The r$i immediately became an arhat, and so became known as arhat Madhyahnika (Midday), or
Madhyantika
(Midway).
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
.
At about that time the Tathagata's two supreme disciples, Sariputra and Maudgalyayana went to visit the hells. Teachers and preceptors of extremist doctrines,418 who were reaping the fruits of their misdeeds, sent a verbal message through them to their followers, saying that they had erred in their philosophy. Sariputra was the first to repeat the ll1essage, but the followers ignored him, showing no hostility. After that Maudgalyayana said, "Your teachers sent this message to you because they have come to suffer in the AvIci he11. ,,419
"This message insults not only ourselves", they said, "but also our teachers and preceptors. Crush him! "
an . d contemplations.
levels, paths, retentions, an f d d nagas for the sake of innum-
Then in the sundry 0 s the Tathagata turned
erable monks, nuns, gods, naga fj . . eaning which is the wheel of 1 f h d ctrineofdemltivem , . h
the whee 0 t e . 0 s This doctrinal wheel t. e the final transmltted . . 1r hes the training of supenor dlS-
Abhidharmapitaka, whlch
the Vinaya of the Abhidhar-
criminative awareness and mc u the conflicting emotions eas-
mapitaka, :vhich how of the Abhidharmapitaka, which
ily with little hardshlP, the s f l·ty. and the Abhidharma of , t tethenature0 rea1 ,
show to ra which contains analyses of the . components, the Abhldharmapltaka, . . fj ld nse organs consciOusness, and psychophysical bases, actiVlty hl: s, se bha) which is naturally pure.
the nucleus \tat of the Array of Attributes: Concerning thls, 11 says m t e
Totally unspoken by me,
The doctrine has spread among se
ntient beings. To all those who seek a gradual path
Siiriputra
con
The Coming ofBuddha 425
426 History: Origin ofthe Precious Teaching
Maudgalytiyana
So they beat Maudgalyayana's body until it was as a broken reed. Sariputra wrapped him in the fold of his robe and carried him into the city of Knowing that Maudgalyayana would not live, Sariputra went on to glorious Nalanda, thinking, "I cannot bear even the news of a friend's death. How, then, the sight? " Thus, he entered nirva1). a early in the morning along with eighty thousand arhats. That same evening Maudgalyayana passed into nirva1). a along with seventy thousand arhats. And so, like fires which have run out of fuel, did many other arhats enter nirva1). a.
The Buddha then entrusted the teaching along with the four [monas- tic] assemblies to the elder Mahakasyapa. Removing his upper garment, he said, "Behold, 0 monks, the body of the Tathagatal It is as difficult to see a tathagata as it is to see an udumbara blossom. 42o Be silent, 0
monksl Just as this body is subject to destruction, so too is all that is compounded. "
In this way he encouraged lazy disciples to enter the doctrine with the motive for renunciation. Then, next to a pair of sal trees, his intention turned to final nirvaQ. a.
When Mahakasyapa arrived there from the naga realm he d
before the Buddha's remains and the funeral ' . d b Th r b ' pyre Igmte y Itself
e re ecame fragmented and were suitably divided into ei whlc. h to form the cores of eight stiipas. 421 g
Fmally, It says m the Great Treasury ofDetailed Exposition: The Sage, supreme being
Lived for one year each '
At the site of the wheel of the doctrine
Makkolam, and the god realms, ' HIll, and KausambI,
AtavI, Caityagiri,
Ve1). upura, as well as Saketa And the city of Kapilavastu. '
He passed twenty-three years in SravastI Four years in ' Two years in the JvalinI Cave,
And five years in Rajagrha.
He had spent . six years practising austerity
twenty-mne years in the palace. So It was that the Conqueror
The supreme and holy Sage,'
Passed into nirval,1a at the age of eighty.
The Coming ofBuddha 427
2 The Collecting of Precepts by Counctls
[42. 3-42. 6] When one hundred and ten years had passed after the first compilation of the scriptures, the monks in Vaisall were indulging in the following ten transgressions Transmissions]:
Permitting: [exclamations of] "alas! "; celebrating [the arhats]; The deliberate practice [of agriculture]; [sipping "medicine" from] apot [ofale]; [the misuse ofthe sacred stored] salt; [Eating while on] the road; [desecration of offerings with]
two fingers; stirring [curd and milk together as an afternoon
beverage]; [a new] mat [without an old patch];
And [begging for] gold [or silver]. These are held to be the
ten transgressions. 423
In order to put an end to this, seven hundred arhats, including Yasal). , held a council under the patronage of the religious king Asoka, and the ten transgressions were rejected. They recited the complete Tripitaka once, and also observed a harmonious and auspicious purificatory fast.
THE THIRD COUNCIL
[43. 6-45. 6] Starting from the time of King Vlrasena, the grandson of King Dharmasoka, and son of Vigatasoka, the monks Mahadeva, Bhadra, the elder Naga and Sthiramati, all of whom had come under the influence of Mara, appeared in succession. They proclaimed five basic points:
[Arhats may] answer others, remain unknowing, Harbour doubts and inquire discursively;
And they may support themselves.
This is the Teacher's teaching.
In this way, they taught a false doctrine, which caused dispute among the members of the sartlgha, during the latter part of King Vlrasena's life, throughout the lives of Nanda and Mahapadma, and during the early part ofthe life that is, during the reigns offour kings. 424
Since the Teacher had not allowed the Vinaya to be written down, differences arose over a long period of time in the recitation of the Sutra (T 2), owing to which there was a division into eighteen schools. 425 It happened in this way: Because the elder Naga spread the dispute, the Mahasailghikas, Sthaviras, and SammitIyas split off from the Miilasarvastivada tradition; and these then became the four basic schools. Later, Sthiramati spread the dispute widely and the four sects gradually divided into eighteen. It is said that the MUlasarvastivada
. and special explanations of the 40. 6-41. 21 There are both h teachings delivered by the
[ . . fhtruedoctnnes,te
compllatlon 0 t e . h· 1 three succeSSlVe counCi s
Teacher. According to the ordmary ve lC e
were convened.
422
THE FIRST COUNCIL
(41. 2-42. 31 Shortly before the
.
Teacher's own nirvaI). a, when Sanputra and Maudgalyayana with seventy
with eighty thousand other d again when the Transcendent d . nto nlrvana, an h ds
thousand arhats, passe. 1 _ . with eighty million arhats, t Lord himself entered nlrvaI). a 1 nks have passed into mrva(la cried out, saying, "All the 7:e smoke from a dead fire. The
and the true doctrine has become 1 1 "
monks do not proclaim even the five hundred arhats was h· d . ·on a counCl oon
In response to t IS enSI _.
convened in the Banyan Cave at RaJ,a . . 'ana under the patronage of
retreat the year after. the the King Ajatasatru. thIS the entire Ananda the Siltrap1laka, an 1 . h the gods perceived thls
ma itaka. As far away A a anti ods will decline! e Pl: d "The gods Wln flounsh. The g. d ft·mel" LikewIse,
excalme , ddh·nendureforalongpeno 0 1 . t e a c h i n g o f t h e B u a WI . . .
. . the Minor Transmlsswns. it says In
During the summer which followed the Teacher's nirvaI). a,
In a secret cave in A·atasatru provided sustenance
J ·1 f five hundred arhats, ForacounCl0 . d
And the Tripitaka was compIle .
g
rha during the summer mons
··1
THE SECOND COUNCIL
The Councils 429
430 History: Origin ofthe Precious Teaching
had seven branches; the Mahasanghika, five; and the other two, three each. Afterwards, when the controversy had somewhat subsided, and the schools existed independently, the third council was held under the patronage of King At that council, it was proven that all eighteen schools were pure, on the basis of this passage drawn from the Sublime SiUra of the Teaching Given in a Dream (Aryasvapnanir- desasiltra, T 48):
The perfectly realised Buddha Kasyapa said to King KrkI,426 "Your majesty, the dream in which you saw eighteen men pulling on a sheet of cloth means that the teaching of Sakyamuni will become divided into eighteen schools. But the cloth itself, which is liberation, will remain undamaged. "
At that same council the Vinayapitaka was written down. They also wrote down those texts from the Sutrapitaka and Abhidharmapitaka which had not been set down before, and corrected those which had been recorded previously. This was the purpose of the third council.
