Tibetan Renaissance Seminar > Term Analysis

Zhiché

Contributor(s): Chelsea Hall.

Definition

• Peace making
• Nirvana-causing

Type 1

• Proper name

Type 2

• Title

Type 3

• Cycle of specific texts

Type 4

• Method, practice, initiation, exposition

Type 5

• Term

Etymology

• zhi
  • pacify
  • calm
  • still
  • quiet
  • subside
  • liberation
  • nirvana
  • peaceful cessation
• byed
  • making
  • doing
  • effecting
  • create
  • move
  • act
  • work
  • cause
  • perform
  • function
  • handle
  • stoppage
  • interference
  • VERB + byed = to make/cause to happen

Analysis of Pattern of Usage in the Blue Annals

Zhiché is credited to the teacher Dampa Sangyé, who propagated this doctrine widely even as far as China. Machik Labdron is also mentioned in conjunction iwth htis lineage. This teaching is characterized as having "early", "later", "intermediate", and alternatively "upper" sections of transmission and is described as a method which scholars investigate.

Zhiché practitioners are described as being so peaceful that merely to look upon them is inspiring enough to change one's whole outlook. Further, remaining in their presence results in the attainment of deep trance states. It also engenders certain mystical and healing experiences. Zhiché is also called "Alleviator of Sufferings," due to its potential to rid practitioners of suffering caused by their negative actions in past lives.

The practice of Zhiché is mentioned in conjunction with several other practices, including Dzogchen, Chod, Lamdré, Abhidharma, Guhyagarbha, the Cycles of the Dohā, Tendrel, the Cycle of Māyā and of the "Domain of the Mind," certain Nyingma texts, and the Six Yogas/Doctrines of Naropa. This system also incorporated certain gter texts. The author of the Blue Annals is himself a recipient of the Zhiché lineage, thereby he lends a certain emphasis to the importance of this doctrine and a greater sense of detail to the transmission lineage, leading to his defense of Zhiché as including Tantric precepts.

Blue Annals References

Type 1 (proper name)

Number of Occurrences: 1

• R 687 - His spiritual sons were: yang dgon ¬pa, the mahāsiddha U rgyan pa, byang gling pa, the Dharmasvāmin Ne rings pa, phu ri ba, the incomparable (mnyam¬ (R:687) med) ba ri spyil dkar ba, the Lord ma bdun pa, zhi byed mgon po, sangs rgyas khrom ras, dpal skyer shing ras pa, Śākya ras pa, 'dar ras, and others.

Type 2 (title)

Number of Occurrences: 1

• R 687 - His spiritual sons were: yang dgon ¬pa, the mahāsiddha U rgyan pa, byang gling pa, the Dharmasvāmin Ne rings pa, phu ri ba, the incomparable (mnyam¬ (R:687) med) ba ri spyil dkar ba, the Lord ma bdun pa, zhi byed mgon po, sangs rgyas khrom ras, dpal skyer shing ras pa, Śākya ras pa, 'dar ras, and others. (unclear as to whether this is a title or a name)

Type 3 (text, system, cycle)

