[*NOTE: THIS FILE WAS SUPPLIED TO ACIP BY A THIRD PARTY. IT IS THE RESULT OF A DIGITAL SCAN OF A POOR INDIAN PRINTING, AND IT IS COMPLETELY FULL OF MIS-SCANS. NONETHELESS IT CAN BE QUITE USEFUL EVEN IN THIS PRELIMINARY FORM, FOR DIGITAL SEARCHING, AND IS THEREFORE BEING SUPPLIED TO USERS. ACIP WOULD BE VERY INTERESTED IN ANY USER WHO WOULD LIKE TO VOLUNTEER TO HELP EDIT THIS TEXT.] THE BLUE ANNALS By George N. Roerich Parts I & II (Bound in One) MOTILAL BANARSIDASS Delhi: Patna: Varanasi P.ii (C) Motilal Banarsidass lndological Publishers & Booksellers Head Office: Bungalow Road, Jawahak Nagar, Delhi-7 Branches: R CHOWK, Varanasi-I (U. P.) 2. Ashok Rajpath, Patna-4 (Bihar) By Arrangement with Asiatic Society of Bengal First Edition: Calcutta, 1949 Printed in India By Shantilal Jain, at Shri Jainendra Press, A-45. Phase-I. Industrial Area, Naraina. New Delhi-28 and Published by Sundarlal Jain for Motilal Banarsidass. Bungalow Road. Jawadar Naoar. Delhi-7 P.iii CONTENTS Page Introduction PART I Book I. The Beginning of the story of the Doctrine.--The Royal Chronicle.--The Period of the Early Spread of the Doctrine ................................................. II. Later Spread of the Doctrine The story of the Beginning of the Period of the Later Spread of the Doctrine ........ 63 III. The Early Translations of the Mantrayana Tantras......... 102 IV. The New Mantras (GSANG SNAGS GSAR MA) and the Followers of the "Path and Fruit" (LAM 'BRAS) Doctrine ............ 204 V. The Venerable Lord (JO BO RJE, AtŒsa) and his spiritual Lineage ....................................... 241 VI. RNOG LO TSA BA, PA TSHAB LO TSA BA and their Lineage. The origin (of the teaching) of the Mƒdhyamika, the Nyƒya and the "Five Treatises" of Maitreya AsaNGga ...... 328 VII. The Preaching of the Tantras ............................ 351 PART II VIII. The Spiritual Lineage of the Lord Translator MAR PA which was known as DWAGS PO BKA BRGYUD ................... 399 P.vi IX. The Book on KO BRAG PA and NI GU ......................... 726 X. The Kƒlacakra ............................................ 753 XI. The Mahƒmudrƒ ............................................ 839 XII. The Early, Later and Intermediate Lineages of ZI BYED .... 867 XIII. The (System) of GCOD YUL and KHA RAG PA .................. 982 XIV. The Cycle of the Mahƒ karunika and that of the Vajrƒ vali. 1006 XV. The origin of religious schools such as the four TSHOGS SDE, and others, Queries and replies (concerning the "Blue Annals", ZU LAN). The story of the printing of this edition .......................................... 1062 ----: o :---- INDEXES Sutras & gastras (Sanskrit) .............................. 1095 Personal Names (Sanskrit) ................................ 1104 Book Titles (Tibetan) .................................... 1123 Personal Names (Tibetan) ................................. 1138 Chinese Names ............................................ 1265 Mongol Names ............................................. 1267 List of Errata ........................................... 1269 P.i INTRODUCTION In the histotical literature of Tibet the "BLUE ANNALS., or DEB-THER SNGON-PO (the full title of the chronicle is: BOD-KYI YUL-DU CHOS-DANG CHOS-SMRA-BA JI-LTAR BYUNG-BA'I RIM-PA DEB-THER SNGON-PO or "The Blue Annals, the Stages of the Appearance of the Doctrine and Preaehers in the Land of Tibet") occupy a place apart. In later literature the "BLUE ANNALS" are constantly quoted under the abbreviated titles of DEB-SNGON, or "Blue Annals", 'GOS-LO'I DEB-THER, ot the "Annals of 'GOS LO-TSA-BA", or simply DEB-THER, the "Annals". Composed by the well-known scholar and translator 'GOS LO-TSA-BA GZHON-NU-DPAL (1392-1481 A.D.) between 1476 A.D. (ME-SPRE, Fire-Ape year) and 1478 A.D. (SA-KHYI, Earth-Dog year), the BLUE ANNALS" share with the "History of Buddhism" by BU-STON RIN-PO-CHE (composed in 1322 A.D.) the distinction of having been the main source of information for all later historical compilations in the and of Snows." Most of the large historical compilations which appeared in the XVIIIth century, and the first half of the XIXth, ave quoted extensively from the "BLUE ANNALS" and often incorporated into their text whole pages from thema The chronology of events of these later compilations is almost entirely based on that of the "BLUE ANNALS". For over a century the existence of the "BLUE ANNALS" has been known to modern science. Alexander Csoma de Koros was the first, I believe, to mention the name of the chronicle in his article "Enumerltion of Historical and Gralomatical Works to be met with Tlbet" (JASB, vol. VII, part 2, 1838, p.147; referenced in, "TIBETAN STUDIES", Calcutta, 1912, p.82) The late Sarat Chandra Das published excerpts from the chronicle in his "Contributions to the Religion, History, etc. of Tibet" (JASB. 1881-2; see JASB. 1881, p.212). In recent times the chronicle was extensively quoted by Sir Charles Bell in his "RELIGION OF TIBET" 1. For ex., TU-KWAN GRUB MTHA' composed by TU-KWAN BLO-BZANG CHOS KYI NYI MA (1737-1802) and the well-known HOR CHOS-'BYUNG of 'JIGS-MED RIG PA'I RDO-RJE. P.ii (Oxford. 1931) and by Professor G. Tucci in his INDO-TIBETICA II, ("Rin-chen bzang-po e la rinascita del Buddhismo nel Tibet intorno al Mille," Rome, 1933). 'GOS LO-TSA-BA GZHON-NU-DPAL (or more fully YID-BZANG-RTSE GZHON-NU- DPAL, also written YE-BZANG-RTSE-PA GZHON-NU-DPAL), abbot of the KARMA RNYING Monastety, was a very old man when he wrote the work (84). He was a well-known scholar, and had carried out extensive studies at the feet of famous teachers of his time, belonging to different religions and philosophical schools of Tibet, some of whom he mentions in the text of the "BLUE ANNALS". We know that the text of the "BLUE ANNALS" was dictated by him to some of his attendants, hence the frequent brevity of the sentences, and in some places a somewhat unfinished character of the text, reminiscent of notes taken down during readings. 'GOS LO-TSA-BA GZHON-NU-DPAL himself tells us that the work was finished in the year Earth-Male-Dog (SA-PHO-KYI--1478 A.D.) in the Monastery of CHOS-RDZONG (see Book XV, fol. 14a). At the desire of the author, the text of the chronicle was edited by the kalyana-mitra DPAL CHOS-KYI RGYAL-MTSHAN and the Mahƒ Sthavira DGE-LEGS DPAL-MGON of LHUN-GRUB LHA-RTSE (province of DBUS). The printing blocks were prepared at the command of BKRA-SHIS DAR-RGYAS LEGS-PA'I RGYAL-PO of the Southern Region (LHO-RGYUD), whose short biography 'GOS LO-TSA-BA gives on fol. 13a of Book XV of his work. The edition was supervised by SHAR DAGS-PO-PA DPAL-PHYOGS THAMS-CAD- LAS RNAM-PAR RGYAL-BA'I LHA. The text of the chronicle even gives the names of the chief copyist (YI-GE'I RIG-BYED-PA)--NYI-SHAR BKRA-SHIS, a native of DOL, and the chief block-maker (BRKOS KYI RIG-BYED-PA)-- GRAGS-PA RGYAL-MTSHAN, who started the work in the year Iron-Female- Ox (LCAGS-MO-GLANG--1481 A.D.), and brought it to completion in rhe great palace called CHOS-RGYAL LHUN-PO in DMYAL (book XV, fol. 13b). This original edition of the "BLUE ANNALS" was preserved at YANGS-PA-CAN (a monastery in the valley of the STOD-LUNG CHU, west of LHA-SA, on the road to BKRA-SHIS LHUN-PO). At the time of the Tibetan- Nepalese War (1792 A.D.) some of the printing blocks were lost, and new ones were prepared. The printing blocks were then deposited at the KUN-BDE-GLING Monastery near LHA-SA. The print of this edition is often indistinct. A second edition of the "BLUE P.iii ANNALS" in two volumes apeared in the monastery of MDZOD-DGE DGON- PA (DGA'-LDAN CHOS-'KHOR-GLING), near BLA-BRANG BKRA-SHIS-'KHYIL in Amdo (vol. I, 297 fols; vol. II, 271 fols.). The work is invaluable {or Its attempt to establish a firm chronology of events of Tibetan History. All dates are given in the Sexagenary Cycle of the Tibetans, and the author takes great pains to calculate tbe various dates backwards and forwards linking them to the year 1476 A.D. (ME-SPRE, Fire-Ape), during which he wrote his work, or calculating dates from some well-known date, such as for example the date of the death of king SRONG-BTSAN SGAM-PO in 650 A.D. Sometimes he states the number of years which had elapsed between two dates. Page after page of the chronicle contain lists of names of famous religious teachers, and their Spiritual Lineages (BRGYUD-PA), mentioning sometimes their birth places, and the names of their monasteries, sometimes giving the years of their births and deaths. The work is classed as a CHOS-'BYUNG or "History of Religion", and is divided into fifthteen chapters or books (the word SKABS aIso means "period" or "time"), each dedicated to the history of one particular-school or sect of Tibetan Buddhism. The First Book gives an account of the origin of the Shƒkya race, and of the Beginning of the Buddhist Doctrine. This is followed by a brief chronology account of the Tibetan kings of the VII-IXth centuries A.D. or RGYAL-RABS (Royal Chronology). The author gives also a list of T'ang Emperors and a genealogical the of the Mongol Emperors. The Second Book deals with the Later Period of the Propagation of the Doctine (BSTAN-PA'I PHYI-DAR-GYI SKABS). The Third Book contains an account of the early translaaons of the Tantras into Tibetan (GSANG-SNGAGS SNGA 'GYUR-GYI SKABS). The Fourth Book deals with the Propagation of the so-called "New" Tantras (GSANG-SNGAGS GSAR-MA), the spread of the "Path and Fruit" (LAM-'BRAS) Doctrine of the SA-SKYA-PAS; and the story of their followers (GSANG-SNGAGS GSAR-MA, LAM-'BRAS RJES-'BRANG-DANG-BCAS-PA'I SKABS). Tbe Fifth book gives the story of the Reformer AtŒsha (JO-BO-RJE) and his spiritual Lineage (JO-BO RJE BRGYUD PA DANG BCAS PA'I SKABS). P.iv The Sixth Book deals with the story of RNGOG LO TSA-BA and his Spiritual Lineage. and the propagation of the Mƒdhyamika. Nyƒya and Maitreya systems (BYAMS-CHOS) in Tibet. This is an important chapter of the chronicle, and contains much valuable information on the early teachers and translators from GTSANG, to whose industry and learning Tibetan Buddhism owes so much. The Seventh Book relates the origin of the exposition of the Tantras in Tibet (RGYUD-SDE'I BSAD-SROL JI-LTAR BYUNG-BA'I SKABS). Tbe Eighth Book gives the biography of the great translator MAR PA and his Spiritual Lineage known as the DWAGS-PO BKA'-BRGYUD (MNGA'-BDAG LO-TSA-BA CHEN-PO MAR-PA-NAS BRGYUD-DE DWAGS-PO BKA'-BRGYUD- CES-GRAGS-PA'I SKABS). The Ninth Book deals with KO-BRAG-PA and NI-GU (KO-BRAG-PA DANG NI-GU'I SKABS). Tbe Tenth Book relates the spread of the important Kƒla cakra Doctrine (DUS-KYI 'KHOR-LO'I SKABS). The Eleventh Book deals with the school of the "Great Seal" (PHYAG-RGYA CHEN-PO'I SKABS). The Twelfth book relates the spread of the ZI-BYED school, and gives a brief account of its "Early," "lntermediary," and "Later" Spiritual Lineages (ZI-BYED BRGYUD-PA SNGA-PHYI-BAR-GSUM-GYI SKABS). The Thirteenth Book gives an account of the GCOD-YUL doctrine and KHA RUG-PA (GGOD-YUL DANG KHA RUG-PA'I SKABS). Tbe Fourteenth Book deals with the Cycle of the Mahƒ kƒruNika, the Vajra mƒlƒ, etc The Fifteenth Book tells of the origin of the monistic communities of the four Schools, etc. and queries and answers (ZHU-LAN) about the printing of the "BLUE ANNALS" (TSHOGS-BZHI-SOGS DGE-'DUN-GYI SDE JI-LTAR BYUNG-BA DANG ZHU LAN PAR-DU BZHUGS PA'I SKABS). 'GOS LO-TSA-BA GZHON-NU DPAL must have been a very widely read person. He had consulted an enormous amount of literature, and examined local monastic annals. ln some cases he had copied entire passages and incorporated them into his text. This explains the differences in style observrd in the various chapters of the work. Some of the passages seem to have been added by the editors of the chronicle. The main sources of our author have been the Biographies P.v or "Lives" (RNAM-THAR) of Tibetan religious teachers. He usually indicates the source of his information. Some of the Biographies quoted by him are still extant. others are little known in present day Tibet. Some are found in printed editions, others are known to exist in manuscript form only. Most of these Biographies or RNAM-THAR are inaccessible outside Tibet, and this prevented us from tracing the passages quoted in the "BLUE ANNALS" back to their originals. The other sources freely used by our author were the Tibetan chronicles belonging to the so-called CHOS-'BYUN class. Thus 'GOS LO-TSA-BA made extensive use of an important chronicle so- far unknown to modern science. and almost forgotten in the "Land of Snows." This is the SBA-BZHED or the "Affirmation of SBA," a chronicle containing the history of the reigns of the Tibetan kings KHRI-SRONG LDE-BTSAN and MU-NE BTSAN PO. The SBA-BZHED is known to have once existed in two versions: the SBA-BZED GTSANG-MA or "Pure" SBA-BZED and the SBA-BZHED ZHABS-BTAGS-MA, or the "SBA-BZHED with Addenda". At present only the SBA-BZHED ZHABS-BTAGS-MA is extant in manuscript form. Originally the SBA-BZHED formed part of a series of three volumes, the other two being called RGYAL-BZHED and BLA-BZHED. These Iast two have been lost. According to some, the author of the SBA-BZHED was the famous SBA RATNA. According to others the chronicles were written by the famous SBA (--DBA') GSAi-SNANG. Flnally some maintain that SBA RATNA was the monastic name of SBA GSAL-SNANG, the councillor of king KHRI-SRONG LDE-BTSAN. According to tradition the second vetsion of the SBA-BZHED, the SBA-BZHED ZHABS-BTAGS-MA, was edited by a BKA'-GDAMS-PA BLA-MA. 'GOS LO-TSA-BA quotes directly from the SBA-BZHED GTSANG-MA or "Pure" SBA-BZHED in Book l, fol. 20a, and in relating the story of SBA GSAL-SNANG's journey to China follows the text of the SBA-BZHED. All the three volumes of the chronicle are quoted `in extenso' in the LHO BRAG CHOS-'BYUN by GTSUG-LAG PHRENG BA (this work contains a royal chronicle or RGYAL-RABS and a History of the important KARMA-PA sect). The SBA-BZHED is aIso qnoted by the great Fifth Dalai Lama in his well-known RGYAL RABS, who however expressed an unfavorable opinion on the chronicle, and this affected its populatity among Tibetans. 'GOS LO TSA-BA's main source in this class of works, has been the P.vi little known DEB-THER DMAR-PO or DEB-DMAR. or the "Red Annals" (aIso known by the name of 'TSHAL-YA'I DEB-THER, or the "Annals of 'TSHAL PA"), which once enjoyed a high reputation among Tibetan scholars, but is seldom mentioned now-a-days. These "Red Annals" have been composed by MI'I BDAG-PO KUN-DGA' RDO-RJE, a contemporary of BU-STON RIN-PO-CHE, who wrote the work in the year Fire-Male- Dog (ME-PHO-KHYI--1346 A.D.), and was aIso known by the name of 'TSHAL PA KUN-DGA, RDO RJE, after the district of 'TSHAL (--MTSHAL --TSHAL). in which the great monastery of 'TSHAL GUNG-THANG, founded by ZHANG BRTSON-GRAGS (ZHANG MTSHAL-PA) in 1187 A.D., is situated (the monastery is situated on the southern bank of the SKYI-CHU river. See Vasilyev: "Geografiya Tibeta". St. Petersburg, 1895, p.29). This great monastery became prominent at the end of the XIIIth, and in the XIVth century, and gave its name to the whole period--MTSHAL-DUS or "Epoch of MTSHAL" (See KLONG-RDOL GSUNG-'BUM. Book XXX, fol. 10b). We know that the abbots of 'TSHAL GUNG-THANG have played a prominent role in the affairs of the country in the XIII-XIV centuries A.D., and that many of them visited the Imperial Court in Peking. The RGYAL-RABS of the Fifth Dalai Lama (fol. 61b ff) gives a brief account of the 'TSHAL-PA hierarchs. According to the RGYAL-RABS (fol.61b) Qubilai qan (SE-CHEN RGYAL-PO) had appointed the 'TSHAL-PA hierarch to be Imperial Preceptor (MCHOD-GNAS SU BZUNG-STE. The Tibetan MCHOD-GNAS usually corresponds to the Chinese TI-SHIH). On fol. 62a of the same chronicle we are told that the great official (DPON-CHEN) RIN-RGYAL having become a KHRI-DPON, proceeded to the Imperial Court in Peking (GONG-DU BYON)! and received from the Emperor Qubilai (SE CHEN RGYAL PO) an Imperial edict ('JA'-SA < Mongol. Jasay) to supervise the restoration of temples in the districts of SKYI-SHOD (district of LHA-SA). STOD-SMAD (a district in DBUS). STOD-LUNG (N.W. of LHA-SA). GRA-DOL (LHO-GRA and NANG-DOL). 'PHYON-PO (DBUS). 'GYAL-SMAN,E, DWAGS-PO, GNYAL, etc. KUN-DGA' RDO-RJE, often called DPON KUN-DGA' RDO-RJE, or KUN-DGA' RDO RJE, the Official, was the eIdest son of SMON-LAM RDO-RJE of MTSHAL. In his youth he became a KHRI-DPON or officer in charge of 10,000 families of MTSHAL- (MTSHAL-PA KHRI-DPON), but Iater he felt the call of religious life, and handed over his charge and title to his younger brother GRAGS-PA SHES-RAB, P.vii and himself took up ordination, and became known by the name of DRUNG-CHEN THAMS-CAD MKHYEN-PA DGE BA'I BLO-GROS (or DRUNG-CHEN KUN-DGA' RDO-RJE). He is said to have visited the Imperial Court in Peking. and to have invited BU-STON RIN-PO-CHE to the monastery of MTSHAL to perform the consecration ceremony (RAB-GNAS MDZAD-PA) of the BKa'-'GYUR at MTSHAL (see RGYAL-BA LNGA-PA'I RGYAL-RABS, fol.63a). The SNAR-THANG edition of the BKA'-'GYUR of 1742 A.D. is said to have been based on the MTSHAL-PA BKA'-'GYUR. The DEB THER DMAR-PO contlins a royal chronicle (RGYAL-RABS) of Tibet. The Fifth Dalai Lama made extenslve use of the chronicle in his RGYAL RABS (see fol. 112b). From the DEB THER DMAR-PO, 'GOS LO TSA-BA GZHON-NU-DPAL borrowed the list of Mongol Empetors given in Book I of his "BLUE ANNAL". MTSHAL-PA KUN DGA' RDO-RJE in his turn based his account of the Mongol Emperors on the work of a certain DZAMBLA (Jambhala) TI-SHRI (Ti-shih) MGON [*]. 'GOS LO TSA-BA when giving a synchronized account of Tibeun kings of the VII-IXth centuries A.D. and Chinese Emperors in Book I of his chronicle, made use of information collected from Chinese Annals. He did not have how- ever, direct access to the original Chinese text, but made use of a Tibetan translation of excerpts from the T'ang-shu, entitled RGYA'I YIG-TSHANG, or "Chinese Annals." rendered into Tibetan by the BLA-MA RIN-CHEN GRAGS-PA. The story of Tibet from king SRONG-BTSAN SGAM-PO to DHAR-MA, the Apostate, is told by 'GOS LO-TSA-BA according to this RGYA'I YIG-TSHANG. It seems, however, that he did not have a direct access to this work also, and quoted from passages reproduced by 'TSHAL-PA KUN-DGA' RDO-RJE in his DEB THER DMAR PO ("Blue Annals", Book I. fol. 23b). This RGYA'I YIG TSHANG seems to be identical with the RGYA'I DEB-THER ZHU-THU [1] HAN-CHEN, translated by 'U-GYANG-JU, the *. This DZAMBHA LA (Jambhala) TU-HI (Ti-Shih) MGON must be identical with the DZAMBHA LA (Jambhala) TU-SRI (for Ti-Shih) MGON who came to Tibet at the head of an embassy to invite BU-STON RIN-PO-CHE to the Imperial Court in Peking in 1344 A.D. (Ape-year, SPRE-LO) by command of the Empeor Toyan Tanur (Tib. THO GON THE MUR GAN). The arrival of the embsssy is mentioned on fol. 24a of the Life of BU-STON by SGRA-TSHAD RIN-CHEN RNAM-RGYAL in vol. xxvii of the BU-STON BKA' 'BUM (LHA-SA edition)." 1. SU TU HAN-CAN. P.viii Tibetan text of which was edited by GU-SHRI (Kuo shih) RIN-CHEN GRAGS, and printed at SHING-KHUN MKHAR (Liang-chou in Kan-su) [2]. 'GOS LO-TSA-BA freely used BU-STON RIN-PO CHE's well-known work on the HISTORY OF BUDDHISM, composed in 1322 A.D. (full title: BDE BAR GSHEGS-PA'I BSTAN-PA'I GSAL-BYED CHOS-KYI 'BYUNG-GNAS GSUNG-RAB RIN-PO CHE'I MDZOD; the work is found in volume XXIV, YA, of the "Collection of Works" or GSUNG-'BUM of BU-STON, LHA-SA edition). This work is especially important for the history of Buddhist Conical Literature in Tibet. The late Dr. E. E. Obermiller translated into English the chapter of the CHOS-'BYUN on the Buddhist Canonical Literature, and the part on the propagation of the Buddhist Doctrine in India and Tibet. The remaining part of BU-STON's "HISTORY OF BUDDHISM" containing an extremely important Catalogue of the Tibetan Canonical Literature, has not been as yet translated [3]. Another historical work quoted by 'GOS LO TSA-BA is the CHOS-'BYUNG or "HISTORY OF BUDDHISM" by NEL-PA PAndITA GRAGS-PA SMON-LAM TSHUL-KHRIMS, known by the abbreviated title of NEL-PA'I CHOS 'BYUNG. This CHOS- 'BYUNG is based on a somewhat different historical tradition, and its chronology merits a closer study. Tibetan chronology of the early period, i.e. the VII-IX centuries, presents considerable difficulties. The early Tibetan chronicles (ex. the Tun-huang chronicles preserved in the Bibliotheque Nationale in Paris), documents in Tibetan from 2. Our main chronological source for the history of Tibet is the official his- tory of the T'ang dynasy, which exists in two redactions: the Chiu Tang-shu or "Old" History of the T'ang, compiled in the first half of the Xth century A.D., and the Hsin T'ang-shu, or "New" History of the T'ang, compiled during the XIth Century. The chapters dealing with Tibet (ch. 196A and 196B of the Chiu T'ang-shu, and chapters 216A and 216B of the Hsin T'ang-shu) have been translated into English by Bushell ("The Early History of Tibet from Chinese Sources." JRAS, 188O, pp.435-541). Chapters of the T'ang-shu relating to Tibet, as well as those of the T'ung-chien kang mu, have been translated into Russian by the Rev. Hyacinthus Bichurin in his "HISTORY OF TIBET AND KUKU-NOR" (St. Peters., 1833, vol.I, pp.124-233), and cover the period between 634 A.D. and 866 A.D. 3. HISTORY OF BUDDHISM by BU-STON, translated from Tibetan by Dr. E. Obermiller, in the MATERIALIEN Z. KUNDE D. BUDDHISMS, Parts 18 & 19, Heidelbeg, 1931-2; there exists also a separate block-print edition of the CHOS-'BYUNG at the BKRA-SHIS LHUN-PO Monastery in 244 folios. P.ix Eastern Turkestan published by Professor F. W. Thomas. some of the early Tibetan inscriptions (for example that of Tabo, see G. Tucci, INDO-TIBETICA, III, 1. Rome, 1935, pp.195-204, and those collected by Dr. A.H. Francke in Western Tibet), and the LA-DWAGS RGYAL-RABS record the different dates in the Cycle of the Twelve Animals. After 1027 A.D. (ME-YOS, Fire-Hare year), with the introduction of the Sexagenary Cycle, dates began to be recorded with. the help of the new Cycle, adding the names of the elements. Some of the dates antedating the XIth century, and previously recorded with the help of the Cycle of the Twelve Animals, were recorded anew with the help of the new Cycle. The reconstruction of the first component (i.e. the element) is not aIways reliable and one has to bear this constantly in mind when operating with dates belonging to the period preceding the XIth century A.D. There exists consider- able confusion in the "BLUE ANNALS" and other Tibetan historical works regarding the two cardinal dates of Tibetan chronology of the early period: the date of king SRONG-BTSAN SGAM-PO's birth in either 569 A.D., or 629 A.D., and the date of the persecution of the Buddhist Doctrine by king GLANG DAR-MA in either 841 A.D., or 901 A.D. Both 569 A.D. and 629 A.D. are Earth-Female-Ox years (SA-MO-GLANG), and 841 A.D. and 901 A.D. are both lron- Female-Hen years (LCAGS-MO-BYA), and this may easily lead to a mistake. especially when the RAB-BYUNG or the Cycle of Sixty Years is not specifically mentioned. 'GOS LO-TSA-BA seems to have failed to notice the mistake of sixty years in his calculations. and in some passages of his work states that king SRONG-BTSAN SGAM-PO was born in 569 A.D.. and again in others that the king was born in 629 A.D., that is sixty years later. Dr. L. Petech in his "STUDY ON THE CHRO- NICLES OF LADAKH" (Calcutta, 1939, p.44 ff.) has noticed the error of sixty years in the calculations of 'GOS LO-TSA-BA relating to the early period of Tibetan history. In Book I of the "BLUE ANNALS" (fol. 25b) we read "the taking over of the empire by T'ang Kao tsu in the year Earth-Male-Tiger (SA-MO-LUG--618 A.D.) was in the fiftieth year of SRONG-BTSAN SGAM-PO; in the preceding year he had completed his forty-ninth year, and thus from the birth of SRONG-BTSAN till the Earth-Female-Sheep year (SA-MO-LUG--839 A.D.) 271 years P.x have eIapsed." (THANG KA'U-DZUNG-GIS SA-PHO STAG-LA RGYAL-KHAMS BLANGS- PA DE, SRONG-BTSAN SGAM-PO'I LO-LNGA-BCU-PA-LA YIN-PAS, DE'I GONG GI LO BZHI-BCU-RTSA-DGU-PO BSNAN-TE, SRONG-BTSAN 'KHRUNGS-NAS LO NYIS-BRGYA DANG BDUN BCU RTSAG CIG SA-MO LUG YAN-LA SONG-NGO). In the above passage 'GOS LO-TSA-BA clearly states that in the year 618 A.D. king SRONG-BTSAN SGAM- PO was in hls fiftieth year. This would put his birth in 569 A.D., and Dr. Petech (ibid., p.45) writes that "there cannot be any doubt that SRONG-BTSAN was born in 569 A.D." What was the source of 'GOS LO TSA-BA's information? Fortunately we are in a position to answer this question. for 'GOS LO TSA-BA himself quotes it. He must have known BU-STON's statement that the king had died at the age of eighy-two (BU-STON CHOS 'BYUNG, GSUNG 'BUM, vol. XXIV, YA, fol. 124b; HISTORY OF BUDDHISM. transl. by Obermiller. II. p. 185) [*]. BU-STON does not state his source. but 'GOS LO TSA-BA quotes the Mƒ¤jushrŒ m–la tantra in support of his chronology [+]. He, and perhaps some of his predecessors. understood the passage of the Mƒ¤jusrŒ m–la tantra (ed. T. Ganapati Shastri. III. p. 622 ) dealing with the kingdom of Nepal to refer to Tibet. The Tibetan text of the Tantra ('PHAGS PA 'JAM-DPAL GYI TSA-BA'I RGYUD, SNAR-THANG BKA'-'GYUR, RGYUD, vol. Xl, DA, fol.453a) gives LHA-LDAN instead of Nepƒla of the Sanskrit text, and translates Himƒdri by GANGS-CAN RI. 'GOS LO TSA-BA understood LHA-LDAN to refer to LHA-SA, capital of SRONG-BTSAN SGAM-PO, and GANGS CAN RI to mean GANGS-CAN-YUL, the Land of Snows, i.e. Tibet. 'GOS LO TSA BA identified RGYAL-PO MI'I-LHA of the Tibetan text of the Tantra with SRONG-BTSAN SGAM-PO (MI'I-LHA corresponds to a Sanskrit Mƒnavadeva. The Sanskrit text has Mƒnavendra. See K.P. Jayaswal: "AN IMPERIAL HISTORY OF #. Similar statement by the SA-SKYA-PA authors, quoted by Tucci "The vali- lity of Tibetan histoncal tradition," INDIA ANTIQUA, 1947, p.311, 315. t. Bu-ston was familiar with the "prophecy" contained in the Ma¤jusrŒ m–la tantra, for he quotes it in his "HISTORY OF BUDDHISM", without connecting its specifically with SRONG-BTSAN. See Obermiller, II, p.119. 4. The Tantra was translated by Kumƒrakalasha and the DGE-SLON SHAKYA BLO-GROS by order of LHA-BTSUN-PA BYANG-CHUB 'OD at the monastery of THO LING in Guge. 5. Originally RA-SA or RA-BA'I-SA, a "walled-up place", or "place with buildings. INDIA." Lahore. 1934. p.20 ff & 401, Sanskrit text). King MI'I-LHA was said to have ruled for eighty years, and 'GOS LO-TSA-BA says that this should be understood that he had lived "for eighty-two years, (because) luring this period GUNG-SRONG GUNG-BTRAN also ruled for a short time." Fron the Chinese Annals, quoted in the DEB-THER dMAR-PO. 