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THE klong chen snying thig:

Contents

AN EIGHTEENTH CENTURY TIBETAN REVELATION

A Thesis
Submitted to the College of Graduate Studies and Research
in Partial Fulfilment of the Requirements
For the Degree of
Doctor of Philosophy
in the
Department of Far Eastern Studies
By
Steven D. Goodman
Saskatoon, Saskatchewan
December, 1983
c 1983 Steven D. Goodman

PERMISSION TO USE POSTGRADUATE THESES

Title of thesis THE klong chen snying thig: AN EIGHTEENTH CENTURY TIBETAN REVELATION
Name of Author Steven D. Goodman
Department or College Department of Far Eastern Studies
Degree Doctor of Philosophy

In presenting this thesis in partial fulfilment of the requirements for an postgraduate degree from the University of Saskatchewan, I agree that the Libraries of this University may make it freely available for inspection. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the professor or professors who supervised my thesis work, or, in their absence, by the Head of the Department or the Dean of the College in which my thesis work was done. It is understood that any copying or publication or used of this thesis or parts thereof for financial gain shall not be allowed without my written permission. It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis.

Signature
Address 4907 Shafter Ave.
Oakland, California 94609
Date March 17, 1984

The author has agreed that the Library, University of Saskatchewan, may make this thesis freely available for inspection. Moreover, the author has agreed that permission for extensive copying of this thesis for scholarly purposes may be granted by the professor or professors who supervised the thesis work recorded herein or, in tyheir absence, by the Head of the Department or the Dean of the College in which the thesis work was done. It is understood that due recognition will be given to the author of this thesis and to the University of Saskatchewan in any use of the material in this thesis. Copying or publication or any other use of the thesis for financial gain withot approval by the University of Saskatchewan and the author's written permission is prohibited.
Requests for permission to copy or to make any other use of material in this thesis in whole or in part should be addressed to:
Head of the Department of Far Eastern Studies
University of Saskatchewan
SASKATOON, Canada.

ACKNOWLEDGEMENTS

First I must thank my mentor Prof. Herbert V. Guenther, Chairman and Head, Department of Far Eastern Studies, for making available to me many of the texts used in this study, and for furnishing peerless guidance through the principla sources of dzogs chen thought. Additionally, I thank the members of my dissertation committee-- Prof. Leung, who taugt me the importance of historical research, and Prof. Perez, who stimulated my interest in oral traditions and modern literary criticism. To the Colege of Graduate Studies and Research, University of Saskatchewan, I am grateful for the generous financial support without which my graduate research would have been considerably more difficult.
A study such as this could not have proceeded without the help of the following Tibetan scholars, who unfailing gave of their time and knowledge, clarifying my many questions. I must thank the klong chen snying thig chos bdag rdo grub chen Rin po che IV thub bstan 'phrin las dpal bzang po, who encouraged me in this study and clarified detains of the klong snying tradition. sprul sku don grub, former Visiting Scholar at the Center for the Study of World Religions, Harvard University, tirelessly explained the structure and practice of the klong snying according to the tradition of rdo grub chen, and resolved many difficult textual points. bla ma mgon po tshe brtan (rig dzin 'phrin las 'od zer), Abbot of gsang chen smin grgyas gling Monastery in a mdo, graciously explained the meaning and significance of many of the klong snying texts. Prof. Namkhai Norbu, Oriental Institute, University of Naples, clarified several aspects of the klong snying transmission as well as providing insights regarding the intrepretation of rdzogs chen thought. mkhan po dpal ldan shes rab, Chief Abbot of the Department of rnying ma Studies, Varanasi University, clarified a number of points on rnying ma history and philosophy. Finally I must thank dar thang sprul sku, Head Lama of the Nyingma Institute (Berkeley, California) for having first aroused my interest in the klong snying tradition.

ABSTRACT
This study presents a detailed analysis of a Tibetan literary corpus of visionary texts (gter chos), collectively known as the klong chen snying thig, whose revelation was entrusted to the famed eighteenth century rnying ma savant 'Jigs med gling pa (1730-1798). In addition to the standard practices of textual analysis of primary source material, this study utilized the expert knowledge of native Tibetan scholars, gathered through tape recorded interviews and written correspondence.
The first chapter is an introduction to this study, consisting of a general discussion on the nature of revealed texts followed by an account of the special cultural context within which the klong chen snying thig arose.
The second chapter provides an account of the life and education of 'jigs med gling pa, followed by a narrative reconstruction of the key events in the genesis of the klong chen snying thig revelations.
The third chapter describes the social and economic factors which contributed to the propagation of the klong chen snying thig, including short biographical sketches of the major figures who were instrumental in ints transmission.
The fourth chapter discusses the structure of the klong chen snying thig as a literary corpus, including supplemental texts and liturgical arrangements of the corpus. This is followed by an account of the development and textual history of the klong chen snying thig introductory texts.
The fifth chapter gives a brief overview of Tibetan Buddhist practice, followed by an explanation of preliminary practices (sngon 'gro)and their relation to main practices (dngos gzhi). Based on information provided by native Tibetan scholars, an account of the regional differences in the pracice of the klong chen snying thig teachings is given. The study concludes with indications for future research.
Two appendices contain detailed information relevant to this study. Appendix A is a computer generated cross refferenced listing of the texts which comprise the snying thig ya bzhi, compiled by klong chen rab 'byams pa (1308-1363). Appendix B provides a detailed listing of all the texts found in the three volume A-'dzom chos sgar redaction of the klong chen snying thig corpus.