As this account is not given in the Minor Transmissions, there are many different opinions. The Kashmiri schools maintained that the council was convened in Kashmir in the Kan)ikavana Temple by the noble Parsva and five hundred arhats, Vasumitra and four hundred supremely venerable monks, and five hundred bodhisattvas. And it is said that most of the Central Indian scholars claimed that five hundred arhats and five thousand supremely venerable monks assembled in the Kuvana Temple of Jalandhara Monastery. At present, the account best known in Tibet states that about four hundred years after the Teacher's nirva1). a five hundred arhats and five hundred, or sixteen thousand, bodhisattvas assembled and held a council. And the Flame ofDialectics (Tarkajvala, T 3856) says: "When two hundred years had passed from the Teacher's nirva1). a, the elder Vatslputra compiled the doctrine. ,,427
The period of four hundred years [mentioned above] agrees with this if each solstice is counted as one year. But, after comparing this chrono- logy with the succession of kings, it seems to me that the period of twO hundred years may be too short. 428 It appears, therefore, that this must be further examined. Moreover, many different places are claimed as the venue of the council, for example, SravastI, Kusumakutarama in Jalandhara, and Kuvana Monastery in Kashmir.
429 THE COUNCILS OF THE GREA TER VEHICLE
[45. 6-46. 4] As for the special councils of the greater vehicle, it says in the Flame of Dialectics:
The greater vehicle was taught by the Buddha, since the original compilers were Samantabhadra, MafijusrI, Guhya- pati, Maitreya; etc.
_ The Councils 431
In the Sutra of Inconceivable Secrets Va·ra - . .
.
of the teachings of the Thousand BUddh J IS called the compIler
says that one ·11· as, an an ancient annotation430
mI IOn sons of the Conqueror a bl d .
bhava Mountain, which lies to the south of R e on
compiled the Vinayapitaka, MafijusrI the S There
the Abhidharmapitaka. It also s a . . u rapIta a, and VaJrapa1). I
that the sections dealing with In of the greater vehicle M _. / - proloun VIew were comp·l d b
anJusfl, and the sections on the exte? sive conduct by 431 y
3 The Patriarchs of the Teaching 432
. The Patriarchs a/the Teaching 433
teachIng to me before he passed into nirvana Whe I h .
. - . ' n ave passed Into
mrvaI). a, you must protect the teaching y .
it to SaI). avasika. " . ou, In turn, should entrust
Then Kasyapa worshipped the stl1pas which held th .
M A H A K A syAP A
[46. 4-49. 5] The Teacher appointed Mahakasyapa to be his successor, indicating this by allowing him to be the one to fold the master's seat. Also, the teaching was entrusted to the great and exalted Sixteen Elders. Kasyapa was born as the son of the brahman Nyagrodhaketu, in the brahman village of Nyagrodhika in Magadha, in answer to a prayer addressed to the divinity of the Nyagrodha [Banyan] Tree. For this reason he was named Nyagrodhaja [Banyan-born], though his family name was Kasyapa. He married a beautiful maid with a golden complex- ion, who was named KapilabhadrI. But they regarded each other only as brother and sister; not even for a moment did the thought oflust arise.
When his parents died, Kasyapa abandoned his possessions, which included nine hundred and ninety-nine hamlets, sixty million pieces of gold, and eighty golden granaries, as if they were mere grass. For himself he kept only two robes of Benares linen. He sent KapilabhadrI to the Nirgrantha [Jains],433 while he went to the Teacher, who was residing near the Bahuputraka Caitya shortly after attaining buddha- hood. As soon as they met, he recognised his teacher, and three times made this request: "You, Lord, are my teacher! And I am the pious attendant of the Transcendent Lord! " The Lord responded thrice, say- ing, "Indeed, I am your teacher; and you are my pious attendant! " At this, he was fully ordained, and eventually he came to be revered as
434
the supreme observer of the ascetic virtues.
robe, which had come from a trash heap, and offered to the Teacher his Benares linen. This happened about the same time as the Teacher descended from the realm of the gods, and many gods had arrived in
435
JambudvIpa to receive his nectar-like instruction.
Kasyapa compiled the transmitted precepts well and protected the
teaching. For over forty years he advanced the teaching by establishing many disciples in liberation. Then he thought of entering nirvaI). a and said to . Ananda, "You should know that the Teacher entrusted the
Mahakafyapa
He took the Teacher's
t
e remams.
tooth-relics of the Buddha. He climb d M K h d . e ount
e and ukkutapada In the
sout ,an spread out hIS grass mat in the centre f .
W . h b 0 an open area
eanng t e ro e of the Transcendent Lord, which had come fJ .
trash heap, he consecrated his body so that it would
no
t d
rom a ecompose
until attainment of buddhahood. And with a d' I many mIracles h d ' . , I S P ay c
and closed
came to seeUtPh
'h e passe mrvaI). a. The gods then worshipped hin
e mo. untam; but they opened it when King Ajatasatfl
Ajiitasatru dreamed that the royal family on hi I<. asyapa ea t . away forever. When he awoke he heard tha I<. ukkut - n ere whereupon he set out for Moun
The A openedupthemountain but Ananda sa'd "I,":ors Ip t e body and prepared for a cremation of Maitreya M. t IS to remain until the teaching perio(
. altreya s Irst assembly he will come here with
434 History: Origin ofthe Precious Teaching . _/ , , 'II' ' attendants and, holdmg Kasyapa s
hundred and mnety m1 10n [ 111 he will say 'This was the . h' h d436 and showmg it to a , '
body m 1S an " mong Sakyamuni's pious atten- supreme observer of the ascet1c a f the Teacher. There is no one
dants, and th,e he mendicant as he did,' Then
the ten powers, and he received gradual ordination according to the
437
here who mamtams the ascet1c ' I e s and dissolve entirely into / 'b dy will display great m1rac d
Kasyapa s o , , d will undertake the ascetic virtues an space and Ma1treya s atten ants h' b d "
, Th £re youcannotcrematet 1S 0 y.
become arhats. 0 . , , the kin turned away and the moun-
In accordance w1th th,lS he erec;ed a stl1pa dedicated to the tain was resealed, On its pea ,
remains.
ANANDA
- h
[49. 5-51. 21 Ananda t e born at the time of the Teacher's Am{todana. He and Rahula ' t h year when the master met with
attainment of buddhah,? od. dIn 1S SlXt hisownson[Rahula1,Anan awasenru
stedto Kasyapa who possessed '
of the Teacher's paternal uncle,
Ananda
He became the Teacher's personal servant and was revered as supreme for his retention of what he had heard. He protected the teaching for more than forty years, and then said to Salfavasika, "The Teacher entrusted the teaching to Kasyapa and he, in turn, en- trusted it to me. When I too have passed away you must protect the teaching. "
Ananda predicted that and the sons of a merchant, would build a monastery on Urumulf9a Mountain, in the region of Mathura, and that they would become its patrons. He directed Up- agupta, the son of the incense-seller Gupta, to be ordained there and entrusted with the teaching. When King Ajatasatru heard the news he came with his army [in order to take leave of Ananda]. The people of VaisalI, who had been apprised of this by a deity, accompanied the army to meet him. When Ananda reached the middle of the River Ganges, a with a retinue of five hundred requested ordination from him. Ananda materialised an island in the middle of the Ganges and gave the ordination there.
The r$i immediately became an arhat, and so became known as arhat Madhyahnika (Midday), or Madhyantika (Midway).
Madhyahnika requested permission to enter nirvalfa before his pre- ceptor, Ananda, who answered, "The Teacher has predicted that you will spread the teaching in Kashmir; so do just that! " When he had promised to do so Ananda displayed many miracles and passed away. Half of his relics were taken by Ajatasatru, the other half by the people of VaisalI, and they erected stl1pas at VaisalI and at
SANA V ASIKA
[51. 2-52,1] Salfavasika was an arhat who was learned in the His patron was the religious king Asoka. Concerning that king, the Root Tantra of Mafijusrf (Mafijusrfmtllatantra, T 543) predicted that he was to appear one hundred years after the Teacher's nirvalfa, to live for one hundred and fifty years, and to worship stl1pas for eighty-seven years.