'GOS LO-TSA-BA knew that king SRONG-BTSAN SGAM-PO was said to have died in 650 A.D. (LCAGS-PHO-KHYI, Iron-Male-Dog year). and by subtracting eighty-two years. he obtained the year 569 A.D. as the year of the king's birth ("BLUE ANNALS", Book I. fol.24a: "ln the Iron-Male-Dog year, LCAGS-PHO-KHYI--650 A.D., of his, KAO-TSU'S reign, SRONG-BTSAN SGAM-PO died"). This interpretation of the passage of the Mƒ¤jusrŒ m–la tantra became famous throughout Tibet and Mongolia. and had wide repercussions. Following it, LHA-LDAN was adopted as the name of LHA-SA in official documents and literature, and this practice became widely spread during the time of the Third Dalai Lama BSOD-NAMS RGYA-MTSHO (1543-1588). Later Tibetan writers frequently designated king SRONG-BTSAN SGAM-PO by the name of MI'I-LHA. 'GOS LO-TSA-BA after declaring the year 569 A.D. (SA-MO-GLANG, Earth-Female-Ox year) to be the year of King SRONG-BTSAN's birth, calculated other dates from the year 629 A.D. (also an Earth-Female-Ox year), without having noticed the interven- ing sixty years. Thus in Book II. fol.3b. he says: "From the year of the birth of the Religious King (dharma rƒja) SRONG-BTSAN SGAM-PO in the yeal Earth-Female-Ox (SA-MO-GLAN--629 A.D.) to the year Fire-Male-Ape (ME-PHO-SPRE'U--1476 A.D.) of the composition of this book, eight hundred and forty-eight years have elapsed" (GZHAN- YANG CHOS RGYAL SRONG-BTSAN SGAM-PO SA-MO GLANG-LA 'KHRUNGS-NAS YI-GE 'DI BGYIS-PA'I ME-PHO-SPRE'U YAN-CHAD-DU LO BRGYAD-BRGYA-DANG-BZHI-BCU-RTSA- BRGYAD 'DAS-SO). We shall discuss the cause of this miscalculation later. Now there exists a number of Tibetan written sources which assert that king SRONG-BTSAN SGAM-PA died young. According to tbe Tibetan chronicles discovered at Tun-huang (W. Kan-su), king SRONG-BTSAN or KHRI SRONG-RTSAN died in the year 649 A. D. (BYA-LO, Hen year). The funeral rites were performed in 650 A.D. (KHYI-LO, Dog year). when a letter was sent to tbe Imperial Court of P.xii China, annoucing the passing of the Tibetan king. We know that the Princess Wen-ch'eng arrived in Tibet in the year 641 A.D. (LCAGS-GLANG. Iron-Ox year; See H.Bichurin: "lstoriya Tibeta i Khukhunor." St. Petersburg, 1833, vol. 1. p.132). It seems very unlikely that SRONG-BTSAN had asked for an Imperial Princess in his old age. According to one of the Tun-huang chronicles (No. 252 of the Paris Collection) the Princess spent six years in Tibet before being presented to the king, and lived for three years with the king hefore his death (641+6+3=650 A.D.; "The Imperial Princess MUN-CHANG ,Wen-ch~eng, escorted by MGAR-STONG-RTSAN-YUL ZHUNG, arrived in Tibet... The king KHRI-SRONG-BTSAN died. For three years he had lived with the Imperial Princess, KONG-JO < kung-chu." See J.Bacot "Le mariage de SRONG-BCAN SGAN-PO," p.11, note 2, and p.41, note 3, of offprint) [*]. According to the RGYAL-RABS BON-GYI 'BYUNG NAS (ed. by Sarat Chandra Das, Calcutta, 1915, p. 47) "the king (SRONG-BTSAN was short-lived, and is said to have died at the age of thirty six." (RGYAL PO SKAL-TSHE THUNH-STE SUM-CU-SO-DRUG-LA 'DAS SKAD-DO). According to this chronicle the king must have been born in 615 A.D. (SHING-MO-PHAG, Wood-Female- Hog year), subtracting, thirty-six years from 650 A.D., the year of the king's death [+]. It seems the BU-STON made use of some ancient Tibetan chronieles, the chronology of which corresponded to that of the Tun huanng, chro- nicles and the RGYAL-RABS BON-GYI 'BYUNG-GNAS, but did not notice that this chronology contradlcted his statement that king SRONG-bTSAN had lived for eighty-two years. Thus he says: "he (SRONG BTSAN) was born in the year Fire-Ox (ME-GLANG) and received the name of KHRI-LDE SRONG- BTSAN [6]. The image of Amitƒbha on his head was encircled by a wreath of poppies. When thirteen years of age he ascended the throne and brought under his sway all the petty chieftains of the borderland who *. J. Bacot, F.W. Thomas, Ch. Toussaint: "Documents de Touen-houang, relatifs … l'histoire du Tibet." Paris, 1940-46, pp.13, 29. My grateful thanks are due to Madame T.A. Minorsky for having sent me a typescript copy of the Introduction to this important volume. +. The RGYAL-RABS BON-GYI 'BYUNG-GNAS belongs to a leter period, but is based on an ancient BON-PO tradition. 6. Also PADMA DKAR-PO'I CHOS-'BYUNG, fol. 97b (of the Bhutanese edition). P.xiii offered him tribute and read out messages (of submission)... (BU-STOn CHOS-'BYUNG, GSUNG-BUM, vol. XXIVI, YA, fol.124a: BTSUN MO TSHE- SPONG-BZA' 'BRI BZA' THOD-DKAR-GYI SRAS MTSHAN DANG LDAN-PA DBU-LA A-MI- TA'AA-BHA BZUGS-PA ZHIG ME MO-GLANG-LA BLTAMS-TE KHRI-LDE-SRONG-BTSAN-DU BTAGS-TE DBU'I 'OD-DPAG-MED DAR-LEB-RGAN-GYIS DKRIS TE LO-BCU-GSUM-PA- LA, YAB-'DAS-NAS, RGYAL-SAR BTON-TE MTHA'I RGYAL PHRAN THAMS-CAD DBAng- DU 'DUS TE SKYES 'BUL 'PHRIN-YIG KLOG-GO. See "HISTORY OF BUDDHISM", trans. by Obermiller, II, p.183). This Fire-Female-Ox year (ME-MO- GLANG) corresponds to the year 617 A.D., as was correctly calculated by I.J. Schmidt in his translation of Sayang Secen's chronicle ("Geschichte der Ost-Mongolen," St. Petersburg, 1829, pp. 28-29). The year 629 A.D. (SA-GLANG, Earth-Ox) was the year of the king's accession at the age of thirteen, according to the Tibetan way of reckoning years. PADMA DKAR-PO (CHOS-'BYUNG, fol.97b), and Sayang Secen (ibid, pp.28-29) follow BU-STON, and state that the king ascended the throne at the age of thirteen. SRONG-BTSAN SGAM-PO must have been thirty-three in 650 A.D., the year of his death. BU-STON's statement that the king lived for eighty-two years is difficult to explain [*], and later authors (for ex. Sayang Secen, ibid. p.36-37), who followed BU-STON, declared that the king had died in the year Earth-Male-Dog (SA-PHO-STAG--698 A.D.) the eighty-second year according to the Tibetan way of reckoning years. 'GOS LO-TSA-BA having advanced all dates, prior to 978 A.D., by sixty years, declared the year 629 A.D. (SA-GLANG, Earth-Ox) to be the year of the king's birth. Tibetan historical tradition accepted the chronology established by 'Gos lo-tsƒ-ba, and overlooked the oIder tradition, represented by some of the ancient Tibetan chronicals. and traces of which can be detected in BU-STON's narrative. The second crucial date of the Tibetan chronology is the date ot the persecution of the Buddhist Docuine by king GLANG DAR-MA. In BU-STON's "HISTORY OF BUDDHISM" (translated by Obermiller. II, p.197) it is said that the king RAL-PA-CAN was assassinated in the year Iron- Female-Hen (LCAGS-MO-BYA--841 A.D.), and the BTSAN-PO GlANG DAR-MA *. Very likely it was based on the "prophecy" contained in the Mƒ¤jusrŒ m–la tantra. P.xiv U-DUM-BTSAN ascended the throne. GLAN DAR-MA must have been a minor at the time of his accession, for it is said in the same "History" (ibid. p. 198) that "when the king grew up (NAR-SON-PA), a devil took possession of his mind, and he ordered that all monks were to renouncc religious life." This passage seems to imply that some time must have passed after the accession of GLANG DAR-MA in 841 A.D., and that the persecution of the Buddhist Doctrine must have taken place some years later. According to the "BLUE ANNALS", (Book I. fol. 25a) king RAL-PA-CAN died in the year Fire-Male-Dragon (ME-PHO-'BRUG--836 A.D.), and his younger brother THA-MU (< TA-MO < DAR-MA. here instead of using thc Tibetan form of the king's name, 'GOS LO-TSA-BA uses the Chinese transcription of the name obtained by him from the DEB-THER DMAR-PO) was installed on the Tibetan throne. We are told that unrest took placc in the kingdom of Tibet soon after the king's accession in about 839 A.D. (SA-MO-LUG, Earth-Female-Sheep year), which was the fourth year since the accession of GLANG DAR-MA. It seems the king was deposed in 839 A.D. and again reinstated in the following year (LCAGS-PHO SPRE'U. Iron-Male-Ape--84O A.D.). 'GOS LO TSA-BA adds that in 839 A.D. the T'ang dynasty had lasted for 222 years (see Book I, fol. 25a). In the year Iron-Female-Hen (LCAGS-MO-BYA--841 A.D.) the persecution of the Doctrine took place. 'GOS LO-TSA BA aIso quotes the NEL-PA'I CHOS-'BYUNG which states that the Doctrine disappear- ed in 839 A.D. (SA-MO-LUG, Earth-Female-Sheep). but discards it. Thc period which followed the year of the persecution of the Doctrine is one of the darkest in the whole history of Tibet. We do not know how many years had elapsed between the persecution of the Buddhist Doctrine by GLANG DAR-MA and the subsequent propagation of the Doctrine. Tibetan sources disagree on this subject. 'GOS LO-TSA-BA based his account on BU-STON's "HISTORY OF BUDDBISM." (1322 A.D.). and on a statement by 'BROM-STON (1004-1064 A.D.). According to BU-STON (BU-STON CHOS-'BYUNG, GSUNG-'BUM, vol. XXIVI, YA, fol.152a; trans. by Obermiller, II, P.211): seventy years after the Doctrine hal ceased to exist in DBUS and GTSANG, it was again introduced there by the Ten Men of these provinces" (In Book I, fol.27b, 'GOS LO TSA- BA misquoting BU-STON, states that seventy three years had elapsed, instead of seventy, as given by BU-STON). This estimate of the length P.xv of the period between the persecution and the subsequent propagation of the Doctrine, was based on a statement alIeged to have been made by an old woman. whose words are quoted by BU-STON. 'BROM-STON in his statement had said that "in the seventy-eighth year, which was an Earth-Male-Tiger year (SA-PHO-STAG--978 A.D.), (the Doctrine) reappeared." 'GOS LO-TSA-BA (Book I, fol. 27b) adds that "AtŒsha came to Tibet in the year Water-Male-Horse (CHU-PHO-RU--1042 A.D.), which was the sixty-fifth year after the Earth-Male-Tiger year (SA-PHO-STAG--978 A.D.)." Accepting this statement by 'BROM-STON, 'GOS LO-TSA-BA adds aIso that SUM-PA YE-SHES BLO-GROS, one of the "Ten Men of DBUS and GTSANG" (BU-STON. trans. by Obermiller. II, p.202 and 210) "was still living" (in 1042 A.D.), for in a letter addressed to the kalyƒNa-mitras of DBUS and GTSANG, inviting them to come to meet AtŒsha, 'BROM-STON had mentioned the great bhadanta (BTSUN-CHEN) YE-SHES BLO-GROS. The discrepancy of sixty years between the date of the Chinese Annals and the Tibetan chronicles is difficult to explain. 'BROM-STON stood nearest to) the events, and the mistake of sixty years might be due to him, unless he himself had derived his information from an earlier source, unknown to us. It seems clear that for 'BROM-STON the persecution of the Doctrine must have taken place in 901 A.D. Having accepted 'BROM-STON's statement, 'GOS LO-TSA-BA calculated all dates from 9O1 A.D. (LCAGS-MO-BYA, Iron-Female-Hen year). Thus he states (Book II, fol. 5a) that the year 977 A.D. was the 77th year since the year Iron-Hen (LCAGS-BYA--901 A.D.). when the Doctrine disappeared. Similarly the Fire-MaIe-Dragon year (ME-PHO-'BRUG) when king RAL-PA-CAN died, became the year 896 A.D., instead of 836 A.D., as established by him in Book I of the "BLUE ANNALS", and the famous LHA-SA pillar is said to have been erected in 882 A.D.. instead of 822 A. D. (CHU-PHO-STAG. Water-Male- Tiger), and so on. The year of king SRONG-BTSAN SGAM-PO's birth instead of 569 A.D., based on the interpretation of the "prophecy" contained in the Mƒ¤jusrŒ m–la tantra, became 629 A.D. Are we then to reject his chronology? No. because many dates he had calculated from the year 1476 A.D. (ME-SPRE, Fire-Ape), during which he wrote his chronicle. Thus he establishes the year of AtŒsha's coming to Tibet by calculating it backwards from the year 1476 A.D. P.xvi (Book V, fol. 20a), stating that the Fire-Ape year (ME SPRE--1476 A.D.) was the 435th year after the coming of AtŒsha to Tibet (1476-435 = 1041/2 A.D.). We have seen that according to 'GOS LO TSA-BA this 1042 A.D. (CHU-PHO-RTA, Water-Male-Horse year) was the 65th year after the Earth-Male-Tiger year (SA-PHO-STAG--978 A.D.) given by 'BROM-STON, and accepted by 'GOS LO TSA-BA as the year ot the reappearance of the Buddhist Doctrine in Tibet. This 978 A.D. is also linked to the year 1041 A.D. It seems clear that for 'GOS LO-TSA-BA the year 978 A.D. was a well-established date, made plausible by the fact that some of the monks, who took part in the Buddhist renaissance, and some of their disciples were still living at the time of AtŒsha's arrival in Tibet (Book II, fol. 5a: JO BO BOD-DU PHEBS-DUS MI-DRUG-PO'I SLOB-MA KHU RNGOG-LA-SOGS MANG-DU BZHUGS-SO--"At the time of the Master's (AtŒsha) arrival in Tibet, many disciples of the "Six Men" including KHU, RTOG and others, were still living"). How was it possible for 'GOS LO-TSA-BA not to notice that his chronology was short of sixty years? In the First Book of his chronicle, he follows the chronology of the Chinese Annals, borrowed by him from the DEB THER DMAR-PO of KUN-DGA' RDO RJE, but later dates are calcu- lated from 901 A.D., in common with other Tibetan authors, and linked to the year 1476 A.D. of his own time. There is no unanimlty anong Tibetan authors as to the Iengtb of the period which elapsed between the persecution of the Buddhist Doctrine by king GLANG DAR-MA and the subsequent propagation of the Doctrine. BU-STON (trans. by Obermiller, II, p. 211) says that "some (authors) say that 108 years had elapsed," and the same figure is given by NEL-PA PAndITA in his CHOS-'BYUNG, quoted by 'GOS LO TSA-BA. If we were to accept that the Buddhist Renaissance in Tibet took place in 978 A.D., we would have to admit that some 137 years had eIapsed since the persecution of the Doctrine in 841 A.D. (the VAIdURYA DKAR-PO of SDE-SRID SANGS-RGYAS RGYA-MSTHO gives 973 A.D as the date of the later propagation of the Doctrine in Tibet, BOD-DU BSTAN-PA PHYI-DAR THOG-MA. See A. Csoma de Koros: "GRAMMAR OF THE TIBETAN LANGUAGE", Calcutta, 1834, p. 184). Tibetan chronicles have little to say about this dark period, and usally resume their story with the arrival of Buddhist monks in Central Tibet. We know that the P.xvii eclipse of the Buddhist Doctrine in Central Tibet was by no means total, and that some Buddhist Monks must have remained in the country after the persecution of 841 A.D. The reappearance of the Doctrine can be best described as a Renaissance. 'GOS LO-TSA-BA himself admits that the Doctrine must have continued to exist in MNGA'-RIS (Western Tibet), before its Renaissance in Central Tibet (Book lI, fol. 3b). The information on the period is exceedingly scant. All we are told is that three hermits by the names of RAB-GSAL of GTSANG, GYO DGE-'BYUNG of PHO-THONG and SMAR SHAKYAMUNI of STOD-LUN had fled from DBUS to the country of HOR (the Uighur kingdom) via Western Tibet or MNGA'-RIS at the time of the persecution of the Doctrine by king GLANG DAR-MA. The three men must have followed the ancient trade route across the Northern Upland or BYANG THANG to Khotan, from where they continued their journey east-wards to the country of the Uighurs. From there they proceeded to AMDO. and met the future DGE-BA RAB GSAL, who later became known as DGONGS PA RAB GSAL. 'GOS LO-TSA-BA in Book II. fol. 1a of his "BLUE ANNALS" gives a brief account of the life of DGE-BA GSAL (also called MU-ZU DGE-BA GSAL) according to the writings of DBON BI-CI. According to this version DGE-BA GSAL was born in 892 A.D. (CHU-PHO-BYI, Water-Male- Mouse) in TSONG-KHA BDE-KHAMS (North AMDO; according to a local tradition his native village was JYA-ZHUR, situated on the northern bank of the RMA-CHU, Huang-ho, north of Hsun-hua). He was ordained by GTSANG RAB GSAL, one of the three fugitive hermits, also called the "Three Learned Men of Tibet" (BOD-KYI MKHAS-PA MI GSUM). If we assume that DGE-BA GSAL received ordination at the age of eighteen, the ordination ceremony must have taken place about 910 A.D., and, if so, the hermits must have arrived in AMDO prior to that. We are not told how many years were spent by them in HOR or AMDO, but it seems clear that the three could not have started in 841 A.D., and that their journey belongs to a later date, perhaps the last quarter of the IXth century. After his ordination, DGE-BA GSAL proceeded to CANG-IN RTSE (Chang-yi chiung. i.e. Kan-chou in Kan-su) in the MI-NYAG (Hsi-hsia Tanguts) country, and studied there the Vinaya with SENG GE GRAGS of GO RONG. After that he had intended to go to DBUS (Central Tibet). but was prevented by famine. This last state- P.xviii ment is interesting, for it shows that in spite of the persecution. people were still going to DBUS to pursue their studies. Then for twelve years he studied the Abhi dharma with KWA-'ONG MCHOG-GRAGS-PA. In his forty-ninth year, DGE-BA GSAL came to Mount DAN-TIG (on the bank of the RMA-CHU or Huang-ho, north of Hsun-hua), and stayed there for thirty-five years. He must have come to DAN-TIG in 940 A-D. and stayed there till his death in 975 A.D. (SHING-PHAG. Wood-Hog year). which, according to 'GOS LO-TSA-BA, has been the seventy- fifth year since the year Iron-Hen (LCAGS-BYA--901 A.D.) of the suppression of the Doctrine (Book II, fol.3a: SHING-PHAG-'DI BSTAN-PA SNUBS PA'I LCAGS-BYA-NAS BDUN-BCU-RTSA-LNGA-PA YIN). 'GOS LO-TSA-BA adds (Book II, fol.3a) that the "Six Men from DBUS and GTSANG" had met BLA-CHEN-PO or DGE-BA GSAL. and that their ordination ceremony was presided over by GRUM YE-SHES RGYAL-MTSHAN, a disciple of BLA CHEN-PO (See BU-STON, trans. by Obermiller, II, p.211). About 978 A.D. the "Six Men from DBUS and GTSANG" inaugurated the revival of Buddhism in Central Tibet. We are thus led to conjecture that the period which elapsed between the persecution of the Doctrine and the revivalist movement of 978 A.D., was longer by about sixty years, and this "loss" of sixty years caused all dates prior to 978 A.D. to be advanced by sixty years. From 978 A.D. onwards dates are linked with the years 1042 A.D. [7] and 1476 A.D., and much of the chronology is synchronized with outside events. Differences of opinion with regard to the Iength of the period between the persecution of the Doctrine and the Buddhist revivalist movement, and the fact that 841 A.D. and 901 A.D. were both Iron-Hen years (LCAGS-BYA) must have led to the loss of sixty years in the calculations of Tibetan historians. The list of Tibetan kings of the early period (VII-IX centuries A.D. given by 'GOS LO TSA-BA is substantially the same as the one found in the T'ang Annals. 'GOS LO-TSA-BA borrowed the list from KUN-DGA' RDO-RJE's DEB THER DMAR-PO, based on the RGYA'I YIG-TSHAN. The namd 7. AtŒsha was a contemporaty of king Nayapƒla of the Pƒla dynasty (c.1040 A.D.) See Ray: "DYNASTIC HISTORY OF NORTHERN INDIA" Calcutta, 1931, vol. I, p.327 ff. P.xix of the Tibetan kings in the "BLUE ANNALS" correspond to those given in the Tibetan chronicles from Tun-huang (IXth century; see J. Hackin: "FORMULAIRE SANSCRIT-TIBETAIN", Paris, 1924, p.71. Bacot, Thomas, Toussaint: "DOCUMENTS DE TOUEN-HOUANG", p.10, 30ff, 88ff.) T'ang Annals. "BLUE ANNALS". Tun-huang chronicles. 1. Ch'i-tsung-lung-tsan. (KHRI-SRONG-BTSAN, KHRI-SRONG-RTSAN SRONG-BTSAN SGAM-PO. 649 A.D. d. 650 A.D. 569/629-650 A.D. 2. name not given MAN-SRONG-MANG BTSAN KHRI MANG-SLON MANG- 650-679 A.D. 650-679 A.D. RTSAN (650-676 A.D.) 3. Ch'i-nu-si-lung 'DU-SRONG MANG-PO-RJE KHRI 'DUS-SRONG ( messe~ er, as in the case of Dharmadatta (C:hos- sbyin-ma). o. by all Issembly of five Vin~yadharas for the benefit of rcsidents of border co~lntries (mtha'-'khob). 9. by an assembly of ten (Vinayadharas), as Ir. the coun- tq of ~ladhyadesa. 10. by reciting the three refuge ~rmula~, as in the ease of the sixty men of the group aCCOmplnying Bhadrasena (bZa sde)."~ Thus, by reading the words authorized (b~ the Buddha), one can perform the rite of request (gsol-ba,i las, jnƒpti-karma), for, after all, they can be ~ccepted as the words of the Tatha- gat~. Thetefore it has been s~id that in Buddhismone should base oneself on meaning, and not on (mere) words.,. The Chapter on the division into the eighteen schools. (17b)- ù28 gLen- bum by dGe-'dun ~rub, p. 3b1~. ~ In this countq of Snows there exist three lincagcs of ordina- tion: The first lincage ~cƒrya Nagarjuna, Bhavya, Shngupta (dPal-sba~), Jn~nagarbha (Ye-ses snin-po), Santataksita (~iba- ~tsho), and then (transmitted) through sBa Ratna. This line- age of bla-chen dGons-pa rab-gsal and other great tcachers, h~s bcen transmitted in Khams. In dbUs and gTsan it has bcen handed down through kLu-mcs and othas. The second lineage: the lineage of tGyalba'i ses rab of Zan-zun, the disciple of the three Palas, who had been tbc disciples of Pan.diu Dh~tmapala. This line was called the ù~Line of the Upper Vinaya" (sTod-'Dul-ba). Thethildlineige: ùhe disciple of Nagarjun~un.amati, Ratnamitra, ~ Dharmapala, .Gunasaoara, Dharmamala, (~7b) ~karagupta, the maha-pandita Shakyasnbb~dra. Thc lattcr ordained many- monks in Tibet, including the Sa-skyi pan- cben ~nd others. Through rD~r)e dpal and Byan-chub dpal (the rite) was transmitted to thc four ~asscmblics" (chos-luNG tshogs-pa~ and othcrs. The great bhadanta Tson-kha-pa. tn~ second Mun~ndra, aIso obtain~d monkhood through the lin~ of the Pan.~hen (~akyasnbhadra). In the Manju~srlmu- I~tantra (ed. G~ pati Shastri, III, p. 616 f~.) it is said: ~ln Lour hundred years aftcr the death of the Tathigata, there will appear a monk named Naga (kLu). He will benefit the Doct~e, and will attain the pramudita stage, and will e for sis hundred years. This Great Soul will attain rcalizauon ~ the help of d e Vidya Mahamayun, and will unJ~ts~nd ~e meaning of various ~istras, as wdl as tIn~ meaning of non-reality (dnos-po mcd-pa). At th~ ame of giving up his body, he will be reborn in Sukhavati. He will gradually and surdy attain Buddhahood. ~ monk, named Asanga, learncd in the subject-matter of the 5ƒstras, will classify sutras int~ those ~f ~dircct" (m~-artha) and ~indirect" (neya-artha) meaning. He will also be a teacher of worldly Sc;ences, and will become the author ~f sastras." nlese two teachers, mentioned in the (above~ prophecy, gready spread the d~xtrine of the Pratimoksa, :md the Mahayƒna. When THE BLUE ANNAIS 35 Nƒgƒrjuna appeared in this world, there wete many immoral monkS. and they werc expelled by the Teacher, and the Doctrine received a new impctus. Now. accatding to the book of rGya-ma dbOn-stoo, which contains a ptophecy by the Tƒra to Sakyast;bhadra (Kha-che pan~ben) about his bccoming the Buddha Bhag;tath of the Bhdrakalpa (i. e. one of the ~d Buddhas of the Bhadrahlpa):~To thc Wcst of Srlsthina, and to dle East of Srlparv~, in the town of PuNyavatl (bSod-namsJsn-ldan pa) was born the acatya Nƒgarjuna. At -the age of ~8, hc was otdaincd by the upadhyaya Vima~at~1as tDri~ pa'i gzi~ id), who had attained thc stagc of Ttaining (Prayog~ marga), and the acarya called Jr~ana, who was a ~ro aipanna." Most of the authoritics state that he was at~ined by R~hubbhadta. All the same, this te~chet and the icatya Asanga belonged to thc Mulasarvastivadins. They are the two great ptopagators of (18~) the Doctrine. Tibetan monks belong to the lineage of the acarya Nagƒrjuna. Numerous treatises ~nd commcntaries composed by these two ƒcaryas exist in ttanslations in Tibet. The Chapter on the Lineagc which handed down the ~ow of ordination King Asoka (Mya-NGan-med), who acted as suppottet of the Doctrine in India. was, as stated above. vcry famous. I was unable tc write down the history of his (reign). as I did not hear of any one possessing an Indian royal chronicle (rdating) the succession (of reigns). The Royal Chronicle of Tibet It is s~id that there w~e twelve small feudal princip~litKs (rgyal-phr~n) in Tibct. ; lbese were merely small st tcs, ~nd there toes not exi~t an ~ccount of the fostering of the Do trine by ~cir descer.dants. For this reason, Tibetan scholars wrote the s~ory of the Tibetan kings, beginning with king gh~,-khti btsan-po only. I shall do likewise Some f:~,vour fanciful accounr5 reIating how Dam pa Sans-rgyas had visited Tibet on se:en occasions, that duting his first vi~lt ~i~e c~:!un~y of Tibet was covcred with nter, tha~ during his s~cond visit the waters had subsided, 36 THE BLUE A~IALS and that there were fruit-trees. forests. and a few stags and kyangs. In the stoty of the ~Later" Lineage it is said that when Dam pa died at the age of 517, he passed into Nirvƒna at DiNG-ri. The above account is only a fiction. Without contradicting scriptures and reason. one may safely state that the country of Tibet was similar to that of India in regard to country and people. etc. . and that its origin goes back to the 6~ginning of the present Cosmic Paiod (kalpa). In the biginn- ing of the Kali-yuga.before the lppearance of theTeacher MUDj, whea the five PƒNdava brothers led to battle a host consisting of twclve or thirteen divisions (yan-bg), a king named Rup~ti, who fought at the head of his army, suffercd a defcat and f~ed to the region situated inside the snowy Mountains disguised as a woman. His descendants settled there. .~Nowadays his line is calkd Bod.'. so said the acarya ~)rajnƒvarman (Shes-rab go-cha). In the old chronicles of the Past (it is sa.J): ~TI~e ancient name of this country was Pu-rgyal. Later ~t was called Bod." This agrees with the account of the ~carya Prajriavarman. Especially in thc Vinayavibhanga (LuNG-rnam- ,byeJ, Kg. rGyud, No. 3) .t is said: ~lt was called Bod in the life-time of the Muni." Also it is said in the Kala- cakra: ~To Aryavarta, Bod (Tibet), etc." Now, though (18 there is no agreement as to whether gl~a,-khri btsan-po belonged th the race of the Maha-Sh;-kyas or the ~Village ' Shakyas, or to the Sikya-l~icchavls, thc prophccy contained in the M~njusnmulatantra conccrning the period trom SroNG-btsan till Dar ~na is vcry clcar. In this chapter of thc Manjusrlmu- lat~ntra it is said: ~the) appeared in thc Licchavl race." Thus it is correct to state that the kings (of Tibet) belonged to the Licchavl race. Thus the first (king) was Khri-btsan-po ,Od-lde. Then Mu-khri btsan-po. DiNG-khri bts~n-po. So- khri btsan-po. ~er-khri btsan-po. gDags-khri bts3n-po. Sribs-khri btsan-po. These are the Se~en gNam-gyi khri (~Heavenly Thrones,'). The son of the las~ named king- Gri-gum btsan-po. sPu-de GuNG-rgyab These are the two ~ITeNGs of the Air" (Bar~yi IteNG~). E-s~legs. De-s~legs. TI~E BLU~ .~NA~S 37 be-so-lcgS Gu-ru-l~gs. 'BroNG-zi-legs. I-s~legs. Tl ese c the six ~Earthly Legs" (Sa-'i legs). Za-nam zi-ld~. pe-'phrul Nlm-gzuNG bt5an. Se-rnol naM-lde. Se-rnol-p~lde. IDe-rnol-nam- IDc-rnol-po. IDe-rgyal-po. IDe-sprin-btsan. These are the ~Eight IDe,'. rGyal To-ri loNG-btsan. Khri- btsan or Khri-sgra dpuNGs-btsan. Khri-thog. rJe-thog btsan. Lila-tho-tho-ri gNYan-btsan. Khri-gn~n-gzuns-btsan. 'Brc~ gnln Ide'u. sTag-ri gnaNG-~zigs; gNam-~i SroNG-btsan. SroNG-btsan sgam-po. GuNG-sroNG gun-btsan. Man-sroNG maNG- bcs;m. 'D~s-sroNG maNG-po-rJe. kLuNG-nam-,phrul-gyi rgyal- po.~ Khri-lde gtsug-brtan Mes-ag-tshoms. Khri-sroNG Ide- btsan. Mu-ne btsan-po. Khri-lde-sroNG btsan. Ral-pa-can. Khri 'U-durn-btsan Dar-ma The Iatter,s son gNam-lde ,Od- sruns. The latter,s son dPal ,Khor-btsan, who was killed by his subjects, and lost control over dbUs and gTsaNG. He had two sons Khri bKra-sis rtsegs-pa~pal and sKyid-lde NYi,ma mgon. Khri bKra-sis rtsegs-pa-dpal stayed in Upper gTsan, but l~i-ma m~on moved to m~a,-ris. The latt~r had three sons: dPal-gyi mgon, bKra-sis Ide-mgon and IDe-gtsugs ( 1 gi) mgon. The eldest son ruled in Mar-yul. The middle son ruled in sPu-hr~NGs. Th~ youngest in ~NG-zun, which region forms par; o~ Gu-ge. bKra-si~mgon had two sons: ,Khor-re and SroNG-NGe. ,Kbor-re had two sons: Nƒgarƒja and Devaraja. ,~hor-re, the father and his two sons were ordained, and handed over the government to Sron-NGc. His son was Lha-sde. The lat~er's son was ,Od-lde, who succeeded his father. The two youn~er bro~h~rs ByaNG~hub ,od and ~i-ba ,od took up ordination. 