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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-gli