rs
ytemneMasangb
h [
mInor kingdoms and fort .
mInor kingdoms and fort .
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
acqUIred the pure eye
seen,. I t IS an unbearably terrible de doctnnes and individuals is and depreciation saying th. e . to analyse things through exag-
artIficIal.
7
' I S IS perverse, this impure, and that
t·
a
8 On the Prophecies Found in the Treasures
All the discoverers and disciples of t :vho hold the lineage of Padma
[798. 6-801. 2] Again, let us consider the prophetic declarations which appear in the treasures. Though a proven treasure-finder, who is free from selfish desires, may have prophecies in his or her treasure-doc- trines, such prophecies must be ascertained by those who know their
BI2
intentional basis and reason, and who will not misrepresent them. Otherwise, one must not one-sidedly grasp as true the meaning of a prophecy, having taken only the words at face value, without distin- guishing provisional from definitive meaning. This is because even if one knows [those things], a prophecy about future good or evil times and so forth may be transformed owing to circumstantial causes, con- ditions, and coincidences, so that it seems that the prophecy is not precisely fulfilled.
As the meanings of prophecies have rarely been completely fulfilled, except by the three supreme emanations and a few of the great Lingpas, among those who appeared in the past, and because nowadays we are greatly burdened by the degenerations of an age in which the merits of sentient beings are steadily declining, it seems to be extremely difficult for perfectly auspicious conditions to occur. None the less, the compas- sion and blessing of the great master [Padmasambhava] proceed ever more swiftly. As he has said in his own indestructible speech:
So that the gift of doctrine might be inexhaustible for future living creatures,
The entire world has been filled with the treasures of Padma.
All of their discoverers will be my emanations.
They will adopt all sorts of uncertain guises and ways of conduct,
But each encounter with them will not but change the vision of those who have faith.
Still, it will be most difficult
for everyone to appraise them.
unlIke other common folk All . buddhas in disguise'
wIll dnft about aimlessly'
But there will be charlatan; and
who are most hypocritical. So not equate the gold
WIth the ore, 0 living beings! It also says in a prophecy f
And also:
The Prophecies in the 'T!
J. reasures 935
WIll be worthy ones,
though they act like dogs and
reasure,
. pIgS .
con-men,
b'
T h e y '11
. WI e espeCIally sublime,
kun-dgaJi gter-lung):
rom the treasures of Trime Kiinga (dri-med
Treasure-finders of all sorts will .
And treasure-doctrines will contInuously,
mushrooms. pOur orth lIke Spores from
them will fail to bear fruit; ey wIll be reminders of me 0
I
pro)Phecy . from the treasures of Ratna
ung, too, It says:
great will have a great treasure' at, too, wIll be a reminder of 0 '
Each minor land will have am' rgyen. That t · mor treasure' , 00, wIll be a reminder of 0 rgyen. '
Moreover:
When bad times blaze like fire
Thepf '
ower 0 secret mantra will blaze like fi
B
ecause this is certain, it is vastl .
Ire.
ofpUre vision, without cling' YImportant to open wide the eye of 0 'd mg to unlounded prattl d
. ne-sl ed self-interest. In this whIch path to enter and who h
, IC
e an to the extremes
' rgyen.
'
Lingpa (ratna gling-paJi
way,. one becomes undeluded about to aVOId.
9 On the Relationship between the Nyingmapa and Ponpo Traditions
Do not think hatefully of th E t .
[801. 2-803. 1] Again, some say that the Pon tradition and the Great Perfection seem to be intimately connected because the diction of the Nyingmapa and Ponpo is similar. 1313 There are indeed many similarities in their doctrinal terminology and so forth, but since these [Pon works] were written so as to resemble the Buddhist doctrine how could they be dissimilar? For example, it is taught that in India there were ten conventional [non-Buddhist schools] which paralleled the pious attend- ants, and, in the same manner, the self-centred buddhas, Mind Only, Madhyamaka, Kriya, Carya, Yoga, Father Tantra, Mother Tantra, and Non-Dual Tantra. Likewise, in Tibet as well, Buddhist doctrines in- cluding all the texts of the Madhyamaka, Transcendental Perfection, Vinaya, Treasury of A bhidharma, and mantras; [means for attainment] of deities such as Cakrasarpvara, Bhairava, and VajrakIla; and [the instructions of] the inner heat, Great Seal, Great Perfection, and so forth, have all had their Ponpo imitations. Those, however, are not original. So, how can one begin to refute such limitless, adventitious fantasies?
None the less, the priests of good fortune,1314 [Pon] mantras, and so forth, which appear to be immediately beneficial, may well have been revealed by the enlightened activities and emanations of the buddhas and bodhisattvas, because the range of the skilful means of the con- querors and their sons is inconceivable, as exemplified by the career of the "Truth-speaking Mendicant". 1315 In general, there are a great many [teachings] which, except for being merely called "Pon", in fact manifestly belong to the Buddhist doctrine. 1316 It is not right to pass final judgement as to whether they may be proven or not, for that merely generates misology.
Moreover, it has been said that there was a causal basis for the origination in pairs of Hinduism and Buddhism in India; Buddhist monks and Ponpos in Tibet, though there were no actual [Indian] extremist schools there; and Buddhists and Taoists in China. 1317 There- fore, so long as other traditions do not harm the teaching, we should
just let them be A · . n if . . sItsaysmtheSutrafifC
o the King ofContemplation, Ch. 7, v. 6
onpo Traditions 937 andrapradfpa [i. e. the S utra
ose
x who inhabit the world.
I·
h lor t em
EstablIshmg compassion
C
s a special feature of a b · , . egmner s patIence.
The NYingmapa a d p . .
10 On the "Bad Luck of the Nyingmapa"
displays of their signs of accomplishment. The sovereign ordered the Ponpo to observe the true doctrine, but except for a few they disobeyed and transformed many [Buddhist] scriptures into Pon [scriptures]. When the king heard of this he had most of the Ponpo decapitated, but Guru Rinpoche said that the gods and demons of Tibet liked Pon and so allowed oracles and astrology, propitiation of divinities, and rites which summon wealth to remain as they were. He subdued all the others and banished those Ponpo from the realm to the frontiers, along with their tambourines for drums, shang for instruments, 1319 fox- skin caps for hats, "Phajo" for a name, 1320 and donkeys for transport.
Afterwards, in the reign of the sovereign Trhi Relpacen, the religious law became extremely severe and the evil ministers suffered. Those who looked askance, or pointed threateningly, at the monastic com- munities had their eyes gouged out, hands cut off, and so forth. Many were thus punished; and because of the evil ministers, the oath of
. I
(mes there have been some [803 1-807 1] Furthermore, dunng ater 1 . d ' I
who' have that if one were to practise Nymgmapa octnn: . . uld be luckless owing to whIch one sees many w 0 tradItIOn one. wo k ' dthen abandoned it as their continuous
alternatIvely ta en no one who understands the reasons, at heart, will be at all cofncerhned w1'th the
dbd f luck Even 1 a t ousan u -
presence or absence 0 mere temporary. "Yourdoctrinal
dhas were to appear in a anddsay to even the tips d· · ' Abandon It an practIse an .
tra 1tIOn IS ld While it is of no importance that f that one's hairs wou waver. f d .
o . have not been freed from the snare 0 eS1re,
hopes and doubts, still, for the, reasons
. b' I l't would seem to be correct to state that the Nymgmapa gIven e ow,
are somewhat unlucky. . . I I . ' t the whole of Tibet was the dominion of evIl mcorporea
The great master [Padmasambhava] rendered go erless by the force of his wrathful discipline. He took the
pow f those who obeyed the oaths he dictated and app01? te heart-mantras 0 h h "hber-
them to be protectors. All . who not keep t e human
allegiance could not be given to the gods and nagas successfully third time. 1321 Guru Rinpoche declared:
In the future, mankind will be possessed by malignant gods, ogres, and Gongpo spirits. By conduct which denies the commitments, vows, and fruition of deeds, they will destroy the spiritual and temporal laws. These evil Ponpo ministers of the present day will assume all sorts of corporeal and incorporeal forms, and will obstruct the teaching in Tibet by various means.
for a
ated" and thus eradicated. SImIlarly, m the case of
b ted
Moreover, the acute and concise antidotes for the demons, Gongpo, and Tamsi spirits of this degenerate age, including [the means for] exorcising Gongpo and Tamsi spirits, for eradicating the Gyelpo and Senmo demons,1322 and for averting military invasion and rebellion, have emerged exclusively among the profound treasures of the Ancient Translation School. Therefore, all kinds of demons surely harbour unbearable hatred towards the adherents of that tradition. For this they will enjoy whatever fruits accord with the powers and deeds associated with their respective perverse aspirations, for such is the reality of the principle of cause and effect. Therefore, holding them as objects of compassion we should make them the basis for the practice of patience. Apart from that it is improper to cultivate hatred for even an instant, for that would impair the bodhisattva discipline. This I say by way of digression.
In particular, there may be some who, far from remembering the kindness of one such as the great master [Padmasambhava], the sole refuge of the Tibetans, revile him with their perverse opinions. All they achieve is temporal demerit for themselves, but they can never obstruct the career of Guru Rinpoche, which is an ocean of enlightened activity. In addition, it is certainly a special attribute of sublime
0 the minister w:t::calso
the entry of the doctnne, an many 0 punished. It says in the Injunction of Padma:
The doctrine and Pon met together like murderers. Astheydidnotregardoneanother 1318 Many learned translators had to be bamshed.
. h' h s exemplified in the Thus the introduction of the teachmg, w 1C wa. h ' hes of
, . f h t uedoctrineaccordmgtot eW1S translation and t e r d much difficulty. Finally, the pre-
the venerable [Trh1song], face P dmasambhava both rejected the
ceptor and the. . master dad £ t d them with miraculous view and conduct of the Ponpo, an e ea e
The Bad Luck ofthe Nyingmapa 939
940 History: A Rectification ofMisconceptions
bodhisattvas that they even cause those with bad connections to termi- nate sarpsara. 1323 Therefore, I, Padmasambhava's messenger, prophesy that even these disrespectful critics will at some time undoubtedly become the Guru's disciples and experience the good fortune of eternal bliss.
This completes the refutation of some of the errors of those partisans who in the past have wrongly viewed [the Nyingmapa tradition], the seventh part ofthis book, Thunderfrom the Great Conquering Battle-Drum of Devendra, which is a history of the precious teaching of the vehicle of indestructible reality according to the Ancient Translation School.
Part Eight
The Chronology ofthe Doctrine
1 The Duration of the Doctrine
[811. 1-815. 5] Now, the various chronological determinations which have been made in connection with the descent of the [Buddhist] teach- ing and so on are to be somewhat examined, and the duration of the teaching's existence is to be set forth. In this respect, the written asser- tions of Indian and Tibetan scholars are often in disagreement because the determination of the years in which [the Buddha], the incomparable Fourth Guide who taught this teaching of the Auspicious Aeon,1324 took birth, manifestly attained enlightenment, and entered final nirval). a, as perceived by ordinary persons requiring training, is within the domain of the inconceivable. It appears to be equally uncertain how much time has elapsed since the Buddha's final nirval). a; and, similarly, there are many different [opinions] about the future duration of the teaching of the Conqueror, owing to the various intentions [with which predictions have been made].
The Minor Transmission of the Vinaya, the Narrative of SuvanJa (SuvanJavadana), the Auspicious Aeon SiUra (Bhadrakalpikasutra, T 94), the Great Cloud SiUra (Mahiimeghasutra, T 658), the Commentary on the Sutra of the Teaching Delivered by nirdesasutravrtti, T 3994), and the Commentaries on the Treasury ofthe Abhidharma (Abhidharmakosabhiirya, T 4090-6) unanimously state that the doctrine will endure for one thousand years: five hundred for the actual teaching and five hundred for the nominal teaching. The Sutra ofCompassion's White Lotus (KarwJiipu1Jejankasutra, T 111-12) says that the actual teaching will last for one thousand years and the nominal for five hundred years. The Sutra of Reality which Appears Variously without Straying from its Essence (Dharmatiisvabhiivasunyatiicalaprati- sarvalokasutra, T 128) speaks of two thousand five hundred years, and, though many extant texts ofthe Sutra ofthe Dialogue with the Bodhisattva Candragarbha (Bodhisattvacandragarbhapariprcchiisutra, T 356) speak of two thousand years, supreme holy beings have made it out to be three thousand years and so are probably correct. A period of five thousand years has also been expounded in the Prophetic Sutra of
944 History: A Chronology ofthe Doctrine
Maitreya (Maitreyavyakara1Jasutra, P 1011) t r a n s l a t e d b y T h a r p a Lotsawa, in V asubandhu's Conquest of Objections (gnod-',joms) , in Commentary on the Hundred Thousand Line Transcend- ental Perfection (T 3807-8) and elsewhere. 1325 Such are the statements primarily intended for human beings who require training, in general, and for ordinary non-human beings.
Elsewhere, in the residences of such great non-human beings as the naga king Sagara, as well as in Trayatrirp. sa and the teaching of the Thousand Buddhas will not decline until the completion of this great aeon. 1326 This is illustrated by statements found in the Sutra of the Dialogue with the Naga King Sagara (Nagarajasagarapariprcchasutra, T 153-5) and others. In the lord of sutras, the Supreme Golden Light (Suvaf1Japrabhasottama, T 555-7), which belongs to the third wheel and expounds the definitive meaning of the greater vehicle,1327 and in the Magical Net of Vajrasattva (NGB Vols. 14-16) which is among the mantras of Unsurpassed [Yogatantra], it says:
Buddhas never enter final nirva1). a. The doctrine, too, will not decline.