'O~-ld~'s son was rTse-lde. His con was ,Ba~- sde. Therl hKra-sis-lde. Bha-lde. ~agadeva. bTsan-phyug- Ide. bKra-sis-lde. Grags-btsan-lde. Grags-pa-lde. A-sog- Ide. His sons ,~i-da-rmal and A-nan rmal. The lattcr's son Re'u-rmal. Then Sangha-rmal. ,~i~a-rmal,s son ~ I~Lun-nam 'phrul gyi rgyal-po c~r 'Phrul-gyi rgyal,oo is ~ tide of king 'Dus- 5ron (676 p4 A.D.). The tide is .~entioned in chroniclc N. 250 of the Paris cø~ion. see Bacot, F. W. Thornas, Ch. Toussunt: "Documents de Touen- bOu~ng relatifs a Ihistoire du Tibet", Pans" 19406 pp. 112, 149- 38 THE BLUE ~NNALS A-,1id-rmal." The latter's son Ka-laNG-rmal. His son P~rtab (Pratapa~tmal. With him the royal line of Ya-tshe eame tO an end. Khri bKra-sis rtsegs-pa-dpal had three sons: dPal-lde"Od-lde anJ s~yid-lde. The middlc SGII ,Od-lde had four sons. The third was Khri-chuNG. His son was ,Od-skyid-,bar. From among his seven ~ons--gYu~n. ~s son ~o-dga,. From among his three sons--the middle one Dar-ma. From among the Iatter,s four sons-- ~o-bo rNaI-,byor. o~ his three sons -the eIdest ~ 'b~g. From among his five sons--the ddest ~o-bo Shƒkya-mgon. His 5on Jo bo Shakya-bkra-sis. Of his two sons, the youngest thC Lord (mna,-bdag) Grags-pa rin-chetl. From among his four sons the seeond son Shƒkya-~uon. The latter,s son the Dharmasvalnin king (btsan-po)Shƒkya rin-chen. In this line all the kings, who suceeeded SroNG-btsan, except Dar-ma, held in nigh esteem the a Three 7ewe1s. The Chapter on the Royal Chronology of Tib t. (Igb In the reign of Lha-tho-tho-ri~nan-btsan the Cintamani- dhƒran. I (Tsinta-ma-ni,i gzuNGs) and the sPaNG-bkoNG phyag- rgya-ma (Kg. mDo-sde, No. 267) fall from Heaven, and wae worshipped. Beeause of this, the life-span of the king and~ thatof the kingdom incr~ased. This became kr.own as the ~ ginning o~ Holy Doctrine". Nel-pa paNdita said: ~Boeause the Bon-pos adored Heaven, it was said that (these books) had fallen from Heaven." Instead of this Bon- po tradition, it is said that (these) books had been brought (to Tibet) by the Pandia Buddhiraksita (bLo-xms ,tsho) and the translator (lo-sa-ba) Li-the-~e. Sinee the (Tibetan) king eould not read, and did not und~rstand the me~ning (o~ the books) the pa~liu and the translator returned. This (account) se~ems to me to be true. When in a iat~r period dBa, gSIl-snan proe~drd to Nepal and met there the upƒdhyaya ~antaraksita, ~ Iatt~r said to him ~ e Tibetan king, you and myself, had been onee the three sons o~ a poultry-keeper at the time o~ the preaehing of the Doerrine ~9 ~ by Kasyapa, and hld e~prcss~d the earnest wish to prop g~te the Doctrin~ in future times. Sincc the king was not reborn, ind you did not come of age, I hd to wait here during the reigns of ni.~.e Tibet n kings."~' As it is said in the sBa-bzed gtsaNG-ma (the ~Pure"): ~Li-the-se had translated the ~rord dhisama" by blo-sems, and the word ~'tsho" stood for ~i-ba-,tsho (i.e. ~antaraksita)." In the beginning of the Docnine, in the reign of Tbo-tho-ri gnan-bts~n, though religious books had become available (in Tibet), there was no one to write, read ot explain (their meaning). It. ~e teign of SroNG-btsan sgam-po, 'Thon-mi Sambhota was sent ro India. He thoroughly studicd the alphabet and the (Sanskrit) language with th~ aca~ya Devavitsimha (Lha,r rig-pa sen~e). On his return to Tibet, he created the thir~ey letters of th~ Tibetan alphabet from the fifq lettas of the Indian (alphab~t) He selected the signs fot a, i, ~, o, u, from the si~teen vowel sounds of thc (Indian alphabet), and omitted the rest. He added the sound ~a" ( ~1 ) to the conson2nts, but omitted the ~{Iass among the consonants. On finding th~t the founh sounds l)f the four rernaining classes, ant thc lettet ~s" were unnecessary (in Tibetan), he omitted them. The sounds ~tsa", ~tsha" and ~dza" are pronounced-as ~ca", ~cha" and ~a" by some East Indians. He kept them. He also add~d (20~) the sounds of ~za", ~za" and ~ " which he thought necessary in Tibletan, though absent in tbe Indian alphabet. Of thes~ ec the sound ~za"has the same sound as ~sa" of the Indian alphabet, because of this (similarity) a certain pandita f,om Nep~, when addressing a letter to the Dharmasvamin Bu-ston called him: ~'Shalu pandita" (instcad of ~a-lu pandita;. Because the sound ~za" i5 similar to ~sa", thc Indians pronounce Sa-hor, while the Tibetans call (this ~ountry) Za-hor. (The soun~l) ' ('~hl:NG) agrees with ~a,'. the completion of the work, the king pretended to sNdy 30 ne stcry is told in thc Pad-ma,i bka'-than, fol. ~87a, 2ggb. Ihe dlree brOd~s are si~d to have brlilt the Bya-run kha-~or caiya iD Nepil. 40 THE BLUE A~ the aIphabet for a long time (the king being an incarnanon of the Ali-knowing Avalokitesvara pretended to study the aIphabet~. .Thon-mi translated the Ratnamegha-sutra (md~ sdc dKon-mchog sprin). Further the king, in his capacity of Protector of the Doctrine (cho~kyi bdag-po), preached many religiou~ tcxts (chos-sna), such ~1S the sPyan-ras~zigs yi~e dn~g-ma, the A~ya Yamantaka ('Phags-pa gShin-rJe'i gsed), the Dharmap~la Natha (t~hos-skyoNG mGon-po!, the Devl (Lha-mo) and others. He aIso initiated many into the practice of concen~ration, and ther~ app~rod many who attaine superna~ural powers. He also established numerous meditativ~ hermitages (sgom-gnas), and er~cted th vihƒras of Khra-,brug o~ dbUs, of mTha,-,dul and YaNG- dul. 'rhe tvvo queens also founded the vihƒra of Phrul-snaNG and that o~ Ra-m~che (20b) The king introduced a legal code and established punishments for murder, robbery and adulkry. He taught his subjects writing and thc good law, such as the sixteen human laws (mi-chos), etc.J' Except for the monastic ordination. the remaining part of the Doctrine received a great circulatio*. and the kingdom of Tibet became virtuous. In a later period, a minister of Khri-lde gtsug-brtan discovered an inscribed c-)pper-plate in a rocky ravine at ,l~hims-phu. on which ~ere inscribed the words of king SroNG-btsan: ~My nephew bearing my name with the addition of the word ~lde", will spread the Doctrine of the Buddha". Khri-ide gtsug-brtan thinking that ~this Ide must be me", built several viharas, including that of Brag- amar mgrin-bzaNGs. He ins ited ~Buddhist) priests ~hho had been expelled from Li-yul (Khotan), and many Buddhist monks (h~shang) from China. Though the king honoured the Doctrine, the Tibetans did not accept ordination. After the death o~ ~he kin;" Khri-sroNG Ide-btsan m-)lmte ! the thrcne. Thcre was a powerful minister called zaNG, who was an enemy of the Doctrine. He ordere~ 31 The list is gi~ren in the Marriculation Course of Classicai Tibetan, by b_l-rna Mingyur rDo-r~e and E. Dension Ross, Cakutt~, 1511, p. 7. rHE sLUE ANNAI S 41 the deportation ot Buddhiit monks to another country. and carried the imlge of Buddha of Lh~-sa (Jo-6o) away to sKyi- ron (o ~ tbe border of Nep~l). He transiorraed vih~ras into butch~rs' shops, and though [he king had ~ th in the Doctrine. he was unable (t~. stop tk~ persecution). When the Ch!nese ddhist priesrs (ho-shan~, re~ident a[ ;'(~-mo-che, w erc returning to China, the eldest (of thun) accidently left behind one of his shoes, and said: "The Doctrine will '~,aill return to Tibet." According to these words, the Docnine rned. On hearing parts of this story, th~se who were ready to destroy the Holy Doctrine, used to say: ~ The shoe that ,vas ler, behin~l by the Mahayana ho-shang" ([he Hc- shang Mahavana became 6ter the founder of a her~tic~l ~chool which was d~-fe3re~ by Kamalasila, an l then expelled kom Tibet. The ra m~-pas use this saying when belittlin~ men~bers of opposing sects). The king was assisted by friends .~f the ~octrin~. such ~s 'Gos-rgan, dBa' SaNG-si, dBa' gSal-sn~li ln~i othe~s. SaNG-si and gS~I-snaNG oroceeded to the ~mper~ Court of China. On presenting their reques~ to the emperor, thcy n~e~ d ho-shang, who was an adept of mystic conc~lltr l- non (dhyana, ch an), and ~btain~d from h~r~ instruction in mystic concentration. This ho sh..ng. endowed with great prescience said to S~NG-si "You are the person indicated in the proyhecy found in the scriptures of the Buddha, which say that there will appear a Bodhisattva who will establish the Holy Doc~me in the ~ountry of the ~ Red-f~ced" (m~oNG-dmar- n~ i.e. Tib t~- s). Because Tibet is the specia! field of the ~-ropag,~tion of the Do{trine by the Indian upƒdhyƒya ~antar~- , except hirr., no one eIte will be able to help you ! " Further, another B~ddhist priest possessed o~ supernatural ~no~ledge, prophecised to S~n-si in tke presence o~ Bum-sails Ibarl po that SaNG-si and gS~I-snaNG were both manifestations o~ Bodhisattvas. They br(!.~ght with th~m from Chh~a ~bo~lt ore thousand metrical compositions (bam-po, containing abour 300 Yerses each), but being afraid of Ma-z~NG's persecution, they buried them. Later DSal-snaNG was appointea ~lls[~ r of 42 rHI~ BLI.i~ .~NAI.!; the Palacc (khlNG-dpon) m MaNG-yul (Upper gTsaNG). Hc built thcre two viharas, and assigned eo them peasants for their ù-pkeep ~rkyen-ris). He then visit~d Nep~l and met there with Shƒntaraksita. They held lengthy consultatlons and greed, saying: ~,We should establish the Docttine of the Buddha In T;bet. " hlc (gSal-snan) obtained from the (1 1 a) upƒdhv~)~d ii Men~al Cre Iti-ie Effore towards Enlightenment. on three occ~sions a voice resoundcd ~rom Heaven, saying: ~ RejGice!" Then he journeyed to Bodh-gaya and made o!~erlng.~ ~o the Bodhi tree, and then, m the middle winter montl~ hea~y shower of rain fell. On returning to Tibet, he reportcd th~ matter to the king in dbUs, and con~,eyed (to th~ king) the words spoken by th~ upƒdhyaya. The king said: ~'You ~night be punished by Ma-zaNG ! Go away quickly ! I shall secretly confer with ,Go~rgan and others, and shall send ;ul In~itation to the upadhvƒya." Then ,Gos-rgan began an n~rriguc against (Ma-za-NG) and the latter ~b-as buried alive m A ~omb at sTod-luNGs (according to a popular Tibetan tradition lhe mlnist~:r was told by a mo-pa or diviner to remain ~vkilin a to,a b in order to protec; th<~ king from an acci~ent. When the minister had entered the tomb, the door of the tomb was locked behind him and he remained inside ehe eomb). Then gSaI-snaNG sent an invi~ation to the upadhyaya, who settled in Lha-sa. The king ordercd his ministers to examine the docttine and the character of the eeacher, saying that should hc provc virtuous, he, the king, would also extend an invitation to hiln. The ministers ehen visited the upadhyaya, and inquired: .~What was his docttine?,' The upadhyƒya replied: ~My docttine is to follow whatever was proved correct after examining it by reason, ~nd to avoid all that does not agree with reason." The king and the ministers h~ving agreed between themselvcs, invieed the upadhyaya to bSam- yas. The king and ehs upadhyaya met at ,Um-~u tshal (this is the palace called Brag~i~ar 'Um-bu tshal). The king greetcd the upadhyaya. and the laeter asked the king: ~Di~l you forget that we both had expressed eh~ solemn wish TIIE BLUI. AN~ LS 43 to spread thc Holy Doctrine in Tibet In front of a st–pa in Nepal at the time of the preaching of the Doctrine by Kasyapa?" The king replied: '~Because of my limited mental concentration, I am unable to recollect it!" Thereupon the upƒdhyƒya blessed the king, and the king remembered his forn.er rebirths. Then the upadhyaya expounded ro the king many doctrines, including that of the ten virtues (dge-ba bC-I, dasha-kusalani, see Mahƒ vyutpatti, No. 1685) and that of the ~ighteen dhƒtus. But the great gods and demons of Tibet became wrathful. Lightning struck the palace on the dMar- po-ri, and the royal palace of ,Phan-thaNG was carried away-by (~1 b) water. E'arvest was damaged, and a great epidemic took place. This encouraged the mini~ters, wh~ were looking for mischief, and they used to say: ~'This was d~ne by the Doctrine! Thls Indian ascetic should be expelled!" (the text has a-tsa-racSkrt. acary 1, used in Tibetan to denote an Indian ascetic, a sƒdhu) . The king then of~ered a large quantity of gold to the upadhyaya and told him about the situation. The u~ƒdhyƒya then said: ~I shall go to Nepal ! The Tibetan asuras are displeased! There is in Jambudvlpa a great and learned mantrin called Padmasambhava. I shall invite him, and you, king, should yourself send an invitation to him." When the upadhyaya arrived in Nepal, the acƒrya Padma happened tO be ~here also, and the king's messengers tendered him the king,s invitation (to visit l'ibet). On his way (to Tibet), she rwelve guardian godde~ses (bsTan-ma bcu-gnis) at first made an attcmp~ to harm him, but he subdued them, and then after initiating them, he entrusted to them the guardianship of the Doctrine. He (Padmasambhava) then journeyed gradually ~owards the northern upland, and there subducd the gods ~f ThaNG-lha, and othet deities. On his arrival at bSarn-yas, a god belonging to the rctinue of the four Guardian Kings. in order to convinsc the king incarnated into a small child who uttered thc following words: ~The gods an~lha have struck with lightning the dMar-po ri! Sam-bu car~ied away ,Ph~n-thaNG b~ water!... and told in ~ TIIE BL~ NNALS detail all similar incidents. All tlaes~ (attcmpts) were mastered by the acarya. They then Iaid th~ foundation oE t'ne great vihara of bSam-yas. T~h upadhyaya (Shƒntaraksita) was then again invit~:d (to Tibet), and the Lord (i.e. th~ nAge a~ the Buddha of the ~o-l har. in Lha-sa) was again throughl: back ~rom Mali-yul (on the border of Ncpal in gTsaNG pro~lnc~), and placed again in the 'Phrul-snaNG templc. From the Ha~c ~e:3r (yos-lo, 787 A.D.)~i / till the Sheep year (lug- lo, 7o- A.D.), the king built the vihƒra. together with its branch ~mples (glin-ph! In, branch temples reprcsenting the continen~s surrounding ~ )unt Mertl, symbolized b~ the chief t~mple of the vihara). and the wall. When she king was rropitianng the yi-dam ~layagrlva, there ~esounded a loud nelghing which filled almast the entire Jambudvlpa. At first the ~Scven Men on Probation.. (sad-mi mi-bdun) tOOk Up ordination. During the king.s rcign twelve gr~at monastic colleges ~ere established, as far as Khams. ~editative monasterles (sgom-grwa) were estab5ishe~l at Yer-pa and '~hims- (22.~3 hu. k is known that many inmates of Yer-pa possessed the faculsy of soaring in tl!e air. The subsistence of monks was ~utnished by the king. Most of the texts o~ the S–tra and Tantrd classes were ~hen translated and corrected thtough teaching ana study. Later DlpaNGkara said: ~Even in India therc di~l not exist a Doctrine, such as existed in Tibet in those days I " The Tibetan kings, till king Ral-pa-can, continued to maintain the deeds of theit ancestors. Indeed such supporters and monks merit honour. The Chapter ~)n the establishment of the Doctrine by the religious king. ~Incle and nephew (i.e. SroNG-btsan. Khti-sroNG I~te'u-btsan and Ral-pa-can). From SroNG-btsan to 'Od-srulis: in the Manjusrlm–latantra it is said: ~To this ~octrine o~ the Tathagata varioUs persons will give support. They will appear in the region of the 32 Fire-Fcmale-Hare year (mc-m~yos) according tD Bu-ston. See Histor~ ~f Buddhi~m, translated by E. Obermiller, 1932, II. p. 189. THE BLUE AN~'AI S 45 No~th at that time, in a country called Lh~-kJ~n or the ~bode of Gods" (devavan), situated within the Snowy Mountains (Himaiayas). There will appe~r ~ king n~med ~God of men" (the Tibctan lext has Mi'i-lha o~ Mƒnavades~. the Sanskrit tcxt has Manavendra), born in the race of thc Licch:~vls. He will achieve the object o~ his mantras (mantrƒrthasiddha) and will be Yery ptosp~rous. The kin~,r will master the spell (vidyƒ, rig-pa) named Bhogavatl (ioNGs- s~yod-ldan), and will rule for eighty years. ~bs~aining froln brigandage. (In the ntxt life ~Iso) he will ~cl~levc ucceSs with the mantras called ShItala, Santika, P~ustiki, the one known to the World as the Ti~ri, the De~/; PanD~r~v~sim (Ll~ mo Gos-dkar-mo), Mahasveta-parahitodyukta (dKar-lno ùllen-mo gzan-phan-brtson), and Akhinnamanasani sad. (rTag-tu yid-ni mi-sky~ba). The above and others had been taught (by the Buddha to ManjusrŒkumƒra). Also several beings are mentioned of differel~ COtO~Jrs, forms and appear- ~nces, as well as the mleccha-rajas who dwell In ~he Hll.,l- (22b) laya~, and who also worship the Teachcr, th~ kings Vrsa (Khyu-mchog) and Sl~vrs~ (Khyu-mchog bzan-po), Bh~bl-.is~ (Sl- od; Bhavasu In the text G~ the M~IK~3i ~Iso Sa-'od bz~ Subhubhasa; Subhasu in tl.e ~IMK), .1150 Par~kralsl., ~Ph~-rol gnon-nid; Bh~kralna in thc MMK) Pa~l il;r~ma (rK3~;- ~a'i 'gros), Bhugupta (Sa-sruNG; Bhƒgupta in t!sc MMK), also ~atsaka (Be ,u), and Bhƒ vat ('Od-ldan)," the L l5t (the Tibct.~n rranslator rendered pashcima of the S~nskrit tcxt by ~ st", instead of ~ We~t~rner"). In the end (thc kine,s) Udl~J ('t~har-rgyal) ~nd 1isnu (~ r.-tsl-~ln Jilln~lna in thc M2-fK). (Then) there will be different kinds of mlecchas (kla-klo), ~n~l after them mortals w~ etcriorate, and dle country will 33 K P. ~ay~s~ Imperial History of India (Lahore, 19341, p ~u t~. p. 40 of the Sanskrit text of the Manjusrimuldkalpa correaed b~ R~hull Sin- krty3yana, appcnded to the v~lume. 'Gos lo-tsa-ba, ~uthor of thc "Blue Annals," understood th~ passJge ~f tl.~ MMK ro reier to Tlbc~ 3~ According to 'Go5 lo-t5a-ba V.~tslk.~ Irui Bh3~vat ('thc Luminous"~ were different Icin~s. 46 THE BLUE ANNAU be enjoyet~ by ~oreigners,., Thus it was prophccised. Thc Northern Rcgion (byaNG-gi phyogs~ an~ Himavat (Kha-ba-can, the Abode of Snows) are very famous (and thcreforc do not requite a description). Lha-ldan mcans Lha-sa. ~He will rule for eighy years" (means) ~lived for eighq-nro years". (Because) during this period Gun.sron gun-btsan also ruled for a short timc. The Tƒra (sGrol-ma) PINtara- vasini (Gos-dkar-mo) and Mahƒsvctƒ (dKar-mo ~hen-mo~ /are/ the three chief queens (of king Sron-btsan): the Imperial Princess (Ch.kung-chu> T. Kon-Jo), the Ncpalese Princess (Bal-mo bza') and the 'Brin-gza,-ma Thod.dkar.~5 ~Born in the race of th~ Licchav;s" (means) that (the king) will belong to the royal house of Vaisali (Vans-pa-can). ~ Mleccha-raja" (means) that the king will mle also in the T~-zig (n on tbe soutbaa f~ce of tbe stoDe pillar below tbe Potala 52 THE BLUE ~WNAL9 The Tibe~ns installed on the throne the Chinese minister Ko,u-hi (Kao-hun), ~oon after that, Tai-tsung killed him. In all, Tai-tsung n~led for seventeen years, and died at the age of fifty in the year Earth-Female-Sheep (Sa-mo,lug_77g A. D.). Dii~{lzuNG ~Te-tsung), Tai-tsung,s eIdest son, was installed in the year lron-Male-Ape (Icags-pho-spre,u--780 A. D.). In the same yeat king Khri-sroNG Ide-btsan died. (His) eldest son Mu- ne btsan-po was insulled. He ruled for seventeen years, and died in the year Fire-Female-Ox (me~o glaNG--797 A. D.). l'hen ~u-tse btsan-po ~as installed a5 king (of Tibet~, and ruled for eight years, and died in the year Wood-Male-Ape (Shin-ph~sprc.u--8o4 A. D.). In the same year Khri-lde sroNG- btsan was installed. The emperor Dih-dzuNG (Te-tsung) ru~cd for t venq-five years. and died at the age of sixty-four in the year Wood-Female-Hen (sin-mo bya--805 A.D.). In the same year DiNG-dzuNG (Te-tsung,s) eldest son Shun-d~un ~Shnn-tsung) was installed. He ruled for one year, and died at the a~e of fo~ six. In the year Fire-Male-Dog (me-pho- khyi--906 A.D.) Sun~zun,s (Shun-tsung) eIdest son Hun~zuNG (Hsien-tsung) was installed. He di~d in the year EarthMale- Mouse (sa-ph~byi-ba--808 A.D.). In the year Earth-Female- Ox(Sa mo gl;m--809 A.D.--this is evidently a misuke for 8 2 1 A.D., a lron-Femak-Ox!lcag~mo glai~/year) Hun~zuNG (Hsien-tsung),s son Mu-dzun (Mu-tsung) was installed. Though it is said that the Tibetan king had died about that timc, he must have died in the beginning of dle year Wood- Male-Horse (siNG-ph~ru--814 A.D.). In the same year Kha-li Icha{hu (cK,a-li k,a-tsucKhri-gtsug l~e-btsan Ral-pa-can~ installed. On tke plain of Lka-sa thc Ti~etan misisters assetnblcd-and the cki~f priest (~aN-chen-pQ).read out the text of the oath (to the king), which was sworp by ~ 41t. M~dzuNG (Mu-tsung) w~s. murdered by a minis~ ~ie year Fire-Male-Horse (me-pho-rta--8~6 A.D.). In ~ r~ar Fire-Fcmale-Sheep (me-mo-lug--827 A.D.) Mu-tsun~ cond son Wu-dzun (Wen-tsung) was installed. In the year Fire- Male-Dragon (me-ph~'brug--836 A.D.) the Ti~eian hng Jl~E ~LUE ~NNALS 53 (~aI-pa-can~ died. In the same year (the king,s) younger brother Tha-mu (rding to Tibetan chronicles the year of ~;ingis' binh was 116Z A.D., a Water-Male-Horse year ~chu-pho-rta). The Water-Male-Tig~r year (chu-pho- stag~ 2 A.D.) of the "Blue Annals" possibly reptesents a lapsus calami on the part o~ the author. In 1938 Pr~f. Pelliot has shown that according to Chinese soarces of 1340 A.D.~,ingis qan had been born in 1167 A.D., and died in 1227 A.D., at the age of sixty (R. Grousset: "L'Empire des Steppes." Paris, 1939, p. 639). 51 Qasar, Qaci'un, Temuge, and two half-brothers--Begter and Belgutei. 52 August 18, 1227 A.D. according to the Yiian-shih, ch. 107. The date given in the "Blue Annals" must be d~l~ to a misunderstanding, ~r the miscal- culation of the year of the b;rth. Most of the Tibetan chronicles place ~'ingis, death in I ~z6/7 A.D. (see Sum--pa mKhan-po's Re'u-mig). Subtracting 61, we obtain 1166 for the year of ~ingis' birth. 53 Ogedei nJled from 122~ t~ 1241 A.D. The six years mentioncd in our text must correspond to the period of regency o~ Turegene (l2q2-46 A.D.). 54 Instead of two years, August, 1 24~Aptil, I z48 A.D. lHE ~ 59 A.D.). Ye-sun The-mur (Yesun Tcmur) cin dban (ching-wang) for fiv~ years (d. 1328 A.D.) R~khyi-phag (Raja-pika) for forty days (d. 1328 A.D.). K~a~ (Ku~ala) Go thug (qut~1~u) rgyal-po(qan) for one mooth (d. 1329 A.D.). Thog Thi-mur .Ja. ya du (To~ Temur la~atu) for five years (TorTcmur seizcd the imperial dlrone in 1328 A.D. but was deposed by Ku~ala. Aftcr the death of the latter in 1329 A.D., Toy Temur ~ occupied the throne and died in atober, 13~2 AD.). Rin-chen-dpal for one mo!lth (proclaimed cmperor on Octl)bcr ~3, 1332 A.D., died on Decemb~r 14, 1332). For si~ months the throne r~mained empty, and the g~ernment w~ ied on by El Tha-mur (El Temur) T~ ai-shih). In the year Water-Female-Hen (chu-mo,by~ 1333 A.D.) Tho gan Thi mur (Toyon Temur) was inst~lbd on the throne. In the ye~r EarthMale-Ape (sa-ph~sp~ 368 A.D.), in the thirty-sixth year of his reign, he flcd to Mongolia (Hor-yul). From Lhis Earth-Male-Ape year (s~p~spre'u--~368 A.D.) the T~,i-Mih (T ai Ming) dynasg~ began its rule. From that EarthMaleApe year (1368 A.D.) till the present Fire-Ape (Me spre--1476 A.D.) lo8 yeafs have elapset. The emperor Ta,i MiNG (Hung Wu) for thirty.three yeals (d. 1398 A.D.). Kyi-hun (Chien-wen? for nvo years. Ye-dban (Yung Lo) f~r twenty-two years (1425 A.D.). b~in dzuNG (Jen-tsung) for four years (1424-25 A.D.). Zon~e (Hsuan Te) for eight years (1426-1435 A.D.). ~iNG~huNG (Cheng T~ung) for thirteen years (1435-49 A-D-)- Gyin tha i (Ching T~ai) for 5even years (14~1457). Then sun (T~ien- shun) ascended the thlone in tbc ycar Fire-Female-Ox (me- mo glaNG--14s7 A D ) and rules till the year Water-Ape (chlLspre, evidently a mistake for sin-spre, Wood-Ape, 1464 A.D.) for eight years. The emperor ~:hin-hwa (Cheng Hua) began to rule in the rear Water Hen (chu bya, a m~ake for W~ Hen, siNG byl. 1465 A.D.), for eIeven years ~ the year Wood-Sheep (sin-lug--1475 A.D ) At dle begimling of the Fire-Ape ye~r (Me-spre--1476 A-D-), 60 THE BLUE ANNALS 108 years of the line of the Ta.i Min emperor ~Hung Wu~ have passed. This should be takal as basis in calculations. The Mongol emperors from Byin-giNG (Cingis) to 'fho-gan Thi-mur (Tol~on Temur). and the Chinese emperors from Ta.i MiNG (Hung Wu) ffi the present ~ or, in general venerated the Three Jewels (Triraml, dKon-mchog gsum). Especially Se chen gan (Secen qan) and Yc dbaNG (Yung Lo) honoured prie~rs from Indi~ and Tibet, and it is impossible to calculate the amount of money spent on them. By admiring the virtuous deeds of these empero~s, one acquires merit equal to theirs. The Chapter on the Royal Chronology cf Tibct, China and Mongolia (Hor). (27h) After the destruction of thc Doctnne by gLaNG Dar-ma, the three Jewels were again ~eneratcd by ,Od-sruNGs and dPal ,Khor-btsan, who built temples, e~c. After the setting of the Doctrine, Tibet~n laymen also venerated the Three Jewels. In this manner the temples o~ Lha-sa, bSam-yas and other monasteries escaped dcstruction. Some lay Tantrics, who led the life of householders and dwelt in mountain valleys, also practised religion privately, had faith in the general Doctrine, and hid the sƒstras and s–tr:zs, which had been translated before the time of king Ral-pa-can. Thanks to this, we are ab1e to benefit by the greater p~rt of the ancient translations. In later times, when priests from Khams came to Tibet, they were greatly heartened. Much wealth had been spent in building (Buddhist) vihƒras. They looked ~ell after the needs of monastic communities, and the number of monks became countless. The date of the arival of the monks from Khams in Tibet: Bu-ston Rin-po che55 b~sin~ himself on the words cf an old woman, h~s stated that the Doctrine had disappeared in the Iron-Female-Hen ye~r (Icags-m~bya-- go1 A.D.). and was recstablish~ th~ lapse of seventy- 55 History of Buddhism by Bu-ston, transl. by E Obermiller, II (193 p. 211. THE ~WE NNALS 6 1 three years, in the year Waetr~:cm~le-Hen ~chu-mo-bya-- 973 A.D.). But 'Brom ston-ps. who was very learned in the history of the Doctrine. said: ,~in the seve~y-eighth year. which was an Earth-Male TiE~c~ year (s~-pho~tag), (the Doctrine) r~appeared." Ansa Ca~nC to Tib~t in the year Water-Male-Horse (chu-pho~ ~2 A.D.), wbich was the 6sth year after the Earth-M~Tiger year (sa-pho-stag-- -978 A.D.).s' At that time S~pa Ye-ses biogros, one of the ~ Six men of dbUs and g~ '. was still living, for in the Ietter, which had been salt ~y ,Bromi~ n to the great scholars of dbUs. conveying an iu*i~tation to come to welcome Atlsa, stood the following sen~: ~The kader. who had first establish~d the monastic vwv. ~he great bhadanta Ye-ses blo-gros.. .. With referencc to the abov~. the Nel-pa pan.Dita Grags-pa sMon-lam tshul-khrims stated: ~ From the year Iron-Female Hen (bcags-mo-bya 841 A.D. or 901 A.D.) for 108 years there kad been n~ Doctrine. During th~ 109th year, whi~h was an E~F~male-Hen vear (sa-mo- bya--949 A.D. or 1009 A.D.), the Doctrine rcal7rearcd." After examining this. it seems to me that he h:-d mlst. ke-- the date of the building of the temple for that o~ th~ reestablishment of the Doctrine~ ce in the letter of Ba-si'l gNas-brtan, who had been a dir~t disciple of kLu-mes, and which alludes to the greatness of ~mes, he had stated ~my gteat Teacher kLu mes Shes~ab tshul khrims and Sum-pa Ye-ses blo-gros had first att~ to erect a temple in the valley of kLuNG-sod ,byi~ , but fail~ Then hl the year of the Hen (bya lo~, ~Gycl was buik lt La-mo." Then= kLu-mes and Sum-pa h~ing bUilt temples, the number of monastic comm~m~cs inaeast:d: the "Four Pillars" (Ka-ba-bzi3, the "Eight Beams" (~dunbrgyad), the Iurty-two R~fts" (Icam su~rtsa~nis), and numerous ,PIanks , ( dr21-ma ).5' Rag-si Tsb~khrims came to Khams 56. From now on, 'Gos lo-tsa-ba cJln~htes a!l dates from the year C301 A.D. t-~g5-mo-bya ~his qurstion has t~ dixussed by us in the 12ltro~!uction. 