Assisted by a called Ratha, the king fulfilled the Teacher's prophecy by extracting relics from seven stl1pas which held the Buddha's remains, and then by building eight hundred and forty billion stilpas of seven precious stones in all parts of Jambudvlpa. 438 The arhats praised his achievements saying:
King Asoka who lives in Paraliputra Has vastly increased the seven stupas. Mightily, too, he has adorned this earth With manifest objects of prayer.
current rite.
The Patriarchs ofthe Teaching 435
436 History: Origin ofthe Precious Teaching
Sa'fJavasika
After consecratm. g those stu-pas . an_d entrusting the teaching to Upagupta, SaI). avasika passed into mrvaI). a.
UP AGUPT A
[52. 1-52. 6] In the Minor Transmls. s. zons the Teacher had predicted:
Upagupta
that owing to this crown, which no one could cast off, Mara was subdued by Upagupta and promised to avoid evil thoughts thereafter.
So many became arhats through Upagupta's seven instructions that a cave, eighteen cubits long and twelve cubits wide, was completely filled with four-inch sticks, one for each of them. Since the Teacher's
nirval). a there had been no larger gathering ofarhats that this. Upagupta himself entered nirval)a after entrusting the teaching to DhItika.
DHITIKA, SUDARSANA, MADHY AHNIKA AND THE SIXTEEN ELDERS
[52. 6-55. 1] The sublime DhItika was also an arhat learned in the Tripilaka. After entrusting the teaching to the sublime of Palaliputra (dmar-bu-can) in Magadha, he passed into nirval). a.
too, was an arhat learned in the Tripilaka. After protecting the teaching completely he entrusted it to Sudarsana and entered final nirval). a. Some include Madhyahnika among the patriarchs as well, but
in OUr opinion there were only seven patriarchs before Nagarjuna. 440
One hundred years after my nirvaI). a a of the incense-seller Gupta, will be ordamed as a f He will become a buddha who is without the mar s 0
one,
. . . f
1 ned
439 and he will perform the deeds of a buddha.
Upagupta received ordmal1on rom
in the Tripitaka. Once, whIle he wa. s teac . mg dis laying magIcal gation the evil Mara distracted hIS audienCeh? y 'ng Pthe goal There-
' d h m from ac leVI . transformations and so prevente t e into flower garlands an
d
upon, Upagupta produced an evil thought, bound them round Mara shea. ed a foul stench; but when he pro-
they appeared as corpses and exud
duced a wholesome thought, they appea
red to be flowers. It IS saId
Yasah and became an arhat ear
'h' the doctrine to a congre-
The Patriarchs ofthe Teaching 437
438 History: Origin a/the Precious Teaching
In particular, the great Sixteen Elders, who resided with five hundred arhats and others in various lands throughout the four continents and in the Trayatriq1sa heaven,441 protected the precious teaching; and in so doing they visited China during the reigns of T'ang T'ai-tsung, Qubilai Qan, and the emperor Yung-Io. Some say that they could be seen by all, but others maintain that the common folk could not see them, their bodies being rainbow-like. 442
The Patriarchs a/the Teaching 439
whereupon the nagas said in amazement "Wh .
"1 have come to this land to fulfil ' at IS your command? "
give this land to me. " a prophecy of the Teacher. Please
M adhyahnika
So it was that the teaching was propagated throughout sixteen great cities of Jambudvlpa during the Teacher's lifetime. None the less, because there were not yet cities in Kashmir, the Teacher had predicted that Madhyahnika would establish the teaching in Kashmir one hundred years after his nirva1). a, for it was a most restful place and one suited to meditation. Accordingly, nearly twenty years after Ananda had pas- sed into nirva1). a, the arhat Madhyahnika went to Kashmir, knowing that the time had come to fulfil the prophecy. In one cross-legged posture he covered nine valleys, which converged in a lake. The nagas were furious. They caused an earthquake and a terrible rain storm, but they could not move even a corner of his robe. He transformed the
shower of arrows and missiles which they hurled at him into flowers,
"We will offer up the land covered b many followers do you have? "
"Five hundred arhats. "
. . . .
y your sIttmg POSItIOn. How
;If hone of them . is missing we will take back the land " OtIS t e elder replIed "Those de d· .
in a place where there is ;ponsorsh. pen mg on alms are supported also be settled here. " Ip. Therefore householders must
Madhyahnika had a sorcerer construct a . .
consecrated it to be both perfectl I · CIty there, and he
numerous people there and g an ffilmperishable. He settled consecrated it'so th:r from
duratIOn of the teachin Th I . . grow t ere for the delightful COuntry that fs° became the
4 The Preservation of the Tec:ching and Spread of the Greater Veh'tcle
, . -
[55. 1-60. 4] After . the. s the Buddha himself, came
pious attendants, h were the host of arhats like Uttara forth to protect the teac mg. Kasyapa and the great brahmans and Yasa}:l, the venerable mo,? s were who served the
like Sujaya dignity and excellence, teachmg, who were I ustnous . . . ' N he less in the and who had the quahHeS of 444 the first
opinion of the ? f the the'arhats who
to compose Exposition. But, according to composed the Great reasury 0 Maitre anatha and the master
the greater vehicle, the first to do so were I Nagarjuna, since other re Y
on which follow
their expositions of the path. d"
. h T h 'sownprelCHons,
the three authors of
AccordIng to t e eac _ . ond Buddha, who was the fundamental texts were: Nagaquna, the ho set in motion the pro- disciple of the great brahman. S. araha, an . ho was the
found way of philosophical VISIon; the subhme h:ut Jambud-
disciple of the venerable Maitreya, and who sprea t rougD'gnaga who ·. f duct· andthemaster I ,
vlpa the extensive tradIHon 0 f'M -'u hosa and thus attained had been taken into the followmg 0 g . and who revealed accomplishments which overcame all oP,P°lsmg what is implicit
the way of the knowledge [through lOgICa ana YSIS
in actuality. Ar adeva disciple of
Their three commentators were: the younger Nagarjuna, who was born miraculously from a to memory nine brother, the master Vasubandhu, who crossed the
million and nine hundred an h lorious Dharmaklru,
oflearning; and Dignaga's [mdlr. ect] having followed
In the
who instantly broke 0 non utant Isvarasena. dis
the secret mantra texts will be explained below in detail.
opinion of the new tradition of secret mantra, the Teacher himself taught the tantras to Indrabhuti, the king of Oqqiyana. It is also held that Vajrapat:li entrusted them to him. In any case, whoever it was, the king had the tantras written down, and he taught them to the people. All the inhabitants of the land, even mere insects, became accomplished and vanished in the rainbow body. Then the land of 099iyana became a desolate land, which the nagas transformed into a lake. The Lord of Secrets [Vajrapat:li] revealed the tantras to them and brought them to
in the footsteps of th:tio:ed above are collectivelY
The masters and theIr dIscIples d - "Usually Nagarjuna and known as the "six adornments of Jam u Vipa .
limitless number of great
The Spread ofthe Greater Vehicle 441
Asanga are esteemed as the "two supreme ones" , and the six adornments are made up of the remaining four, with the addition of the masters
446
Gut:laprabha and Sakyaprabha.
querors who was the subject of seven wonderful episodes, and Candra- gomin, who was learned in the sciences and their branches and achieved the accomplishments, are hailed as the "two marvellous masters". And there were innumerable other masters who attained full command of the meaning of the Buddha's scriptures, and who mainly elucidated the teaching of the Transcendental Perfections.
In general, as soon as the transmitted precepts of the dialectical vehicle, which deals with causes, had been compiled, the texts of the greater vehicle, which could not have been apportioned [their place in the Tripitaka], were introduced by devout men, gods, and spirits to their own domains. Those preserved in the human world were propa- gated gradually. Some of those preserved in the non-human worlds were introduced to the human world and propagated by holy person- ages.
