaya g~on-nu-'bum. The
         latter bestowed it on the Dharmasvamln ~:hu-tshan-kha-pa
         Ses-rab-dpal. The latter bestowed it on sKyes-mchog Nam-
         mkha' bzan-po.
         The Chapter on the Cycle of Amoghapasa. The detail-
         ed exposition (dmar-khrid) of the method of Zla-rgyal
         (zla-la rgyab-mtshan). The origins of the Cycle o~ the Great
         ?v~erciful One (Mahƒkarunika), which originated with La-stod
                                                                         P.1026
         dMar-po The Buddha Amitƒbha, and the dakinl Guhyajnanƒ
         (gSan-ba ye-ses). She preached it to La-ba-pa ot sPyod-pa-pa.
         The latter to Dur-khrod-pa or Bi-tu-pa (Virupa). The latter
         ~otDo-rje gdan-pa, the Senior. The latter to La-stod dMar-
         po. E~is nauve place was ,U-yug. He was born as son of
         father, the ascetic (sgom-chen) Lha-brtan and mother Ar-mo
         sin-na. . He belonged to the Ram clan. When he was a
         child, he withsix children stoned to death a mad dog.
         Then they, imitating a homa ceremony of the Tantrics,
         burnt the dog,s corpse inside some shrubs, and thus con-
         racted some Nagas. His playmates died within one year,
         and he himself suffered from the disease (leprosy). He (loa)
         Iearned the method of meditating on Acala (Mi gyo-ba) from
         his uncle, who was a kalyana-mirra, and repeated a few of
         the mantras, but had no faith in them. He used to imirate
         his uncle and the lattet became displeased, and said to him:
         ~How true is rhe saying that a relative is a poor teacher !
         You had better proceed to someone else,,. Then a thought
         came to him ~Wdl! I shall die. I had better go to India,,.
         He had a wealthy aunt, who possessed a turquoise called
         dMar-rkan-tshogs. He borrowed it from her, and told her
         that one of his cousins was getting married, and that she
         ~ished to wear it during the ceremony. Instead, he placed
         the turquoise inside a split bamboo stick and carried it
         away towatds La-stod. He spent one day at Din-ri.
         After having gone a lirtle distance from that place, he
         discovered that he had left the s~ick behind, and returned.
         Dam-pa Sans-rgyas gave him the stick. On reaching
         Khab Gun-than, he met one named Mar-pa lo-tsƒ wearing
         a black garment and leading a black dog, who was going
         towards India. He rcquested him to guide him on the
         Pa~h. Mar-pa said: ~'You should exchange this tutquoise,
         which cannot be disposed off in India or Nepƒl, for gold".
         He then returned eo I~s-L~d and sold the turquois~, reali-
         zing 46 golden srans. This Marlo (Mar-pa lo-tsa-ba) was
         a worshipper of Mahƒkala and he cbr~ined from him the
                                                                         P.1027
         sadhana of Mahakƒla. When he had reached the Plains
         of India, he saw in his dream that the Sun had merged into
         him, and that he was holding the Moon in his hand, and
         was flying through space. When he awoke, he felt an
         apprehension rising in him. He reported the matter to
         Mar-lo who said: "Don't be alarmed! The merging of
         the Sun into you is a sign that you will penetrate the
         profound doctrine. The holding of the Moon in your hand
         is a sign that you will be of benefit to others. The
         flying through space is the sign of your ability to master the
         minds (of others)." When he came to rDo-rje gdan-pa, he
         presented him half of the gold and asked hlm to bestow the
         method with which he could remove hindrances in this life,
         and obtain Enlightenment in the next. rDo-rje gdan-pa
         imparted to him the meditation man~a of the Great Merciful
         One (Mahakarunika), and (to stress its secret natu~re~ he
         introduced a bamboo tube into his ear, and through it
         repeated ~Om mani padme hum". He thought in him-
         self: ~This mantra is tepeated throughout Tibet by all old
         men, women and even children. This doctrine seems to be
         a common one". The Teacher perceived (his doubts) and
         gave him back the gold. His face darkened, and he related
   (10b) the stoly to Mar-lo. Mar,lo said to him: "The Teacher
         was tispleased with you! You had better confess (your fault)!
         Ask the Teachet for the rite of confession." He accordingly
         asked the Teacher, who said: "Eat excrement and urine!"
         He did so. Then the Teacher bestowed on him the initiation
         into the method of meditation, and he practised meditation.
         For one month he tepeated the '~Six let~ers Fotmula" (Om
         Man. i-Padme-hum), uld saw in his dream that many scorpions
         and snakes had come out of his body, and that his bed was
         filled with snakes. He ~elt lightness a~d serenity. His
         wounds and sores disappeared, and he began dancing up and
         down. Next morning he went into the presence
         of the Teacher and presented him with a golden
         srans. The Teacher then imparted to him the Tantra of the
                                                                         P.1028
         Great Metci~ul One (there exist several Thugs-rJe chen-po'i
         rgyud) together with the sadhana (propitiating rite) and
         precepts. He practised meditation at Vajrƒsana. In his dream
         the Tƒrƒ advised him to go to ShŒtavana (bSil-pa tshal). He
         asked rDo-rJe gdan-pa, but the latter advised him not to go.
         Then again he had a clear vision of the Venerable One (Tƒrƒ)
         who again told him to go. He again related the matter to
         rDo-rje gdan-pa, who said ~Now you know (more than I).
         Go there!,' He stayed at the ~oot of the Nyagrodha tree in the
         ~Cool Grove,, (ShŒtavana) and a large black snake entwined
         itself round him and ~he tree, so that he was unable to
         breathe. After practising meditation, he was immediately
         freed and the snake transformed itself into Vaisravana, who
         ol~ered him his Life-mantra (sriin-po) and promised to execute
         all his wishes. He then held a contest in magic powers
         with some heretics on the banks of the Ganges. The heretics
         were defeated and he converted them to the Doctrine of
         Buddha. His doctrine consisted of the following: the teach-
         ings imparted to him by rDo-rje gdan-pa, those taught to
         him by dƒkiNŒs while he was staying at ShItavana, such
         as the Precepts ransoming death (,~hi-la bslu-ba'i gdams-
         NGag) in order to remove misfortunes to his physical body,
         the Lam-sbyor-ba-lna, with the help of which one was
         able to cross the five Paths simultaneously, the d~an-bzi-
         khug-pa (the Combination of the Four Initiations) which
         removed defilements from slns and helped to acquire power,
         and the Precepts o~ merging the 18 kinds of relativity (stoNG-
         pa bcwo-brgyad) into the essence of the Merciful One with
         the view of practising all the doctrines simultaneouly. Follow-
   (11a) ing the advice of rDo-rje gdan-pa, he practised for six years
         secret Tantric rites and then for seven years he practised
         meditation in the cave of sTag-tshaNG sen-ge (in 'BRUG-YUL,
         BhuTƒn). Many signs of spiritual realization were mani-
         fested to him. He was able to cover the distance of fifteen
         days in half a day, and arrived in lCog-ro 'brin-mtshams.
         Because he was wearing a red mantle and a royal turban on
                                                                         P.1029
         
         ! is head, he became known as Dam-pa dMar-po. He settled
         at rGya-ma rie-kha, and visited (the country) as far as Si-rib
         and gLo-bo.
         When (the countrv) was threatened by the troops of the
         Gar-log (Qarluq), he shot an arrow into a large boulder and
         pierced it. The troops having seen it, retired. At 'BRING-
         mtshams, he erected a white tent on the shore of the lake
         during the period of fishing, and spent some time at Bre-
         chun. All saw that a.lake nymph offered him "water sheep"
         (mtsho-lug). Endowed with such powers and precepts, he
         laboured for the welfare of others for a long time. In the
         end, a disclple of his gave him some poison at Myu-gu-luNG.
         Though forewarned, he partook of it, and died. After the
         cremation (of his remains) a few bones and many relics were
         recovered (from the ashes).
            Kat-ma pa-si maintained that he had been Dam-pa dMar-
         po. This cannot be grasped by thought. Of his two sons--
         the scholar bSod-nams rin-chen, aged 12, proceeded to the
         resi(lence of '~an-pa sTon-skyabs without his father's permi-
         ssion, and studied under him. After the lapse of one year,
         his fathet brought him about 16 donkey-loads of provisions,
         and said: "After completing your studies, you should remove
         all (your) doubts." He also made a long stay at the monastic
         college of 7an-e-pa. ~rom the age of 12 tO the age of 32, he
         continued his studies, and mastered all the treatises !~elonging
         to che Tantra and Sutra classes. The effects of his studies
         became manifest in mid-life, and numerous kalyƒna-mitras
         appeared (among his disciples). He did not give up his
         studies to the very end, and throughout this time his transic
         meditation was perfect. Having become very learned, he
         wrote treatises, such as the "Mirror of Karma" (Las-kyi
   (11b) me-lon), etc., and benefitted others. After the cremation
         (of his remains), an image of Samvara in the yuganaddha
         attitude (yab-yum) and many other relics were recovered (from
         the ashes). The youngest (son) BHA-RU: when he was 17,
         his father said to him: "The time for my departure has
                                                                         P.1030
         come! I shall impart pt~cepts (to you)." In the cave of
         l~im-chu-rdo he bestowed on him the Cycles of the Dakims.
         At Man-kar-mda' he bestowed on him the basic text of the
         Cycle of the Gteat Merciful One {Mahakatunika) together
         with its exposition. At gDan-sa ne-kha he bestowed on him
         the propitiating rites (sadhanas), and told him: ~You should
         mainly p~actise meditation. The power of benefitting living
         beings will arise.,, He ptacnsed meditation, and his yogic
         insight became similar to the Sky (in loftiness). He followed
         the ptactice which consisted in imitating insaniy, and laboured
         for the welfate of living beings.
            sMyon-pa IDom~hun (there exists a manuscript Life-
         stoty (rnam-thar) of sMyon-pa IDom~hun): he was the son
         of one named rGya-gar, the chief of Uppet Myan. In his
         childhood he went as attendant of Dam-pa dMar-po, and
         obtained precepts (from him). Having developed yogic
         insight, he lived as a beggar. He spent some time at vatious
         places in GTSAN, LHA-SA and BSAM-YAS. Later he journeyed to
         'PHYOS, built a small hut, and settled there. Because of
         envy shown by the local inhabitants, he had to destroy and
         rebuild it sevetal times. After that he proceeded to the
         monastery of RI-BO, and there laboured extensively for the
         welfare of living beings. He passed away there. He bes-
         towed the kidden precepts of dMar-po on the acƒrya dKon-
         gner. The Lineage of Permission (Iun) to read these pre-
         cepts still exists.
            The Chapter on La-stod dMar-po (also called sPrul-sku
         dMar-po).
            The story of the doctrines taught by the Venerable
         Mitrayogin (Mitra-dz~ki).
            The Venerable Mitra: he was born in the great city of
         dle counny of Ra~dha (Radha in MayJrabhanja in Orissa)
         in Eastern India. He was accepted (as disciple) by Lalita-
         vajra (Rol-pa,i rdo-rje), a direct disciple of Tilli-pa. For 1 2
         years he meditated at Kha-sar-pana. Avalokitesvara sur-
   (12a) rounded by his retinue manifested himself to him, and
                                                                         P.1031
         expounded the Doctrine to him, and he attained spiritual
         realization (siddhi) (this is his first miracle). His name was
         Ajitamitragupta (Mi-pham bses-gnen sbas-pa). EkajatŒ
         taught him the upaya-marga, and he was able to realize all
         his wishes, by praying to her and placing in front of him-
         self a wooden tray. This was (his) second miracle. There
         were 12,000 monks at Otantapuri, and there was discord
         among them. One of the parties was supported by the
         Bun-sin king who led his troops against the monastery.
         (Mitra) threw his mace, and the ~oops terror stlicken
         decamped. No harm resulted to the monks and the viharas.
         This was (his) third (miracle). During the reign of king
         Sin-ltad khan (Sultan khan) troops from Vatanasl, thc dust
         taised by (theit marching feet) almost shrouding the Sun,
         attempted to desttoy the Doctrine of Buddha in Magadha.
         (Mitrayogin), naked, shouted (at them) and the Earth shook,
         and all men and animals stood motionless. The king
         begged to be forgiven, ant he relieved them from torpor.
         This was (his) fourth miracle. The king Yasas (Grags-pa)
         invited the monks of the four schools (sde-bzi) Mahastha-
         viras, Sarvastivadins, Mahasammitlyas and Mahasanghikas
         as witnesses, and declared: ~Should hetetics be able to
         move my wooden throne, I would give them a thousand
         golden srans and would convert all Buddhists to the doctrine
         of the heretics. Should they fail, I would converr all
         heretics to the Buddhist doc~ine". In the cenrre of a wide
         plain he erected his wooten dlrone. (Mirrayogin exetcised his
         powers) and the heretics were unable ~o move the throne even
         a litde. Then the heretics were converted to Buddhism. This
         was (his) fif~h miracle. King Upa~a (Udbhaea?) covered a pit
         with cloth and invited the Teacher to sit on it. The Teacher fell
         (into the pit). The king then covered the opening of dle pit
         with wood and stones, but the Teacher was able to reach the
         market place, and said: "I should have been invieed to the
         Palace by the king." The king felt remorse and placed the
         Teacher's foot on (his) head. This was (his) si~ miracle. Again
                                                                         P.1032
         the king ordered wood to be piled up, and placed the Teacher
         on top of it. For three days he set fire to it, but the Teachet
         remained unburnt. This was (his) seventh miracle. When he
         was preaching the five profound slokas to the king of VƒranasŒ,
         a shower of ~owers fell from the Sky, and he showed him
         the vision of a devaputra offering him a vase filled with
         nectar. This was (his) eighth miracle. When the king reques~ed
   (12b) that he might be initiated, Mitra told him: ~You must draw
         the outline of rhe raja mandala with jewels.,' The king
         thought that the yogin was deceiving him, and regretted his
         request for initiation. Mitrayogin then showet himself
         sitting amidst clouds in the Sky. This was (his~ ninth
         (miracle). Filled with shame, the king ~orshipped ~ ln fot
         seven days, and the yogin came down on a pond, and sat
         there. This was (his) tenth (miracle). Then the king
         presented him a town of 1,600,0000 families to support
         him. The Teacher built there a hospice (sbyin-gton-gi khan-
         pa), and distributed alms for three yeats. Aftet the lapse of
         three yeats, he disappeared without anyone knowing where he
         had gone. This was (his) eleventh miracle. Then in the
         vicinity of the Kuru-vihara (Ku-ru bi-ha-ra) of the South,
         there were two yaksas who used to devour an old and a young
         man of the tawn each day. He subdued them and built a
         temple. This was (his) twelveth miracle.
            In order to kindle the faith of the monks, he cast a magic
         glance (upwards), and all the birds of the sky came down on
         his hand and obeyed his words. This was (his) thirteenth
         miracle. Though he did not preach the Doctrine ;o the 84
         chiefs of Varƒnasl, by a mere mental projection he caused
         them to meditate on skeletons ~Ken-rus-sogs,kyi 'du-ses);etc.
         They proceeded to a forest, and emancipated their minds
         ftom the notions (peculiar) to worldly beings. This was (his)
         fourteenth miracle. Then the king Jayasena and the pandita
         AnanJa misttusted him and made an attempt on his life.
         He placed them in the mudra, (posture) of intense mental
         concentration and concentrated his mind on the meaning of
                                                                         P.1033
         a sloka, and following this they attained emancipation with-
         out rising from their seats. This was (his) fi~teenth miracle.
         H~ uttered a prophecy to a king of Vƒrƒnasl, which said:
         "Because of your doubt in me you will not obtain spiritual
         realization in this life, but will obtain it in the Intermediate
         Stage." This was (his) sixteenth mitacle. The king of
         Vƒranasl thinking in himself: ~I shall not let this Teacher
         go to another place", made him stay in a vihara, and sealed
         its gate. Thereupon the Teacher was seen playing on the top
         of a large boulder, Iying outside the vihƒra, and simultane-
   (13a) ously sitting inside the vihƒra. This was (his) seventeeth
         miracle. Then when he was living inside the house of an
         ascetic (tapasvin), two monk~ dtove away two figures resembl-
         ing him which appeared outside and inside the housc, and
         when they peeped through a hole inside thc house, they saw
         him preaching the Doctrine to the eight classes of gods and
         demons. This was (his) eighteenth miracle. The above are
         cal~ed his "18 wonderful stories.,' According to the twen-
         tieth story (nineteenth?), he was admitted by Devadƒki to
         Venudvlpa ('Od-ma,i glin) and there met AYalokitesvara
         who told him: ~Son of good familyl Yo~ should bestow for
         the sake of the living beings o~ future times the initiations of
         the four classes of Tantras at one time." This was (his)
         nineteenth miracle (or story). The king o~ Vƒrƒnas~ worship~
         ed him for seven days, and was given the initiations of all
         the classes of Tantras in a single maNdala at one time. This
         was (said to be) (his) twentieth miracle. When the lo-tsa-ba
         Byams-pa'i dpal (Khro-phug lo-tsƒ-ba), who was studying the
         Doctrine with the pandita BuddhashrŒ, heatd that this gteat
         siddha, endowed with such miraculous powets, had come tO
         'Phags-pa Shin-kun (Svayambhu-nƒtha caitya), he took with
         him some leaYes of piper-betel (tarnbula, tƒmbo-la), and
         presented them to Mitrayogin, inquiring about his health.
         The latter gave him a friendly answer. As the yogin was
         sitting with his face turned towards Tibet, a thought occurred
         to the lo-tsƒ-ba: "he may perhaps go to Tibet," and he
                                                                         P.1034
         asked the yogin to visit Tibet, but the latter did not promise.
         He then obtained from him a short summary of the cittotpada
         rite. After that the lo tsa-ba was attacked by fever, and
         almost passed out. The great siddha (Mitra) proceedcd to
         India, and the lo-tsa-ba followed after him, as soon as his
         health, which was not quite restored, permitted him to do so.
         He found him residing in a fort of the border country,
         which was guarded by fierce-looking soldiers o~ Tirahuti
         (~rabhukti, the modern Tirhut in Bihar), who had collected
         to guide (the siddha). An ~-tsa-ra (acƒrya) who was known
         to him, took him inside and he met the siddha on the roof
         of the fort. He again asked him about his coming to
         Tibet, and again (the siddha) made no ptomise. The lo-
         tsa-ba thought to himself: ~Death is better, than to return
         to Tibet without inviting this siddha, after having met him."