57. Mn~es given to o~roups l~f ~' 62 THE l~LUE ANN~15 and the numbcr of monks incraxd. sBa and Rag-si Tshul-khrims have bccn ordained by different upadhyayas. sBa-btsun bl~os 'byun-gnas took over Bu tshal gser-khan. His disciple sPyan-.og bLo gros rgyal-mtshan ant others built numerous temples, including those of l~es, etc. 'Brin Ye-ses yon-tan established with the assistance of Lha_lun a monastic communiy at Khamsgsum Zans-khan, 'Phyogs-kyi Dog-pa, Gad-pas Iha-khan, asd his disciples built many monasterieS at dbU ru sKar-chun, g~aLgyi chos-sgo, Bre-gu and other localities. Further the ~'Si~ men of dbUs and gTsan"- (dbUs gTsan mi-dmg) h~ing come (to Tibet), found themselves unable to ord~in monks, because of the absence of mon~ ic communitics (g-oups of twenry mo,~ks were required to perfarM dle ordina~on cetemony). A~ dle year Ea~ MaIe-Tiger (~978 A.D.), as gi~/en by ,Brom-ston, though yet un~blc ~ erect temples, groups of monks beg~ rive. k scms ~at kLu-mes and others came (to r~bet) in this m~. (28~) BOOK II LATER SPREAD OF THE DOCTRINE THE STORY OF THE BEGINNING OF THE PERIOD OF THE LATER SPREAD OF lr~lB DOCTRINE At the time of the persecution of the Doccine by Dar-ma 'U-dum btsan. three monks of the meditative monastery (sgom-grwa) of dPal ~hu-bo ri--dMar-ban (i.e. the monk belonging to the dMar lineage) Shakyamuni of gYor stod. gYo dGe-'byuNG of Dran-chuNG-mdo. and gTsaNGs Rab~sal of rGya, rab-pa,l having taken with themselves necessary books on the Vinaya (,Dul-ba) and the Abhidharma (m~on-pa), such as the Karmlsataka (Kg. mDo, No. 340) and other texts. at first f~ed to~rds Western Tibet(sTod-phyogs). Hiding by day. and travelling by night. they reached m~a.-ris. Unable to rernain thcre, they continued their ~ight towards the country of Hor (Hor-gyi yul, the Uighur kingdom) by the northern route. Thcre th~y stayed with a certain Hor upasaka called Sakya se~rab (S~lcyajnana). who helped them. Tken they proceeded to Sr~gu-lun in Amd~ (mDo smad). There was a minister called .Br~stag-snan-khri-gsum-r~e, who was acting as Prime Minister (bka'-blon) of a religious Icing. At tlx age of thirty-five, in the year Iron-Hog (Icags-pkag--891 A.D.), he expressed a solemn wish (smon-lam), and having passed away, was reborn in the year Water-Male-Mouse (~hu-pho- byi--892 A.D. ) in Tson-kha bDe-Khams.2 ~aving grown up, he received some mantras from Non ,Jam-dpal at the hermitage of :~iNG-dpon. In the presence of Ban Rin-chen Bu-ston's History of suddhism, tra~sl. by E. Oberrniller, II, p. 201 f~ three men are called sod-kyi mkhas-pa mi-gsum t~r ,ne Three Learned Men of Tibet." They are buried in a temple at Hsi-ning. In dPa'-n. north of Hsi- mng, there exists a stone-pillar with the n~mes of the threc men rnentioned on it. (verb~l communic~tion of Rev. dGe-'dun ~hos-,phel). 2. The name of the sill~gc is ~y;3-zur, north of Hsii~n-hua, on the northern bl~-k of the rM~ chu (Hu~n~-ho). 64 THE BLUE ~NNALS rd~rJe. who had a vision of ~rya Avalokitesvara, a creative thought towards enlightenment was born in him. He then studied the treatises of the Madhyamika and Nyƒya systems with sKyirGyal ba,i gf3Ug-tor, and the Yoga (Tantra) with Nam dGa,-ldan byaNG chub. Then a thought came tf~ his mind '~In order to spread dle Docfcrine throughout the Ten Quarters, which will alIeviate dle su~erings of living beings with hcavenly nectat, I must f~irst renounce the World." He fdlen took up ordination, gTsa~is Ra~gsal acting as upƒdhyƒya, and gYo and dMar acting as preceptors (ƒcƒrya). He was given-the name of dGe-ba gsal. He then proceeded north- wards, and rcached the for~rt~-s of CaNG.in rtse (Chang-yi- chiung. Kan-chou) in the country of the Mi-nag (Mi-nag- to,ha.i yul. i.e. the Tangut Hsl.hsia kingdom). There he studied the Vinaya with Se~i ge-grags of G~roNG. who bestowed on him the Vinaya. the fof~r sections of the Agamas (luNG-sde bzi) together with the commentaries. ~Son... said he. ~explain properly the Dfxtrine o~ the Tathƒgata! I am old. and shall not live long." dGe-ba gsal wished then to pr~xecd to the residence of aan-chen-po dGe-ba in dt,Us.3 On reaching gLoNG-thaNG '~ig-rten-sgron in Lower Khams (mDo- Khams). he met at MaNG-ra gyu mtsho a messenger scnt by the king of dbUs. who said: ~A great famine has happened in dbUs. Venerable Sir, you cannot ~o there. Kwa-.oNG- mchog-grag~pa. who had stuf~ied extensively in Nepi~l and India. has gone to Khams.,. On hearing this. dGe-ba gsal went back. Then in the East. at Lha-rtse bhig tig, in a monastic establishment containing numerous ancient images, he met Kwa-,ctn-mchog-grags-pa, and studied with him for f~welve ~e~rs the Mahilyma Abhidharma, the commenrary on the Shatai~ahasrikƒ-Praj~ilpilrami~ (Shes-rab kyi pha-rol-tu phyin-pa ,bu n.pa rj~r,ya-cher 'grel-pa, Tg. ~es-phyin, No. 3807) ilnd the Bodhisattvabhumi (rNal 'byor spyod-pa'i s3-kls 3 It seems stri~nge .hi~t (IC~e-bii gsal ~lloulf~ ilttempt to go to dbUs ~fter the ;crcf cution of the D~ctrin~ T~E BLUE AN~,~LS 65 byaNG-chu~semS..dpa'i sa, Tg. S~ms-tsam. No. 4037) ctc. one night in a dream, he saw himself riding on ab eIephant, and holding in his hand a precious jewel. While he was thus riding through the market-place, the crowd shouted (at him): ~Venerable Sir. you have a wonderful jewel! But ~t the presen; time no buyer can bc found. and th~ ~rice is too high... On awakening. he thought: ,~HavinD opened the casket of the Precious Doctrine, I offercd a jewel of excellent qu~lit~.. and it is not desircd by even the low~st 6eings ! It would i~e better if I were to stay in a forest for a wbile." While he was thinking d-us. several powerful lsuras, known as the ~Nine Brothers~warfs" (thi,u-raNG spun-dgu), residing in the neighbourhooJ of Mount D~n-rig (Ri D;m-tig, situated on the bank of the rMa-chu or Huang- I-o, South-east of sKu-,bum ~nd North o~ Hsun-hua), perceived kLa-chen-po and were filled with faitlu They s:~id tO him ~ln dlis place of ours tbere are gre~t hermitagcs, where many lud attained (spiritual) realizat.on. Pray come there, where ~ruit ~nd roots are easily found ! We shall befriend you, imd become your lay-supporters., Having given dlem his ~ssent, dGe-ba gsal proceeded towards Mount Dan.tig, and on reaching there, n~ade extenslve ot~erings to the Three lewels ~nd extensive sacrifici~l offerings (gtor-ma), (2tl) etc. to the Religious Protector (chos-skyoNG, dharmapala). He prayed to the Religious ProteCtOi, sayin~ Jinas and Heroes (dpa" sur~?, wbo have made ~ solemn wish in the pre- sence of the Protector of the Doctrine, Protectors of the World ('~ig-rte› skyon-ba, lokapƒla), you who ~re possessed o~ mira- culous ~owers, de~oted to the work of protecting ~the Doc- trine), help 1he! " nlere existed certain yogins who upheld the wrong theoty about the state of merit characterized by a absence of deeds, called the ~Sudden entry into spiritual realization". In order to combat these wroncr ~ iews dle "Great Soul" (bdag-nid ~hell-4o, mahƒtman) built temples .~I-d stupaS P;i~t (tshon-ltsi) WIS also found in d-e r(:.~ion. He himself did the building, ~nd scro~ to~ ard~ th~ f~ da- 66 THE BLUE AhNALS tion of the ~'created.. merit (opposite to merit acquired without deeds). Because of such meritorious practice per- formed by him. faith was born id~sBa-goNG Ye-ses sryuNG-druNG ~d. who having collected a retinue. proceed towards Dan-tig. bLa-chen-po preached to him the fundarnental rules of the ~ows (bsla~pa'i gzi-rnams). as expounded in the Vinaya of the Holy Doctrine. Full of repentence for his ow~ conduct. rhe latter took up proper ordination. After him Par.~las- a took up ordination, and both became known as '~sBa~and Par, the Two... In the same mannet (~vere ordaine~fa-pa grags-pa and thc maha-bhadanta (btsun-chen) ~)Sesrab .byun-gnas. who becamc k~lown as ~a~nd Cog, ~he Two". Ish~E~e same manner (were ardained~aNG dPal-gyi rdo-r~e and~rags rgya-mstho, who became known ~ b~aNG an~ags, the Two..~.AI-pa rDo-rJe dban-phyug an~bsNubs- lab-si dPal gyi dbaNG-phyug-/became known 3s/'~AI and bsNubs, the7rwo,~)ZoNG m~hog chos-s~yon and~Tshur Shes- rab mcho~(became known as) '~Zon and .Tshur, dle Two." he disciples of ,Tshur-kLu-mes Shes-rab tshulkhrims and odlers were natives of dbUs and gTsaNG. Thus, in this fiendless and peaceful forest the crowd of disciples, possessed of abstinence and diligence, accompanied him, :md dwelt together, striving towards the Domain of Merit (dGe-ba'i phyogs). On another occasion, there assembled one night Indra, the presiding dei~y of the World o~ Desires ~.dod-pa.i (~b) khams, kama-dhƒtu). and other deities. accompanied by a numerous retinue. Having presented otEerings, they s~t down in order to hear the Doctrine, and bLa-chen-po glad- dcned their hearts by a discourse on the Doctrine. They said: ~Venerable Sir, you are good, but this retinue of asuras is evil!.. and having said so. they left the place. Then his retinue made the following request: ~Last night there happen- ed such a vision. bLa-chen-po. are you not a manifestation. (of Buddha)?" bLa-chen-po replied: "I am not a manifesta- tion, but the monk dGe-ba gsal, striving towards the aKain ment of the light of the degree of pr~ctice (sbyor-ba'i lam lHE BLUE A~N/US 67 prayoga-mƒrga) of the Mahiyƒna.'. Again on another ~cc~sion he said: ~At fitst. I was both as ~ woman selling gatl~c. Then I was sTag-sna khti sum-r~, and. now I am M-l-zu dGe ba gsal." Thus bLa-crlen-po in his forty-ninth year proceeded to Dan-tig. and resided there for thirty-five yeats. At the age of eighty fout, in the yeat Wood.Female Hog (siNG-mo-phag--975 A.D.) he ptoceeded to dle Tusita heaven. This Wood-Hog year (siNG,phag--975 A.D.) is the seve~ fifth year since the year Iron-Hen (Icags-bya--901 A.D.) of the suppression of the Doctrin~.~ Thus bLa-chen- po said ~ ya Asahga (,Phags pa ~hogs~ed) and Damstra scna (btsun,pa mChe ba,i sde) have given different interpreta- tions ofthe ~Mothcr of the Jinas" ~rGyal ba,i yum, i.e. the Prajniparamitƒ). I must inquire from the yuvaraja (rgy~l- tshab) Maitreyanatha (l~yams mgon). I have also heard that these two Teachers were now residing in the Tusita heaven." Again he said: "Had Arya h~anjusn come here. in this World he would be expelled! I shall have to reincarnate eight times in this ~ambudvlpa. until the coming of the Lord Maitrey~! " The above account has been given (by me) according to the writings of dbOn Bi-ci. According -to oth~r accounts the '~Six Men from dbUs and gTsah., (dbUs gTsaNG-gi mi~rug) ~ )8 had met bLa~hen-po himself. There aIso exis~ various (other) accounts, such as that about their meeting with bLa- chen-po and their ordination by Grum Ye.ses rgyil mtshan. Ftom the ycar o~ the birth of the Religious king ~dharmar ija) SroNG-btsan sgam-po in the year Earth Female-Ox (sa-mo-glaNG-- 629 A.V.) to the year Fire M~le-Ape (me,pho-spre,u--1476 A.D.), of the composition of this book, ~iglit hundr~d ~n~l forty-eight years have elapsed. 4 Thc Re'-l-mig (JASB, II, ~889, p. 40) sa)s th~t-bLa-chendGolis-p~ rab- gU di(d in 1035 A.b., ~l~o :i Wo~d-Hog ye~r (sin-p1~ 'e (lo not know e source of Sum-pa mkh:m-po's :n~orm~tion. Poss;bly it i~ b~sed on I simple HE BLUE ANNALS THE CHAPTER ON THE CHRONOLOGY OF THE "LATER SPEAD OF THE DOCTRINE (BSTAN-PA PHYI-D~R), BLA-CHœN-PO AND OTHERS In the three hundred and twenty-ninth year from the birth of Sron-btsan (here again the authVr caiculates from the year 6~9 A.D.). in the year Earth-Male-Horse (sa-pho-rta-- 958 A.D.) th~ lo-tsƒ-ba Rin-chen bzan-po was born. At the age of thirteen. he was ordained by the upƒdhyaya Ye-ses bzaNG-po. as stated in his Life (rnam-thar) composed by Khri thaNG Jnƒna. Thus rhe year of the lo-tsa-ba,s ordination is the seveDtieth year from the year Iron-Hen (!cags-bya--901 A.D.) of tbe suppression of thc Doctrine.s From the ab~ve it seems clear th~t the Doctrine had first reappeated ~n m~a'- ris, and lat~r in Central Tibet (dbUs ~nd gTsaNG). When the lo-tsa-ba Rin~hen bzan-po was eighy-five, Atlsa (Jo-bo rJe) came to Tibet and met him. When the great translator was a young man, he journcyed to Kasmlra, and there studied numerous treatises (sasnas~ on the Man~ayana (s~ags), and (works) belonging to the Sutra class. A promin~nt scholar, he translated many texts and sutras as wdl as mantras, com- posed extensive explanations on the Prajnƒp~ramita, and the Tantras, and taught the rite of initiation (dbaNG, abhiscka) and (the pcrformance) of propitia~ions (sgru~pa, s~dhana). The ~'Iater" spread of the Tan~as in ~ibet w~s greater tharl thc ,~early" spr~ad ~~of the Tantras), ~nd this Wa5 chicfly du~ to this translatat (lo tsa-ba). He a~nded on sevcnty-five panditas, and hcard ~m them the expositiQn of num~rous treat,~cs on the Doctrine. ~a~hen-po Lha-lt~-bt~an bestowed on him thc dignity of ~Chief Priest,' (dbu,i mchot-gna~) and of Vajrƒcarya (rd~r~e slo~dpon). He was presen~d with the estate of ~er in sPu-hraNGs, ant built temples. He erectea many temples and shrines at. ~hra tsa,' Ron and other localities, as well as numerous stupas. He had many learned disciples, such as Gur-sili brTs~,n-'grus rgyal-mtsh~n and others,' as well H.rc n~ul tl'C a~ltt~.er calc~ t~s from thc ycar gol A.D, in~t AD, both in~ Iron-Htn ~ rs (Ic;'~-bya). THE BLUE ANNALS 69 as more than ten translators who were able to correct transla- tiOIls (zus-chen pher-ba'i lo-tsƒ-ba). Others could not compete with him in his daily work. such as the ~rection OL im~ges and translation of (sacred texts). etc. ~e paid for the recital of the (Manjusrl) nƒma-sanglti (Kg. rGyud. No. 360) a (3b) hundred thousand times in the Sanskrit language. and a hundred thousand times in Tibetan. and made others rccite it ~I hundred thousand tim~s. At last he was initiated by Arlsa into the method of propitiations (sgrub-pa. sadhana). On the three successive gates outside of his meditltive cell (sgrub-khaNG). he wrote the following inscription (sgo-yig): ~'Should thoughts of property. selfishness. etc. be born in me e~en for one moment. then may the Religious Protectors split my head." Concentrating intensely, he attained the highest reahzation (mchog-gi grub-pa) When he passed into NirvaNa in his ninety-eighth year at Khwa-tse wiNG-gir in the year Wood-F~male Sheep (siNG-m~lug--1055 A.D.), heavenly deni- zens played music and flower showers fell, which were seen by the children of the villagers, and by all living creatures. No relics were left behind (after the cremation). and it has been stated rhat he had passed to Hea~len. without leaving his ,body behind. Only three relics (riNG-bsrel. sarira). very red. of the colour of the ,OI-ma-se fruit, were left behind. Soon after, these relics disappeared to Heaven, accompanied by a great sound, rescmbling thunder. THE CHAPTER O?J THE GRE~T TR."NSI /~TOR. Furrher, Lha bla-ma Ye-ses-,od invited the East Indian (4a) pan,Dit~ Dharmapƒla. who had many disciples, such as th three Pƒlas--Sƒdhupala, who was the chief among the disciples who expounded and'practised the Vinay~, G~!Napƒla, Prajnƒ- pƒla: nd others. Their lineage (brgyud-pa) is called the ' Upper Vinaya,. (sTod-.Dul-ba). Further. in the time of Ll~ sde--Subhuti Shnsanti. known as the Great Pan,dia of K lsmlra (Kha-che pan~chen). was invi~ed. He translated m~ny s–tras and sƒstras belonging to the Prajnƒpƒramita 70 IHE I~LUE ANNA15 Class. including the Astasahasrikƒ-Prajnaparamitƒ (.Ph~gs-pa ses-rab-lc~i pha-rol-nl phyin-pa brgyad-ston-pa. Kg. Shes-phyin, Noa2), its commentary (,grel-chen, the Abhisamayƒlamkƒrƒ- loka, Tg.Shes-phyin, No.37g1), the Abhisamayƒlamkƒratikƒ (m~on-par rrogs-pa'i rg~an ,grel-pa, Tg. Ses-phyin, No.37g4) and other ~orks. Numerouslearned translators, disciples of thc Gre~t Translator (lo-chen), translated numetous texts from the Vinaya-pitaka ('dul-ba,i sde-snod). the Prajnƒpƒramitƒ, and mlny Tantric works. In particular dGe-b: 'i blo-gros of rMa translated numerous texts, including the Pramanav~rtika (Tshad-ma rn~m-'grel, l'g.Tshad.ma, No. 4210), its a~ltO- commentary(Pramanavartikavrtti,Tg. Tshad-ma, No.4zl6), Devendramati's (Lha dban blo) commentary (PramaNavarrikata- ka, Tg. Tshad-m~, No. 4217) and the commentary by Shƒkyamati (Sakya-blo; P~manavƒrtikatlka. Tg. Tshad~ma, No. 4220), and made it into a system through teaching and study. This was the beginning of the spread o~ the teaching of Logic, which becamc thus established in the region of dbUs and gTsaNG. During that tirnc, KhyuNG-po grags-se, famous ~or his learning, composed numerous trcatises on Logic. They are called the "OId Nyaya" (Tshad-ma rniNG-ma). Later the translator bLo ldan ses-r~b founded the lineage~known as the "New Nyiya" (Tshad-ma gsar-ma). The great pand. ita nƒnasn came to Tibet, without having been invited. Numerous (other) paNditas aIso came, and mlde humerous excellent translations (of texts). In the tim~ of king 'Od-lde, Atisa (Jo-bo rJe) was invited, and reformed the Doctrine. In the time of the king,s son rTse-lde in the year Fire-Male- Dragon (me-pho-'brug--1076 A.D.) most of the great Tri~ takadl-aras (sDe-snod-'dzin-pa) of dbUs, gTsaNG 3nd Khams assembled to a Religious Council (chos-'khor), which became known as the "Council of the Fire-Dragon Year" (IllC-phO- 'brug-gi chor-'khor). Each of them set in motion the Wl)ccl o~ tt~e Doctrine. Abont that time the ZaNGs dkar I~-tsƒ-ba tran~lated the Nyƒyalamkara (Tshad ma rgyan, Tg. Tshad-ma, No. 422~). In ~encral it must be said that the services T~E BLtJE ~ 71 rendered to the Doctrine by these kings of Upper m~a.-ris find no parallel in other countries Rwa lo'tsa-ba. gNYan lo-tsƒ-b~, KhyuNG-po Chos-brtson. bTsan Kha-bo-che, rI~ 6Lo-ldan ses-rab and Mar-thun Dad-pa ses-rab attended the Council. Among tke lo-tsa-bas Dags-po dBaNG~gyal was aIso present. bTsan Kha~ che having studied the ~Voctrine of M~itreya" (Byams-chos) with Sajjana, returned (to Tibet), ~nd great was the benefit. Rwa ard g~an on- leaving the Council, proceeded to Nepƒl and India. Then having returncd to Tibet, they laboured extensively. Dags-po dBaNG-rgyal ~nd KhyuNG-po grags-se held a contest of preaching, having established their residences on the Po-ta ri and dMar-po ri. Monks used to visit the religious schools o,f both (teachers). (4b) Though there exist an account that KhyuNG-po had studied the '~Old Nyƒya," and had left behind numerous disciples, is is not sure whether the ~OId Nyaya", which had been studied by him, had not originated from Khams or m~a,-ris, from translation of Devendramati,s commentary by rMa lo-tsa-ba. KhyuNG po seems to have been a contemporary of Po-to-ba. 1.1 gener~l, in the year Iron-Female-Ox (Icags-mo-glan 5~1 A.D. or 881 A.D.), 252 years having passed since the birth of Sron-btsan sgam-po, king Ral-pa-can concluded the treaty with China. In the next Water-Male-Tiger year (chu- phO-stag--822 A.D. or 882 A.D.), the Pillar of Lha-sa (Lha- sa'i rdo riNGs) was erected. In the fifteenth year after this Water-Tiger year (chu-stag), in the Fire-Male-Dragon yeat (me-ph~'brug_836 A.D. or 896 A.D.) king Ral-pa~an died. From that year tO the year Iron-Female-Hen (I~ags-mo-bya-- 841 A.D. or 901 A.D.) Dar-ma ruled. The Doctrine of Ordination (rab-tu byuNG-ba'i bstan-pa) disappeared. This Fire~Male Ox year (me-pho~laNG--917 A.D- or 977 A-D-) in the 77th year since the year lron-Hen (Icag-sbya--go1 A,D.), ~vhen the Doctrine disap~xared. Sixty-four years have passed ktween the next Earth-Male-Tiger (sa-ph~stag--9 1 8 A-D- or 978 A.D.) and the Iron-Serpent year (Icags-sbrul--1 o4 1 A.D-), whi~h precedes Atlsa's coming tO Tibet in the year Water- ~2 THE BLUE ANNALS Male-Horse (chu-pho-rta--10~2 A.D.). During these years the "Six" ~cn from dbus and "Tsan" (dbUs-gTsaNG mi-drug) propagated widely the Doctrine of Ordination. When Atl-sl cilmc to Tibet, the disciples of the "Six" -- Kl~u, r~aog ;md many others are still alive. Thus from the birth of SroNG- btsan sgam po (to the year 1042 A.D.) 413 years h~ve passed (if calculated from the year 629 A.D.j. Thc ycar Watcr- Male-Horse (chu-pho-rta--1 o42 A.D.) of the coming o~ An~a to Tibet, is .thc 141st year since thc disappearance of the Doctrine (in the lron-Hen year, which according to the a.~tl.Or is the gol A.D.). At that time Lord Mar-p;- (rJe Mar-p;) was in his thirty-first year, and ,Khon dKon-mchog rgyal-po in his ninth y~ar. g~us and Gra-pa m~on ses acted as abbots at that time (so that at least ten ye~rs must have p~ssed after their ordid5tion, as is d~e rule in the Vinaya).6 The Vinaya- dhara of rGya (rGya ,D-~I ba ,dzin-pa) began the study ~f the Vinaya. Gra pa's disciple bTsan Kha bo-che ~as in his tw~nty-thirt year. This was the time o~ the great disciples of g~us: the translators Len, ,Brog anc~ ,Gos, sTag-lo gi~on- tshul, ,Bro-sen_dkar Shakya ,od, Kl u dNGos grub and Gyi-Jo Zl..-ba'i 'od-zer. 'Brom died twenty-three years after the coming- of At-lsa to Tibet (in 1o64 A.D.). bLa chen (sa~ po ,Brog-mi also passed away about that time. After the death of ,Brog mi, rGy~ gar Phyag na came to Tibet. He preached extensively the precepts of the Grub snin (Saraha's Doh~kosa) to twenty-onc great scholars and others in Uppet ~Tsan. Soon after the death o~ Atlsa, Dam-pa SaNGs rgy~s c~nc to Tibet, and taught the old tradition of th~ 7i-byed Doctrine to Gra-pa and he dwal sGar-pa The Kashmirian Somanitha (Zla mgon) aIso came to Tibet. These nvo preached and taught dle Doctrine of the Kalacakra. Dam-pa again returned to India. Having proceeded to Sa-,ug sTag- sgo, he spent dtree years at sNaNG gro of g~al, After that he preach~d rhc d~ e of the ,~Middle" Lineage (brgyud 6 'Ih~ bst n~m d w~s thc ~uthor of the Ml-ni bk~-'bum. ~HE: BLUE A.~INALS 73 l~a bal-p~)7 to rMa. So sK.~ nd o~ rs It SCCIII~ th1t 3bo~1t threety-six years must have elapsed since the death of AtŒsa (10~4+ 26=c. 1080 A.D.). After that (Vam-p~) proceeded to China and spent twelve years there. Later he ctme to DiNG-ri, and ft)t twentv~ne years labo~lrcd for the bcncfit of living cteaturcs. During the fortieth year 3ftet the death of Atisa, the lo tsƒ ba bLo-ldan ses rab taught thc Pitaka to morc than 23 ~00 students rosscssing text-books.8 During that pcriod ~1le ù-TI-ree Cousins" (sku mched gSUIII- Po-to 6a Rin-chen-gstl, sPytn-sNGa b3 Tshul-k~rims-'bar ~nd Phu-chuNG-ba g7o1~-n~l rgyai-mtshan) of t6e bKa'-gdams pas. ~e~u zur-ba and others ~ar-ba pa, gLaNG-than-pa, Bya-yul-p~ and others, greatly fostered the blCa' gdams-pa doctrine. In the time of bLoldan (bLo-sdan bstan-skyoNG), the Venerable Mid-la and Dam-pa Sangs-rgyas propagatcd thc practice of the Meditative Lineage (sgmb-brgyud). r~og father Ind son, 'Tshur-tlbaNG.ne, Mes-tshon-po' dPyal-se-ts t, ,Khon dKor.- chog r~yal_po. father and son. Ba-ri lo-tsa-b t. rGyus-sMol~- iam.gr~gs. ZaNGs-dkar I~tsa-ba and brot~lers. Rwa-lo g~ lo 'Gos. te~cher and disclple. M3r-pa D~b3 and ot6ers taught extensively th T~ntras. Ba-ri and the Venerable Mid~ were born in the same year (1040 A.D.). When Ba-ri (Rin- ~-IIen grags) was fi~teen. he met Aosa (in 1054 A.D.). ~1lr. chuNG-pa.s son Shakya sen-ge of Gtt~phug and bis disciplc cxtensiveiy preached the Tantras. belonging to the ù-Old,' class (rnin-ma). This was the only time when the Pl-eclolh Doc~ine of dle Buddh~ rcceived its areilt.St spre~d. dPai sGm-po pa was born il2 the yeilr Earth-Female-Sheep (s;t-m~ lug-1079 A.D.), twenty-six years after the death of Aus3 At first he heard the precepts of the bK~.-gdaras-pil sect. but (56) later he ~ttendcd on the Venerabie Mid-la and practised 7 1.~. the ~i-by~d doctrine. ~ Dpe-grems mcan5 a "s~hdcllt ~osscssing a tcxt-book." In mcient Tibet only h3ll(hu~rir~en rcxt-bo~k~ were l~ail~blc and then number W35 vay limlted. g n-c Venerable Md~ . r~o. Tshur tn~l Mcs were known 3s the "Fo~r Cr~3t Pilbrs of r~e Mar-pa"(r~e M3r-p3'i ka-Chel--bzi)~ 74 IHE hLUE ~WNALS many ~)recepts. Having attaine~ the grcat undefile~l wis(lom (~ag-pa~ ed-pa.i yc-ses. anasrƒva-jnana). he laboyrcd for the bcncfit of livin~ beings. and became the Lead-er of the Doctrinc in the Meditative Lineage (sgrub-brgyud). His disciples were mavelous, both in regard to mullbers and ~1~e excdlence of their ~chievements. Tbe synchronisation of t~:achcrs a~ their dates is to be understood in the abovc rn~nner. THI: CH.~PTIR ON IHE is--AIILISHME;NI OF THE CONTIII~IPORANIaTY OF DATES DuriDg t1~e sixty-four years whicl preceded Atlsa.s (6a) colDing to Tibet. ~au-mes. teacher and disciple (kLu-mes dpon slob). had erected numerous temples. In the year Earth-Female Hen (sa-mo-bya--1oog A.D.) the M~ra-.gyel vihƒra was erected. In the ~lowing ye~r (1010 A.D.) the kalyƒna-mitra gLan Ye ~ses-,bar, r~og ByaNG-chub 'byuNG-gnas and others took up monastic ordinanon. In the next year they took over Yer pa Ba-reNG. According to other accounts they laid the foundation of the Yer-ya Iha-khaNG irl the year Iron-Ape (lalgs-spre--~020 A.D.~. Gru-mer Yc-ses ,byuNG-ghas and eighteen others took up ordination. gLan, r~og and sNa-mm, the three, and Gru-mer the fourth, are known as the "Four Pillars" (Ka-ba bii). The kalyan~-mitra kLu (dbe-bsheS kLu) and Sum, ~he two, are known as the "Two Beams" (gDuNG:gnis). Khu and RiNG the two were called the. ù-Southern door bolt" (Iho'i sgo-gl~:gs) and the ù Northern door-bolt" (byaNG-gi sgo-glebs~ respec;ively. gl an Ye-ses byaNG-chub nephew of the kalyƒna-mitra gLan Yc-ses- ,1~ar and a disciple ot both kLu and Sum gRos Tshul-khrims rgyal-mtshan of 'Tshal chuli 'PhaNGs dBaNG-phyug rgyal- mtshan the two gZi and rLuNG disciples of ,Brom-pa the younger brother of kLu-mes chen-po the builder of Ba-lam Sha-tsha dGe-dom the builder of Mon-mg~r-'gan g~on-nu gra~s and other import~nt disciples of kLu :u-d Sum wcre c~ d R.~t~" (Phyam). Bhc-ston rDo-r~c ses-rab thc THF BLUE ANNALS 75 builder of sGre-mkhar in Upper gYu-ru. though not a (6a~ disciple. was included among them being a great man. ù-Planks"(gral-b~ dral-bu) were called those who were junior ~o the above (mentioned) disciples. Sum-ya erected gYu-sgro ~nd KhaNG-dmar. gLan built rGya-sa~-sgan. sNa-nam b~lilt Ra-tshag of Yab. Later he b-lilt the temple of rGyal- lllg-lhas. r~og on lea~ing Yer-pa b-~i~t LhiNG-pa of gZad. Then he built Tsha-mig and the arama (kun-dga' ra-ba) of g~u. 