It says also in the Tantra ofthe Wish-fulfilling Array (yid-bzhin rnam-par bkod-pa'i rgyud):
As long as the great host
Of all beings remains,
Buddhas will emanate unceasingly,
And the doctrine of liberation will not decline.
Thus, in the of the way of mantras there are many statements which maintain that the duration of the doctrine is either determined, indeterminate, or never-ending. Here I will not enlarge upon these prophetic declarations.
Similarly, if we consider, in addition to the duration of the teaching, how much time has already passed since it began, many different opin- ions are found. Among them, I shall rely here upon the determinations of months and years which have been clearly revealed by the perfect Buddha, the Transcendent Lord himself, in the transmissions of the Vinaya, the sutras, the Tantra of Kalacakra, the Glorious and Supreme Original Buddha (Paramadibuddhoddhrtasrikalacakratantraraja, T 362), and in other particularly sublime and immaculate tantras of the way of mantras. I shall also rely on the extraordinary and taintless statements made by the great master Padmakara ofO<;i<;iiyana, who is the indestruct- ible reality of buddha-speech, and on those of the great pa1). <;iita Vim- alamitra and the translator Vairocana. Ifthese are considered in accord- ance with the correct application of astrological charts, they are found mostly to concur with the assertions of Tibetan Kalacakra scholars in general, and, in particular, with those of the great promulgators who
D"
had been prophesied b h C uratzon ofthe Doctn"ne 945
s t a t e t h e s e h I s h a l l , t h e r e f o r e , a t t h e p r e s e n t
In t em, and because that system [of
have little doubt ca cu anon] IS well understood.
2 A Chronology of the Buddha's Life 1328
VaraQasI. Then, gradually, he revealed the intermediate transmitted precepts, which concern the transcendent perfection of discriminative awareness and signlessness, on Vulture Peak, and the irreversible vehicle which concerns the nucleus of definitive meaning on Mount Malaya, in the MalIa country, and in various other places. Thus he taught three successive doctrinal wheels in conformity with the capacities of those to be trained. Although the exact years in which he taught these wheels have been calculated by some holy beings, they are merely approximations, for beyond that it is difficult to estimate them correctly. 1338 It is also generally impossible to maintain that the establishment ofthe sequence ofvehicles followed a chronological order.
The Tathagata lived for eighty-one whole years. Then, in the forty- seventh year following his attainment of buddhahood, during the after- noon of the fifteenth day of the mid-spring month of Caitra1339 in 881 Be (rnam-gnon, iron dragon)1340 he delivered limitless teachings on the vehicle of the Unsurpassed [Yoga]tantra, including the Glorious and Supreme Original Buddha [i. e. the Kalacakra Tantra], at the SrI Dhanyakataka Stiipa in South India. This was astrologically conjoined with the time of his [former] victory over the three worlds, that is, the subjugation of Mara. At the beginning of the last watch of the night on the fifteenth day of the following month, Vaisakha, at Kusinagara in the Malla country, his physical body passed away into the expanse of reality, without remainder. The Indian master SIlapalita and the great paQQita SakyasrI, however, held that he passed into the buddha- body of reality at midnight on the eighth day ofKarttika. The supremely learned PutOn of Tibet, and others, have professed the same view. 1341 Again, some have claimed that he passed into nirvaQa on the fifteenth day of the mid-spring month,1342 and others hold that it was on the fifteenth day of
. ddh- ha
[815. 6-819. 2] Our Teacher, SI : r \ Asadha1329 in 962 Be (don-grub,
on the fifteenth . the Pusya was setting, and earth female sheep) _ observing a purificatory fast. Then, while his mother, MayadevI, was h days or ten months, roundly when nine months and twenty-t rehe , th day of the waxing half
. h d speakmg, a
assed at dawn on t e seven 1332 h PfV . /-'kh1331in961Be(drag:-po,ironmonkey), . e
alsa. a-as Pus awasinthefirststageofItS . 1333 In hIS twenty-mnt ye , 'd .
was passmg. h fK- tt'ka1334 in 933 Be (kun- zm, night on the eighth day of the mont dO f ah\sIline in Yasodhara and, at
)1335hesowedthesee 0 d h earth mouse, 11 t' n pusya rise he renounce t e
midnight, when he saw the conste ss· he practised household in favour o. f ho. me ;ar, on the full moon of the austerity for SIX In hIS h he reached the Bodhi Tree month m 927 passed, the indestructible and. subdued Mara absorbed in contemplation and
reahty [of the s mm Rahu A moment before the moon was
ofthemonth0
entered the womb at midnight
Chronology ofBuddha's Life 947
took birth in the Lumbmi t ll:rion through which the moon
ascent, and when was t e e ar during the first half of the
the moon was eclIpsed by . d
R-h' sp asthe awnrose
and the time approached
released from. a u s gra , became the manifestly perfect
to beat the VIctory drum, he. d' h' other'swombforSIXyears,
His son Rahula, who rema:e IS rejoiced at the festival wasbornatthesametIme;an w 1eeveI b
- R. . , ) asaso orn.
of his birth, Ananda eclipse of the moon, early in
Immediately after midnig t unng b d from its north-eastern 1336 th moon was 0 scure
the hour of the OX, . e _ ixth of the lunar disc. When sector by Rahu's fiery tall, except for s th moon swelled up to its
. . obscuratIon e
released from thIS oppressIve . hatika [about five hours an
fullest for something more than thIrteen g .
d
. ]1337 fifteen mmutes .
hd d after this attainment of buddha 0 0 . ,
When seven weeks had passe
the Buddha turned the first doctnna w ee ,
. 1 h 1 that of the four truths, tn
3 From the Buddha's Final Nirviina to the Beginning of the First Tibetan
Sexagenary Cycle
[819. 2-823. 4] Some astrologers have calculated the chronology of the teaching up to the present beginning from the year following the Buddha's nirva1). a [i. e. 880 BC, iron snake], but all the great scholars
have calculated it beginning from the year of the nirva1). a itself, as tpese words prove:
The year of the Conqueror's nirva1). a Is the first "year of the decease".
Thus, counting from 881 Be (iron dragon), the year of the Buddha's nirval). a, through to the present year, 1962 (dge-byed, water tiger, six- teenth cycle), 2843 years have passed. The definitive ordering of all other years of the decease must be calculated on this basis. It would
be appropriate to explain in detail the chronology of the teaching as- sociated with the succession of the Kulikas, the religious kings of Sham- bhala, but for fear of verbosity here I shall explain only a few relevant\
points, little by little:
In the 166th year of the decease that of the
years ago, Garap Dorje the te h f h wood ox, 2678 was born. , a c er 0 t e supreme vehicle,
In the40l st year of the decease that of th .
2443 years ago, the sublime N- '_ . e ! fon monkey, Af h " agafJuna was born 1346
tert eInammatevessel d h ' .
[begun to] evolve in the L::d t ammate had
aforementioned iron monk 0 Snows, dunng that erned for 534 yea b h ey. year (781 BC), Tibet was gov-
.
rs ytemneMasangb h [
mInor kingdoms and fort . . . , rot ers, twelve] in the w d . y pnncipalItIes, and others Then
877 BC
853 BC
782 Be 781 Be
In the 5th year of the Conqueror's decease, at sunrise on the 10th day of the month of J 1343 in the wood monkey year, the Second Buddha, Padmakara was born from a lotus
bud on an isle in the Sindhu Lake. From that time until the
present [1962], 2839 years have passed. 1344
In the 29th year of the decease, that of the earth monkey, ' 281S years ago, the heroic Lord of Secrets turned the doc- •
trinal wheel for the five noble ones of the genuine enlightened family, on the meteoric summit of Mount Malaya, and the volume containing the tantras fell onto the palace of King
Ja of Sahor.
At the end of the first century, in the earth sheep year, 2744
years ago, the religious king Asoka was born. 1345
In the iron monkey year following the passage of the first century, 2743 years ago, the lake in the Land of Snows had
of the Age of Fruition fit e three SOO-year periods . . . ' ICare! fstamongtht 500
dIVlSIonsoftheConq' e en -year and the Age of had come to an end,
Intheyearofthefireox the185'h f
emerged in Tibet d . 'h t . a ter the true doctrine
771 BC 716 Be
481 BC
247 BC 1 BC
t ere
years ago, the second council held e Iron horse, 2733
374 CE
433
620
617
641
790 810
After 621 years1348 had d .
rule of twenty-seven ;nTt. he course of the dynastic
accession of Nyat h' T O . Ibet, reckoned from the BC) Lha Th . I senpo In the wood tiger year (247 yea;. oton yentsen was born during the wood dog
From the BuddhaJs Final Nirvana 949
the inanimate vessel, includin and Its ammate contents ev I d h
-
g a Sal forest,
I
hove
n t e 111th year of the decease that of'th .
. , Tsenpo emerged as w'th ars ago, the lord Nyatrhi
00 tIger year 2209 ye
The 881st f
I power over all Tibet.
Buddha's d
year 0 iron monkey 1963
the
ecease, that of the birth of the i . years ago, was the first year prior to the
orelgn teacher, Jesus Christ. 1347 Henceforth [the years] may be easily computed'In sequence:
During his sixtieth year that of the .
Secret fell onto his and th in Tibet for the first
In the iron dragon yea Wh' h t years of the Buddha'srd IC
bI:d, the Awesome e true octnne thus emerged
the passage of 1500
gious king (433), the reli- In the 25th year the f h .
the Rasa at of. the iron ox, he founded
introduced the true d ! ang In Lhasa], et cetera, and
In the 150th year a system writing.
religious king Trhisong D ' that of the Iron horse, the I h etsen was born
n t e 21st year thereafter th f master [Padmasambhav ' at 0
. ' .
the ! fon tIger, the great
assembly of glorious Saa] came Tibet, and the doctrinal mye was lounded.
950
History: A Chronology ofthe Doctrine
827
864
866 892 901 906 929 953
958
978
982 1004 1012
1014 1027
In the 18th year thereafter, that of the fire sheep, the seven trial monks [i. e. the "seven men who were tested"] were ordained as novices, so that the ground for the teaching of the translation, exegesis, and attainment of the true doctrines of the sutras and mantras was established.
In the 38th year thereafter, that of the wood monkey, the great master [Padmasambhava] departed for the island of Camara.
In the 3rd year thereafter, that of the fire dog, the sovereign Trhi Relpacen was born.
In the 27th year thereafter, that of the water mouse, Lacen Gongpa Rapsel was born.
In the 10th year thereafter, that of the iron bird, the teaching was persecuted in Central Tibet and Tsang by Langdarma.
In the 6th year thereafter, that of the fire tiger, Langdarma was "liberated" by Lhalung Pelgi Dorje.
In the 24th year thereafter, that of the earth ox, the kingdom of Tibet disintegrated owing to internal rebellions.
In the 25th year thereafter, that of the water ox, Lacen and the ten men from Central Tibet and Tsang began the later propagation ofthe teaching in Central Tibet from Kham. 1352 In the 6th year thereafter, that of the earth horse" the great translator Rincen Zangpo, the first ofall the new translators, was born.
In the 21 st year thereafter, that of the earth tiger, the learned and accomplished scholar Khyungpo Neljor Tshtiltrim Gonpo was born. 1353
In the 5th year thereafter, that ofthe water horse, the glorious lord Atisa was born.
In the 23rd year thereafter, that of the wood dragon, Drom- tOn Gyelwei Jungne was born.
In the 9th year thereafter, that of the water mouse, the translator Marpa and the treasure-finder Trapa Ngonshe were born.
In the 3rd year thereafter, that of the wood tiger, Zurcungpa was born.
In the 14th year thereafter, that of the fire hare, the Comment- ary on the Kalacakra Tantra, [the Taintless Light,] reached Tibet for the first time. The first sexagenary cycle is counted from this year onwards.
4 From the Beginning ofthe First Sexagenary C'Jcie to the p resent
J
[823. 4-832. 4] Henceforth it will b sexagenary cycle down th
'
e readIly understandable if, in each
we
11 k
e present, the age f j:'
nown and great personag b j:' s 0 a lew of the most
es e set lorth c " d '
on}OIne WIth an aCCOunt
f h
o t e greatest historical changes.
FIRST CYCLE [1027-1087]
When the first cycle be [W gan
ednesday 11 January 1027]: Kh : e great translator, was in his 70th
RincenZangpo th
Nel}or was in his 50th year Lord in his 46th year Dromton was In his 24th year
Marpa was in his 16th year
Trapa Ngonshe was in his 16th year Zurcungpa was in his 14th year
year
[958-1055J [978- ? ] [982-1054] [1004-1063J
[1012-1097] [1012-1090J [1014-1074J
D'
unng first cycle, the tradition d
'
of lord Atlsa and his disciples fi ' from the doctnnallineage
, "Kadampa" after the name of Its adherents were called
r'
P ecepts and Instructions"].
octnne [bka f " ,
fants 0 the g
elr In addition, though the descend
J -
d",
who had been the dl'rect d' '1
h lSClP e 0
t ' master [Padmasambhava]
ad been adherents of th N '
down to Khonrok Sher:p mantras for about ten
nm
y! 'elpo received many doctrinesuf:
Sakya Yeshe and was thu om such new translators as Drokmi
lation schools. He built /0the of the new trans- first cycle) on a slope of Mount 0 Gorum In 1073 (water ox year, the centre. So emerged th t d" gpo, where the earth was white in
then on, the doctrine ItlOn called Sakyapa (Pale Earth) from een named after the location.
transmItted Khon LiiIwangpo Sungwa 1354
rea
g ams,
, none the less, Khon Koncok
952 History: A Chronology oj the lJoctnne
During the same period, the learned and accomplished Khyungpo Neljor introduced to Tibet the golden doctrines of the and the translator Marpa introduced the sources of the Kagyu teachIng.