         He then made a solemn wish to become the siddha's disciple
         in his next life, and without hesitation, jumped down from
   (13b) the top of the fort. But the mahasiddha seized him with
         his hand and exclaimed: "Ha-ha! Don't do such things?"
         and kept him in his presence. The siddha said: ~To
         enable me to go to Tibet, you should temove your defile-
         ments ~ This fever of yours removed many of your defile-
         ments. This time you made an attempt on your own life
         for my sake, and this has completely r~moved your defile-
         ments. Now I shall go to Tibet." Having promised, the
         siddha proceeded to Tibet and spent 18 months in Upper
         gTsan, and preached the Doctrine to many scholars and
         monks. He also blessed the foundation of the chief vihara
         and the great image of Khro-phu (Khro-phu Byams-chen, the
         large image of Maitreya at Khro-phu). The lo-tsƒ-ba attend-
         ed on the siddha as far as the Pass of Man-yul. Mitrayogin
         having packed the gold received by him in Tibet in two
         packages, hung them on his shoulder, and proceeded away,
         like a falcon chasing his prey. The branches of the Doc-
         trine (the collection of his teachings is well-known by the
         name of Mi-tra brgya-rtsa and are used in initiation) taught
                                                                         P.1035
         by him wete: the Cycles of the Ordinary Doctrines preached
         as branches of science, the Cycle of dif~erent practices
         taught as method of inner meditation, the Cycles of the
         Special Doctrine preached as an inttoduction to hidden
         initiation. The fitst Cycle: it was divided (into the follow-
         mg sections): the bsTan-pa' gtu-bo 'chin-ba rnam-grol (the
         Boat of the Doctrine which frees from bondages), the rNal-
         'byor bdun-gyi lam rnam-par-nes-pa (The Ascertainment of
         the Path of the seven Yogas), the Yid-bzin nor-bu
         (Cintamani), the bSre-ba bzi'i gdams-nag and the Rin-chen
         phren-ba (the Garland of Jewels). The second Cycle was
         divided into: (I) the Sadhana of his tutelary deity the Great
         -Metciful One (Mahakarunika), and (2) the methods of
         benefitting others and himsdf by it. The first (the Sadhana)
         was divided into twenty mula-sƒdhanas (rtsa-ba'i sgrul-thabs)
         and twenty sadhanas o~ realization (dnos-grub sgrub-pa),
         fotty in all. The first: the Yid-bzin nor-bu'i sgrubs-
         thabs-lha-nis ,ston-sum-bcu-ma (the 2030 gods of the
         sadhana of the Wish-granting Gem), the Ye ses 'khor-
         l~lha Ina-bcu-rtsa-lna-ma (the 55 gods of the Jnƒnacakra),
         the 'Gro-'dul-lha-sum-bcu-rtsa-dgu-ma (39 gods of the
         ma,ndala of ,Gto-'dul), the 'Khor-los bsgyur-ba lha-gsum-
         bcu-rtsa-gsum-ma (32 gods of the Cakravartin), the
         Po-ta-la,i ri,i rtse-mo-lha-ni-su-rtsa lna-ma (the 25 gods of
         the Summit of Mount Potala), the r~a-sgra-lha-bcu-gsum-
         ma (belongs ~o the Cycle of Amitƒbha), the Lus-kyi 'khor-
         lo 'bar-ba'i sgtub-thabs-lha-bcu-gcig-ma (the Eleven Gods
         of the sadhana of Lus-kyi 'khor-lo 'bar-ba), the Rigs-lna'i
         sgrub-thabs (the Sƒdhana of the Dhyƒni-Buddhas), the
         mKha'-spyod-kyi sgrub-pa (the sƒdhana of mkha'-spyod), the
         Tshad-med-bzi-sgrub-pa (the sƒdhana of the catvƒryapra-
         mƒnƒni), the bsKal-bzan-gi sgrub-thabs phyag-stoNG-pa
         (the Bhadra-kalpa-sƒdhana of theThousand-Armed One), the
         ;~al-bcu-gcig-pa (the Sƒdhana of the Eleven-faced), the 'Jig-rten
         sgton-ma Yi-ge drug-pa (The Six Letters Formula--"The
         Lamp of the World"), the Khasarpana tshigs-bcad bzi-pa
                                                                         P.1036
   (14a) (the four verscs of KhasarpaNa~, the KhasarpaNa '~ig-rten
         dbar;-phyug (the KhasarpaNa-Lokeshv~ra), the Don-zags
         (Amoghapasa), the SeNG-ge sgra (Simhanƒda), the DraNG-
         sror;-gi sgrub-pa (RSi-sƒdhana), and the Lor;s-sku sku-gsum-
         gyi sgrub-pa (the Sƒdhana of the Trinity of Sarr bhoga~kƒya).
         The second (dNGos-grub sgrub-pa,i sgrub-thabs): the
         LoNGs-spyod mi-bzad-pa'i sgrub-pa (the Rite of obtaining
         inexhaustible wealth), the Nam-mkha, mdzod (Gaganaganja,
         the Treasury of Heaven), the dPag-bsam sin-can (Kalpadtu-
         ma, the Wishing Ttee), the Cintƒmani (Yid-bzin not-bu),
         the Bum-pa bzaNG-po (KƒmaghaTa, the Pot of E:ottune), the
         'Dod-'Jo'i-ba (Kƒmadhenu, the cow of plenty), the rDo-
         tJe rin-po-che (V~jraratna), the gTer-chen-po (Mahƒnidhi,
         the Great Treasure~, the l~i-zla 'bar-ba (the Shining of the
         Sun and Moon), the Ral-gri rin-po-che (khadgaratna, the
         Precious Sword), the bDud-rtsi'i bum-pa (Arnrtakalasa, the
         Vase of Nectar), the Ma-rmos lo-thog (AkrSToptƒtandula-
         phala-sƒlŒ, Mhvpt, No. 5310), the Khru~kyi rdziNG-bu
         (puSkariNŒ, the Swimmin~ Pool), the sMan-gyi bcud-len
         (Rasƒyana), the d~os-grub ril-bu (Siddhigolƒ, the Miracu-
         lous Pill), the DraNG-sroNG rig-byed (RSiveda, Astrology), the
         rDzogs-ldan-gyi sprin (Satyayuga-megha, the Cloud of
         Golden Age), the gSer-,gyur-~yi rtsi (Substance changing
         n~etals into gold, alchemy, Rasa), the ~aNG-sh~s-kyi rta
         (Ajƒneyahaya, the Wise steed), the Balavajra-sƒdhana (sTobs-
         ky i rdo-rJe,i sgrub-thabs), the ten ~preceding' doctrines
         (belonging) to the svƒrtha class ~raNG-don la sNGon-'gro'i chos-
         bcu), the d~;ios-gzi,i bcu-gnis (the Twelve main doctrines),
         the 'Chi-ba-la dgos-pa'i chos-bdun (the Seven doctrines
         requir~d at death). From among these 29 books; the first:
         the Dam-tshig gso-ba (Restoration of Vows); the bLa-ma
         sgrub-pa (the propitiation of the Teacher), the Byin-rlabs
         mi-bzad-pa (the inexhaustible blessing), the sTor;-r~id sgom-
         pa (the Meditation on Relativity), the Khro-ba spar;-ba (the
         Removal of Anger), the s~ir;-gi dug sbyaNG-ba (the Removal
         of Heart poison), the ~i-gnas bskyed-pa (the Birth of
                                                                         P.1037
         Quiescence of the Mind), the TiNG-,dzin myur-du bskyed-pa
         (~he quick method of ptoducing Mind-concentration), the
         ZuNG-'brel-gyi gnad (the Main point of the yuganaddha), and
         the Ye-ses'bar-ba (Kindling of knowledge~. Among thc
         second: the ~Six Books illucidating the Degree of Utpanna-
         krama" (bsKyed-tim gsal-bat-byed-pa'i chos-dtug), the Pad-
         ma-sdoNG-bu-can-gyi sgrub-pa (the Sƒdhana of the One hold-
         ing the Lotus stalk), the Me-tog,gdan-can-gyi sgrub-pa (the Sƒ-
         dhana oE the One Sitting on the Flower), the Me-tog-la brten-
         pa,i sgrub-pa (Flower Sƒdhana), the gZugs-br¤an-gyi bsgtub-pa
         (the Sƒdhana of the Image), the Dri-ma med-pa,i sgrub-pa (the
         Sƒdhana of the Immacu~ate), theYe-ge med-pa,i sgrub-pa (the
         Sƒdhana o~ the Unwritten). The Six Books of the Sampanna-
         krama degree: the ,Khor-lo-gsum bsgom-pa (Meditation on
         the Three Cakras), the 'Khor-lo-bciNGs-grol (the Binding and
         the unbinding of Cakras), the Ye-shes 'bar-ba (the Kindling of
         Knowledge~, the 'Khor-lo 'bar-ba (the Kindling of Cakras),
         the 'Khor-lo tnam-dag (Purification ofCakras), and the rDo;-
         Je 'bar-ba'i bsrun-ba (the Protection of the flaming Vajra).
         The third: RaNG-bsruNG-pa (Self-protection), the Nad-gsal-ba
         (Healing of Ailments), the '~hi-ba blu-ba (the Ransoming
         of Death), the ,GroNG-'Jug (parakƒya-pravesha, the Transference
         of the life-principle), the 'Pho ba rdo-rJe, skar-mda' (the
         Shooting diamond star of the transference of the life-principle),
         the rMi-lam dri-med (Immaculate dreams), and the sKye-ba
         bsdams-pa (Restriction of Rebirth). Among the texts of benefit
         to others (gzan-don): the s~on-,gro'i chos-bcu (the Ten
         preceding Books), and the Twelve Main Books (dnos-gzi'i chos-
         bcu). The Seven Books especially required by a disciple:
         the first: the Grags-pa spel-ba (Increase of Fame), the gZi-
         byin bskyed-pa (Increase of Lustre), the Sems-can-'gu-byed
         (Gladdening of living beings), the ~;lag-gi mthu-bskyed-pa
         (Production of the Power of Speech), the gShaNG-sNGags myut-
         'grub (the "Quick Realization of Mantras"), the sMon-lam
   (14b) dban-du byed-pa (the Control of Wishes), the Dregs-pa'i ba
         (The Subduing of Pride), the Sems-brtan-par-byed-pa (the
                                                                         P.1038
         Steadying of Mind), and the Sems nal-so-ba (the Resting of the
         Mind), the Yld-'gyod-pa bsal-ba (the Removal of Mental
         Afflictions). Among the second (gtoup): the gDug-pa 'dul-
         ba'i cho-ga (the Rite of subduing demons), the g~an-las rnam-
         rgyal (the Defea~ of Others), the gNod-pa bzlog-pa (the Repul-
         sion of Harm), the sDe-gzom-pa (the Destruction of Enemies,
         Troops), the dBan-du bya-ba (the Control of Others), the
         ~ag-mnon (Causing enemies to become dumb), the bKra-
         sis-kyi ch~ga (Auspicious Rite), the g~an-bskyab-pa (Protection
         of Others), the Mi-,~igs-pa sbyin-pa (the Gift of Courage), the
         Nad gso-ba (the Removal of Diseases), the kLu-nat gso-ba
         (the Curing of ailments caused by Nƒgas), the Tshe-,das
         sbyon-ba (funeral ceremony), and the Ro-bsteg-gi cho-ga (the
         Rite of Cremation). The third: the rMi-lam ta~brtan
         (Indications contained jD dreams), the rMi-lam nan-bzlog
         (the Removal oE Evil Dreams), the Shes-rab bskyed-chog
         (the Rite of Producing Wisdom), the Byan-chub sems-dpa'i
         byin-rlabs (the Blessing of Bodhisattvas), the Ran-byin-rlabs
         (Self-blessing), the Tin-ne-,dzin-gyi dban-bskur (Initiation
         into Samadhi), and the Ye-ses dgug-gzug-gi byin-rlabs.
         The 24 books required ordinarily (Thun-mon-du dgos-pa,i
         chos), and among them the "Twelve Merit Accumulating
         Books": the sKu-gzugs-kyi cho-ga (the rite of erecting
         in1ages) named sKu-gzugs rin-p~che,i las, the mchod-rten gyi
         bsnen-bkur (the Worship of a Stupa), the bSam-mi-khyab-
         kyi mchod-pa (the Unconceivable Worship), the Mandala,i
         cho-ga (the Rite of the Mandala), the ~hos-spyod yan-lag-bzi-
         pa (the Four Branches of the Dharmacarya), the /~:hos-spyod
         brgya-rtsa (The E;undred /forms/of Dharmacarya), the Zas-
         kyi rnal-'byor (the Yoga of taking food), the Lus-sbyin-pa
         (the Offering of one's own body), the gTor-ma,i cho-ga (the
         Rite of Of~ering), the ~:hu-sbyin (Water OEering), the ~:hu-
         gtor (Water Libation), and the sByin-bsreg (homa). The five
         ,Gal-rkyen-spaNG-ba (the Five removals of accidents): the ~:hom-
         rkun bciNG-ba (the Binding of tobbets), the Nad-bstun-ba
         (Protection from Diseases), the mDze-gso-ba (Curing of lep
                                                                         P.1039
         rosy), the ~har-bzlog (the Stopping of Rain), the ,~hi-ba
         bsrun-ba (Protection from Death). The five sadhanas of
         ,Thun-rkyen (favourable causes), the Rab-gnas (consecta-
         tion rite), the bSrun-'khor (charms), the Srun-skud (holy
         thread), the Sri,u gso-pa (Protection of children), and the
         Char-dbab-pa (the Production of rain). Thus 20 mula-
         sƒdhanas ~rtsa-ba,i sgrub-thabs), and 20 sadhanas for the
         attainment of siddhis, in all 40. 29 doctrines of self-benefit,
         29 doctrines of benefit to others, m all 58. Z2 ~common',
         doctrines. In all 120 sadhanas of practice. The initiation
         of bDe-chen ral-gcig (Mahasukha--Ekajati) and the precepts
         o~ Avalokitesvara in 25 slokas formed part of the Special
         Cycle, expoundin~ the Inttoduction to the Hidden Blessing.
   (15a) The Chapter on the Spiritual Lineage of Khro-pu-ba.
         Further, the Phya~rgya chen-po 'Khor-ba rgyun-gcod (The
         Mahamudra which cuts the stream of Samsƒra): A group of
         five dakinis came forth from the miraculous great Kun-snan
         (Samantabhasa) caitya of the country of Dharmaganja (~hos-kyi
         mdzod) in Oddiyana, and preached this docttine to ~ri Saraha,
         who taught it to Mitra. The latter bestowed the ~:hins-gsum
         (the '~There Summaries"), the ~Five Specials,, (Khyad-par Ina),
         and the Twenry Commentaries ('grel-pa ni-su) ending with
         the bs~o-ba (Good Wishes), to Ma~cig SaNGs-rgyas Re-ma.
         She imparted it to mTshan-ldan ,Khrul-zig chen-po on the
         Mount Don-mo. He was a native of Zans-ti, and was
         ordained in his youth at Thel. He practised meditation in
         many sacred places, such as the Kailƒsa (Ti-se), and others.
         He stayed at ~nan, and there met Ma-gcig, who bestowed on
         him the precepts of the rGyun-g~od (or 'Khor-ba tgyun-
         gcod). He also met Mitra and developed excellent merlt.
         He lived for more than eighty years. He imparted the doct-
         rine to the siddha ~wa-dmar-ba Grags-pa sen-ge, who bestowed
         it on mKhas-grub-rgyal-ba. The latter on the Dharmasvamin
         mKha,-spyod-pa, and wrote a Guide (on the doctrine).
         Further, ,Khrul-zig pa expounded it to mDzes-ma at 'On.
         mDzes-ma was born in Upper gTsan. She met many sid-
                                                                         P.1040
         dhas. In her youth she came to GaNGs-dkar chu-kha in ,On.
         Being an expett in t~e ptƒNƒyƒma (rts~-rluNG), she could not
         be tempted. Whenevet some one attempted to tempt her, she
         would draw all his well-being into herself, and her complexion
         would assume a shining appearance, while the other would
         look like a dying man. She composed many books on her
         mys~ic experience, and passed away at the age of about
         seveny. (After the cremation of her remains), her heart and
         both the eyes were left unburnt. One o~ the eyes was
         (preserved) at GaNGs-dkar, the other at rGya-gar of Do-po-sgaNG,
         and the hcart was preserved inside the Pad-spuNGs caitya
         at dPal-ri. mDzes-ma bestowed (the Doctrine) on Bya-
         bral chen-po, who was a native of Yar-klur;s. Most o~ the
         time he stayed in KoNG-po. He died at 'ON. In the begin-
         ning he used to be a very cleanly person, and disliked others,
         but afterwards he achicved emancipation independently (of
         others), us-ed to eat his own excrement and applied it to his
         body. At times he of~ered it to the Ratna, at times to
         demons tof the rGyal-po and 'goNG-po class), 2nd imitated
   (15b) insanity (smyon-spyod). He was a priest of Thel. He met
         Mitra at ~at-btag. He also met Lha-tJe (Dags-po Lha-rje) at
         sGam-po. He met Mid-la at 'Ol-kha. He passed away at
         mTsho-~hyi man-khan of 'On, aged seventy. He bestowed (the
         Doctrine) on Sans-tgyas Ri-pa, whose native place was Yar-
         kluns. At the age of 20, he met sPyan-sNGa ~:hos-bzi-pa and
         followed after every good Teachet. He heard the 'Khor-ba
         rgyun-gcod (the doctrine of Mitra). He acted as Vajradhata
         for five years at Kailƒsa. He became the Teacher of dbOn-po
         dPal-ldan~rags and o~ Upper Hor (sTod-Hor, Moghulistƒn),
         and received the title of '~Imperial Preceptot" (Ti-srŒ~Ti-shih).
         Having come to Kon-po he practised the 'Khor-ba rgyun-gcod
         at the monastery of ~ar. He founded a monastery on the sum-
         mit of sPe-ra in 'On, and called it dPal-ri. He had nI!merous
         visions of tutelary deities. He died at the age of 79, and
         was reborn in gTsaNG He bestowed (the Doctrine) on
         sPrul-sku bLo ldan, who was born at Yar-kluns rnam-rgyal.
                                                                         P.1041
         He was ordained by Chos-bzi-gsar-ma-pa in his youth.
         At the agc of 20, he successfully ptopitiated Vajta-
         pani. From the age of 20 to 24, he laboured for the
         welfare of others, and then proceeded to the AlakavatΠ(l~an-
         lo-can, the Paradise of VajtapƒNi, originally Vajrapƒr!i was
         believed to have been the son of Vaisravana residing in
         Alakƒvatl on the southern slope of Mount Meru). The latter
         bestowed (the Doctrine) on the bLa-ma bDag-pa, who belong-
         ed to the Shud clan. He was born as the son of a Tantric.
         Endowed with great faith, he promised in the presence of
         Kar-ma-pa to recite a loo,ooo,ooo times the Mani formula.
         Till twenty, he lived the life of a householder. Between
         twenty and fifty, he made a round of hermitages, and
         practised meditation. At ~he age of 2Z, he took up ordi-
         nation under Kun-spans-pa. At the age of 35, he took up
         the final monastic otdination in the presence of the maha-
         upƒdhyaya bKra-sis sen-ge, and listened to about a hundred ex-
         positions (of sacred texts), such as the Doctrine of the '~Great
         Achievement" (rDzogs-chen), and othets. He visited about
         a hundred hermitages, including Chu-bar and others. In
         brief: he was born in the year Earth-Female-Sheep (sa-mo-
         lug--1 l99 A. D.). At the age of 16, he m~t Kar-ma-pa.
         At the age of 20, he took up the upasaka vows in the
         presence of Lho-pa Rin-po-che. He died at the age of 82
         in the yeat Iron-Dtagon (Icags-'brug--1280 A.D.). There
         appears to exist a numerous Lineage. The Spiritual Lineage
         of the yogim named ~ :hos-ldan-'bum seems to exist in the
         East and West. This (doctrine) must be recognized as being
   (16a) profound. The Chapter on 'Khor-ba rgyun-gcod.
            Further, the mahasiddha Mitra came to Tibet, after
         having performed the Yoga called Balarasa. Now the
         Lineage of the mKha,-spyod bsnen-sgrub preached by him
         (a book belonging to the Kar-ma-pa sect): The ƒcƒrya
         mTsho-skyes rdo-rJe (Saroruha, Padmavajra) bestowed it on
         Pad-ma'i myu-gu (Padmƒnkuravajra) who was a paNDita
         learned in the five sciences. After having obtained these
                                                                         P.1042
         precepts, he developed an immortal Vajrakaya (mystic body).
         He bestowet (the Doctrine) on the yogesvara Mitrayogin.
         The latter preached to ~wa-dmar cod-pan-,dzin-pa Grags-pa
         s~r;~e the Cycle of Precepts of Pranayama, including the
         Srog-thig rnam-'~oms (of a book), and other texts, as well as
         many lesser precepts. In particular, he imparted to him
         the precepts of the mKha,-spyod bsnen-sgtub, its basic text,
         together with its initiation, branches and exposition. The
         latter preached all the precepts of the ~Oral Tradition,', in
         rhe manner of a well-filled vase, to the hermit (ti-khrod-pa)
         Dar-rgyal ba. The latter preached to dPal mKha,-spyod
         dban-po, and also composed a text-book. Again, Grags-ser;-
         ba (Gras-pa sen-ge) preached it to '~am-dbyaris ~hos-dor-ba,
         who also composed a large text-book.
            The Chapter on the mKha'-spyod bsnen-sgrub.
         Again, Mitra bestowed the precepts of the Six Doctrines
         (chos~rug) on the pandita ~ƒriputra. The latter imparted
         them to Mi-nag Gr~gs-pa rin-chen. His Lineage continues
         to exist to the prcsent day, and its (teachings) are followed
         at sMyug-tshal of Lho-brag, There appear also to exist
         preachers (of this doctrine).
