Difference between revisions of "The Story of the Scorpion"
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| + | ====The [[Story of the Scorpion]]==== | ||
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| + | In addition to the aforementioned [[transmissions]], there is another story about [[Padmasambhava’s]] receiving of the Phur-pa teachings from a {{Wiki|scorpion}}. It was when [[Padmasambhava]] went to the [[charnel ground]] near [[Rajgir]] following the suggestion of [[Vajrapani]] who prophesied that [[Padmasambhava]] would attain | ||
| − | In | + | accomplishments there. In the [[charnel ground]], he met a {{Wiki|scorpion}} with [[nine heads]], eighteen pincers, and three [[eyes]] on each head. The {{Wiki|scorpion}} revealed the Phur-pa texts from a triangular-shaped stone box . As soon as [[Padmasambhava]] read the texts he understood them, and was given the title of “{{Wiki|scorpion}} guru.”1 |
| − | + | 2 In the [[wrathful form]] of [[Padmasambhava]], known as [[Guru-drag-po]] or [[Padma-drag-po]], he is represented as holding a {{Wiki|scorpion}} in his left hand. Beer further comments that as an {{Wiki|emblem}} of the [[wrathful]] Phur-pa, the {{Wiki|scorpion}} took a strong [[symbolic]] meaning in the early [[development]] of the [[rNying-ma]] school.3 | |
| − | + | [[Sog-bzlog-pa]] puts the story of the {{Wiki|scorpion}}, not in the [[Sitavana charnel ground]], but in [[Yang-le-shod]] after [[Padmasambhava]], [[Vimalamitra]] and Silamanju practiced [[Phur-pa]] and gained accomplishments. According to [[Sog-bzlog-pa]] the [[gods]] [[transformed]] as {{Wiki|demons}} to test them. All of sudden a gigantic {{Wiki|iron}} {{Wiki|scorpion}} | |
| − | + | started to [[cause]] harm. [[Padmasambhava]] disguised himself as a pig and set out to devour the {{Wiki|scorpion}}. Then he [[perceived]] [[Bhagavan]] [[Vajrakumara]] in a majestic | |
| − | + | [[form]] like [[Mount Sumeru]]. As such, he passed the test and obtained the unhindered power with regard to the [[wrathful]] [[activities]] from the {{Wiki|scorpion}}. | |
| + | In the Byang-gter-phur-pa [[tradition]], there is also a story involving a {{Wiki|scorpion}} but where | ||
| − | |||
| − | |||
| + | 1 See the [[Phur pa chos ’byung]] (p. 74.10-13) and [[Phurpa chos ’byung bsduspa]] (pp. 163.4-164.1): (based on [[Phur pa chos ’byung]] though there are slightly differences in [[Phurpa chos ’byung bsdus pd]]) [[yang]] [[bram ze]] mi [[thod]] [[kyis]] | [[mkha’gro]] ma las kyi dang mogtad | des [[mchod rten]] [[bde byed]] brtsegspargter du sbas | | ||
| − | + | de shrising has ’thon | de nos [[slob dpon]] pra hi te la bshad | de nos [[slob dpon]] [[padma]] la [[brgyud]] do || [[yang dag]] na [[rig ’dzin]] [[chen po]] [[padma]] ’byunggnas [[kyis]] [[rdo rje]] [[sems]] dpa’dngos lasgsang [[cing]] |. | |
| − | + | 4 See the [[Phur pa lo rgyus]] (§5, p. 277, for the translation, see 10.5, p. 194). For some similar [[Wikipedia:narrative|narratives]], see the [[Phurpa]] [[chos ’byung]] (p. 75.25-28) and [[Phurpa]] [[chos ’byung]] bsduspalp. 168.2-4). | |
| − | |||
| + | ====[[Chapter]] 2: [[Tibetan Accounts of the Origination and Early Transmission of the rDo-rje-phur-pa Cycle]]==== | ||
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| + | the {{Wiki|scorpion}} is related the [[Che-mchog]] cycle of the [[Byang-gter-phur-pa]] tradition.1 It is said that [[Padmasambhava]] went to ask for teachings from [[Dhanasamskrta]], who ordered his [[subjects]] and [[disciples]] to go to an [[island]] in a lake in order to engage in the practice of [[nectar medicine]]. As they stayed there, the [[local spirits]] were angered and they [[caused]] [[hindrances]] to their practice. As such they could not achieve accomplishments | ||
| − | + | and had to look for teachings in order to stop the [[hindrances]]. They traveled to the [[Sitavana charnel ground]] where they saw an {{Wiki|iron}} {{Wiki|scorpion}} with [[nine heads]] [[teaching]] [[dharma]] to himself. Then, [[Padmasambhava]] discovered a maroon leather casket which contained the instructions to the [[root]] [[Tantric scriptures]] but | |
| − | + | which none of them could understand. [[Padmasambhava]] suggested to ask the {{Wiki|iron}} {{Wiki|scorpion}}, so they prepared a [[jewel]] [[throne]] for him, invited him, circled him, | |