'Bre of South-Western Lha-mdo and other localities belong to the school of rI~og. Some eight monks belon~ing to the school of the kalyana-mitta Gru-mcr and others after requesting kLu-mes in person b--ilt Sol-nag Than-po-che. The kalyal?a-mitra kLu-mes and his brothcr built Ba-lam sa-tsha on the border of Mi-chos. kLu-mes the gre~r kalyana-mitra, took over Kwa-ch-n Then he b-lilt Tshon- 'dus-gnas of Gra-phyi and proceeded to Than. Later he tOOk Up his residence at the Se-ra cave of Tshe-spon. He died on the way to ThaNG. The uncremated remains of kLu-mes, the great kalyana-mitra and of Gru-mer are enshr;n- ed in the stupa of 'Od-can. The kalyƒna-mitra Yam-sud rGyal-ba-'od, a disciple of kLu-mes on leaving Than built with the assistance of the lay-supporters gYu rTse and sGo the temple of gYu-rtse as their object of worship. At that time gNYal-pa and the kalyƒna-mitra 'G~r-srags took up the vows in the presence of Yam-slld. ~}e took over Yur-'og and rTsi-'or The Than-pas of g~al originated ~rom them The kalyana-mitra Yam-~ took over Ph-lg-po-rhe. Later he took over manv est:~tec. such as G~li-pa Thog I(~an-tshigs and othets. He look~d aft~:r n~lmero~ls disciples of the ka~yana-mitra Gra-pa ~ i'Gn-s~s Jtld other teachers. When the kalyƒna mitra Gra-~a took over the tcmple of B!e-m.. from Tha~i, he also took o~cr ~Ih~!r-g-~n-n-~. At that time the kalyal!a-mitra Gra-~a ordained the four belo-cd sons of Ro~- p.-rtsa. ()n the ~ in ~f the tem~lc of B~c-n~J on this Si~ ~I the river he bllik the temple of Ma-bkod D-lring his rreachin~ on the T~ntra~ lnd the Abhidharm2~ Ga-cr:hi ((~) 76 THE ~L13~ ANNALS nag-po, a disciplc of the lialvan.~ ra Gra-pa. delivered thc kalv.~ itra Khn-chen- j~o to the nag3 of Zur-phud. At the time of the disp~lte atter it had been reconciled and the judblnent pronounced th-re arosc the nccessity Gf shifting the temple ~f I\~la-bkod to the distancc of an arrow shot. This is the ~resent B~e-lun (Bye-ma-lltNG a district in the ~icinity o~ the g~an-chen Thaa-ma ?). He reconciled the dispute which took place d~ring the exposition of the rantra ar)d Abhi~harm~ ~.nd people used to say ~Let the father /~ the four sons r:de on a horse in pride! 'ø Let one banisl Ga-srali nag-po tO (his) nativc country ! " Since that timc Phug-p~ che and Gr~-thaNG became lulown as Tantric schools and ThaNG-po-che with its branches became known as a chool ot philosophy. At the building of ThaNG-po che, among thc ~seien and half" monks (ban-de mi phyed-daNG-brgvad~, there were three monks of Khu. ~-ING-bu gZon-nu grags-pa of Khu-dron-tsha le~t ThaNG (and did not finish the work, an-l therefore he was called -half"). On the border ~f Khu and Tshes he built '~u-ma. Then on ~eing invitcd by ~uNG-bu of Y~lgs, he built Lho-brag Ba-si. Then h~ving gone to Yar-st~d he erccted Bar-yul, a.c the object o~ worship of thc three uncle and nephews (khu-tshan gsum) In this manncr thc kalyana-mitras kLu and Sum, posscssing tbe powcr o~ resolve of Bodhisattvas togethcr with thcir disciples, (erccted) in thc lowcr part of dbU-ru (Lha-sa) thc four great monasterics, the roots ot the Doctr;nc of Buddha, ~amo-~s among othcts thc temple of rGy~l-lug-lhas, distinguished by wealth and r;ches. erectcd by ~aNG sNa-nam rDo-r~c dbaNG-fihyug, a manifcstation of the ~ina Maitreya; the ƒrƒma (kun-dga' ra-ba) Of g~l built by r'li~Og, distinguished by its house-holders ~bz~'-mi~; ThaNG-po-che the vihƒra erected by the kalyƒNa- mitra Gru-mer and others, and by thc '~seven and half" monks (ban-de ~hved-daNG-brg,vad) f lmOUS for its kalyaNa- o H~lc "father" me~n~ the kitiyln~-mitra Gra-p.t, the t~achcr of the foor ~on~ of R-lg-pi~-tsha. His ridin~ ~n i~ rse m~aos that b~ h~d won the Ca5t ~g~in.~t Ga-sran n~g-po THE BLUE A!~ LS 77 mitras and Gra-thaNG. thc vihƒra erccted by the kalyƒNa- mitri Gra-pa mF~on-ses on the border of sNa ~nd Shud. ~nd famous for its temples. Thc Chapter on the building of (7a) viharas by kLu-mei, teacher and disci~les. Tbc o~ig,n of ~J~e prcacbing 1f t~e Vinaya ~y kL# mes and ~ m-~a Its Line~gc: Thc '~Ten Men of dbUs and gTs~NG" (dbUs-gTsaNG-gi mi-bcu), comprising kLu-mes and others, proceeded to Khami, and received th~re. ordination. On completion of their studies of the Vinaya, they again returned to dbUs and gTsaNG. Lo and TshoNG having grcatly increased the number of monasteries in gTsaNG, divided them into (groups) of Upper L~tshoNG an~l Lo~er ~o-tshoNG. Rag-si made converts in Khams. sBa took over dbU-tshal, and 'Brin ~ook over Khams-gsum. kLu-mcs having taken over ~wa-chu and other monasteries, pre~ched the Vinaya. r~og By~NG-chub 'byuNG-gnas, Gru-mer Tshul-kl-rims ,byuNG- gnas, gBn Ye-ses scs-rab, sNa-n~m rDo-rJe dbaNG-phyug (were) his four great disciples. The disciples of Gru-mer: rLuNGs Legs-pa'i scs-rAb of Gra-phyi-phu, sKyogs Shes-rab 'byuli gnas of Gra-phyi-ba, gZus rDo-r~e rgyal-mtshan. rLuils and sKyo~s proceeded to learn the work of tr~ns6tors. ~nd studied tht Vinay~ksudrak~ (Kg; .Dul-ba, No. 6) under thC Brahman Vinay~dhara ('Dul-ba 'dzin-p~), and the Brahman Shikyasena, and learned t6e pr~ctice (l~g-len) of the (Vinayl). gZus h~ving met kLu-mes smdie~ With him d~e vin~yas–trat-lka- ( D~ ba'i mdo,i rgya-~ er 'grcl-ya, Tg. Dul-ba No. 4120) the Bam-po Ina-bcu-pa (Pratimoksas–tra- rlkƒvinayasamuccayl~ Tg. 'Dul-ba, No.410~) and the Vinayav stutlka (Tg. 'Dul-ba, No. 41 13). Later a~r his studies with rLuNGs and sKyogs, hC became very learned. cKyogs founded Gad-p:~ steNGs of Y~r-kluNGs. g~us had four ~.r~t clisci~ s 'D~ s-p~ d sNe-pho arc the ~WO gr~J[ d~s~ lec from gTs3~;; ;,L.~n ~nd sBo-cVhul~--thl two ~rrcat dlsci~ s fr(\m ~ Us. No~ ns-~-~ Shcs-raL> (~ C w~s 78 THE BLI!E ANNALS a n~tive ot Z~-ri-roNG in m~'-ris. H~ving become a great scholar, he heard from gZu~ the Vin~ya. At Ra-sa 'D~ims he fo~lnded a Vinaya schr~ol ('Dul-ba'i bsad-grwa). Then there (3ppeared) ZaNG-zuNG rGyal-ba'i ses-~ab in sTod (Western Tibet). g~on-tshul in 'Dzims. and ~Bt~seNG dKar-stod-pa Ye-ces bla-ma in dbUs. The letter founded K~khyim, and became known as Ye-ses bla-ma of Ko-khyim. sNe-pho (71 G:ags-pa rgy~l-mtshan of RoNG-lh~rtsa. ~ i by clan, founded the Vinaya school of mKhar-phug and dM~n His chief disciple, a native of Lha-ri-rtsa-brgyad, Sog by clan, ~nd known ~s m~:hen Tshul-khrims bla-m~, having taken oYer Ba-so-than o~ IDan, Bye-gliNG and other monasteries, cstab- lished religious schools (for the study of the~ina~a). gLan Tshul-khrims byali-chub, a native of rGya-ri-mo-can, having t~ken over rGyal of 'Phan-yul, ectablished a (Vinaya) school there. His cbief dis ciple was rGyal-ba gYuNG-druNG dbaNG-phyug. sBo-chuil Tshul-khrims 'byuNG-gnas was a native of gYor-l~o Bum-gliNG. Having tak~n over bTsan-thaNG. RoNG-skam an~i Kwa-chu, he establishcd there schools for the smdy (of the Vin~ya). His chief disciple WaS Myan-mtshams Rin-cheli bl.,- ma of Lower Gra-phyi. l'he latter's chief disciple was sK~m gSal-b~'i sniNG-po. The Vinayadhata of rGya: " his native place was MaNG-ra in Upper MyaNG. His parents having died in his e:~rlv childhood, he stayed 3mong the monks of the By~- rog tshali monastery. Beca~lse of his ugly appeararce, the monks clrove him ~way. saying t!~at harm migh~ result to men and crops. He proceedea to dGa'-ba gdoNG. He begged (his foo~l) from monks, ~nd spent the night on chal~ dust He:~rin(J them re~ding the basic texts of the Sutras~ he learnt rcadina Llrer, having mastered by heart the basic texts (~,aan), he ù~ent to stu(lv the Vin~ a with So~,. Moreover, 1~e visite(~ evcry ~'inava scholar re~i(Jing in dhUs ~nd gTsali, ~n~l snl~iied un~ler them. This he studied ~ith thc ~Three ~-)lls" ~ f gZus. with the exception of Dzims, In r~rticular, " ,C,YJ dul ~in d~An yhvus t~ S~ r I~ n in 1~47 ~.~ TIIE BLUI~ A~IAL~ 79 1~e studied undcr the t6rce teachers: Sog, Myaa-mtshams and Ko-khyim-pa, as well as under sl~m. In this manner, at 33e of thirty-four 6e reached perfection in the study of the Vinaya. Then having become a kalyana-mitra, 1~e st~yed at dGa'-ba- gdoNG till the age of eighty. Aftertaking ch~rge of the monastery of ~hu-mig-luNG, he made a roundo~ many monastic establishments (chos-gzi). ~,nd preached extensively the Vinaya. Having grown old after the age of eigh.y, (~a) he lectured during five years thrice daily on t6e Pratimoksa, the Vinayasutrataka'2 ind the Vinayakarikaal for the mOSt rart assisted by an assistant preacbel (zur-chos-pa). He passed aWay at the age of eighty-five at ~aNGs (n.of a district situated north of bKra-sis Ihun-po in gTsaNG), in the year Iron-Hog (Icags-phag--I 1 3 1 A.D.). Among his disciples known as the "Four pillars" (Ka-bl-bzi) and the ~Ten Beams" (gduNG: In~ bcu) (werc the following): among the "Four pillars" (Ka-ba bzi): 'Dar 'D~ 'dzin (the Vinayadhra of 'Dar) who preached at Sha~lcaNG-ra, Ra-sa (Lba-sa) and B~don; mTha'-bzi brTson-'gru-pa-,bar, who assulned the ;ibl)otship of 'Un--pl--lg in MyaNG-ro, his chief disciple being Rin-skyabs of ,Tsan lnd ~o-stan Nag-~o Da~-tshul who took up ordination at the age of sixty, and after learning to read, studied the Vinaya, and bccalnc a good scholar. His disciple, whom he instructed, S ~a-mi i~ Tsh~-roil of Yar-kluns. The latter's disciple (was) Ka-pa D~ir-seNG. His discirlc Tha3-ma rDor-gzon. The llttCr's disciplcs: rNal-'byor ByaNG-sen, sBal-ti Jo-sras ;u~d 3~U- 1);- sTon-yes rNal-'byor ByaNG-sen taught at Ll-a-ziNG Khri-dgu and 'Tsh;hchun. Later he founded the monastery of Gro-sa in 'Phal~-yul. His disciple Ka-b~ sToli-l-~m foLInded Gr.);,s- tshab of Upper Phyƒ. sBal-ti becamc the abbot of Bran Ra- I-~o-che, and founded the monasterv of sKyor-mo-lun. rMa- tsho Byail-chub rdo-r~c having brought with him about fi\- h~ln~lred monks of rGya, taught in dbli~. 'Ddr, mTIla'-l~zl. . Dul-6.~, No. 4-20. , D.~ a, N-.. 4 - 23. P.80 toll and r~I~-tsho are called the "out pillars" (Ka-ba i). ~,l ml ~irst joined at rGyl--Bya '~lul-'dzin (the Vinayad- ~ ra o~ l~ya), a disciple of rI\Ia-tsho. born in the ye~r Iron- Fen~al(-Shee~ ags-mo-lug--log1 A.D.)atgTsan-roNG-gyun. ~1~ was ordained in the presence of .Bre chcn-po and was given the name of brTson-'grus-'bar. He smdied ~he ~'inay~ With So~, who passed awa~ when he was thiry-six. After his studies with rGya and rM~-tsho. who were retired abbots, he became Icarlled in the Vinay~. He studied the Madhyamikl an~l Nyƒya under rGyal-tsha ~NG-ye and the Yoga Tantra under Z~NGs-dkar Io-ts~-ba. He studied the bKa'-gdaals-pa doctrine under sTod-luNGs,pa chen-po. LaKr 1~ foUI~ded the monastic college (bsad-grwa) at Zul-phu. dPe-dkar hims~lf b~ving ~ssumed rhe form of a novice, ~ttended on him. He ncvcr seemed to transgress even a single precept of tI c Vinaya, except when he was we~ring a fur~oat trimmed witL fl!r on the outside. I~or nile ye~rs he attended classes, and later practised the method (nams-len) ~f Secret Precepts (man~ g). H~ d sc-enty-six dlsciples wl.o were able to betlefit living beings. 11~ this manner Byl-,dul greatly laboured for the sake o~ thc Doct~ e. At the age of seveaty- six he passed away in the m~nsion of Zul-phu. His disciplc the astrologer g~on-l-u sen-ge taught for eighteen ye~rs throughout the four seasons the Vinaya in gTsan. bUt ho r<:at bencfit arose. After that many disciples, dbOn~ os- dbaNG and others, passcd away. ICe,DI~l-.dzin (the Vinayadhar of I~:e) of DTs~ roNG founded the monastic college (bsadgrw of ~ilur-smrig ~nd other monasteries T6ree years after the ~Icath of By a-'~iul. Rog Chos-dbali. a nephew of Bya. became ~ bot (If Zul-phu, (Later) the Ro~ fa~ ly remairled in control of Zul-phu. Then ~l~os-dbai~ Nam-b~a,-'phred 5sol, ~ disciplc of Ro." abbot of Zul-phu. After that. His disciple the abbot of Z~ yllu-~6o~-kyi brtson-'~rus. The iat~er's disciple the u~ o~ l-yhu~ ,r~,s Rin-Lh~n-dt)al I iis disciple h~ Jt oi Tsho~,s-pd The Lltt~l's ~ dlSClple5 So(l~ c,r.~s-pa ~ 1 'Dul- d~ dhara) THE BLUE ~NNALS 81 Grub-pa-dpal. Bu Rin-po-che (Bu-ston Rin-chen-grub) was the disclple of these two Further. the disciple of rTsis-pa (the Astrologer) dPandan- ~ros took over sNar-thaNG. 'Phyar-sToNG-nag-mo taught at kl ~s-mo-che, sTag-tshal smon-gro and ~t RoNG-mkh~r-phug. His disciple m~a'-ris dgra-bcom (the Arhat of m~a,-ris) studied for a while under dPal-ldan r~o~gzon. Later on having met sToNG-nag-mo, he became learned. He founded the monastery of sBa-gor brag-nag and Zan-,tsher. He h~d ht disciples, includ;ng '~:hims Nam-mkha'-grags 3nd GyaNG- m~che. His last disciple was Sen-ge zil-gnon. The ~Ten Beams" of rGya (rGya'i gduNG-ma bcVu) were: sNar-rgy~ Tshul-khrims yon-tan, Dags-po ,Dul-'dzin, sNar-rgya Rin- (ga) tshul, sPyi-ther-ba Rin-tshul, Kha-ru Mes-ston, 'Dzims-pa Mes-ston, 'Dzims-pa kLog-sniNG, IDog-pa Ye-grags, dPal-,byor sej-rab of m~a'-ris, gNYal-pa Dar-ma 'od-zer. Some m~intain th3t Dar-ma 'od-zer should not be included in the list, but that Myail ,Dul-,dzin should be counted among the ~Ten Beams". sKye-pho Tshul-'ptlags: he t3ught at Ne'u-ru. His chief disciple was 'Dar Tshul-khrims rgyal-pc) of Upper 'D3r-cho. The latter's chief disciple was sNa-nam mgo-pa sTod 'Dul-ba 'dzin-pa Tshul-khrims-,bum (Tshul-khri~ns-,bum, Vinayadhara of sTod a~nd headman of sNa-nam). The atter's disciple was Dar-yul 'or-pa Ii~i-steNGs-pa bLo-gras grags. His disciple was rGyal Gr~phu-ba Tshul-khrims grags. His disciple Dar-yul sna-mo-ba Grags-pa sMon-lam blo-gr~s and others. A later disciple Brag-dmar rDo-r~e phur-pa of rGya was knc,wn as sTod-pa Dharma. He taught at Brom-pa Brag dmar to 7aNG-zi-mdzes Shes-rab, a dlsciple of rGya brDa- 'dul-,dzin. Having been ordained by rGya, he studied for a long time under rGya and sKye-pho. Later he became an aSsistant of Brag-dmar-pa, and preached for three years. His disciple the kalyƒNa-mitra Shƒkya grub-pa and brDa-'d~ 'dzin taUght in Upper ~ab and other localities. r~og-btsun (~K~r-mo of ~hu-mig having re~uested him, he acted as abbot of (~ u-mig sde-skor. His disciple (were): Kye ma Gr~gs- 8~ n~E BWE ~ LS tshul of DraNG-po-luNG. and Chag lai-ma at ShaNGs-sreg-ziNG. mTha.-ston founded a monastic college (bsad-grwa) at MyaNG-ro bLa-riNGs. The kalyana-miera Sak~rub (Sakya grub-pa) acted as abbot of brDa. kLog-skya dPal-'byor studied under him and later preached at Don-mo-ri~. Skyel. :~aNG Shes-rab-.od. dbOn-po Khri-brtan senge and Shak-rdor (Sƒkya rdo-rJe). the four, became his assistants. Later Shes~a~.od acted as abbot. This was the origin (of the school) of the Vinaya students (.Dul-gra-pa) of Chu-mig. Further, the Kha-che paN-chen (Shakyasri, 1204-1213 A.D.) conducted the summer retreat (dbyar-gnas) at sNar-blas-mo~he. When he was expounding the Vinayakarika (Me-tog phreNG-rgyud. Tg.No. (gb) 4123). Sen-ge zil-gnon and ShaNGs-pa Jo-stan heared it from him. and (later) both composed c~mmentaries (on it). The Praman. a-purusa (Tshad-ma,i skyesbu) bSon-nams mgon-po studied under SeNGge zil-non. Bu,ston obtained it from the latoer. The above (account) has been written according to the writings (gsun-rab) of the great Vinayadhara ('Dul- ,dzin ~po) Bu (Bu-ston). Further, Sha-mi's disciple kLub~dkar Tshul-khrims- grags. His disciples: the ~linayadhara sNubs, Gyam-bzaNGs ~hos-rJe. Gra-mi and many others. Gra-mi,s disciple (was) the abbot of rGya-dur. Dar-ma yeses. The latter.s disciple was Dar-ma bsod-na~ns of ZaNGschen. His disciple (was) mTsho-sna-pa Ses-rab bzan-po. The p~aching of the Vinaya. as expounded by these two. continued without interruption ~to the present day at ZaNGs-po che of glaal. Bra-gor and other (monasteries). rGya-dur Da~yes, disciple--mKhas- btsun Dat-pa mgon proceeded to sPyan-gyas, and taught there the Vinaya. There also the continuity of the preaching of the Vinaya continued u~to the tenth teacher (of the Line~ge). Before that. there appeared many other Vinaya- dharas, such as Don-steNGs-pa, the personal disciple of Gra-pa, and others, Lho-pa. ehe All-knowing, and others. Further, the teacilin~ of the Vinaya was carried on at Khrab~ kha in th~ early days of m; life. 5n this Cent~al ~HE BLUE ~ LS 83 Tibet (dbUs) also tk rcaching of the Vin~ya w s con~nued for a long time at Zul-phu. sKyor-mo-lun, dG~'~gdon and Gro-sa At Go-sa (in .Phan-yul) especially dMar-ston the Great, unde atu~ oephew, ac~ed as suppon~rs of great Tripitakadharas (sde-snod 'dzin-pa), who were saldying tbe Vinaya (~ ba don-du gner-ba). At present tk best of the preachers of the Vinaya (,Dul-ba,i chos-smr~ba, Vinaya- dharmavadin) is thc great Sthavira (~n~kt~n cba}po) dGe-lcgs-dpal. In rhe course of tirne when num~ous liberrine monks had raken up ordination, r~btsun d m-pa bLo bzan grags-pa,i dpal (Ison-kha-pa, 1357-~4-9) t~ Iy srutied the Vinaya under the gteat abbot (mlch n.~ben) bL~gsal-ba at thc monastery of sKyor-mo-lun. hter he did not transgtess the ptecepts of the Vinaya while prsca~ng meditation in hermitages. Afte~wards when bolciog aftl r ( his attendants, he is~ue~l orders that in his pr~nce all should wear the ~tec tdigious robes, and kctp tbe m~t, tbe bo~l and other atticles ~bcd by the Vinaya. In con~m~ with the preccpts (upadcsa, man-nag) of thc gre~t Venea~le Master (Au-sa), he purified the mints of thc thr~ inds of human beings, and by a mind filled with di~ tow~ds all Phcnomenal E~ence (,khorba, sa~). tbcy trans~ormcd the (ordination) vows into the very essence of thc Pt~imoksa monastic code. Following thcir acample, this trachin~ of the Vinaya shonc like the Suli in this country of Tibet. In Upper m~a,-ris, notwi~standing thc fact that king (mn~'- bdag) Sron-NGe had gteady fostered the spread of the Doctrine and had been faith6~1 to the tradition of his ancestots, no upadhyayas and acaryas (mkhan-slob) were availabk (to perform the ordination rite). Therefore the fathcr and (his) sons (i.e. rhe king and his sons), the thr~ ok the badge of monkhood before the sacred images. The (king,s) name was changed to that of Ye-ses-,od. After the invitation of the East Indian paNdlta Dharmapala many rec~ived ordination and studled the practice of t~e Yinaya. The story is t~ld in the following verses: 84 ~HE BLUE ~NNAL~ ~Byan-chub seNG~e of ~in-m~che maintained that the later Vinayadharas of m~a.-ris belonged to the Indian Lineage. Namely. the Meditative Lineage (sgru~pa,i brgyud), and the Lineage of Teaching (bsad-pa.i brgyud). Now the Medi~ative Lineage: Lha-rgyal bLa-ma Ye-ses-.od, known as a manifestation oE Manjusrl. As prophesied in the Great Mula-Tantra ~i.e. the ManjusrŒ- mula-tantra). built the incomparable and miraculous vihƒra (dPe-med Ihun grub gtsug-lag-khan) of Th~lin. From Eastern India. a learned monk. endowed with the thunder of Fame. the lofty banner of glsry, apparent to all, named Dharmapala, was invited by Ye-se~'od. He, whose mind was exhorted by the Sun of Mercy. in order to promulgate the Preeious Doctrine. acted as upƒdhyaya. and spread the h~editative Lineage. His three chie~ disciples (mkhan-bu) were: dle monk Sadhupala. the Lord GuNapƒla and the monk Pra- jnapala. Praj¤ƒpala's disciple was the Vinayadhara of the country of ~aNG-z~NG. who guarded the motal precepts. as the tail of a yak and the eye-ball.'4 He studied extensively the Vinaya-pitaka. the source of all knowledge. ~10b) Heaven and Earth were enveloped by his Fame. and from the cloud .~f (his) Mercy fell the shower of religious teacbing. 14 According to a legend 'Tibetan yaks possess beautiful tails ot the colour ot the Vaidurya stone, and are careful not to damage thetr tails against, bushes and thorns. THE BLUE ~NNALS 85 Having renounced the wicked nature of the Mind and taken up ordination, he spread greatly the Precious Doctrine. I~e became known as the monk rGyal-ba,i ses-rab. whose name it is difficult (for me) to pronounce. Having studied well Grammar. he attended on numerous panditas, who on hearing about his vast knowledge. whlch when remembered causes tears to be shed. and makes hair stand on end. and produces faith. expressed the wish to meet this great man (skyes-mchog. parama-purusa). After having studied the (Vinaya) practice with Dharmapƒla. later he studied the practicc of the Vinaya with the Vinayadhara Pretakara. a Brahman ve~y f~mol~6 for his learning, who held dear the mo~al precepts, and stayed in Nepal The monk rGyal-ba,i ses-rab having obtained the Pratimoksa and its Commentary called Vinaya-samgraha (,Dul-ba bsdus-pa, T~,. 'Dul-ba, No. 4 1 06), from Tnanashn, a follower of many scholars, whosc Fame erlcompassed Jambudvlpa, ùvho inherited (his knowledgc) ftom two Lineages of Teaching. and from two teachers of the Meditative Lineage, made a translation (of these texts). Further this monk corrected the faulty and missing por- tions of .he Arya-M–lasarvastivadisramaNerakarikƒ (Sum- I~rgya-pa; Tg. 'Dul-ba No. 4124), and its commentary called Prabhƒvatl ('Od-ldan, ~irya- Mulasarva-stivƒdisrƒmanerakarikavrttiptabhƒvatl. Tg.,Dul-ba, No. 4125), translated by the monk dGe-blo at the feet of ~n Subh~isantj, the learned panDita~f Kasmlra. 86 IHE BLUE ANNA15 Having comparcd the (text of the translation) with the text from Magadha, he prcached it at the request of thc devaputra (Iha-yi sras) Byan-chub 'od, whosc mind was soEtened by mercy. The htter beard thc cxposition of bis translanon of the commentary called .~Benefit to the DiYiple" (sLo~ma-la phan-pa).' He became known as the ~Great Pandita of Kasmlra" (Kha~e ~hen). From S~m ntasnjnana hc obuined the ~;rimaneral~arika (rg. 'Dul-ba, No. 41~7), and made a good translation of them. Having compared it with the Sanskrit original texts from India, Kasm~r~ and Nepala, the monlt ~Gyal-ses taught it. Having brought from Nepala, the Sansktit tcxt of the Sr~n netavarsagraprccha (dGe-tshul~yi dan-po'i lo'dri-ba, Tg. ,Dul-ba, No. 4132), (1:a) when he c~me to Tho~lin, he consulted the Sansktit test (of the book) which belonged to ohatmapala. Then having corrected it in the pr~sence of the .~padhyaya Natayadeva of K~mlr, he translatcd it, as well as taught it. The Bhiksuvarsagtaprccha (dGe-slon-gi dan-po,i lo-dri-ba, Tg. ,Dul-ba, No. 4133, ttanslatcd by-Dlpankarasnjnana and Tshuh~htims rgyal-ba) was corrected by the monk Byan-chub ,byungnas, and was translated by the East Indian scholar and saint, encompassed by fame, whose name it is difficult to utter (th~ name of the upa- dhy~a was not to be menoon~d), D~pankarasr~j~ina and the raonk T hul-khrlms rgyal ba. n bsT~ ~r dlcar-ch~ 'bum, vol. XXVI (L~), fol idb; Tris~alc~il~v~hy~n~. Tg.'Dul~, No. 4~z6 tH~ BLUE A~NAL~ 87 From them the text was rcceived by the great Vinaya- Jhata of ~aNG-zuNG. The ~vo acaryas whose name end in ~'bLo-gros" and es-rab'. heard it from the latter. The Bhiksukarikƒ (Vinayakƒrikƒ. Tg. 'Dul-ba, No. 4 1 23) were ~ranslated by the monk Prajnƒklrti, assisted by the scholar Jayƒkara, a Nepalese paNdita, master of Scriptures (luNG,ƒgama) and yogic insight (rtogs-pa). dPal-gyi 'byor-pa heard it ~rom him. The ShramaNerasiksapadas–tra (dGe-tshul bsla~a'i gzi-mdo, T~.,Dul-ba, No..4130), was translated and taught by the learned nanslator (sgra- sk~d byaNG-pa'i lo-tsƒ-ba) che monk g:~on-nu mchog at Tho-liNG, assisted by the learned panDita Parahita of Kasmlra, and the scholar Mahajana, who belonged to a numerous Lineage. The acarya dPal'byor ses-rab' heard this Doctrine from him. According to the above, ~hatmapala and Pretaka appear to have belonged to the Spiritual Lineage of the Practice (lag- len). Subh–tisrlsƒnti and others belonged to the Luleage of Teaching (bsad-brgyud). Tbc Chaptcr of thc History of thc Vinayadharas. Among those known as the ~Four Pillars of kLu-mes" (kLu-mes-kyi ka-ba bzi): except for rGyal Iha-khaNG, the recotds o~ the Lineages of Abbots of the other three monas- teries are not found. This rGyal Iha-khaNG was founded by sNa-nam rD~r~e dbaNG-phyug, who was known to be 3 manikstation of Maitreya. Now sNa-nam rD~r~e dbaNG- phyug he was born at Rams-dga,-mo in the year Fire-Male- ~ouse (n~e-pho-byi-ba--976 A.D.) as son of farher s~a-nam Z ~he text has (Book II (khal fol. I-b~ de-la slob-dpt~n dPal-gyi 'byoz// s~s-rab-day, gis gsan-pa-yin// ne narne is sf>lit in Qrder to fit the verse. o8 THE BLUE ANNALS ~o-sras ~nd mother sGroI-ma. Lady of ~aNG (~an-lcam). When he WaS three, in the year Earth-Male-Tiger (sa-pho-st~g--978 A.D.), the Doctrine of the Vinaya spre~d from Khams to dbUs. At eighteen, he took up ordination in the ye3r W~ter- Female-8erpent (chu-mo-sbrul--993 A.D.) in the presence of kLu-mes at a pIace called Ra-ba zlum-po ("Circular Enclosure"). This year is the g3-rd year from the year Iron- Female-Hen (Icags-.~o-bya--gol Aa?.) of ~LaNG Dar-ma. After thar, he first erected the vihƒra of ~ g (~hag-gi gtsu~- Iag-khaNG). Later, when he w~s in his thirty-seventh year, In the year Water-M~Ie-Mouse (chu-pho-byi-ba--~ 0 12 Aa~).) he erected the vih~Fa of rGyal-l~l~-lhils ('Ph~n-yul). In the same ye~r the Master Mar-pa was bom. In his eiyhty-~fth year, in the year Iron-~ale-~Iouse (Ic~gs-pho-byi-ba-- 1060 A.D.) he died. He journeyed to India in se~rch o~ instructions in the Vinaya. There he met rDo-r~e g~an~ It is s~id cha- rDo-r~e gdan-pa made him teach the IVin~y; tO two other novices, and tbus he ~aught it. If this is true, then t~e must have known also the work of a translator. In the year Fire-Female-Serpent (me-mo-sbrul--1017 A.D.), which was the sixth year from the year Water-MaIe-Mou~e (chu-pho-byi-ba--1012 A.D.), when the temple of rC;y~l w~s founded, Gru-mer, after requesting kLu-mes permission, founded Sol-nag Than-po-che. This W~15 the seventh ye~r of Khu-ston brTson-'grus gyuNG-druNG. Khu-ston and N~g-tsho lo-~sa-ba, who had invitcd the Master Ausa, wete both born in the same year (i.e. in 1011 A.D.). After that, gLaNG Tshul-byaNG was born in the year Wood-Male-Dragon (siNG-pho- 'brug--1004 A.D.). In bis fifty-seventh year, in the year Iron-Mouse (Icags-byi--1060 A.D.), he became abbot. A~cer that, for forty-two years he acted as abbot. He passed ~w~y in his ninety-ninth ye~r, in rhe year W~ter-Male-Horse chu-pho-rta--1102 A.D.). He was the upadhyay~ of Pu-to- b~. ,BriNG-ston was born in the year Fire-M~Ie-Dog (me-pho- khyi--1046 A.D.) In his fi~ty-se,enth year, io the year Water-Horse (chu-rta--1102 A D.) he became abbot. After I Hfi BLUE A~NALS that, ~rom the ye3r Water-Sheep (chu-lug--1~03 'A.D.). for seventeen years. 1~e aCtCd aS ~bbot. At thc age of seventy- four, in the year Earth-Hog jsa-pha 1 1g A.D.) he passed away. r~ bya rNi3-ra-ba was born in the year Iron-Mouse (IcJbs-b~i--1060 A.D.). At the agc of sixty-onc, he bec~me ab1~ot in thc ycar lron-Mouse (Ic.gs-byi.--1 12o A.D.). an~ occu~ic~ the chair for ten years. He died in the ye~r Earth- Hen (~-bya--1 1 ~9 A.D.) in his seventieth ye~ Gyal-ts 6y~li-yc Wa~ b~rn in the year Fire-Sheep ~me-lug--1o67 A.D.). Hc bccamc ~bbot in thc ye~r Iron-Dog (1c;1 ,s-khyi--1 1 3c. A.D.) agCd ~ ;ty-fo~lr. and occ~lpied th~ chair for tcn y~ars. He died at the age uf seventy-three in the year Earth-Sheep lu~--1 139 A.D.). 'Uro~ toll wa~ bom in the year Earth- c-Hor~c(~ pho-rta--lo7~ A.D.)J Hc beclmcabbot at (l~a~ the age of sixty-three, in the y~ilr lron-Apc (l~abs-spre--l 140 A.D.), and occupied the chair for four yc~rs. He dicd in tlIc dr Wa~cr-Hog (clIu-pha~ 43 A,D.~, ilt tlIe age of si~ty- four After him, from the year Wood-Malc-Mo~asc (sin-pho- 6~ i-b~.--1144 A.D.) to the year ~ tcr-Apc (CIIU-~PrC ~ 2 A.D.