            The Lineage of the Initiations known as Mitra brgya-
         rtsa: rDo-rje-,chan (Vajradhara), Avalokitesvara (sPyan-ras-
         gzigs), the siddha Mitrayogin. The latter imparted it to
         the paNDita Amoghavajra (Don-yod rdo-rje~. He came to
         bestow the initiation and its exposition on g~:an ,Od-sruns
         mgon-po of gSat-mda, kht~-lur;. At the time of his going
         to Lower Khams (mDo-Khams) he appears to have bestowed
         on~e more all the initiations at Ge-kha-brag. But in later
         times when the Lineage of Initiations appeared to have come
         an end, several kalyana-mitras from Lower Khams (mDo
         khams) passed through sGyi-smad khra-lun in search of
         thc Lineage. People said: "The lay-brother (upasaka)
         named mGo Khom ,~sras, a disciple of g~an 'Od-sruns
         mgon-po who lives at 'Phan-yul rGyal, pcrhaps possesses the
         ~ineage.,, Thc hlyan. a-mlrras proceeded to 'Phan-yul in
                                                                         P.1043
         search of him. Byams-pa sen-gc, a kalyana-mitra of rGyal,
         came to gSan-phu to hear the "Doctrine of Maitreya" (Byams-
         chos). They met him and inquired about mGo-khom ,~sras.
         Byams-pa sen~e replied: "He was my countryman! But I
         doubt that he possesses the Hundred Initiations. He used to
         be an old Tantric, good-natured and pious. Wi~n you, I
         shall also ask for them." Then it is said that he obtaincd them.
         Those who did not believe the statement of Byams-pa sen-ge
         (about his obtaining precepts), instead met mGo-khom ~o sras
         himself and obtained the initiations from him. Byams-pa
         sen ge and Ba-lam-pa Rin-se exchanged the Initiation and the
         Vajramala (rDo-rje 'phren-ba) of Abhaya. gYun-ston rDo-
         rje-dpal obtained it from Ba-lam-pa Rin-seat-mTshur-phu. rDo
         rJe-dpal bestowed it on Bag-ston g~n-tshul. The latter
         impartcd it to the bLa-ma Tshul-r~yal of sNar-than. The latter
         bestowed it on the bla-ma mGon-po-drug. The latter on the
         Pan-chen 'Jam-dbyans ral-gri. The latter on Kun-mkhyen
         'Dzam-glin ~i-sar. The latter on the Dh~rmasvamin sTan-
         gcig-pa shes-rab bzan-po. I gave here an account of only one
         Lineage, but (the teaching) was handed down through many
         other Lineages also.
            The Chapter on the system, which originat~d from the
         Mahasiddha Mitra.
            The doctrine known as the "Clear Exposition of the
         Siddha Tshem-bu-pa" (Gru~thob Tshem-bu-pa'i dmar-khrid)
         also belongs to the Cycle of the Great Merciful One (Maha=
         karuNika). Nairatma bestowed it on the siddha gl~an Tshem-
         bu-pa named Dar-ma ,od-zer. He was born at ~ad-sgo-dar.
         He did not accept the monastery of sTon-mo-lun, and others
         which were offered to him by r~og bTsun-dkar-mo, practised
         meditation only on the mountain of gYasru, and attained
         spiritual realization. He had six disciples to whom he im-
   (17a) parted ptecepts. He bestowed them on a kalyana-mirra of
         'Brin-mtshams ~cim-lun and on the scholat of the Yul-la
         monastery. These two also attained spirltual realization, and
         later sent on three occasions oEerings to him. He also
                                                                         P.1044
         bestowed (precepts) on his younger brother sPyil-po dBan-
         phyug-grags and on his attendant ~:he-brag-pa, as well as on
         r~og bTsun-dkar-mo. These also attained spiritual realiza-
         tion with the help of this doctrine. sPyi-bo lhas-pa Byan-
         chub-,od studied many sutras and sastras, but he did not
         know how to practise them combined. He therefore went to
         Lha-sa to pray to the Lord (~bo), and there he met g~an
         Tshem-bu-pa, and understood him to be a siddha. He made
         his request to him, and the Teachet understood him to be a
         suitable vessel (snod-ldan) and bestowed on him the Phyi-
         theg-pa Lam-rim spun~kyi don-khrid and the Nan-gsan-snag~
         kyi dmar-khrid. He practised according to them, and attained
         spiritual realization. He imparted them to Byan-chub tshul
         khrims, the upƒdhyaya of sTag-bde brag-dmar. The latter
         bestowed them on the Bodhisattva Lha-btsun-pa, the upadhyaya
         of Phyi-'brum dgon-gsar. The latter on ~an Kun-span~pa.
         It became one of the great guide-books of the ~nan-pas. This
         (Doctrine) spread in all directions, and great was the benefit.
         Some of the methods of exposition appear to agtee with those
         of Mahamudra. In other texts it was described as agreeing
         with the pratyƒhara (restraining the organs, sor-sdus) of the
         Sadanga-yoga. Also there existed a Lineage of the dmar-
         khrid (detailed exposition) of the Cycle of the Great Merciful
         One (Mahakarunika). The nun LaksmΠ(dGe-slon-ma dPal-
         mo) imparted it to dPal-gyi bzar'-po (SrŒbhadra). The latter
         on Rin-chen bzan-po (Ratnabhadra), who imparted it to AtŒsa.
         The latter bestowed it on Yol Chos-dban. The lattet on
         Rog-ston. The latter on rTse-ston ~sras. The latter on
         7an-ston Chos dban. The latter on Phra-ston ~ig-po. The
         latter on rNal-'byor skyab~se. The latter on Rin-po-che
         Ne-mig-pa. The latter on the upadhyaya Rin-byun. The
         latter on the upadhyaya San~gzon. The latter on the bla-ma
         Kun-brsod-pa. The latter transmit~ed it to mKhas grub Chos-
         dpal, father and son. The Chapter on the dmarkhrid(detailed
         exposition) of the method (lugs) of Tshem-bu-pa. The Chaptet
         on the Cycle of the Great Merciful One (Mahakarunika).
                                                                         P.1045
         Among the l/~:ags-ti-bas and the s~an-chad-pas thete
         was a prscepe called Nar-mkha, skor-gsum. It representet
         a prayƒhara precept which setved as a Path (o~ spiritual
         development), based on the doctrine of ~unyata. It was
         an exce!lent ptecept ttansmitted ftom the rsi Suryatatha
         ma,i sit;-rta, a .rsi of ~ambhala ) to Kƒlacakrapada,
         the Senior and Junior, Abhiyukta, the Nepƒlese Kayasn, the
         ƒcarya Kan-pa-ba, and others. The Lineage o~ the great
         rite of the mandala called Ktyƒsamuccaya (vajracaryaktya-
         samuccaya, Tg. rGyud, No. 3305), composed by the siddha
         named Dat-pan. (Datpana-acatya), whose teeth had changed
         ewenty times and who had lived for a thousand two hundred
         years, thtough which the initiation was ttansmitted:
         Vajradhara (rDo rje-,chatl), Jtlanadƒka (Ye-ses mkha'-'gro),
         Darpana-acarya, Samantabhadra, J¤ƒnajyoti, ~rl Hanumat, ~n
         Mat~jubhadra, ~n Laksmibhadra, Dharmaiyotirbhadta, Man~
         jŒvabhadra, ~ttam ~rlbhadra, ~rŒ Vijayabhadra, ~n Madan-
         abhadra, SrŒ LaksmŒbhadra, Gaganabhadra, Udayajivabhadra,
         ShrŒ Harsabhadra, Al~hagabhadra, the Nepƒlese pandita of Ye-
         r~NG--JagadanandajŒvabhadra, his son the pandita Mahƒbodhi,
         Sabzan 'Phags-pa p,~on-nu blo gros (also known by the name
         of Ma ti pan-ch~n), rhe Dharmasvƒmin Kun-dga' bzan-po, and
         (thus) to the Dharmasvamin dMat-ston rGyal-mtshan 'od-zer.
         The origin of the Doctrine Since in former times there
         did not exist ttanslations of it into Tibetan, 'Jam-dbyans Don-
         yod rgyal mt~ chan of dPal-ldan Sa-skya obtained the Sanskrit
         text o~ the Samuccaya from a Nepƒlese merchant (this very
         copy is preserved at the ~or monastety in gTsaNG. Verbal
         communication by Rev. dGe-'dun Chos-'phel). This book
         w~s then found in the possession of Kun-spans Chos-grags-
         dpal-bzan po. It was translated at the latter's request and
         with his assistance by ManjushrŒ, a gteat pandita of Vikrama-
         shl!a, and the Tibetan translator ~l~tsƒ-ba) Sa-bzaNG-pa bLo
         gros rgyal-mtshan. While they were unable to find any one
         from whot~l they could obtain its initiation and ~permi-
         ssion" (lut;) to read it, they heard a report that m~a'-tis-pa
                                                                        P..1046
   (18a) rDo rje-dpal had obtained the initiation of the Samueeya at Ye- 
         ran (Ka~odu). 'Phags-pa g~on-nu blo gros with his
         disciples, sc-.ren per~orls in all, proceedcd to Ye-rao in Nepal,
         and ther~ obtaincd the complctc initiation and "permission"
         (luNG) to read the Text from tt.e pandita Mahabodhi. It spread
         widely. Again, the Blessed g~in-l~e mthar-byed (Yaman-
         takrt), Virupa, DombhΠpa, the brahmana ~ridhara (dPal-'dzin),
         Matigarbha, Darpana-aearya who bestowed on gLo bo lo-tsa-
         ba the g~ln rje gsed-dmar-po,i g:~un with its exposition and
         preeepts. The lo-tsa ba bestowed it on bLo chen Sans-rgyas.
         The latter on the lo-tsa-ba m~:hog-ldan. Thc latter on bKa,-
         bcu-pa g~on-nu seo-gc. Also following another Lineagc, it
         was praetised by Bu-ston Rin-po-che and others, and numerous
         living beings were noutished by it. The Chapter on Dar-pao
         (Darpan. ƒcƒrya).
            The ƒcƒrya Abhaya who was endowed with a mind free of
         illusions in regard to any of the systems of the Prajnaparamita
         or Tantra. from the Lesser scienees (rig-gnas phra-mo) to the
         Anuttara-yoga-Tantra. Because he had recited the mantra of
         Vajra-yogim in his forma life, in this life Vajra-yoginl in the
         form of an ordinary woman appeared before the acarya Abha-
         Because of his steadfast attitude of a strick monk, he
         did not admit this woman. (His) great teachers, such at Ka-
         so ri-pa and others, told him that he had acted wrongly by not
         availing himsel~ o~ the method through which one could
         realize the sahaja-jnana. On many occasions he prayed to
         Vajra-yogim. The goddess appeared to him in a drcam, and
         said: ~Now, in this life you will not be united with me.
         But, if you were to compose many commentaties on profound
   (18b) Tantras and many rites of Mandalas, you would soon become
         a fortunate one." Following her instruenons, he eomposed the
         ~risamputatantrarajat~kamnayamanjarl-nama (Tg. rGyud, No.
         I 198), the SrŒ-Buddha kapala mahƒ tantra raja TŒka-abhayapaddha-
         ti-nama (Mi '~igs-pa'i gzun-'grd, Tg. rGyud, No. 1654), and
         the Vajravali-nam~-mandalasadhana (dKyil-'khor-gyi cho-ga
         rDo-rje phren-ba, Tg. rGyud, No. 3140). Now, it is said
                                                                         P.1047
         that when tLe m~ha-pandita from Kasm;ra (ShƒkyasrŒ~dr~)
         bestow~don three occ~sions the iniuation of the Vajravali
         (rDo-rje phren ba), on the first two occasions he performed ~U
         (the mandala rites) accompanied by rites of the Anuttara
         Tantra (only), and on the last occasion he said: "The
         Tibetans are vcry suspicious! Had I not divided (these mandalas)
         according to the different classes of Tantras, they would
         not accept the initiations (through their suspicious nature)."
         Therefore he divided them according to the classes of Tantra
         and thus bestowed the initiations.
            l~hag lo~ bt Cho~rje-dpal' heard it from Rtvilldrs.
         He maint;ined the point of view, that by being initiated
         into the twenty eight mandalas one could obtain (the initia-
         tions) of all the od c~s. The lo-tsa-ba Grag~pa rgy~l-mth~tn
         (the Yar-kluhs lo-~-ba) obtained it from Bhumisti, the mahƒ
         paNDita of Kasmira. He ustd to bestow initiations, having
         atranged them into 45 Man. dalas. His Holincss ~i
         Vanaratn~, the maha-pandita of Eastern Indi~ stowed OR
         two occasions the initiation of Vajravali at the royal palace
         of sNe,u-gdon. He ustd to bestow all these initi~tions
         according to the system o~ the Anuttan-Tantr~. Some
         remarked that it was not proper to initiate according to
         different classes of Tantras, but he replied: "It would
         be good to divide them." They again inquired "Well then
         why did you not perform them in accordarlce wilh this
         method?" He replied: "Did I not bestow on you the initia-
         tion according to the method of Abhayt? Abhaya did
         divide the initiations according to the dif~erent classts of the
         (Tantras), why should I do so?" The Vajravali having
         been translated by many l~bas, there exist many differ-
 t. A famous Tibetan pilgrim to the Sacred Places of lndia. The ~u~or o~a well
    known descrtption of Mahƒbodhi, Born 1197 A.D., died 1265 A.D. A well-known
    Sanskrit scholar. His biography (rnam thar) exists in Tibean. His descrip-
    tion of the Mabƒbodhi is found in thc Tibetan collection in the P~tt~
    Museum.
                                                                         P.1048
         ent versions (of it). Nowadays most people favout the
         translation by ~hag (lo-tsa-ba). Now, the acatya Abhaya
         composed a mandala rite belonging to the Sampannakrama-
         yoga, basing himself on the Tantric text (Guhyasamaja)
         which said: ~One should know the three classes of Yoga,
         that of blessing, that of imagination (Yons-brtags) and that
         of the complete manifestation o~ form." There were many ~Iga~
         who used to think: "lf one would not propitiate according
         to the methods of diffetcnt sƒdhanas, pteached by ~atious
         teachets, and (expounded) in different Tantras, the propitia-
         tions would not be complcte. I~ so, a ~ully-enlightcncd
         (Buddha) cannot propitiate even a single mandala, because
         he is free of constructive thought. Can you avoid this
         contradictionl Such people should be initiated according to
         dif~rentrites, and not according to the Vajravali belonging
         to the system of Abhaya. SilDilarly also onc should not
         spcak slightingly oE those who bestowed initiations ac~ord-
         ing to the ~Ocean of Sadhanas, (sGrub-thabs rgya-mtsho),
         transmitted through Abhayakaragupta, Punyakaragupta (dGe-
         ba'i 'byun-gnas sbas-pa), the siddha gLon-zabs, the
         pandita K;rticandra, and the lo-tsa-ba Grags-pa rgyal-
         mtshan, because one is unable to establish whether one is
         fit or not to enter into this great mystic sphere (dkyil
         ,khor chen-po). Qne should class similarly the sGrub-thabs
         brgya rtsa ("Hundred Sadhanas") and other texts transn~itted
         by rDo-rJe gdan-pa to Ba-ri lo-tsa-ba. The Chapter on the
         otigin of Vajravali (tDo-rJe phren-ba) and other texts. I
         have written the above account of Tantric and Sutra doc-
         trines, basing myself on that which had been seen by me,
         heard (by me) frommy Teachers, obtained (by me) in the
         biographies of other (teachers), and read in histories, but,
         because of my feeble mind, l was not able to relate it all.
         There have been countless books, some of them believed to
         have been imparted by gods, such as the many profound
         doctrines taught by the guhyapati VajrapƒNi to the maha-
         upƒdhyaya Las-kyi rdo-rje, and the numetous teachings bes-
                                                                         P.1049
         towed by the Venerable Manjughosa on the teacher dbU-
         ma-pa.' Some of these books have been composed in the
         style of the Tantras by those endowed with the Yoga of the
   (19b) Ultimate Essence (Tattvata, bdag-nid de-kho nyid). There
         exist also numerous psalms expounding (mystic) practices.
         One should not speak slightingly of them, because of their
         faulty composition, etc., unless they contradict the three
         moral precepts (siksa) higher morality, highet thought
         and higher learning).
            Because, as stated in the Vimala prabha:
              "Even through spoken idioln and broken words,
               One, possessed oE Yoga, is able to grasp the meaning,
               Just as a swan knows how to suck out milk mixcd
                 with water.
               Great Ones often place no confidence in words,
               When investigating the foundation of the Absolute.
               If one is able to grasp the meaning with the help
                 of a spoken language,
               What use is there of a classical language (i.e. Sanskrit)?"
            I have also heard that the inmates of Ri-bo-che possessed
         the exposition of many sƒdhanas and the Hevajra-Tantra prea-
         ched by one called the siddha J¤ƒna to sTag-lun Sans-rgyas-
         dbon. During the period preceding the corning o~ Atlsa to
         m~a,-ris, a certain a-tsa-ra dMat-po (the ~Red One,,) also
         named shes rab gsaNG-ba, a pandita from Oddiy~na, who had
         become the disciple of Ratnavajra, the Kashmirian, ptopagated
         the Tantras belonging to the Cycle of Thig-le (Tilaka), such
         as the Phyag-rgya chen-po thig-le and others, together with
         their commentaries and branches, and these were of benefit to
         the Tibetans (ShrŒ mahƒmudrƒ tilaka-nƒma-mahayoginltantra-
         rƒjadhipati, Kg. rGyud-'bum, Nos. 4~o-42~; A-tsa-ra dMar-
         po was held responsible by some historians for the corruption
         oE certain mystic practices belonging to the Anuttara-yoga~
 1. dbU-ma-pa was the teacher of RJE TSONG-KHA-PA. He was said to have been
    the transmitter of Mƒ¤jughoSa's command's and teachings to TSONG KHA PA.
                                                                         P.1050
         Tantra. Auss cam~ oue with a condemnation of these ptac-
         tices. rGyal ba Ina-pa'i rgyal-rabs, fol. 48b ~ But Las-chen
         Kun.rgyal ba/a famous historian of the Sa-skya-pa scct, author
         oE a large history of Buddhism in Tibet, says: "The ~Rcd,
         acarya who had translated the gSah-snags Thig-lc skor, and
         compelled many monks to become laym~n, was a preacher of
         a hereticat doctrinc,. It is true, that some monks who were
         not his cquals in understanding, misunderstood thc essence of
         the Tantras, thus defiling their morality. But who would
         dare to call such a great siddhes1~ara as the paNDita ses-rab
         gsan-balin the text Gsan-ba ses-rab, a heretical teacher, t~lUS
         causing himself to fall into the bottomless Hdl ~ There-
         fore all wise men should abstain from it.,,) This pantita
         having again visited Tibet in a later period, became the teacher
         of the Sa-chcn. Though it is known that the precepts of the
         sampannakrama degree transmitted through him, continue to
         exist to the pres~nt day, I halre not seen books on them. An
         excellent practice of mysnc trance, named gt~ig-ses Kun-grol
         (Knowledge which r~veals all), which was impart~d by a
         rutclary dei~ to the Great Venerable Mƒ¤jur;~pa, who had
         obtained ~ great Light in the Doctrine, was bestowed by rhe
         latter on ~he Yar-l~luns lo tsa-ba Grags-pa rgyal-mtshan. He
   (20a) besrowed it on s~e-mdo ba Kun-dga, don-grub. Th~ latter
         bestowed it on the bKa' bcu-pa g~on-nu sen-ge. l'he latter
         bestowed it on Hum-chcn Nam-mkha' tnal-'byor. It was
         then handed down ~o the Gun-tha~i rab-'byams-pa Ses-rab
         rgyal-mtshan of the present day. The Cycle of the Tari
         transmitted by Ravigupta (~i-ma sbas-pa). It is said that
         in th~ country of Kasmlra there had been an image of the
         Ta,u Tara cndowed with miraculous poWets (siddhi) in the
         Temp~e of Ran-byun Iha-lna, Lepers a~ter worshipping thc
         iMage werc cured of their ail~ nt. About that rime the
         acarya R~vigupta (~i-ma sbas-pa), who was Icarned in thc
         five sciencc and especially in the Tantra, was attackcd by
         lepro~y (klu,i gnod.pa). He built a hut for himsel~ to thc
         west of tl~c ~rihara, and prarcd for thrce nlonths. Then thc
                                                                         P.1051
         temple's ~ate moved (by itself) westwatds, and tlu T~ri
         said: ~What is your vvish ?,, and the acary~ replicd: "I
         wish to be cured of leprosy." In that vc;y moment his
         entire body, exce~r for a small sore on his forchead, assumet
         its fotmcr appeatancc. He asket: "What was the reason
         fot not curing ttx sore on the forehead?" The Tara replied:
         "Formerly you were born as a hunter, killed animals and in
         the end set fire to a forest. In conxquence of this, yon
         wete reborn in Hell and this is ~our la~t rebirth of the 500
         rebirths in Hell," and saying so, she bestowed on him the
         sadhana, aeeompanicd by a stotn (which was recited as
         mantra). The Tara said "With their help, one may per-
         fotm any kind o~ magic rite. I shall grant you miraculous
         powers (siddhi)~,. After that the acarya composed a magie
         rite which eorjesponded to the twenq.one sadhanas, as well
         as gcn~r~l rit~s and their branch~s. Hc taught it to Candra-
         garbha. The latter to Jetari. The latter to Vagisvara (~ag-
         gi dban-phyug). The latter to ~raddhakara. The latter to
         ~athagaranksia. The latter to Danasila, who bestowed it
         on Mal-gyo lo-tsa-ba. In the translation by Mal-gyo the
         sadhanas and the magic titcs wcre arranged in separate sec-
         tions, but in the translation by the Khro-phu lo-tsa-ba the
         magic rites were added in the end of each of the propitia-
   (20b) tion rites (sadhana).