| − | + | presented him with [[offerings]] and prayed to him. Instantly the {{Wiki|scorpion}} [[transformed]] himself into [[Bhagavan]] [[Vajrakumara]], with nine head and eighteen hands uttering “[[kilaya]] [[hum]] | |
| − | + | pad.” The [[transformed]] {{Wiki|scorpion}} then [[taught]] the Vidyottama la [[’bum]] sde of the outer [[Tantric scriptures]] and other texts. After listening to all the teachings, [[Dhanasamskrta]] and [[Padmasambhava]] pondered over them and took them to [[heart]]. | |
| − | + | They stabbed Phur-pa into the lake and subdued all the vicious [[gods]] and {{Wiki|demons}}. They [[attained]] two kinds of accomplishments of Phur-pa. | |
| − | 2.2 The Early Transmissions of the rDo-rje-phur-pa Cycle in India, Uddiyana, and Nepal | + | ====2.2 [[The Early Transmissions of the rDo-rje-phur-pa Cycle in India, Uddiyana, and Nepal]]==== |
| − | When the scriptures of Phur-pa arrived in Yang-le-shod, all the obstacles were annihilated; There the three masters Padmasambhava, Vimalamitra, and Silamanju engaged in the practice of rDo-rje-phur-pa and attained accomplishments. Then Padmasambhava compiled twenty scriptures dealing with the “lower” | + | When the [[scriptures]] of [[Phur-pa]] arrived in [[Yang-le-shod]], all the [[obstacles]] were {{Wiki|annihilated}}; There the three [[masters]] [[Padmasambhava]], [[Vimalamitra]], and [[Silamanju]] engaged in the practice of [[rDo-rje-phur-pa]] and [[attained]] accomplishments. Then [[Padmasambhava]] compiled twenty [[scriptures]] dealing with the “lower” |
| − | Phur-pa {phur smad nyi shu). The twenty scriptures are classified into four categories by their theme and each includes five scriptures. The five categories are tantra, view, activity and sadhana. Padmasambhava even went to Nalanda to present the twenty scriptures to the five hundred^Wfft’tas who | + | [[Phur-pa {phur smad nyi shu]]). The twenty [[scriptures]] are classified into four categories by their theme and each includes five [[scriptures]]. The five categories are [[tantra]], view, [[activity]] and [[sadhana]]. [[Padmasambhava]] even went to [[Nalanda]] to {{Wiki|present}} the twenty [[scriptures]] to the five hundred^Wfft’tas who |
| − | tied the treatises on the top of banners to show their respect. Thereafter, the three masters, after having consulted the whole Vidyottama la ’bum sde, composed further treatises on the thirty-two Tantric scriptures such as rDo rje phur pa gsang ba’i rgyud by classifying them into commentaries, sadhanas, tikas | + | tied the treatises on the top of banners to show their [[respect]]. Thereafter, the three [[masters]], after having consulted the whole Vidyottama la [[’bum]] sde, composed further treatises on the thirty-two [[Tantric scriptures]] such as [[rDo rje phur pa gsang ba’i rgyud]] by classifying them into commentaries, [[sadhanas]], [[tikas]] |
| − | Origination, Transmission, and Reception of the Phur-pa Cycle and so on | + | ====[[Origination, Transmission, and Reception of the [[Phur-pa Cycle]] and so on]]==== |
| − | In the PT 44, Padmasambhava not only sent two messengers to Nalanda to invite the Phur pa ’bum sde, he also went there himself. When he returned to Yang-led-shod with the Phur pa ’bum sde, he practiced all the classes of yoga. Then he taught every instruction of Phur-pa from the Phurpa ’bum sde, and then | + | In the PT 44, [[Padmasambhava]] not only sent two messengers to [[Nalanda]] to invite the [[Phur pa ’bum sde]], he also went there himself. When he returned to Yang-led-shod with the [[Phur pa [’bum sde]], he practiced all the classes of [[yoga]]. Then he [[taught]] every instruction of [[Phur-pa]] from the [[Phurpa ’bum sde]] , and then |
| − | escorted the Phurpa ’bum sde back to Nalanda. Later he practiced in the Asura Cave together with the Nepalese Ser-po, In-tra-shu-gu-tu and Prabhase ( | + | escorted the [[Phurpa ’bum sde]] back to [[Nalanda]]. Later he practiced in the [[Asura Cave]] together with the [[Nepalese]] [[Ser-po]], [[In-tra-shu-gu-tu]] and Prabhase ([[Prabhahasti]]), and they all acquired the accomplishments of [[Phur-pa]]. However, the text lists those who got the accomplishments as being [[Padmasambhava]], [[Shri-ri-’gugs-ta]] and [[Ser-po]] which is inconsistent with the above practitioners.1 [[dPa’-bo gTsug-lag-phreng-ba]] refers to a historical work of Phur-pa indicating that the three [[masters]] were [[Padmasambhava]], [[Vimalamitra]] and Silamnju, who practiced in the [[Asura cave]] and obtained the accomplishments.3 |