Concerning the greater vehicle in particular: It transpired that shortly after the time of King Mahapadma, became the king of Oqivisa. It is said that the sublime MafijusrI entered his house in the guise of a monk, taught some doctrines of the greater vehIcle, and left behind a book. Adherents of the sutra tradition believe that it was the Transcendental Perfection ofDiscriminative Awareness in Eight Thousand Lines, but followers of the mantra tradition believe it to have been the Summation of the Real. Regardless of which one it was, it is said that this was the first appearance of the greater vehicle in the human world after the Teacher's nirvat:la. This must be held to have occurred before the third council. Therefore, the position universally adhered to by most contemporary scholars, namely, that all the transmitted precepts were committed to writing during the third council must be erroneous, for it is contradicted by this report. 447
As for the tantrapitaka of the secret mantra: A discrepancy developed in the accounts of the ancient and new traditions [of Tibet], due to the changes that had taken place in India between the period when the doctrine was yet undiminished and the subsequent period of varied growth and decline. The opinion of our Ancient Translation School of
448
Santideva, the great son of the con-
442 History: Origin ofthe Precious Teaching
maturity. As a result they gradually changed into men, and, living in a village by the shore of the lake, they persevered in practice and became accomplished. When their sons and daughters became gakas and gakinls, the land became renowned as "Oggiyana, the Land of the I)akinls".
Eventually the lake dried up and a self-created temple of Heruka appeared. In its stores, the volumes of the tantras were preserved. Subsequently, most of the tantras were taken from it by accomplished masters: the Guhyasamaja by King Vasukalpa; the Hevajra by Nagar- juna; the Mahamaya and Bhairava tantras (T 468 &470) by Kukkuripa; and so forth.
Similarly, there are many slightly different legends, for instance, that of Celuka and others obtaining the Kalacakra Tantra from the land of Shambhala, or from other lands, and propagating it. However it may have been, innumerable accomplished masters appeared: the glorious Saraha and the eighty-four accomplished masters;449 Buddhajfianapada and the twelve masters who were renowned at VikramasIla; the six paJ). gitas of the gates; and the elder and younger Kalacakrapada. They secured innumerable fortunate beings in spiritual maturity and libera- tion, primarily by means of the secret mantra teachings of the greater vehicle. 450
Thus it is not possible to describe here, in a few words, the numberless liberated careers of those who sustained the Conqueror's precious teach- ing, its transmission and its realisation, in India. Relying on the illu- mination of [other] well-known histories and elegant tales, may the lotus of reverence and enthusiasm [toward the doctrine] fully blossom!
This completes the general explanation of the origins of the Conqueror's precious teaching in the world, the first part of this book, Thunder from the Great Conquering Battle-Drum of Devendra, which is a history of the precious teaching of the vehicle of indestructible reality according to the Ancient Translation School.
Part Two
The Rise of the Precious Teaching of Secret Mantra
Introduction
[63. 1-63. 3] Now the rise of the precious teaching of secret mantra, or the vehicle of indestructible reality, will be explained in particular. This part has three sections: (1) where, and by whom, the doctrinal wheel of the secret mantra was turned; (2) how the transmitted precepts were collected by the compilers; (3) the emergence of this teaching in the human world.
·1 The Turning ofthe Secret Mantra Wheel
[63. 3-64. 2] According to our special tradition there were three great descents of the teaching [of the secret mantra tradition]. It says in the Exegetical Tantra of the Oceanic Magical Net:
The intentional, symbolic and aural lineages are respectively those of the conquerors, bodhisattvas and yogins.
That is to say, the three lineages to be explained are: the intentional lineage of the conquerors; the symbolic lineage of the awareness- holders; and the aural lineage of mundane individuals.
THE INTENTIONAL LINEAGE OF THE CONQUERORS
[64. 2-69. 2] Samantabhadra, who completely encompasses both sarpsara and nirvaI). a, and who is the all-pervading lord, embodying the sixth enlightened family,451 appears in the indestructible Great realm, the utterly pure expanse that is manifest in and of itself,452 in the form of Vajradhara, perfectly endowed with the signs and marks of buddhahood. There, his intention is the pristine cognition of just what is, the inconceivable abiding nature of reality, entirely free from verbal expression; and through its blessing he confers realisation upon the Teachers ofthe Five Buddha Families, the nature ofwhose assembly is no different from his own, and upon the assembly that appears as the countless maI). <;ialas of self-manifesting peaceful and wrathful con- querors. This is conventionally referred to as the "speech ofthe buddha- body of reality". It says in the Penetration of Sound:
Thus, in the celestial expanse of reality,
There appeared the natural sound,
Blessed by the speech of the Great All-Pervader. . . 453
A. nd in a Commentary on the Secret Nucleus (snying-'grel):
448
History: The Rise ofthe Secret Mantra .
. the body of reality, communIcates to TheTeacher, hIS. theoceanofpristinecognition,by
the assembly, w 1C IS . unborn speech of genuine meamng.
behalf of an assembly of the great bodhisattvas who possess extra- ordinary awareness, such as Vajrapal)i, Avalokitesvara, and MaiijusrI; beings who are themselves the products of purity of sense and sense object. 456 In the Secret Nucleus (Ch. 6, v. 14) it says:
His body appears as Vairocana Buddha
In the supreme realm of unsurpassed Without an utterance from his supreme speech, His body reveals all doctrines
To the assemblies of bodhisattvas.
It is also said that this realm is the of the Mahavasavartin, which lies beyond the Pure Abodes. 457 The Magical Net ofIndestructible Reality, too, says:
Abandoning the Pure Abode,
In the supreme realm of Great
Is the spontaneously present body of
The lord of the buddha families, with his mudra. Transcending unity and diversity, this is
The common form of all buddhas.
He is the original treasure of the greater vehicle Who appears at each instant to those disciples Who have abandoned all obscurations.
In the same way, in the ordinary which appears to bodhisattvas on the ninth level; and in the imputed which appears to bodhisattvas on the eighth level;458 and in the palaces of great liberation, that are the expanse of reality, the glorious womb of the Vajra Queen,459 there appear to the senses of Rudra,460 Bhairava and other malicious disciples the forms of the foremost [Herukas], such as Mahottara Heruka, Kumaravlrabalin, Padmanartesvara, as well as Hevajra, Cakrasarpvara, and Kalacakra. These each reveal their in- destructible realms and, through their transformations, emanate the mal)cJala of their respective assemblies. And, by means of the imperish- able sound of pure vibration, each one turns the wheel of the doctrine. In the Root Tantra of the Gathering of the Sugatas (bder-'dus rtsa-rgyud, NGB Vo1. 31) it says:
I am king of the great,
And I am both teacher and listener.
And in the Hevajra Tantra (Pt. 2, Ch. 2, v. 39ab):, I am the teacher, and I am the doctrine.
Endowed with my own assembly, I am even the listener.
Similarly, in conventional places such as Mount Sumeru, 0cJcJiyana, and Shambhala, [the Buddha] also taught the Kriya, Carya,
Samantabhadra and Consort .
s . the rofound and extensive teachmg
In particular, accordmg to P d t·ble Nucleus of Inner . . h t of the In estruc 1 h
whose perspectIve IS a I . ed without straying from t e
Radiance:454 The doctnnal whee IS turn . 1·br1·um of reality, which h . ] in the vast equ1 1 d
single savour [of all t at anses d f h ht This even transcen s b· f eechan 0 toug . dd
transcends all 0 Jects 0 sp " I ce teacher assembly, an oc-
p (sublime notions] such as that. thfie. a
df mtheInmlteex
trine have emanate ro
naturally present . of the three buddha-bodIes. enclosure or vast self-mamfestmttrraYbeings who have arrived at
None the less, to the great su 1me. ecial Akanistha realm,
end of the tenth level it appears that, 1n a sp J·oyed b· f pture are fully e n , ·1 nd
where extraneous 0 Jects 0 ra L d f the Sixth Buddha Fam1 Y a 1 in the form of [Vajradhara] Families, keeps the doctrina those of the Teachers of. the FlVe. u of Unsurpassed Yoga (Anuaara-
wheel of th. e inexpressIble means of intentional symbols, on yogatantra) In perpetual mollon, Y
p'anse of'pristine cognition of
. us
. a spontaneous preclO whose nature IS .
"
The Secret Mantra Wheel 449
450 History: The Rise ofthe Secret Mantra
. . uise of a passionless monk, or as and Yoga tantras, either m the g of the Secret Nucleus (Ch. 6, v. 13) it
universal monarch. In the Tantra OJ says:
When he appears in various forms onding to the different [be. mgs].