From the First Sexagenary Cycle 953
SECOND CYCLE [1087-1147]
When the second cycle began [Friday 8 January 1087]:
Macik Lapdron, born iron sheep, was in 57th year
[1031-1126]
Nyibum the scholar, born earth tiger, was in his
50th year
Tsangpa Gyare, 1359 born iron snake, was in his 47th year Sakya PaI). cen, born water tiger, was in his 26th year Taklung Sangye Yarjon, born water pig, was in his 5th year
[1158-1213] [1161-1211] [1182-1251] [1203-1272]
L· . Kesar 1355 born earth tiger, was in hIS 50th year [1038-1124] IngJe , . h'48h
[1040-1123] [1059-1109]
[1074-1135] 53]
[1079-11
After the kingdom of Tibet had disintegrated in the aforementioned year 929 (earth ox), the government was partially preserved in Ngari by minor descendants of the royal family. After remaining thus for 311 years, the army of Dorta the Black arrived in Tibet from China in 1240
(iron mouse year, fourth cycle), and Tibet, the Land of Snows, was brought under China. 1360
From 1253 (water ox year, fourth cycle), the great lamas of the Sakyapa school held power over all three provinces of Tibet. 1361
able Milarepa, born iron dragon, was In IS t year 1356 . h' 29h
V
Ngok Lotsawa, born earth pig,
Dropukpa, lord of secrets, born wood tiger, was In hIS
ener
was In IS t .
14th year
Takpo Dao Zhonu, born earth sheep, was in his 9th year
[During this cycle] the Kagyu tradition gradually four great and eight minor subsects, derived from Takpo's dIscIples, ing the "three men from Kham" , and these were propagated extensIvely.
THIRD CYCLE [1147-1207]
When the third cycle began [Saturday 4 January 1147]:
Ca Dtildzin Chenpo, born iron sheep, was in his That same year [1091] Phadampa Sangye went to Sacen Kunga Nyingpo, born water monkey, was In hIS
56thyear . .
Phakmotrupa, born iron tiger, was In hIS 38th year. Karmapa Tusum Khyenpa, born iron tiger, was In hIS
38th year . . Katok Tampa Deshek, born water tiger, was In hIS
26th year . . Zhang Tarmatra, born water tiger, was In hIS
26th year
Lingje Repa Perna Dorje,1357 born earth monkey,
was in his 20th year . . Ngadak Nyang-rel,1358 born iron dragon, was In hIS
12th year
Jetsun Sonam Tsemo of Sakya, born water dog,
was in his 6th year . . Pel Taklung Thangpa, born water dog, was In hIS
6th year .
Drigung Kyopa, born water pig, was in hIS 5th year
FIFTH CYCLE [1267-1327]
When the fifth cycle began [Thursday 27 January 1267]:
Guru Chowang, born water monkey, was in his 56th year Orgyenpa, the great accomplished master, born iron
tiger, was in his 38th year
Chogyel Phakpa, the lord of living creatures, born wood sheep, was in his 33rd year
Melong Dorje, the great accomplished master, born wood hare, was in his 25th year
Como Menmo, born earth monkey, was in her 20th year Rikdzin Kumaradza, born fire tiger, was in his 2nd year
SIXTH CYCLE [1327-1387]
When the sixth cycle began [Saturday 24 January 1327]:
Karmapa Rangjung Dorje, born wood monkey, was in his 44th year
YungtOn Dorjepel, born wood monkey, was in his 44th year
PutOn, the all-knowing, born iron tiger, was in his 38th year
Conang Ktinzi Tolpopa, born water dragon, was in his 36th year
.
[1091-1166]
[1092-1158] [1110-1170]
[1110-1193]
[1122-1192]
[1122-1193]
[1128-1188]
[1136-1204]
[1142-1182]
[1142-1210] [1143-1217]
[1212-1270] [1230-1309] [1235-1280]
[1243-1303] [1248-1283] [1266-1343]
[1284-1339] [1284-1365]
[1290-1364] [1292-1361J
FOURTH CYCLE [1207-1267]
When the fourth cycle began [Tuesday 30 January 1207]:
954 History: A Chronology ofthe Doctrine
Longcen Rapjampa, the all-knowing, born earth monkey, was in his 20th year
From the First S
From 1349 (earth ox year, sixth cycle), Ta'i Situ Cangcup Gyeltsen of Phakmotru held power over Tibet and Kham. 1362
SEVENTH CYCLE [1387-1447]
When the seventh cycle began [Monday 21 January 1387]: Sangye Lingpa, the great treasure-finder, born iron
Korampa, the doctrin
his 19th year e master, born earth bird, was in
Chokyong Zangpo h
iron bird, was of Zhalu, born
NINTH CYCLE [1507-1567]
When the ninth cycle be an
o g [Thursday 14 January 1507]'
[142
8-1507] [1429-1489]
[1441-1538]
dragon, was in his 48th year
Dorje Lingpa, born fire dog, was in his 42nd year Jamgon Lozang Trakpa, born fire bird, was in his 31st year Podong Ktinkyen Jikdrel, born wood hare, was in his
13th year
Karmapa V, Tezhinshekpa, born wood mouse, was in
his 4th year
Thangtong Gyelpo,1363 the great accomplished master,
born wood ox, was in his 3rd year
[1340-1396] [1346-1405] [1357-1419]
[1375-1451] [1384-1415] [1385-1509]
Pema Lmgpa th
. , e great treasur -fi d
.
From 1435 (wood hare year, seventh cycle), Tibet and Kham were governed by the Rinpungpa administration. 1364
The venerable Tsongkapa [Jamgon Lozang Trakpa] vastly increased the enlightened activities of exegesis and attainment, combining the Kadampa textual tradition with the tantras of the way of the mantra according to the new translations. In 1409 (earth ox year, seventh cycle), he founded the doctrinal centre of Drok Riwo Ganden, whence origin- ated the tradition known as the Geluk, the doctrinal lineage of which [Gandenpa] was named after its seat.
EIGHTH CYCLE [1447-1507]
When the eighth cycle began [Tuesday 17 January 1447], the astrological treatise entitled the Oral Transmission ofPU'fJq,anka (skar-rtsis-kyi bstan- bcos pad-dkar zhal-lung) was composed by those renowned as the "Three Gyamtsos" . 1365
b
a al ama II] the
orn fire monkey was 0 h 0 ' great pa1)<;iita,
Gendtin Trupa [Dalai Lama I], the great paIf9ita, born iron sheep, was in his 57th year
Golo Zhonupel, born water monkey, was in his 56th year Ratna Lingpa, the great treasure-finder, born water
sheep, was in his 45th year
Karmapa VI, Thongwa Tonden, born fire monkey, was
in his 32nd year
gye, born water monkey o er, t e great treasu -fi d
. , was m
? ]
[1308-1363]
,
great pandna b
orn eart
monkey,
[1391-1474] [1392-1481]
[1403-1478] [1416-1453]
year Sherap Oz h
p Was m his 51st year
ema the all-knowin Was m his 4Ist year
re m er, born fire ox, g Drukpa, born fire pig,
. )akya Chokden
was in his 20th year 0 0 ,
exagenary Cycle 955
h
the
0
was m his 58th year e mer, born Iron horse,
Sangye Tshencen, the madman of
monkey, was in his 56th Tsang, born water K" year
nra 1et, IS 50th year
unga Lekpa, the Druk a m in his 53rd year P
[1450-1521] [1452-1507] [1455-1529]
[1458- ? J [1476-1542] [1504-1566]
Kunga Zangpo 1366 th d ,e
born earth tiger wa Gendiin Gyamtso ['D I s omL
h
0
adman, born wood pig, ma manofCe t 1TOb
0
II, Tsuklak year
hIS 4th year orn wood dog, was in
Karmapa VIII Mikyo D 0
, orJe was born 0 h' fi
o f t h e c y c l e ] ' m t I S I r e h a r e Jetsun Kunga Drolcok was also born in th' fi h
[1507-1554] [1507-1566]
From 1565 (wood ox year 0 h Tibet and Kham. 1368 ,nmt
TENTH CYCLE [1567-1627]
When the tenth cycle be an
LOdro G g [Saturday 11 January 1567J :
yamtso, the physician dragon, was in his 60th year 0
f Z
k
ur ar, born earth
Gampopa Trashi Nam
1
[1508- [1512-1587]
[15 I 7-1584] [1527-1592] [1552-1624? ]
his 56th
Sodokpa Lodro Gyeltsen b
his 16th year ' orn water mouse, was in
0
IS Ire
cycle), the Tsangpa governors ruled
are year
956 History: A Chronology ofthe Doctrine
K IX W angcuk Dorje, born wood was in armapa ,
his 14th year
From the First Sexagenary Cycle 957
ELEVENTH CYCLE [1627-1687]
When the eleventh cycle began [Monday 18 January 1627]:
[1654-1717] [1676-1702] [1680-1728]
Jetstin Taranatha, born wood pI. g, was in his 53. rdhy. ear Rikdzin Jatson Nyingpo, born wood bird, was m IS
43rd year 1 1369 born wood Lhodruk Zhapdrung Ngawang Namgye ,
horse was in his 34th year . . Lhatsii; Namka Jikme, born fire bird, was m hiS 31st
[1575-1634] [1585-1656]
[1594-1651] [1597-1650] [1598-1669] [1599-1633] [1605-1674] [1611-1662]
In 1717 (fire bird year, twelfth cycle) the Dzungar army severely per- secuted the Nyingmapa teaching and monasteries. 1371
THIRTEENTH CYCLE [1747-1807J
When the thirteenth cycle began [Friday 10 February 1747]:
year . b thdogwasin
Sungtrtil III, Tshiiltrim Dorle, his 30th year
orn e a r , . .
h. IS
Rikdzin Tshewang Norbu, born earth tiger, was in his 50th year
Situ Choki Jungne, born iron dragon, was in his 48th year Dalai Lama VII, Kelzang Gyamtso, the supreme
conqueror, born earth mouse, was in his 40th year
Rikdzin Jikme Lingpa, born earth bird, was in his 19th year
Karmapa XIII, DiidUl Dorje, born water ox, was in his 15th year
Dodrup Jikme Trhinle Ozer, born wood ox, was in his 3rd year
FOURTEENTH CYCLE [1807-1867]
Gampopa Norbu Gyenpa, born earth pIg, was m 29th year
,
[1698-1755J [1700-1774]
[1708-1757] [1730-1798] [1733-1797]
[1745-1821]
. Karmapa X, Choying Dorje, born wood snake, was III
his 23rd year
Sangdak Trhinle Lhtindrup, born iron pIg, was III
h. IS
17th year fi d Dtidtil Dorje, the great treasure- Iller,
was in his 13th year
b wood hare orn
, [1615-1672] [1617-1682]
Dalai Lama V, Lozang Gyamtso, born fire snake, was in his 11th year
h i ) the Mongolian army inflicted In 1641 (iron snake e , 1 domains of the Karmapa-
great damage on the spIrItual an tempora 1370
TWELFTH CYCLE [1687-1747]
When the twelfth cycle began [Thursday 13 February 1687]:
Tsangpa government.
From 1642 (water horse year,
) the Ganden Palace held dominion over the whole of Tibet and Kham.
When the fourteenth cycle began [Sunday 8 February 1807J:
Choling Karwang Chime Dorje, born water sheep, was
in his 45th year [1763- ? ]
Gampopa Orgyen Drodiil Lingpa [born 1757] and Rikdzin Dorje
Thokme [1746-1797] were both his contemporaries. These are re-
nowned as the "three emanational awareness-holders who opened the secret land of Pemako as a place of pilgrimage". 1372
. Cangdak Perna Trhmle,
b . orn Iron
nake wasinhis s,
[1641-1717] '[1641- ? ] [1646-1714]
Gyelse Zhenpen Thaye of Dzokcen, 1373 born iron monkey, was in his 8th year
Dalai Lama IX, Lungtok Gyamtso, the supreme conqueror, born wood ox, was in his 3rd year
47th year
Peling Thukse Tendzin Gyurme Done,
[1800- ? ]
[1805-1815]
. wasinhis47thyear fM· d . T g
Gyurme Dorje, the great treasure-finder 0 III fO born fire dog, was in his 42nd year
I l l ,
. .
b orn
iron snake
[1554-1603]
Locen DharmasrI, born wood horse, was in his 34th
year
Karmapa XI, Yeshe Dorje, born fire dragon, was in his
12th year
Khamtriil III, Ngawang Kiinga Tendzin, born iron
monkey, was in his 8th year
In 1855 (wood hare year, fourteenth cycle) the Gurkha army attacked
Tibet. 1374
958 History: A Chronology ofthe Doctrine
FIFTEENTH CYCLE [1867-1927]
When the fifteenth cycle began
Ch"k W ngpo born earth
Peltriil Orgyen Jikme 0 1 a ,
in his 60th year , h' 1375 b water bird was m 1S
In 1939 (earth hare year, sixteenth cycle), the Second World War began, In 1950 (iron tiger year), the turmoil of the Chinese Communist
hostility in Tibet began.