| − | + | Before the rDo-rje-phur-pa teachings were taken to [[Tibet]], they had already spread in [[India]], [[Uddiyana]], and [[Nepal]]. [[Vimalamitra]] transmitted the teachings to his [[consort]] Dam-pa, and together they gave the teachings to the [[Indian]] [[King Indrabhuti]]. In this way the teachings were spread in [[India]]. [[Padmasambhava]] | |
| − | + | [[taught]] the [[doctrines]] to a [[Nepalese]] woman [[Sakyadevi]], and together they [[taught]] them to the [[King of Uddiyana]], called [[Dharmakosha]], thus causing the teachings to flourish in [[Uddiyana]]. Also, [[Silamanju]] [[taught]] the [[Phur-pa]] teachings to [[Santi]], a [[prostitute]], who [[taught]] them to the {{Wiki|prince}} of [[Nepal]], called [[Gunapatala]], who spread the teachings in Nepal.4 | |
| − | + | 1 See the [[Phur pa lo rgyus]] (§5, p. 277, 279, for the translation, see 10.5, p. 193,195). For some similar [[Wikipedia:narrative|narratives]], see the [[Phur pa]] [[chos ’byung]] (p. 75. 23-25, 76. 13-17), [[Phur pa chos ’byung bsdus pa]] (p. 168.1-2,170.1-4), and [[Byang Gter Phurpa lo rgyus]] (p. 186.5-6). The Byanggterphurpa [[lo rgyus]] (pp. 184.5-185.3) places the practice of the three [[masters]] in [[Yang-le-shod]] before the request of the Phur-pa [[scriptures]] to [[Yang-le-shod]]. | |
| − | + | 2 The PT 44 does not clearly tell where [[Padmasambhava]] escorted the [[Phur pa ’bum sde]] back to, simply saying “ [[’bum sde]] | [[yang slar bskyal mu]] .” Since it says “escorted back ([[slar bskyal]]),” it is most likely [[Nalanda]] where the text came from, see Bischoff & Hartman 1971: 22. [[Wikipedia:Matthew Kapstein|Kapstein]] renders it such that | |
| − | + | the text was returned to [[Nepal]], probably due to the statements that follow to the effect that [[Padmasambhava]] practiced in the [[Asura Cave]], which is located in [[Yang-le-shod]] in [[Nepal]], see [[Wikipedia:Matthew Kapstein|Kapstein]] 2002: 158. [[Cantwell]] and [[Mayer]] do not specify the place, see [[Cantwell]] & [[Mayer]] 2008a: 60. | |
| + | |||
| + | 3 See the mKJiaspa’i dga’ston (pp. 308.30-309.1). | ||
| + | |||
| + | 4 See the [[Phurpa]] [[lo rgyus]] (§5, p. 279, for the translation, see 10.5, p. 196), [[Phurpa]] [[chos ’byung]] (p. 76.18-22) and [[Phurpa]] [[chos ’byung]] bsduspa (p. 170.4-171.1), also see Boord 1993: 7-8; Boord 2002: xxvii. | ||
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| − | + | ====[[Chapter]] 2: [[Tibetan Accounts of the Origination and Early Transmission of the [[rDo-rje-phur-pa Cycle]]==== | |
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| − | + | ==2.3 [[The Early Transmissions of the [[rDo-rje-phur-pa Cycle]] in [[Tibet]]== | |
| − | 2.3 The | + | ==2.3.1 [[The Transmissions from Padmasambhava]]== |
| − | |||
| + | The [[rDo-rje-phur-pa]] teachings first spread to [[Tibet]] when [[Padmasambhava]] was invited there by [[King]] [[Khri-srong-lde’u-btsan]], for the {{Wiki|purpose}} of dealing with the difficulties during the construction of [[bSam-yas]]. The [[King]] sent messengers carrying {{Wiki|gold}} to invite [[Padmasambhava]] from [[India]], but there are many | ||
| − | The rDo-rje- | + | different opinions regarding their number. The most widely accepted is three messengers, namely [[sNa-nam rDo-rje-bdud-’joms]], [[mChims]] [[Sakyaprabha]], and [[Shud-bu dPal-gyi-seng-ge]]. |
| − | + | 1 The [[Klong chen chos ’byung]] accepts three messengers but only names [[sBa gSal-snang]]. In the [[bKa’ thang sde Inga]] (p. 361.1-2), the three messengers are the [[sKa-ba-dpal-brtsegs]], [[sNa-nam rDo-rje-bdud-’joms]], and [[Cog-ro Klu-yi-rgyal-mtshan]]. | |
| − | + | In terms of texts asserting a fourth on top of the most widely accepted three, the [[Phur pa ’bum nag]] adds [[gNyags]] [[Jnanakumara]], the [[Klong chen chos ’byung]] cites a source to the effect that the forth messenger is [[sNubs Nam-mkha’i-snying-po]], and the [[Nor bu’i phreng ba]] adds [[rBa-mi-khri-gzher]].4 | |
