At that time, YungtOnpa
composed
a verse which began:
I am merely the subduer of my guru's mortal foe .
I am merely the subduer of my guru's mortal foe .
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
e
660 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 661
exceptionally learned, but, because he passed into his first year, 1197 (fire dragon), his enlightened activIty dId not npen
greatly.
TATON ZIJI
[386. 1-3] Taton Ziji was the disciple ofone Sangye OntOn. 806 He became quite learned and composed an extensive commentary on the Secret Nucleus. It appears that he also composed most of the life stories [of the gurus] of this lineage. But in the Disclosure of the of
YungtOnpa's Commentary (gYung-ston-pa'i khog-dbub) there IS a different account. Up to TatOn Ziji [the lineage] was famous for Its learning in the entire Magical Net and the Mental Class.
PAKSHI SAKYA-O
[386. 3-392. 6] Again, in Yungtonpa's Commentary (gYung-'grel), :vhere, among many significant digressions, the origin. s of :he contmuous exegetical lineage of the Parkap Commentary are It says ? oth Cington of Tsang and Nyeton Choki Senge of Gongdnng were of the Lord of Secrets, Dropukpa. They both taught Tsangpak Obar.
He taught MetOn Gonpo; he, Lama Song; and he, Pakshi Sakya-o. Pakshi Sakya-o was a descendant of the Zur clan. His father, Zur Wangcen Opoche, was a lord among accomplished masters, who clearly remembered his successive lives. As he had only five daughters and
the family was without a son, he became despondent. He invited
to Trhopu in 1204 (wood male mouse year). There, t e pal). 1 a said, "This Ukpalung is a domain of secret mantra, adorned WIth many attributes. The mountain to the north appears as the of the Five Families. The birds, wildlife, and so forth are also sublIme emanations. In each generation one of your clan comes forth to ex-
pound the doctrine of secret mantra. Now, two sons will s? on be to you. Name them after me. They will benefit the doctnne and lIvmg
creatures. "
It happened just as he had said. The elder son was given the name
Sakyagon, and the younger Sakya-o. While the elder brotner/ to be a wonderful person, too, it was the younger brother, who spoke from childhood like one who spontaneously super-
normal cognitive powers. He knew how to all the doctnnes by
p means of symbols, such was his discipline. Relymg on Lama Gya. ka
Kongpa, he studied his entire ancestral doctrine. He actually in] the intermediate state, so when others came to perform the nte of
the "Tie to the Higher Realms",808 he would say, "You have not freed the deceased from Yama! There is no point to a ritual that is divorced from an enlightened attitude. " And they would have to repeat the rite.
One day he said, "I feel regret. "
"Whatever for? " he was asked.
"I was to enter the assembly of the awareness-holders forever, but I
abused my elder brother, Sakyagon. Henceforth, I am a violator of commitments and cannot enter the assembly of awareness-holders. " And he performed a repentance.
There was one Ghare of Minyak who became engulfed in a blood feud with his own relatives. He inquired as to who was the most powerful sorcerer in Tibet and heard that there was one named Sakya-o, the great. Ghare sent many presents to him, though he lived at a distance of eight months' journey, with a request that he exercise sorcery [to eliminate Ghare's enemies]. But Sakya-o said, "I have no sorcery. If you want this staff of mine, take it! " And he did not even answer the letter.
When the messenger related what had taken place, Ghare was furious and said, "He has taken my possessions and not given me the instruc- tions! " He grasped the staff with his hand and from within it Dorje Lekpa emerged with four deities in attendance. Ghare joyfully pro- pitiated them and annihilated many of his paternal relatives. Then, to purify himself of this sin, and to accumulate merit, he built a temple and a stllpa.