At about that time the Tathagata's two supreme disciples, Sariputra and Maudgalyayana went to visit the hells. Teachers and preceptors of extremist doctrines,418 who were reaping the fruits of their misdeeds, sent a verbal message through them to their followers, saying that they had erred in their philosophy. Sariputra was the first to repeat the ll1essage, but the followers ignored him, showing no hostility. After that Maudgalyayana said, "Your teachers sent this message to you because they have come to suffer in the AvIci he11. ,,419
"This message insults not only ourselves", they said, "but also our teachers and preceptors. Crush him! "
an . d contemplations.
levels, paths, retentions, an f d d nagas for the sake of innum-
Then in the sundry 0 s the Tathagata turned
erable monks, nuns, gods, naga fj . . eaning which is the wheel of 1 f h d ctrineofdemltivem , . h
the whee 0 t e . 0 s This doctrinal wheel t. e the final transmltted . . 1r hes the training of supenor dlS-
Abhidharmapitaka, whlch
the Vinaya of the Abhidhar-
criminative awareness and mc u the conflicting emotions eas-
mapitaka, :vhich how of the Abhidharmapitaka, which
ily with little hardshlP, the s f l·ty. and the Abhidharma of , t tethenature0 rea1 ,
show to ra which contains analyses of the . components, the Abhldharmapltaka, . . fj ld nse organs consciOusness, and psychophysical bases, actiVlty hl: s, se bha) which is naturally pure.
the nucleus \tat of the Array of Attributes: Concerning thls, 11 says m t e
Totally unspoken by me,
The doctrine has spread among se
ntient beings. To all those who seek a gradual path
Siiriputra
con
The Coming ofBuddha 425
426 History: Origin ofthe Precious Teaching
Maudgalytiyana
So they beat Maudgalyayana's body until it was as a broken reed. Sariputra wrapped him in the fold of his robe and carried him into the city of Knowing that Maudgalyayana would not live, Sariputra went on to glorious Nalanda, thinking, "I cannot bear even the news of a friend's death. How, then, the sight? " Thus, he entered nirva1). a early in the morning along with eighty thousand arhats. That same evening Maudgalyayana passed into nirva1). a along with seventy thousand arhats. And so, like fires which have run out of fuel, did many other arhats enter nirva1). a.
The Buddha then entrusted the teaching along with the four [monas- tic] assemblies to the elder Mahakasyapa. Removing his upper garment, he said, "Behold, 0 monks, the body of the Tathagatal It is as difficult to see a tathagata as it is to see an udumbara blossom. 42o Be silent, 0
monksl Just as this body is subject to destruction, so too is all that is compounded. "
In this way he encouraged lazy disciples to enter the doctrine with the motive for renunciation. Then, next to a pair of sal trees, his intention turned to final nirvaQ. a.
When Mahakasyapa arrived there from the naga realm he d
before the Buddha's remains and the funeral ' . d b Th r b ' pyre Igmte y Itself
e re ecame fragmented and were suitably divided into ei whlc. h to form the cores of eight stiipas. 421 g
Fmally, It says m the Great Treasury ofDetailed Exposition: The Sage, supreme being
Lived for one year each '
At the site of the wheel of the doctrine
Makkolam, and the god realms, ' HIll, and KausambI,
AtavI, Caityagiri,
Ve1). upura, as well as Saketa And the city of Kapilavastu. '
He passed twenty-three years in SravastI Four years in ' Two years in the JvalinI Cave,
And five years in Rajagrha.
He had spent . six years practising austerity
twenty-mne years in the palace. So It was that the Conqueror
The supreme and holy Sage,'
Passed into nirval,1a at the age of eighty.
The Coming ofBuddha 427
2 The Collecting of Precepts by Counctls
[42. 3-42. 6] When one hundred and ten years had passed after the first compilation of the scriptures, the monks in Vaisall were indulging in the following ten transgressions Transmissions]:
Permitting: [exclamations of] "alas! "; celebrating [the arhats]; The deliberate practice [of agriculture]; [sipping "medicine" from] apot [ofale]; [the misuse ofthe sacred stored] salt; [Eating while on] the road; [desecration of offerings with]
two fingers; stirring [curd and milk together as an afternoon
beverage]; [a new] mat [without an old patch];
And [begging for] gold [or silver]. These are held to be the
ten transgressions. 423
In order to put an end to this, seven hundred arhats, including Yasal). , held a council under the patronage of the religious king Asoka, and the ten transgressions were rejected. They recited the complete Tripitaka once, and also observed a harmonious and auspicious purificatory fast.
THE THIRD COUNCIL
[43. 6-45. 6] Starting from the time of King Vlrasena, the grandson of King Dharmasoka, and son of Vigatasoka, the monks Mahadeva, Bhadra, the elder Naga and Sthiramati, all of whom had come under the influence of Mara, appeared in succession. They proclaimed five basic points:
[Arhats may] answer others, remain unknowing, Harbour doubts and inquire discursively;
And they may support themselves.
This is the Teacher's teaching.
In this way, they taught a false doctrine, which caused dispute among the members of the sartlgha, during the latter part of King Vlrasena's life, throughout the lives of Nanda and Mahapadma, and during the early part ofthe life that is, during the reigns offour kings. 424
Since the Teacher had not allowed the Vinaya to be written down, differences arose over a long period of time in the recitation of the Sutra (T 2), owing to which there was a division into eighteen schools. 425 It happened in this way: Because the elder Naga spread the dispute, the Mahasailghikas, Sthaviras, and SammitIyas split off from the Miilasarvastivada tradition; and these then became the four basic schools. Later, Sthiramati spread the dispute widely and the four sects gradually divided into eighteen. It is said that the MUlasarvastivada
. and special explanations of the 40. 6-41. 21 There are both h teachings delivered by the
[ . . fhtruedoctnnes,te
compllatlon 0 t e . h· 1 three succeSSlVe counCi s
Teacher. According to the ordmary ve lC e
were convened.
422
THE FIRST COUNCIL
(41. 2-42. 31 Shortly before the
.
Teacher's own nirvaI). a, when Sanputra and Maudgalyayana with seventy
with eighty thousand other d again when the Transcendent d . nto nlrvana, an h ds
thousand arhats, passe. 1 _ . with eighty million arhats, t Lord himself entered nlrvaI). a 1 nks have passed into mrva(la cried out, saying, "All the 7:e smoke from a dead fire. The
and the true doctrine has become 1 1 "
monks do not proclaim even the five hundred arhats was h· d . ·on a counCl oon
In response to t IS enSI _.
convened in the Banyan Cave at RaJ,a . . 'ana under the patronage of
retreat the year after. the the King Ajatasatru. thIS the entire Ananda the Siltrap1laka, an 1 . h the gods perceived thls
ma itaka. As far away A a anti ods will decline! e Pl: d "The gods Wln flounsh. The g. d ft·mel" LikewIse,
excalme , ddh·nendureforalongpeno 0 1 . t e a c h i n g o f t h e B u a WI . . .
. . the Minor Transmlsswns. it says In
During the summer which followed the Teacher's nirvaI). a,
In a secret cave in A·atasatru provided sustenance
J ·1 f five hundred arhats, ForacounCl0 . d
And the Tripitaka was compIle .
g
rha during the summer mons
··1
THE SECOND COUNCIL
The Councils 429
430 History: Origin ofthe Precious Teaching
had seven branches; the Mahasanghika, five; and the other two, three each. Afterwards, when the controversy had somewhat subsided, and the schools existed independently, the third council was held under the patronage of King At that council, it was proven that all eighteen schools were pure, on the basis of this passage drawn from the Sublime SiUra of the Teaching Given in a Dream (Aryasvapnanir- desasiltra, T 48):
The perfectly realised Buddha Kasyapa said to King KrkI,426 "Your majesty, the dream in which you saw eighteen men pulling on a sheet of cloth means that the teaching of Sakyamuni will become divided into eighteen schools. But the cloth itself, which is liberation, will remain undamaged. "
At that same council the Vinayapitaka was written down. They also wrote down those texts from the Sutrapitaka and Abhidharmapitaka which had not been set down before, and corrected those which had been recorded previously. This was the purpose of the third council.