| − | + | There are also some who assert [[five messengers]], namely [[sNa-nam rDo-rje-bud-’]] joins, lCe [[Jnanasiddhi]], [[mChims]] [[Sakyaprabha]], [[Brang-ti]] [[Jayaraksita]] and [[Shud-bu dPal-gyi-seng-ge]]. Another set of [[five messengers]] refers to the five ministers, but only explicitly names [[sNa-nam rDo-rje-bdud-’joms]] and [[Shud-pu dPal-gyi-seng-ge]].6 Another set of [[five messengers]] are sBas- | |
| − | + | 1 See, for exmample, the iDe’u [[chos ’byung]] (p. 322.16-17), [[Phur pa lo rgyus]] (§6.1, p. 282; §10, p. 290, for the translation, see 10.6.1, p. 199; 10.10, p. 208), [[Phur pa chos ’byung]] (p. 77.10-11), [[Phur pa chos ’byun bsdus pa]] (p. 172.5), Alyangyul [[chos ’byung]] (p.129.19-p. 130.2), [[Bodsog chos ’byung]] (p. 510.20) and [[bDud ’joms chos ’byung]] (p. 377.2), also see [[Dorje]] & [[Wikipedia:Matthew Kapstein|Kapstein]] 2002: 710. | |
| − | + | 4 See the [[Phurpa ’bum nag]] (A: p. 235.6-p. 236.1; B: p.17.2), [[Klong chen chos ’byung]] (p. 249.2), and [[Nor bu’i phreng ba]] (p. 242.6). | |
| − | + | 5 This is stated by [[Taranatha]] in the annotation to [[sNa-nam]] through citing from [[sBa gSal-snang]] and [[Seng-gong-lha-lung]], see [[Myangyul chos ’byung]] (p. 130.6-9): [[sbagsal snang dang]] | [[senggong lha]] lunggnyis Us | gyog sna snam [[rdo rje]] [[bdud ’joms]] | Ice dznya [[siddhi]] | [[mchims]] shakyapra bha | [[brang ti]] dzaya raksi ta | shudphu dpalgyi sengge dang Inga btang bas [[slob dpon]] gyi mngon par shes pas [[mkhyen]] te [[mang]] ytdgung [[thang]] du byon pa dang mjal nas rimgyi spyan drangs sogsungs |. Also see mKhaspa’i dga’ston (p. 169.15-17). | |
| − | + | 6 See the iHo brag [[rje btsun]] mam thar (A: p. 861.3-5; B: p. 646.4): [[sna nam rdo rje bdud ’joms]] | shudphu dpal gyi sengge [[chos]] bion Inga brdzangs te | [[slob dpon]] [[padma]] gdan drangs . | |
| − | |||
| + | ====[[Origination, Transmission, and Reception of the Phur-pa Cycle]]==== | ||
| − | |||
| − | mang-po-rje gSal-snang and Seng-mgo-lha-lung together with three servants.1 | + | mang-po-rje gSal-snang and [[Seng-mgo-lha-lung]] together with three servants.1 |
| − | On his way to Tibet, Padmasambhava overcame many hindrances caused by the local spirits. Right after he arrived in Tibet, he carried out the earth taming liturgy of bSam-yas, after which bSam-yas was fully completed and Padmasambhava performed consecration for it. Thereafter, Padmasambhava gave the first transmission of the rDo-rje-phur-pa teachings in Tibet. The King, Jo-mo mKhar-chen-bza’, and the three messengers | + | On his way to [[Tibet]], [[Padmasambhava]] overcame many [[hindrances]] [[caused]] by the [[local spirits]]. Right after he arrived [[in Tibet]], he carried out the [[earth]] taming liturgy of [[bSam-yas]], after which [[bSam-yas]] was fully completed and [[Padmasambhava]] performed [[consecration]] for it. Thereafter, [[Padmasambhava]] gave the first [[transmission]] of the [[rDo-rje-phur-pa]] teachings [[in Tibet]]. The [[King]], [[Jo-mo mKhar-chen-bza’]], and the three messengers |
| − | received its empowerment and as a result there formed five systems of rGyal-po-lugs, sNa-nam-lugs, Shud-bu’i-lugs, mChims-lugs, and Jo-mo-lugs. Later, Padmasambhava also bestowed the teachings of Phur-pa to Rong-ban and | + | received its [[empowerment]] and as a result there formed five systems of [[rGyal-po-lugs]], sNa-nam-lugs, Shud-bu’i-lugs, mChims-lugs, and Jo-mo-lugs. Later, [[Padmasambhava]] also bestowed the teachings of [[Phur-pa to Rong-ban]] and ’[[Khon Klu’i-dbang-po]], the [[Rong-zom-lugs]] and [[’Khon-lugs]] also arose.1 2 It is also said that [[Padmasambhava]] [[taught]] the [[Phur pa’bum sde]] to the [[Khri-srong-lde’u-btsan]] and some [[fortunate]] [[subjects]] after the [[king]] decided to introduce [[Buddhism]] to Tibet.3 |
| − | The first recipients of the Phur-pa teachings in Tibet recorded in PT 44 are quite different from the above, including Ba-bor Be-ro-ca (Pa-gor Vairocana), Kha-rce | + | The first recipients of the [[Phur-pa]] teachings [[in Tibet]] recorded in PT 44 are quite different from the above, [[including]] Ba-bor Be-ro-ca (Pa-gor [[Vairocana]]), [[Kha-rce rtse Nya-ma-si-ga]], Dre Ta-tha-ga-ta, ’Bu-na-a-nas, [[mChims]] Sag-kya, sNa-nam Zhang rDo-rje-gnyan, Byin Ye-shes-brtsegs[brcegs], [[gNyan]] rNyi-ba-btsan[bcan]-ba-dpal, and lDe-sman-rgyal-mtshan [[[mchan]]] .4 |