            Its Lineage: the Tara, ƒnanda (Kun dga,-bo), thc arhat
         Madbyantika (dgra-b~om l;li-ma-gun-pa), ~anavasin (~a-na,i
         gos-can), Krsn~vasin (Krs.na,i gos-can), the Kashmitian
         Ravigupta (Kha-che ~ ma sbas-pa), R~hulasri, Vindasr;, Pa.n-
         cben !~aky;un (bhadra). The latter bestowed it on Khro-
         phu lo-tsa-ba, bla chen bSod-dban, Rin-po che-pa, Tshad-
         ma,i skyes-bu and Bu Rin-po-che. Mal-gyo preached it tu
         Sa-chen.~ The latter to rTsc mo (one of the five gr~at Sa-
         skya-pa bla-m~s). The latter to the Venerable One (rje~
         btsun--one o~ fivc Sa-skya-pa bla-mas), who composed many
 ~ Kun-dg-,' sniri-po, b. 1092 A.D., d. 1158 A.D.
                                                                         P.1052
         text books on the system, and taught it to ,~hims l~hos-sen,
         the Dharmasvamin 'lam-gsar, RoNG-pa rGwa-lo, ses rab sen-ge,
         dPal-klan scn-ge, the bLa-lDa Dam-pa bSod-nams rgyal-
         mtshan, thc maha-upƒdhyaya Ses-rdot-pa, ~::hos-sgo-ba ~::hos-
         kyi rgya-mtshan, and rGod-phrug Grags-pa 'byun-gnas. I ob-
         tained it from the latter. In general, the cycle of the Tara
         (transmitted) through dif~erent Lineages filled Tibet. The
         Chapter on miscellaneous doctrines.
            The sTens-pa lo-tsa-ba Tshul-khrims 'byun-gnas whose
         benefit was great for the Lineage of the Recitation of the
         s–tras in Tibet: He was born in the yeat Fire-Female-Hog
         (me-mo-phag--l l07 A.D.) as son o~ father sTen-pa Tog-'bar
         and mother mDa,-mo Bu-skyid. At the age o~ six -he peeped
         through a hole in the Wall and saw numerous countties
         (filled) with caityas. Later when he came to India, he dis-
         covered it to (be the same country seen previously by him).
         At the age of ten, he recited some mantras of Acala and was
         able to cure the ailments of others by blowing on the
         patient. From his childhood he placed confidence in the
         Ratna. At the age of 13, he proceeded eo Dags-po,
         because of ill-treatment by his step-mother. He conveyed
         to his father,s house all presents received by him for reciting
         sacred texts, but his father scolded hinl. He became sad,
   (21a) and again returned to Dags-po. There he cut his hair in the
         presence of sKan-mo gnas-brtan, and assumed the appearance
         of a monk. He had auspicious dreams. At the age of 15,
         he took up otdination in the presence of rGya-,dul in Upper
         MyaNG. He learnt the ~'Dom~in of Practice,, (sPyod_phyogs)
         from Chims, the "All-knowing." He received the final mo-
         nastic ordination, bTsun-~ul-rgya acting as upadhyaya, dGe'
         'dun-skyabs of g~al acting as acƒrya, and Tshul-'phags of
         sKyi acting as Sectet Preceptor (gsan-ston, gsan-ste ston-pa,
         taho'nusƒsaka, Mhvtpt, No. 8730). Desirous of go-
         ing to India, but having no gold (to take with him), he copi-
         ed two volu0,es of the Satasƒhasrikƒ Prajnaparamita~ For this
         he received 12 golden zcs, which he took with him. When
                                                                         P.1053
         he rcached ~)i~-ri, Atya Avalokites~rara in the guisc of an old
         man, showed him the road. When he reached Nepal, he
         prayed for a safe journey to ,Phags-pa ,~a,-mali (at Kath~-
         mandu/Nepall. Nowadays called by Tibetan pilgrims ,Dzam-
         glin dkar-mo) and other images. Then without regard for
         his life, he journeyed to India and met in Magadha Tsa-mi
         San~rgyas grags-pa. He spcnt tcn years with him and then
         fell ill with malaria. The Tara prescribed him an ablution,
         and he was cured. About that time his younger brother
         ~:ho~'bar sold the field, and realized much gold. He left
         Dag~po and went inquiring about his brother, and thus
         arrived in Vajrasana. Hc said: "The father has died. I
         have completed the funeral rites. This gold is your share.
         Now I shall return to my native place." But (sTcns-pa
         lo tsa ba) persuaded him to take up study and he became a
         learned pandita, but died of fever. About the timc of his
         death, he said: ~You should take my bones to dGe-ti."
         Thrice he made him swear: "I shall proceed to Tibet."
         After tl~at (sTen~pa lo-tsa-ba) returned (to Tibet) and etected
         a caitya (a rclic holder--gdun khan) for his remains. He com..
         pleted the copying of twenty volumes of the Praj¤ƒ pƒramitƒ
         begun by (his) father. Then taking witlh him about fifty golden
         srans, he again journeycd oo India and found that the Teacher
         Tsa-mi was no morc. He of~ered presents to his mortal
         remains. H~ studied extensively the Tantras and Sutras under
         thirtcen scholars: the maha-pandita Sam-ga-ta virwa (Samga-
         tavlra), DasabalasrΠ(in the text Da-sa-bha-la.sn), Candrak;rti,
         Sudhanagupta, SŒlacandra, Vimalaraksita, Jayagupta, Simha-
   (21b) hara, Bhaskara, Silasrl, Vasantatilaka, Anandad~va, and the
         Nepalese pandita Nayas~i. He invited the pandita Alankadeva
         (_Alamkaradcva), a dcsccndant of the Kasmirian Trilocana
         (sPyan ~,sum-pa, a famous g~ammarian). He collcctcd many
         man-loads of Indian books (many of his books are still preserv-
         ed in the monastery of ~or. The words "books of ~Œlakara"
         /Tshul-Khrims 'byun-gnas/are inscribed on the manuscripts.
         Verbal communication by Rev. dGe-,dun-chos-'phel). He madc
                                                                         P.1054
         numerous translations and revised existing translations: the
         sS~ru~thabs bsdu~pa chen-po, the 'Dul-ba rar;-gi rnam-b~d
         (Vinaya sutra vFtty abhidhana-svavyakhyana-nama, Tg. rGyud,
         No. 4119),the ~i-khri gzun-,grel (~rya-Pancavimsatisahasrika-
         Prajnaparamitopadesasastra - Abhi samayƒlamkaraka TŒka vartika,
         Tg, ~er-phyin, No. 378~), the Jatakam~la composed by
         (~ya)~ura (I-g. No. 4150), thc Kalacak~amulatantra (Dus-
         'khor rtsa-rgyud. Probably the Kalacakra-nama-tantraraja, Kg.
         rGyut-'bum, No. 362), and the Cycle of Nagarjuna (the
         Guhyasamaja), according to the method of th~ pandita
         Alarnkaradeva. At that time he spcnt five years in Indi~.
         Then having again come to InJia, he studied for three years
         the Mahƒ vibhasa (Bye-brag bsad-pa chen-po; there exists a
         report tl at half of the Bye-brag bsad-pa had been translated
         during the reign oE Khri-sror; Idc-btsan). ~e brought eO
         Tibet the Sanskrit text of this book. Aft~r that he and
         Alarnkaradcva translatcd it, but after finishing twO thirds
         of the text, the pan.dita passed away.
            Instead of a funeral rite, they held a great religious assemb-
         ly o~ 48 religious chairs. In general, he posscssed a clcar
         ~ision of the mandala of the sixty-two deiti~s of the Sarnvara
         pari~/ara, and o~ n~any dharmap~las. He became the teacher
         o~ great scholars, such as Gro-lun-pa chen-po and ~thers, md
         the Master o~ the Doctrine. He passed away at the age o~
         84, in the year Iron-Male-Dog (Icags-pho-khyi--I Igo A.D.).
         82 ycars had passed since the death of the great lo-tsa-ba bLo-
         ldan ~es-rab. Many relics and images were recoveted (~rom
         the ashes).
            His disciple ~hag dGra-bcom: he was born in the year
         Water-Fem~le-Hen (chu-mo-bya--1153 A.D.) in the village
         of t~hag as son of Mes bKra-sis-dga', whcn sTcnspa lo-tsa-ba
         w~ 47. He was ordained by Gu-rub chag-ston, the GKat,
         named Rin-chen tshul-khtims, the direct disciple of Gro-lun-
         pa. He studied Sanskrit Gramm~t and the work of a translator
         with sTens-p~ lo-tsi-ba. He also listened to (thc exposition) of
         the Guhy~amija-T~n~a 2ccorting to the method of Nagarjun~,
                                                                         P.1055
         the Kalacakra ùnd other systc~s. Hc rcqucstcd his Te~cher
         (to be given the po rer o~ coniuring) thc dharmap~la Ph~r~
   (22a) bzi-pa, and this Rdigious P~ r followed a~r him. He
         took up thc final monastic ordination before Ma-gro ~Dul-'dzio,
         a disciple of Byan-sems zl~ral, aod his disciple the upadhy
         aya Dar-brtson. He attended on 15 Tibetan teachers, who
         included the kalyana-mitn ~k-grub of gTsan, gTsan-dhr,
         the ~og-gm lo ba Mya-nan med-pa'i dp~ n lo-tsi-ba,
         and othcts. In order to rano~rc dangers during his journcy to
         India, he propitiated Khasarpana (a forrn of A~alol~i~van)
         and observed signs. l~len having left Nepal, he journqed
         towards India. Every day he used to buy flowers from ~e
         market place, and strew them over the Mahabodhi (image)
         of Vajrasana, and the ~owets run~ined (hanging) on the
         ears ot the image. Following this, imag~s of flo~vers appeared
         miraculously on the ears of ~ goldcn image which he
         erected in lata times as substirate for the Mahibodhi im~ge.
         He attended on Maitncaodra, rDo-rje gd~n-pa, the Junior,
         Niskal~nka, ~ilikara, ~aL;yasrl, and Buddhism. He was
         particul rly indebted to Maimcandra, who had foretold him
         that after meditating inside a ~m~ll g~odhola (temple) .at
         Nalanda, he would obtain the Yi~ion o~ thc sisty-two gods
         of the Sam~rar~ panvara above ~I e iDitiar on ~rase. Whcn
         hc caught kver at glD-bo-rin, and was laying in the shade
         of a Nyagrodha tree, he heard a faint sound of bracelets, and
         looking up oc saw ~ woman o~ brown co~placion, who wa~
         sptinkling some ooly water (bum-chu~ over his l~rt, and the
         ailment,s root w~s dcstroyed. He undcrst~od the woman to
         be the Tira. He also visited cigbq self-evolved sacted
         images of India. On hls way to Tibet in company
         of dPyd lo~ h, he was ~ttacked by brigands of ~i-slcyid
         (meaniog ~-ba~ death, the meeuog such brigands,') oœ~ d~e
         banks of thc G~nges. He cast ~t them his magic glance,
         and the b~s grew ~tif~. On ~is ~rriv~l in Tibet, he
         w~s of l~cd l:~h~, rGy~l Ih~ i, Thaa po che, and other
         monasteties. . He spent somc timc in them, but chiel~y he
                                                                         P.1056
         residcd at rTc,u-ra. This (monastery) was first founded by
         sKor-chen-po, a disciple of sNc'u-zur-pa. After him the
         succession (of abbots) seems to have been interrupted for a
   (22b) time. After that l~hag lo-tsa-ba took it ov~r. Having
         invited Buddhastl, he translated the Jinamargavatata (tGyal-
         ba'i lam-'~ug, 'Fg. dbU-ma, No. 3964) and other texts. He
         attended on ~akyasr;, Tham~cad mkhyen-pa'i dpal, Ratnasrl,
         and others, and with their help made many ttanslations.
         When the Kha-che pan chen (ShƒkyasrŒbhadra) was bestowing
         the fillal monastic ordination on others, t::h~g lo-tsa-ba recited
         in the Sanskrit langu~ge the rite, and pleased the gteac parldita.
         His outer appearance: He had a shaYen head, (walkedj
         barefoot and abstained from meat. Being endowed with a
         perfect fragrance of morality, is fragraDce spread far and wide.
         He died at rTe,u-ra at thc age of 64, in the year Fire-Male-
         Mouse (me-pho-byi-ba--1216 A.D.). At that time ~hag,
         the ~unior" (~hos rje-dpal), was 20. This was the Fire-
         Male-Mouse year (me-pho-byi-ba--1216 A.D.) during which
         the Venetable Grags-rgyal di~d. During the cremation of
         his remains, all the gods of the parivara o~ Samvata appeared
         on his skull, and the ~-li Ka-li (sigrls) on his jaw. They arc
         now preserved in tl-e caitya containing relics which are shown
         to worshippers ~phyi-rten). Ravindra had indicated to ~:hag,
         the ù~Junior,,, that the caitya had fallen in ruins and that he
         had to build four supports (glo-'but). He did so. The rire
         of its consecration was performed by RavŒndra from Nepal.
         At rTe,u-ra at the time of the consecration rite, a shower of
         ricc grains feli (i.e. de consccration rite was pcrformed in
         Ncpal, and ~uring it, a shower of ri~e grains fell at rTc,u fa
         in Tibet). Then lightning struck the caitya, but was
         ~ung away, and thc caitya became known as Thog-brdugs
         ~Ikar-po (the ~-White (caitya) lightning-proo~,,). Afcer his
         ctemacion an image of Khasarpans was recovered from the
         ashes, and is now preserved (inside) a golden image of
         Sƒkyamuni. He~had many disciples in India, among them
         the maha-pandita DharmastΠand oth~rs.
                                                                         P.1057
            His nephew ~hag Chos-rje-dpal: he was born in the
         year Fire-Female-Serpent (me-mo-sbrul--1I97 A.D.) as son
         o~ tl~e acƒrya Dharma 'byuNG-gnas and (mother) Chos-'bum.
         Tl~is Fire-Serpent year (me-sbrul) is the ~6th year of Khro-
         phu lo-tsƒ I)a. He studied the Sanskrit and Tibetan sctipts,
         the vocabulary, the ,'Royal Commands', (bka'-bcad, i.e. the
         Mahƒvyatpatti/Tg. sNa-tshogs, No. 4346/and the sGra-
         sbyor bam-po g¤is-pa/Tg. sNa-tsho~,s, No. 4347/), drawing,
         and tne scieuce of measurements of mandalas and images, etc.
         From the age of eleven to the age of 20, he stayed conti-
         nuously with ~hag dGra-bcom, aud obtained (ftom him) many
   (23a) precepts of the basic texts of the Tantras and Sutras. On
         five occasions he attended the cittotpada rite. In general, from
         the age of ~7 to the age of 45, he made thc vow of not
         separati~lg from his pen and ink (snag-smyug-tan n~i-'bral-
         ba). At the age of 14-15, he recited 26,000,000 mantras
         of Acala and obtained a vision of the god. At the age of
         20, his predecessor (the "EIder" ~ag) fearing that his
         nerhew would proceed to India, advised him to study th~
         Abhi dharma. After the death of Chag dGra-bcom, he made
         preparation to go to In~lia. He obtained many doctrines from
         tl~e Sa-skya lo-tsa-ba (Sa-lo) in gTsari, Khro-lo ~Kt~r~phu lo-
         tsa-ba). Myan-stod ~o-tsa-ba, Gro-ston bDud-rtsigrags, and
         others. He obtained from Lha-btsun-pa mGo~po-dpal of Gun-
         tl~aNG the Abhi dharma samuccaya and the Guhya samaja-Tantra
         according to the system of Nƒgƒrjuna, following the method
         of t~Og. He spent ten years with him. At Sin-kun in
         Nepƒl he met Ratnaraksita. He acted as translator when
         Khams-pa sTon-grags and other.~ were being initiated by
         (Ratnaraksita). He also obtained the initia~ion into tl~e
         Sarnvara Cycle and otl~ers. He then studied with the mahƒ-
         paNdita Ravlndra who was an upasah, tl}e Nƒgarjuna
         systeln (the Guhyasamaj~-Tantra), tlie Vajravali, rtle mD~
         rgyud rtog pa bsdus-pa, and other texts. ~e was given the
         prophecy which said that benefit would arue for many
         living bei~s. In Nepal he spent eight full years. After
                                                                         P.1058
         ~hat he pro~dcd to India. He visited VaisalΠ(YaNGs-pa-c~
         via Tirhut (Bihar. In ancient tilDes the name rGya-gar
         appltcd to Magadha/Bihar/only). In a dream he had a cleat
         ~,ision of Vajrasana. On reaching Vajrasana, he found
         that there was no one there, all having fled from fear of
         Turuska troops. For a long time he was unable to see the
         Mahƒ bodhi image (Eor th~ doors of the vihat~ were blocked
         with bricks). Later he sa~ the image, made o~erings
         to the Mahƒ bodhi, and examined the sacted place. At
         Nalanda he met thc paNDita Rƒhula ShrŒbhadra and obtained
         ftoln him many doctrines. The Gat-log troops (Qatluq;
         here the name designates Muhammedan ttoops) atrived
         thete, all the natives and theit king f~cd away. Rƒhula said
   (23b) to Chag: "I, being 90 yeats old, am unable to flee away,
         But you, ~ool, why don't you go away?,' ~ ag ~eplied:
         ù'Even i~ murdered, I couldn,t separate from my Teacher!,,
         Rƒhula havi~lg found him to be a trustworthy petson, became
         pleased from the bottom of his heart. Having taken his
         Teacher on his back, he carried him to a temple of Mahƒkala
         (mGon-po) which was ~cared by the Gar-log troops, and the
         latterdid not harm them. In Magadha he c~ught fever,
         lnd when rhe fever left hirn, (his body) became coveted
         with sorcs. He again caught fever in Tirhut (Ti~-l u-ti).
         Slowly he )ourneycd to Tibet. In general, he studied the
         Doctrine (at the Eaet) of twelve paNDitas, four Tibetan lo-
         t~a bas, 21 learned monks, and others. He was ptaised by
         the Sa-skya p~ncl~cn (Kun dga, rgy~ ntshan) as tha most
         le.lrned o~ the translators after the lo tsƒ-ba Rin-chen bzaNG-po.