TABLE OF CONTENTS

CHAPTER ONE: INTRODUCTION

"le Text y parlant de lui-meme et sans voix d'auteur"
--Stephane Mallarme

Every major cultural tradition seems to sanction and value visionary texts-- those curious documents regarded as embodying revealed truths, truths not arrived at by the intellectual praxis of a human author. Such revelations, when collected into a corpus, have often served as the primary legitimizing source of a religious tradition. Within the Christian tradition there is of course an enormous literature on the nature of such revelation. For the most part, this literature, and the studies on the underlying theological premises which support it, have been based on noneteenth century methods of textual analysis. The questioning of such methods, especially in the works of Martin Heidegger, has provided for fresh perspectives in the field of contemporary theology and beyond. The general questioning of what kinds of 'truth' are embodied in texts, particularly as formulated by the radical thinkers following in Heidegger's footsteps, most notably Hans-Georg Gadamer and jacques Derrida, has had a decisive impact on the field of literary criticism and is beginning to be felt in the field of intellectual history.
The explosion of interest in critically reexamining fundamental assumptions about the nature of texts and the truths they convey, and hence about the meaning of 'author-ship', has almost exclusively been confined to Western intellectual traditions. The intellectual traditions of the Far East remain virtually unknown, outside the narrow confines of the specialists. This is lamentable, for within the Tibetan traditions alone, there are quite detailed and hermeneutically sensitive discussions on precisely those questions regarding the relation between texts, author, tradition, and truth. Before such discussions can fruitfully be brought into the contemporary context, however, there is the prior need for detailed studies of the social and historical settings within which the Far Eastern traditions of textual revelation flourished.
The purpose of this present study is to investigate one such Far Eastern tradition of textual revelation-- a visionary textual corpus whose revelation occurred in eighteenth century Central Tibet. The visionary cycle which came to be known as the klong chen snying thig was revealed by 'jugs med gling pa (1730-1798). An account of the genesis of the revelation in the context of the life of 'jigs med gling pa is given in chapter two of this study. This is followed by an analysis of its subsequent transmission (chapter three), the structure of the corpus as a whole (chapter four), and the manner in which the teachings embodied in the texts are studied by those within the Tibetan tradition (chapter five).
Before proceeding with the detailed account of this visionary tradition, a few remarks are necessary to establish the background understanding of the cultural context within which the klong chen snying thig arose. According to the Tibetan tradition which came to be known as the rnying ma pa ("the ancient ones"), whose origins can be traced back to the eighth century and are closely associated with the establishment of Buddhism in Tibet, the texts which embody the teachings of Buddhist masters can be divided into nine categories, the most profound of which is known as Ati-yoga or rdzogs chen (Great Perfection). The rdzogs chen teachings are said to have been first compiled into a corpus by dga' rab rdo rje, a figure whose dates are unknown. Subsequently, this corpus was arranged into three sections -- sems sde ('mind section'), klong sde ('creative section'), and man ngag sde ('oral advice section'). In time the man ngag sde section itself was further arranged into outer, inner, profound, and most profound subsections. The most profound sub-section of the man ngag sde is also known as the snying thig ("quintessential").
The snying thig teachings were transmitted to future generations in two ways: through the long lineage of masters imparting textual transmission to their students (ring brgyud bka' ma), and through the shorter lineal transmission of previously concealed teachings (nye brgyud gter ma). This latter method is 'shorter' in the sense that the transmission is regarded as occurring diretly from the intentional focus (dgongs pa) of the charismatic medium Padma Sambhava-- who lived in the eighth century and transformed himself at death into an active and retentive mode called the 'pho ba chen mo (the great transference)-- into those special individuals of future generations who have been entrusted with the task of rediscovering the hidden teachings gter ma. Moreover, the previously concealed teachings are revealed, in a variety of ways, when the circumstances are deemed appropriate. Those visionaries to whom such revelations occur are called gter ston (revealer of hidden teaching).
The necessity for the shorter method of transmitting the snying thing teachings is to maintain a more direct, fresh and easily implemented means of connecting to the essential insights of the tradition, insights perhaps not so easily gleaned from sole reliance on the lengthy and often complicated bka' ma transmissions of the rnying ma tantras. According to the great gter gton 'jigs med gling pa:
"There are four great reasons for concealing Dharma treasures (gter chos): so that the teaching will not disappear; so that the oral instructions [on experientially accessing these teachings] will not be adulterated; so that the sustaining power of the transmission will not disappear; and so that the transmission line will be shorter [more direct]."
Since the time of Padma Sambhava, known to generations of Tibetans as Guru Rinpoche (the revered teacher), many snying thig teachings have been transmitted and subsequently revealed as previously concealed doctrines. The most important collection of snying thig teachings, collected and commented on by the great rdzogs chen scholar klong chen rab 'byams pa (1308-1363), is the snying thig ya bzhi. Largely because of the inspiration of the teachings contained in this collection, and the decisive influence of klong chen rab 'byams pa's own commentaries on rdzogs chen thought, jigs med gling pa came to call his own revelations the klong chen snying thig-- the quintessential teachings of klong chen rab 'byams pa, the snying thig revelations based on visionary encounters with klong chen pa. We must now proceed directly to the study of these revelations of the klong chen snying thig and the life of the visionary to whom their revelation was entrusted.

NOTES TO CHAPTER ONE

1 Cited in Geoffrey H. Harman, Saving The Text (Baltimore: The Johns Hopkins University Press, 1981), p. 7.
2 See John Hick, Philosophy of Religion (Englewood Cliffs, N.J.: Prentice-hall, 1963), pp. 58-77. See also John Hick, "Revelation," [in Paul Edwards, ed., Encyclopedia of Philosophy (New York: Macmillan Publishing and The Free Press, 1967), vol. 7, pp. 189-191]
3 See james M. Robinson and John B. Cobb, Jr., ed., New Frontiers In Theology. volume I The Later Heidegger and Theology (New York: Harper and Row, 1963).
4 See Dominick LaCapra, "Rethinking Intellectual History and Reading Texts," [in Modern European Intellectual History. Reappraisals and new Perspectives (Ithaca: Cornell University Press, 1982, pp. 47-85]. In this excellent essay, six topics are isolated as having special relevance to the field of intellectual history: (1) the relation between the author's life and the text; (2) the relation between the author's life and the text; (3) the relation of society to texts; (4) the relation of culture to texts; (5) the relation of a text to the corpus of a writer; and (6) the relation between modes of discourse and texts.
5 For a model study of one such Far Eastern tradition, on early Taoism and its social background, see Michel Strickmann, "The Mao Shan Revelations," T'oung Pao, 63:1 (1977), 1-64. See also Herbert V. Guenther, "Tantra and Revelation," [in his Tibetan Buddhism in Western Perspective (Emeryville, Calif.: Dharma Publishing, 1977), pp. 196-224].
6 The snying thig transmission is discussed in George N. Roerich, trans., The Blue Annals (Delhi: Motilal Banarsidass, 1976), pp. 191-203.
7 For an account of the transmission of the bka' ma and gter ma, see Eva M. Dargyay, The rise of Esoteric Buddhism in Tibet (Delhi: Motilal Banarsidass, 1977), pp. 12-81.
8. There are many texts which recount, in a general way, the lives and teachings of the various gter ston. See Eva M. Dargyay, The Rise of Esoteric Buddhism in Tibe, pp. 85-244. See also the references in Chapter two, note 5 of this present study (especially texts #10 - #14).
9 Until quite recently, the only generally available collection of rnying ma tantras was that prepared from a manuscript preserved at gting skyes dgon pa byang Monastery in Tibet, under the direction of Dilgo Khyentse Rinpoche. See rnying ma'i rgyud 'bum (Thimbhu, Bhutan: Dilgo Khyentse Rinpoche, 1972-), 36 vols. A detailed listing of the contents of this edition, with a historical introduction recounting the stages in its compilation, is provided by Eiichi Kanako, Ko-Tantora Zenshu (Tokyo: Kokusho Kankokai, 1982). Much work needs to be done on the codification of the rnying ma tantras, and the various editions which were prepared in manuscript form and later served as the basis for xylographic editions. Most recently an edition based on a manuscript collection at mtshams brag Monastery in Bhutan, whose arrangement and inclusion of texts differs from the above cited edition of gting skyes Monastery, has begun to be published. See The mtshams brag Manuscript of the rnying ma rgyud 'bum (Thimphu, Bhutan: National Library, Royal Government of Bhutan, 1982- ). A seventeen volume collection of man ngag sde tantras, which constitute the core of the snying thig bka' ma teachings, was published as rying ma'i rgyud bcu bdun (New Delhi: Sanje Dorje, 1977), 3 vols.
10 As quoted by 'jugs med bstan pa'i nyi ma [[[rdo grub chen]] III], las 'phro gter brgyud kyi rnam bshad nyung gsal do mtshar rgya mtsho [in The Collected Works (gsung 'bum) of rdo grub chen 'jugs med bstan pa'i nyi ma (Gangtok: Dodrup Chen Rinpoche, 1974), vol. Nga], p. 428.2. The importance of this text was brought to my attention by sprul sku don grub, who kindly furnished me with his manuscript translation (tentatively entitled "The wondrous Ocean -- A Brief and Celar Explanation of the Transmission of the discovered Dharma Treasures"). The special merit of this work is the fact that it explains the technical terminology associated with the rediscovery of Dharma treasures (gter chos), as well as discussing the correct procedure for would-be gter-stons embarking on the process of rediscovery, and the various distinctions of type among gter-ma. Henceforth this work will be abbreviated as gter brgyud rnam bshad, and the collected works of rdo grub chen III will be abbreviated as Coll. works (D). It is hoped that sprul sku don grubs's annotated translation will soon be published, so as to provide a deeper understanding of what is meant by 'revelation' in the tibetan context. Indeed, a study of the special terminology connected with gter ma, as exp0licated in this work, would constitute a major step in broadening the dimensions of contemporary discussions regarding author 'intentions', and their relation to the textual 'content' (message). The gter brgyud rnam bshad is quite clear that, despite the variety of gter chos, the essential 'message' of these teachings is the pure transmission of a profoundly transformative awareness: "The essence of the discovered Dharma treasure tradition is the entrustment (gtad rgya)-- the transmission of pristine awareness." The essence of this entrustment is that of the focussed intentionality (dgongs pa gtad) of Gurur Rinpoche, which assures the authenticity and integrity of the tradition. (See gter brgyud rnam bshad, pp. 411.3, 440.6f). See also Chapter Two, notes 62, 63.
11 snying thig ya bzhi (New Delhi: Trulku Tsewang, Jamyang and L. Tashi, 1970), 11 vols. This collection contains the earliest surviving snying thig teachings-- the bi ma snying thig of Vimalamitra, and the mkha' 'gro snying thig associated with mkha' 'gro ye shes mtsho rgyal. The close connection between these snying thig teachings and those of the klong chen snying thig is reflected in the fact that they are often referred to as the "earlier" and "later" snying thig teachings, respectively. This important collection has not, to date, been the focus of study. As a prelude to such a study, we have prepared a detailed cross-referencing of its contents (indicating variant titles), with the aid of a computer, and included it in this study as Appendix A. The listing of the table of contents for the klong chen snying thig is given in Appendix B. There are, in addition, other snying thig teachings, including the karma snying thig of rang byung rdo rje [Karma ma pa III], and the padma snying thig of padma dkar po. The karma snying thig teachings were kindly located by Professor Nam khai Norbu, in the large collection of gter chos compiled by kong sprul rin po che under the title rin chen gter mdzod chen mo (full reference given in Chapter two, note 5), See text entitled nyams len lag khrids ma'i khrid ngo mtshar can [in rin chen gter mdzod chen mo, vol. 86, pp. 423-470]. The padma snying thig teachings are in padma dkar po, rdzogs pa chen po'i snying po dril ba padma snying thig [in his The Collected Works (gsung 'bum) of kun mkhyen padma dkar po (Darjeeling: Kargyud Sungrab Nyamso Khang, 1973), vol. 20, pp. 543-569.