| − | 2 See the Phur pa lo rgyus (§7, p. 287, for the translation, see 10.6.1, p. 199), Phur pa chos ’byung (p. 78.14-18) and Phur pa chos ’byung bsdus pa (p. 176.1-3). Byanggter phur pa lo rgyus (p. 188.4-6) also lists the above traditions adding the lCam-lugs from lCog-ro-bza’. According to the Phurpa rtsa ba’i ’grelpa (p. 51.1-2), the rGval-po-lugs, Jo-mo-lugs and lCam-lugs are considered to be the main traditions. Other bKa’-ma traditions derive from them. | + | 2 See the [[Phur pa lo rgyus]] (§7, p. 287, for the translation, see 10.6.1, p. 199), [[Phur pa]] [[chos ’byung]] (p. 78.14-18) and [[Phur pa chos ’byung bsdus pa]] (p. 176.1-3). [[Byanggter phur pa lo rgyus]] (p. 188.4-6) also lists the above [[traditions]] adding the lCam-lugs from lCog-ro-bza’. According to the [[Phurpa]] rtsa ba’i ’grelpa (p. 51.1-2), the rGval-po-lugs, Jo-mo-lugs and lCam-lugs are considered to be the main [[traditions]]. Other [[bKa’-ma]] [[traditions]] derive from them. |
| − | 3 See the bDud ’jonis chos ’byung (p. 130.6-7, for the translation, see Dorje & Kapstein 2002:517.) | + | 3 See the [[bDud]] ’jonis [[chos ’byung]] (p. 130.6-7, for the translation, see [[Dorje]] & [[Wikipedia:Matthew Kapstein|Kapstein]] 2002:517.) |
| − | 4 See Bischoff & Hartman 1971: 23, Kapstein 2000:158, and Cantwell & Mayer 2008b: 61-62. Ba-bor Ba-ro-ca might be Ba-gor Vairocana, who is said to have learned the Phur-pa teachings from Srisimha in India, see karmay 2007: 25. sNa-nam Zhang rDo-rje-gnyan is rendered differently by scholars due to the confusing separations in the original text which reads sna nam zhang rdo | rjegnyan la mchis |. Bischoff and Hartman | + | 4 See Bischoff & Hartman 1971: 23, [[Wikipedia:Matthew Kapstein|Kapstein]] 2000:158, and [[Cantwell]] & [[Mayer]] 2008b: 61-62. Ba-bor Ba-ro-ca might be Ba-gor [[Vairocana]], who is said to have learned the Phur-pa teachings from Srisimha in [[India]], see [[karmay]] 2007: 25. sNa-nam Zhang rDo-rje-gnyan is rendered differently by [[scholars]] due to the confusing separations in the original text which reads [[sna nam]] zhang rdo | rjegnyan la mchis |. Bischoff and Hartman |
| − | renders it to be one person called rDo-rje-gnyan, who is the zhang (uncle) of sNa-nam, see Bischoff & Hartman 1971: 23. Kapstein and Cantwell & Mayer also take it as one person and do not analysis his name, see Kapstein 2000: 158 and Cantwell & Mayer 2008: 62. However, Luo separates it into two parts. The first part refers to Zhang-rdo-rje from the sNa-nam clan and the second part refers to the gNyan clan, see luo 2007: | + | renders it to be one [[person]] called rDo-rje-gnyan, who is the zhang (uncle) of sNa-nam, see Bischoff & Hartman 1971: 23. [[Wikipedia:Matthew Kapstein|Kapstein]] and [[Cantwell]] & [[Mayer]] also take it as one [[person]] and do not analysis his [[name]], see [[Wikipedia:Matthew Kapstein|Kapstein]] 2000: 158 and [[Cantwell]] & [[Mayer]] 2008: 62. However, Luo separates it into two parts. The first part refers to Zhang-rdo-rje from the [[sNa-nam clan]] and the second part refers to the [[gNyan]] {{Wiki|clan}}, see luo 2007: |
| − | 662. In addition to the above recipients, another person also performed the accomplishments of Phur-pa, see the PT 44: mkhan po ’bum tang kyis | kyis brag la mye bdang/btang bas | thebs ||. Scholars have different understandings of the phrase | + | 662. In addition to the above recipients, another [[person]] also performed the accomplishments of Phur-pa, see the PT 44: [[mkhan po]] [[’bum]] tang [[kyis]] | [[kyis]] brag la mye bdang/btang bas | thebs ||. [[Scholars]] have different understandings of the [[phrase]] “[[mkhan po]] [[’bum]] tang [[kyis]].” Bischoff & Hartman take “’bum tang [[kyis]]” |
| − | as the mKhan-po’s name, similarly, Luo only takes “’bum tang” as his name, see Bischoff & Hartman 1971: 23 and luo 2007: 662. However, Kapstein and Cantwell & Mayer render “’bum tang” as a place name to qualify the following “rock” (brag'}, see Kapstein 2000:159 and Cantwell & Mayer 2008: 62. Further in depth study would be required in the future to accurately identify them all. | + | as the mKhan-po’s [[name]], similarly, Luo only takes “’bum tang” as his [[name]], see Bischoff & Hartman 1971: 23 and luo 2007: 662. However, [[Wikipedia:Matthew Kapstein|Kapstein]] and [[Cantwell]] & [[Mayer]] render “’bum tang” as a place [[name]] to qualify the following “rock” (brag'}, see [[Wikipedia:Matthew Kapstein|Kapstein]] 2000:159 and [[Cantwell]] & [[Mayer]] 2008: 62. Further in depth study would be required in the {{Wiki|future}} to accurately identify them all. |