         He was earnestly requested to occupy the abbot's chair o~
         Nag -tsho lo tsa ba and spent there ~out years. He teceived
         the keys of eighty monasteries, such as Harimanda and
         others. He also received about 300 volumes of sacred
         scriptures. After that he proceeded to rTe'u-ra. Later at
         the age of 6~, he came to Than-po che. About that time
         he visited the residence of the paNDita Dƒlashila of sTag-
         tshal, and pronounced many blessings in Sal~skrit. The
                                                                         P.1059
         pattdita trembled and the hair on his body stood ercct (from
         amazement). When he was preaching the Doctrine during
         the summer r~cess at ,Khor lo, numerous scholars gathered
         round him, including Rig-pa,i ral-gri, a famous scholar in
         the Tibetan language. There were also about a hundred
         monk-students who had brought their own books. Every
         day he sounded the conch thitteen times (to gather students
         for the classes). Then he preached the Doctrine in many
         monasteries of '~u and 'Phyos of Yar-kluns, and spent fi-re
         years ht the region of Yar-kluns. When the invitation of
         the Mongol Emperor arrived, the great men of Mongolia
         and Tibet held a consultation between themselves, as a
         r~sult of which he was permitted to temain (in Tibet)
         because of failing health. He was invited to Sa-skya and
         installed as Teacher by Sar-pa Ye-ses rgyal-mtshan and the
   (24a) dPon-chen Kun-dga' bzan-po. He became the Master of the
         assembly of monks (tshogs-dpon) as well as preached the
         Doctrine. After that he proceeded to rTe'u-ra and held
         there a great religious council. He passed into Nirvatla at
         the age of 68, in the year Wood-Male-Mouse (Sit;-pht~byi-
         ba--1264 A.D.). After him dBat;-phyug ses-rab of gTsat;
         carried on the burden of abbotship for many years, without
         being nominated abbot. After him, the bla-ma bsTan-
         'dzin-dpal, sGn o~ ~:hag ~i-ma-dpal, the youngest brother of
         the ~Junior', C:hag, and his younger brother Zla-ba acted as
         abbots for a shott period. In the time of Zla-ba the Sa-skya
         state(sKya-srid~ attacke~ rTe,u-ra. Aftet the bLa-ma Rit~-
         cl~en 'byuti-gnas, son o~ m~a'-bdag-dpal, the youngest
         brother of Za-ba, occupied the chair for 13 years, After
         hinl the chair was entrusted to bLo-gros-dpal an of~icial of
         the bLa-bran (Ecclesiastical Palace), aged 74. In the same
         year he nominated to the abbot's chair Shƒkya-dpal, an official
         o~ the Palace. The year of the death of the bLa-ma Rin-
         chen 'byuNG-gnas and of the nomination of Shƒkya-dpal is a
         File-Female-Hareyear (me-mo-yos--1327 A.D.). Thirteen
         years Iater, Shak~a-dpal died h-l the year Earth Female-Hare
                                                                         P.1060
         (sa-m~yos--1339 A.D.). Sincc ~:hos-rje-dpal,s death to this
         Fire-Female-Hare year (me-me-yos--1327 A.D.) o~ the nomi-
         nationof Sakya-dpal 64 years have passed. After him the
         bLa-brar;-pa bzan-po dpal. After him ~hag ~hos-dpal,
         nephew of Rin-chen 'byun-gnas, acted as abbot, but soon
         died. After him the bLa-brar;-pa bZaNG-p~dpal a~ain
         became abbot. After that fot five years--the Dharmasvƒ
         n~in l~i-ma-ba. Aftet him Sakya-dpal acted as abbot for
         13 years, and then died. Aftea him the Dharmasvƒmin Ye-
         ses dpal-bzar;-po, born in the year Fire-F~male Sheep (me-~
         IUg-1367 A.D.), came to the abbot's chair at the age of 25.
         He occupied the chair ~or 18 years till the year Eartl~ ~ale-
         Mouse (sa-ph~byi-140~ A.D.). After thac, h~vil~g appoint-
         ed to the chair the bLa-ma bSa~n-grub dpal-mgon, he passed
         away in the year Wood-Male-Dog (~ir;-pho-khyi--1454 A.D.)
         at the age of 88. bSa~ grub dpal-mgon occupied the chair
   (24b) for 25 years, ~ram the year Earth-Mouse (sa-byi--140~ A.D.)
         to theyear Water-Mouse chu-byi--1432 A.D.). After hil~
         bSod-blo (bSod-nams blo-gros), born in tl~e year W~ter-
         Serpent (chu-sbrul--1413 A.D.), came to the cl~air at the age
         oE 20, andoccupied it fo~ nine years, from the year Watcr-
         Mouse (cl u-byi--1432 A.D.) to the year Iron-Ape (Icags.spre
         _ ~44o A.D.;. In this very year bLo-bzans, born in the year
         Iron-Ox (Icags-glan--142 I A.D.), was nomil~ated to the chair,
         aged 20. He (bSod-blo) died at the age of 56 in tl)e year
         EarthMouse (sa-byi--1468 A.D.). bLo bzans having
         occupied the cbair for 21 yeats, an Iron-Male-Dragon ye~r
         (Icags-phe-'brug--1~60 A.D.), gavc up the chair. He died
         at the age o~ 42 in the year Water-Horse (chu-rta--1462
         A.D.). Aft~r that Rin chel~ chos-rgyal, born in dle year Fire-
         Female-Hare (n~e-m~yos--1447 A.D.), came to the ch~lr in
         the year Iron-Dragon (Icags-'brug--1460 A D.), aged 14.
         Till the prescnt Fire-Male-Ape yeat (me-~ho-sprc,u--1476
         A.D.) 1 7 years have passed.
           The Chapter on rTe'u-ra.
           At g~al-loNG-lins there was a stu~ nt of the Kƒlacakra
                                                                         P.1061
         system, a disciple of Abhaya, nan~ed Ron-lin lo-tsa-ba rDo-
         rje rgyal-mtshan. His vihƒra called Sags-kha stands un-
         damaged even now. I have not seen his biography, and
         am therefore unable to go into details.
                                                                         P.1062
                                    BOOK XV.
            The origin of religious schools, such as the ~our Tsbogs-
         sde, and others. Quetics and replies (concerning the "BIue
         Annals"; zu-lan). The story of the printing of this edition.
            I have already given in brief the stlXy of the origin of
         the Holy Doctrine in the "Abode of Snows" (Tibet). Now
         (the story) of the monastic community, which practised this
         Doctrin~: all the Vin~yadharas of Tibet belong to the school
         of th~ Sanasti~adins. Among them (one finds) the so-called
         "Lower" Lineage of the maha-upadhyaya ~antaraksita,
         handed down by the great bLa-ch~n-po (dGons-pa Ra~gsal),
         the so-called "Upper" Lineage oE the East Indian pandita
         Dharmapala, who had ordair~cd the three Palas and oth~rs in
         m~a'-ris, and the Lineage handed down by the Kashmirian
         pandita Sakyasrl (bhadra). Of these three Lineages, the
         first two have already been mentioned by me. Now I shall
         ascertain the year in which the great Kashmitian pandita
         Shƒkyasnbhadra, who was destined to become the future
         Third Buddha Pradyota (Rab gsal), was born and the year in
         which he came to Tibet, as well as the manner of his labours
         for the welfare of living beings. Now the great pandita
         himself had established the Buddhist Chronology at Sol-n..g
         Than-po.che in the year Fire-Female-Hare (me-m~yos--1~07
         A.D.), in which he said: "In the first half of the Karctika
         month (October-November), exactly at midnight of the 8th
         day, when the Moon had set behind the mountains, MunŒn-
         dra passed into Nirvana. Since then, a thousand seven
         hundred and fifty years, two and half months and five days
         haYe passed: "After dividiAg these years by sixty, a remain-
         der of ten years is left over. Hence the first (year) of the
         Buddhist Chronology (is calculated by the mahƒ paNDita)
                                                                         P.1063
         must have been the Fire-Female-Serpent year (~m~-mo-sbrul--
         1197 A.D.).
            (One should ranember that this calcuLation was made)
         three qcks o~ sixty years after the yeat Fitc-Fanale-Hat~
         (me-lno-yos--1027 A.D.), which is th~ first of the periot of
         ~current" ('das-lo) years o~ the K~lacakra sc~olars. This
         means that 180 years had elapsed (since the yeat 1027 A.D.).
         From the Fire-~are year (me-yos--1207 A. D.), which
         had been calculat~d (by the maha-pandita) at Than, to the
         pres~nt Fir~-Male-Apeyear (me-pho-spre--1~76 A.D.)four
         cycles of sixty years and 30 years have clapsed. Thus
         (this Fire-Ape year) is the 2020th y~ar after ~e Ninana of
   (1a   the Muni. Such being the Chronology of the Doctrine, the
         birth-year of the maha-pantiu must be the year Fir~-Female-
         Sheep (me-m~lug--1127 A.D.). For in astotra composed
         by the Khro-phu lo-tsa-ba (in honour of the Kha-chc pan-
         chen), it is said:
            ~A thousand six hundred and ninety-two ycars after th~
               Nirvana of the (Buddha),
            the Saint was born as chief of the yellow-garbed monks,
         who are the life of the Doctrine of Sakya (the text rcfets
         to the pravrajya or ordination of ShƒkyasrŒbhadra).
         Salutation to his feet!" Now, after dividing 1692 by
         sixy, a remainder of ~2 (years) is left over. The 12th
         year (i.e. the 1692nd year) is an Earth-Male-Dragon
         year (sa-ph~'brug--1148 A.D.). The word "after" (in the
         text o~ the above stotra) means the next year, an Earth-
         Female-Serpent year (sa-mo-sbrul--1149 A.D.), which is the
         23rd year of the mahƒ-paNDita (during which he received
         his pravrajyƒ ordination). The above being very clear, the
         mahƒ-pandita's 25th year was without doubt an Iron-Female-
         Sheep year (lcags-mo-lug--1151 A.D.). In this connection
         it is found stated in the works by sPyi-bo Lhas-pa and
         others that the mahƒ-pandita had come to Tibet in his 65th
         year. However this is a mistake. For the lo-tsa-ba (Khro-
         phu) has stated that the year of the mahƒ-pandita's coming to
                                                                         P.1064
         Tibet was the Wood-Male-Mouse year (Sin-pho-byi-ba--1204
         A.D.). This Wood-Male-Mouse year was the 78th year of
         the maha-pandita. He spent ten years (in Tibet), till the
         year Water-Female-Hen (chu-mo-bya--1213 A.D.). He left
         Tibet in the year Wood-Male-Dog (sin-pho-khyi--1 ~ ~ 4
         A.D.). In the year Wood-Female-Hen (sin-mo-bya--1225
         A.D.) of the next Cycle of Sixty Years (lo-skor) he reached
         the age of 99. ~e passed into Nirvƒna on Saturday, the
         sth day of the sGrog-zla (~atabhisƒ, Aq~larii).
            The same was staoed as follows: "Aged a hundred years,
         less one, in the year of the Hen (bya-lo--1225 A.D.), in the
         month of sGrog (~asbhis.a), in its fitst ha~f, on Saturday, the
         fifth day, the Sun of living beings manifested (his) setting,'.
         This Saturday could be clearly calculated with the help of the
         astrological tables called ~ a-bsdus', composed by the mahƒ-
         pandita himself. In short, the mahƒ-paNDita was born in the
         year Fire Female-Sheep (me-mo-lug--1127 A.D.). He was
         ordained in the year Earth-Female-Serpent (sa-mo-sbrul--1149
         A.D.). He came to Tibet at the age of 78 in the year
         Wood-Male-Mouse (sin-pho-byi-ba--120~ A.D.). He spent
         ten years in Tibet, till the year Water-Female-Hen (chu-mo-
    (2a) bya--1213 A.D.). He left Tibet in the year Wood-Male-Dog
         (sin-pho-k~yi--1214 A.D.), and laboured extensively for the
         welfate of living beings in KasmŒra. He passed into Ninƒna
         at the age of 99, in the year Wood-Female-Hen (shiNG-mo-bya
         A.D.).
            The story of his invitatiotl to Tibet and that of his labours
         fot the welfare of living beings: The holy man named Khro-
         phu lo-tsa-ba (Byams-pa'i dpal') proceeded towards Nepƒl and
         India in order to study the work of a translator, and stopped at
         sKyi-ron. One day he oflered one and half silver sraNG to one
         named Do~1-zags-pa chen-po, a disciple of Rin-po-che rGyal-
         tsha, and requested him to exam'ne the ~men~ of the follow-
         ing three (possibilities): "lf I go to India and Nepƒl, would
         accidents befall me? Shall I be able to benefit living beings?
         Will the good work which I intend doing, be successful!"
                                                                         P.1065
         Don-zag~pa said: "I couldn't tell whether the three will be
         successful. I shall examine (the omens) addressing myself to
         Amoghapasa,,. Then the lo-tsƒ-ba himself having arranged a
         large offering, examined the dreams. At dawn he saw in his
         dream an a-tsa-ra (ƒcƒrya) with teeth similar to a conch. He
         inquired: ~Who was it?,, In reply he heard: ~Look at the
         writing on the back?" He saw the Ietters Dvi-bha-sl (Dvi- -
         bhƒsin). Again the a-tsa-ra ga~e him a leaf of the Bodhi tree
         on which he found an image of a paNdita with a bird-like
         face. On the back he read: "MahƒmaitrŒ." Again the
         a-tsa-ra handed him a mirror in which he saw a pantita who
         was similar to a god and an inscription which read: ~Man-
         jusrl, . Then (he saw) the image of a white man, made from
         the outside o~ rough woollen cloth, and from the inside of silk,
         inscribed "MaNipadme." These four ~biects influenced his
         mind greatly, and he thought of keeping them in a temple.
         He took them there but the a-tsa-ra exclaimed: "Give them
         back! I shall reverse the order," and added: "Let the lion
         made of conch run towards all directions! You may leave the
         leaf and mirror, but take the image of the man made of silk.
         After you may take the mirror. After that you may take the
         leaf also.,' On awakening, he could not understand the
         dream, though he felt that it was auspicious. At that time
    (2b) he did not understand the meaning of the four inscriptions.
         But later he found out that the lion made of a conch indicated
         the lo-tsa-ba himself, the white man--the Lord Mitra, the
         paNDita seen in the mirror--BuddhasrŒ, the pandita drawn
         on rhe Ieaf--the Kashrnirian paNdita. (Following these
         indications) the lo-tsƒ-ba at first proceeded to Nepƒl and the
         border-country of India. Afterwards he invited the Lord
         Mitrs to Tibet. After that the mahƒ-paNdita Buddhasn was
         invited. On the 7th day of the month of mChu (the Sixth
         n~onth) of the year Wood-Male-Mouse (siNG-pho-byi-ba--1204
         A.D.) of the Chinese chronolcgy the lo-tsƒ-ba proceeded to
         invite (the mahƒ-pand~ta). He met a ka!yƒNa-mitra named
         rGya who had ~een a direct disciple of the bLa-ma Zan,
                                                                         P.1066
         residing at rGyan-ro Gun-chun. Though the latter was stay-
         ing in seclusion, on hearing about the lo tsa ba's coming, he
         suddenly broke his retirement and went out to receive him.
         From him the lo tsƒ-ba obtained the Cycles of the Doctrine
         of ;~ar;.
            7ar; said: ~To invite the maha-pandita it won't do to act
         humbly and irresolutely! Behave in a noisy manner! The
         Sun may rise from the West, but you will surely succeed in
         your putpose.,, (Journeying) by stages, he (Khro-phu l~tsa-
         ba) reached Gro mo (Chumbi). The natives of Gro-mo
         showed reverence to him and his provisions increased in quan-
         tity. Though he intended going to the Indian market-place
         of Be-dwr (~Vidura?)f he lost the road and wandered about
         in the forcsts, which were full of brigands, poisonous snakes,
         wild beasts, and spirits (mi-ma-yin). Without being harmed
         by them, he reached the market place of Be-dur, and sent two
         Indians, the junior pandita Jayasrl and Vƒrƒnasl-pa, accom-
         panied by two Tibetan~--~sras ~i-ma and Khams-pa Byar;-
         grags, as messengers to convey the invitation to the maha-
         pandita at Jagattara (Jagattala) of the East. W;th them he
    (3a) sent the following letter written in Sanskrit:
            "Salutation to the Buddha Amoghasiddha! To the one
         who has been born as son of Shƒkya, in the Doctrine of ~ƒkya,
         bearing the name of Sƒkya, th~ crown of the heads of those
         who ha~e mastered the five (sciences) and firmlv observe the
         immaculate vows of morality, etc." As prcsents to accom-
         pany the letter he sent a Prajnaparan~.itƒhtdaya written in
         gold, five golden srans, a pair o~ silk garments and a canopy
         (bla-re) made of gocd quality silk of ,~u. When the messen-
         gers reach~d a place called La-d~ug, after a journey of 34 days,
         the maha-pandita and his retinue, having been forewarned of
         the Tibetan ~n~itation, came there in advance. Having failed
         to find the messengers, they were preparing to return, and
         were packing their luggage, when the Tibetan messengers
         arrived and presented to the mahƒ-pandita the Ietter and the
         presents. I'he mahƒ-pan. ,dita said: ~When having had a pre-
                                                                         P.1067
         monition after that an invitation was due to arrive from Tibet,
         I came here well in advance of time, we found that the messen-
         gers had not arrived and were preparing to return. Didn,t I
         tell you to stay on for a whilc, for ~he invitation was surely to
         come ? Now you must advise us what to do,,' said the maha-
         pan. dita addressing himself to the Junior pan. ditas. The
         Junior panditas teplied: ~The Dharmasvamin should himself
         decide the matter! How are we to understand it with our
         minds?" The maha-pandita then said: ~I have one to
         whom I can put a question". He then stayed in seclusion
         for five days, and asked the Venerable One (Tƒrƒ). Then
         numerous great sthaviras of Eastern India came to beg the
         maha-pandita not to proceed to Tibet. They brought
         with them the images o~ th~ Great Merciful One (Mahakatu-
         nika, Avalokitcsvara) and the Tƒrƒ consecrated by the ƒcƒrya
         Nagƒrjuna as solicitors (NGo-chen). (The Tibetans) bribed the
         Kashmirian who was in charge of the ima~;es, and he pulled
         out the box of the chariot's wheel and made the images face
         backwards (in order to create the semblance oE a bad omen),
         and thus helped the Tibetans. The lo-tsƒ-ba (Khro-phu)
         having come from Be-dar met the Dharmasvƒmin at Vanes-
         vara. The Dharmasvƒmin said: ~I thought the lo-tsƒ-ba
         knew many doctrines, and was an elderly man end~wed with
         the ability of erecting large images, but he is young. Most
         probably he will be unable to act as a translator. After I
         had bestowed on him the cittot pada rite and several sƒdhanas,
         are we, Teacher and disciples, to return?" The pandita
         Jayasr; told (the lo-tsa-ba): "The Teacher and (his) disciples
         despise you, because of your age. You should take measures,
    (3b) and put questions on the Doctrine." At the request of
         Jayasr;, the maha-pandita permitted the lo-tsƒ-ba to ask
         questions on the Doctrine. Then the lo-tsƒ-ba put two
         questions to each of th nine Junior panditas (of the mahƒ-
         pandita's tetinue), and they discussed them throughout the
         evening till midnight. The Dharmasvamin was pleased,
         though it interrupted his usual meditation, and said: "It
                                                                         P.1068
         
         is wonderful that in Tibet there should exist such speakers
         or, religious subjects!" Then a border king closed the
         road, and as the Junior paNDitas also required iitters (d~
         li<doll), this caused great hardships. On arrival at
         Phag.ri, countless Tibetan monks and laymen gathered thete
         from the four quarters, and attended on the mahƒ-pandita
         in every possible way, begged for religious instructions, and
         the mahƒ-pandita preached to them numerous kinds of prece-
         pts. From rGyaNG-ro as far as mGur-nlo his religious preach-
         ing spread and his wealth increased immeasurably. From
         Tshon-,dus as far as Chu-mig numerous monks gathered round
         the mahƒ-paNDita, so that laymen had difficulties in seeing his
         face. The inmates of Khro phu arrived in great state at
         Chu-mig to receive them. After they had reached Khro-phu,
         many thousands Gf Iearned monks gathered there. The
         maha-panDita spent his summer retreat there. There were
         more than 800 voters (tshul-siNG Ien-pa). ln connection with it,
         the mahƒ-pandita preached the AStasahasrikƒ-Prajnƒpƒramita,
         as well as the PratilnokSa and the Sutrƒlamkƒra (Mahayana-
         sutrƒlamkƒra-nama-kƒtikƒ, Tg. Sems-tsam, No. 4040). After
         that the mahƒ-paNdita proceeded to kLas-mo-che of sNar-
         (thaNG~. There he preached the Commentary on the Pancavirn-
         satisƒhasrikƒ ~Prajnƒpƒr.,mita). When he reached the chapter
         of the Tathatƒ pariccheda, his book of the Ast.asahasrika-
         Prajnƒpƒramitƒ was taken away b), the Tƒrƒ who made many
         offerings to it and proceeded towards the East. The mahƒ-
         paNDita said: "This indicates that I am to go towards dbUs."