CHAPTER TWO: GENESIS

"Into the South will come a sprul-sku named 'od zer who will liberate sentient beings through the profound teachings of the snying thig
Transporting whomever [has established] a bond with him to the Pure Land of the Vidyadharas."

Thus begins the special prophecy of gter ston sangs rgyas gling pa concerning the birth of rig 'dzin 'jigs med gling pa (1730-1798), the famed eighteenth century rnying ma scholar, antiquarian, and visionary. He is already well known to Western students of Tibet for his studies on the tombs of ancient Tibet, and his work on a new edition of the rnying ma rgyud 'bum. It is as a discoverer of Dharma treasures gter ston, however, that he is perhaps most revered by Tibetans, particularly for his visionary revelations which are the mind treasures (dgongs gter) collectively termed the klong chen snying gi thig le (hereafter abbreviated klong snying). Neither the genesis of the klong snying revelations, nor the life of its discoverer have, as yet, been studied in depth. Here I can only sketch out the major outlines which emerge from the abundant sources, giving first an account of the life of 'jigs med gling pa (section 2.1), followed by an account of the klong snying revelation (section 2.2)

2.1 The Life of 'jigs med gling pa
Although a comprehensive account of 'jigs med gling pa's life must await the thorough analysis of the numerous sources, I shall summarize the major phases under the folowing headings: Birth and former lives (2.11), and Monastic life and educations (2.12)

2.11 Birth and former lives
'jigs med gling pa reports that he was born on the 18th day of the 12th month of the Earth-Female-Bird year [6 February 1730], in a remote village in the mountainous terrain south of the Red Tomb (bang so dmar po) in the phyongs rgyas region, as had been prophesied. kong sprul notes that he was born into the rgya brag pa clan, which was one of the six major disciple lineages thugs sras of the 'brug pa bka' brgyud pa.
While still quite young he began to recall fragments of his former lives. Although later sources only give a few prominent names, 'jigs med gling pa himself provides a detailed list (see chart 2.1), and the primary lineage holder (chos bdag) of the klong snying, 'jig med phrin las 'od zer (rdo grup che I), gives a variant list (see Chart 2.2). Information regarding the identity of some of these former lives is given in the notes accopanying the charts.

Chart 2.1 Succession of Former Lives
[source: [['khrungs rabs gsol 'debs]

1. kun tu bzang po [Adibuddha Samantabhadra]
2. spyan ras gzigs [Avalokiteshvara]
3. dga' rab rdo rje
4. kri kri'i sras [Legs par skyes]
5. gcung mdzes dga' [[[dga' bo]]]
6. a kar ma
7. khri srong lde'u btsan
8. Virupa
9. lha lcam padma gsal
10. rgyal sras lha rje
11. dri med kun ldan
12. yar rje o rgyan gling pa
13. zla 'od gzhon nu grags rgyal [[[dwags sgam po pa]]]
14. pan chen bi ma'i dngos grub bsam yas pa [[[klong chen rab 'byams pa]]]
15. mnga' ris pan chen
16. chos rgyal phun tshogs
17. bkra shis stobs rgyal
18. 'dzam gling rdo rje [[[chos rje gling pa]]]

Chart 2.2 Succession of Former Lives
[source: rnam thar gsol 'debs]

1. spyan ras gzigs
2. kri kri'i sras
3. dga' bo
4. dgra bcom mtshan bzang ldan
5. dga' rab
6. sri seng
7. dri med bshes gnyen [Vimalamitra]
8. a kar ma
9. rje [[[khri srong dle'u btsan]]]
10. 'bangs [Vairocana]]
11. grogs [Ye shes mtsho rgyal]
12. rgyal sras lha rje

2.22 Monastic life and education
In his sixth year 'jigs med gling pa entered the monastery of gsang mchog dpal gyi ri 'od gsal theg pa chen po'i gling (commonly known as dpal ri), and received the religious name padma mkhyen brtse'i 'od zer, which was bestowed on him by the mtsho rgyal sprul sku ngag dbang blo bzang padma. He then began his formal education, which included a wide range of exoteric subjects as well as specialized training in esoteric aspects of Vajrayana and the basic doctrines of the Mahayana. To all of his study of the Buddha dharma 'jigs med gling pa seems to have brought an unusual degree of enthusiasm and application. As a result his life seems to have been filed with wonderful dreams and visions. As amply recorded in his own record of received teachings (thob yig), he received empowerment and instruction from the many prominent rnying ma and gsar ma teachers who resided in Central Tibet at the end of the eighteenth century. An investigation into the identities of these teachers reveals a close connection which obtained between many of them and the immediately previous incarnation of 'jigs med gling pa, known as chos rje gling pa (see Chart 2.1 #18). Thus it has been possible to reconstruct the teacher-student relations, which are given in schematic form in Chart 2.3 (arrows indicate a direct teacher-student link).