~, Ar acted .1~ abbot d~lrin, one summer period oll~ Then lor l)inc ~ eilrs there was no abbot, cxccpt for the ab~ve mmet period. The liilly~ mitra Tshul-'phlb~ w~ a nativc ut ~ n~, and was born in the year Iron~ lc-Horsc (1ca o-lta--logu A.V.). At th a;,c of sixty-fo~lr in thc year water-Female-Hen (;hu~ b~ 3 A.D.) he l~eca c abbot, and occupied the Chair for seven years. He died in the year Earth-Female-Hare (Shll1o-yO~ 9 ,A.D.), at the i~bc ot ~-\ elIty~ From the year Iron-Dragon (Ica~,s-'brub--1 I Go A.D.) ~o the year \~ tcr~ cc~ (CIIU-IUa--1163 A.D.) for fuur !Car~ there w~ no abbot. rGva )a Khvulht~ l Tho~l dmar-~l ua~ orlI in the year Water-Female-Sheep (chu-l~u- 04 A.D. ). He became abbot in the year Wood- ~lalc-~c (~ llo~ re'u--I IG~ .D.~ ed ~i~;t~-two, an{l oc~:u~ied the chair for Sc~CII ~c,lr~. Hc dicd in the ~Car ~'ood- 3 '1~1om-~toll of lGy~l. BLUE AN~LS ~iheep (siNG-lug--1 175 A.D.) at the age of seventy-thtcc. From the year Fire-Ape (me-spre--1 1 76 A.D.) to the year E..rth- Do~ (sa khyi--1 178 A.D.) for three years the chair t~mained empty. rGyal-ba Ye-grags was a nauve of Sa-dmar, In~l was born in the year Fire-Ape (me-spre--1 1 16 A.D.). He becan~e abbot in the year Earth-Hog (sa-phag7 1 1 79 A.D.) ;it tbc age of sixty-four. and occupied the chair for nine ycar~. He di~d at the agc of seventy-two. During this period, the chair remained empty in the year Earth-Ape (sa-spre--1 1 88 A.D.). The Kalyana-mitra gLan was born in the year Eatth- Male-Apc (sa-ph~spre'u--1 1 28 A.D.). He 6ecame abbot in the year Earth-Hen (sa-bya--1 189 A.D.) at the age of sixty twO, and occupied th~ chair for three years. He died in the year lron-Hog (Icags-phag--1 i g 1 A.D.) at the age of sixty four. From the erection of the temple (rGyal Iha-khaNG) to this year 180 years hlve passed. The kalyƒna-mitra Dri- 'dul acted as abbot f~r one year only, In the year Water-M?Ie- Mouse (chu-pho-bvi-ba--1 1 92 A.D.). The kalyana-mit~a sKyoNG wa~; ~IatiVe of sKa -skam and was born in the ye~lr Earth- Female-Hcn (sa-mo-bya--l 1 29 A.D.). He became abbot in thc yeilr Water-Female-Ox (c6u-mo-glan--1 193 A.D.), ~t the age of sixty-five, and occupiecl the chair for eight year~. He died in the year Iron-Ape (Icags-spre--1200 A.D.), at the ae o~ seventy-two. The kalyƒna-mitra l~aNG-ri-ba was born in the year Iron-Dragon (Icags-'brug--1 1 60 A.D.). At the 8ge of forty-two he became abbot, and occupied the chair for eightoen year~, from the year Iron-Female-Hen (Icags-mo-bya-- 1201 A.D.) to the year Earth-Male-riger (sa-pho-sta~--1218 A.D.). After him gLan-ston ~er-seNG acted as abbot fot six years, from the year Earth-Hare (sa-yos--1219 A.D.) to the year Wood-Ape (siNG-spre--1224 A.D.). ~aNG-ston ,Tshem-ba acted as abbot for thirteen years from the year Wood-Hen (siNG-bya--1 225 A.D.), to the ~ear Fire-Hen (me-bya--1237 A.D.). After him, from the year Earth-Dog (sa-khyi--1238 A.D.) bll the year Water-Mouse (chu-byi--1252 A.D.), for fifteen years, the chair was empty. In the third yeat (1~b) P.91 after the year Earth-Dog (sa-khyi--1238 A.D.), in the year Iron-Male-Mouse (Icags-ph~byi-ba--1240 A.D.) the Mongol troops came to Tibet. The tempk (of rC;yal) was burnt,4 and about five hundred of the Iaity. and clergy, headed by the monk So-ston. were killed. Thc Mongol Dor-togs having repented, presented several measutes (bre) of gold ~nd silver. and arranged fOt the rebuilding ~f the temple. The Middle Temple (Lha-khan Bat-p~) was rebuilt by ZaNG-lha, who w~s however unable to erect thc temple of Dat. They rebuilt the temple (Iha-kh~n) of Bya~rags, and placed the statue of Buddha as the chief sacred image ( o~ the temple). After this, the temples we~e duly consecrated. Then the kalyƒna- mitra gNas-brtan (occupied tlx chair) from the ye,sr Water- Ox (chu-glaNG--l 253 Aa~.) to the year Fire-Dragon ~me- .brug--1256 A.D.), for four years. gLaNG-ston SeNG-ge-,bum from the year Fite-Serpcnt (me-sbrul--1 257 A.D.) to the ye~r Earth~are (sa-yos--1 279 A.D.), for twenty years. Tle upadhyaya Bar-pa from the year Iron-Dragon (Icags- ,brug--1280 A.D.) to thc year Earth-Mouse (sa-byi--1288 A.D.). for nine years. Byan-chub sems-dp3, from the year EarthOx (s~glan--l 289 A.D.) tO the year Fire-Horse (me- rta--1306 A.D.). fot eightcen years. Kun-spans Lha-ri-b~ from the ye~r Fire-Sheep (me-lug--1307 A.D.) to the yelr Wood Mouse (sin-byi--1324 A.D.), ~or eigh~een years. The mah~-upƒdhyƒya Jtl.~naprajia was born in the year Wood- Malc-~lorse (siNG-ph~rta--1 ~94 A.D.). At the age of thirty- two he became abbot, from the year Wood-Ox (siNG-glaNG-- 1 3~5 A.D.) to ~he year Iron-Hare (Icags-yos--1 35 1 A.D.), for twenty-seven years. He passed ~way at the age of fifty- nine in the year Water-Dragon (chu-,brug--1352 A.D.). Fro,n the b~lildin;, of tlIe temple (oF r~y~l) to thic Iron-Hare y (Icags-yos--1351 AD.) 340 years have elapsed. The ~ According t~ RCY. dGe-'(lun ~hos phel the Temple of tGy~l still be~s tt~ces oE fire. 5 Doorda d~rq~n. 1. J. chmi~t: ùGffchichte ~ Ost-Mongolen", p. ~IU 92 THE BLUE ANN~LS maha-upƒdhy.~ya 'Jam-dpal ye-ses was born in the year Wood- Male-Tiger (siNG-pho-stag--1314 A.D.). He acted as ~bbot for one year. aged forty. in the year Water-Serpent (chu-sbtul-- 135. A.D.). ~le dicd 3t the agc of seventy-seven in the year Iron-Male-Hotse (Icags-pho-rla.--1~90 A.D.). The upadhyƒya Ye-ses bsod-nams rgya-mts~-ba was born in the ye3r Iron- Male-Horse (Icags-pho-r~a--1330 A.~,). He became abb~t in the year Wood-Horse (shiNG-rta--1354 A.D.) at the age Of twenty-five. ~nd occupied the chair for twenty six yeats. In the year Earth-Sheep (sa-lL~g--1379 A.D.) he became an ascetic (kun-spaNGs), and died at the age of fifty-one in the year Iron-Ape (Icags-spre,u--13&0 A.~.). The great asce~ic (kun-spaNGs chen-po) bSod-nams rgyal-mtshan was born in dle ye~r Water-Malc-Horse (chu-pho-rta--1342 A.D.~. At th~ age ot thirty-eigh~ he became 3bbot in the year Eatth-Male- Sheep (sa-mo-lug-- 1 379 A.D.). and continued ro act as abbot fot twelve year~ till the year Iron-Male-Horse (Icags- pho-rta--1390 A.D.). In the year Iron-Horse (Ic~gs-rta-- 1390 A.D.). aged forty-nine, he enttusted the chair to his nephew bSod-nams grags-pa, 3nd himself became an ascetic. He died at the age of sixty-eight in the ye3r Earth-Female- Ox (sa-mo-glaNG--1409 A.D.). sPyan-sNG3 bSod-nams gr3gs- p~ was born in the year Fire-M~le-Hen (me-mo-bya--1357 A.D.). He bec31ne abbot at the age o~ thirty-four in the year Iron-Horse (Ic3gs-rt3--1390 A.D.). After th3t. till ~he year Water-Serpent (chu-sbrul--1 4 1 3 A.D.) ty~enty rhr~e years elapsed. This Water-Serpent (~hu-sbr~ 1413 A.V.) ic the W3tet-Serpent year w6ich followed the year of ~h~ great e3rthqu~ke. After that. from the ye3r Wood-Horse (siNG-rta--1414 A.D.) till the ptesent Fite-Ape year (me-srre --1476 A.D.) 63 years eIapsed. One must remember th3t the ye3r Fire-M~le-Ape (me-pho-spre--14~6 ~.D.) is the 46stll ye3r since the foundation of rGyal Iha-khaNG. After sPyan- sNG.~ bSod-grags-pa, sPyan-sNG3 Ye-ses gra~Js-pa bzaNG-po for ~hrec ye~rs. Af~er him sPy3n-sNGa Kun-dg3' rgyJI-mtshan f~lr thirreen years. sP~an-sNG:~ Kun-rdor-b3 for thirteen ~e3rs. sPy~n-sNGa THE BLUE ANNALS 93 bLo-gros rgyal-mtsb~n for three years. sPyan-sr;a Yon-tan r ryal-mtshan was appointed in the year Wood-Male-Hog (siNG-pho-phag--1455 A.D.). To this Fire-Male-Ape (me- pho spre -1476 A.D.) 22 years elarsed. When sNa-nam rDo-r~e dbali-phyug was sixty-seven, Ansha arri~ed in m~a,- rit in the year W~ter Male-Horse (chu-pho rta--1042 A.D.). When he was se~enty-two, in the ~ ire-Female Hog (me- mo-ph~g--1047 A.D.~ ited bSam-yas. Tbe Chapter on rG~al lha-lehan. Pl--lg-p~che, taken over by the kaly~na-mitra Yam-sud, a discif-le of kLu-mes, was a branch of Khrab-la-kha. The I.ine~ge of its abbots: Yam-sud rGyal-ba-'od; Gra-pa m~on- shes; dGyer-chen dGon tgya~-pa; dGyer-m~che-pa; the mahƒ-upƒdhyƒya (mkhan-chen) ~ur-pa chen-po; ~ur-ston bSod-narns rgyal-mtshan; ~aur-pa ~es-rab rgyal-mtshal; gZon-nu Shes-rab; S~NGs-rgyas bzaNG-po; ~es-r~b mgon-po S~NG~. rgY35 Ie~,S-I~; mGon-po saNGs-rgyas, and the present ~bbot ~hos-le,rs. Since the time of the m~ha pƒdhy~y~ r~.,r-p, chen-po, they used to practise medit~tion on rDo-r~e z2m-p:- ('~Di:~mond Bridge"), ~nd tr3nsmitted it. Th~ Cbapter on Kl7r~ -kb~ l-hhu-ston brTson-'grus gy~lNG-dnll; was born in the year Iron-Fem~le-~og (Ic~gs-mo-ph~g--10l ~ A. D.). He j~ r- neye~l to ~hams with r~og Legs-pa'i ses-rab ~nd '1~re chen-l)o, ~nd conducted extensive studies ~1nder ~o-bo Se- btsun Having completed their st-ldies, they proceeded to dbUs in the ye~r which followed 'Brom-ston-pa'.s journe~ 3b) to m~ '-riS Khu-ston took up residetlce 3t ThaNG-pO-CIle, Ind t3~lDhr there the Prajnƒpƒramit~ nd the number of monks incre:~sed. Dags-po dBaNG-rgyal ako studied the prainƒp~ramitl under him. Proud of his learnin~" Dag~-rn d~d not study the Doctrine with Atlsa. Later he ~nd one n~med Khy~ln-ro grlgs-pa, who wa~ f~mo--s for hi~ l;nø of the Old" School of Logic (Tshad-ma rnili-ma), ta~lgh~ in ~ømr)etiti~n on the Mount Po-t3 (i.e Po-t~ o~ l h~-ca)~ md rhe dM~r-po ri. Khu died in rhe ye~r \~ J-Fem~le- 94 THE BLUE ~ LS Hare (sili-mo-yos--107~ A.D.) at ~he age of si~ty-fi~re. In this year Khu Ser-brtson was born. and dbOn-po 'Byun- gnas rgyal-mtshan became abbor. Khu Ser-brtson Wa5 a disciple of .B~e chen-po. Hc composed three large and abridged commentaries (tlka) on the Ptajnapƒramita. Nu- merous disciplcs were fostered by his tcaching. The great scholar ~aNG gYc-ba was aIso a disciple of his ~nd of g~on-nu Tshul-khrims of dKar-chuNG. Khu Serbrtson died at the age of sixty-nine. rGyal-tsha was the Iast abbot of the Lineage of Abbots at Than-po-che after Gru~net. With him th- Line~ge of Abbots became extinct. The hous~s and properq, which were left behind (by him), werc ~ken over by bZan-po dpal, a bLa-braNG-pa. The present branchcs of the bLa-bran-pas f ThaNG-po-che, gSer-khan-pas and Khu-pas were considered as outsiders, which had appeared duting the later period (because they did not belong to the Spititual Lineage of Gru-m~r). Now the Khu-pas: they belonged ~ the Lineage of Khu mDo-sde-,bar. He taught the Mƒdhyamika system. mDo- sde-,bar was a contemporary of Pa-tshab ~i-ma grags. The gSer-khaNG-pas: SaNGs-rgyas Jo-bo of Lo proceeded tO mDo-mkhar. ~rom him originated the gSer~han-p~ Lineage. The bL~-braNG-pas: g~on-nu rgyal-mtshan, a disciple of t~hag l~tsa-ba. Then g~un-po bLo gros~pal. Then dbOr.-p~ bZaNG-p~-dpal. Hi~ nephew lai-ma rgyal-mtsh~n. These two acted in turn as abbots of rTe,u-ra o~ gt~al. l~i-ma rgyal-mtshan's nephew bSod-nams,dpal-,byor. His nephew the present Dharmasvamin ~hos-dpal-pa. The reason for ~hag ~:hos-lJe-dpal's accept;mce of Than-po dle, was that many years previously Than-poche was presented to (14a) ~h~g dGra bcom-p~, who stayed ~tlcre for awhile, and followed after him. The ChApt~ on Than-po~hc. The Story of the kalyƒNa.mitra Gra p~ m?aon-shes: Khri~ or. Ide-l)tsan,s mini~ter ,~him~ rDI)-r~e spr~-chuNG i~ )t .~ t3)y man, b~lt ~er~ wise an~l skilled in speech. THE BLUE AhNAL~ gS rhe king was vety ~IeIsed with him. He built the .~bluc,' stupa of bSarn-yas. and the monastery of Upper Byar;-c!iub- gliNG The ~niddle one of his three sons took over sKyid-ru of Lhar-che-sgra. His son was called gNYa.-ne. His son was gNYa.-chuNG. Tle latter.s son was dPal-legs. His son WaS bTsan-,od. His son was Zan-se-tsha Legs-hrtan. Up-to his time the family wcre called ,Chims, but after Se-tsha t6ey were called Z;ah. The eldest of his four sons was called ~o-dga,. His sons wete ~an-ston Chos-.bar, sTag-dkar and ~aNG Dtan-pa, ~he three. ~an-ston ~:hos-,bat took up ordination, and became learned in many systems of the Tantras and Sutras, such as the Sƒdbanas of Sarnvara (bDe- mchog), Hevajra (dKye~rdor), Guhyajamaja (gSan-,dus) and the Kalacakra. He aIso studied the Prajrlƒparamitƒ. He also mastered the Sidhana o~ aa-,on rdo-rJe bdud-'dul con~posed by the acƒrya Padma. ZaNG-stag dkar-ba,s eIdest son was sTag-tshab. After him sTag-chuNG. After him b~en-pa. Aftcr him ~YaNG-bzi--the Four. T6en two daughters, in all six. sTag-tshab (Gra-pa m~on-ses) was botn in the yeat Water-Malc-Mouse (chu pbo-byi-ba--1012 A.D.). He was of the same age as Master Mar-pa. In his youth he worked as shepherd for r~all during five years. Then his u~ind having bcen awakened. he took up ordination in the presence o~ Yam-sud, and recelVed ~he naJne of ~es-rab rgyal-ba. He studied the Vinaya for on~ year. With his uncle aaNG-ston Chos-,bar bc studied all the texts known by the latter. Having received the Sƒdhana of ~a-,on from his uncle, he had a visi~n (of the deity). Furtker, after studying for awhile the books, he was able to master them, and his lea~nhlg became very excelient, He built many vihƒtas, starting wit6 gYe, and in most parts of gYor. After the death o~ his unclc, (14b) he dld not ~ish to remain abbot in the monastery of dGon-pa Ri-phug, and became a layman at gNas-mo-che of gLag, and built a ne~v mansiotl for himself. Hc taught IIUmerOUS commencdries on the Tantras, and built bDe-mchog, ;Jlso 96 THE BLUE ANNALS the c~ity.1 (sku-,bun-) of dGyen-~a rdv-r)e. Milny disciplcs of Yar-kluns-pa CaMC there, and many gathered to hear his cY~ osition of thc commentarics on the T~ntrils. He reccivc~l an in~itation from a disciplc to visit Yar-LuNGs. His fort~lnc increased, and he became known as the kalyƒna-mitra Gt~-pa.C In the n~eantime he IDCt Dan~-pa SaNGs-rgyas an~l the panDita Soman~th3 (Zla-bl mgon-po). He offered some gold to Dam-p~, but the latter declined to accept it, and bcstowcd on him thc prcccpts of ~i-byed sDron-ma-skor-d~u. ~iomanƒtha bcstowed on him the prccepts (ava~ada) of the $: d:-NGbi~ (sByor-dt-lb, n. of a system beIon~ing to the Kƒlacakra). Having ~cditated on it, IlC m;stcred thc 7rcat wisdom King Bug-pa-can being somesS, pt; ~ed to Samvara, and ~l)t~ined a son during the same year. He then presented ~ nlrquoisc called sToNG-l~dud-,dul, tO deCOI'Ite the I-c-k of ~1 sactihcial v~se, IS lemuneration for Lb~: initiiltion ritc aQ imagc made of gilded bron~e, and a goklell throne as a thanks- offering, (gtan-rag), a silver Spooll with thc image of a 5t:~D~ a sword with an ornamented l~ilt, and an armour with the imagc of a scorpion on it, Then hc proceeded to Gra, and having thered sufficient funds, built sKyid-ru. Two o~ his n(:pllc~s took up there their ordination, and were nilme~ 'By uli-scs and 'ByuNG-tshul. From sK~ id-ru came four disciples Bre-ston 'Bum-lha-'bar who foundc~l gNas-sgor, r~an-chui~ ston-pa who foundcd sGa-'dra; the kalyƒna-mitta Lh.~b who foundcd So tha nd the vcn~rablc ByaNG-chub Sel{15-~1pil' who founded Ri-phug. The kalyƒna mitra Khu- stun, t~ h ~ llsch .~ f~rn~cr dis-:iylc of his, felt en~y and Cnlllity towards him, and hid resourse to witchcraft. Later he ùllo-h,llt that great benefit might arise from the building, o~ a temple on the border of sNa-sud, and asked ~a-'on whether he will be able, or not, to erect a temple, and received the indication that he will succced in doin~s so. When he was seventy, he Idid the foundation cf Gra-than in 6. A lamoll~ "t~r-l~t~ -ph ot th~ in-~na-pJ~. P.97 the year Iron-Female-Hen (Icags-m~bya--lo8~ A.D.). In his seventy-ninth year a disciple treated his heart (there exists in Tibet an ancient treatment of heart ailments by drauing out Iympth !chu-scr! from th~ heart region with dl~ I~elp of a golden neddle). and he passed into Nirvana. At the time of his dcath, he had almost complet~d the building (of the monastery). Its building was completed by his nephews .ByuNG-ses and 'Byun.tshul within th~ three years preceding the H~n year (bya-lo--1og3 A.D.). Altogether it took thirteen years to complete. Ma-gcig Lab~kyi ~gron-ma was well-versed in reading and became the house-ptiestess o~ the kalyana-mitra G~pa for the purpos~ o~ reciting the Prajnaparamita. In the mtan- time she met Dam-pa at Ya*-kluns rog-pa who bestowed on her the precepts o~ g~od. following which she actained self- en~ancipation. and laboured ~ nsively for the welfare o~ others. The practice of g~od was widely disseminated up-~o the present time. When Gra-pa was forty-five, in the year Wood-Female-Sheep (sin-m~lug--1oss A;D.), rMa-sgolr. ~hos-kyi ses-rab was born. When he was fif~ne, So dGe-'dun-,bar was born in the y~ar Water-Male-Tiger (chu-pho-stag--~o62 A.D.). In the same year sKor Ni~ pa was born. It was said that Gra-pa obtained initiacion from him. sKam Ye-ses rgyal-mtshan was a disciple of Gra pa. Such was the manner in which the ~Early" and ~Middle" Lineages of the ~i-byed (doctrine) appeared during the li~e-time of Gra-pa. This Fire-Female-Hare year (me- mo-yos--1027 A.D.) was the first of the current years which were added tO the period of 403 years (me-mkha, rgya- mtsho = 40 ~), according ro the Kalacakra astrologers (INGa- bsdus pa), and the 16th year of Gra-pa and Mar-pa. It is said that in this very year Gyi-Jo had translated the Kalacakra. I ~elieve that ~aNG-ston ~hos- bar, who was aIso learned in the Kalacakra, followed this translation. After the death of Gra-pa, Chos-skyabs of GrJ-thaNG, known as l~on-steNGs-pa, occupied the chair of Gra-~haNG. Whilc the followers of the 9~ THE BLIIE NN LS bKa,-gdams-pa doctine maintained a liberal attitude towards the bestowing oE the cittotpida initiation (smon-pa sems- bskyed), their attitude towards the bestowing of the ~'cittot- pada inieianon of practice.. (.Jug-pa sems-bskyed) was strict. Don-stens-pa procecded to Tusita in his dream and met Maitreya. With his hands full of Icam-p~ flowers. he shower- et Iqowers over the body of Mai~ey~, and they transformed themselves into a wonderful flowcr canopy over the head of Maitrcya, who said: ~If you do not bestow the initiation of the ~'cittotpada of pra~:ticc.. (,Jug-pa sems-bskyed) to all high and low living beings in the World of Men, you will be acting (15~) contrary to My words!,. Later he adopted a more liberal atticud~ towards th~ bestowing of the '~cittotpada initiation of practice.., Don-stcns-pa himself was a disciple of Rog-dmar zur-ba. When he adopted a more liberal attiNde towards the bestowing o~ tho cittotpada initiation, Rog reproved him. Later he told him about (his d~eam), adding that it had to be done. and Rog had faith born in him. Then the Teacher told him: "Well, you should bestow it on me!" He then bestowed on Rog the cittotpada initiation. Don-stens-pa acted as abbot o~ Phu-than sPyan-gyas. founded by Gra-pa. H- was succeeded by the Sthavira Dar-m? bkra-sis. the kalyƒNa-mitra Kha-che. the Senior and Junior. Mes-ston ~,ho~,bar, Khu sPyan-gyas-pa, Dharma seNG-ge. the ~Southerner", ,Od-,Jo-ba, mKhas-btsun Dad-pa, the paNdita of MyaNG-Nam-mkba, gzon- nu, Nam-mkha,-dpal, mKhas-chen rGyal-tsha g~on-nu-grags, mKhas-ch~n SaNGs-rgyas rgyal-mtshan, g~on-nu-dpal, dBan- phyug-dpal, ByaNG-chu~dpal, SaNGs-rgyas brtan-pa, g~on-nu seNG-ge, SaNG~rgyas 'bum-dpal, ~:hos-~nchog-pa, Byan~pal-pa, g~on-,od-pa, brTson-rgyal-ba and SaNGs-rgy~/s mgon-po. The kalyina-mitra Gra-pa erected the o!d vihara of sPyan-gyas together with its courtyard and verand~L (mdo-khyams), as well as the circular wall. The upper temple (dbu-rtse) of ~he large vihƒra, together with the wall of the outer courtyard, were b-~ilt by the kalyana-mitra Kha-che, the Senior and junior. While the inma~es of sPyan-gyas seem to have been THE I~LUE ANNALS 99 a medley of followers of the bKa.-gdams-pa doctrine and thc Vinaya. in later times the mahi-upadhyaya Nam-mkha, gzon- nu hcard ftom ,Od~sal-ba the complete cxposition o~ thc precepts of sPyan-gyas ant Bya-yul-pa. Later he also too~c ovcr the chair o~ ,Odgsal and comp~sed the ~ hos-skyon Gi- gug-ma and the Bya-yul gtor~hen, according to the medx~d of Bya-yul-pa. Hence~orth thcy becamc followers of the Linea~e of Lo Bya-yul-pa. Don-z~gs-pa Sans-rgyas rin~hcn said to the maha-upadhxaya r~raltsha-pa, bccause of his virtuous charactcr: ~1 never saw a monk more attractive dlan you!" E~e used to praix, saying! ~sPyan-gyas, th~ monastery o~ monks with good charac~ ' This mKhas- btsun Dad-pa who was a prcachcr o~ rGya~ui during dle lif~-time of rCiya-nur Dar-yas, came tt~ his monastcry at rGy~ sar-sgaNG, and blew the c~nch This having somewhat displeased tke upadhyaya Dar~ setlaed in sPyan-gyas and became abbot o~ sPyan~ s. Since d~t time ~Gya-sar- sgaNG joined the sPyan-gya~pas. The m~ upadhyaya rGyal- tsha, who belonged to the Spiritual Lineagc ot the Eldcrs of sPyan-gyas proper, was called rGyal tsha because his modxr had been a princess (Iha~. In his youth he was forced to lead thc life of a housekolder. He simulated idiocy and pretentcd not to understand (people). He was therefore seized and chained with an iron chain to a pillar. However they did not succeed in changing his mind, and he took up o~dination. He studied well the Vinaya, and then proceedcd to study the Mƒdhyamika system with the ac;uya dbU-ma-pa of sKyam, but the omens were QOt auspicious. He again rcturned (to tke monastcry), and tke previous abbot having approved of his character, saying that he ~should do so Eor the sake of their vows" (a common sentence told by teackers to their disciple), kc was nominated abbot. While acting as abbot, he journey- cd to tke north of dbU-ru and heard the exposition of thc acquisition of Bodhisattvic knowledge, and numerous precepts of the hidden Mantrayƒna, as well as practised .them. He possessed the trance charactetised by a continuous gle~n rQo THE BLUE ANNALS (abhƒsvara). was cstablished in the practice or dlc Vin~ya ~nd was a Bodhisattva in appearance. On return to his abbotship (mkhan-sa). he found that a great many people in the neighbourhood had perishcd of a tcrrible pestilencc. and grcat compassion was born in him. In order to remove thcir defilement. the acƒryas dGra-bcom-p~ ~nd sTon-bsod-pa inaugurated the VlrEuous practice of perpetu~l recital (of religious texts). Don-zags-pa Sar.s-rgyas rin-chcn also visited sPyangyas. The fast of the ~ Icven-faced" (bC:ugcig zal, Avalokitcsvara) is continued tI-ere to the present day without interruption. It was inaugrated in the life-time of this abbot. (16~) When the great scholar rGydl-tsha b~ ne abbot, the monas- tery had not more than t~ een i~unates, but in his life-time thc numbe~ increased ~ out a hundrcd Later during dle time of the grelt scholar Sangs-rgyas rgyal-mtshan theit number increased to about 360. The Lincage of the exposition of the (Bo~lhi)caryava~ara at sPyan~yas: the Tea~ Tshul- rgyal-ba having met kLal-pa Kun-rgyal, a dircct disciple of ,~am-dbyans ~Icya gzon-nu, studied under him. Thus (che Lineage) originated from Tshul-rgyalba. The m~h~uf~dhylya Sans-rgyas mgon-po b~ was Ippointcd ~bbot at the age o~ fifty-~wo in thc year Water-Femalc-Hcn (chu-mo-bya--1453 A.D.). This Fire-Male-Ape year ntc-pho sprc--~476 A.D.), is thc 2~th yCIr. Ron-skam was first built by the quccn dPal- gyi Nan-tshul-ma (the qucen of king Khri-sron Ide-btsan~. Later the kalyana-mitra Gra-pa built there an mncx to the temple. At the time of csublishing a monastic community thcre, gZus erected a great vihara, and inau~guratcd the teach- ing of the Vinaya. From that timc to the present day thc monastic community exists there wi~hou~ interruption. The other monasteries of Gra-pa have no inmates at present. In this manncr the doctrine of the Vinaya originated in tilc third year after the birtl of ~aNG sNa-nam rDo-r~e Jbali- hyug in the year EartlhMale-Tiger (sa-pho-stag--978 A.D .). From that year to the present Fire-Male-Ape year (IDe-pho- ; spre--1476 A.D.~. five hundred years, minus one year, ha~. THE~ BLUE; ~NN~LS ~01 cl.~psed. From thc birth of the kalyaNa-mitra Gra-pa to the year Fire-Male-AIx (me-ph~spre--1476 A.D.) 465 years have elapsed. The Chapter on thc kalyaNa-mltra Gra-pa. his disciples and the monastery of a sPyan-gyas (1 7~) BOOK Ill THE~ œAltLY TRQ~SlJ~t~s OF THE ~IAN rRAYANA TANTRAS Wherea~ rhe doctrinc of the Vinaya spread widely arld th~ll dcclm~d here in Tibet. the doc~ill~ of the Mahayƒn Tan~as h~s not ceascd to cxist upto tbe present timc. During ~ iod which prcceded the coming of the pandita Smrti (to Tibet). they (the Tantras) wer~ called the ù'Old Tantras.. (gSaNG-sNGags rnin-ma). Here thc first three divisions of thc aght~en ~reat divisions o~ ~hc Tan~r~s (rGyud-sdc chcn-po 1~wo-brgyat or Tantra sd~:-chcn po bcwo-br~y~d) of thc M~n~a school (~ag-gi lugs)of thc ,-Old Bclicvers" (rl~in-ma pa) I dPal ~SaNG-ba 'dus-pa (i~ cluded ~n Voli. XIV /Pha/ o~ the rI;;liNG~na,i rgyud-,bym. The text is said to have been rranslated by Vimala and dPal-brtsegs. I Thc r~in ma,i rgyud-'bum comprises 25 volumcs. Tlu Tantric texts included in this Collectioll are llot ~ound in thc bKa~, ,gyur. An cdition of the rGyud-,bum cxists in Derge), Zla-gsan thig-lc (rhiNG-ma,i rgyud-,bum, vo1. XIV /Pha/, translated by Padmasambhava and dPal-brtsegs), and thc S;ms-rgyaS mnam-sbyor (rI;liNG ma,i r~yud-,bum, vol. XIV /Pha/; rNYin-rgyud dk~r-chag, fol. 233a). They are also calied thc ù-Tantras of Mind Spcecb and Body,, (Thugs- gsuNG-sku,i rgyud). Their preaching lasted long. Many I Many rlbetan ,chol~rs questioned the genuine character of thc rl;~ir;-ma Tantras. For this reason Bu-ston dirl not indude thcm into his Gtalogue. and stated in his ~hos-'byur; ~gSur;-,bum, vd.XXlV (Y~) fol. 17gb) "Reg;lrding the ancicnt translarions of the rhin-ma Tantras rhe lo-tsi-ba Rin-chen bzar;-po Lha bla-rna Yc-~es-'od Pho-bran i~i-ba 'od 'Gos-khug-pa Lhas-bc~as and others werc of rhc opinion rhat they (the rl~in-nu Tantras) did not represent purc Tanrras. My Teacher. the lo-rsa-ba t;li-ma rgyal-mtshan and Rig-ral, as vdl as orhers, m~untained that they were real Tantras bccause they h d found the hldian origitul texts at bSam-yas and had discoveted p~s o~ the Vajtakih T~ntr~ in Nep~l. h~ my opinion it is better to k~e them out, without e~press- ing ~n opiruon (on their ~uthenticity).. ,, THE 8LUE ANNALS 1o3 passage~ of the gSan-ba snin-po ar~ quoted in the ~'Commen. tary on the Guhyasamƒja,, (gSan-ba ,dus-pa,i ,grel-pa) by Vajrahƒsa (rD~rJ~ bzad-pa. l his is the Tantrarƒjasr;guhya- samƒjat.lkƒ, Tg.rGyud. No. Igog) which is included in a section called the ~Chapter on the systcm of Vajrahasa,' (rD~r~e bzad-pa,i skor~yi le,u) in the Index of the bsTan- 'gyur prepared by Bu-ston Rin-po che (bsTan-,gyur dkar-chag, gSuNG-'bum, vol. XXIV (Ya), fol. 37b-38b), and their method of exposition app~ars to be the same.2 The Comm~ntary on the ,Dus-Phyi-ma or ,~Latcr,, Samaja (,Dus-phyi-ma,i 'grel-pa, a Commenta~y on rhe ,Dus-phyi-ma, Kg. rGyud, No. 443; Bu-ston gSuNG-bum, vol. XXVI (La), fol. 34b: le'u bco-brgyad-pa,i phycd-kyi rtsa-ba,i rgyud rdzogs-pa man-chad- kyi 'grel-pa sLob~pon Bi-swa-mitras mdzad-pa), composed by Visvamitra, which is also included in Bu-ston,s Index of the bsTan-,gyur, appears to be a true r~in-ma-pa work. Also in the Commentary on the ml~am-sbyor (Shn-Sarvabu- ddhasamayogadƒkinlmƒyasambaratantrarthodarat!