SEVENTEENTH CYCLE [1987-2047]
When the twenty-four years from the next one, 1963 (mdzes-byed, water
hare), through to 1986 (zad-pa, fire tiger) have passed,1378 the seven- teenth cycle [1987-2047] will start. At that time:
Ktinzang Wangyel, the ancestral throne-holder of Mindroling, born in the iron sheep year (1931) will be in his 57th year.
Dalai Lama XIV, Tendzin Gyamtso, the supreme conqueror Padmapa1)i, the crown jewel of us all, born in the wood pig year (1935), will be in his 53rd year.
Ktinga Trhinle Wangyel, the lord and throne-holder ofthe DrolmaPalace of Sakya, born in the wood bird year (1945), will be in his 43rd year.
I pray that the lotus feet of those great individuals survive for an ocean of aeons, and that their great enlightened activities on behalf of the teaching and living creatures be everlasting, all-pervasive, and spontane- ouslyaccomplished!
There are all kinds of disagreements regarding the year-signs and ele- ments from the time when Nyatrhi Tsenpo emerged as the lord ofTibet until the later propagation of the teaching, owing to erroneous records in some of the past doctrinal histories and chronologies of the teaching, or negligence which allowed for discrepancies in temporal sequence, or whatever other reasons. Here, counting from the year ofthe Buddha's decease and checking against the original sources for Tibetan royal genealogy and doctrinal history, I have set down the exact determination which has thus been obtained.
Although, in general, there have been many changes in the political life ofTibet during the past, as far as the doctrine is concerned, the veracity of the Teacher's own prophetic declaration that his teaching would increas- ingly spread northwards has been actualised, Due to the merits ofthose to be trained in Tibet, and by the power of the timely penetration of [the world by] the Conquerors' compassion, individuals who have held the teaching and have shown mastery in inconceivable careers oflearning, dignity and accomplishment, have successively appeared from the time of the teach- ing's inception in the past down to the present day. Because they preserved the most precious teaching and continue to preserve it, the continuity of the doctrine in Tibet has never been impaired, Therefore, there is no reason for errors to have crept into these enumerations of years past.
dragon, was Jamgon Lodro Thaye,
[1808-1887] [1813-1899] [1820-1892]
[1829-1870] [1835-1904]
[1846-1912] [1853-1919] [1856-1926]
[1871-1922]
' d 'n Tibet
,
was a conflict between Bntam
55th year Jamyang Khyentse
W
orn '
born iron dragon, was in
his 48th year, Chogyur Decen Lmgpa,
earth ox, was in his
39th year
,,' L' Du)om mgpa,
fi d the great treasure- mer,
born wood
15th year '
born fire was born four years
Lerap Lmgpa,
fi d the great treasure- m er,
'n his 12th year dragon, was 1 D '
Karmapa XV, Khakyap ,of)e, after the inception of th1s cycle
, '
cle) the BnHsh arnve 1
angpo, b
orn
sheep, was in his 33rd yearborn fire horse, was in his Mipham Namgyel Gyamtso,
22nd year ' his Trupwang Sakyasrl, born water ox, was 1n
[T d ues ay
5 February 1867]:
h
T'b ' d 1377 and 1 et, ) h Chinese army 1nvade '
In 1910 (iron do,g year,)t e F' st World War began. In 1914 (wood Hger year, the 1r
SIXTEENTH CYCLE [1927-1987]
When the sixteenth cycle began [Friday 4 March 1927]:
"11 u V Thupten Choki Dorje, born water Dzokcen Tru <:: ,
monkey, was in his 56th the supreme
Dalai Lama XIII, Thupten Y " h ' 52nd year b fi mousewasm1S
conqueror, 1re b' n iron dragon, would
888 (earth mouse year, In1 ,1376
for the first Hme,
fif
1 teent
cy In 1904 (wood dragon year , t ere
''
Katok Situ Chok1 Gyamtso,
or
[1872-1935] [1876-1933] [1880-1925]
) h
have been in 48th year
45th year " D ' born wood mouse, was in [1924-1981]
Karmapa XVI, Rlkpel of)e, his 4th year
t Pa1). cen Choki NY1ma, born wa er
sheep was in his ,
[1883-1937]
From the First Sexagenary Cycle 959
5 Some Prophecies
[833. 5-835. 4] In the future, when four hundred and sixty-three years
have passed counting from the present one, 1962 (water tiger), then at
the beginning of the wood male monkey year (2424/5) Rudrakulika,
the "Iron Cakravartin" will invade our realm from Shambhala with his
"
emanational armies and destroy all traces of the barbarian forces, none excepted. 1379 Then the krtayuga of the next four ages will begin. 1380
Now there are predictions concerning the duration of the secret mantra traditions of the vehicle of indestructible reality in general, and of the teaching of the Great Perfection with its secret transmitted precepts in particular. In general, it is said that the time for teaching through buddha-body begins when [sentient beings] have an infinite life-span and lasts until the life-span is one thousand years; the time for teaching through buddha-speech lasts from then until the life-span is seventy years; and the time for teaching through buddha-mind lasts from then until there is a ten-year life-span. But that is a general statement. As for the duration of the actual teaching [of the Great Perfection] in particular, it is said that the teaching through buddha- body lasts for fifteen thousand periods of five hundred years, and the teachings through buddha-speech and mind for one thousand periods of five hundred years each. 1381
Concerning the holders of this illuminating doctrine [of the Great Perfection] during this present late age, it says in the Root Tantra of the Penetration of Sound (sgra thal-'gyur rtsa-ba'i rgyud, NGB Vol. 10):
After I have passed into nirva1). a,
In the western land of O<;l<;liyana,
The divine lady of Dhanakosa
Will bear a fatherless son, Vajra-He, Who will uphold the genuine teaching.
Beginning thus with Garap Dorje, the last ofthese successive prophecies reads as follows:
Rudrakulika
Then, the <;lakinI SrIdhara
Will maintain this teaching and propagate it
During the age when life lasts ten years.
Thereafter it will not endure, but subside whence it arose.
. 1US! age when life lasts only ten years the disciples of thIs [Snd. hara] WIll have reached perfection and, with the harvest of her teachmg, will gradually fly off to the Beauteously Arrayed realm the realm of Vast Conduct, and the realm of the Melodious Crown' When the teaching has also been brought to perfection seven times each of. those realms, then the world system or field of the emanational
sItuated in front ofthe heart orb of[Vairocana] the Great Lake, WIll be emptied, and the deeds of the great Vajradhara have completed one cycle. 1382 Thereafter, in the world system ,:hlch follows: t? e doctrine will remain without increase or decline for hundred bIlhon aeons. In such ways, it is said, enlightened activity
IS mcessant, lasting just as long as does space. Indeed, its manner is not to that of a sky which is without creation and cessation despIte the presence of clouds, which are created and cease.
Some Prophecies 961
962 History: A Chronology ofthe Doctrine
This provisionally ends my exegesis which comprises a brief examina- tion of the various chronological determinations associated with the descent of the vehicles and so forth, and a statement of the teaching's duration, [the eighth part of this book], Thunder from the Great Conquer- ing Battle-Drum ofDevendra, which is a history of the precious teaching of the vehicle of indestructible reality according to the Ancient Trans- lation School.
Closing Statements
1 Primary Sources
[835. 6-837. 1] The sources for what is expounded herein have been well-gathered from reliable documents including most of the histories of the Transmitted Precepts of the Nyingmapa (rnying-ma bka'-ma) in general and, in particular, the following:
(i) The all-knowing Longcenpa's Great Lecture on the History of the Innermost Spirituality, Mother and Son (snying-thig ma-bu'i lo-rgyus gtong- thun chen-mo). .
(ii) Locen DharmasrI's Lamp which Illuminates the Essence of Tantra, Transmission, and Esoteric Instruction: a General Exposition ofthe Empow- erment of the Sutra which Gathers All Intentions Cdus-pa mdo'i dbang-gi spyi-don rgyud-lung man-ngag-gi gnad sel-byed sgron-me).
(iii) Yakde Dtildzin Khyenrap Gyamtso's Answers to Queries on Doc- trinal History, a Storehouse of Gems (chos-'byung dris-lan nor-bu'i bang- mdzod).
(iv) Khecok Ngawang Lodro's Origin of the Doctrines of the Ancient Translation School) a Scholar's Delight (snga-'gyur chos-kyi byung-khungs mkhas-pa dga'-byed).
(v) The chapter on the Nyingmapa found in Golo Zhonupel's Blue Annals (deb-ther sngon-po).
(vi) The chapter on the Nyingmapa found in Pawo Tsuklak Trhengwa's Scholar's Feast ofDoctrinal History (chos-'byung mkhas-pa'i dga'-ston).
(vii) The all-knowing Drukpa Perna Karpo's Doctrinal History which is Sunlight Extending the Teaching (chos-'byung bstan-pa rgyas-pa'i nyin- byed).
(viii) Jetstin Taranatha's Life of Orgyen with Three Reasons for Con- fidence (o-rgyan rnam-thar yid-ches gsum-Idan).
(ix) The all-knowing Jikme Lingpa's Narrative History ofthe Precious Collected Tantras ofthe Ancient Translation School, the Ornament Covering All Jambudvrpa (rnying-rgyud dkar-chag 'dzam-gling tha-grur khyab-pa'i rgyan).
966 History. ' ostng ,
kd 's Catalogue of t e TshewangCho rup , (d-
CI ' Statements h
(x) Katok Pal). <:\lta Gyurme
bZ' g a Great Divtne Drum rgyu Discourse Resem tn
Collected Tantras, a, I -bu'i gtam), ,
'bum dkar-chag Iha't if the Hundred Treasure-ftnders" a
2 Concluding Benedictions
(xi) Jamgon Lodro brgya-rtsa'i rnam-thar nn- Of Precwus
Beauteous R osary 'J , chen bai-durya'i phreng-mdzes), , 1 quence of Mipham Namgyel (l. e,
, f the oceanlC e 0 (xii) Excerpts rom
from his Collected Works). 'dered in detail are: h' h I have also conSl
Among other works w lC ' R ' d (gsan-yig chen-mo) of rd . f Teachtngs ecetve
,,') The Great Reco 0)
Great (gsan-yig) of (Gyurme Dorje),
[837. 1-845. 4] Totally unadulterated by rough conjectures, egotistical fancies, and other stains of exaggeration and depreciation, I have long abandoned the base-mindedness of such impure motivations as the desire to seem learned, or to achieve fame. Nowadays, owing to the exigencies of place and time, it is difficult to obtain the texts of all the doctrinal histories of the past, and even the accounts [of events] up to the present day have not been clearly compiled. Therefore, I have been motivated only by the hope that this may benefit those seekers who follow the doctrine, without its vanishing like the tracks of a bird in the sky, as well as by the higher aspiration embodied in the thought that there would be no harm if, during this final age, just an account of the origins of the most secret teaching were to be preserved in writing so as to remain on earth. So, I have written this book during my sojourn in the southern land of India, following my expulsion as a refugee from the Land of Snows to the north. Composed with great endeavour and sincere mind, it boasts of purity, conciseness, and clarity. Hence, it merits the confidence of all.
Again, may it be said:1383
Praised as the summit of the Conqueror's whole doctrinal store, appearing with difficulty in this world, but famed in an ocean of world systems,
The jewel-like teaching of the definitively secret supreme vehicle is so wondrously and perfectly illuminated that it vies with the udumbara.
Covered over with numberless attributes as stems and leaves, it is entwined by millions ofvines ofmaturation and liberation, and is laden with the two accomplishments' fine fruits.
To sustain those to be trained, the cool land obtained a pleasure garden of marvellous, holy wish-granting trees.
(xiv) The Record 0 of Mindroling.
the precious, . great treas Norbu's Definitive Order of the C
hronology
(xv) of the Teachtng (bstan-rtsts ky
i rnam-bzhag).
E MA! What abundant, meritorious fortune!
968 History: Closing Statements
After the heavenly stream
of the most secret awareness-holders'
Had curled up in the locks
of the three ancestral lineages,1384
It was conducted to the Land of Snows,
to become good fortune's nectar stream,
By a hundred aspiration-born labours
of the preceptor, master, and religious king.
Who would surpass the kindness, which extends to the very horizon, Of the promulgators who've revealed
the sun of the supreme doctrine,
Blazing with accomplishment's thousand rays,
born of the true lineage, Disclosed on the wondrous highway
of exegesis and attainment?
It is said that all those who have good fortune
and so have enjoyed
The essential elixir-like savour
of esoteric instruction,
That is brewed with the yeast of the lineage
whose intention is directly perceived, Become drunk with experience and realisation,
and delight in supreme transformation's dance. 1385
The teachings of the Ancient Translation School are not just empty expressions,
Broadcast by the prattle of fools,
who think only their fathers' bowls clean. 1386
They are excellent and complete, undeluded essentials of the sutra and mantra paths,
Taught by those who've appeared in the wake
of millions of learned and accomplished masters.
Water-lilies blemished
by dark ignorance fold themselves up
In that garden, when they are struck by the necklace of illumination;
But from the reservoir of the three faiths,
Certainty's white lotus has blossomed.
of the ear which receives Even part of the nectar
Behold the good fortune
Concluding Benedictions 969
of this discours
A n d ' e on
d .
octnnal history
so IS embraced b attributes of excelley one
Th' . nee. IS IS a priceless item
h
' undred thousand
not subject to
Now that this unbearable storm the age's depredation
Has dnven the craft of th C '
right to t h e ' l . e onqueror's teaching
.
seen,. I t IS an unbearably terrible de doctnnes and individuals is and depreciation saying th. e . to analyse things through exag-
artIficIal.