As this account is not given in the Minor Transmissions, there are many different opinions. The Kashmiri schools maintained that the council was convened in Kashmir in the Kan)ikavana Temple by the noble Parsva and five hundred arhats, Vasumitra and four hundred supremely venerable monks, and five hundred bodhisattvas. And it is said that most of the Central Indian scholars claimed that five hundred arhats and five thousand supremely venerable monks assembled in the Kuvana Temple of Jalandhara Monastery. At present, the account best known in Tibet states that about four hundred years after the Teacher's nirva1). a five hundred arhats and five hundred, or sixteen thousand, bodhisattvas assembled and held a council. And the Flame ofDialectics (Tarkajvala, T 3856) says: "When two hundred years had passed from the Teacher's nirva1). a, the elder Vatslputra compiled the doctrine. ,,427
The period of four hundred years [mentioned above] agrees with this if each solstice is counted as one year. But, after comparing this chrono- logy with the succession of kings, it seems to me that the period of twO hundred years may be too short. 428 It appears, therefore, that this must be further examined. Moreover, many different places are claimed as the venue of the council, for example, SravastI, Kusumakutarama in Jalandhara, and Kuvana Monastery in Kashmir.
429 THE COUNCILS OF THE GREA TER VEHICLE
[45. 6-46. 4] As for the special councils of the greater vehicle, it says in the Flame of Dialectics:
The greater vehicle was taught by the Buddha, since the original compilers were Samantabhadra, MafijusrI, Guhya- pati, Maitreya; etc.
_ The Councils 431
In the Sutra of Inconceivable Secrets Va·ra - . .
.
of the teachings of the Thousand BUddh J IS called the compIler
says that one ·11· as, an an ancient annotation430
mI IOn sons of the Conqueror a bl d .
bhava Mountain, which lies to the south of R e on
compiled the Vinayapitaka, MafijusrI the S There
the Abhidharmapitaka. It also s a . . u rapIta a, and VaJrapa1). I
that the sections dealing with In of the greater vehicle M _. / - proloun VIew were comp·l d b
anJusfl, and the sections on the exte? sive conduct by 431 y
3 The Patriarchs of the Teaching 432
. The Patriarchs a/the Teaching 433
teachIng to me before he passed into nirvana Whe I h .
. - . ' n ave passed Into
mrvaI). a, you must protect the teaching y .
it to SaI). avasika. " . ou, In turn, should entrust
Then Kasyapa worshipped the stl1pas which held th .
M A H A K A syAP A
[46. 4-49. 5] The Teacher appointed Mahakasyapa to be his successor, indicating this by allowing him to be the one to fold the master's seat. Also, the teaching was entrusted to the great and exalted Sixteen Elders. Kasyapa was born as the son of the brahman Nyagrodhaketu, in the brahman village of Nyagrodhika in Magadha, in answer to a prayer addressed to the divinity of the Nyagrodha [Banyan] Tree. For this reason he was named Nyagrodhaja [Banyan-born], though his family name was Kasyapa. He married a beautiful maid with a golden complex- ion, who was named KapilabhadrI. But they regarded each other only as brother and sister; not even for a moment did the thought oflust arise.
When his parents died, Kasyapa abandoned his possessions, which included nine hundred and ninety-nine hamlets, sixty million pieces of gold, and eighty golden granaries, as if they were mere grass. For himself he kept only two robes of Benares linen. He sent KapilabhadrI to the Nirgrantha [Jains],433 while he went to the Teacher, who was residing near the Bahuputraka Caitya shortly after attaining buddha- hood. As soon as they met, he recognised his teacher, and three times made this request: "You, Lord, are my teacher! And I am the pious attendant of the Transcendent Lord! " The Lord responded thrice, say- ing, "Indeed, I am your teacher; and you are my pious attendant! " At this, he was fully ordained, and eventually he came to be revered as
434
the supreme observer of the ascetic virtues.
robe, which had come from a trash heap, and offered to the Teacher his Benares linen. This happened about the same time as the Teacher descended from the realm of the gods, and many gods had arrived in
435
JambudvIpa to receive his nectar-like instruction.
Kasyapa compiled the transmitted precepts well and protected the
teaching. For over forty years he advanced the teaching by establishing many disciples in liberation. Then he thought of entering nirvaI). a and said to . Ananda, "You should know that the Teacher entrusted the
Mahakafyapa
He took the Teacher's
t
e remams.
tooth-relics of the Buddha. He climb d M K h d . e ount
e and ukkutapada In the
sout ,an spread out hIS grass mat in the centre f .
W . h b 0 an open area
eanng t e ro e of the Transcendent Lord, which had come fJ .
trash heap, he consecrated his body so that it would
no
t d
rom a ecompose
until attainment of buddhahood. And with a d' I many mIracles h d ' . , I S P ay c
and closed
came to seeUtPh
'h e passe mrvaI). a. The gods then worshipped hin
e mo. untam; but they opened it when King Ajatasatfl
Ajiitasatru dreamed that the royal family on hi I<. asyapa ea t . away forever. When he awoke he heard tha I<. ukkut - n ere whereupon he set out for Moun
The A openedupthemountain but Ananda sa'd "I,":ors Ip t e body and prepared for a cremation of Maitreya M. t IS to remain until the teaching perio(
. altreya s Irst assembly he will come here with
434 History: Origin ofthe Precious Teaching . _/ , , 'II' ' attendants and, holdmg Kasyapa s
hundred and mnety m1 10n [ 111 he will say 'This was the . h' h d436 and showmg it to a , '
body m 1S an " mong Sakyamuni's pious atten- supreme observer of the ascet1c a f the Teacher. There is no one
dants, and th,e he mendicant as he did,' Then
the ten powers, and he received gradual ordination according to the
437
here who mamtams the ascet1c ' I e s and dissolve entirely into / 'b dy will display great m1rac d
Kasyapa s o , , d will undertake the ascetic virtues an space and Ma1treya s atten ants h' b d "
, Th £re youcannotcrematet 1S 0 y.
become arhats. 0 . , , the kin turned away and the moun-
In accordance w1th th,lS he erec;ed a stl1pa dedicated to the tain was resealed, On its pea ,
remains.
ANANDA
- h
[49. 5-51. 21 Ananda t e born at the time of the Teacher's Am{todana. He and Rahula ' t h year when the master met with
attainment of buddhah,? od. dIn 1S SlXt hisownson[Rahula1,Anan awasenru
stedto Kasyapa who possessed '
of the Teacher's paternal uncle,
Ananda
He became the Teacher's personal servant and was revered as supreme for his retention of what he had heard. He protected the teaching for more than forty years, and then said to Salfavasika, "The Teacher entrusted the teaching to Kasyapa and he, in turn, en- trusted it to me. When I too have passed away you must protect the teaching. "
Ananda predicted that and the sons of a merchant, would build a monastery on Urumulf9a Mountain, in the region of Mathura, and that they would become its patrons. He directed Up- agupta, the son of the incense-seller Gupta, to be ordained there and entrusted with the teaching. When King Ajatasatru heard the news he came with his army [in order to take leave of Ananda]. The people of VaisalI, who had been apprised of this by a deity, accompanied the army to meet him. When Ananda reached the middle of the River Ganges, a with a retinue of five hundred requested ordination from him. Ananda materialised an island in the middle of the Ganges and gave the ordination there.
The r$i immediately became an arhat, and so became known as arhat Madhyahnika (Midday), or Madhyantika (Midway).
Madhyahnika requested permission to enter nirvalfa before his pre- ceptor, Ananda, who answered, "The Teacher has predicted that you will spread the teaching in Kashmir; so do just that! " When he had promised to do so Ananda displayed many miracles and passed away. Half of his relics were taken by Ajatasatru, the other half by the people of VaisalI, and they erected stl1pas at VaisalI and at
SANA V ASIKA
[51. 2-52,1] Salfavasika was an arhat who was learned in the His patron was the religious king Asoka. Concerning that king, the Root Tantra of Mafijusrf (Mafijusrfmtllatantra, T 543) predicted that he was to appear one hundred years after the Teacher's nirvalfa, to live for one hundred and fifty years, and to worship stl1pas for eighty-seven years.