Ghare of Minyak even came in person to express his gratitude to Zur Sakya-o; and he brought many offerings. He met the master and undertook to cultivate experientially many doctrines, such as the Secret Nucleus. The two then joined company and proceeded to Kharcu in Lhodrak. They meditated and dwelt at Khoting Temple, Paro and
809
elsewhere; and at that time they met Lord Nyang, father and son. From them they received most of the Nyang tradition, including the Gathering of the Sugatas of the Eight Transmitted Precepts. Then, they returned to their respective homes. Ghare said, "The guru has been most gracious. I beg that you send one person with me, since I am going to Mongolia. I will make offerings through that person to express my gratitude. " Then he set out.
At that time in Mongolia the throne had been seized by the king's younger brother Ariboga. 810 Because the king, Qubilai Qan, had not obtained sovereignty, he prepared for war. He asked Ghare of Minyak, "They say that there is powerful sorcery in Tibet. Do you know anything about it? "
"Yes," replied Ghare, "I know. Which ofthese three do you require: slaughter, expUlsion, or capture? "
To that Qubilai Qan responded, "If [my brother's] death were to Occur in association with his karma, I would doubt he would have been
great pandita SakyasrI to Ukpalung, immediately after the latter's VISit . . 807 h d't
662 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 663
slaughtered [by sorcery]. If it so happened that he desired to travel, I would be sceptical of his being expelled. So capture him; for he certainly has no desire to come to this camp ofmine, except ifhe be captured. "
811
whirlwind then subsided. He removed a veil of Chinese silk (chu-dar) and [found] two skulls, one male and one female, which were sealed together within three successive copper amulet-boxes, one within the other. He began to reach inside and these objects disintegrated into dust just as he touched them. Wrapped in many embroidered silks were images of Hayagrlva and VarahI in union, Vajrasattva with his consort, and thirteen paper scrolls containing the means for attainment. In the midst of these, there was a lapis (mu-men) flask,81S about the size of a large inkpot, which contained the water of life. Everyone was astonished.
If the guru had consumed the first fruits he could have lived for a hundred years. But the spoon did not reach the tip of his tongue, so the auspicious opportunity was lost. [The envoy] wrapped the vase up in cloth and carried it to China, striving never to fall asleep. By drinking the water of life Emperor Qubilai Qan is said to have lived for a hundred years. As a reward he issued an edict exempting all the mantrins of Cent-
816
ral Tibet and Tsang from taxation and military service.
make Sakya-o equal in rank to the imperial preceptors, the title Pakshi was conferred on him. 817 In return for having offered the water of life he was granted lands supporting forty-five households in Mongolia.
Sakya-o wished to build a great monastery on Mount Medril, but, because there was already a great naga city in that place, the nagas asked him [not to do so]. In return they offered him substitute land which they had in the swamp of Gyagen. The nagas miraculously drained the area and there Sakya-o built a great centre for the way of mantras. He himself practised one-pointedly in the heart of Khar Dorje Trak, and he passed away in his sixty-third year. By touching his corpse people were cured of leprosy. 818
ZUR CAMP A SENGE
[392. 6-396. 3] Pakshi Sakya-o's disciple was Tanak Dtidiil, who trans- mitted the teaching to Da Sakyaphel, under whom Zur Campa Senge studied. Campa Senge's father was the son of Mepo Pakshi819 and was called Zur Nyima Senge. He was ordained at Trhopu and named [Nyima Senge] by Campapel, the translator of Trhopu. 82o Nyima Senge posses- sed many enlightened attributes. In particular, he was firmly rooted in the enlightened attitude. Therefore, during the Mongol wars,821 when he was offered much gold by Sambhata, an aristocrat, who said, "I do not need gold. But please grant me the gift of fearlessness! " Nyima Senge was able [to use the gold] to protect the lives of many beings. And once, while the Great Stl1pa Cbum-chen) of Trhopu was being constructed and there was a severe drought, he caused a great downpour by exercising his powers of sorcery.