~ƒ,Tg. rGyud, No. 1 659), composed by Indranala (brGya-byin sdoNG- po) are found numerous quotations from the Guhyagarbha (Bu-ston gSuNG-,bum, vol. XXVI (La), fol. 27b). This Commentary was also approved hy Bu-ston RiNG-po-che, who quoted extensively from 1t. Whcr~as h~r~ in Tiber th~ .Sadhana of Vajrakila (Vajramantrabhlrusandhim–latantra, Kg. rI~ING-rGyud, No. 843; r~in-ma,i rgyud-,bum, vol. XXI (Za) ) w~s widely known, there are some who had expressed themselves against this Tantra also. In later times the Dharmasvamin Sa-skya-pa (Sa-skya paNdita Kun-dga' rgyal-m~shan, 1 182- 1 252 A.D.) discovered at ShaNG~sreg-ziNG its Sanskrit text which had belonged ~o the ƒcƒrya Padma (sambhava). He translated it and since then a11 those who had expressed themselves against it, remained silent. Wh~n thc Kha-che paN-chen (Shakya~rlbhadra, 1204-1213 A.D.) arrived at bSam-yas, hc 7 The titk page ~f t~e Tibctan text of the gSan-ba snin-po does not give tl-e S:l~sknt tide o~ dle Tan~a. 104 THE BLUE ANNALS discovered the Sanskrlt text of the gSan-ba snin-po (Guhya- garbha. The gSaNG-ba sniNG-po contained in vol. Xll (~a) o the r~iNG-ma r{~yud-'bum was translated by Vimala. gNYags Jnƒnakumara and rMa Rin-chen-mchog. See rGyud-'bum dkar-cl ag, fol. 232b). Later it got into the hands of rTa- ston gZi-brJid, who presented it to it ~a~an lo-tsa-ba. The lattet sent the text to b~om-ldan Ral-gri. bCor..-ld;ln Ral-gri ( having acccpted it (to be a genuine tr:~nslatioll), composed dle ~,SaNG-sniNG sgru~pa rGyan-gyi me-tog. He showed the text at an assembly of Tantrics at Ma-mo~nas, and higl-ly raised it. After that Thar-pa lo tsƒ ba made a translatio o~ the gSaNG-snin rgyud phyi-m:l which was not found before (rNYiNG-ma,i dkar-chag. fol. 23ab; rhe text translated b~ Thar-lo l;~i-ma rgyal-mtshan and include~l in the rGyud-'bum, vol. Xll (Na), consists of the XXXIII and XXXIV cllapters of d1e Tantra only). Most o~ the pages of the text~were damaged, the rcmaining pages of the Sanskrit manuscript (rGya-dpe) are in my hands. During the time of Khri-sroNG Ide-btsan and his son, many siddhas, followers of the Vajrayana, appear~d, such as ,Bre dPal-gyi blo-gros, ,sNa-nam rDo-rle bdud-,~oms, ~an-lam rGyal-mchog-dbyaiis, Un-a-naNG- ga, sNubs Nam-mkh;l' sniNG-po, gLan dPal~yi seNG~e, gLaNG gTsug-gi rin-chen, ,Bre rGyal-ba,i blo-gros, Khams-pa G~cha, Vairocana, rMa Rin-chen mchog, g~ags 1nanakumira, g~an dPaI-dbyans and many others, who were able to move in rhe sky, penetrate mollntains and rocks, l1oat on water, and exhibit betore multitudec their forms inside divine mandalas. Further therc appeared Illany ~emale ascetics. such as 'Bro-gza, D;-pam and others. After mostof them had passed away, the royal laws became abrogated. During the time of the spread of the ~ener~l upheaval, sNubs SaNGs-rgyas ye-ses rin- po che attended on many learned men residing in India, Nepal, Bru-sa (Gilgit) and elsewhere, and thoroughly mastered dle mDo dGoNGs-pa ,dus-pa, which had been translated into Tibetan by llis teacher ~he translator of Bru-sa, (Bru-sa'i lo- tsa-ha) ~he-btsan-skyes (tllis book, a rl~iNG-m~ text is found -rHE ~LIJt ,~hhAL~ ~o5 ill vok X (Tlla) of thc tNYiNG-ma'i t~yud-'bum. According to tl-e Indcx col1lpilcd by '~i3s-med glin-pa cntitled s~a-.gyur r~ylld-'bun- rin-po-clle'i rtogs-pa brJod-pa .Dzam-glir; tha- ,ru kl1yal)-pa'i rgyan, fol. z3 1b. the SaNGs-rgyas thams-cad-kyi dGolis-pa 'dus-pa'i n~do in 75 chapters was translated fton1 Sanskrit by thc Indiall upƒdl~yƒya Dllarmabodhi. Dƒnaraksita ;~nd the lo-ts;~-ba ~:he-btsall-skycs at Bru-s~). His (magic) power became 'excellent. and a11 the ,ods mtl delllons of Tibet madc him a promise (i.e. undertook to s~rvc hin3). He lived for I 1 3 years. Ind propagatcd tbc doctrine of d c Tantras. ~o(ln after llis dcatll, the teacl1in, o~ Tanttas and Sadhanas l~ecalllc wldespread, th;lnks (to the labours) of tbe two Zur. tllc Scllior ;Ind Junior. Wllcn Zur, tl-c Junior. was forty-onc, (2,- ~tl~c Mdstcr (~bu-r~c, Atlsa) callle to Tibet--sucll is tl~c acccptcd vicv~. Tl~e Holy Doctrin~ originated during the time oL Tl-~tl o-ri gn;~ btsall, wl~icl1 preceded that of gNam. ri sroNG-btsan. Nothing eIse is known, except that thc royal fJn~ily worsbippcd the gf~an-po ~saNG-b~ (th~ books that wcre said ~o h;lve fallen from He~ven). SroNG-btsan s~am-po adhcrcd to tl-c Tantric Sƒdhaaas of Vlrious 6enign aad wratll- ful dcitics, ;Ind it 5cc1115 tllat thercllad b~ea maay people I.ropitiatin~ thcse dcitics. ~cforc (kil1g) Mes Ag-tsl1om, Tdlltric Sƒdhanas existed in sccret. Among thc mill1y rcligiou5 practices tl~at appcared (in Tibet), tl)e prayer to Avalokitcsyara and thc ~Six Letters Formula', (i.e. o1l~ M Padmc l1–m) spread ;~mon~ 11 Tibctans, bc,iDnin3 witl sm;lll cllildren. Thc book cotitail~ g tl~c conjuratiotl ot ir~v,l, composcd by SroNG-btsan, exists CV~:Il now-a-days. -Guhyapati hi~1lself dclivercd a prophccy to tllc malla-upa- dl-yƒy;l Las-kvi rdo-r~c (K;~rll1av;ljra) conccrnil1,~ l1is torn1cr ;~nd futurc rebirtlls. Furtl~cr it is s;lid tllat whcn Las-kyi r~ rjc w~s born as a ll~ga in Yar-kluNGs, hc employed witcllcrait ;Ig;linst a Bhairavi yogin. The l~tter madc 3 bUrllt O~Crill;,. and tbe nƒga ;~I-d l-is :~ttendants WCte all dcstro~ed by firc. n~c n~ was tllcn rcborn as lJan-tsha Lh~dbon. Thcn Khri sroil Idc-btsall invitcd dlc ll~alla-upƒdlly~a Sƒntltaksita. I o6 ThE BLUE ANhALS Many Tibetans took t~p urdin~tion, ;uld propag~ted the doctrine of t6e Vinaya, TherofDle his fame o~ having propagated widely the Doctrine is w~ll founded. ~urther. Padmasambhava having come (to Ti~t) during that time. he propagated the Tantr~s. Pa~IMa him~lf bestowed on the king (the initiation) of Vajr;lkila and Hayagriva. The king especially propitiated Hayagriva. On three occ;lsions rhe lleighil-g of ~r horse was he~rd. ;md many people l1eard it. The Vajrahla ~Vajrahlay~mulatalltr~kbaNd;l, rDo-r~e phur-pa rtsa-ba'i r~yud-kyi durnbu. Kg. rGyud, No. 439): Padma bestow~d it on the queen (Ye-ses tshogs-rgyal) and on A-tsar Sale. Latet it sp~ead widely thr~ugh its Lineagc and vatious schools. .J~n~dpal-sku (one o~ the cight r~iNG-n~a (~b) Tautras): dle ƒcƒrya ~ntigarbha having COnlC tO Tibet, propag~ted (this Tan~. He is known to l~ave pcrforn~ed tl~e consecration ceremony o~ bSam-yas. The Cycle of Yan-dag (Yan.d~g-gi skor. Otle of the eight rl~lin-ma Tantr;ls): the ~ca~r~ Hu41-k~-ra having come to Tibet, is known to have prcachcd (thc Tantta) to fortUIl~te ones. This (~trine) really beloags to thc Sl~is- r;,yas ml'~am-sbyor (rl~in-mil'i dk;lr-chag. fol. 233b). bDud-rtsi (one of thc cigllt rRi~i-111;1 Tanttas): tl~is Tantra was preaclled in Tlbet by tbc acarya VimalanJitra. F~vm 6il~ n (its) Lil1eage. Tl us the ~Eight Doctrines of Propitiations" (bKa'-brgyld), as practised by tlle ~O~d ~elievers,, (r~iNG-n1a-pas) were; ,Jam-spal-skuJ PadD1;1-~suNG, YaNG-dag thu~s, bDud-rtsi yon-tan. thc Five Sections of tl~e TransCeDdental klloWD a5 PhUr-p;l phrin-las (Pllur-pa pl1ril~- las-ses 'iig-rteD-las .das-pa'i sde-lNGa), M;l-mo rbod-gtoli, ~IMod-pa dra~-sNGag,s (Curse and witcbcr;lft), '~ rten u1chod- bstod--thus eigl1t cl.lss~s (the Iast tllrec belon, to thc socalled ~World,' class). Now,~am-dp~ cu (cotrcsponds) to Vairoc;ma (rNam-snan). Padma-gsuNG to AlDitabha ('Od- dpag-med). Ya;l-dag thugs (corresponds) to Aksobhya (Mi-bskyod-pa). bDud-rtsi yon-tan to Ratnasambhava (Rin- 'byuNG). Phur-p;l phrin-l;l~ ro Am~ siddhJ (Don-grub). THE l-~LI'E Al'~NALS to7 They thus corrcspond tO the fivc Dhyƒni-Buddhas (Rigs ln~ The three divisions Qf the so-called ~World" cl~ss (.~ig- rrcn-pa,i rigs-kyi sdc-gsum), such as l~(a-lno and othas: '~t i5 said in som~ rNYiNG-ma-pa texts that bccause the 3cƒry~ Padm: had subdu~d and conjured Tibetan gods and demons, and divided them into three classes, they (i.c. the bo{~ks) are of- Tibetan origi:l. I believe (this opinion) is accept:lble. Further, in the mandala of '~ig-rten ~chod-bstod the great gods of Tibet lre pr~sent, such as ~;lmbu and others. These great gods had also m~ the l~uddha. Each o~ them possesses his own particular T:lntric secret word (gsaNG-snags-kyi gs~n- tshig~. Tkic a11 is of benefit to th~ world. dPaI-,dzin said ~Were demons desrroyed elsewhere, by thc fact that Tibetan gods and demons have be~n inrroduccd into the mandala of (3a) 'Jig-rt~n mchod-bstod (Praise of the World) ?" These spite~ul words r~prcsenr a missta~ement. He (dP~l-,dzin) is in great confusion as regard.c the description o~ numerous yaksas of v:~rious localitics in the Pancaraks3 (gZuns-grwa-lna. Kg. rGyud. No. 558. 559. 561, 562 and 563). Here in Tibet. rhosc known as the ~Great Perfect Precepts.. ~mln- NGa~S rdzogs-pa-chen~ re said to be of three kinds: the ~Mental,, Cll.'iS (Sems-.c~), the ~'CIass of Relativity,, (kLoli- sde, klol; being ~ synonym of stol;-pa-nid, s–nyata, and cl1os-dbyins, or dhatma-dh;ltu), and the ~Precept Class" (M~n-NGag sde). In the ~Mental,, class rhere :1re five precepts which had originated from ~airoc~na, and thirteen which l~ad originated from Vimala(mitra). The kLoNG-sde ~Iso appears to be in the nanlre of a precepr, 3nd to have origin;l- ted from Vairocan~. Tl-e ,lPrecept" cla-s (Man-nag-sde) is known as st~in-tl~ig, and it originated from Vimalamitra. The Line~ge was continued by his disciple MyaNG TlNG-ne- 'd~in b~aNG-po. The thrce (cl:lsses) spre~d widely in tl)is collntry of Tibet. Tl-e t~ching o~ the Tantras, whicll existed :Imong the ancient r~;liNG-ma-pas, continues up-to the present time. This is the system of .eGyu-,phrul gSaNG-b3 SlliNG-po (included in irol. Xll (N~) of rhe rl~iNG-Gna,i br~yud- 1o8 Tlll~ BL~ lN LS 'bum). This (system) was transmitted by Vimala(mitra)to the grCat transl:ltor rMa Rin-chen-mchog who made 3 ~ood transl~tion of it. This~translItor taught it to g~sug-m Rin-chen gzon-nu and Gye-re mChog-skyon. These twO ùaught it to Dar-r~ dPaI-gyi grags-pa and ~aNG tGyal-ba'i yon-tan. From Z:aNG onwards. his followers beeame known as the bI~a'-chims phu-bas or the ~Lineage of Precepts" (Man-NGag brgyud). Dar-r~e pre~elled it to many in dbUs :Ind gTsaNG. Ielaving aIso visi~ed Khams, he Freaehed it there. Among his followers two schools are known to exist: thc dbUs-lugs-p~ (the School of dbUs) and the Khams-lugs-pa (the School of Kl~ams). The Commentary on the gSaNG-ba sniNG-po, composed by ~i-'od seNG-ge, was translated by tlle translator -Vairocana at the vihara of 'Og-rnll Thugs-r~e Byams-chen in Khamc. Thus the teaching of this Tantra appears to have belonged to the Lineage of the ƒeƒrya Vairocana ~Iso. Further, Vimala(mitra),s disciple ghags (3b) Jnanakumara and th~ Iatter's disciplc Sog-po dPaI-gyi ye~ses and the ƒcƒrya SaNGs-rgyas ye-scs zabs hav~ been his disciples. l believe that there existed also an exposition of 'the sGyu- ,phrul which bclonged to his Lineage. In regard to the time of the appcarance of this Sans-r,~yas y~ses, some say that hc lived in thc time of Khri-sroNG Ide-btsan, some say that he lived in the time of Ral-pa-can, alld ~gain somc say tllat hc lived in\tl-e time of Khri bKra-sis brtse~s-pa-dpal. It seems it would be correct to say that having been born i~of (king) R1l-pa-can, ~_~1 ~dpal. He had four beloved ~sons,, (i.e. disciplesj, and one WtlO ~as rhc best :~mong tbe disciples, in a11 fi~e. The four sons: So Ye-ses dban-phyug, ro whom hc taught the theory only; Pa-gor bLoNG-chen ,Phags-pa. to whom he taught the systcm according to the 'Grel-tlkƒ; ~an Yon-tan mchog, to whom he taught the method of rcmoving the hindrance of bleeding, and Gru Leg~pa'i ~gron-ma, to whom he taught (tbe system) in be~-ltiflll verses, T~ Y~ ~b~h. tl-~ b~st of l1is THE BLUE I~Nt~ALS ~og discipleS. he t~ught ~ summary of (his) theory. H3~ring reveal- cd the l~idden to him. he taught him the precepts according tO tl-eir ordcr. He taught him profound secrets. as if he Wa5 giving him food. Sincc lie had taught him thc four rnothods. inclllding the method of removing the hindrance of bleeding (during mediratiorl). Yon-tan rg~ mtsho possessed thc com- plete (understanding) of 311 the s~tems. He had two .sons: Y~o and P~dma dbar;-r,gyal. The son of Ye- ses rgya-mtsho was Lha-r~e ~huNG. The l~tter ~ghs wi~tchcraft r~o the ~ene~able Mi~ kyan Shes-rab-mchog was a disciplc o~ Yon-tan rgya-mtsho and his son. He built (4~) the vihƒra bf g~or;s at ~og. and was known to be learncd in the utpann~kram~ (bskyed-rim) and sampannakrama. (td~ogs. rim) degrces of the three Classes (i.e. Sems-sde. kLon~ nd Man-r;ag-sde). While he was practising meditation on the rock of Ha,~rgol, he had ~ vision of the sphere (m~nd2b) of Vajr~k-lla (Phur-pa). There exist many storics ab~ut his ~cquiring m~gic power (siddhi), s-lch as the power of splirting a rock with a vajra, as if ir was clay, and others. His disciple Myan Yc-ses ,byun-gnas of ~hos-luNG was held de~r b.J the teacher, and was learned in both the utpannakr~n~ and sampann~ktam~ degrees of the three Classes. Mox of their followers ~re called the ~Schooi of Ron,'. They a~e also called tkc ~School of MyaNG'' after his ~amily-name. In this cnnnection (i~ might be said) thar while So's thre~ disciples were ~ab-thuNG ByaNG-chub rgy;ll-mtshan, KoNG-btsun ~es- r;lb ye-ses ~nd Ra-thuNG Shes-rab tshlll-khrims, gYuNG-ston-p~ en~lmerates them one after another in the Lineage of the te:lcher (So). It seems th~re is a slight error in this. (because rlley were not his disciples). Thus MyaNG ~er-mchog was : disciple of both Yon-tan rgya-mtsho a~d his son, :Ind of So Ye-shes dbaNG-pbyug. He (taught) MyaNG Ye-ses 'byuNG-gnas. Th~ latter's disciple was Zur-po. the Eldest. Bec~use tllis ~-Ir-po, the E~ldest, was also a disciple of sToNG-tsh:lli 'Pll:lgs-p:l rin-po-che, hetween SaNGs-r,y~s ye-ses an~l Z-lr-llo, tl~e l~ldest, ~here h~ been one teacller ~nly. 110 THE BLUE ANN~L8 Now the g~ne:llogy (gdun-rabs) of,Zur: the grandfatber of Lha-r~e Zur-po. the Eldcsr, wa~Zur Se~r~b ,byuh~ as. His son was bZaNGs Mig-po che. Th~ latter,~ son w~s Lh--r~e Zur-po-che. Lha-r~e sMan-pa. sGom-chen ~k-sde. sGom- chen rDor-,byun. Zur-po-che being a bnhmlcarin, had no prog~ny. Lha-r~e sMan-pa was also sonless. sGom-chen (~) Shik-sde,s son was A-mi ~s-rab bzaNG-po. His son--A-mi Ser- blo. Th~ latter had follr sons: Lha-r~e Zur-~al,~Kh~ms-pa. dBan-NGe and Jo-mgon. dBan-ne had tWo sons: A-mi He-ru ant dBan-mgon. A-mi He-ru.s son was Zur .Od-po. ~vho had t~:vO sons: Shak-mgon and ~ƒk-,od. sGom-chen rD r- ,byuNG,s son was Jo-btsun rDo.rJ~-',bar. His son was Zuf-nag 'khor-lo. Thelatter hadtwosons: Llla-rJ~ Ku~dga, ~nd Jo-rtse. Kun-dga's son was rGyal-po. ~o-rtse,s son was .B~r- re. Though in general Lh~-rJe Zur-po che Sƒkya ,byun~ s had many teachers, he especially studied the Mayƒ (sGyu- ,phrul) and the ~.Mental.. class (Sems-phyogs3 with Myan Y~- ses ,byuNG-gnas of ~hos-lun. He obtaintd the bD~Id-rtsi ftom lCe Shakya-mchog of dG~-gon. From g~an-nag dBan-gr~s of Yul-gsar. he obtained the sccret initiation (guhya-;lbhisek~. ~,saNG-dbaNG) and the up;~ya-mƒrg~ (here thabs-lam means. as usually in r~in-ma texts. Tantric sexual pr~ctices). ~He obtained from Thod-dkar Nam-mkha'-sdel the mDo cl~s (of the r~;lin-ma Tantras). and the Par (sP~r~khab (~ commen- tary on rhe gSaNG-snin). From ,Bre Khro chuNG-pa of Upper MyaNG, he obt~ined instruction in the Noumenal Aspect (Ka- dag) and the Phenomenal Aspect (lhu4-gmb), the Lam~im chen-mo (a rNYiNG-ma text), and other books. He obt~in~l the Ya~i-dag (one of the eight Tantras) from Rog ~aky~ ,byuNG- ;,n:ls of bSam-yas ,~llims-phu. Ha~/ing studied under the al)ove :Ind many other scholars, I-e cla~sified (the Tantras) in~o M~ Tantr:ls (rtsa-rg~ud, or basic texts), ~nd bsad-rgyud or exrocition' T~ntr;ls (i.e. Tantras expounding the subje t- 3 1~ tl~(' T(lkh;lrian. Amon~, Til>(~tan family names on~ oEt~n finds n3nlt 1 ~ ~YI~ c~r(~ t~ t ~hr fan~ h:~ om~ from Li-yul or Khotan THE lu.tlE ~NNALS t 11 ~na~ter of the baslc Tantrls). H- grouped together the basic teXtS and their comm~ntaries. ~nd grouped togethcr tl1c T~lltras alld tl cir corresponding S~dhanas. He aIso groupcd togcthcr Sƒdl1anas and ritual n~nuals (chog jig). ctc. Hc prc;lcl-cd to tbe ~Four Summits of the People.. (.B~ns-rtsc-n1o bzi), to the ~Crow11 of the Summit.. (~ ), fi~e in a11, to 108 ascetics anJ others. Hcre ~ Four Summits,' (rtse- bzi): ~ur-~hun ~es-rab grags-p~, who kcame the ~Summit of tllc Theory" (ITa-dgons-kyi rtse-mo); Mi-fiag 'Byun-grags of Pan-nam-bres, wbo became the ~Summit of onc form of tc~clling the Maya system,, (sGyu ,pbrul gyi bsad-pQ phyogs- cig-gi rtsc-mo); ~an ,Gros-chun-b~ of Ra-za, who became tl1c Summit of Wisdom,, (mKhycn~gya,i r~-mo), and bZan- ~;,om ~es-rab rgyal-po of ,Tsho-na, who b~camc the ~Summit u~ M~ditativc Pracrice,, (sGosn-sgrub-lcyi r~-mo). Thc (5~-) ~ Crown of the Summit,, (rts~-llc~ rTsags l~l~-ma, who became the ~Summit of Manliness" (Pl~za'i rtse-mo), in addition to that of the Doctrine. He (Zur~hcn ~kya 'byun- gnls) preached extcnsively to a btge crowd o~ dis~iples, such as the eight ~Crowns ot tlle SummJt,' (rtse-lkog b~ad): Lo- roe,, Lo-thuNG Shƒk-rgyal, rTa-rog, rTsags bla-ma, Sum-pa dBaNG- tSh~ll, 'Ol-sgom, Sum-pa bLo-rgys. t~hags-ston n~mkha, and others. He built the vihata of ,U~p~ lun. At dlc meditative ccll (sbru~kh,~n3 of Sram-pa of Lowa Shans, he erectcd thc inllbes uf' thc nine gods of dPal-chcn~ he-n~cllog Heruka aud thc ei~h~ deities symbolizing the eight Tantras, or bKa'- I)rgy,~d), While travellillg ll~country from that place, hc c;~p,tured ;I llƒg;l who w;ls dwelling in the rock of ,Og-bdoNG, .m(l pl;-ccd it in a jar. He closed th~ jar with a piece of skin, alld having sealed it, kept it. The naga gathered wi,ne fron] .1ll gUIrterS, and ;c~ed ;ls his attendant. During the buildh~b 1l-d consccratioll (of thc vihata), wine was served ro all frsm onc sn1gle jar, without exhausting the supply. At the tin~c of ti~C consccration ccremony, he having lo~ned m~lch c~ttle from villa~ers, i~illed them, and held a great feast of consccra- oll (S.l-StOIl, ~ ~c;lst durin~ whlch mc.~t is served). At thc 112 ~H~ Bt.~JE AN~LS cnd of thc d;ly llc was able to return 311 the c~ttle. (tllat l1ad bccll killcd). to dle villagers. Inten~ln~ to petfon- a similat mir;~clc on the southern hnk of the gTsan~ lle procccdcd tl~crc, llaving t~ken with himself the wine jar. On the way, llis attcndant thinkingr: ~What is there in tllis (jar)", opencd tlle jar,s lid, and 1 whitc snak~ came out. and cscapeJ. After tllat he was uoable to erect tlle imagc. When he W;1S yractising tneditation at rGya-pa of ll ag. the grcat teacllcr .Brog-mi wrote to hiln. saying: ~Because I do not have caougl1 gold to present to the pandit~ (Gayadhara), brin~ a Iarge quantity of gotd! (he 6ad pron~iscd 500 golden srans to Gayadhara in return for ins~uction in the Lam-.bras doc- trine). I sllall bestow on you the hidden precepts." Whcn hc dccidcd to gO thcre, his retinuc tried to dissuade him, but l~c replied: ~.The very ward of the te~cher is ~ ~,ift! Let us ~,o ! " In a ravine. situ;~d noe far ~n that placc, hc ask- cd a delr.oD for ~old. Tlle deity of the locality (gzi-bdag) said:~T~ke out gold.- ~s long as ~he~e does not appear an ingot o~ gold in the shapc of an animal ! '. After they had takcn OUt moch gol'd from il hole, there appeared ;I goldcn illgOt Of tllc sha~e of a frog. and he then discontinucd (tbe Jiggin~). Tllcn hlving gone to Myu-gu-luNG, hc prescntcd tllc transl:ltor ('Brog-mi~ with a hundred ~olda~ sr;ll;s. Hc l-lcilscd tl c tc.lcl1er by l1is humble conduct. such as c;lrryin;, ;Ibovc 6is m~ntle ~ load of thorny crecpcrs in thc autumll. Tl~e tcacl cr bcstowcd on him nulllcrous precepts. Whcn tlle fortunc of llm-r~c 'Ug-~)~ luNG-pa (Zur-chen) lla~l incrcased, 2~ in~ ;,YuNG-dr-lNG bkra-sis and ller hushnd wished to l ol~l a lcli~ious ;Isscn bly at l~;l-ri. and invited ;1ll t11e villagers anJ rcl;lti~cs. Wl~cn ~Icy asked: ~'Who will bc suit~ble a~ .ic.lry;l (to plcsidc ovcr tl-c ;!sscn~bly)?,', some ~aid tll~t 1 Tantric w;ls b~st, ;n1d tlwt ;I T;n~tric should be invitcd. ~;omc slid tll~t; n1ollk sl1oukl bc ;Isked. Again somc said tllat a 130n-~o ~IIould bc invitcd. Becallsc thcy could not il~rCC, tllcy said to ~a-llla ~,YuNG-druNG bkra-sis: ~Wc are Imablc ~o l;,r~, yo~ ould makc thc cl~oicc.,, Thc woman said: THE I~L~IE ANNALS 11~ i'~VCII~ Illy IIIC.IIlS bcilig,suHI~lcllt, lct us il1vitc ;111 tllc tl~rcc ! " Tllrcc rcs~cctlble priests wcrc accordingly il~vitcd. .U7-pl a was invitcd as thc Tal~tric. Ke-rtse-ba as tl c Bon-po pric~t. ~nd (~I~U-nIjD RiNGn1-o b;1 as thc mol)k. n~e tl-rc~ ~'liC~t~ said: "Wc III-lSt bUild ~I tcn-plc!.. Tl~cn tlle thrcc h~ , Datllerc~ cld a cons~llt.ltiol- ;Ibo-lt tl1c crcction of tl)c t~lllpl(, bUt could not rca~h all aDrccmcl1t on tlle cllief dcity (to 1)~ pla~ed in thc tcn~)lc). Tl~ T~l-tric said that (tl~c ~(nll~k) sll;~ukl bc consecrlted to the nal1lC of Vajrasattva. Tl~c Inol)k s;lid tl~at (tlc teml)lc) ~hollld be dedicatcd to nlulli. Tl1c Bon-l~o l~riest s;lid tl~at it sllo~ J bc dcdi- c~l to D~c n-rilb mi-bo. ~o tl~cy 6uilt scp~ratc tcmplcs. Llla-r~c 'UD ~.1 IU;~ J tl~c foundJtion (of tl1e tclllplc~ at ;I pl;lce situ- atcd bcl~w sGr~pl1uD, :md built thc t~n1ple jointly witll tllc Bon-po priest. Thc Bon-l)o pricst said: ~WIlcn I shall ~rcct tl~c im.lgc, will your god bc tllc prin~ip:ll dcit~. and minc l~is Ictinll~, or will my ~od b~ tllc l~rincipal ~Ieity, and yo-lrs 11is r~til~uc ? " Becallse ncitllcr of tl-c two l~rop~sitions wcre acccptablc to ,Ug-l-a luNG-p.l, llc g;lve tl~c tcn-plc to tlle Bon-l~o pricst, sGro-stoll prcSClltCd llil;- sGto~ uD, ~ d ;I telDI~lc W;1S (6d) tl~cl~ ercctcd ~t sGro-pl1~lg. Tllcn tl-c aln1s-Divcr h~an-s(lc ,SUIll said: .~WI1ocvcr will placc tllc roof o11 tl1c tclllplc ~l~oul~ i~ay tllc CXpellSCS." Thc Tantric an~l tllc Bon-po pricst bllilt thc roof. b.Jt tllc monk did not. Sincc the Tal tric imJ thc Bon-~o priest have b(cll collecting offerings each year. thc monk s~id: ~ThollDll ~e did fail in the builJing of d~e O~f, ICt 115 collect moncy :llso.,, Having paid (the CXpC115CS) for ol1c ycar, they wcnt to colls~ct molley in turns. It is aIso S.li~l tl.at tllcy protectcd ~nnu;llly tl~c country-sidc from h~il tllrll l)y n~rn. Wl1en tl1c tcnlplc o~ s~ro-plluD was ~bout to bc ~on1l)lcted, it was cnt~usted to rGya-bo-pa. ,Ug-p~ lun-pl pa~scd awdy ;It tllc aDc of sixty-onc. Tl-c Sugat~ (bDe-L~scgs? rGyl bo pa, wllo becamc tl1e I iDhest among the ~Four SlJIn- mitS of the Peoplc": Tllere was an elderly beggar monli cdlled Zur-sgol1l, a ~on of onc n:imcd thc gralld-fathcr A-tsa- ra, ~vho w~nt on a bc;,;,il-D ~ound. Lha-r~e rGya-bo-pa ~ as 114 ';~E ~LU~ ANNALS a young novlcc who followed after his fathet. When they came to .Ug-pa-lun, Lha-t~e Zut-po-che sald ~ What is yout family name?,, ~lt is Zur,,,--replied the fathet. ~Well, you should leave thi~-young noviee with me, I can fostet him! If you find something resembling a garment, fetch it!', The fath~ ù~as pleased, and said. ~WeII, we sh~ll do according- ly!,' Theboy-/asleftwithLha-rJe who brought him up. He received the name of ~es-rab gtags-pa, and was also callet by thc nickname of ~ur-choNG. Later-he became known as Zur-chur; ~es-rab grags-pa. Because h~ practised meditation on the summit of tGya-bo-dgu-'dus, he became known as the Sugata rGya-~pa. 'Ug-pa lun-pa having thus brought up the young ,novice, his knowledge became very great. He in- troduced him to his studies, but though he was known to be learned in the Doctrine, he was unable to obtain TanttiG initiation because of want of means, and did not copy books. Now Lha-rJe 'Ug-pa lun-pa had at Khan-si~on of Ban a rich lady-supporter called ~mo ~Yu-ma, who followed meditative practices, also her daughter. Lha-rJe said (to Shes-rab grags-pa): ~Marry dlis mother and daughter~ ',--~I shall not keep a family!,, replied Shes-rab grags-pa. ~Do not, be narrow- minded! You have no means, but having become master of (6b) their propetty, you can obtain Tantric initiations, copy books and complete your studies of the doctrines. It will help thcse two to acquire merit, and your purpose wi~l be achieved. 1~ it not b~r?', said the Teacl~er. Hc followed his Teacher's advice, and ~11 llis aspirations were achieved. The Teacller tlXIl said to him: ~Now. you should llot remain tllere. Bring gradually your beloagings here, includi books, etc., and come here ! .. The disciple inquired: ~But will this do? Thcse two were very kind to me... ~D~ not be narro~-minded! You will become a person able to bellefit living beil~gs. Inthesc dilficult times you should labour for the welfare of al~ living beings through propagatil1~ dle Doctrine of thc Su~ata. and t6is will be a propCt reward for thcir killdness. If you continuc to look after these tw~ T~E UU~ NN LS I l; only, you will be unable tO ~chi~ve your own purposc. ~nd thc Welf~rc of others... Hc followed hjs Teachcr,s advice. He was able to obtlin without effott on his p~rt whatever lle d~sircd, as for example, tormented by he~t amidst the sands of ~ desert valley, hc felt thirst, and winc W35 of~ered-to him, or whcn climbing o the summit of a desett mount~in, he felt hungry, and f~od was of~cred to him, etc. Then be thought: ~.Now. I shall be successful. if I l~bour for the welf~re of liv- ing beings... The Teacher said (t~ him): ~Now you shoult prcach (the Doctrine3 ! ,, He thcn preached, the mDo dGons ,dlls, and on one occasion three hundred smdcnts posscssing text-bookS (dpe-.grems) gathered round him. When a novice, he used to circumambulate a stup~, stituJte(l at the door o~ 'Ug-lun-pa.s dwelling. Lhs-r~e saw him circumambulating the stupa at the height of about one cubit, without touching the ground with his fect, and rhought: ~WeII. this must be an incarnation. who will become an e~ccptional nLan.., and w~s vety plcased. Again when Lha-r~e-ba was observing the annual practicc of Yan-d~g at th~ hermiage of Sram-pa of Sans, Lha-rJe said to him: ~You, the ~Four Summits of the Pcople,, should hold a contest in meditation." All (the four) composed their minds for meditation, and the mind (7a) concentration o~ the four became immovable and unshaken likc a mountain. It is said that Zur~huh-ba was able to raisc himself in thc air to the height of about one ta-h (height of a palm tr~e). lbe Teacher then said to (his) maid-servant: ~Listen to tbe amplitude o~ the sound producet by Zur-chun reciting the Rulu (n. o~ a mantta of t:he-mchog).,~ maid repli~ When I w~s coming oUt of the hcrmitage, i list.ened. and the sound did not grow weaker. When I was passing the edge of the hill, I listencd a~ain, and (~he sound) did not grow dimmer.,, Thcn Lha-r~e said: ~Though you ~re egual as brothers, you should not walk over Zur-chur;.s shadow!., In gener~l this Sugata l~ad properly grasped thc mi~ f Lha-r~e ,Ug-hm-pa, and pOSSesse(~ wi~dom in the manner oF a vase filled to the 11 6 n~ I ~E ANN.~LS brim., He also yossessed extraordinary mental cour~ge in matters conccrnillg tlle L~octrine. Furthet ~hen he w.~s te~cllin~ in the temple of gYas-ru khaNG-kbri, l1e entrusted he morlks to tllree useless men. s~ying: ~Yoll keep up tlle .