7
' I S IS perverse, this impure, and that
t·
a
8 On the Prophecies Found in the Treasures
All the discoverers and disciples of t :vho hold the lineage of Padma
[798. 6-801. 2] Again, let us consider the prophetic declarations which appear in the treasures. Though a proven treasure-finder, who is free from selfish desires, may have prophecies in his or her treasure-doc- trines, such prophecies must be ascertained by those who know their
BI2
intentional basis and reason, and who will not misrepresent them. Otherwise, one must not one-sidedly grasp as true the meaning of a prophecy, having taken only the words at face value, without distin- guishing provisional from definitive meaning. This is because even if one knows [those things], a prophecy about future good or evil times and so forth may be transformed owing to circumstantial causes, con- ditions, and coincidences, so that it seems that the prophecy is not precisely fulfilled.
As the meanings of prophecies have rarely been completely fulfilled, except by the three supreme emanations and a few of the great Lingpas, among those who appeared in the past, and because nowadays we are greatly burdened by the degenerations of an age in which the merits of sentient beings are steadily declining, it seems to be extremely difficult for perfectly auspicious conditions to occur. None the less, the compas- sion and blessing of the great master [Padmasambhava] proceed ever more swiftly. As he has said in his own indestructible speech:
So that the gift of doctrine might be inexhaustible for future living creatures,
The entire world has been filled with the treasures of Padma.
All of their discoverers will be my emanations.
They will adopt all sorts of uncertain guises and ways of conduct,
But each encounter with them will not but change the vision of those who have faith.
Still, it will be most difficult
for everyone to appraise them.
unlIke other common folk All . buddhas in disguise'
wIll dnft about aimlessly'
But there will be charlatan; and
who are most hypocritical. So not equate the gold
WIth the ore, 0 living beings! It also says in a prophecy f
And also:
The Prophecies in the 'T!
J. reasures 935
WIll be worthy ones,
though they act like dogs and
reasure,
. pIgS .
con-men,
b'
T h e y '11
. WI e espeCIally sublime,
kun-dgaJi gter-lung):
rom the treasures of Trime Kiinga (dri-med
Treasure-finders of all sorts will .
And treasure-doctrines will contInuously,
mushrooms. pOur orth lIke Spores from
them will fail to bear fruit; ey wIll be reminders of me 0
I
pro)Phecy . from the treasures of Ratna
ung, too, It says:
great will have a great treasure' at, too, wIll be a reminder of 0 '
Each minor land will have am' rgyen. That t · mor treasure' , 00, wIll be a reminder of 0 rgyen. '
Moreover:
When bad times blaze like fire
Thepf '
ower 0 secret mantra will blaze like fi
B
ecause this is certain, it is vastl .
Ire.
ofpUre vision, without cling' YImportant to open wide the eye of 0 'd mg to unlounded prattl d
. ne-sl ed self-interest. In this whIch path to enter and who h
, IC
e an to the extremes
' rgyen.
'
Lingpa (ratna gling-paJi
way,. one becomes undeluded about to aVOId.
9 On the Relationship between the Nyingmapa and Ponpo Traditions
Do not think hatefully of th E t .
[801. 2-803. 1] Again, some say that the Pon tradition and the Great Perfection seem to be intimately connected because the diction of the Nyingmapa and Ponpo is similar. 1313 There are indeed many similarities in their doctrinal terminology and so forth, but since these [Pon works] were written so as to resemble the Buddhist doctrine how could they be dissimilar? For example, it is taught that in India there were ten conventional [non-Buddhist schools] which paralleled the pious attend- ants, and, in the same manner, the self-centred buddhas, Mind Only, Madhyamaka, Kriya, Carya, Yoga, Father Tantra, Mother Tantra, and Non-Dual Tantra. Likewise, in Tibet as well, Buddhist doctrines in- cluding all the texts of the Madhyamaka, Transcendental Perfection, Vinaya, Treasury of A bhidharma, and mantras; [means for attainment] of deities such as Cakrasarpvara, Bhairava, and VajrakIla; and [the instructions of] the inner heat, Great Seal, Great Perfection, and so forth, have all had their Ponpo imitations. Those, however, are not original. So, how can one begin to refute such limitless, adventitious fantasies?
None the less, the priests of good fortune,1314 [Pon] mantras, and so forth, which appear to be immediately beneficial, may well have been revealed by the enlightened activities and emanations of the buddhas and bodhisattvas, because the range of the skilful means of the con- querors and their sons is inconceivable, as exemplified by the career of the "Truth-speaking Mendicant". 1315 In general, there are a great many [teachings] which, except for being merely called "Pon", in fact manifestly belong to the Buddhist doctrine. 1316 It is not right to pass final judgement as to whether they may be proven or not, for that merely generates misology.
Moreover, it has been said that there was a causal basis for the origination in pairs of Hinduism and Buddhism in India; Buddhist monks and Ponpos in Tibet, though there were no actual [Indian] extremist schools there; and Buddhists and Taoists in China. 1317 There- fore, so long as other traditions do not harm the teaching, we should
just let them be A · . n if . . sItsaysmtheSutrafifC
o the King ofContemplation, Ch. 7, v. 6
onpo Traditions 937 andrapradfpa [i. e. the S utra
ose
x who inhabit the world.
I·
h lor t em
EstablIshmg compassion
C
s a special feature of a b · , . egmner s patIence.
The NYingmapa a d p . .
10 On the "Bad Luck of the Nyingmapa"
displays of their signs of accomplishment. The sovereign ordered the Ponpo to observe the true doctrine, but except for a few they disobeyed and transformed many [Buddhist] scriptures into Pon [scriptures]. When the king heard of this he had most of the Ponpo decapitated, but Guru Rinpoche said that the gods and demons of Tibet liked Pon and so allowed oracles and astrology, propitiation of divinities, and rites which summon wealth to remain as they were. He subdued all the others and banished those Ponpo from the realm to the frontiers, along with their tambourines for drums, shang for instruments, 1319 fox- skin caps for hats, "Phajo" for a name, 1320 and donkeys for transport.
Afterwards, in the reign of the sovereign Trhi Relpacen, the religious law became extremely severe and the evil ministers suffered. Those who looked askance, or pointed threateningly, at the monastic com- munities had their eyes gouged out, hands cut off, and so forth. Many were thus punished; and because of the evil ministers, the oath of
. I
(mes there have been some [803 1-807 1] Furthermore, dunng ater 1 . d ' I
who' have that if one were to practise Nymgmapa octnn: . . uld be luckless owing to whIch one sees many w 0 tradItIOn one. wo k ' dthen abandoned it as their continuous
alternatIvely ta en no one who understands the reasons, at heart, will be at all cofncerhned w1'th the
dbd f luck Even 1 a t ousan u -
presence or absence 0 mere temporary. "Yourdoctrinal
dhas were to appear in a anddsay to even the tips d· · ' Abandon It an practIse an .
tra 1tIOn IS ld While it is of no importance that f that one's hairs wou waver. f d .
o . have not been freed from the snare 0 eS1re,
hopes and doubts, still, for the, reasons
. b' I l't would seem to be correct to state that the Nymgmapa gIven e ow,
are somewhat unlucky. . . I I . ' t the whole of Tibet was the dominion of evIl mcorporea
The great master [Padmasambhava] rendered go erless by the force of his wrathful discipline. He took the
pow f those who obeyed the oaths he dictated and app01? te heart-mantras 0 h h "hber-
them to be protectors. All . who not keep t e human
allegiance could not be given to the gods and nagas successfully third time. 1321 Guru Rinpoche declared:
In the future, mankind will be possessed by malignant gods, ogres, and Gongpo spirits. By conduct which denies the commitments, vows, and fruition of deeds, they will destroy the spiritual and temporal laws. These evil Ponpo ministers of the present day will assume all sorts of corporeal and incorporeal forms, and will obstruct the teaching in Tibet by various means.
for a
ated" and thus eradicated. SImIlarly, m the case of
b ted
Moreover, the acute and concise antidotes for the demons, Gongpo, and Tamsi spirits of this degenerate age, including [the means for] exorcising Gongpo and Tamsi spirits, for eradicating the Gyelpo and Senmo demons,1322 and for averting military invasion and rebellion, have emerged exclusively among the profound treasures of the Ancient Translation School. Therefore, all kinds of demons surely harbour unbearable hatred towards the adherents of that tradition. For this they will enjoy whatever fruits accord with the powers and deeds associated with their respective perverse aspirations, for such is the reality of the principle of cause and effect. Therefore, holding them as objects of compassion we should make them the basis for the practice of patience. Apart from that it is improper to cultivate hatred for even an instant, for that would impair the bodhisattva discipline. This I say by way of digression.
In particular, there may be some who, far from remembering the kindness of one such as the great master [Padmasambhava], the sole refuge of the Tibetans, revile him with their perverse opinions. All they achieve is temporal demerit for themselves, but they can never obstruct the career of Guru Rinpoche, which is an ocean of enlightened activity. In addition, it is certainly a special attribute of sublime
0 the minister w:t::calso
the entry of the doctnne, an many 0 punished. It says in the Injunction of Padma:
The doctrine and Pon met together like murderers. Astheydidnotregardoneanother 1318 Many learned translators had to be bamshed.
. h' h s exemplified in the Thus the introduction of the teachmg, w 1C wa. h ' hes of
, . f h t uedoctrineaccordmgtot eW1S translation and t e r d much difficulty. Finally, the pre-
the venerable [Trh1song], face P dmasambhava both rejected the
ceptor and the. . master dad £ t d them with miraculous view and conduct of the Ponpo, an e ea e
The Bad Luck ofthe Nyingmapa 939
940 History: A Rectification ofMisconceptions
bodhisattvas that they even cause those with bad connections to termi- nate sarpsara. 1323 Therefore, I, Padmasambhava's messenger, prophesy that even these disrespectful critics will at some time undoubtedly become the Guru's disciples and experience the good fortune of eternal bliss.
This completes the refutation of some of the errors of those partisans who in the past have wrongly viewed [the Nyingmapa tradition], the seventh part ofthis book, Thunderfrom the Great Conquering Battle-Drum of Devendra, which is a history of the precious teaching of the vehicle of indestructible reality according to the Ancient Translation School.
Part Eight
The Chronology ofthe Doctrine
1 The Duration of the Doctrine
[811. 1-815. 5] Now, the various chronological determinations which have been made in connection with the descent of the [Buddhist] teach- ing and so on are to be somewhat examined, and the duration of the teaching's existence is to be set forth. In this respect, the written asser- tions of Indian and Tibetan scholars are often in disagreement because the determination of the years in which [the Buddha], the incomparable Fourth Guide who taught this teaching of the Auspicious Aeon,1324 took birth, manifestly attained enlightenment, and entered final nirval). a, as perceived by ordinary persons requiring training, is within the domain of the inconceivable. It appears to be equally uncertain how much time has elapsed since the Buddha's final nirval). a; and, similarly, there are many different [opinions] about the future duration of the teaching of the Conqueror, owing to the various intentions [with which predictions have been made].
The Minor Transmission of the Vinaya, the Narrative of SuvanJa (SuvanJavadana), the Auspicious Aeon SiUra (Bhadrakalpikasutra, T 94), the Great Cloud SiUra (Mahiimeghasutra, T 658), the Commentary on the Sutra of the Teaching Delivered by nirdesasutravrtti, T 3994), and the Commentaries on the Treasury ofthe Abhidharma (Abhidharmakosabhiirya, T 4090-6) unanimously state that the doctrine will endure for one thousand years: five hundred for the actual teaching and five hundred for the nominal teaching. The Sutra ofCompassion's White Lotus (KarwJiipu1Jejankasutra, T 111-12) says that the actual teaching will last for one thousand years and the nominal for five hundred years. The Sutra of Reality which Appears Variously without Straying from its Essence (Dharmatiisvabhiivasunyatiicalaprati- sarvalokasutra, T 128) speaks of two thousand five hundred years, and, though many extant texts ofthe Sutra ofthe Dialogue with the Bodhisattva Candragarbha (Bodhisattvacandragarbhapariprcchiisutra, T 356) speak of two thousand years, supreme holy beings have made it out to be three thousand years and so are probably correct. A period of five thousand years has also been expounded in the Prophetic Sutra of
944 History: A Chronology ofthe Doctrine
Maitreya (Maitreyavyakara1Jasutra, P 1011) t r a n s l a t e d b y T h a r p a Lotsawa, in V asubandhu's Conquest of Objections (gnod-',joms) , in Commentary on the Hundred Thousand Line Transcend- ental Perfection (T 3807-8) and elsewhere. 1325 Such are the statements primarily intended for human beings who require training, in general, and for ordinary non-human beings.
Elsewhere, in the residences of such great non-human beings as the naga king Sagara, as well as in Trayatrirp. sa and the teaching of the Thousand Buddhas will not decline until the completion of this great aeon. 1326 This is illustrated by statements found in the Sutra of the Dialogue with the Naga King Sagara (Nagarajasagarapariprcchasutra, T 153-5) and others. In the lord of sutras, the Supreme Golden Light (Suvaf1Japrabhasottama, T 555-7), which belongs to the third wheel and expounds the definitive meaning of the greater vehicle,1327 and in the Magical Net of Vajrasattva (NGB Vols. 14-16) which is among the mantras of Unsurpassed [Yogatantra], it says:
Buddhas never enter final nirva1). a. The doctrine, too, will not decline.