Chart 2.3 Relation Between chos rje gling pa's Students and 'jigs med gling pa's Teachers
[sources: gter ston brgya rtsa, nor bu'i do shal]

[#1] Chos rje gling pa (b.1682)
[#2] rig 'dzin thugs mchog rdo rje
[#3] gter ston dri med gling pa
[#4] lcags zam pa bstan 'dzin ye shes lhun grub
[#5] ngag dbang blo bzang padma
[#6] rwa ston stobs ldan rdo rje]]
[#7] gnas gsar ba kun dga'i legs pa'i byung gnas (1704-1760)
rig 'dzin 'jigs med gling pa

In addition to those teachers of 'jigs med gling pa with links back to chos rje gling pa, there are several others about which we know something. The generalizations recorded in kong sprul's gter ston brgya rtsa are given substance by consulting 'jugs med gling pa's autobiography (rnam thar chen mo) and his previously mentioned thob yig.
The teacher known as gnas brtan kun bzang 'od zer gave 'jigs med gling pa the transmission for his own teaching, called the thus rje chen po padma'i dbang phyug, as well as transmissions of the bla ma dgongs 'dus (the gter chos of sangs rgyas gling pa), and the grol tig dgongs pa rang grol, which is the gter chos of 'phren bo 'gro 'dul gling pa (alias shes rab 'od zer).
More important was the teacher zhang sgom chendharma kirti who, in addition to imparting the teachings of rgod tshang pa sna tshogs rang grol and other rnying ma masters, seems to have been 'jigs med gling pa's primary teacher for gsar ma doctrines. He is credited with bestowing the transmissions of Atisha's lam sgrom, the bka' 'bum of rgyal sras thogs med, the bde mchog according to lu yi pa, the gsangs 'dus according to the 'phags lugs, and the 'jigs byed according to the rwa lugs.
The teacher smin gling grub dbang Srinatha, who seems to have been a distant relative of 'jugs med gling pa, imparted to him numerous teaching of both bka' ma and gter ma. In addition, kong sprul mentions a teacher named thang 'brog dbon padma mchog grub. According to the thob yig, however, there were actually two teachers styled thang 'brog--thang 'brog pa padma rig 'dzin dbang po, and his nephew thang 'brog dbon po 'gyur med padma mchog grub. It was from the nephew that 'jigs med gling pa received most of the chos rje gling pa transmission.
Only one more teacher is mentioned by kong sprul, one named mon rdza dkar bla ma dar rgyas. According to the thob yig, there was a rdza dkar dar rgyas who received gter transmission from thang 'brog pa and imparted this transmission to 'jigs med gling pa. Curiously, the list of teachers compiled by kong sprul -- and zhe chen rgyal tshab padma rnam rgyal's list, which is identical -- stops here, but at least two important teachers have been omitted.
The teacher sgom ri o rgyan klong yangs [alias 'brug sgam(!) ri bla ma] gave 'jigs med gling pa a number of rnying ma teachings, most importantly the root empowerment for the sems sde (sems sde'i rtsa dbang), based on the form worked out by gyung ston rdo rje dpal bzang po and known as the rdzogs pa chen po rgyal thabs spyi blugs sems sde ma bu bco brgyad kyi rig pa'i rtsal dbang brgyud pa. Another teacher omitted from kong sprul's list was kun bzang grol mchog, who imparted several transmissions, including a gter chos which combines the so called "earlier and later gter kha" and is known as the gter ma gong 'og chu bo gnyis 'dres gyi sngags rgod log tri'i rig gtad dang lung gi brgyud. Having given an overview of his monastic education and some of the teachers and teachings he received, we must now turn to an account of the klong snying revelation, which established 'jigs med gling pa as one of the foremost gter ston-s of the eighteenth century.

2.2 Revelation of the klong snying

Beginning in his mid twenties, 'jigs med gling pa increasingly devoted himself to the cultivation of meditative experiences. The seven-year record of his practices and visions, culminating in the klong snying revelation, is amply set out in his rtogs brjod and the shorter, subsequently written, dakki'i gsang gtam. While the former source devotes more space to events near the end of this seven-year period, the later source is richer in detail on the earlier phases. Both sources, therefore, must be consulted to obtain an overall understanding of the genesis of the klong snying. What follows here is a chronologically structured summary of events. While the poetic quality of the Tibetan diction and imagery cannot adequately be conveyed in English, nor the esoteric significance attached to the various visions sufficiently explained, the general picture of what took place should readily emerge. The account is divided into three phases: 2.21 First three-year retreat at dpal ri (1756-1759); 2.22 Second three-year retreat at mchims phu (1759-1762); and 2.23 Aftermath and first klong snying empowerment.

2.21 First three-year retreat at dpal ri (1756-1759)

Sometime after receiving inspiration from a passage in klong chen pa's mkha' 'gro yang tig, 'jigs med gling pa settled into a three year retreat in the winter of 1756 at shri parvata'i gling dpal ri monastery. Beginning in the tenth month (12 November - 12 December) of 1757, a number of visionary encounters occurred. What now follows is a close paraphrasing of "jigs med gling pa's own account of the events.
One morning at dawn, because of having developed strong remorse for the suffering of others, and as a result of the fruition of the inspiration and blessing of Guru Rinpoche throughout many previous lifetimes, he beheld within a luminescent presence directly in front of him a number of beings, including the Dharmaraja of O-rgyan (Guru Rinpoche) and rig 'dzin 'jam dpal bshes gnyen. From them he received many empowerments, after which they dissolved into him. As a result of these encounters, there spontaneously arose in him a variety of realizations. He became free of the tendency to grasp on to meditative experiences nyams, achieved control over the 'karmic winds' las rlung, and was able to subdue the delusive nature of appearances.