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[[Category:Dzogchen]] | [[Category:Dzogchen]] | ||
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Latest revision as of 13:29, 12 January 2023
The Story of the Scorpion
In addition to the aforementioned transmissions, there is another story about Padmasambhava’s receiving of the Phur-pa teachings from a scorpion. It was when Padmasambhava went to the charnel ground near Rajgir following the suggestion of Vajrapani who prophesied that Padmasambhava would attain
accomplishments there. In the charnel ground, he met a scorpion with nine heads, eighteen pincers, and three eyes on each head. The scorpion revealed the Phur-pa texts from a triangular-shaped stone box . As soon as Padmasambhava read the texts he understood them, and was given the title of “scorpion guru.”1
2 In the wrathful form of Padmasambhava, known as Guru-drag-po or Padma-drag-po, he is represented as holding a scorpion in his left hand. Beer further comments that as an emblem of the wrathful Phur-pa, the scorpion took a strong symbolic meaning in the early development of the rNying-ma school.3
Sog-bzlog-pa puts the story of the scorpion, not in the Sitavana charnel ground, but in Yang-le-shod after Padmasambhava, Vimalamitra and Silamanju practiced Phur-pa and gained accomplishments. According to Sog-bzlog-pa the gods transformed as demons to test them. All of sudden a gigantic iron scorpion
started to cause harm. Padmasambhava disguised himself as a pig and set out to devour the scorpion. Then he perceived Bhagavan Vajrakumara in a majestic
form like Mount Sumeru. As such, he passed the test and obtained the unhindered power with regard to the wrathful activities from the scorpion. In the Byang-gter-phur-pa tradition, there is also a story involving a scorpion but where
1 See the Phur pa chos ’byung (p. 74.10-13) and Phurpa chos ’byung bsduspa (pp. 163.4-164.1): (based on Phur pa chos ’byung though there are slightly differences in Phurpa chos ’byung bsdus pd) yang bram ze mi thod kyis | mkha’gro ma las kyi dang mogtad | des mchod rten bde byed brtsegspargter du sbas |
de shrising has ’thon | de nos slob dpon pra hi te la bshad | de nos slob dpon padma la brgyud do || yang dag na rig ’dzin chen po padma ’byunggnas kyis rdo rje sems dpa’dngos lasgsang cing |.
4 See the Phur pa lo rgyus (§5, p. 277, for the translation, see 10.5, p. 194). For some similar narratives, see the Phurpa chos ’byung (p. 75.25-28) and Phurpa chos ’byung bsduspalp. 168.2-4).
Chapter 2: Tibetan Accounts of the Origination and Early Transmission of the rDo-rje-phur-pa Cycle
the scorpion is related the Che-mchog cycle of the Byang-gter-phur-pa tradition.1 It is said that Padmasambhava went to ask for teachings from Dhanasamskrta, who ordered his subjects and disciples to go to an island in a lake in order to engage in the practice of nectar medicine. As they stayed there, the local spirits were angered and they caused hindrances to their practice. As such they could not achieve accomplishments
and had to look for teachings in order to stop the hindrances. They traveled to the Sitavana charnel ground where they saw an iron scorpion with nine heads teaching dharma to himself. Then, Padmasambhava discovered a maroon leather casket which contained the instructions to the root Tantric scriptures but
which none of them could understand. Padmasambhava suggested to ask the iron scorpion, so they prepared a jewel throne for him, invited him, circled him,
presented him with offerings and prayed to him. Instantly the scorpion transformed himself into Bhagavan Vajrakumara, with nine head and eighteen hands uttering “kilaya hum
pad.” The transformed scorpion then taught the Vidyottama la ’bum sde of the outer Tantric scriptures and other texts. After listening to all the teachings, Dhanasamskrta and Padmasambhava pondered over them and took them to heart.
They stabbed Phur-pa into the lake and subdued all the vicious gods and demons. They attained two kinds of accomplishments of Phur-pa.