It says also in the Tantra ofthe Wish-fulfilling Array (yid-bzhin rnam-par bkod-pa'i rgyud):
As long as the great host
Of all beings remains,
Buddhas will emanate unceasingly,
And the doctrine of liberation will not decline.
Thus, in the of the way of mantras there are many statements which maintain that the duration of the doctrine is either determined, indeterminate, or never-ending. Here I will not enlarge upon these prophetic declarations.
Similarly, if we consider, in addition to the duration of the teaching, how much time has already passed since it began, many different opin- ions are found. Among them, I shall rely here upon the determinations of months and years which have been clearly revealed by the perfect Buddha, the Transcendent Lord himself, in the transmissions of the Vinaya, the sutras, the Tantra of Kalacakra, the Glorious and Supreme Original Buddha (Paramadibuddhoddhrtasrikalacakratantraraja, T 362), and in other particularly sublime and immaculate tantras of the way of mantras. I shall also rely on the extraordinary and taintless statements made by the great master Padmakara ofO<;i<;iiyana, who is the indestruct- ible reality of buddha-speech, and on those of the great pa1). <;iita Vim- alamitra and the translator Vairocana. Ifthese are considered in accord- ance with the correct application of astrological charts, they are found mostly to concur with the assertions of Tibetan Kalacakra scholars in general, and, in particular, with those of the great promulgators who
D"
had been prophesied b h C uratzon ofthe Doctn"ne 945
s t a t e t h e s e h I s h a l l , t h e r e f o r e , a t t h e p r e s e n t
In t em, and because that system [of
have little doubt ca cu anon] IS well understood.
2 A Chronology of the Buddha's Life 1328
VaraQasI. Then, gradually, he revealed the intermediate transmitted precepts, which concern the transcendent perfection of discriminative awareness and signlessness, on Vulture Peak, and the irreversible vehicle which concerns the nucleus of definitive meaning on Mount Malaya, in the MalIa country, and in various other places. Thus he taught three successive doctrinal wheels in conformity with the capacities of those to be trained. Although the exact years in which he taught these wheels have been calculated by some holy beings, they are merely approximations, for beyond that it is difficult to estimate them correctly. 1338 It is also generally impossible to maintain that the establishment ofthe sequence ofvehicles followed a chronological order.
The Tathagata lived for eighty-one whole years. Then, in the forty- seventh year following his attainment of buddhahood, during the after- noon of the fifteenth day of the mid-spring month of Caitra1339 in 881 Be (rnam-gnon, iron dragon)1340 he delivered limitless teachings on the vehicle of the Unsurpassed [Yoga]tantra, including the Glorious and Supreme Original Buddha [i. e. the Kalacakra Tantra], at the SrI Dhanyakataka Stiipa in South India. This was astrologically conjoined with the time of his [former] victory over the three worlds, that is, the subjugation of Mara. At the beginning of the last watch of the night on the fifteenth day of the following month, Vaisakha, at Kusinagara in the Malla country, his physical body passed away into the expanse of reality, without remainder. The Indian master SIlapalita and the great paQQita SakyasrI, however, held that he passed into the buddha- body of reality at midnight on the eighth day ofKarttika. The supremely learned PutOn of Tibet, and others, have professed the same view. 1341 Again, some have claimed that he passed into nirvaQa on the fifteenth day of the mid-spring month,1342 and others hold that it was on the fifteenth day of
. ddh- ha
[815. 6-819. 2] Our Teacher, SI : r \ Asadha1329 in 962 Be (don-grub,
on the fifteenth . the Pusya was setting, and earth female sheep) _ observing a purificatory fast. Then, while his mother, MayadevI, was h days or ten months, roundly when nine months and twenty-t rehe , th day of the waxing half
. h d speakmg, a
assed at dawn on t e seven 1332 h PfV . /-'kh1331in961Be(drag:-po,ironmonkey), . e
alsa. a-as Pus awasinthefirststageofItS . 1333 In hIS twenty-mnt ye , 'd .
was passmg. h fK- tt'ka1334 in 933 Be (kun- zm, night on the eighth day of the mont dO f ah\sIline in Yasodhara and, at
)1335hesowedthesee 0 d h earth mouse, 11 t' n pusya rise he renounce t e
midnight, when he saw the conste ss· he practised household in favour o. f ho. me ;ar, on the full moon of the austerity for SIX In hIS h he reached the Bodhi Tree month m 927 passed, the indestructible and. subdued Mara absorbed in contemplation and
reahty [of the s mm Rahu A moment before the moon was
ofthemonth0
entered the womb at midnight
Chronology ofBuddha's Life 947
took birth in the Lumbmi t ll:rion through which the moon
ascent, and when was t e e ar during the first half of the
the moon was eclIpsed by . d
R-h' sp asthe awnrose
and the time approached
released from. a u s gra , became the manifestly perfect
to beat the VIctory drum, he. d' h' other'swombforSIXyears,
His son Rahula, who rema:e IS rejoiced at the festival wasbornatthesametIme;an w 1eeveI b
- R. . , ) asaso orn.
of his birth, Ananda eclipse of the moon, early in
Immediately after midnig t unng b d from its north-eastern 1336 th moon was 0 scure
the hour of the OX, . e _ ixth of the lunar disc. When sector by Rahu's fiery tall, except for s th moon swelled up to its
. . obscuratIon e
released from thIS oppressIve . hatika [about five hours an
fullest for something more than thIrteen g .
d
. ]1337 fifteen mmutes .
hd d after this attainment of buddha 0 0 . ,
When seven weeks had passe
the Buddha turned the first doctnna w ee ,
. 1 h 1 that of the four truths, tn
3 From the Buddha's Final Nirviina to the Beginning of the First Tibetan
Sexagenary Cycle
[819. 2-823. 4] Some astrologers have calculated the chronology of the teaching up to the present beginning from the year following the Buddha's nirva1). a [i. e. 880 BC, iron snake], but all the great scholars
have calculated it beginning from the year of the nirva1). a itself, as tpese words prove:
The year of the Conqueror's nirva1). a Is the first "year of the decease".
Thus, counting from 881 Be (iron dragon), the year of the Buddha's nirval). a, through to the present year, 1962 (dge-byed, water tiger, six- teenth cycle), 2843 years have passed. The definitive ordering of all other years of the decease must be calculated on this basis. It would
be appropriate to explain in detail the chronology of the teaching as- sociated with the succession of the Kulikas, the religious kings of Sham- bhala, but for fear of verbosity here I shall explain only a few relevant\
points, little by little:
In the 166th year of the decease that of the
years ago, Garap Dorje the te h f h wood ox, 2678 was born. , a c er 0 t e supreme vehicle,
In the40l st year of the decease that of th .
2443 years ago, the sublime N- '_ . e ! fon monkey, Af h " agafJuna was born 1346
tert eInammatevessel d h ' .
[begun to] evolve in the L::d t ammate had
aforementioned iron monk 0 Snows, dunng that erned for 534 yea b h ey. year (781 BC), Tibet was gov-
.
rs ytemneMasangb h [
mInor kingdoms and fort . . . , rot ers, twelve] in the w d . y pnncipalItIes, and others Then
877 BC
853 BC
782 Be 781 Be
In the 5th year of the Conqueror's decease, at sunrise on the 10th day of the month of J 1343 in the wood monkey year, the Second Buddha, Padmakara was born from a lotus
bud on an isle in the Sindhu Lake. From that time until the
present [1962], 2839 years have passed. 1344
In the 29th year of the decease, that of the earth monkey, ' 281S years ago, the heroic Lord of Secrets turned the doc- •
trinal wheel for the five noble ones of the genuine enlightened family, on the meteoric summit of Mount Malaya, and the volume containing the tantras fell onto the palace of King
Ja of Sahor.
At the end of the first century, in the earth sheep year, 2744
years ago, the religious king Asoka was born. 1345
In the iron monkey year following the passage of the first century, 2743 years ago, the lake in the Land of Snows had
of the Age of Fruition fit e three SOO-year periods . . . ' ICare! fstamongtht 500
dIVlSIonsoftheConq' e en -year and the Age of had come to an end,
Intheyearofthefireox the185'h f
emerged in Tibet d . 'h t . a ter the true doctrine
771 BC 716 Be
481 BC
247 BC 1 BC
t ere
years ago, the second council held e Iron horse, 2733
374 CE
433
620
617
641
790 810
After 621 years1348 had d .
rule of twenty-seven ;nTt. he course of the dynastic
accession of Nyat h' T O . Ibet, reckoned from the BC) Lha Th . I senpo In the wood tiger year (247 yea;. oton yentsen was born during the wood dog
From the BuddhaJs Final Nirvana 949
the inanimate vessel, includin and Its ammate contents ev I d h
-
g a Sal forest,
I
hove
n t e 111th year of the decease that of'th .
. , Tsenpo emerged as w'th ars ago, the lord Nyatrhi
00 tIger year 2209 ye
The 881st f
I power over all Tibet.
Buddha's d
year 0 iron monkey 1963
the
ecease, that of the birth of the i . years ago, was the first year prior to the
orelgn teacher, Jesus Christ. 1347 Henceforth [the years] may be easily computed'In sequence:
During his sixtieth year that of the .
Secret fell onto his and th in Tibet for the first
In the iron dragon yea Wh' h t years of the Buddha'srd IC
bI:d, the Awesome e true octnne thus emerged
the passage of 1500
gious king (433), the reli- In the 25th year the f h .
the Rasa at of. the iron ox, he founded
introduced the true d ! ang In Lhasa], et cetera, and
In the 150th year a system writing.
religious king Trhisong D ' that of the Iron horse, the I h etsen was born
n t e 21st year thereafter th f master [Padmasambhav ' at 0
. ' .
the ! fon tIger, the great
assembly of glorious Saa] came Tibet, and the doctrinal mye was lounded.
950
History: A Chronology ofthe Doctrine
827
864
866 892 901 906 929 953
958
978
982 1004 1012
1014 1027
In the 18th year thereafter, that of the fire sheep, the seven trial monks [i. e. the "seven men who were tested"] were ordained as novices, so that the ground for the teaching of the translation, exegesis, and attainment of the true doctrines of the sutras and mantras was established.
In the 38th year thereafter, that of the wood monkey, the great master [Padmasambhava] departed for the island of Camara.
In the 3rd year thereafter, that of the fire dog, the sovereign Trhi Relpacen was born.
In the 27th year thereafter, that of the water mouse, Lacen Gongpa Rapsel was born.
In the 10th year thereafter, that of the iron bird, the teaching was persecuted in Central Tibet and Tsang by Langdarma.
In the 6th year thereafter, that of the fire tiger, Langdarma was "liberated" by Lhalung Pelgi Dorje.
In the 24th year thereafter, that of the earth ox, the kingdom of Tibet disintegrated owing to internal rebellions.
In the 25th year thereafter, that of the water ox, Lacen and the ten men from Central Tibet and Tsang began the later propagation ofthe teaching in Central Tibet from Kham. 1352 In the 6th year thereafter, that of the earth horse" the great translator Rincen Zangpo, the first ofall the new translators, was born.
In the 21 st year thereafter, that of the earth tiger, the learned and accomplished scholar Khyungpo Neljor Tshtiltrim Gonpo was born. 1353
In the 5th year thereafter, that ofthe water horse, the glorious lord Atisa was born.
In the 23rd year thereafter, that of the wood dragon, Drom- tOn Gyelwei Jungne was born.
In the 9th year thereafter, that of the water mouse, the translator Marpa and the treasure-finder Trapa Ngonshe were born.
In the 3rd year thereafter, that of the wood tiger, Zurcungpa was born.
In the 14th year thereafter, that of the fire hare, the Comment- ary on the Kalacakra Tantra, [the Taintless Light,] reached Tibet for the first time. The first sexagenary cycle is counted from this year onwards.
4 From the Beginning ofthe First Sexagenary C'Jcie to the p resent
J
[823. 4-832. 4] Henceforth it will b sexagenary cycle down th
'
e readIly understandable if, in each
we
11 k
e present, the age f j:'
nown and great personag b j:' s 0 a lew of the most
es e set lorth c " d '
on}OIne WIth an aCCOunt
f h
o t e greatest historical changes.
FIRST CYCLE [1027-1087]
When the first cycle be [W gan
ednesday 11 January 1027]: Kh : e great translator, was in his 70th
RincenZangpo th
Nel}or was in his 50th year Lord in his 46th year Dromton was In his 24th year
Marpa was in his 16th year
Trapa Ngonshe was in his 16th year Zurcungpa was in his 14th year
year
[958-1055J [978- ? ] [982-1054] [1004-1063J
[1012-1097] [1012-1090J [1014-1074J
D'
unng first cycle, the tradition d
'
of lord Atlsa and his disciples fi ' from the doctnnallineage
, "Kadampa" after the name of Its adherents were called
r'
P ecepts and Instructions"].
octnne [bka f " ,
fants 0 the g
elr In addition, though the descend
J -
d",
who had been the dl'rect d' '1
h lSClP e 0
t ' master [Padmasambhava]
ad been adherents of th N '
down to Khonrok Sher:p mantras for about ten
nm
y! 'elpo received many doctrinesuf:
Sakya Yeshe and was thu om such new translators as Drokmi
lation schools. He built /0the of the new trans- first cycle) on a slope of Mount 0 Gorum In 1073 (water ox year, the centre. So emerged th t d" gpo, where the earth was white in
then on, the doctrine ItlOn called Sakyapa (Pale Earth) from een named after the location.
transmItted Khon LiiIwangpo Sungwa 1354
rea
g ams,
, none the less, Khon Koncok
952 History: A Chronology oj the lJoctnne
During the same period, the learned and accomplished Khyungpo Neljor introduced to Tibet the golden doctrines of the and the translator Marpa introduced the sources of the Kagyu teachIng.