Later, having sharpened his awareness through various yogic practices (brtul zhugs), the worldly appearances of his present life fell away, and he seemed to be cast into a different dimension. he then indistinctly recalled a bit of his past life as mnga' ris pan chen, and remained in that state for awhile.
Thereafter, in a dream he beheld an unusual place which is said to be the Pure Land of bsam pa lhung grub, wherein he saw rdo rje gro lod riding on a dragon, his form radiant and moving. Then he saw a man who seemed to be a monk or a Mongolian hor pa, whereupon he thought to himself that this must be the Dharma protector Dam-can rdo rje legs pa. At that moment the monk addressed him, pointed to the wrathful form of Guru Rinpoche on the dragon, gave a hint as to the significance of the vision, and then disappeared.
After a few days, at dusk on the tenth day of the waning part (i.e. the 25th day) of the tenth month of Fire-Female-Ox year [6 December 1757], the following dramatic events took place. Being moved by great devotion to Guru Rinpoche, to the point of tears streaming down his face, he began to remember bits of hispast lives. In a state of sadness, he thought about how he felt like an orphan doomed to wander in a country where the people behaved in the manner of the lowest caste, and at a time when the Buddhadharma had come to function merely as a reflection of peoples' hatreds and attachments. Then he thought of Guru Rinpoche -- that great being who was even more compassionate than the Buddha Shakyamuni -- who had departed to the Copper Colored Mountain, and he wondered when he would be fortunate enough to meet him. These thoughts caused immeasurable sadness, and he fell asleep crying.
Thereafter, while dwelling in a luminous meditative state, he rode upon a white lion which took him to an unknown place in the sky, finally arriving on the circumambulation path of what he thout to be the bya rung kha shor mchod rten (the Budnath Stupa). While walking through the Eastern courtyard he abruptly came face-to-face with the Dahrmakaya Wisdom Dakini. She gave him a wooden casket in the form of a locket ga'u, saying that to those disciples with pure perception he would appear as khri srong lde'u btsan, but to those disciples tithe impure perception he would appear as seng ge ras pa. She then told him that this locket housed the secret treasures of the dakinis, the profound symbols of Guru Rinpoche, which were the mind treasure thugs gter of the Adibuddha Samantabhadra. Thus ended the vision, leaving him with an electrified feeling bzi bur.
He was quite excited and opened the casket, finding inside five scrolls of golden paper and seven crystal beads. He hurriedly began to open one of the larger scrolls. Finding it to be permeated with the fragrance of camphor, he felt vibrations throughout his entire body and head. Suddenly he thought that the protector of this Dharma treasure was gza' (Rahula), and that it was an extraordinarily sacred teaching, so he became more cautious.
He proceeded gradually to open the scroll a bit further, revealing that it had the external form of a stupa, and was filled inside with the secret symbolic script of the dakinis. Realizing that he could not read it, he tried to roll up the scroll, but instantly the stupa form magically dissolved. whereupon the symbolic script transformed into Tibetan letters, and the scroll became recognizable as a sadhana of thugs rje chen po [the first klong snying gter chos].
At this point he stopped reading and turned instead to the colophon, wondering in whose name this Dharma treasure had been authorized bka' babs, to whom it had been entrusted (gtad rgya) by Guru Rinpoche, and what kind of prophecies there were about this person's past lives. He could clearly read a bit of the colophon, but as he tried to continue reading all the words seemed to arise at the same time, like all parts of a form being simultaneously reflected in a mirror. As a result, he could not read it at that time.
So, with immeasurable delight he proceeded to place several crystal beads in his mouth, picked up the golden scrolls, and decided to return home. Right then a monk appeared beside him, saying that for a long time he had held the thought that these kinds of things would happen to 'jigs med gling pa. jigs med gling pa then realized that this monk was not other than the Dharma protector drang srong chen po (Rahula]].
He next found himself at the Northern courtyard of Bodnath Stupa. Here he proceeded to open another of the golden scrolls, which turned out to be the gnad byang thugs kyi sgom bu [the secondklong snying gter chos]. As a result of this his mind became exceedingly clear, and he was filled with an almost unbearable bliss. He then had the thought that this scroll was indeed genuinely capable of imparting liberation to whomever looked at it (mthong-grol), and that he ought to show it to his own mother. At that very moment, what seemed to be a woman wearing ornaments appeared above him in the sky, and 'jigs med gling pa thought her to be his own mother. She descended to the earth, at which point he whowed her the mthong grol. Her reaction, however, was to inform him that his penchant for being in a hurry to show things that should be kept secret was really a defect. Furthermore, she told him that this Dharma treasure was not only capable of liberating those who saw it, it could also liberate those who tasted it myong grol, and that he should in fact eat it
She induced him to eat all the crystal beads and scrolls. Upon swallowing them all words and their asociated meanings became as fixed in his mind as if they had been printed there, as event to which he reacted with awe. He then awoke from this entire vision, only to find himself in a state of having expanded into the great openness and bliss of recollecting awareness (dran rig bde stong chen po).

Thereafter he related these events to his revered teacher [[[thugs mchog rdo rje]]], who replied that there were indeed many teachings of the Dharma, such as pure vision mind treasures (dag snang dgongs gter), or teachings which form part of the unbroken bridge of genuine Dharma treasures authorized (bka' babs) by the lineage of accomplished ones. He was then instructed to keep these events secret for the time being, after confirming the authenticity of the visions.
At this point in the narrative, as recorded in the dakki'i gsang gtam, 'jigs med gling pa remards that he himself feels there are too many Dharma treasures (gter), and Pure Visions (dag snang), of both good and bad quality, with the result that people have become ensnared by the net of doubt regarding authenticity. He also warns that if one cannot fully comprehend the symbolic script (brda yig) of the Dharma treasure, so that one has the control of empowerment over the great secret treasures of the dakinis, it will lead to grave consequences, such as people regarding the mere occurrence of a bit of 'visionary verse' -- which is only due to a little psychic insight -- as if it were genuine Pure Vision (dag snang). He then remarks that many things of this sort were going on in his day, but in spite of this, if any inspiration has really come to him from the dakas and dakinis, then he must reveal it, for otherwise there would be danger to his life and activities. If it were not for this possiblity of genuine inspiration, he reports, he would be quite content to continue keeping a low profile. Indeed, true to his teacher's advice, he reports that he maintained a strict silence regarding these extraordinary events for seven years.
At this point in the narrative, the dakki'i gsang gtam begins to recount events which took place beginning in Earth-Female-Hare year (1759) at mchims phu, during his second three-year retreat. Before proceeding with that story, however, we must briefly record events from the end of his first three-year retreat, as related in the rtogs brjod.
In his thirtieth year, at dusk of the tenth day of the eleventh month [9 December 1759], he had a dream vision in which he travelled to mchims phu, to an upper cave in the center, known as the residential cave (gzims phug) of Ye-shes mtsho-rgyal. Then, in another vision in the Earth-Female-Hare year (1759), he received some prophetic verses from the stag tshang phur pa, at a place he called the Me thog Cave. In a final series of visions, in which he imagined he was still at mchims phu, he recalled his past lives as the dge slong a kar ma, and rgyal sras lha rje. Finally, some time in 1759, in his thirty-first year, 'jigs med gling pa completed this first three-year retreat. Thereafter he travelled from dpal ri to mchims phu.

2.22 Second three-year retreat at mchims phu (1759-1762)

In the Earth-Female-Hare year (1759), 'jigs med gling pa began a second three-year retreat, this time in the Lhun grub rang-byung Caves -- below bre gu dge'u, at mchims phu. [At this point in the narrative, rtogs brjod mentions the following events, not given in [[[dakki'i gsang gtam]]].
While in retreat he remembered his past lives as chos rgyal phun tshogs and bkra shis stobs rgyal. Later he met with padma tshe dbang rtsal (alias rwa ston rdo rje) and received the rdo rje phur ba empowerment from the gter chos of rwa ston. Thereafter he had visionary encounters with yar rje o rgyan gling pa, and o rgyan bsam gtan gling pa (alias rig 'dzin stag sham rdo rje). He continued to do much yogic practice, resulting in a great clarity, whereafter he composed a stotra, based on the various prophecies he had received, on the 16th day of the 8th month of the year [1760?].
[At this point the narratives of dakki'i gsang gtam and rtogs brjod again converge, both recording his visionary encounters with klong chen rab 'byams pa. First we present the shorter version, based on dakki'i gsang gtam, which we then supplement with the more detailed account as given in rtogs brjod.]