2.2 The Early Transmissions of the rDo-rje-phur-pa Cycle in India, Uddiyana, and Nepal
When the scriptures of Phur-pa arrived in Yang-le-shod, all the obstacles were annihilated; There the three masters Padmasambhava, Vimalamitra, and Silamanju engaged in the practice of rDo-rje-phur-pa and attained accomplishments. Then Padmasambhava compiled twenty scriptures dealing with the “lower”
[[Phur-pa {phur smad nyi shu]]). The twenty scriptures are classified into four categories by their theme and each includes five scriptures. The five categories are tantra, view, activity and sadhana. Padmasambhava even went to Nalanda to present the twenty scriptures to the five hundred^Wfft’tas who
tied the treatises on the top of banners to show their respect. Thereafter, the three masters, after having consulted the whole Vidyottama la ’bum sde, composed further treatises on the thirty-two Tantric scriptures such as rDo rje phur pa gsang ba’i rgyud by classifying them into commentaries, sadhanas, tikas
[[Origination, Transmission, and Reception of the Phur-pa Cycle and so on]]
In the PT 44, Padmasambhava not only sent two messengers to Nalanda to invite the Phur pa ’bum sde, he also went there himself. When he returned to Yang-led-shod with the [[Phur pa [’bum sde]], he practiced all the classes of yoga. Then he taught every instruction of Phur-pa from the Phurpa ’bum sde , and then
escorted the Phurpa ’bum sde back to Nalanda. Later he practiced in the Asura Cave together with the Nepalese Ser-po, In-tra-shu-gu-tu and Prabhase (Prabhahasti), and they all acquired the accomplishments of Phur-pa. However, the text lists those who got the accomplishments as being Padmasambhava, Shri-ri-’gugs-ta and Ser-po which is inconsistent with the above practitioners.1 dPa’-bo gTsug-lag-phreng-ba refers to a historical work of Phur-pa indicating that the three masters were Padmasambhava, Vimalamitra and Silamnju, who practiced in the Asura cave and obtained the accomplishments.3
Before the rDo-rje-phur-pa teachings were taken to Tibet, they had already spread in India, Uddiyana, and Nepal. Vimalamitra transmitted the teachings to his consort Dam-pa, and together they gave the teachings to the Indian King Indrabhuti. In this way the teachings were spread in India. Padmasambhava
taught the doctrines to a Nepalese woman Sakyadevi, and together they taught them to the King of Uddiyana, called Dharmakosha, thus causing the teachings to flourish in Uddiyana. Also, Silamanju taught the Phur-pa teachings to Santi, a prostitute, who taught them to the prince of Nepal, called Gunapatala, who spread the teachings in Nepal.4
1 See the Phur pa lo rgyus (§5, p. 277, 279, for the translation, see 10.5, p. 193,195). For some similar narratives, see the Phur pa chos ’byung (p. 75. 23-25, 76. 13-17), Phur pa chos ’byung bsdus pa (p. 168.1-2,170.1-4), and Byang Gter Phurpa lo rgyus (p. 186.5-6). The Byanggterphurpa lo rgyus (pp. 184.5-185.3) places the practice of the three masters in Yang-le-shod before the request of the Phur-pa scriptures to Yang-le-shod.
2 The PT 44 does not clearly tell where Padmasambhava escorted the Phur pa ’bum sde back to, simply saying “ ’bum sde | yang slar bskyal mu .” Since it says “escorted back (slar bskyal),” it is most likely Nalanda where the text came from, see Bischoff & Hartman 1971: 22. Kapstein renders it such that
the text was returned to Nepal, probably due to the statements that follow to the effect that Padmasambhava practiced in the Asura Cave, which is located in Yang-le-shod in Nepal, see Kapstein 2002: 158. Cantwell and Mayer do not specify the place, see Cantwell & Mayer 2008a: 60.
3 See the mKJiaspa’i dga’ston (pp. 308.30-309.1).
4 See the Phurpa lo rgyus (§5, p. 279, for the translation, see 10.5, p. 196), Phurpa chos ’byung (p. 76.18-22) and Phurpa chos ’byung bsduspa (p. 170.4-171.1), also see Boord 1993: 7-8; Boord 2002: xxvii.
Chapter 2: [[Tibetan Accounts of the Origination and Early Transmission of the rDo-rje-phur-pa Cycle
2.3 [[The Early Transmissions of the rDo-rje-phur-pa Cycle in Tibet
2.3.1 The Transmissions from Padmasambhava
The rDo-rje-phur-pa teachings first spread to Tibet when Padmasambhava was invited there by King Khri-srong-lde’u-btsan, for the purpose of dealing with the difficulties during the construction of bSam-yas. The King sent messengers carrying gold to invite Padmasambhava from India, but there are many
different opinions regarding their number. The most widely accepted is three messengers, namely sNa-nam rDo-rje-bdud-’joms, mChims Sakyaprabha, and Shud-bu dPal-gyi-seng-ge.
1 The Klong chen chos ’byung accepts three messengers but only names sBa gSal-snang. In the bKa’ thang sde Inga (p. 361.1-2), the three messengers are the sKa-ba-dpal-brtsegs, sNa-nam rDo-rje-bdud-’joms, and Cog-ro Klu-yi-rgyal-mtshan.
In terms of texts asserting a fourth on top of the most widely accepted three, the Phur pa ’bum nag adds gNyags Jnanakumara, the Klong chen chos ’byung cites a source to the effect that the forth messenger is sNubs Nam-mkha’i-snying-po, and the Nor bu’i phreng ba adds rBa-mi-khri-gzher.4
There are also some who assert five messengers, namely sNa-nam rDo-rje-bud-’ joins, lCe Jnanasiddhi, mChims Sakyaprabha, Brang-ti Jayaraksita and Shud-bu dPal-gyi-seng-ge. Another set of five messengers refers to the five ministers, but only explicitly names sNa-nam rDo-rje-bdud-’joms and Shud-pu dPal-gyi-seng-ge.6 Another set of five messengers are sBas-
1 See, for exmample, the iDe’u chos ’byung (p. 322.16-17), Phur pa lo rgyus (§6.1, p. 282; §10, p. 290, for the translation, see 10.6.1, p. 199; 10.10, p. 208), Phur pa chos ’byung (p. 77.10-11), Phur pa chos ’byun bsdus pa (p. 172.5), Alyangyul chos ’byung (p.129.19-p. 130.2), Bodsog chos ’byung (p. 510.20) and bDud ’joms chos ’byung (p. 377.2), also see Dorje & Kapstein 2002: 710.