From the First Sexagenary Cycle 953
SECOND CYCLE [1087-1147]
When the second cycle began [Friday 8 January 1087]:
Macik Lapdron, born iron sheep, was in 57th year
[1031-1126]
Nyibum the scholar, born earth tiger, was in his
50th year
Tsangpa Gyare, 1359 born iron snake, was in his 47th year Sakya PaI). cen, born water tiger, was in his 26th year Taklung Sangye Yarjon, born water pig, was in his 5th year
[1158-1213] [1161-1211] [1182-1251] [1203-1272]
L· . Kesar 1355 born earth tiger, was in hIS 50th year [1038-1124] IngJe , . h'48h
[1040-1123] [1059-1109]
[1074-1135] 53]
[1079-11
After the kingdom of Tibet had disintegrated in the aforementioned year 929 (earth ox), the government was partially preserved in Ngari by minor descendants of the royal family. After remaining thus for 311 years, the army of Dorta the Black arrived in Tibet from China in 1240
(iron mouse year, fourth cycle), and Tibet, the Land of Snows, was brought under China. 1360
From 1253 (water ox year, fourth cycle), the great lamas of the Sakyapa school held power over all three provinces of Tibet. 1361
able Milarepa, born iron dragon, was In IS t year 1356 . h' 29h
V
Ngok Lotsawa, born earth pig,
Dropukpa, lord of secrets, born wood tiger, was In hIS
ener
was In IS t .
14th year
Takpo Dao Zhonu, born earth sheep, was in his 9th year
[During this cycle] the Kagyu tradition gradually four great and eight minor subsects, derived from Takpo's dIscIples, ing the "three men from Kham" , and these were propagated extensIvely.
THIRD CYCLE [1147-1207]
When the third cycle began [Saturday 4 January 1147]:
Ca Dtildzin Chenpo, born iron sheep, was in his That same year [1091] Phadampa Sangye went to Sacen Kunga Nyingpo, born water monkey, was In hIS
56thyear . .
Phakmotrupa, born iron tiger, was In hIS 38th year. Karmapa Tusum Khyenpa, born iron tiger, was In hIS
38th year . . Katok Tampa Deshek, born water tiger, was In hIS
26th year . . Zhang Tarmatra, born water tiger, was In hIS
26th year
Lingje Repa Perna Dorje,1357 born earth monkey,
was in his 20th year . . Ngadak Nyang-rel,1358 born iron dragon, was In hIS
12th year
Jetsun Sonam Tsemo of Sakya, born water dog,
was in his 6th year . . Pel Taklung Thangpa, born water dog, was In hIS
6th year .
Drigung Kyopa, born water pig, was in hIS 5th year
FIFTH CYCLE [1267-1327]
When the fifth cycle began [Thursday 27 January 1267]:
Guru Chowang, born water monkey, was in his 56th year Orgyenpa, the great accomplished master, born iron
tiger, was in his 38th year
Chogyel Phakpa, the lord of living creatures, born wood sheep, was in his 33rd year
Melong Dorje, the great accomplished master, born wood hare, was in his 25th year
Como Menmo, born earth monkey, was in her 20th year Rikdzin Kumaradza, born fire tiger, was in his 2nd year
SIXTH CYCLE [1327-1387]
When the sixth cycle began [Saturday 24 January 1327]:
Karmapa Rangjung Dorje, born wood monkey, was in his 44th year
YungtOn Dorjepel, born wood monkey, was in his 44th year
PutOn, the all-knowing, born iron tiger, was in his 38th year
Conang Ktinzi Tolpopa, born water dragon, was in his 36th year
.
[1091-1166]
[1092-1158] [1110-1170]
[1110-1193]
[1122-1192]
[1122-1193]
[1128-1188]
[1136-1204]
[1142-1182]
[1142-1210] [1143-1217]
[1212-1270] [1230-1309] [1235-1280]
[1243-1303] [1248-1283] [1266-1343]
[1284-1339] [1284-1365]
[1290-1364] [1292-1361J
FOURTH CYCLE [1207-1267]
When the fourth cycle began [Tuesday 30 January 1207]:
954 History: A Chronology ofthe Doctrine
Longcen Rapjampa, the all-knowing, born earth monkey, was in his 20th year
From the First S
From 1349 (earth ox year, sixth cycle), Ta'i Situ Cangcup Gyeltsen of Phakmotru held power over Tibet and Kham. 1362
SEVENTH CYCLE [1387-1447]
When the seventh cycle began [Monday 21 January 1387]: Sangye Lingpa, the great treasure-finder, born iron
Korampa, the doctrin
his 19th year e master, born earth bird, was in
Chokyong Zangpo h
iron bird, was of Zhalu, born
NINTH CYCLE [1507-1567]
When the ninth cycle be an
o g [Thursday 14 January 1507]'
[142
8-1507] [1429-1489]
[1441-1538]
dragon, was in his 48th year
Dorje Lingpa, born fire dog, was in his 42nd year Jamgon Lozang Trakpa, born fire bird, was in his 31st year Podong Ktinkyen Jikdrel, born wood hare, was in his
13th year
Karmapa V, Tezhinshekpa, born wood mouse, was in
his 4th year
Thangtong Gyelpo,1363 the great accomplished master,
born wood ox, was in his 3rd year
[1340-1396] [1346-1405] [1357-1419]
[1375-1451] [1384-1415] [1385-1509]
Pema Lmgpa th
. , e great treasur -fi d
.
From 1435 (wood hare year, seventh cycle), Tibet and Kham were governed by the Rinpungpa administration. 1364
The venerable Tsongkapa [Jamgon Lozang Trakpa] vastly increased the enlightened activities of exegesis and attainment, combining the Kadampa textual tradition with the tantras of the way of the mantra according to the new translations. In 1409 (earth ox year, seventh cycle), he founded the doctrinal centre of Drok Riwo Ganden, whence origin- ated the tradition known as the Geluk, the doctrinal lineage of which [Gandenpa] was named after its seat.
EIGHTH CYCLE [1447-1507]
When the eighth cycle began [Tuesday 17 January 1447], the astrological treatise entitled the Oral Transmission ofPU'fJq,anka (skar-rtsis-kyi bstan- bcos pad-dkar zhal-lung) was composed by those renowned as the "Three Gyamtsos" . 1365
b
a al ama II] the
orn fire monkey was 0 h 0 ' great pa1)<;iita,
Gendtin Trupa [Dalai Lama I], the great paIf9ita, born iron sheep, was in his 57th year
Golo Zhonupel, born water monkey, was in his 56th year Ratna Lingpa, the great treasure-finder, born water
sheep, was in his 45th year
Karmapa VI, Thongwa Tonden, born fire monkey, was
in his 32nd year
gye, born water monkey o er, t e great treasu -fi d
. , was m
? ]
[1308-1363]
,
great pandna b
orn eart
monkey,
[1391-1474] [1392-1481]
[1403-1478] [1416-1453]
year Sherap Oz h
p Was m his 51st year
ema the all-knowin Was m his 4Ist year
re m er, born fire ox, g Drukpa, born fire pig,
. )akya Chokden
was in his 20th year 0 0 ,
exagenary Cycle 955
h
the
0
was m his 58th year e mer, born Iron horse,
Sangye Tshencen, the madman of
monkey, was in his 56th Tsang, born water K" year
nra 1et, IS 50th year
unga Lekpa, the Druk a m in his 53rd year P
[1450-1521] [1452-1507] [1455-1529]
[1458- ? J [1476-1542] [1504-1566]
Kunga Zangpo 1366 th d ,e
born earth tiger wa Gendiin Gyamtso ['D I s omL
h
0
adman, born wood pig, ma manofCe t 1TOb
0
II, Tsuklak year
hIS 4th year orn wood dog, was in
Karmapa VIII Mikyo D 0
, orJe was born 0 h' fi
o f t h e c y c l e ] ' m t I S I r e h a r e Jetsun Kunga Drolcok was also born in th' fi h
[1507-1554] [1507-1566]
From 1565 (wood ox year 0 h Tibet and Kham. 1368 ,nmt
TENTH CYCLE [1567-1627]
When the tenth cycle be an
LOdro G g [Saturday 11 January 1567J :
yamtso, the physician dragon, was in his 60th year 0
f Z
k
ur ar, born earth
Gampopa Trashi Nam
1
[1508- [1512-1587]
[15 I 7-1584] [1527-1592] [1552-1624? ]
his 56th
Sodokpa Lodro Gyeltsen b
his 16th year ' orn water mouse, was in
0
IS Ire
cycle), the Tsangpa governors ruled
are year
956 History: A Chronology ofthe Doctrine
K IX W angcuk Dorje, born wood was in armapa ,
his 14th year
From the First Sexagenary Cycle 957
ELEVENTH CYCLE [1627-1687]
When the eleventh cycle began [Monday 18 January 1627]:
[1654-1717] [1676-1702] [1680-1728]
Jetstin Taranatha, born wood pI. g, was in his 53. rdhy. ear Rikdzin Jatson Nyingpo, born wood bird, was m IS
43rd year 1 1369 born wood Lhodruk Zhapdrung Ngawang Namgye ,
horse was in his 34th year . . Lhatsii; Namka Jikme, born fire bird, was m hiS 31st
[1575-1634] [1585-1656]
[1594-1651] [1597-1650] [1598-1669] [1599-1633] [1605-1674] [1611-1662]
In 1717 (fire bird year, twelfth cycle) the Dzungar army severely per- secuted the Nyingmapa teaching and monasteries. 1371
THIRTEENTH CYCLE [1747-1807J
When the thirteenth cycle began [Friday 10 February 1747]:
year . b thdogwasin
Sungtrtil III, Tshiiltrim Dorle, his 30th year
orn e a r , . .
h. IS
Rikdzin Tshewang Norbu, born earth tiger, was in his 50th year
Situ Choki Jungne, born iron dragon, was in his 48th year Dalai Lama VII, Kelzang Gyamtso, the supreme
conqueror, born earth mouse, was in his 40th year
Rikdzin Jikme Lingpa, born earth bird, was in his 19th year
Karmapa XIII, DiidUl Dorje, born water ox, was in his 15th year
Dodrup Jikme Trhinle Ozer, born wood ox, was in his 3rd year
FOURTEENTH CYCLE [1807-1867]
Gampopa Norbu Gyenpa, born earth pIg, was m 29th year
,
[1698-1755J [1700-1774]
[1708-1757] [1730-1798] [1733-1797]
[1745-1821]
. Karmapa X, Choying Dorje, born wood snake, was III
his 23rd year
Sangdak Trhinle Lhtindrup, born iron pIg, was III
h. IS
17th year fi d Dtidtil Dorje, the great treasure- Iller,
was in his 13th year
b wood hare orn
, [1615-1672] [1617-1682]
Dalai Lama V, Lozang Gyamtso, born fire snake, was in his 11th year
h i ) the Mongolian army inflicted In 1641 (iron snake e , 1 domains of the Karmapa-
great damage on the spIrItual an tempora 1370
TWELFTH CYCLE [1687-1747]
When the twelfth cycle began [Thursday 13 February 1687]:
Tsangpa government.
From 1642 (water horse year,
) the Ganden Palace held dominion over the whole of Tibet and Kham.
When the fourteenth cycle began [Sunday 8 February 1807J:
Choling Karwang Chime Dorje, born water sheep, was
in his 45th year [1763- ? ]
Gampopa Orgyen Drodiil Lingpa [born 1757] and Rikdzin Dorje
Thokme [1746-1797] were both his contemporaries. These are re-
nowned as the "three emanational awareness-holders who opened the secret land of Pemako as a place of pilgrimage". 1372
. Cangdak Perna Trhmle,
b . orn Iron
nake wasinhis s,
[1641-1717] '[1641- ? ] [1646-1714]
Gyelse Zhenpen Thaye of Dzokcen, 1373 born iron monkey, was in his 8th year
Dalai Lama IX, Lungtok Gyamtso, the supreme conqueror, born wood ox, was in his 3rd year
47th year
Peling Thukse Tendzin Gyurme Done,
[1800- ? ]
[1805-1815]
. wasinhis47thyear fM· d . T g
Gyurme Dorje, the great treasure-finder 0 III fO born fire dog, was in his 42nd year
I l l ,
. .
b orn
iron snake
[1554-1603]
Locen DharmasrI, born wood horse, was in his 34th
year
Karmapa XI, Yeshe Dorje, born fire dragon, was in his
12th year
Khamtriil III, Ngawang Kiinga Tendzin, born iron
monkey, was in his 8th year
In 1855 (wood hare year, fourteenth cycle) the Gurkha army attacked
Tibet. 1374
958 History: A Chronology ofthe Doctrine
FIFTEENTH CYCLE [1867-1927]
When the fifteenth cycle began
Ch"k W ngpo born earth
Peltriil Orgyen Jikme 0 1 a ,
in his 60th year , h' 1375 b water bird was m 1S
In 1939 (earth hare year, sixteenth cycle), the Second World War began, In 1950 (iron tiger year), the turmoil of the Chinese Communist
hostility in Tibet began.