While in luminous meditative states, 'jigs med gling pa beheld the countenance of kun mkhyen ngag gi dbang po [[[klong chen pa]]], the emanation of Vimalamitra, on three separate occasions, thus inspiring him to arrange and write down the great secret Mind Treasure. Then there appeared before him the Supreme Dakini of the five Buddha families [who had previously apeared to him at dpal ri in the form of his own mother], and shw allowed him to decode the symbolic script, which was then transcribed onto white paper. In confirmation that this had been ordained, 'jigs med gling pa then quotes the prophecy contained in the gnad byang to the effect that upon three occasions he will receive the inspiration of vidyadharas, viras, and dakinis, whereupon he will be provided with a key for opening the treasure, and that, furthermore, on the tenth day of the Monkey month fo the Monkey year he will behold the actual countenance of Guru Rinpoche, dispelling all obscurations and granting all blessings.
On the first occasion that 'jigs med glig pa beheld the form (sku gzugs) of bsam yas pa kun mkhyen ngag gi dbang po, it was confirmed that he was indeed authorized to be entrusted (gtad rgya), according to gter prophecy, with teachings which would be the essence of klong chen pa's dgongs gter -- the snying thig and mdzod bdun. At this time he received the treansmission and blessings of the enlightened dimension of embodiment (sku'i byin rlabs), the sustaining power of the actual transmission (don rgyud kyi byin rlabs) for both the words and significance of the lineage teachings.
Thereafter he moved into what was commonly known as the Uper Nyang Cave, so called because it had been the meditation cave of nyang ban ting 'dzin bzang po. After awhile he descended to the so-called Lower Nyang Cave below, whereupon he recognized it as the Me-thog Cave which had appeared in his former vision at dpal ri. Here he remained and composed his Guide to the Nyang Caves (Nyang phug gi kha byang).
While in residence in the lower cave, he had his second visionary encounter with klong che rab 'byams pa. At this time he recieved the transmission and blessings of the enlightened dimensio of voice (gsung gi byin rlabs). He was also entrusted with the teachings of klong chen pa's mdzod chen dbun and shing rta gsum, and empowerd as the Regent (rgyal tshab) charged with the responsibility of preserving the meaning and spreading the teachings of klong chen pa.
After about a month had passed, the third encounter occured. This time klong chen pa appeared in the form of a youthful twenty year old pandita, wearing a pandita hat and seated in the lotus posture. 'jigs med gling pa then requested the impowerment which transmits the sustaining power of rig pa's activity (rig pa'i rtsal gyi byin rlabs 'pho ba'i dbang bskur), and subsequently recieved the transmission and blessings of the enlightened dimension of mind (thugs kyi byin rlabs).
As a result of these transmissions, all clinging to outer and inner experiences fell away. In celebration of this he then composed a song caled dpyid kyi rgyal mo'i rgyang glu. Thereafter, based on his comprehension of the essential meaning of both the shing rta gsum and the mdzod bdun, he composed three works -- kun mkhyen zhal lung, padma dkar po, and gol shol tshar gcod. Afterwards he wrote many additional smaller texts on the essentials of rdzogs chen meditation practice, and in due time all these teachings, which constituted a great mind treasure (dgongs gter chen mo), were arranged in an orderly fashion.

2.23 Aftermath and first klong snying empowerment (1762-1764)

'jigs med gling pa concluded his second three-year retreat in Water-Horse year (1762). In that same year, at the age of thirty-four and in accordance with a prophecy from the mnga' ris zhus lan of gter ston Guru Chos kyi dbang-phyug, he authorized the founding of a new monastery. It was located in the Don-mkhar valley in g.Yo-ru, northeast of bang so dmar po, in a forested area known as byang chub shing gi nags khrod. This monastery became known as tshe ring ljongs, the full name being tshe ring ljongs padma 'od gsal theg mchog gling.
Then at mchims phu, two years later and in accordnce with the gnad byang prophecy, in the [Wood]-Monkey year, on the tenth day of the Monkey month [9 June 1764], 'jigs med gling pa began preparations for revealing the Mind Treasure which would be known as the klong chen snying gi thig le. With elaborate outer and inner offerings, he and others gathered to perform the tenth day ritual according to the gsol 'debs bsam pa lhun grub, the condensed text of the thirteen oral instructions. Due to extraordinary devotion, at the point in the ceremony where one persorms the 'invitation' (spyan 'dren), 'jigs med gling pa beheld with his onw eyes the Dharmaraja of O-rgyan, surrounded by myriad viras, dakas, and dakinis, with showers of Mandarava flowers raining down. He could not stop looking, and with devotion to the point of almost fainting, he joyously greeted this wonder.
Then from the South there separately arrived gifts and offering from each of the three great emanations (sprul sku), accompanied by requests beseeching him to reveal the great Mind Treasure. In a similar manner, the mad yogi of Kong-po, who could not have known about the hidden treasure [due to the strictly kept vow of a seven year silence], did not hesitate to request that the Mind Tresure be revealed. Thereupon 'jigs med gling pa realized that occasion to be the fruition of past deeds, and that the auspicious time had indeed arrived. he then opened the door of empowerment and instruction in the klong snying for the first time by imparting these precious teachings to a group of fifteen fortunate ones.
The dakki'i gsang gtam, whose narrative we have been following, then concludes as follows. From the time of the first klong snying enpowerment (1764), 'jigs med gling pa gradually transmitted the klong snying to qualified disciples, who then began to practice the basic teachings which had been collected and arranged into a coherent corpus. In 1764, in addition to those who had completed the recitation practices (bsnyen sgrub) of outer, inner, secret, and most secret teachings, there were about twenty disciples who had recited the Siddhis Mantra one hundred-thousand times for each of the twelve syllables, basing their practice on the outer sadhana (phyi sgrub) called the yid bzhin nor bu. Thus practicing, the benefit and meaningfulness of this great Mind Treasure became apparent to whomever established a link with it.
'jigs ed gling pa then quotes a prophecy from the gnad byang, which speaks of coming times when the need and appropriateness of helping sentient beings will be evident by the prevalence of a variety of negative circumstances, such as when wicked public officials, people who have broken teir commitments, and all who follow their bad example show contempt toward the assumption of responsibility and obligations incumbent on those engaged in spiritual maturation. He then comments that although difficult circumstances had arisen for him, he realized them to be merely the fruition of his own past deeds, and therefore did not fall under the control of the vagaries of experience created by this fruition. Moreover, he states, he tolerated all hardships and 'reverse actions' -- those occasions when one does good and is treated badly -- by maintaining the same attitude as that of a magician viewing his conjured objects. Finally, declaring that he will not break his vows, and will unwaveringly work for the benefit of all until his death, he exhorts his disciples not to explain the profound teaching they have recieved to those who are improper recipients, but to preserve it like a wish-fulfilling jewel and make its practice and most essential thing.