Number of Occurrences: 20

• R 97 - It was said that gra pa obtained initiation from him. skam ye shes rgyal mtshan was a disciple of gra pa. Such was the manner in which the "Early" and "Middle" Lineages of the zhi byed (doctrine) appeared during the life time of gra pa.
• R 228 - The brother and sister heard the exposition of the zhi byed system from dam pa sangs rgyas, who also delivered a prophecy (to them).
• R 319 - He had also been a disciple of sangs rgyas sgom pa of snar thang. When sa skya pa arrived in dbus, he invited him to dpungs rings and offered him a hundred presents. From khu spyan gyas pa he received the rite of consecration and the cittotpāda ceremony. He studied the bstan rim with zem at bya yul, and the lam rim (of the Master) with lha spu gu do ba. He studied for a month also under lha 'bri sgang pa. He also studied under rje spyan snga, 'bri khung gcung rin po che and gyam bzangs snubs sgom. From the paṇḍita Dānaśīla he obtained the complete four stages of initiations. He studied the Dohā under the Nepālese 'bum me and the Nepālese grags 'bum. He studied the zhi byed under 'chus pa jo bsod.
• R 525 - While he was resid¬ing at gsang phu, he went to meet rgya brag chos rje, who was very famous. On the mere seeing of his face, the whole outlook of people used to change. He was expert in the understanding of the Absolute and compassion. Any one who happened to stay in his presence developed a concen¬trated trance and thus great faith was born in him. He obtained an exposition of the precepts of the three mtha'¬ bral of zhi byed and a mental creative effect towards Enlighten¬ment according to the Mādhyamakas.
• R 538 - From snye mdo ba he heard the teaching of the "Latter" Lineage of the zhi byed system and saw a vision of dam pa sangs rgyas surrounded by 108 dākinīs.
• R 550 - From the mahā-upādhyāya Śākya grags pa he heard numerous doctrines including the (R:550) "hermit doctrines" (ri chos skor), the ‘brug skor (‘brug pa bka' brgyud kyi skor), the zhi byed so lugs (a branch of the zhi byed doctrine) and other systems.
• R 690 - At the age of six, he (yang dgon pa) proceeded to phul dmar ba, and heard from him the sgyu 'phrul initiation, the Tantra of the Great Achievement (rdzogs chen gyi rgyud) together with precepts, the precepts of the bka' gdams pas, the zi byed system, the gcod yul, the essence of the Path & Fruit Doctrine (lam 'bras), together with its precepts and commentaries. He stayed for three years with phul dmar ba. At the age of nine, he became abbot of lha gdon.
• R 665 - At the age of 13, he spent three years at the residence of the ācārya rta thang pa, (R:665) and obtained (from him) the exposition of the Abhidharma (mngon pa), the Yoga (Tantra), the zhi byed system, and other texts.
• R 690 - About that time yang dgon pa heard from him the exposition of the hidden scriptures (gter kha) of mnga' bdag myang and the zhi byed doctrine.
• R 736 - From the ācārya zhang the ‘dul ba ‘od ldan , etc. From 'bal sgom phyag na the Zhi byed and many other doctrines. He thought of going again to g.yorpo, and to visit his Teacher. He told him about his vision of the Yogini (Vajravārahī), and that he was able to recognize his dreams as dreams.
• R 741 - From the bla ma grags pa rayal mtshan he obtained Tantras with precepts, the zhi byed, the phag mo chos drug , the kha rag skor gsum, the naro chos drug and the precepts of so chung ba.
• R 871 - The doctrine (of this Lineage) was represented by the sādhana of Yamāntaka and the three Cycles of zhi byed sgrol ma which were preached by dam pa to the Kashmirian Jñanaguhya.
• R 895 - From brag 'bur ba he obtained the Cycle of zhi byed, such as the "Lineage of Meaning" (don brgyud) of smra ba'i seng ge and the four zab don ("Four Profound Meanings"), the Cycle of rten 'brel, such as the rten 'brel yid bzhing nor bu (a text on magic rites), and other texts, the Oral Tradition (snyan brgyud) of Saṃvara, the three Cycles of the Dohā, according to the par system (of par phu ba) together with their respective commentaries, the bla ma 'brel ‘jug (name of a book), and the ye shes 'khor lo, the basic text (mūla) and commentary, as well as its summary.
• R 896 - When he came there to be admitted into religion, he was placed at the head of the row of all (the monks present), and (ri pa) bestowed on him the complete precepts of shug gseb pa, such as the "Lineage of Meaning" (don brgyud) of the zhi byed, the three Cycles of the Dohā, the rten 'brel, and others.
• R 905 - The schools of gra pa, lce and ljang were branches of the "'Intermediate Lineage" (bar du byin ba'i rgyud). The hidden precepts of the nine "Zhi byed sgron ma" were bestowed (by dam pa) on the kalyāṇa-mitra gra pa: the man ngag sku'i sgron ma, the theg pa gsung gi sgron ma, the gsang ba thugs kyi sgron ma, the yang dag 906 lta ba'i sgron ma, the rin po che sgom pa'i sgron ma, the byang chub spyod pa'i sgron ma, the mnyam nyid gzhi'i' sgron ma, the rnal 'byor lam gyi sgron ma, and the dngos grub 'bras bu'i sgron ma.
• R 940 - At the age of 13, at the request of rog ston btsan po to his father, he was sent to him for study. For two years he studied, and became master of the mdo (a section of the rnying ma Tantra) class, the Cycle of Māyā and of the "Domain of the Mind" (sems phyogs), according to the method of so, the sgrub thabs rnam gsum, the a ro gsang skor, the Vimala (a rnying ma book), and the precepts of the "Upper" Lineage of the zhi ¬byed system, and became learned.
• R 944 - He also obtained all the hidden precepts of the Cycle of zhi byed sgron ma, the nine Cycles of sgron ma, the method of lce and the system of ljang. The Teacher said to him: "Now there isn't the slightest difference between you and me in the knowledge of the zhi byed system".
• R 948 - At the age of 32, he invited the ācārya Robha of gra phyi, and obtained from him the bde mchog Iha bcu gsum ma (The 13 deities of the Saṃvara Cycle), the Dohā of ting pu (the Dohā according to (R:948) ti pu), the bzhi chos of lo ro ba, the 'pho bsre (name of a system), the thun 'jog (a section of the zhi byed), the snyan brgyud yum skor, the rnam 'joms according to the method of snur, the "Four Scrolls" (sog dril bzhi) of ‘tshur, and other texts. Then while residing at tshe po lung, he visited a village where he met rdo rje grags, son of ye shes grags of mnga' ris, who possessed the snyan brgyud yab skor (belongs to the zhi byed Cycle), and they exchanged their respective yab skor and yum skor.
• R 970 - From this Master of the Lineage of. Teaching, we (‘gos lo) obtained the Three Lineages of the zhi byed system, the "Early", the Later", and the "Intermediate". rin po che byang bzangs pa's son the bla ma kun dga’ rdo rje was born in the year Wood-Male-Horse (shing pho rta 1414 A.D.). In his childhood he studied extensively with his father the method of Māyā (sgyu 'phrul) of the "benign" (zhi ba) and "wrathful" (khro bo) aspects, the Cycle of Vajrakīla, and other systems. He also heard much from his father and the rin po che shes rab bzang po the complete Cycle of the zhi byed system. Even now this (Teacher) is still alive, benefitting numerous disciples.
• R 974 - Together with shangs pa tshul she he listened to numerous teachings of the Guhyagarbha and to those of the Three Lineages of the zhi byed system, the "Early", the "Later", and the "Intermediate".