4 See the Phurpa ’bum nag (A: p. 235.6-p. 236.1; B: p.17.2), Klong chen chos ’byung (p. 249.2), and Nor bu’i phreng ba (p. 242.6).
5 This is stated by Taranatha in the annotation to sNa-nam through citing from sBa gSal-snang and Seng-gong-lha-lung, see Myangyul chos ’byung (p. 130.6-9): sbagsal snang dang | senggong lha lunggnyis Us | gyog sna snam rdo rje bdud ’joms | Ice dznya siddhi | mchims shakyapra bha | brang ti dzaya raksi ta | shudphu dpalgyi sengge dang Inga btang bas slob dpon gyi mngon par shes pas mkhyen te mang ytdgung thang du byon pa dang mjal nas rimgyi spyan drangs sogsungs |. Also see mKhaspa’i dga’ston (p. 169.15-17).
6 See the iHo brag rje btsun mam thar (A: p. 861.3-5; B: p. 646.4): sna nam rdo rje bdud ’joms | shudphu dpal gyi sengge chos bion Inga brdzangs te | slob dpon padma gdan drangs .
Origination, Transmission, and Reception of the Phur-pa Cycle
mang-po-rje gSal-snang and Seng-mgo-lha-lung together with three servants.1
On his way to Tibet, Padmasambhava overcame many hindrances caused by the local spirits. Right after he arrived in Tibet, he carried out the earth taming liturgy of bSam-yas, after which bSam-yas was fully completed and Padmasambhava performed consecration for it. Thereafter, Padmasambhava gave the first transmission of the rDo-rje-phur-pa teachings in Tibet. The King, Jo-mo mKhar-chen-bza’, and the three messengers
received its empowerment and as a result there formed five systems of rGyal-po-lugs, sNa-nam-lugs, Shud-bu’i-lugs, mChims-lugs, and Jo-mo-lugs. Later, Padmasambhava also bestowed the teachings of Phur-pa to Rong-ban and ’Khon Klu’i-dbang-po, the Rong-zom-lugs and ’Khon-lugs also arose.1 2 It is also said that Padmasambhava taught the Phur pa’bum sde to the Khri-srong-lde’u-btsan and some fortunate subjects after the king decided to introduce Buddhism to Tibet.3
The first recipients of the Phur-pa teachings in Tibet recorded in PT 44 are quite different from the above, including Ba-bor Be-ro-ca (Pa-gor Vairocana), Kha-rce rtse Nya-ma-si-ga, Dre Ta-tha-ga-ta, ’Bu-na-a-nas, mChims Sag-kya, sNa-nam Zhang rDo-rje-gnyan, Byin Ye-shes-brtsegs[brcegs], gNyan rNyi-ba-btsan[bcan]-ba-dpal, and lDe-sman-rgyal-mtshan [[[mchan]]] .4
2 See the Phur pa lo rgyus (§7, p. 287, for the translation, see 10.6.1, p. 199), Phur pa chos ’byung (p. 78.14-18) and Phur pa chos ’byung bsdus pa (p. 176.1-3). Byanggter phur pa lo rgyus (p. 188.4-6) also lists the above traditions adding the lCam-lugs from lCog-ro-bza’. According to the Phurpa rtsa ba’i ’grelpa (p. 51.1-2), the rGval-po-lugs, Jo-mo-lugs and lCam-lugs are considered to be the main traditions. Other bKa’-ma traditions derive from them.
3 See the bDud ’jonis chos ’byung (p. 130.6-7, for the translation, see Dorje & Kapstein 2002:517.)
4 See Bischoff & Hartman 1971: 23, Kapstein 2000:158, and Cantwell & Mayer 2008b: 61-62. Ba-bor Ba-ro-ca might be Ba-gor Vairocana, who is said to have learned the Phur-pa teachings from Srisimha in India, see karmay 2007: 25. sNa-nam Zhang rDo-rje-gnyan is rendered differently by scholars due to the confusing separations in the original text which reads sna nam zhang rdo | rjegnyan la mchis |. Bischoff and Hartman
renders it to be one person called rDo-rje-gnyan, who is the zhang (uncle) of sNa-nam, see Bischoff & Hartman 1971: 23. Kapstein and Cantwell & Mayer also take it as one person and do not analysis his name, see Kapstein 2000: 158 and Cantwell & Mayer 2008: 62. However, Luo separates it into two parts. The first part refers to Zhang-rdo-rje from the sNa-nam clan and the second part refers to the gNyan clan, see luo 2007:
662. In addition to the above recipients, another person also performed the accomplishments of Phur-pa, see the PT 44: mkhan po ’bum tang kyis | kyis brag la mye bdang/btang bas | thebs ||. Scholars have different understandings of the phrase “mkhan po ’bum tang kyis.” Bischoff & Hartman take “’bum tang kyis”
as the mKhan-po’s name, similarly, Luo only takes “’bum tang” as his name, see Bischoff & Hartman 1971: 23 and luo 2007: 662. However, Kapstein and Cantwell & Mayer render “’bum tang” as a place name to qualify the following “rock” (brag'}, see Kapstein 2000:159 and Cantwell & Mayer 2008: 62. Further in depth study would be required in the future to accurately identify them all.