NOTES TO CHAPTER TWO

1 The various prophecies heralding the birth of 'jigs med gling pa are discussed below, in not 8.
2 Although commonly known as 'jigs med gling pa, he also had the following names: rdogs pa chen po rang byung rod rje'i mkhyen brtse'i 'od zer (often shortened to rang byung rdo rje or mkhyen brtse'i 'od zer, mkhyen brtse'i lha, klong chen nam mkha'i rnal 'byor, and padma dbang chen.
3 See below, notes 7 and 30.
4 'jigs med gling pa's accoung of this work is given in rnying ma'i rgyud 'bum gyi rtogs brjod [Coll. Works (J), vol. III (Ga), pp. 1-499]. Full reference for Coll. Works (J) is given below, in note 5.
5 Two major collections have been used. The first is the reprint reproduction, unfortunately largely traced or hand-copied, of the nine volume sde dge edition of the collected works of 'jigs med gling pa, The Collected Works of Kun mkhyen 'jigs med gling pa [Gangtok: Sonam T. Kazi, 1971], 9 volumes (Ngagyur Nyingmay Sungrab, vols. 29-37), hereafter abbreviated as Coll, Works (J). The klong snying teachings comprise vols. VII (Ja) and VII (Nya) of this collection. The second major collection is a reproduction from xylopgraph prints in the library of the Venerable dil mgo mkhyen brtse rin po che, originally made from a 'dzom chos sgar blocks, of the collected klong snying teachings. Thrre volumes, marked Vol. I (Om), Vol. II (Ah), and Vol. III (Hum), have been published together as klong chen snying thig. Treasured rnying ma pa precepts and rituals received in a vision of klong chen pa dri med 'od zer by 'jigs med gling pa rang byung rdo rje mkhyen brtse'i 'od zer [New Delhi: Ngawang Sopa, 1973]. The three volume a 'dzom chos sgar redaction also appears as vols. 106-108 of the rin chen gter mdzod chen mo [[[kong sprul blo gros mtha' yas]], Rin chen gter mdzod chen mo, a reproduction of the stod lung mtshur phu redaction of 'jam mgon kong sprul's great work on the unity of the gter ma traditions of Tibet, with supplemental texts from the dpal spungs redaction and other manuscripts (Paro: Ngodrup and Sherab Drimay, 1976-], hereafter abbreviated rin chen gter mdzod. More recently, what appears to be a fourth volume of klong snying teachings from an a 'dzom chos sgar redaction, marked simply "klong chen snying thig rtsa pod hrih" on the boards, was issued from the library of dil mgo mkhyen brtse, without a title page or colophonic markings giving the publication date. This volume contains many additional klong snying teachings by 'jam dbyangs mkhyen brtse'i dbang po, as well as texts by rdo grub 'jigs med phrin las 'od zer [[[rdo grub chen rin po che]] I (1745-1821)], rdo grub 'jigs med bstan pa'i nyi ma [[[rdo grub chen]] III (1865-1926)], and dil mgo mkhyen brtse himself. For the sake of convenience I shall cite the three volume collection under the abbreviation klong snying (a 'dzom), and the supposed fourth volume as klong snying (Hrih). The arrangement and number of texts in the klong snying (a 'dzom) three volume collection is virtually identical to the two volume collection in Coll. Works (J) [vols. VII(Ja), VIII(Nya)]. Because of the vastly superior quality of the a 'dzom chos sgar redaction, however, I will preferentialy cite indivisual texts in that collection only.
In addition to these major collections, a number of individual works have been used. For ease of reference, I have arranged these texts more or less according to their date of composition, and assigned each a number.
Text #1. rdogs chen pa rang byung rdo rje'i don gyi rnam thar do ha'i rgyan [Coll. Works (J), vol. IX(Ta), rnam thar, pp. 501-509], hereafter abbreviated as do ha'i rgyan. This short autobiographical work, written in verse, was composed sometime before 1787, the date given for the carving of its blocks [see rnam thar chen mo, p. 351.6 (listed as text #2, below)].
Text #2. yul lho rgyud du byung ba'i rdzogs chen pa rang byung rdo rje mkhyen brtse'i 'od zer gyi rnam par thar pa [Coll. Works(J), vol. IX(Ta), rnam thar, pp. 1-500], hereafter abbreviated as rnam thar chen mo. The bulk of this text was composed and revised by 'jigs med gling pa; it was completed by padma dbang chen rol pa'i rtsal (alias 'od zer phrin las). It is divided into three major sections: (1) Legs byas yongs 'du'i snye ma]] (pp. 1-37), dealing with his birth and education up to 1757; (2) sgrub pa nan tan dang 'brel ba'i skor (pp. 38-148), begins with events in 1759; and (3) las kyi 'khor dang 'brel ba'i skor (pp. 149-500). This third section is itself divided into three untitled parts: (3a) pp. 149-388, written and revised by 'jigs med gling pa, covers the years 1764-1793; (3b) pp. 389-454, covers up to the end of his life (1798); and (3c) pp. 455-500, written by padma dbang chen rol pa'i rtsal, details the period leading up the death of 'jigs med gling pa, the funeral rites, and subsequent events.
Text #3. rig 'dzin 'jigs med gling pa'i 'khrungs rabs gsol 'debs [Coll. Works(J), vol. V(Ca), pp. 709.3-710.3), reprinted in klong snying (hrih), pp. 11-12. A short verse work composed by 'jigs med gling pa (signed mkhyen brtse'i lha at the request of rje btsun jnana, listing his previous lifes. Hereafter it is abbreviated as 'khrungs rabs gsol 'debs.
Text #4. rig 'dzin 'jigs med gling pa'i 'khrungs rabs rnam thar nyung bsdus [Col. Works(J), vol. V(Ca), pp. 721-728]. Written by 'jigs med gling pa, this text provides background information on his previous lives, as listed in text #3, as well as giving a brief sketch of the major events in his present life. Hereafter it is abbreviated as rnam thar nyung bsdus.
Text #5. rdzogs chen pa rang byung rdo rje'i rnam thar gsol 'debs [Coll. Works(J), vol. V(Ca), pp. 7103-712.3]; reprinted in klong snying (hrih), pp. 13-16. Written by 'jigs med phrin las 'od zer [[[rdo grub chen]]I (1745-1821)], it is a short work, in verse, on the life of his teacher 'jigs med gling pa. Hereafter it is abbreviated as rnam that gsol 'debs.
Text #6. gnad byang thugs kyi sgrom bu [Coll. Works(J), vol. Vii(Ja), pp. 69-78)]; reprinted in klong snying(a 'dzom), vol. I(Om). pp. 67-78. This is the gter chos within the klong snying corpus which contains the various prophecies concerning the klong snying revelations and those individuals who will have a special connection (rten 'brel) with it. Hereafter it is abbreviated as gnad byang.
Text #7. gsang ba chen po nyams snang gi rtogs brjod chu zla'i gar mkhan [Coll. Works(J), vol. VV(Ja), pp. 15-67]; reprinted in klong snying(a 'dzom), vol. I(Om), pp. 17-68. composed after the revelation of gnad byang (which it quotes), it is 'jigs med gling pa's fullest account of the klong snying revelations. Hereafter it is abbreviated as rtogs brjod.
Text #8. klong chen snying gi thig le'i rtogs pa brjod pa dakki'i gsang gtam chen mo [Coll. Works(J), vol. VII(Ja), pp. 1-14]; reprinted in klong snying (a 'dzom), vol. I(Om), pp. 4-16. A shorter version of the klong snying revelations, written after rtogs brjod (to which it refers the reader). Hereafter it is abbreviated as dakki'i gsang gtam.
Text #9. klong chen snying gi thig le'i bzhugs byang dkar chag gi rim pa phan bde'i sgo 'khar 'byed pa'i lde mig by shakya'i dge slong 'gyur med skal ldan rgya mtsho [East Asiatic Library Tibetan Collection, text no. 256, University of California, Berkeley], 15 fols. Written ca. 1878, upon the occasion of a printing of the klong snying corpus in Central Tibet, the blocks subsequently being stored at the monastery of gnas chung sgra dbyangs gling (see fol. 15b4). It is divided into three main sections: (1) a short account of the klong snying revelations and how this particular edition came to be, entitled klong snying mdo tsam (fols 3a5 - 7a3); (2) a dkar chag to the edition, which is divided into two parts and tallies very closely (but is not identical) in content and arrangement with the two volume klong snying collection in Coll. Works(J), entitled bzhugs byang dkar chag (fols. 7a5 - 13a2); (3) a final verse section recounting the benefit of this klong snying printing, entitled phan yon (fols. 13a2 - 14a4), and dedication of merit prayers, bsngo smon (fols. 14a4 - 15b3). I am grateful to ngor thar tse mkhan rin po che bsod nams rgya mtsho (Hiroshi Sonami) for bringing this text to my attention. Hereafter it is abbreviated as bzhugs byang dkar chag.
Text #10. bod du byung ba'i gsang sngags snga 'gyur gyi bstan 'dzin skyes mchog rim byon gyi rnam thar nor bu'i do shal. A concise history of the Nyingmapa tradition of Tibetan Buddhism by rig 'dzin kun bzang nges don klong yangs (rdo rje gsang ba rtsal) [Dalhousie (Himal Pradesh): Damchoe Sangpo, 1976]. Written in 1882, four year before kong sprul's more famous gter ston brgya rtsa (text #11), it makes use of the as yet unidentified source entitled gter ston rgya mtsho'i rnam thar nor bu'i phreng ba, as well as the account of the lives of ger ma masters written by dre'u lhas grub dbang gyung mgon rdo rje (the son of sle lung bzhad pa'i rdo rje). Unfortunately, the section on 'jigs med gling pa's life is quite short (pp. 352-2 - 354.6). Hereafter it is abbreviated as nor bu'i do shal.
Text #11. gter ston brgya rtsa'i rnam thar by 'jam mgon kong sprul blo gros mtha' yas [in rin chen gter mdzod, Paro: Ngodrup and Shesrab Drimay, 1976, vol. 1, pp. 291-759]. Written in 1886, the account of 'jigs med gling pa's life is given on pp. 727.3 (fol. 219a3) - 735.6 (fol. 223a5). Hereafter this work is abbreviated as [[gter ston brgya rtsa).
Text #12. kun mkhyen chos gyi rgyal po rig 'dzin 'jigs med gling pa'i bka' 'bum yongs rdzogs kyi bzhugs byang chos rab rnam 'byed [Coll. Works(J), vol. V(Ca), pp. 1-35]. This text, as printed, is badly mixed up (pp. 2.3-8.6 are identical to pp. 14.2-20.6), yet it contains a wealth of information. It was written by someone named rdo rje rgyal mtshan, apparently ca. 1901 (pp. 27.5, 33.5). This seems rather late for inclusion in the 9 volume sde dge edition of 'jigs med gling pa's collected works. Given the mixed up state of the text (which was traced or handcopied), perhaps a copying error crept in, and the rab byung is the fourteenth (not the fifteenth, as given). The question is left open for now. When properly ordered, the text seems to be divided into four major sections: (1) an account of 'jigs med gling pa's visionary experiences, abruptly beginning with his twenty-fifth year (1754), continuing with a description of the klong snying revelation (1764), and the subsequent events leading up to the first carving of blocks, in sde-dge, for the nine volume edition of his bka' 'bum (in the 1790s) [pp. 1-2.3; 31.1-32.6; 9.1-14.2]; (2) a detailed dkar chag to the nine volume bka' 'bum, entitled bzhugs byang dkar chag [pp. 14.2-20.6 (identical to pp. 2.3-8.6)]; (3) verses on benefits (phan yon) [pp. 20.6-22.5], and dedication prayers (bsngo smon) [pp. 22.5-25.6]; (4) detailed information regarding the gathering of texts and collection of donations for carving the blocks for the bka' 'bum [pp. 25.6-30.6]. Hereafter this text is abbreviated as bka' 'bum bzhugs byang.