SEVENTEENTH CYCLE [1987-2047]
When the twenty-four years from the next one, 1963 (mdzes-byed, water
hare), through to 1986 (zad-pa, fire tiger) have passed,1378 the seven- teenth cycle [1987-2047] will start. At that time:
Ktinzang Wangyel, the ancestral throne-holder of Mindroling, born in the iron sheep year (1931) will be in his 57th year.
Dalai Lama XIV, Tendzin Gyamtso, the supreme conqueror Padmapa1)i, the crown jewel of us all, born in the wood pig year (1935), will be in his 53rd year.
Ktinga Trhinle Wangyel, the lord and throne-holder ofthe DrolmaPalace of Sakya, born in the wood bird year (1945), will be in his 43rd year.
I pray that the lotus feet of those great individuals survive for an ocean of aeons, and that their great enlightened activities on behalf of the teaching and living creatures be everlasting, all-pervasive, and spontane- ouslyaccomplished!
There are all kinds of disagreements regarding the year-signs and ele- ments from the time when Nyatrhi Tsenpo emerged as the lord ofTibet until the later propagation of the teaching, owing to erroneous records in some of the past doctrinal histories and chronologies of the teaching, or negligence which allowed for discrepancies in temporal sequence, or whatever other reasons. Here, counting from the year ofthe Buddha's decease and checking against the original sources for Tibetan royal genealogy and doctrinal history, I have set down the exact determination which has thus been obtained.
Although, in general, there have been many changes in the political life ofTibet during the past, as far as the doctrine is concerned, the veracity of the Teacher's own prophetic declaration that his teaching would increas- ingly spread northwards has been actualised, Due to the merits ofthose to be trained in Tibet, and by the power of the timely penetration of [the world by] the Conquerors' compassion, individuals who have held the teaching and have shown mastery in inconceivable careers oflearning, dignity and accomplishment, have successively appeared from the time of the teach- ing's inception in the past down to the present day. Because they preserved the most precious teaching and continue to preserve it, the continuity of the doctrine in Tibet has never been impaired, Therefore, there is no reason for errors to have crept into these enumerations of years past.
dragon, was Jamgon Lodro Thaye,
[1808-1887] [1813-1899] [1820-1892]
[1829-1870] [1835-1904]
[1846-1912] [1853-1919] [1856-1926]
[1871-1922]
' d 'n Tibet
,
was a conflict between Bntam
55th year Jamyang Khyentse
W
orn '
born iron dragon, was in
his 48th year, Chogyur Decen Lmgpa,
earth ox, was in his
39th year
,,' L' Du)om mgpa,
fi d the great treasure- mer,
born wood
15th year '
born fire was born four years
Lerap Lmgpa,
fi d the great treasure- m er,
'n his 12th year dragon, was 1 D '
Karmapa XV, Khakyap ,of)e, after the inception of th1s cycle
, '
cle) the BnHsh arnve 1
angpo, b
orn
sheep, was in his 33rd yearborn fire horse, was in his Mipham Namgyel Gyamtso,
22nd year ' his Trupwang Sakyasrl, born water ox, was 1n
[T d ues ay
5 February 1867]:
h
T'b ' d 1377 and 1 et, ) h Chinese army 1nvade '
In 1910 (iron do,g year,)t e F' st World War began. In 1914 (wood Hger year, the 1r
SIXTEENTH CYCLE [1927-1987]
When the sixteenth cycle began [Friday 4 March 1927]:
"11 u V Thupten Choki Dorje, born water Dzokcen Tru <:: ,
monkey, was in his 56th the supreme
Dalai Lama XIII, Thupten Y " h ' 52nd year b fi mousewasm1S
conqueror, 1re b' n iron dragon, would
888 (earth mouse year, In1 ,1376
for the first Hme,
fif
1 teent
cy In 1904 (wood dragon year , t ere
''
Katok Situ Chok1 Gyamtso,
or
[1872-1935] [1876-1933] [1880-1925]
) h
have been in 48th year
45th year " D ' born wood mouse, was in [1924-1981]
Karmapa XVI, Rlkpel of)e, his 4th year
t Pa1). cen Choki NY1ma, born wa er
sheep was in his ,
[1883-1937]
From the First Sexagenary Cycle 959
5 Some Prophecies
[833. 5-835. 4] In the future, when four hundred and sixty-three years
have passed counting from the present one, 1962 (water tiger), then at
the beginning of the wood male monkey year (2424/5) Rudrakulika,
the "Iron Cakravartin" will invade our realm from Shambhala with his
"
emanational armies and destroy all traces of the barbarian forces, none excepted. 1379 Then the krtayuga of the next four ages will begin. 1380
Now there are predictions concerning the duration of the secret mantra traditions of the vehicle of indestructible reality in general, and of the teaching of the Great Perfection with its secret transmitted precepts in particular. In general, it is said that the time for teaching through buddha-body begins when [sentient beings] have an infinite life-span and lasts until the life-span is one thousand years; the time for teaching through buddha-speech lasts from then until the life-span is seventy years; and the time for teaching through buddha-mind lasts from then until there is a ten-year life-span. But that is a general statement. As for the duration of the actual teaching [of the Great Perfection] in particular, it is said that the teaching through buddha- body lasts for fifteen thousand periods of five hundred years, and the teachings through buddha-speech and mind for one thousand periods of five hundred years each. 1381
Concerning the holders of this illuminating doctrine [of the Great Perfection] during this present late age, it says in the Root Tantra of the Penetration of Sound (sgra thal-'gyur rtsa-ba'i rgyud, NGB Vol. 10):
After I have passed into nirva1). a,
In the western land of O<;l<;liyana,
The divine lady of Dhanakosa
Will bear a fatherless son, Vajra-He, Who will uphold the genuine teaching.
Beginning thus with Garap Dorje, the last ofthese successive prophecies reads as follows:
Rudrakulika
Then, the <;lakinI SrIdhara
Will maintain this teaching and propagate it
During the age when life lasts ten years.
Thereafter it will not endure, but subside whence it arose.
. 1US! age when life lasts only ten years the disciples of thIs [Snd. hara] WIll have reached perfection and, with the harvest of her teachmg, will gradually fly off to the Beauteously Arrayed realm the realm of Vast Conduct, and the realm of the Melodious Crown' When the teaching has also been brought to perfection seven times each of. those realms, then the world system or field of the emanational
sItuated in front ofthe heart orb of[Vairocana] the Great Lake, WIll be emptied, and the deeds of the great Vajradhara have completed one cycle. 1382 Thereafter, in the world system ,:hlch follows: t? e doctrine will remain without increase or decline for hundred bIlhon aeons. In such ways, it is said, enlightened activity
IS mcessant, lasting just as long as does space. Indeed, its manner is not to that of a sky which is without creation and cessation despIte the presence of clouds, which are created and cease.
Some Prophecies 961
962 History: A Chronology ofthe Doctrine
This provisionally ends my exegesis which comprises a brief examina- tion of the various chronological determinations associated with the descent of the vehicles and so forth, and a statement of the teaching's duration, [the eighth part of this book], Thunder from the Great Conquer- ing Battle-Drum ofDevendra, which is a history of the precious teaching of the vehicle of indestructible reality according to the Ancient Trans- lation School.
Closing Statements
1 Primary Sources
[835. 6-837. 1] The sources for what is expounded herein have been well-gathered from reliable documents including most of the histories of the Transmitted Precepts of the Nyingmapa (rnying-ma bka'-ma) in general and, in particular, the following:
(i) The all-knowing Longcenpa's Great Lecture on the History of the Innermost Spirituality, Mother and Son (snying-thig ma-bu'i lo-rgyus gtong- thun chen-mo). .
(ii) Locen DharmasrI's Lamp which Illuminates the Essence of Tantra, Transmission, and Esoteric Instruction: a General Exposition ofthe Empow- erment of the Sutra which Gathers All Intentions Cdus-pa mdo'i dbang-gi spyi-don rgyud-lung man-ngag-gi gnad sel-byed sgron-me).
(iii) Yakde Dtildzin Khyenrap Gyamtso's Answers to Queries on Doc- trinal History, a Storehouse of Gems (chos-'byung dris-lan nor-bu'i bang- mdzod).
(iv) Khecok Ngawang Lodro's Origin of the Doctrines of the Ancient Translation School) a Scholar's Delight (snga-'gyur chos-kyi byung-khungs mkhas-pa dga'-byed).
(v) The chapter on the Nyingmapa found in Golo Zhonupel's Blue Annals (deb-ther sngon-po).
(vi) The chapter on the Nyingmapa found in Pawo Tsuklak Trhengwa's Scholar's Feast ofDoctrinal History (chos-'byung mkhas-pa'i dga'-ston).
(vii) The all-knowing Drukpa Perna Karpo's Doctrinal History which is Sunlight Extending the Teaching (chos-'byung bstan-pa rgyas-pa'i nyin- byed).
(viii) Jetstin Taranatha's Life of Orgyen with Three Reasons for Con- fidence (o-rgyan rnam-thar yid-ches gsum-Idan).
(ix) The all-knowing Jikme Lingpa's Narrative History ofthe Precious Collected Tantras ofthe Ancient Translation School, the Ornament Covering All Jambudvrpa (rnying-rgyud dkar-chag 'dzam-gling tha-grur khyab-pa'i rgyan).
966 History. ' ostng ,
kd 's Catalogue of t e TshewangCho rup , (d-
CI ' Statements h
(x) Katok Pal). <:\lta Gyurme
bZ' g a Great Divtne Drum rgyu Discourse Resem tn
Collected Tantras, a, I -bu'i gtam), ,
'bum dkar-chag Iha't if the Hundred Treasure-ftnders" a
2 Concluding Benedictions
(xi) Jamgon Lodro brgya-rtsa'i rnam-thar nn- Of Precwus
Beauteous R osary 'J , chen bai-durya'i phreng-mdzes), , 1 quence of Mipham Namgyel (l. e,
, f the oceanlC e 0 (xii) Excerpts rom
from his Collected Works). 'dered in detail are: h' h I have also conSl
Among other works w lC ' R ' d (gsan-yig chen-mo) of rd . f Teachtngs ecetve
,,') The Great Reco 0)
Great (gsan-yig) of (Gyurme Dorje),
[837. 1-845. 4] Totally unadulterated by rough conjectures, egotistical fancies, and other stains of exaggeration and depreciation, I have long abandoned the base-mindedness of such impure motivations as the desire to seem learned, or to achieve fame. Nowadays, owing to the exigencies of place and time, it is difficult to obtain the texts of all the doctrinal histories of the past, and even the accounts [of events] up to the present day have not been clearly compiled. Therefore, I have been motivated only by the hope that this may benefit those seekers who follow the doctrine, without its vanishing like the tracks of a bird in the sky, as well as by the higher aspiration embodied in the thought that there would be no harm if, during this final age, just an account of the origins of the most secret teaching were to be preserved in writing so as to remain on earth. So, I have written this book during my sojourn in the southern land of India, following my expulsion as a refugee from the Land of Snows to the north. Composed with great endeavour and sincere mind, it boasts of purity, conciseness, and clarity. Hence, it merits the confidence of all.
Again, may it be said:1383
Praised as the summit of the Conqueror's whole doctrinal store, appearing with difficulty in this world, but famed in an ocean of world systems,
The jewel-like teaching of the definitively secret supreme vehicle is so wondrously and perfectly illuminated that it vies with the udumbara.
Covered over with numberless attributes as stems and leaves, it is entwined by millions ofvines ofmaturation and liberation, and is laden with the two accomplishments' fine fruits.
To sustain those to be trained, the cool land obtained a pleasure garden of marvellous, holy wish-granting trees.
(xiv) The Record 0 of Mindroling.
the precious, . great treas Norbu's Definitive Order of the C
hronology
(xv) of the Teachtng (bstan-rtsts ky
i rnam-bzhag).
E MA! What abundant, meritorious fortune!
968 History: Closing Statements
After the heavenly stream
of the most secret awareness-holders'
Had curled up in the locks
of the three ancestral lineages,1384
It was conducted to the Land of Snows,
to become good fortune's nectar stream,
By a hundred aspiration-born labours
of the preceptor, master, and religious king.
Who would surpass the kindness, which extends to the very horizon, Of the promulgators who've revealed
the sun of the supreme doctrine,
Blazing with accomplishment's thousand rays,
born of the true lineage, Disclosed on the wondrous highway
of exegesis and attainment?
It is said that all those who have good fortune
and so have enjoyed
The essential elixir-like savour
of esoteric instruction,
That is brewed with the yeast of the lineage
whose intention is directly perceived, Become drunk with experience and realisation,
and delight in supreme transformation's dance. 1385
The teachings of the Ancient Translation School are not just empty expressions,
Broadcast by the prattle of fools,
who think only their fathers' bowls clean. 1386
They are excellent and complete, undeluded essentials of the sutra and mantra paths,
Taught by those who've appeared in the wake
of millions of learned and accomplished masters.
Water-lilies blemished
by dark ignorance fold themselves up
In that garden, when they are struck by the necklace of illumination;
But from the reservoir of the three faiths,
Certainty's white lotus has blossomed.
of the ear which receives Even part of the nectar
Behold the good fortune
Concluding Benedictions 969
of this discours
A n d ' e on
d .
octnnal history
so IS embraced b attributes of excelley one
Th' . nee. IS IS a priceless item
h
' undred thousand
not subject to
Now that this unbearable storm the age's depredation
Has dnven the craft of th C '
right to t h e ' l . e onqueror's teaching
.