         (It was said that when the mahƒ-panDita was reciting the
         tcx~, a crow, a manifestation of Tƒrƒ, snatched away some
         of the pages of the palm-leaf manuscript, and took them
         away towards the East. These Ieaves, believed to have been
         brought by the crow, were discovered at sP~khan, and are
         now preserved in the monastery of sPo-khaNG). When he had
         come to the last chapter of the Prajnƒpƒramitƒ, Ine saw a god-
         dess, worshipping tkis book which was placed inside the
         maNDala of the o~erings, and then the goddess proceeded
                                                                         P.1069
         towards the West. The mahƒ-paNDita said: ~'This indicated
         that in my old age I was to go to Kƒsmlra. After that the
         mahƒ-pandita spent his summer retreat at kLas-mo-che of
         sNar, and spent some time there. Afcer performing the
    (4a) ceremony (dgag-dbye--pravƒraNƒ) of the end of the rainy
         season (performed at the end of the annual summer retreat),
         many sthaviras invited him to Chu-mig rin-mo. There he
         preached the Mƒdnyamaka-ratna-mala (dbU-ma rin-chen
         phreNG-ba, Tg. dbU-ma, No. 3901) and the dPe,i-rgyan
         (Drs~antamalya, Tg. sPrin-yig, No. 4196). After that he
         waj invited by the immates o~ Srin-po-ri (Ilear Gyai1gtse),
         ant then proceeded to ,Tshur-phu and Lha-sa via Upper
         g;~u-s¤e. The mahƒ-plnDita made largc of~erings to the two
         imagcs of thc Lords (of Lha-sa~. Then the mahƒ-paNdita
         rcached Srin-po ri escorted by numerous horsemcn of 'Tshur-
         phu. The mahƒ-paNdita said to the escort: ~At the time
         of my visit ~o your monastery, I discovered there were three
         images of divinities which were mentioned in the Tantra of
         SaNGs-rgyas thod-pa (SaNGs-rgyas-thod-pa,i rgyud, Shn-Buddha-
         kapala-nƒmayoginltantrarƒja, Kg. rGyud-'bum, No. 424).
         Your former Teachers knew them, but had no faith. If
         I were to introduce you to these gods, and preach to you
         their precepts, numerous yogins would later appear (among
         you).', These three gods were: Samvara and (his) Shakti
         in the yuganaddha posture, Sƒkyamuni in the aspect
         of Nirmana-kƒya with his Shakti Vajra-dƒkinl, and Vajra
         with the bell (ghanta) as his sakti (rDo rJe dril-bu mnam-
         sbyor). He spent the summer retteat at Srin-po-ri, and
         translated thc commentary on the Abhi dharma samuccaya by
         the ƒcƒrya Jnƒnamitra (Ye-ses gses-g¤en; Abhi dharma
         samuccaya vyƒkhya-nƒma, Tg. Sems-tsam, No. 4054). As general
         doctrine, he preached the ~rya-Asokadattavyƒkarana-nama
         (Mya-nan-med lun-bstan-pa'i mdo, Kg. dKon-brtsegs, No.
         76), the dPe-brgya-pa (Gan-po-la sog~pa'i rtogs-pa-br~od pa
         brgya-pa, Purnapramukhavadƒnashataka, Kg. mDo-sde, No.
         343), thc La~kyi 'khorlo bstan-pa ~K~rmas.ltaka, Kg. mDo-
                                                                         P.1070
         sde, No. 340), as well as l:he Analysis of the Five Treatises of
         Maitreya and the Six Treatises of the Mƒdhyamaka (dbU ma
         rigs-tshogs). The exposition of the Five Treatises of Maitreya
         was bestowed by him at the request of the Abbot of Srin-po-
         ri. g¥al-zaNGs-po-che-pa and others practised the rGyal-sras
         Lam-rim. The mahƒ-pandita was then invited to bSam-yas
         by Lha ;~i-ba-'od. He journeyed to bSam-yas and '~::hims-
         phu. There he met dbOn-ston Rin-chen-sgan-pa. When
         the mahƒ-pandita came to Srin-po-ri, he received an invitation
         from the inmates of 'Tshur-phu, rGya-ma and 'Bri-khun.
         Twice he failed to meet 'Bri-khun-pa. On two occasions
         he visited rGya-ma Rin-chen-sgaNG and Rwa-sgreNG. After that
         he journeyed to g¥al, Lo-ro and Lho-brag, as well as to
         'U-gu-do and Than-po-che. He especially spent a consi-
         derable time at Than-po-che, and preached there numerous
    (4b) sermons. Up to that time, in order to test the faith of the
         lo tsa-ba (Khro-phu), he acted as an avaricious man, but later
         he gave away most of his wealth towards the erection of the
         image of Maitreya at Khro-phu. In the year Watet-Male-
         Ape (chu-pho-spre'u--1212 A.D.), when the time had come
         to consecrate the image, they found themselves short of funds,
         and because of this, the mahƒ-pandita proceeded again towards
         dbUs and gYo, g¥al and Lo, and Lho-brag (to gather funds).
         His erttire income was presented to the great image oE
         Maitreya. From the 3rd day till the 13th day of the Dre
         month (Dre'i zla-ba) of the year Water-Male-Ape (chu-pho-
         spre'u--1212 A.D.) the Dharmasvƒmin performed the conse-
         cration rlte of the great image of Maitreya, and numerous
         wonderful signs accompanied (the rite). After that numerous
         priests begged him to stay on in Tibet, but he did not agree
         to that, saying that he had important work to do in Kƒsmlra.
         After that he journeyed through Southern La-stod and bene-
         fitted many disciples. The presenrs received by him, were
         distributed among the monks of each monastery. On his
         arrival at GuNG-thaNG, he presented 130 golden sraNGs (to Khro-
         phu lo-tsƒ-ba), and said: "Give them as remuneration to the
                                                                         P.1071
         image-makers." After that the lo-tsƒ-ba escorted him to
         gLo-bo. One morning he (the mahƒ pandita) dist~issed his
         entire retinue, and did not admit any one into his presence,
         but said: "Lo-tsa-ba come," The lo-tsƒ-ba having hurried
         into his presence, the mahƒ-paNDita said to him: "Open your
         hand!" and then gave him a big package of gold, the lo-tsƒ-
         ba's hand almost reaching the ground under its weight. The
         lo-tsa-ba said "You have already given me many presents
         for the image. You had better takc this much with you to
         Kƒsmlra." An attendant then told him: "It is better for
         you to accept the siddhi when given. You may feel regret if
         this gold gets into the hands of Kashmirian rogues." So he
         accepted it, and escorted the mahƒ-paNDita to the foot of
         the mountain pass. On his way to KƒsmŒra, the mahƒ paNDita
         was twice attacked by robbers, but as he had no gold with
         him, nothing harmed him. Then he reached Kasmlra.
    (5a) Though the Doctrine had spread in Kƒsmlra, the priests wete
         few in numbers. The Dharmasvƒmin increased the number
         of priests, and established the right path of the method of the
         Tantras and Sutras. The king who had become a heretic, was
         again established in the Doctrine. The mahƒ-paNDita repaired
         ruined vihƒras and images. Amidst such labours he spent 12
         years in Kƒsmlra, and passed away in the year Wood-Female-
         Hen (sir;.mo-bya--1225 A.D.) amidst wonderful signs. This
         great paNdita preached numerous doctrines which belonged to
         the Agamas and ~ciences, Sutras and Tantras. Great was the
         number of those whom he established in the vows of the Prati-
         moksa, but the two men, v,ho had taken the final monastic
         ordination in the presence of the mahƒ-paNDita and had taken
         the vow of a "single mat" (stan-gcig-gi brtul-zugs-'dzin-pa),
         were rDo-rJe-dpal and Byan-chub-dpal.
            Namo Maitrlnathƒya! MunŒndra, Shƒriputra, Rƒhula, the
         ksatriya, Rƒhula, the brƒhmana, Nƒgƒrjuna, Gunamati, Ratna-
         mitra, ~rl Dharmapƒla, Gunasƒgara, Dharmapƒlaj Akaragupta,
         the mahƒ-pandita ~ƒkyasrl, VajrashrŒbhadra (rDo-rje-dpal-bzar;-
         po), ByaNG-chub-dpal-bzaNG-po (BodhisrŒbhadra. The last two
                                                                         P.1072
         seem to be the two disciples of the mahƒ-paNdita: rDo-rje-dpal
         and Byan-chub-dpal. The rest of the Teachers of the Lineage
         must be Tibetans), 'Od-zer-dpal (RashmishrŒ), Chos-kyi rgyal-
         mtshan (Dharmadhvaja), SaNGs-rgyas rin-chen (Buddharatna),
         bSod-nams-dpal (Punyashrr), Shes-rab mgon-po (Prajnƒnƒtha),
         SeNG-ge rgyal-mtshan (Simhadhvaja), bSod-nams dbaNG-phyug
         (Punyesvara), bKra-sis tshul-khrims (MaNGgƒtashŒla), Tshul-khrims
         rin-chen (~Œlaratna), SaNGs-rgyas blo-gros (Buddhamati), ByaNG-
         chub rgyal-dbaNG (Bodhijayendra), bKra-shis seNG-ge (MaNGgalasim-
         ha), Yon-tan rin-chen (GuNaratna), ByaNG-chub bzaNG-po (Bodhi-
         bhadra), bLo-gros rgyal-mtshan (Matidhvaja), Don-grub dpal-
         ,byor (SiddharthashrŒbhuti), B aNG-chub grags-pa (BodhikŒrti),
         and bKra-sis byaNG-chub (Mangalabodhi). (The above list
         seems to represent the Lineage of Ordination transmitted by
         ShƒkyasrŒbhadra. After VajrashrŒbhadra it corresponds to the
         mlchan-rgyud of sNar-than.)
            From the departure of the mahƒ-paNDita from Tibet in the
         year Water-Female-Hen (chu-mo-bya--r~r3 A.D.) to the pre-
         sent Fire-Male-Ape year (me-pho-spre'u--1476 A.D.) 264
         years have passed.
             The abbots of Tshogs pa Bya-rdzoNG:
         dKon-mchog rgyal-mtshan, Thugs-rJe-dpal-pa, Dar-ma
         dpal-pa, Kun-dga' dpal-pa, g~on-nu bzaNG-po-pa, Tshul-khrims
    (5b) dpal-pa, the mah;~-upƒdhyƒya Kun-dga'-dpal-pa, SaNGs-rgyas
         gzon-nu-pa, Dar-ma bzaNG-po-pa, Tshul-mgon-pa, bSod-nams
         'od-zet, Rin-tshul-pa, bSod-nams shes-rab, Sher-mgon-pa, Grags-
         bsod-pa, ~er-, phags-pa, Shes-tshul-pa, Rin-she-pa (Rin-chen shes-
         rab), ~::hos-dpal-pa, Shes-'od-pa, Kun-se-pa, Grags-rgyal-ba, dPal-
         tshul-pa (dPal-'byor tshul khrims), Rin-grub-pa (Rin-chen
         -grub), dBan-se-pa (dBaNG-phyug ses-rab), and Zla-rin-pa (Zla-
         ba rin-chen).
            The abbots of dGe-'dun-sgan:
         Lha brag Byan-chub-dpal, gTsaNG-pa dBaNG-phyug-grags,
         g~on-nu byan-chub, 'Dul-tshad-pa ByaNG-chub-bzaNG-po,'~am
         dbyans Don-grub-dpal, Yon-tan rgyal-mtshan, dPal-grub-pa,
         s~ag-ph~ba, Yon-tan blo-gros, brTson-rgyal ba, SeNG-ge dpal
                                                                         P.1073
         pa, Chos-gtub-pa, bLo-gtos rgyal-mtshan, Yon-tan Ihun-grub,
         Nam-mkha'-dpal-bzan, and dPal-yon-pa. Also Nam-mkha
         dpal-bzan, Nam-mkha'-lhun-bzans, and Ra~'byor sen-ge.
         The abbots of ~ho~lun (sPo~khan near Gyangtse):
         dbU-mdzad bSod-nams-stobs, after him the maha-up~dhyaya
         bDe-ba-dpal, Grag~pagzon-nu, Byan-sems bsod-grags, bSod-
         nams bzan-po, g~on-nu mgon-po, Grag~pa rgyal-mtshan,
         Grags-pa bses-gnen, Nam-mkha, rgyal-mtshan, Rin~hen rgyal
         mtshan, bses gnen rgyal-mchog, rGyal-dban grag~pa, Zla-ba
         blo gros, rGyal ba Phyag-na, bses gnen bzan-po, mGon-po
         bkra-sis, and ~;li-ma rgyal:mtshan.
            The Chapter on the Lineages of Abbots of the four mon-
         asteries which belonged to the Lineage of the Kashmitian
         mah~pandita, and about the maha-pandita himself.
            More than seven hundred and-twenty years after the birth
    (6a) of the religious king Sron-btsan sgam-po, the All-knowing
         bLo bzan grags-pa,i dpal appeared in this World, having been
         born in the year Fire-Female-Hen (me-mo-bya--1357 A.D.),
         in the region of Tson-kha (nowadays the district is called
         Tson-thar. A famous mountain near sKu-'bum is still called
         Tson-kha'i skye~ri). In his youth he was introduced into the
         gates of the Pratimoksa and Tantra by the great kalyana-
         mitra Dongrub rin chen (he was a native of Amdo and studi-
         ed in Central Tibet. He founded the famous monastery of
         Bya-khyun dgon-pa in Amdo /near Pa-yen/, which is
         considered to have been the first of all the dGe-lugs-pa monas-
         teries), who said: "In the provinces of dbUs and gTsan
         study thls and that" (the Biography, rNam-thar, fol. ga, of
         rje Tson-kha-pa contains the following passage: "His Teacher
         wrote down his instructions in slokas, but when Tson-kha-pa
         reached Tibet, he lost the piece of paper /on which the verses
         were written/ and though he searched for it, he did not find
         it again. Later he forgot most of the verses, but those which
         he remembered, were as follows:
            "O youthful bLo bzan grags-pa! You are under the influence
         of your virtuous works performed in your former lives.
                                                                         P.1074
         Verily you were endowed with the faculty of imbibing the
         nectar of the Good Law in your former lives!"
            You will first study earnestly the Abhi samayƒlaMkƒra which
         is the ornament of three "Mothers" (the Large, the
         Middle and the Abridged versions of the Prajnƒ pƒramitƒ).
         If you become learned in it, you will be able to master all
         the Scriptures.
            Keep this advice in a corner of your mind!
            Then, as a branch subject, you should study the Mahƒyƒna
         Sutrƒlamkara which expounds the Path and Practice of the
         Bodhisattvas, the sastra DharmadharmatƒvibhaNGga (Tg. Sems-
         tsam, No. 40~3) which describes the Samsƒra as the founda-
         tion of Nirvana, and the treatise entitled MadhyƒntavibhaNGga
         (Tg. Sem~tsam, No. 4521) which preaches the Middle
         Path, which is without beginning or end, and the Mahƒyƒna
         -Ut~ara-Tan~a (Tg. Sem~tsam, No. 4024~ which expounds
         the existence of the Pure Nature of the Mind present in all
         living beings, and describes it as the Tathƒgata-garbha.
         You must use these Five Treatises of Maitreya as your
         "Armour of Knowledge." After that you shauld study:
         The Three body-like sƒstras (Ius-daNG-'dra-ba'i bstan-bcos
         gsalm): ehe large sƒstra Pramanavƒrtika, the PramƒNaviniscaya,
         the middle-sized, the Nyƒya bindu, the Abridged. And the
         (four) so-called "Lamp-like" treatise ('phros-pa yan-lag lta-bu)
         comprising the Hetu bindu (Tg. Tshad-ma, No. 4213), the
         Sambandha panksa prakarana (Tg. Tshad-ma, No. 4214), the
         Santƒnƒntara siddhi-nƒma-prakarana (Tg. Tshad-ma, No.4~1g),
         and the Vƒdanyaya-nƒma-prakarana (Tg. Tshad-ma, No. 4218).
         These "Seven Treatises on Logic" composed by DharmakŒrti are
         the Light of the Buddha's Doctrine in Jambu dvŒpa, and are
         famed as Sun and Moon."
            Several verses were forgotten by TsoNG-kha-pa. Further
         he remembered tke following:
             "You wise one, should feel devotion towards the theory
                of the absence of Extremes.
              You should study the Six Treatises of the Madhyamaka
                                                                         P.1075
                composed by ƒrya Nƒgƒrjuna and the treatises-based
                on them.")
            At first Tsor;-kha-pa attended on many Icaly~-mltras at
         sKyi-sod. Latet he attended on the Vcnerable g~on-nu blo-
         gros. He studied most of the Pipkas. He was of the opinion
         that except for the ptactice of wisdom (prajna), thete was no
         other path of emancipation. Since this doctrine was based on
         the sastras of the Mƒdhyamaka school, he studied it diligently.
         In the field of Tantras, he found the Guhya samaja-Tantra
         to be the chief of all the Tantras. He searched for its
         Essence. In his opinion the All-knowing Bu-suDn was the
         Master of a great number of Tantras (Yoga Tantra). He
         studied this class of Tantras with Gon-gsum bDe-chen-pa
         /~ hos-kyi dpal-pa and Khyur;-pa Lhas-pa. He held the
         opinion that the Vinaya of the Holy Doctrine was the basis
         o~ the cntire Doctrine of Buddha, and studied e~mestly the
         system of the Vinaya under the maha-upadhyaya sKyor-lur;-
         pa. While he was staying among fellow-students of philoso-
         phy, though endowed with perfect understanding of the
         Saiptures (i~gam~s) and Sciences (Logic), hc a~roided such
         practices, as abusing others, shouting, running, jumping
         and dancing, and felt very sad and downcast. So I have
         been told by my Teachers (Som~ of thc ancicnt Tcacher
         disapproved of the postures and acclamations accompanying
         debates). After that he chie~qy benefitted others by expound-
         ing to them ehe Doctrine. Once, wh~n many wise men
         had gath~rcd, similar to geese on a lotus pond, amotlg thcm
         there was a teacher named dbU-ma-pa (a native of Amdo), who
         in his childhood had a Heeting vision of the Venerable Man-
         jusn. Lat~r, while engaged in meditation, he obtained a clear
         vision of the Bodhisattva, and used to inquire about his daily
    (6b) work from the Bodhisattva. Tson-kha-pa obtained from him
         the initiation of the Venerable One (Manjusn)and recited
         mantras. Within a short time he obtained a cleat vision of the
         Bodhisattva, and was able to put guestions to the Bodhisattva.
         in the manner of a tisciple to his teachet, and obtaincd
                                                                         P.1076
         answers. Most of the time he beheld the Bodhisattva, and
         obtained his insttucaons. The Venetable One fotetold him
         that should he lead che life of an ascetic he would be able to
         benefit the Doctrine gteatly, more so than in the present
         state. He did accordingly, and in the company of several
         companions he ptoceeded towards 'Ol-kha. There he practi-
         sed meditation in hermitagcs, as far as Bum-than in Mon
         (Bhutan). About that time he studied with the mahƒ-
         upadhyƒya ~:boss kyabs bzan-po, whose mind had reached
         the lofty stage by the pracrice of the bKa' ~dams-pa
         precepts, and the mahƒ-upƒdhyaya Las-kyi rdo-rje (Karma-
         vajra), who never abandoned the practice of Bodhisattvas,
         assisted by the manifestation of the Body, Speech and Mind
         o~ Guhyapati, the Lam rim (Degrees of the Path) composed
         by ShrŒ DŒpankaraj¤ƒna, and practised it. He spent one day
         at the foot of the Mo-la Pass of g~al. There he received a
         ptophecy, which said: "You will become a Buddha in this
         World. Knaw it!" His Tutelary deity also prophesied to
         him that he could benefit others by following the vows of the
         Vinaya: Following these indications, the Teacher and his
         disciples wore religious garments which were cut accord-
         ing to the Vinaya rules, as well as the patta and the mat
         (nisadana), and other atticles (prescribed by the Vinaya).