Text #13. A Concise Historical Account of the Techniques of Esoteric Realisation of the Nyingmapa and other Buddhist Traditions of Tibet, being the text of snga 'gyur rdo rje theg pa gtso bor gyur pa'i sgrub brgyud shing rta brgyad kyi byang ba brjod pa'i gtam mdor bsdus legs bshad padma dkar po'i rdzing bu, by Zhe chen rgyal tshab Padma rnam rgyal [Leh: Sonam W. Tashigangpa, 1971] (Smanrtsis Shesrig Spendzod, vol. 10). Written in 1910, the author was the literary executor for his main teacher (rtsa ba'i bla ma), the famed ris med scholar 'ju mi pham rgya mtsho (1846-1912). The account of 'jigs med gling pa's life is given on pp. 262.5-267.3, and closely follows the account given in gter ston brgya rtsa in both content and diction. Hereafter this text is abbreviated as zhe chen chos 'byung.
Text #14. gangs ljongs rgyal bstan yongs rdzogs kyi phyi mo snga 'gyur rdo rje theg pa'i bstan pa rin po che ji ltar byung ba'i tshul dag cing gsal bar brjod pa lha dbang gyur la rgyal ba'i rnga bo che'i sgra dbyangs, by bdud 'joms 'jigs bral ye shes rdo rje [The Collected Writings and Revelations of H.H. bdud 'joms rin po che 'jigs bral ye shes rdo rje (Kalimpong: Dupjung Lama, 1979), vol. 1]. Written in 1962 (see p. 844.10), this seems to be a third, slightly revised edition of the work previously published in 1964 and again in 1967. bdud 'joms rin po che cites the gter ston brgya rtsa as a basic source for his accounts of the lves of gter ma masters (p. 523,4). Indeed, his life of 'jigs med gling pa (pp. 636.6-645.6) is virtually identical to that given by kong sprul. Hereafter this text is abbreviated as bdud 'joms chos 'byung.
For ease of reference and by way of summary, the following chart lists these basic sources by abbreviation and date of composition, when known, into three groups.

Chart 2.4 Basic Sources
A. Basic biographical sources by 'jigs med gling pa or disciples

  1. 1. do ha'i rgyan [ca. 1787]
  2. 2. rnam thar chen mo
  3. 3. 'khrungs rabs gsol 'debs
  4. 4. rnam thar nyung bsdus
  5. 5. rnam thar gsol 'debs

B. Primary sources for the klong snying revelations

  1. 6. gnad byang [ca. 1764]
  2. 7. rtogs brjod [ca. 1764]
  3. 8. dakki'i gsang gtam [ca. 1764]

C. Later sources

  1. 9. bzhugs byang dkar chag [ca. 1878]
  2. 10. nor bu'i do shal [1882]
  3. 11. gter ston brgya rtsa [1886]
  4. 12. bka' 'bum bshugs byang [1901 (?)]
  5. 13. zhe chen chos 'byung [1910]
  6. 14. bdud 'joms chos 'byung [1962]


In addition to these Tibetan sources, I have used two English introductions to Tibetan works, written by E. Gene Smith. For an historical overview of 'jigs med gling pa's place in eighteenth century Tibet and a survey of his work, see The Autobiographical Reminiscences of ngag dbang dpal bzang, Late Abbot of Kah thog Monastery (with English preface by E. Gene Smith) [Gangtok: Sonam T. Kazi, 1969] (Ngagyur Nyingmay Sungrab, vol. 1), pp. 9 ff.; hereafter abbreviated as Auto. Rem. See also Kongtrul's Encyclopedia of Indo-Tibetan Culture, Parts 1-3, edited by Prof. Dr. Lokesh Chandra with an Introduction by E. Gene Smith [New Delhi: International Academy of Indian Culture, 1970], pp. 23 ff, Appendix III A; hereafter abbreviated as Kongtrul Ency.
6 Unless otherwise noted, all European dates have been calculated using D. Schuh's computer generated tables, according to the methods of the so-called "new grub rtsis" of the Phugs-pa school, which the sde srid sangs rgyas rgya mtsho seems to have made official in 1696. See Dieter Schuh, Untersuchungen zur Geschichte Der Tibetischen Kalenderrechnung (Verzeichnis Der Orientalischen Handschriften In Deutschland, Suplementband 16) [Wiesbaden: Franz Steiner Verlag, 1973]], pp. 169 ff. and Tabellen. Kong-sprul rightly observes the auspicious coincidence that the 18th day of the 12th month was also the date of klong chen rab 'byams pa's death, seemingly prefiguring the enormous influence this great rdzogs chen master would exert on the visionary life of 'jigs med gling pa. The use of Schuh's tables, however, somewhat complicates the degree of coincidence. According to klong chen pa's biographer chos grags bzang po, the master was born on the 8th day of the 2nd month of earth-Male-Monkey year, and died on the 18th day of the 12th month of Water-Female-Hare year. See kun mkhyen dri med 'od zer kyi rnam thar mthong pa don ldan [in snying thig ya bzhi of klong chen pa dri med 'od zer (New Delhi: Trulku Tsewang, Jamyang and L. Tashi, 1970), vol. 9 (bi ma snying thig, Part 3), part Tsha], pp. 5.4, 61.3. All four Tibetan calendrical systems used by Schuh agree that the birthday converts to 1 March 1308. His date of death, however, is either: (1) 25 December 1363, according to the o