Type 4 (practice, ritual, initiation, teaching)

Number of Occurrences: 9

• R 904 - He especially became known as a scholar who conducted detailed investigations in the zhi byed method.
• R 912 - dam pa spent 12 years (in China), preached and propagated the doctrines of the zhi byed. It is said that his precepts and (his) Meditative Lineage exist there (in China) to the present day without interruption.
• R 931-932 - He then thought: "If I were in need of a Teacher, I should proceed to the residence (R:932) of the Teacher named spyan shwa re bo, who is very learned (F:30a) in the doctrine of the zhi byed, and is residing at stod lungs." ma gcig said: "Your recitation is beautiful! You must teach me!" "I haven't time to teach you! I must go to the bla ma who preaches the zhi byed doctrine at stod lungs." She replied: "I have an uncle who is Iearned in the zhi byed doctrine. I shall take you there, but you must teach me the śloka." Then he inquired: "What system of zhi byed (is your uncle preaching)?" ma gcig replied "It is the system of the Bodhisattva kun dga’"…Thinking thus, he journeyed towards Lower 'phan yul. (He found) the painter bran ka drawing a painted image of the Tārā for the lady ma gcig. This lady said to him: "jo sras gYu ru! Do you recognize the gods, besides the chief goddess in the centre (of the painting), riding on geese?" "yes, I know them well", he replied and he recited the rnam dag gtsug nor (a śloka containing the names of the gods forming part of the parivāra of the Tārā). ma gcig said: "Your recitation is beautiful! You must teach me!" "I haven't time to teach you! I must go to the bla ma who preaches the zhi byed doctrine at stod lungs." She replied: "I have an uncle who is Iearned in the zhi byed doctrine. I shall take you there, but you must teach me the śloka." Then he inquired: "What system of zhi byed (is your uncle preaching)?" ma gcig replied "It is the system of the Bodhisattva kun dga’" "Do you know the name of his mother?" ma gcig replied: "I know, I know it well, she was called gYas mo dpal 'dren." He rejoiced in his mind and simultaneously blessing entered him…That night he saw in his dream that a ball of light of the size of a bean had appeared on his tongue. He tasted it, and the taste was excellent. He then swallowed it, and his entire body turned into light, and emitted rays which spread over the ten quarters. Next morning the lady ma gcig came to show him the monastery. The bla ma perceived (his coming), and came down to meet him. The bla ma said: "jo sras of yar mda', by coming today you have pleased me. But you could have come the year before last."
• R 943 - One day when the Teacher and his disciple were engaged in discussing religious terms, jo sras 'brog po said: "This kalyāṇa-mitra is the most famous religious scholar below the sil ma la of gtsang. How will you be able to defeat him, Teacher?" The Teacher then said to him: "I didn't know you were such a man! Pray excuse me!" and saying so, he imparted to him the complete hidden precepts. He then obtained many precepts of the zhi byed system, such as the "Precepts of skam" (skam gyi (R:943) gdams pa), the thun bcud of rma, and the mtshan brjod gser thur (belongs to the zhi byed system) of ‘brom ye shes 'bar. This benefitted also his illness. He spent three months there.
• R 955 - At the age of 14, he preached the Summary of gzhi lam (a zhi ¬byed doctrine) while staying immured. Monks and ascetics were filled with faith, and all shed tears.
• R 961 - When they brought jo 'bum, he exclaim¬ed: "I don't need a wife!" and turned away. His father said: "You will need a female assistant (rig ma) endowed (F:42a) (R961) with (proper) signs for the practice of the Mahāyānic Tantras! This girl possesses the required signs." Then again the girl was brought in. He then obtained the complete Cycle of the zhi byed system and a sudden experience was produced in him. At the age of 21, he was given the teaching of all the three Lineages of the zhi byed system, the 'Early", the "Later" and the "Intermediate" ones, possessed by bde gshegs chen po himself. While performing the propitiations (bsnyen pa, seva), he observed all the signs of the Cause, Path and Effect.
• R 966 - At the age of 12, he became abbot. He used to preach without interval through¬out the summer and winter semestres (dbyar chos and dgun ¬chos). He studied assiduously with his father the initiations, expositions and precepts of the three Lineages of the zhi byed (R:966) system, the "Early", the "Later" and the "Intermediate", together with their permissions (lung). He also studied extensively the "Old" and "New" Tantras, and preached from memory the large texts. After that he worshipped many tutelary deities of the "New" and "Old" Tantras. He practised the method of rma which belonged to the "Intermediate Lineage" (of the zhi byed), and an understanding of the Mahāmudrā was produced in him. After that, for two years he performed the propitiation of the lam lnga ("the Five Paths"), and observed many extraordinary signs. Then for one year he practised the meditation of the "Three Paths" (lam gsum, belongs to the zhi byed).
• R 969 - Then he preached every summer and winter the initiations and the expositions of the Three Lineages of the zhi byed system, the "Early'', the "Later", and the "Intermediate." The benefit for living beings increased. His fame spread over the surface of the Earth.
• R 975 - He was then given the initiation and the exposition of the zhi byed system. For six months he performed the meditation of the "Purification of the Mind" (blo sbyong) and all the signs were complete. The spiritual merits of the different degrees having been properly produced in him, his Teacher became pleased.