         When others saw them, they felt that this was the very
         manner of ordained priests. Later he introduced to the
         Vinaya the disciples who wanted to hear from him the
         Doctrine during-a year or a month. And n~t only that, for
         (it was said) that the mere hearing of his name ftom a di~
         tance, caused the hair of the body to stand erect. His ~ame en-
    (7a) veloped all quarters and he became a matchless one. Not being
         satisfied with the mere vows of the Prati moksa, he developed
         in his disciples a mcntal yearning towards Enlightenment whi;h
         consisted of a solemn wish and ptactice (of Bodhisattvas)
         ('Jug-pa, ptayoga). He also composed a sastra expounding
         the observance of the vows of the above (the mDo-rtsa,i zin-
         bris rje Rin-po-che'i bKa'-'bum, vol. II. /kha/, fol. g8a). In
                                                                         P.1077
         his opinion one could practise the vows of Bodhisattvas for
         tens of millions of Kalpas (Cosmic Period) but, if one did
         not possess the wisdom intuiting the Absolute, one would not
         be able to cross over the Ocean of Phenomenal Existence
         (Samsƒra). Therefore he composed a teatise expounding the
         precepts of the degrees of the Path of the three kinds of
         individuals, which expounded clearly the above system [the
         Lam-rim chen-mo, bKa'-'bum, vol. X1~I (pa), fol. 481a. Lam-
         rim chun-ba, bKa'-'bum, vol. XIV(Pha)~. In his opinion
         the degrees of the Path o~ Enlightenment were almost com-
         plete in the above system (expounded in the Lam-rim), but
         that it was necessary to be initiated into the system of Tan-
         tras which enabled one to obtain Buddhahood in this vety
         life. Thus he wrote many sƒstras describing the degrees of
         the Path (of Tantra) (the s~ags-rim chen-mo, vol. III, Ga,
         fol.441a: How to first attend on a /Tantricl Teacher, then
         how to practise Tantric vows and precepts bestowed by the
         Teacher, and how to practise having obtained initiation of the
         two degrees of meditation o~ the utpannakrama and sampanna-
         krama degrees). Especially, he composcd precepts and
         commentaries on the ~rŒ-Guhyasamaja-Tantra basing himself
         on the rexts by the acarya Nagarjuna and the latter's disci-
         ples (the sGron-gsal rgya-cher bsad-pa, bKa'-'bum, vol.V, CA,
         fol. 138a; the sGron-gsal-mchan-gyi yan-'grel, bKa'-'bum,
         vol. IV, NA, fol. 476a; the Rim-lna gsal-sgron, bKa'-'bum,
         vol. VII, JA, fol. 312a). At first he laboured for the welfate
         of others and visited many different countries. In the begin-
         ning of the year Earth-Female-Ox (sa-moglan--1409 A.D.)
         he held the Great Prayer Assembly (sMon-lam chen-mo),
         and brought down the light of the Doctrine on those who
         had gathered. In the same year he founded the monastery
         of dGe-ldan rnam-par rgyal-ba'i glin. Then in the year
         Wood-Female-Sheep (sin~no-lug--1415 A.D.) he proceeded
         towards bKra-sis Do-kha of 'On, and revolved thc Wheel
         of the Doctrinec of the Tantras and Sutras. He gathered
         a few Tripitakadharas and classified the difficult points
                                                                         P.1078
         of the Docnine. He spent over two months there. Aftet
         that having come to dGe-ldan, he built the outer chapel
         (Phyi'i mchor-khan), and inside it erected a Tantric mandala
         made of precious stones (the mantala can be still seen at dGe-
         ldan. One of the images oE the mandala became famous
         as the "rainbow" image, Khanda pa 'la,-tshon-ma). In the
         year EatthFemale-Hog (sa-mo-phag--14~g A.D.) he went
         to the hot springs of sTod luns (a well-known resort in Tibet).
         When he was preaching the ShrΠGuhya samaja-Tantra to numer-
         ous kalyƒNa-mitras, who had gathered in the vihara of dPal
    (7b) 'Bra~spuns, he placed his preacher,s chair facing dGe-ldan.
         After completing the exposinon of the ninth chapter (of the
         Guhyasamaja-Tantra), he proceeded to dGeldan. On his
         way there he performed the consecration rite at gSah-sn~gs-
         mkhar. He received an invitation from Lha-spur Gru-bzi-pa.
         While he was residing there, a loud sound of a divine bell
         (gandl, a piece of wood used to glther inmates of a monastety,
         according to the Vinay~ of the S~rvastivadins. The gand.i and
         ~h~ khakkhara ot staff are peculiar to the Satvastividins~ tesoun-
         ded ~rom the Sky, and following it he proceeded to the
         mansion (zims-khali) of dGe-ldan. On arrival there, he
         presented to the Dharmasƒmin rGyal-tshab Rin po che a hat
         and a mantle whieh symbolized his appointment to the
         abbot's chair. When he sat meditating, his face shone like
         that of a sisteen-years old boy, and this was seen by his
         dixiples. Immediately after it, he passed into the Imma-
         culate Sphere (Dag-pa'i dbyins). n~ above is a brief story
         of the deeds of the Venerable All-knowing. By the grace
         o~ this Venerable One, even those of the monks who
         hd not seen his face, and were residing at distant places,
         wore the religious robe (civara, chos-gos) and kept with
         themselves the (meditative) mat, the alms-bowr(patta) and the
         o~h~r ar~ides (prescribed by the Vinaya). They discarded the
         wearing of the hood (sdud-ma) as a cloak, and instead wore
         the mantle (zla~am), and changed the colour of their hats to
         that of gold.
                                                                         P.1079
            The above is an account of his greatness as seen by ordi-
         nary human beings. Now his intrinsic greatness:
            In the story about the instructions given by the guhyapati
         VajrapƒNi tO the n1ahƒ-upadhyaya Las-kyi rdo-rje (Karmava-
         jra), it is said: "Even I, Vajrapani, was unable to grasp the
         measure of the merit of SumatikŒrtisr~ (bLo-bzan gra~s-pa-
         dpal) (rje Rin-po-cl~e'i bKa'-'bulu, vol. I (ka), ~u-lan sman-
         n~chog bdud-rtsi'i 'phren-ba, fol 10b:--kh~bo Phyag-na
         rdo-rjes kyan 'di'i yon-tan dpag-par mi-nus-siNG). In the above
         reliable text (it is state). After that he will become the
         Bodhisattva Mƒ¤jusrŒgarbha ('~lm-dpal snin-po~ in the Heavet-
         of TIJsita,, (See ~u-lan, ~01. 12b: dGa'-ldan-du Byams-pa'i
         druNG-du Byan-chub sems-dpa, '~lm-dpal snin-po zes-bya-bar
         skye). In future he will become the Tathƒgata Sirnllƒsvara
         (Ser;-ge,i na-ro)." From the above quotations one under-
         stands that He has been a being with a straight forward
         Mind, dwelling on a lofty stage (of spiritual evolution), who
         had come here for the welfare of living beings. His Regent
    (8a) (rGyaI-tshab) was one filled with aversion towards the entire
         World, endowed with an enlightened Mind, unhindered (in
         the ~In.,crstan~in~) of all the systems (expounded) in the
         basic texts of the Tantras and S–tras. He possessed a per-
         sonality bound by pure undefiled morality, even in case of
         the smallest transgressions. He showed perseverance in
         meritorious deeds without abandoning them even for a single
         moment. He acted as abbot for 13 years till the year Iron-
         Female-Hog (lcags-n~o-~)ha~,--1431 A.D.). In this year 1l~
         handed ovet the abbotship to mKhas grub dGe-legs-dpal, and
         himself embraced a solitary life, and departed to Potala (i.e.
         died, the year Water-Male-Mouse (chu-pho-byi-ba--143~
         A.D.) at the age of 69. mKhas-grub dGe legs pal occupied
         the abbot's chair for eight years till the year Earth-Male-
         Horse (sa-pho-rta--1438 A.D.), and then passed away. The
         Dharmsvƒmin Legs-pa rgyal-mtshan (an incarnation of this
         abbot exists in Alnclo, and is known by the name of 7wa-lu-
         ~a) was born in the year Wood-Hare IsiNG-vos--1375 A.D),
                                                                         P.1080
         and became abbot ~o~ dGe-ldan) in the year Eatth-Female-
         Sheep (sa-m~lug--1439 A.D.), at the age of 65. He died a~
         the age of 76 in thc year Iron-Male-Hotse ~Icags-ph~rta--
         1450 A.D.). Drun bLo-gros-pa was born in the year Earth-
         Feinale-Serpcnt (~a-mo sb~u~--1389 A.D.), and became abbot
         in the year ~ron-Male-~orsc (lcags-pho-rta--1450 A.D.), at
         the age of 62. He remained abbot till the yea~ Water-
         Female-Sheep (~I~u-mo-lug--1463 A.D.), during which he
         ~ppointed to the chait Ba-s~ba, aged 6~, and hialself became
         at1 ascetic. After that the~r asked the Dharmasvamin bLo-
         gtos brtan-pa to occupy the chair.
            He is still alive performing mtri~orious deeds.
            The Chapter on dGe-ldan.
            (The above are the first six abbots of the "~m-dbyans
         gtsan-p~ bdun-brgyud).
            sMra-ba'i ~cn-ge Ron-ston cl)en-po (he was the first
         scholar who oppl~sed the dGe-lugs-pas):
         He was a Bodhisattva endowed with the power of solemn
         wish (smon-lam-gyi mthu-can). Hc was born as son of a
         Bon-po family at the rGyal-mo ron (rGyal-ton in Eas~ern
         Khan1s) in the year Fire-Femalc~heep ~me-mo-lug--1367
         A.D.). In his youth he ptoceeded to dBus and gTsan. He
         studied the sciences at gSan-phu. At the age o~ 20, I)C
         mastcred the Pramƒnaviniscaya and became matchless in phi-
         losophical debates (Rigs-pa smra-ba). He took the vows of
         Pratimoksa at Gr~sar before dMar-ston chen-po. He atta~-
         ded on dif~crent teackers, and masteted all the Pitakas. Bet-
         ween his ~udies he preached the PiTakas to many wise men
    (8b) in fulfilment of their wishes at many localities in South and
         North l~stod, in Upper and Lower gTsan, and at dbU and
         gYor. He constantly preached the Abhi samayƒlaMkƒta and
         its commentaty, following mainly ~n the method (mdzad-srol)
         of the maha-upadhyaya Sans-rgyas-dpal. He, held in high
         esteem the "Later" Lineage of the ~i-bye~l doctrine which
         included hidden precepts of the above. He, being endowed
         with the power of s~lemn .Vis1~ (smon-lan~, nothing is said
                                                                         P.1081
         about his clashes with local deities, or about the Teacher an
         l~is disciples sut~ering from epidemics. Thus he did not suffer
         from any kin~l of accidents. He did not possess even d~c
         slightest attachment ~owJrds wealth an~l propetty. He used
         to say ~ t iS improper for a kalyana~ itta to count the price
         of one or two measures (of grain) received from his disciples.
         A kalyƒn. a-mitra should know how to establish a concomitance
         (khyab-pa, vyapti)." He used to say to his disciples who had
         purified their Inner Self, that ~ this bond which has no begin-
         ning, is enough for us (meaning that tl ey should not be
         bound by theories). You may follow any kind of tbeories
         conforming to your mind." Outwardly he seems to have
         concentrated on the preaching of the Doctrine only. Inwardly
         he practised constantly Yoga, and was able to recognize the
         different shades of the panca-prƒnƒ (rlung-lNGa~.
            When the nail of his big toe fell off, it transformed itself
         into a pearl shell. In the year Wood-Ferrlale-Hare (siNG-n~o-yos
         --1435 A.D.) he founded the monastery of Nƒlanda ('Phan-
         yul. Tl e n1ot1astety maintains a school of t~ sopl~y), and
         sai~ At ByaNG chub ye-ses died while preaching the Pra-
         j¤apƒramitƒ. I shall also make my disciples remove my
         cor~ose from tl~e preacher,s cl~air (chos-khri).', Once the
         P;takadhara dGe-ba rgyal-mtsLIan told him that he I~ad se~n il~
         a dream that a serious accident was to befall l~ cluril~g tl~at
         year and that he should recite mal~tras al~d perform rites (in
         ordet to ren1ove the evil influences). He repli~    I am
         not tl-e subject of the acƒrya dGe-rgyal's ~ropl~ecy. Let any
         kil~d of accidents cake pl;~cel I shall live till the age of 83.
         True to l~is words he passed away ~t t1-e a~e of 83 in the year
         Earth-Female-Serpent(sa-mo-shr~n--1449 A.D.). According to
         his instructions, his COtpSe was l~ot to be ren1oved from the
         preacher's chair. Not more than two days must have passed
    (9a) between his last preaching and his (le 9th (i.e. he had passed
         away on the chair). In his usual conversation he used to say:
         I shall not become a boorish Khams-pa like (the present one).
         I shall become a devaputra drinking nectar in the heaven of
                                                                         P.1082
         Tusita l ~' Therefore now he must be surely residing in Tusita.
         Before his passing into NirvƒrNa, he apointed to the Abbot's
         chair the Dharmasvƒmin bKra-sis mam-rgyal. This one also
         bouted extensively for the benefit of the Doctrine, preached,
         erected large Images, etc. He was born in the year Earth-
         Mtle-Tiger (sa-pho-stt~,r--1398 A.D.) and passed away at the
         age of 61. ihe Dharmasvƒmin dGe-ba r~yalmtshan was
         born in the ~ear Water-Male-~;)g (chu-ph-~ khyi--1302 A.D.).
         He came tO t1~e chair at the age of 77 in tlte year Earth-Tiger
         ~sa-stag--14~8 A.D.), and lived till the year Water-Horse-
         (chu-rta--~462 A.D.) for five years, when he died. b~ag-po
         rGy I-gat-ba was born in the year Earth-Female-Sheep (sa-mo-
         lu ,_ 143~ A.D.), and became abbot in the year Water-Horse
         chu-rta--1462 A D.), at the age of 24 He acted as abbot for
         five years, till the year Fire-Male-Dog (me-mo-khyi--1466
         A D.). He entrusted (the abbots!~ ) to gLan-thar; Rin-po-
         che, who appointed to the abbot's chair tlt~ Dharmasvami
         Gun-ru, and himself became an ascetic.
            The Chaper on the monastery of Nalanda (in 'Phan~
         This grett monastery of dPal rTses-than (on the gTsan-po
         in Lho-kha) was founded in tbe year Iton-Female-Hare (lctos-
         mo-yos--1351 A.D.) by Ta'i Si-nl Byitr;-chub rgyal-mtshan
         famed in all quarters. A ruined octagonal upper structure
         (lbu-rtse) crected in the time of kLu-mes stood there. Having
         begun work in the autumn, (BYANG CHUB RGYAL-MTSH~t~) built the
         court-yard tacing this upper structure. To the West of it, in-
         side the courtyard, he built a temple with its door facing East.
         The octagonal structure I-a~ ;, f;~ll~n ll~ ruin, he tl~ought th;~t
         it might have a bad effect ~tl the pronostication of the omens
         of the locality (sa-dpya) and therefore removed it towards the
         ~e~tern mountains. He aIso built about forty large houses to
         accommodate monks, as well as a high wall. After this, in the
         year Water Male Dragon (chu-pho 'bmg--1352 A.D.) he invi-
         ted there numerous priests from various monasteries in e~rder
    (9b) to give a start to the study of the Doctrine He endowed (the
         monastery) ~qitl~ property ~or the ui~keep of pre~tclters. He
                                                                         P.1083
         also established thc distribution of food, te;~ and soup to the
         common monks. He apyoh-ted to the abbot's chair '~Inl-
         pa,i dbyans Shƒkya rgyal-mtshan, aged 13, who was able to
         recite by heart four of tl~e famous setles oE five vol~ es (,Dul-
         ba, dbU-ma, Tshad-ma, l~bar-phyi~l, and n1Dzod). For four
         years he maintained a class (of stu~!ents~. At t1 e age of 26,
         he retired to the Palace (rtse). Then rGyal-sras Grags pa rin-
         chen, who was born in the ycar Earth-Female-Ox (sa-m~
         glan--1349 A.D.), aged 17, came to the abbot's chair in
         th~ year Wo:d-Felnale-Serlxnt (sin-Mo-sbrul--1365 A.D).
         Hepassedaw~yatthe~ge of 19 in the year Fire-Fem~le-
         Sl~eep (me-m~lug--1367 A.D.). After hinl the acatya ,~am-
         snon-pa actcd as teachcr (bla-chos gsun b~ the year Earth-
         Male-Ape (sa-pho-spr~'u--1368 A.D.). At the end of this
         year, Rin po-che bSod-nams grags-pa, born in the year Earth-
         Female-Hog (sa-mo-phag--1359 A.D.), agcd lo, cam~ to
         the chair. He occupied the chair till the year Iron-Ape
         (lca~sprc--1380 A.D.), and held a religious asseulbly in
         Lh;l-sa. In the year Iron-Female-Hen (IcVags-mo byl--1381
         A.D.) he retired to the Palace (rtse). He was replaccd by
         Gtags-pa rgyal-mtshan, botn in the year Wood-Male-Tiget
         (sin-pho-stag--1374 A.D.), aged 8, who came to the chair
         in the year Iron-Female-Hen (lcag.~m~bya--1381 A.D.),
         and preached the Pramanavartika. .9.t the age of 1~, bcfore
         the end of the year Wood-Female-Ox (sin-mo-~lan--1385
         A.D ), he retired to the Palace (rtse). In this Wood-Female-
         Ox (sin-m~glan--1385 A.D,) he retited to the Palace (rtse).
         In this Wood-Ox year (sin-gla*--1385 A.D.) one nin]ed
         Drun Byan-chub rdo-rJe, born in the year Fire-Female-Ser-
         p~nt (me-mo-sbrul--1377 A.D.), came to the chair, a~,e~l 9.
         He occupied the chair for 44 years till his death in the y~ar
         Earth Male-Ape (s~ph~spr~'u--~428 A,D.). During that
         tin1e he made thc monastery prosperous and w~althy.
         From tl~e winter retreat of this year, ,~fan~-dbyans grags-pa
         'byun-gn~s-pa, bonl in the year WooJ-Male-Horse (sin-pho-
         rca--1414 A. .). aged ~5, acted as abbot. In the sixth
                                                                         P.1084
         month of the year Wood-Male-Mouse (chu-pho-byi-ba--
         1432 A.D.) he retired to the Palace (rtse). Then during
         12 years there was no abbot, but he supervised t;1e monas-
         tery from the Palace (lit. ~looked at tl~e monastery out of tl~e
         corner of his eye',), He built ;I great image (Iha-chen), :1
         great vihƒra and prepared a bK~'-,gyur written in ~old, and
         placed it inside (the vihƒra). He did not allow wonlen (loa)
         ~nd wine within tl)e ~recincts o~ the monastery, as well as
         cared well for the teachers and student-n1onks. AEtet that,
         beginning with the Wood-Male.Mouse (sir;-pho-byi-ba--1444
         A.D.), Drun Kun-dga, legs-p~'i 'byuNG-gnas was a~pointe~l
         civil ol~icial (naNG-so) of rTses-than. In tlu~ year Fire-Male-
         Tiger (me-ph~stag--1446 A.D.) he (~ m-dby~ns Grags-pa
         'byun-gnas) preacl~ed a new exposition (bsad-gsar). Ia the
         sun~mer of the year Earth-Male-Dragon ~sa-pho-'brug--1448
         A.D.) he retired to the Palace. From t~is Earth-Dragon
         year the ~:he-sa Sans-rgyas rgyal-mtshan acted as civil official
         (nar;-so) for ten yeats, witl~Qut occupying tl-e chair, and
         passed awa~ in tl-~ winter of the Fire-Fen1ale-Ox year (me-
         mo-glar;--1457 A.D.). After him rDo rje rin-chen dban-gi
         rgyal-mtsl~an occupied the chair in the seventh month of the
         year Fire-F~male-Hog (me-n1o-pl-ag--1467 A.D.). This gre~t
         monastery ~as a place filled with dif~erent monks belonging
         to dif~erent sects, whose preaching and study continued
         without intcrruption, as well as a place producing all the
         wishes of living beings. It was a self refuge for preachers,
         who wandered about countries. This great monastery was
         founded in the year Iron-Female-Hare (lcags-mo-yos--1351
         A.D.), 126 ycars having passed since then till the year
         Fire-Male-Ape (me-phu~spre'u--1476 A.D.). The Chapter
         on rTses-than.