~tud~, f the Doctr:ne! I sh~ll go to carry on meditative practlces.,, He wel1t tO the rock of rGya-bo. This rock of rGya-bo was simil:~r in shape tO the Blessed dPal-chen-po (che-mchog Heruka) surrounded by eight gaurl-mas (from Skrt. gaut;. maid, vir;,in). He ~aid: ~If one were to practise medit;ltion l~ere, gre;lt would be tl~e blessing, and spirimal realiz;ltion would grow nearer." Tl-e rock became known as rGya-dg;l-'dus (the Assembly of Nine rocks of rGya-bc). Having come there, he practised mcditation, and ~t the beginning a great exhibition of magic po~er by demons took place. All quarters of the earth were filled with scorpions, and one of them was of the size of ;~ kid. One night he saw in his dream a giant black m:ln on the summit of the rock of rGya-bo, who seized Lha-rJe by his legs, mrned them upwards, and then Rung l1im towards the centre of a large plain in rl e lower part of Tl~ag. o11 awakenint, from this dre;lm. it is said that he found himself lying in the centre of tb~t plain. Again he climbed tlle rock. ~nd scttled on it. witl~out paying any attcntion to a11 simil;lr superllatural phenomena. and meditate(l. At first l-e meditated and pr~ctised at rDo-r~e sellls-dp:l.i kh~NG bu (the Hll~ of Vajras~ttY;~) tlle S~dll~n:l of Vajrastt~ c:-lled tl~e ~Method of Dhyƒna and Mlldrƒ which originated from thc systems of gSaI;-b:l and M~y;l', (gS;~n-ba sGyu-,phrul~ s byuNG-ba'i phy;lg-rgya bsan~-gtan-gyi sgrub-pa). 11e had a vision of Vajr~sattva, and rhe valley of Thag was filled by V:ljr:lsama. Having obrained tlle~ vision of krtsn;ly:ltana (sn~NG-bz~NG-bar-gyi skye-mche~l, the vision of a11 external objecrs, as possessill;, one form only, such a~ fire, w:~ter, etc.), he un~lerstood cle:lrly ~11 his visions to be of tlle n~mre of V~jrasattva. This W35 tl~e sign of the incre:l~e of the force of prorer discrimin~tiGn. ~Nothin;, is delinite,'--he t~ t. THE BLUE ANN.~LS 11 7 ~e rllen stayed in l~is meditative cell. plunged into the spl~ere o~ ef~ortless ~Great Achievelllent~ (rd~o3s-p~ chen-po rt5ol-br3l-3yi NGaNG). and experienced tlle meditalive state cllar~lc~erized by an impartial idea of the ~'Gr~t Acl-lievement" (rd7orS-pa chen-po). He was able to pass without impedi- n~nt through a11 kinds of rocks, stones .Ind soils. At tl~Jt rlme ~ k:llyln l-mitra learned in the Slltr~s, and named ~Rl-dge-tnthon ;lrrived in Tlug (to attend) ~ rcli~iolls ~sembly. One of his monks. a le~rned m~n, started a .leblte with Lha-r~e. The monk h:-villg 'p~lt forward ~in front there is a column" as the minor term (dharmin, chos- c~n~, :Ind :Idded ~.thc column is the minor tcrm." Ll~a-r~e replied: '~Ka-pa chos-can. Ka-pa chos-c~n! yo~l (column), confronted with tllc mistaken notion oll tlle independcnt ~xistence of ~he World, appe?r to possess an independent existence ! According to the impartial conception of the Gre;~t .Achi~-ement" (rd~ogs-pa chen-po), ~ colllmn cloes not exisr!", s~ying so, he is said tO have p;lssc~ is lland witl~o~lt hindr~nce (througll the column, in order to dcmonstr~te tlle ~I~sence of a column). Tl e monk expressed gi-e:lt wonder ~n(J ~-~s filled with f~ith, remaining speecl~less. He bec~mc : di~ciple of Ll~-r~e, ~nd was said to l~ave been c:-lled Ma-thog By~li-'bar, In thi.s m~nner hc spent thirLeel1 f~111 ye~rs, :Ind ~everal months short of fo~lrteen years on the rock of rGy~-bo. It is s~id th~t there I~ad been two re3~ons for his lea~ ing the mon;lstery~ The first: the three ~ Usele~s Men" while ~e~rchin3 ~or tile rear. lost the frOllt. I~or 'Go-bya-tsha h~ WIlile prac~ising the llp~y.~-m.lrg~, accol-ding to tl~e 3S~NG b:~ ~nil;-po, one should l-ave as o11e'5 rear rlle Tantras 1-f the ~Motller" Class (Ma-rgyud)." He went to the residence of 'Gos Khug-pa Lhas-btsas to listen to the exposi- tion of the Hevajra (Cyclc). On the way lle met two monks ~'VIlO s3i(l tO him ~Vener~ble monk! There 3rC enemies on the ro:~d ! " Hc replied ~On tlle path of differentiation between tl~e s:lbjcctive and tlle objective. tl~c brigan(ls of ~r:11 ~ement .7~re in(Jee~l nllm~rolls. Tl-ey have 118 THE R~LUE NNALS imprisoned thc child of dle Srav~k~s." Thc two monks thcn s~ You monk secm to be proud Jnd boasting!.' Again hc replied: ~From the summit of thc Kingly Vehick, the boulder of the Kingly Theory will roll down. It will (8a) destroy thc city of Srav~kas!,' When he camc to 'Gos' scl1ool. therc was a man in th~ school named rMa-ra |o-sr3s rM~-bya. who w~s grcatly honoured by others, and fllll of pride. He ~%pectcd th~t 'Go-bJ a-tsha wollld honour him, but the latter when s~iuting him, looked side- ways. Gos rem~rked: ~KaIyƒna-mitra Go-by~-tsha ! You shotlld listen devotcdly to the Doctrine, ~nd s~lute (the Teacher) in a humble way!,, In reply the latter said: ~Your subordinate rMa-ra Jo-sras rMa-by~-b3 is divested o~ his trousers, but wears a belt. He does not let (anyone) sit above, and I do not like to remain below. I am listening with devotion to the Doctrine. Pr~y forgive my ~luting carelessly." Meg-chun dBa*-sea, one of the ~Useless Monks,~ id: ~When one temoves a man. ,dal~ in this Maya (sGyu"phrul) doctrine, one requires a yog~ in support.,, He ~ccordingly went to Sum-p~ Ye-'b~r to listen (to instruc- tion) in the yoga. 'Go~hun dBan-n~ said: ~When study- ing the theory of the b~sis and the Psth iq this Maya doctrine, a proof (pramina) is required in the re~r.,, He accordingly proceeded to listen (to the exposition) o~ Logic ~s the residence of sPan~ Dar-ch~lNG. It is s~id- that in this manner the three (~Useless Ones,,) were unable to protect the Doctrine. He (Zur-chun) hld to comc bxk to protect dle monks. Becausc of this the three became ~'useless',. One (of thc rc~sons): ,Lha-r~c ,Ug-l~ln-pa died without completing the tempk. He said (to Zur-chlm): ~You compkte this work ot mine (lit. thc imprint o~ my h~nd) ! ,, Having rcceivcd his teachcr,s ad~ice, he returned. He h~d many disciples, such as the ~Follr Columns,, (K~-ba bzi), the ~Eigllt Be~ms', (gDun-brgyad), the ~Sixtcen Rafts,, (Phyam b~u-drug), che '~Thirty rwo pl~nks', (dr~l-m~ sum-bcll-rts~- ~nis), thc ~T~ o ~scctics', (sGom-chen mi-gnis), onc ~ o:lc- ~HE BLI~E ANN~LS 119 ter.' (ylls-po che ini~cig~, t11e two ~Simples O11e5" (dkyus- ya Mi-gms). the two ~Honourables.. (sta-gur mi-gnis), and tlle ~Three Useless Ones.' (go ma-chod mi gsum). The Four Columnsi. (Ka-ba bzi-po): Atfirst. an alms~giver I~a~ing invited to Myan-ro the kalyƒNa-mitra Kh~un-po. a l~lonk of the kalyaNa-mitra Khyun-po grags~s~, ~kho was very lcarned in the Sutras, and Lha-r1e chen-po hel~ a religious assel11bly (in the locality). and at the time of the ass~mbly, (~b) tle kalylNa-mitra KhyuNG said, ~Let this heret~ic Zur-chun Shes-tab-grags be dckated!.. Having deputed th~ fOlJr. the four went into the presence o~ Lba-~e. At first sE~st~n Shak-yes inquired: ~Lha-rJe chen-po-lags! Do yau hold in l1igll esteem tbe metllod of meditation of the school o~ the Great Achievement,, (rd~ogs-pa chen-po) only? ,, The lattet teplied: ~ls my mind ~ttached to any particular object?,,- ~Are you not concenlrating your mind oll the ~Great Achieven1ellt"~ Lha-rJe chen-po said: ~Wby should I be disturbed?,' Tl~e interrogator feeling powerless, rem~ined speechless. AEter tllat gLan-ston Sak-bzaNGs inquired; ~Are you not ll1aintlining that all visu~l objects exist as the sphere (mandal~) of gods and goddesses, as stated ill the system of gSan-ba sGyu-,phrul?,, Lha-rJe tllen replied ~'WIlo will deny the vllidiry o~ tbe pro~f of direct sense-perception of the visual objects as independent m~terial bodies?,,--~Well then, are you llot maint~inillg this?,,--~Who will be able to contra- dict it, ~s lt l-ad been deducted frolll many teaehings, the Sutr~s and Tantras,, in otder to rel1~ove tlle wrong illusio:l ~barac~eristic o~ the living beings regarding tlle independel~t C~istel1ce o~ visual object?,, Again tl~is remained without .Uls\ver. ln tbis mam1er the four put questiolls (to llim) ill tUrIl, but l1e answered tbelll by renBil1ing si~ellt. Then tllCy said; .~Nowhere did we fi~ such ~ kalyaNa-mitra possessed o~ the ille.ntrovertiblc ullderstanding of the doctrine of the Mahayƒna. elldowed with the understallding of eman- cip~tlon and science! 1f we suddenly become his followers. our OW11 tcacllcr Will l~e di~ sed.., Tllerefore tl~ey m;l~le a i20 TI~E ULl ~ ANNALs sole~ )ron~ise tl~lt next y~e.lr tlIey wcrc tO le~ve tllelr tea~ller a1ld llonour Zur-~llul;-l~J. Ncxt y~ar tlley CaIIIC to Lll;~-r~c r-ell~lli), .111d tllese l~callle tlle '~Four pill;lrs". Wllel~ ~ilCy rcturllc~l, all~ rcscllt~d tllcmselves before tllcir form~r ~cacllcr, tl~-: L~ttcr ;~skcd tl~cm: ~Did ~ou defeat Zur-cl~ul;- b;-?"--~ Hc could llot l~c ~Icfc.ltc~l,', tcplicd tlley, an-l tl-c tcacllcr bccallc di~)lc;~l, alld co~r~d l)y tl~e darkllcss of je~lousy. s;lid to d-cl-l: "Zur-cllu;l Shes-r~ r;lgs-pa, a m;lll of s~lcll wron~, views, as hc, ;1lld ;~ (1er Ic;~din;, ;1ll bcin~s tl~c wrong p;ltl s, if l~e wcrc ~cstroyc(l, the murderer (9 ~vo~ loul)tlessly attain Bud~ allood! Tllcreforc(tl-c Bud~lhi-) pcrlllittcll CvCIl objcctionlblc acts. if tl-cy wcrc useful.~' Tl~cse worJs were ovcrllcarcl by solllc studcnts of Llla-r~c, wllo re~orted them. sayi~ "d~e kJlyaNa-lllitr~l Khyllli-po l~ this md th;lt.,, (Llla-rJ~) rem~ led silellt, bUt next morl~- , wllel~ lle was sittin;, on the cllair, and was ~boUt to .rc;lcll, be be~n lau;,llill3. ~Witll Wll;lt are you ;Imused?'' ~llcy inquircd, alld 11e rcplied: ~The so-called reli~ion is ill- ~lcc~l ~ound ill tl~is Mall~yƒna Tantr;l of mille! (Tantric ~e:~ts teaCIl dlat an act, eVCIl Ol~jeCtiOllable. if directed towar~ls a ;,oo~l purpOse. m~y b~ aI-provcJ in cerraitl circllmst.lllccs). I ~'VilS o~ tllC opilliOIl tllilt t~ bclicf t~ t OllC IDi~llt ,Itt;lill Bu(1~ ood tl~ro~lgll mur~lcr, bcloDged tO dlC sy5tCm Of l'al~tr;l ollly. alld llOt to thdt Of tlle SUtras. bUt SUC~ rCat 3cl-olar, ;Is ~ yul;-po ~rags-sc ll;ls now said dlat by killin~, Zllr-chlll;-b;l one migllt att;lill B~lddl~ OOd. thcre~ore ill tllc ~ICptll ef his mind 11e has followc~l my doctrine, allJ tllerefore I l)C~:aIllC plcased!" FUrtllCr, tll~ .'Pillar O~ tl~c Mcl~tal (~I.Iss" (Sems-rllyogs): sKyo-ston ~ƒk-yes of GuNG-bu. ll~e Pillar of tl-e mDo.,: Y;li~-kl~el; bl;l-m;~ of sKyeNG-lul;s. Tl~e ~ l~illar of tIe (systelll) of Mƒya": ;,LIII ~ƒkya bz~NG-l)o of (~IIU-bJ~. Tllc ~Pill;lr of Magic (~hrill-sgrllb): m~lJ-ti ~o-s.il; of Na;,-mo-ri. The above and Ma-tl)og Byan-'b;lr arc l;no~ll as tllc ~'Five Descendilllts" (brgyud-pa Ina). Thc ~l~igllt Bc;ln~s,,: Ma-thoD-pa, sKya-ston Chos-sen, gLan ~ikya by.ll;-cllub, rTS;IDS ~k-riNGs, sNubs sTon-b.l;,-n~l, dbUs- THE BLUE ANNALS 121 S~'thor. Su-ston Z6-grags, rTse-phrom ByaNG-dpal. A~in ~ome include:l :3mong them: A-la gZi-chen, Nal-rba sniNG-po .In(l Ram-ston rgy;ll-ba. The ~Two Ascetics" (sgom-chen mi-gnis): 'Ba-sgom Dig-ma and Bon-sgom Do-pa. The Boasting One" (yus-po-che): Zi-ston bSod-rgyal of Las-stod. The Two Honour~bles', (sta-gur mi-gnis): ~aNG-ston sNGags-sc .~nd KhyuNG-po rTa-chuNG grags-se. The name of those known IS thc ~Rafts', (yhyam~, the ~PIanks" (dral-ma) and thc ~ Simple Ones" (dkyus-p~) are not mcntioned. In this mlnner while Lh~-r)e rGya-bo,pa was increasing his fortune, ;Ind ithere was no onc among the ~ssemblies of Tibetan Tlntrics, who took his seat above him, or did not salute him, 'Gos ~o-tsƒ-ba said to the followers of the ~New" T~ntras (gS:Ir-m~ We h:lvc no cause tO honour him, and no rc;lson tO sit beIOW him. We must observe this rule.,' In this manner he established ~ new rule. Once ~ rge festiv~l w~s (gb) held ;It ShaNGS, and many ~antrics assembled there. 'Gos lo- ts;l-b~ ~Iso c~me there, and s~luted Zur{huNG-b;~ who w~s sitting 3t the hea~ of the row. Then a11 present :llSo s~luted him. Af~er the end of the ~estival all inquired: ~You had l;~id tl~e rule of'not sa~uting (Zur-chuNG-b~). How is it, thlt now you, yourself, honour him?" Said 'Gos: ~ When I met him, I thought that this must be the Blessed dP~l-cllen- po (V~jrakila) himself, ~nd it did not occur tl~ me th~t this w;ls :I human being." l~urther, when Lha-r~e YaNG-khye w:ls ~ student, h~ possesscd ~ very sm~ll income ~nd w:ls in need. Once Lha-rlc chen-po can~e to his cell, :Ind brought with hin- a br~}ss cup which could contain ~bout nine hand~uls (phul), lnd asked Yan-khye~ m thirsty, h;lve you ~nyd~ing to drink?" '~I h~ve some ~ood and drink" replied Y;ln-khye. ~WeII, bring it!" said Lha-r~c chen-po. YaNG-khy~ thcn offered him some food and drink which he h~d stored ;Iw;ly after a Bon-po festival. Lha-rle chen-po dr;lnk two cu~,s, :Ind asked: ~Can I have some more?", .Ind dr~nk ;Inotller cup. YaNG-khye then asked him wh;lt to offcr morc ~nd Lh:l-r~e chen-po said: If ther~: is ;Iny, bring t~2 ~E BLUE l'.NN~LS some wine ! .. Yai~.khye of Eered him a cup and Lha-r~e chen-po again asked: ~Gn I have some more?.. Yan-khye rhen replied: ~l still have about one full measurel. ~Well. said Lha-r~le chen-po. I could not finish it. If I were able to consume it all. then your fortune would not be able to accommodate irself in the whole of this Tibet. Anyhow a greatfortuneis coming to you!.. Havinggivenhim three loads of barley, Lha-rJe cVhen-po said .~Till ehat time subsist on this. Then aid will come to you.,, It was said that after he had consumed this barley. his fo~tun~ increased. This Lha-r~c Sugata ~ a-bo pa had three sons and daughters, all endowed with many accomplishme1lts. Once a son and a daughter were born to hts former consort the princess (btsad- mo) Dharmabodhi: ,,~sun rDo-r~e-,bar and Jo-sras-ma Shƒkya Icam-mo. The mo~r of the Venerable sGro phug-pa chen- po--~sras-ma m~a,-mo ,gtsug tor-lcam, was the sister of m~a'-tig Jo-sak. Before he took her as his consort, she was studying religion at a monastery. When she became (his) wife, ~11 the monks becamc somewhat displeased (at her con- duct), and intended to expel her ~from the monastery), but (10a) sKy~-ston Shak-yes said: ~l had a dream that on her ring finger ~here w~s an image of the Master of the Doctrine, and tb;lt should she bear a son, benefit will come to us! So keep her ! " And so they kept her wi~hout expclling her (from the monastery). Lh3-r~e chen-po sGr~phug-pa W35 born in the ye:lr Wood-MaIe-Tiger (siNG-ph~stag_1074 A.D.). His father s~id: ~The omens contained in the dream seen by sKyo-ston Shak-yes are auspicious! My son will be of great benefit to a11 living beings, as a Master of the Doctrine. Wc shall give him the name of Shƒkya seNG-ge!', And the mother ~dded: ~His eyes are bright! They seem very clcverl and similar to chose of a Hor-pa. Let us call him Hor-po." Thus he became known as Zur Shakya seNG-~c, as well :Is mI~a'-tsha ~or-po (Hor-po, nephew of the ml;l~' family). When he was born, his father renounced ~11 worldly possessions, and when they had nothing left, his THE BLUE ANNALS 123 mother said: ~You knew a day bcfore that tbe boy will be born. You havc not k~pt even a little buttcr with which to moisten the child.s palate, and I have nothing to give him... ne father replied: ~If he has fortunc. it will come even without my keeping it. If he has no fortuhe. had I even kept (a little butter) it would not help him... an-d saying so the father sat on the roof of the houY. Then a nun kamc) and ot~ered thcm ~ nundred -~unkey loads of barley and a hundred measures o~ bu~ . Ru said: ~Buttcr to moisten the palate has comc! .. They rejoiced and ex- claimcd: ~He has fortune! He will b~ of benefit to living beings ! ., He (Shakya sen-ge) had a son ~btsun rDo-r~e grags and a daughter rDo-r~e Icam-mo. ~o-btsun rDo-r~e grags-p~ had five sons: rNaI-,byor rGyal-tshad, ~an-NGe, ,Khyam-ma and Brag,gc. Lha-r~e rNaI,byor had two sons Thegs- tsha and sTod-tsha. rGyal-tshab,s son was ~o-btsun Kun~ga, snin-po. C:a~-ne's son was rGyal-tsha. ~o-btsun rDo-r~e- ,bar,s son was bTsad-tsha Shƒk-rdor. The latter,s son was Thag-p~ Ihun-po. The Iatter,s son was Lha-r~e bLa-m~. ~urther, ~t the beginnin~s o~ thc period of the Iater spre~d of (10b) the Doc~ e, the maha-l)urusa, the lo-ts~-ba Rin-chen bzaNG-po was born. When he was fifty-seven, in the year Wood-Male Tiger (sin-pho-stag--1014 A.D .) Zur~huNG-ba was born. Zur-chuNG-bl was bom in the third year ~ft~r the birth o~ the Venerable Mar-p;l in the year WatEr-M~Ie- Mouse (chu-ph~byi-ba--1012 A.D.~. The Fire-Fem~le- Hare year (me-mo-yos--1027 A.D.), which is the first of the current years (,das-lo), is the 16th year of Mar-pa, ~nd the 1~th year of Zur{huNG-ba. When Zur-chuNG-ba reached the age of ~wenty-nine, M~r-~a was in his thirty-first year. In the eighty-fifth year of the lo-tsa-b~ RiNG-chen bzaNG-po, in the year Water-M~Ie-Horse (chu,ph~rta--1042 A.D.), Atls~ 3rrived in mI;~a'-ris. Thus Zur-chuNG-ba is moreover contemporary of ,Gos Khu~-pa Lhas-btsas. 'Khon dKon- mchog rgyal po was born in the Wood-M:Ile-Do~ year (shiNG-ph~khyi--1034 A.D.), when Zur-chuNG-ba w~s twenty 124 THF I~LUE AN~ALS one. ~ur-chuNG-ba ~lie(l ~r~nl small-pox in the ytar Wood- Male-Tiger (siNG-pho-st;lg--1074 A.D.) at the age of sixty- one, 16 years having passed since the birth of the lQ-tsƒ-ba bLo-ldan ses-rab (born in 1059 A.D.). In the thirtcelltll year after the birth of Ma-gcig ~a ma, So{huNG-ba and sKor Ni-ru-pa, in the Water-Male-Tiger year (chu-phc-sc;lg, tllis is evidently a mistake lor shiNG-pl~o-stag, Wood-Male-Tiger--- ~074 A.D.). Zur-chuNG-ba died, and sGro-sbug-pa ~ as born. Now Llla-r~e sGro-sbug-pa, ~he Great: In his chlldhood he was brought up by his mother and uncle, and sycllt fifteen years at m~a'-phu. Then he went to ~hu-bar, the residence of gLan. Later he visited YaNG-khyed at sKeNG,lul;s, and for three years heard (the exyosition) of the Doctrine. At the age of nineteen, the ceremory of his installa- tion (che-'don~oming of age ceremony) was performed, and his fortune became great. But he did not have time to continue his studies. In search for an occasion (to continue his studies), he proceeded for one year tO sKyo :It GoNG-bu. His fortune increased, but he did not get the chance to visit other places. He invited to his house le3rned teachers, supported them, and thus completed his studies. Under the '~Four Pillars" he studied the Tantras, such as tht mDo, the Maya Cycle, ~nd the ~ Mental" Class (Sems-pllyogs), togetller with their precepts, metllods and ritual (phyag-b~es), and obtained comp- lete initiation. He also studied thc system of the ~Great Achlevement" (rDzogs-chen) according to the method of sKor with gLan Shaky;l byaNG-chub. With Lha-r~ ~aNGs-pa Nag-po he studied the Tantr;l and thc precepts of the ~Later" Lineage of th~ ~Great Achievement'' (rDzogs-chen). In this manner, h:lving studied llnder many scholars, he, with the help of his (I la) studies ;uld reRection on them removed his doubts. ln general Lh.l-rle sGro-sbug-p~ was said to be a manifestation of the gu11yapati Vajr;lpƒni.l He h;~d conle to this northern region ~Th~ chief (livinity ot thc Tantr;ls. He i, called ~uhyapati, because he is ~on~ rc~l to bc the Kc~per ~f all the Tantra~. THE BLUE ANNALS 1 25 in or~er to spread the doctrine of Tantra. a~ld revolved the Wheel of tlle Law to numerous asseml~lies of disciples. He had about a thousand disciples, who were l~alyaNa-mitras maint;lining philosophical schools, parasol-holders and guard- ial-s of tlle Doctrine. They also greatly propagated the doctri- ne of Tantra. and became famous like the Sun and Moon. Among them. his beloved discipies were twelve in number, four by three. The four Me: .Bon-ston l~:ags-skyu, Shab- rtsa gser-ba, Bya-ston rD~rJe-grags and gYu-ston. The four Na~ e-ston rGya-nag. Zur-na~ ,khor-lo, MyuNG-nag mDo- po, and m~a,-nag gTsug-gtor dbaNG-phyug. The four sTon: rGya-ston, gYabs-ston, NYe-ston and 7aNG-ston. On one occasion, Llla.rJe said to the four ~sTon": ~ You should bring all the requisites for a ganacakra ceremonv. I too shall bring some." The four ~sTon" on receipt of the Teacher's order, proceeded there bringin~ requisites with the~nselves. The Teacher himself also went. They then proceeded to the summit of a hill situated at the back of sGro-sbug, where they performed a gaNacakra ceremony, and conversed with each othcr. Lha-r~e said: ~ln my absence do not feel sad! shall pass into the abode of vidyadharas, without giving up my physical body. and this will make you, my successors. fortunate. and will cause the spread of your Lineage and tlle' Doctrine,.. saying so, he sang a song, and then raising himself into the air, he moved about. Then again he sang a song, and again raised himself into the air, and moved (in the air). I'hus after each song, he raised himself into the air. and at last disappeared in the sky. proceeding upwards. They could not stand it any longer. wept, attering loud aies, and swinging their bodies called him by his name. Again he came back and said to them: ~lYou are weak ! You shouldn't do so! Previously. when I h;-d given my will, you did not listen, Now solne evil omens will befall my (spiritual) (llb) descendants , Next year he showed signs of passing away. He died in his sixty-first year, in the year Wood-Male-Tiger (shiNG-pho 5tag--1 1 34 A.D.). At the time of the performance 126 THE BLUE ANNALS of the funeral rites. a young exorcist. beautifully attired, o~ered a good light-bay !lorse with a good saddle, studded with cowries. No one knew the offerer--whence he had come ~nd where he went. or what sort of a man he w;ls. It was said that the funera~ of ~ering must have been made by a god. Funeral ot~erings were further made by demons, spirits and nƒgas. There is also a story o~ the appearance (during the rites) of four kinds of jewels, unknown among men. When sGr~phug-pa was nineteen, in the year Water-Monkey. (chu- spre--1092 A.D. ). the Sa-chen Kun-snin (Kun dga. snin-po) was born. According to another account: The nun sGrc mo of RoNG chu-tshan was a disciple of Vimala. Her disciple was Mar-pa Shes-ta~.od of Lh~brag Bya-se. His disciple LaNG-ston Dar-ma bsod-nams of ShaNGs-lha-phu. His discipl~ was onecalled Lha-r~e Hor-po of ~a-ra. Among the four ~BIack Spiritual disciples.. of Lha-r~e sGr~sbug-pa, the Great, the most excellent was Lha-rJe lC~e-ston rGya-nag. His grand- father, called ,Phans ByaNG-brtson, proceeded to Khams, and then returned. He built the vihƒra of sKyi-mkhar after thc model of the vihara of gLoNG thaNG sgron-me. Rgyal-gsum, son of A-mi Sher-brtson, one of his three brothers, had four sons and five d~ughtas, nine in a11. The four sons were: Rin chen, ~i-po, rGyal-bz~ns, ~nd rGya-nag. Rin-chen and ~i-po were sent to study at ;I philosophical college in Upper MyaNG, Lha- rJe rGy~-nag used to bring them provisions, and while doing so listened incidentally (to the exposition of the Doctrine) and became Iearned. He then asked his elder brothers about it, but they did not understand it, though they had ~ttended (classes) for three years. ~How could it happen, th~t after listening once to the exposition, I could understand it?,' inquired Lha-rJe rGya-nag. They replied: ~We did not get it! You had better bring the (required) remunera- tion and study. Instead, we shall brillg you the provisions, for it does not matter, whether you or we study the Doct ~ine." .So Lha-r~c rGya-n:~g rem~ined (~t the college), ~nd from the :Ige o~ twenty-one, listened to the cxposition ~E BLU~ ~hNALS t21 of the Doctrine. and at first attended classes in philosophy. (12a) At that time. She and Khyun. .Phan and ,Bre. rGya and sTag were famous scholars. Hc heard rhe Prajnƒparah~itƒ under KhyuNG-po Grags-se. and the Abhidharma under ,Ban, ~he All-knowing. The Nyƒya and the Mƒdhyamika systems under 'Gar bSod-yes (bSod-nams y~ses). In thi~ manner he studi~d philosophy for nine years. \Y~frer that he studied the Tantras with Lha-rJe sGro-sbug-pa, the Great, and remained with him for eleven years. For three years the latter did not talk to him in a friendly manner, cxcept for calling him by the name of ~sras Myan-stod-pa (Son of a Priest from Upper MyaNG). Once when r&ya brTson-sen accompanied by servants was attending a religious assembly at which Lha-rJe was present, rGya brTson-sen and his scrvants inaugura~d debate, and Lha rJe rGya-nag defeated them. Having checked their pride, (Lha-rle) became pleased, and showed great kindness to him. The son J~btsun rD~rJe-grags having developed intellectually, he became very pleased. In return for his kindness. he bestowed on him all the pre- CeptS, and the basic texts of the three classes of the utpanna- kr:Ima and sampannakrama degrees (bskyed-rdzogs), and in p;lrticlllar he bestowed on ~im the secret precepts and detailed notes on their branches, even tb.ose which were unfamiliar to himself. The story that Lha-r~e Lha-kkan-pa possessed more pr~ ~ound and complete precepts than those possessed by the other followers of Zur, was based on the above statement, so he reve~led. !n this manner he studied for twenty years. On reaching the age o~ forty, he became a monk. At that timc sTon-~ƒk, a native of dbUs, ~ig-po, a native of dbUs, and ~bout thirty other students of sGro-sbug-pa attended on him. He heard moreover the bDud-rtsi tit-i~ not clea~ which Amrt~ Tantra is meant here, the Vajrƒmrta-Tantr3, Kg. rGyud, No. 435, or the Tantra contained in vol. Vll/~;~/ of the rGyud-'bum. See dKar-ch~g. fol. 230b) from rGy. rTs:ld-skor-b~ of Upper My~NG. He ;llso listened tO th~ 120 THE BLUE ~NN~LS exposition of the method of the V~jra-~idarananama-dharan (Kg. rGyud, No. 750), and the Phur-pa rtsa-ba (vol. Vll/~a/ of thc rGyud-'bum, dKar-ch3g, fol. 236a) without the Comment3ry of sGro-Dar-seNG of Lower MyaNG. Further, he heard the (Vajr3)kl1a Cycle according to the systems of sKyi and others. From Dam-pa sBor-maNG he heard the system of the ~Gre3t Achievement" (rDzogs-pa chen-po) according (to thc interpret3tion) of sBor. From Jo-mo MyaNG-mo hc ( I ~ 6) obtaincd .an introduction into the systcm of the ~Great Achievcment" (rDzogs-chen~, as tau;,ht in Khams, which was the essence of thc heart of ~he acƒrya A-ro. From her also he l~eard prcceyts o~ the system. H~ also heard from others the ~Brƒhma,' Class of the .~Great Achievement" (rDzogs- chen bram-ze'i skor), the system of sKe tshaNG-ma and o~her systcms. He also mastered all the texts and Sadhanas of the M.~ntr3y3n3, the Abhidharma 3nd the Tantras, together with their precepts. When he w;3s performrng the rites according to the bDud-rtsi, a goddess of medicine appeared from her Pal3ce of Medicine and three times circumambulate(l the manDala. After that ~11 saw her merging illtO the palace. From the age of forty till the age of sixty-six, he laboured for the wel~are of others and passed away. Summary: he was born in the year Wood Male-Dog (siNG-pho-khyi--1og4 A.D.). Frorr. the age of twen-y~ne till thirty, he studied much under She'u-ba, KhyuNG and others. After that he conti- nue~l his studies under sGre-sbug-pa. When he was forty- one, in the year Wood-Tiger (siNG-stag--1 13~ A.D.) sGro- sbug-pa passed away. From that year he continued his iabours for the welfare of living beings. At the age of fifty- six, in the year Earth Serpent (sa-sbrul--I I49 A.D.) he p~ssed away. His nephew l~:e-ston J~gzuNGs was a sol. of l~i-po. Besides him l~i-po ha~l twc sons: the acarya l~e ne and KhaNG-gsar. dPon-nat, rDo-r~e had fivs sons: ~Do-r~e 'bum, l~li-khri 'bum, bDud-r~si 'buin, bKra-sis 'bum anJ Dar-ma 'bum. bLa ma chen-po (the great tea