Type 5 (term, explanation of term or history)

Number of Occurrences: 2

• R 867 - The story (tshul) of the Lineage of the Holy Doctrine, called sdug bsngal zhi byed. Why was it called "sdug bsngal zhi byed?" Most of the secret precepts and instructions which reached Tibet, helped to protect disciples from sinful actions and purified the defilements of their Minds. This Doctrine brings a speedy alleviation of the sufferings of those who, by the influence of their former lives, are afflicted in body, tormented by diseases, poverty stricken, tormented by devils, and enables them to practise Yoga - for this reason it was called sdug bsngal zhi byed or the "Alleviator of Suffer¬ings". It was also so named after the "Mantra which alleviates all sufferings" uttered by the Buddha (sdug bsngal thams cad rab tu zhi bar byed pa'i sngags).
• R 976-977 - The Doctrines which belonged to the "Later" Lineage (of the zhi byed) were called "phyag rgya chen po dri med thigs pa phyag bzhes kyi skor", or "The Cycle of Methods of Drops of the Immaculate Mahāmudrā". (Here the term) Mahāmudrā denotes the Mahāmudrā doctrine of Maitrī-pa, because dam pa sangs rgyas had been a personal disciple of Maitrī-pa. (The term) "Immaculate" means the sayings of dam pa (sangs (R:977) rgyas. (The word) "method" means the methods of the precepts which differed slightly from those of the other doctrines. These precepts by their nature belong to the Prajñāparamitā, but follow the Tantric system. In the Commentary on the de kho na nyid bcu pa by Maitrī-pa the system is explained as though it was (F:49a) a Prajñāparamitā doctrine, but had much in common with the Tantras in its practice, as mentioned in the Hevajra-Tantra. He (Maitrī-pa) said: "These precepts are not based on the meditation on deities, and do not follow the system of the four mudrās". For this reason it is not classified in the Tantra. This agrees with the above statement by Maitrī-pa. This definition includes only the precepts known to the general public. Otherwise it is said that dam pa bestowed the initiation into the Kālacakra system on phyar chen and ‘ban gun rgyal, and that he had also bestowed on many/others/the precepts of the karma-mudrā (i.e. he preached all the four mudrās). Therefore it is wrong to say that the Doctrine of sdug bsngal zhi byed of dam pa (sangs rgyas) does not contain Tantric precepts.

NOTE: All references are from the Blue Annals, Roerich page numbers given.