            Now I shall reply to questiol~s put in connection with the
         "Blue Annals." There exists a disagreement between the (di~-
         erent) accounts of the "Later" Propagation of the Doctrine. I
         also find it difficult to lilake up my mind. I have compiled this
         chapter basing myself on ancient accounts. In regard to the
                                                                         P.1085
         teacher ~roln whom kLu-mes received or~lination, and the
         story o~ his labours in dbUs and gTsar;, I believe (the account)
         composed by Pa-si gNas-bttan to be (neatesr to truth). I
         followed exclusively on his version, because the author was a
         direct disciple of kLu-mes. In that chapter I have mentioned
         his nalne. As regards the story that these two had different
         preceptors, I h~ve merely repeated his (Pa-si gNas-brtan)
         words. The two (preceptots) seem to have been sBa and
         l~ag, since they belong to one group. I have written about
   (10b) the (group) o~ the "Ten men of dbUs and gTsar;" (dbUs-
         gTsaNG Ini-bcu) basing myself on accounts by Bu-ston and
         others. (In this question) it is difficult for me to express my
         own opinion. According to Bu-ston these "Ten-Men" were:
         from dbUs--the Five: kLu-mes, Sum-pa, Rag-si, sBa and
         'BriNG; ~roln gTsar;: the Two--Lo and Tshon, the two brothers
         'O-brgyad and U-pa-de-dkar. Again according to othcrs
         there have heen eight only: from dbUs--kLu-mes, Sum-pa;
         ~rom gTsar;--Lo and Tshor;; from m~a'-ris--Pa-si rDzi-dkar-
         ba--six in all; then sBa and Rag. Again thcrc are somc who
         are o~ the opinion that 'Brir; has been 'Bri rDzi-dkar-ba because
         o~ the absence of any mention o~ tl~e existence of written
         works by 'Bri rDzi-dkar-ba in MNGA'-RIS. Thus I have based
         my account on statements made by others, and I do not give
         them as my own opinion. It is a fact that in dbUs, kLu-mes,
         Sum-pa and 'Brir; have founded monasteries and monastic
         communities. Ka-ba Shƒkya dbar;-phyug was an able disciple
         of sBa and Rag, who were mentioned in a group. It is also
         true that in gTsan the number of monasteries increased thanks
         to Lo and Tshor;. (These facts) I accept. Having compiled
         numerous accounts, I have mentioned the authors, names,
         fot the sake of investigation. The story that the lo tsa-ba
         Rin-chen bzar;-po, aged 13 , had been ordained by the
         upƒdhyaya Ye-ses bzaNG-po in MNGA' RIS proper, is found in the
         biography (rnam-thar) of the lo-tsa-ba composed by one named
         Khri- han Jnana. According to it, the lo-tsa-ba had been
         ordained in the year Iron-Male-Horse (Icags-pho-rta--970
                                                                         P.1086
         A.D.). The thitd yeat after this event, the Water-Female-
         Hen (chu-mo-bya--973 A.D.) is the first year of the Period
         of the "Later" Propagation of the Doctrine, as stated in the
         History of the Doctrine by Bu-ston Rin-po-che who based (his
         occount) on a story told by an old woman (Bu-ston Chos-
         'byun, gSuNG-'bum. Vol XXIV, Ya, fol. 136a; "HISTORY
         OF BUDDHISM," translated by E. Obermiller, II, p.221).
         The year Eatth-Male-Tiger (sa-pl~o-stag--978 A.D ),
         which was the fifth ye~r after the Water-Female-Hen year
         (chu-mo-bya--973 A D.), is the first year of the Pcriod of
         the "Later" Propagation (of the Doctrine) accordingto 'Brom-
         ston-pa. Again In later times Ansa became the Master of
   (11a) the Doctrine, and all bKa'-gdams-pas agree that the year of
         AtŒsha's coming WilS a Horse year (rta-lo), but there exists a
         disagreement as to the element (db;ln-tl~an) of the year. After
         thoroughly examining the biographies of rGya-ma-pa, uncle
         and ne~hew, sNe'u-zur-pa, sPyan-snJ and sPu-to-pa, one can
         s~ate that AtŒsa came (to Tibet) in the year Water-Male-Horse
         (chu-pho-rta--1042 A.D.). This was the 61.~ year of AtŒsha.
         After a minute examination of ancient chronicles, I consider
         the above account, as well as the history of the Lineage from
         rje Mar-pa to r~og, and that of Mid-la to sGam-po-pa, to
         be reliable accounts. Similatly there is no mistake in thc
         number of years a~ter mKhon dKon mchog rgyal-po in the
         Lineage of the Sa-skya-pas. There exist also many other
         (accounts) in which there are no mistakes in the number of
         yelrs. Further, some of the other accounts were narrated by
         n~e according to the statements of other (authors). Again
         there ate other accounts uritten by me without investigating
         them, basing myself on statements made by othets. In
         short, I consider the date of the religious king SRONG-BTSON
         SGAM-PO, and the dates of Atisa, 'Brom and others, as
         well as that of t~og, Master of the Doctrine, to be
         correct. This must be kept in mind. Now I shall give
         a chapter on the one who has laboured most for the
         sake of the present work. The patron (of his work)
                                                                         P.1087
         was the khri-dpon (officer-in-charge of {o,ooo families, corres-
         ponds to the Mongol tumeo-u noyan) of Bya named bKra-
         sis dar-rgyas, endowed witl the power of extr~ordinaty
         ~ortune, adorned with wisdom, faith al~d generosity. Now I
         shall relate his sto~y:
            In general, in this country of Tibet, people call a
         country by the name of the clan which occupies the grea~er
         part of the region. For instance Rog-pa-sa ~a country popu-
         l~ted by the Rog clan), dGyet-pa-sa (t1 e country populate
         by the dGyer clan). The borderland of Ma-yul-rdzon in
   (11b) Lower Yar-kluns was called ~ya-sa because most of its
         inhahitants belonged to the clan of Bya. In this countty,
         filled with all kinds of wishes, lived two brothers--nained
         Chos-kyi ka-ba, "Pillar of Religion" and his younger brother
         Thod-pa gYu,i smin-ma-can, ~'One with turquoise eye-
         btows',. The younget brother had two sons--the upƒdhyƒy
         r'on-tan-n~chog and Bya ~a-ka. The one named the upƒ-
         dhyƒya Yon-tan-mchog ~as ordained at 'BriNG-sde, and acted as
         upƒdhyaya to others. He rebuilt the GaNGs-par Iha-khar; and
         took ovet the four monasteries: kLogs in gYe, Sa-mtha' in
         Bya, Dro-mda, in Dags-po, sTin-mo-mig in dMyal, and
         called them the ~Four Sons o~ Gar;s-par,, (GaNGs-par-gyi bu
         bzi). I~ya ~a-ka had two sons: rDo-rJe legs-pa and rDo-rje
         dban-phyug. In their lifetime they came to dMyal, and
         founded rGya-mtsho gror;-mkhar. The Son o~ rDo-rJe dbaNG-
         phyug was Rin-chen-,od, the great teacher of Bya-nag (the
         bLa-n]a Bya-nag chen-po). At the age of 41, he met the
         mahƒ-pandita of KasmŒra (ShƒkyasrŒbhadra), and obtained
         from him many doctrines, such as the twelve mandalas of
         the Tantra (sByon-rgyud, a branch of the Yoga-Tantra),
         and others. He also followed on many holy men, such as
         rGyal-ba Thog-dugs-pa, sKyo 'Od-'byun, g~n rTa-rmig-pa,
         and others, and was learned in all branches of Science. He
         was adotned with spilitual realization. In particular, he was
         able to cmploy as his attendants the religious protectors o~ the
         Tantras, such as sPu-gri bskor-gsum (three deities of the
                                                                         P.1088
         r~iNG-ma school), and others. His fame encompassed the
         entire Snow Land (Tibet). He had four spiritual sons: in
         Lower Bya--mTshal-sgom Chos-la dga'-ba; at Lo-ro--Rab-
         dga'-ba chen-po; at Dags-po--Ba-tsho ras-pa; at gTan--
         ,U-yug-pa, the Gteat.
            The four '~original monasteries,' (rtsa-ba'i sde-bzi): at
         dMyal--Chos-sgro gaon-mkhat; at gYe Se-bo; at Dags--
         Na-mo sl~d; at Bya~ rGya-mtsho Ihug-tshan.
         The son o~ A-mi Bya-nag chen-po--Bya ~o-sras. His son
         (was) Bya m~Ta'-bdag who had three sons: gCen-pa dGe-
         slon-pa, Bya Rin-chen, and Chos-rgyal-dpal-bzan. These three
         were known as the Bya-rigs-gsum mgon-po (the "Three Lords
         oE Bya").
            dGe-slon-pa's sons were: Rin-chen-dpal, dBaNG-phyug rin-
         chen, Rin-chen bzan-po, and Dags-po-pa, gYe, Dags. dMyal,
   (12b) Bya, and Lo-ro were his dependencies, and he owned mnch
         landed property. Bya Rin-chen ruled over gYe, dMyal, Bya,
         Dags, and Lo-ro. He repe!led the Mongol troops, and was
         recognised as chie~ of all the above localities. He and the
         mahasiddha Ur-brgyan-pa became priest and supporter.
         His son was Kun-dga' rin-chen. His descendants were
         numerous, ant owned much landed property. This Kun-
         dga, ril)-chen met the great official (dPon-chen) of Sa-skya--
         Kun-dga' bzaNG-po. Bya Chos-rgyal-dpal-bzan made peace
         with the Mongols. At the age of 12, he met ,Gto-mgon
         ,Phags-pa. He requested ~at-pa Kun-bsod-pa to become his
         teachet, and heard ftom him all the thtee Tantras (rGyud-
         gsum) togethet with hidden ptecepts, etc. He built the
         vihata ot Ya*s-ttse, and ptepared a copy of the bKa,-,gyur
         written in gold. He gathered the tax which consisted of the
         produce of the kingdom, and kept it at mDzod-nag. He laid
         the foundation of the Royal law, and inttoduced perfect
         ordet in both religious and secular affairs, which excelled that
         of other (kings). His sons were: Kun-dga' rgyal-mtshan-dpal-
         bzaNG-po, the maha-upƒdhyaya sPyil-bu-pa, mI;~a' -bdag~:hos-
         sen-'od, Bya lKug-pa-dpal, and others. Kun-dga. rgyal-
                                                                         P.1089
         n~tshan ptoceeded to ,Dam (near Tengri-nur or gNam-mtsho)
         and requested the dPon-chen ,Od-zer ser;-ge to grant hin1 an
         oflicial title. The latter bestowed one on him. The official
         Chos-rgyal-dpal-bzan of sGu-rab-pa also revered him. The
         it~cid;nt of rTa'u-ra-pa also took place in his time. After
         him dPal-mgon rdo-rje and his son Drun bLo-gros ruled over
         the region. A~ter then~, the son of Kun-dga' rgyal-Mtshan--
         rGya-ma-pa Kl~n-dga' bsod nams ruled over his and the monas-
         teries' subjects. After him m~a, bdag Chos-ser;, son of
         Chos-rgyal-tpal-bzar; and the queen of 'Bti-khun, was appoin-
         ted official of Bya and Dags by ,Bri-khun-pa. His son was
         the maha-upƒdhaya Tshul-khrims bzan-po. When he was
         actiag as abbot of Zans-po-che, at the unanimous request of
   (12b) the local inhabitants he mounted thc throne of Yar;~rtse, and
         laboured for the good of the Doctrine, and the welfare of
         living beings. He took under his protection all the monas-
         teries, their serfs and the local inhahitants. After hin1, his
         son dKon-mchog bzar;-po, the holder of the teligious and
         secular domains, was appointed o~icial by his ~athet. His son
         bKra-sis dpal-bzan studiet in his you~h at rTses-thar;. He
         held a perfect festival of preaching. ~hos-rgyal Grags-pa
         rgyal-mtshan appointed him as khri-dpon (oEcial in charge
         of lo,ooo families) of Bya pa. His sons were: rGyal-ba
         bKra-sis, ~akya dpaln1gon, Thu~pa rgyal-mtshan, and others.
         rGyal-ba bKra-sis proceedet to sNe-gdon. He became an
         attendant of the superiot Grag~pa (Gor;-ma Grags-pa 'byur;-
         gnas). From sNe-gdon he was appointed khri-dpon of Bya-
         pa. His younger brother Shƒkya dpal-mgon was ordained by
         the maha-upadhaya Yon~ban, and conducted studies. Since
         the time of his appointment as abbot of Zar;s-po-che, he
         continued to petfornl virtuous deeds of benefit to the Doctrine
         of Buddha. The sons of rGyal-ba bKra-sis were: Bya bKra-
         sis dar-rgyas, Padma blTams-mchog rgyal-po (also rTa-n~chog
         rgyal-po), the incarnation of sGo~cig-pa, Bya Tshe-dban rgyal-
         po, bsKal-bzangs Chos-kyi rgya-mtsho bSod-nams man-thos
         dban-p~'i sde, and Bya Nor-bu rgya-mtsho. Bya bKra-sis dar-
                                                                         P.1090
         rgyas married the Ptincess named rDo-rje Go~dkar-n~a. ~:hos-
         rgyal Nor-bu bkra-sis mi-,gyut dbar;-po,i sde and his brother
         Gtags-pa rgy~l-mtshan dpal bzang-po were born to them.
         Bya bKra-sis dar-rgyas lcgs-pa,i rgyal-po Phyogs-tl ams cad-las
         rnam-pa~ rgyal-ba dbar;-po,i sdc He was appointed khti-dpon
         of Lh~rgyud (the Southcrn Rcgion) aftcr (the death) of his
         father by order of thc king rDo-rje Rin-chen dban-gi rgyal-po
         of rTse~than. Again, from sNe-gdor; (name o~ the palace of
         the Tibetan kings) he obtained the official title (bkos) of ,~a,-sa
         (<Mongol ~asa~) and the official robe. He ruled ovet
         the Bya-pas. His deeds and fame wcre great in both the
         teligious and secular spheres. Each of the khri-dpons of
         Bya-pa were endowed with great fame. The king (sa-skyon),
         who enjoyed both the rcligious and secular spheres, as he
         would a summcr stream, at the suggestion of the dPal-ldan
         l~tsa-ba chen-po bSod-nams tgya-mtsho,i sde, who was a
         great and all-knowing Lord endowcd with a perfcct vision
         before which all the scriptures of the Jina were revealed, a
   (13a) siddhesvara who had rcalized the sahaja-jnana, arranged for
         the paying. of expcnses and labour in a way which did not
         contradict the Doctrine. In the beginning the copyists (par-
         yig) were paid by dPal rDo-rje bde-ma who patronizcd impar-
         tially differcnt religious sccts. In Lhun-grub Lha-rtsc, a dis-
         trict of dbUs, the holy kalyar!a-mitra dPal ~ho~kyi tgyal-
         mtshan, who was a follower of the teaching of thc Venerable
         One (bSod-nams rgya-mtsho,i-sdc) and the maha-sthavira
         dGe-lcgs dpal-mgon, endowed with wisdom and characterized
         by strictness and propriety, corrected (the text~, as desited by
         the Venerable great lo-tsa-ba. Sar Dags-po-pa dPal-phyogs
         tham~cad-las rnam-par tgyal-ba'i lha who was endowcd with
         the faculty of giving a logical and f~ce interpretation of all
         the vehicles of the Tantras and Sutras, super~rised the proper
         execution of the ~vork.
            The head Copyist (yi-ge,i rig-byed-~a~ was ~i-sar bKra-sis,
         a native o~ Dol, which was a sourcc of knowledge (rig-pa'i
         'byun-gnas~. Thc chief hlock-maker (brko~kyi rig-byed-pa)
                                                                         P.1091
         was one named Grags-pa rgyal-iutshan. The dcxter,ity of his
         and his disciples, hands showed itself in this virtuous work.
         They started the wcrk in the year Iron-Female-Ox (Icags-mo-
         glan--1481 A.D.), and completed it at the great Palace called
         Chos-rgyal lhun-po hl a district of dMyal, which ~s the
         essence of the land and a place where the stre~ms of most
         excellent prosperity had merged into each other.
               By virtue of this may the Precious Doctrine of
                 the Jina live long!
               May the Holy Men, holders of the Doctrine, live long!
               May the monastic community observe the Holy Doctrine
                 by day and by night!
               May the supporters and their retinues rule according
                 to the Doctrine!
               May the kingdom live without internal strife!
               May we in our next lives meet the Holy Men and
                 the kalyƒNa-mitras!
               May we ~about extensivly for the Doctrine of the Buddha!
            The Chapter on the execution of the block-print edition (of
         the "BLUE ANNALS").
               Resting on thc golden foundation (gser-gyi sa-gzl) of
                 the blessing of the Great Merciful One (Avalokitesvara),
               Surrounded by majestic snow mountains,
               Where eternal streams of monks Iqow from the Anav~tapta
               (Ma-dros-pa) Lake of Morality,
               Which had removed the heat of defilement and is filled
                 with jewels of preaching and meditation,
               Where the Mount Asvamukha (n. of an iron raa~e) of
                 scholars is souhding the mighty blast of the Doctrine,
               Where lies the source of all goodness,
               This Land of Snows (Tibet), similar to a great ocean,
                 deserves to be praised by scholars.
               The story of the Immaculate Precious Doctrine of
                 the Jina, handed down from Holy Men to Holy Men,
               I have thread on a string of letters,
                                                                         P.1092
                 in order that they may be seen by people endowed
                 with the eye of Wisdom.
               By virtue of this, may all living beings drink the
                 nectar of the Doctrine of the Jina!
               May the eternal deeds of the Jewel of the All-Krlowing,
                 the Treasury of all Merits, enter into them!
               As an image of the Buddha, even if made of stone,
                 wood or clay, ought to be an object of devotion,
               Even so, the Docttine, which had become a mere shadow,
                 because of the Iron Age, ought to be worshipped by
                 all living beings (this verse is evidently a paraphrase
                 of the well-known second verse of Nagarjuna's SuhRillekha
                 as an image of the Sugata, even if only made of wood,
                 is honoured by the wise, so also my poem, even if humble,
                 is worthy to be listened to, based on the exposition of 
                 the Good Law,' Tg. Phrin-yig, No. 4182; translated by
                 H. Wenzel in the JPTS, 1886, pp. 2-32).
               May this cause the Precious Doctrine of the Jina to spread by
                 every means, in all directions, and may it live long!
               This History of the spread of the Doctrine and that of the
                 preachers in Tibet was compiled by the monk gZon-nu-apal,
                 the preacher, in the year Earth Male-Dog (sa-ph~khyi--1478
                 A.D.), the 850th year since the birth of the religious king
                 SRONG BTSAN SGAM-PO (here again 'GOS-LO TSA-BA considers
                 the year 629 A.D. to be the year of SRONG-BTSAN SGAM-PO's
                 birth (in the (monastery) of Chos rdzor;, the Abode of
                 Happiness, where natural amrta flows near to the grove of
                 dPal Kun-tu bzang po (Samantabhadra).
               Salutation to the Three Jewels!
               Of those things which spring from a cause
               The cause has been told by the Tathagata.
               And their suppression likewise
                 the great Gautamana has revealed.
               (Ye dharma hetuprabhava hetun tesƒn Tathƒgato hy avadatj
                tesƒn ca yo nircdho evamvƒdl mahƒsran1aN,ah//
                ~ubharn astu sarvajagatam~
                                                                         P.1093
               May the Whole World be happy!
               Om- svasti.
            This treasuty of good words (containing) the history of
         the Dreat systems of the impattial Docttine in Aryavarta and
         Tibet, the otigin of the Docttine and that of men who follow-
         ed it, was compiled by the excellent scholar ,Go~lo g~on-nu-
         dpal. This necklacc of all wise fortunate ones, is called the
         "BLUE ANNALS" (Deb-thet snon-po).
            The printing blocks ate nowadays kept at the (monastery) of
         dGa'-ldan brtan-bzugs chos-'khor, better known by the name
         of dbUs gTsan Kun-bde-glin (One of the four chief glin/glin-
         bzi/of Lha-sa), (situated) in the vicinity o~ the Government
         seat to Lha-sa.
            May the deeds beneficial to living beings increase till the end
         of the World.
            May the inexhaustible virtue, encompassing a wide area,
         increase perpetually according to the wishes (of living beings).
         The ancient block-print edition of the History, called the
         "BLUE ANNALS," was preserved at Yan~pa-can. At the
         time of the Tibetan-Nepalese War (the War of 1792 A.D.),
         some of the printing blocks having been lost, we have prepared
         new ones to replace them. We also replaced by new ones those
         which had become unclear, in the interest of living beings,
         and deposited the printing blocks at the (monaste~y) of dbUs-
         gTsan Kun-bde-glin. This colophon and the words of the
         solemn wish (pranidhi) were composed by rTa-tshag-pa Ye-ses
         blo bzan bsTan-pa'i mgon-po.
            The total of pages (in this volume 3-485.