Assisted by a called Ratha, the king fulfilled the Teacher's prophecy by extracting relics from seven stl1pas which held the Buddha's remains, and then by building eight hundred and forty billion stilpas of seven precious stones in all parts of Jambudvlpa. 438 The arhats praised his achievements saying:
King Asoka who lives in Paraliputra Has vastly increased the seven stupas. Mightily, too, he has adorned this earth With manifest objects of prayer.
current rite.
The Patriarchs ofthe Teaching 435
436 History: Origin ofthe Precious Teaching
Sa'fJavasika
After consecratm. g those stu-pas . an_d entrusting the teaching to Upagupta, SaI). avasika passed into mrvaI). a.
UP AGUPT A
[52. 1-52. 6] In the Minor Transmls. s. zons the Teacher had predicted:
Upagupta
that owing to this crown, which no one could cast off, Mara was subdued by Upagupta and promised to avoid evil thoughts thereafter.
So many became arhats through Upagupta's seven instructions that a cave, eighteen cubits long and twelve cubits wide, was completely filled with four-inch sticks, one for each of them. Since the Teacher's
nirval). a there had been no larger gathering ofarhats that this. Upagupta himself entered nirval)a after entrusting the teaching to DhItika.
DHITIKA, SUDARSANA, MADHY AHNIKA AND THE SIXTEEN ELDERS
[52. 6-55. 1] The sublime DhItika was also an arhat learned in the Tripilaka. After entrusting the teaching to the sublime of Palaliputra (dmar-bu-can) in Magadha, he passed into nirval). a.
too, was an arhat learned in the Tripilaka. After protecting the teaching completely he entrusted it to Sudarsana and entered final nirval). a. Some include Madhyahnika among the patriarchs as well, but
in OUr opinion there were only seven patriarchs before Nagarjuna. 440
One hundred years after my nirvaI). a a of the incense-seller Gupta, will be ordamed as a f He will become a buddha who is without the mar s 0
one,
. . . f
1 ned
439 and he will perform the deeds of a buddha.
Upagupta received ordmal1on rom
in the Tripitaka. Once, whIle he wa. s teac . mg dis laying magIcal gation the evil Mara distracted hIS audienCeh? y 'ng Pthe goal There-
' d h m from ac leVI . transformations and so prevente t e into flower garlands an
d
upon, Upagupta produced an evil thought, bound them round Mara shea. ed a foul stench; but when he pro-
they appeared as corpses and exud
duced a wholesome thought, they appea
red to be flowers. It IS saId
Yasah and became an arhat ear
'h' the doctrine to a congre-
The Patriarchs ofthe Teaching 437
438 History: Origin a/the Precious Teaching
In particular, the great Sixteen Elders, who resided with five hundred arhats and others in various lands throughout the four continents and in the Trayatriq1sa heaven,441 protected the precious teaching; and in so doing they visited China during the reigns of T'ang T'ai-tsung, Qubilai Qan, and the emperor Yung-Io. Some say that they could be seen by all, but others maintain that the common folk could not see them, their bodies being rainbow-like. 442
The Patriarchs a/the Teaching 439
whereupon the nagas said in amazement "Wh .
"1 have come to this land to fulfil ' at IS your command? "
give this land to me. " a prophecy of the Teacher. Please
M adhyahnika
So it was that the teaching was propagated throughout sixteen great cities of Jambudvlpa during the Teacher's lifetime. None the less, because there were not yet cities in Kashmir, the Teacher had predicted that Madhyahnika would establish the teaching in Kashmir one hundred years after his nirva1). a, for it was a most restful place and one suited to meditation. Accordingly, nearly twenty years after Ananda had pas- sed into nirva1). a, the arhat Madhyahnika went to Kashmir, knowing that the time had come to fulfil the prophecy. In one cross-legged posture he covered nine valleys, which converged in a lake. The nagas were furious. They caused an earthquake and a terrible rain storm, but they could not move even a corner of his robe. He transformed the
shower of arrows and missiles which they hurled at him into flowers,
"We will offer up the land covered b many followers do you have? "
"Five hundred arhats. "
. . . .
y your sIttmg POSItIOn. How
;If hone of them . is missing we will take back the land " OtIS t e elder replIed "Those de d· .
in a place where there is ;ponsorsh. pen mg on alms are supported also be settled here. " Ip. Therefore householders must
Madhyahnika had a sorcerer construct a . .
consecrated it to be both perfectl I · CIty there, and he
numerous people there and g an ffilmperishable. He settled consecrated it'so th:r from
duratIOn of the teachin Th I . . grow t ere for the delightful COuntry that fs° became the
4 The Preservation of the Tec:ching and Spread of the Greater Veh'tcle
, . -
[55. 1-60. 4] After . the. s the Buddha himself, came
pious attendants, h were the host of arhats like Uttara forth to protect the teac mg. Kasyapa and the great brahmans and Yasa}:l, the venerable mo,? s were who served the
like Sujaya dignity and excellence, teachmg, who were I ustnous . . . ' N he less in the and who had the quahHeS of 444 the first
opinion of the ? f the the'arhats who
to compose Exposition. But, according to composed the Great reasury 0 Maitre anatha and the master
the greater vehicle, the first to do so were I Nagarjuna, since other re Y
on which follow
their expositions of the path. d"
. h T h 'sownprelCHons,
the three authors of
AccordIng to t e eac _ . ond Buddha, who was the fundamental texts were: Nagaquna, the ho set in motion the pro- disciple of the great brahman. S. araha, an . ho was the
found way of philosophical VISIon; the subhme h:ut Jambud-
disciple of the venerable Maitreya, and who sprea t rougD'gnaga who ·. f duct· andthemaster I ,
vlpa the extensive tradIHon 0 f'M -'u hosa and thus attained had been taken into the followmg 0 g . and who revealed accomplishments which overcame all oP,P°lsmg what is implicit
the way of the knowledge [through lOgICa ana YSIS
in actuality. Ar adeva disciple of
Their three commentators were: the younger Nagarjuna, who was born miraculously from a to memory nine brother, the master Vasubandhu, who crossed the
million and nine hundred an h lorious Dharmaklru,
oflearning; and Dignaga's [mdlr. ect] having followed
In the
who instantly broke 0 non utant Isvarasena. dis
the secret mantra texts will be explained below in detail.
opinion of the new tradition of secret mantra, the Teacher himself taught the tantras to Indrabhuti, the king of Oqqiyana. It is also held that Vajrapat:li entrusted them to him. In any case, whoever it was, the king had the tantras written down, and he taught them to the people. All the inhabitants of the land, even mere insects, became accomplished and vanished in the rainbow body. Then the land of 099iyana became a desolate land, which the nagas transformed into a lake. The Lord of Secrets [Vajrapat:li] revealed the tantras to them and brought them to
in the footsteps of th:tio:ed above are collectivelY
The masters and theIr dIscIples d - "Usually Nagarjuna and known as the "six adornments of Jam u Vipa .
limitless number of great
The Spread ofthe Greater Vehicle 441
Asanga are esteemed as the "two supreme ones" , and the six adornments are made up of the remaining four, with the addition of the masters
446
Gut:laprabha and Sakyaprabha.
querors who was the subject of seven wonderful episodes, and Candra- gomin, who was learned in the sciences and their branches and achieved the accomplishments, are hailed as the "two marvellous masters". And there were innumerable other masters who attained full command of the meaning of the Buddha's scriptures, and who mainly elucidated the teaching of the Transcendental Perfections.
In general, as soon as the transmitted precepts of the dialectical vehicle, which deals with causes, had been compiled, the texts of the greater vehicle, which could not have been apportioned [their place in the Tripitaka], were introduced by devout men, gods, and spirits to their own domains. Those preserved in the human world were propa- gated gradually. Some of those preserved in the non-human worlds were introduced to the human world and propagated by holy person- ages.
