TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)At that time he ascertained completely the theory of the gian stan; and he
composed a treatise devoted to it called the Ri chos nes don rgya mtsho. Hence it
is said that, a mountain having been heaped up, the ocean flowed forth.^35 To
many scholars he preached chiefly the exposition of the Tantra-vrtti of the Kala-
cakra and the gian stan theory. He showed signs of spiritual realization, such as
the vision of the countenances of many divinities and the simultaneous manifes-
tation of three bodily dispositions (:vyiiha); and he fully accomplished the tasks
of the scholar by conferring on many pupils the texts, expositions and instruc-
tions of Sutra and Tantra and by composing treatises. In general more than 2000
religious and about 1000 adepts gathered together; and it is related for example
that mChims Blo bzan grags pa perceived him in the form of A valokitdvara
while his disciple (anteviisin) Nam mkha' byan chub perceived him in the form
of Maiijugho~a.
Amongst the numberless disciples who came to him, the translator Blo gros
dpal^36 and Sa bzan Mati pal) chen^37 became his spiritual sons. Phyogs las mam
rgyal and many other scholars [3b] who preserved the continuity of Action
( 'phrin las: kiiritra) also came to him.
Phyogs rgyal ba^38 after having made his studies at Sa skya became a great
scholar. At first he did not accept the gian stan theory; but when the great Dol
bu pa gave a discourse on the scriptural tradition and reasoning on the occasion
of a discussion at Jo nan, he felt no disturbance and became his disciple. He
heard in their entirety numerous expositions of Sutra and Mantra, and above all
the dban khrid of the Kalacakra. He also requested many teachings from the
omniscient Bu ston. He was Master of the law (chos dpon) at Nam rins,^39 and he
composed many treatises on Paramita and logic.
The great scholar Na dbon Kun dga' dpal arrived in order to become his dis-
ciple.40 And the omniscient master Tson kha pa also heard the Kalacakra from
Phyogs rgyal ba, as well as the Paramita from Na dbon.
Subsequently the current of the consecration and explanation of the Kala-
cakra received a very wide diffusion. But the gian stan theory was unanimously
refuted by numerous scholars and adepts, and it became weak.
However, Jo nan Kun dga' grol mchog^41 and in particular the rebirth of the
grol mchog, Taranatha, later revived it, spread its explanation, and composed
many treatises. The latter founded the rTag brtan phun tshogs glin and estab-
lished unprecedented Supports (rten ), and he made prints of many treatises
belonging to the Jo nan system.^42 Many religious assembled there.
Because the chief of Rin spuils, Prince Karma bstan skyon, became the
patron some lustre was imparted to the two Systems [spiritual and temporal].
Soon afterwards the Rin spuns power declined;^42 a and after Taranatha's death,
the gail sa Great Fifth [4a] converted the monastery to the dGe lugs pa and he
named it dGa' !dan phun tshogs gliil.^43 The other Jo nail pa monasteries-Chos
luil byan rtse and the rest-were equally changed into dGe lugs pa ones, and the
majority of the xylographs of their scriptures were sequestred and sealed. Except
that mention is made of a monastery in mDo khams Dsam than which was