Concerning the greater vehicle in particular: It transpired that shortly after the time of King Mahapadma, became the king of Oqivisa. It is said that the sublime MafijusrI entered his house in the guise of a monk, taught some doctrines of the greater vehIcle, and left behind a book. Adherents of the sutra tradition believe that it was the Transcendental Perfection ofDiscriminative Awareness in Eight Thousand Lines, but followers of the mantra tradition believe it to have been the Summation of the Real. Regardless of which one it was, it is said that this was the first appearance of the greater vehicle in the human world after the Teacher's nirvat:la. This must be held to have occurred before the third council. Therefore, the position universally adhered to by most contemporary scholars, namely, that all the transmitted precepts were committed to writing during the third council must be erroneous, for it is contradicted by this report. 447
As for the tantrapitaka of the secret mantra: A discrepancy developed in the accounts of the ancient and new traditions [of Tibet], due to the changes that had taken place in India between the period when the doctrine was yet undiminished and the subsequent period of varied growth and decline. The opinion of our Ancient Translation School of
448
Santideva, the great son of the con-
442 History: Origin ofthe Precious Teaching
maturity. As a result they gradually changed into men, and, living in a village by the shore of the lake, they persevered in practice and became accomplished. When their sons and daughters became gakas and gakinls, the land became renowned as "Oggiyana, the Land of the I)akinls".
Eventually the lake dried up and a self-created temple of Heruka appeared. In its stores, the volumes of the tantras were preserved. Subsequently, most of the tantras were taken from it by accomplished masters: the Guhyasamaja by King Vasukalpa; the Hevajra by Nagar- juna; the Mahamaya and Bhairava tantras (T 468 &470) by Kukkuripa; and so forth.
Similarly, there are many slightly different legends, for instance, that of Celuka and others obtaining the Kalacakra Tantra from the land of Shambhala, or from other lands, and propagating it. However it may have been, innumerable accomplished masters appeared: the glorious Saraha and the eighty-four accomplished masters;449 Buddhajfianapada and the twelve masters who were renowned at VikramasIla; the six paJ). gitas of the gates; and the elder and younger Kalacakrapada. They secured innumerable fortunate beings in spiritual maturity and libera- tion, primarily by means of the secret mantra teachings of the greater vehicle. 450
Thus it is not possible to describe here, in a few words, the numberless liberated careers of those who sustained the Conqueror's precious teach- ing, its transmission and its realisation, in India. Relying on the illu- mination of [other] well-known histories and elegant tales, may the lotus of reverence and enthusiasm [toward the doctrine] fully blossom!
This completes the general explanation of the origins of the Conqueror's precious teaching in the world, the first part of this book, Thunder from the Great Conquering Battle-Drum of Devendra, which is a history of the precious teaching of the vehicle of indestructible reality according to the Ancient Translation School.
Part Two
The Rise of the Precious Teaching of Secret Mantra
Introduction
[63. 1-63. 3] Now the rise of the precious teaching of secret mantra, or the vehicle of indestructible reality, will be explained in particular. This part has three sections: (1) where, and by whom, the doctrinal wheel of the secret mantra was turned; (2) how the transmitted precepts were collected by the compilers; (3) the emergence of this teaching in the human world.
·1 The Turning ofthe Secret Mantra Wheel
[63. 3-64. 2] According to our special tradition there were three great descents of the teaching [of the secret mantra tradition]. It says in the Exegetical Tantra of the Oceanic Magical Net:
The intentional, symbolic and aural lineages are respectively those of the conquerors, bodhisattvas and yogins.
That is to say, the three lineages to be explained are: the intentional lineage of the conquerors; the symbolic lineage of the awareness- holders; and the aural lineage of mundane individuals.
THE INTENTIONAL LINEAGE OF THE CONQUERORS
[64. 2-69. 2] Samantabhadra, who completely encompasses both sarpsara and nirvaI). a, and who is the all-pervading lord, embodying the sixth enlightened family,451 appears in the indestructible Great realm, the utterly pure expanse that is manifest in and of itself,452 in the form of Vajradhara, perfectly endowed with the signs and marks of buddhahood. There, his intention is the pristine cognition of just what is, the inconceivable abiding nature of reality, entirely free from verbal expression; and through its blessing he confers realisation upon the Teachers ofthe Five Buddha Families, the nature ofwhose assembly is no different from his own, and upon the assembly that appears as the countless maI). <;ialas of self-manifesting peaceful and wrathful con- querors. This is conventionally referred to as the "speech ofthe buddha- body of reality". It says in the Penetration of Sound:
Thus, in the celestial expanse of reality,
There appeared the natural sound,
Blessed by the speech of the Great All-Pervader. . . 453
A. nd in a Commentary on the Secret Nucleus (snying-'grel):
448
History: The Rise ofthe Secret Mantra .
. the body of reality, communIcates to TheTeacher, hIS. theoceanofpristinecognition,by
the assembly, w 1C IS . unborn speech of genuine meamng.
behalf of an assembly of the great bodhisattvas who possess extra- ordinary awareness, such as Vajrapal)i, Avalokitesvara, and MaiijusrI; beings who are themselves the products of purity of sense and sense object. 456 In the Secret Nucleus (Ch. 6, v. 14) it says:
His body appears as Vairocana Buddha
In the supreme realm of unsurpassed Without an utterance from his supreme speech, His body reveals all doctrines
To the assemblies of bodhisattvas.
It is also said that this realm is the of the Mahavasavartin, which lies beyond the Pure Abodes. 457 The Magical Net ofIndestructible Reality, too, says:
Abandoning the Pure Abode,
In the supreme realm of Great
Is the spontaneously present body of
The lord of the buddha families, with his mudra. Transcending unity and diversity, this is
The common form of all buddhas.
He is the original treasure of the greater vehicle Who appears at each instant to those disciples Who have abandoned all obscurations.
In the same way, in the ordinary which appears to bodhisattvas on the ninth level; and in the imputed which appears to bodhisattvas on the eighth level;458 and in the palaces of great liberation, that are the expanse of reality, the glorious womb of the Vajra Queen,459 there appear to the senses of Rudra,460 Bhairava and other malicious disciples the forms of the foremost [Herukas], such as Mahottara Heruka, Kumaravlrabalin, Padmanartesvara, as well as Hevajra, Cakrasarpvara, and Kalacakra. These each reveal their in- destructible realms and, through their transformations, emanate the mal)cJala of their respective assemblies. And, by means of the imperish- able sound of pure vibration, each one turns the wheel of the doctrine. In the Root Tantra of the Gathering of the Sugatas (bder-'dus rtsa-rgyud, NGB Vo1. 31) it says:
I am king of the great,
And I am both teacher and listener.
And in the Hevajra Tantra (Pt. 2, Ch. 2, v. 39ab):, I am the teacher, and I am the doctrine.
Endowed with my own assembly, I am even the listener.
Similarly, in conventional places such as Mount Sumeru, 0cJcJiyana, and Shambhala, [the Buddha] also taught the Kriya, Carya,
Samantabhadra and Consort .
s . the rofound and extensive teachmg
In particular, accordmg to P d t·ble Nucleus of Inner . . h t of the In estruc 1 h
whose perspectIve IS a I . ed without straying from t e
Radiance:454 The doctnnal whee IS turn . 1·br1·um of reality, which h . ] in the vast equ1 1 d
single savour [of all t at anses d f h ht This even transcen s b· f eechan 0 toug . dd
transcends all 0 Jects 0 sp " I ce teacher assembly, an oc-
p (sublime notions] such as that. thfie. a
df mtheInmlteex
trine have emanate ro
naturally present . of the three buddha-bodIes. enclosure or vast self-mamfestmttrraYbeings who have arrived at
None the less, to the great su 1me. ecial Akanistha realm,
end of the tenth level it appears that, 1n a sp J·oyed b· f pture are fully e n , ·1 nd
where extraneous 0 Jects 0 ra L d f the Sixth Buddha Fam1 Y a 1 in the form of [Vajradhara] Families, keeps the doctrina those of the Teachers of. the FlVe. u of Unsurpassed Yoga (Anuaara-
wheel of th. e inexpressIble means of intentional symbols, on yogatantra) In perpetual mollon, Y
p'anse of'pristine cognition of
. us
. a spontaneous preclO whose nature IS .
"
The Secret Mantra Wheel 449
450 History: The Rise ofthe Secret Mantra
. . uise of a passionless monk, or as and Yoga tantras, either m the g of the Secret Nucleus (Ch. 6, v. 13) it
universal monarch. In the Tantra OJ says:
When he appears in various forms onding to the different [be. mgs].