He
It is also said that Ghare was a disciple of one Patsel, who achieved the power of sorcery on the basis of Yamantaka. He may well have been his disciple, but he obtained the ultimate applications of the wrathful mantras from Zurpa [Sakya-o].
Pakshi Sakya-o had dispatched one Tonpa Rahu, who met with Ghare and was given fine presents. Tonpa Rahu was presented with [a document] which explained that according to the inventory of Lord Nyang's treasure texts, a treasure containing the water of life was to be found at Dorje Tsheten in Tsang. He was sent to offer [the document] to Lama Sakya-o. Together with that was the emperor Qubilai Qan's
decree:
A summons to Sakya Gpo and Sakya Gonpo: Perform what- ever ceremonies are necessary; but extract the water of life and send it to me! It may well be beneficial. I know what is pleasing and what is sorrowful to you. This is accompanied by a measure of silver mixed with flour for tormas. 812
When this imperial order arrived they performed a great ceremony. Because the emperor was most insistent and the envoy short-tempered, they experienced some difficulty. But the very evening when they re- cited the prayer to the lineage of the Magical Net, which begins "Trio of sound, light, and rays. . . " (sgyu-'phrul-gyi brgyud-pa-Ia sgra-'od-zer gsum-ma'i gsol-'debs)813 they obtained a clear prediction concerning the entrance to the treasure.
After that, Zur Sakya-o, Guru Khyungdra, the governor Sakzang, and the envoy Agayana joined together to make a "public of] treasure". At first they were powerless to pass beyond the wheel of sharp-edged razors at the gate to the treasures. Zur Sakya-. o then worshipped the lord of the treasure, imploring him to be a fair witness. At that, all were amazed to see the razor blades grind to a halt, just where they were. The master stirred the charcoal that filled
the treasure hollow, from the centre of which the mouth and eyes of a frog then emerged. As soon as they saw its limb rise a whirl,:ind bl. ew up, surprising everyone. When the guru subdued it, performmg recIta- tions on his rosary814 and making a declaration of truth, the
At that Ghare made the precious Lama Phakpa his witness. applied himself to the production of a whirlwind, and the younger brother Ariboga arrived, powerless to do otherwise. But still [the em- peror] was not convinced. "Bring down thunderbolts in the middle of this lake and this plain," he commanded. When Ghare brought down thunderbolts in both places the emperor was convinced. He became terrified of the mantrins and gave them great rewards.
In order to
664
History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 665
Zur Campa Senge
When the Upper Mongols [stod-hor, i. e. and Ilkhans]
eedingly hostile to the Sakyapa teachmg, NYlma Senge, at th imperial
(bca' rgyu) ofthe governor unz , . 1 e - h . eachwithtenthousandmen,inaglacla crevass .
tomassacretreearmIes, . 11 t 822 £ h' 1 acy to the Sakyapa teaching was espeCla y grea .
ThFere lStoegtl'me Zur Nyima Senge constructed temples, complete rom tIme d . d [. images
with their [symbols of] buddha-body, speech, an. mm I. e. . . -pas]. This illustrates his vast enhghtened actIvIty
b00ks, and stu . . .
behalf of the teaching and of hvmg bemgs. kened to the
His son, Zur Campa Senge, was one who had awa eat com as-
enlightened family of the greater vehicle, so he pos. se. sse. d gr . 1 Phis
. from his childhood. If he saw another mJuflng amma s, d Slon even . H ordained at Trhopu an
heart would be heavIly burdened. a scholar ofTrhopu. Then, named [Campa Senge]. He became h d he acquired a reputation in his fourteenth year, he b. egan to teac . f h' "My guru was the
as a scholar. Y ungton DOf)epel,. too, sal 0 1m,
all-knowing Zur. " This was certamly the case, Campa
gave discourses to the students from the teaChIng throne of Trhopu.
Sen
e actually g .
In his fifteenth year, at Ukjalung [i. e. Ukpalung], he studied and
trained himself in the Secret Nucleus under Da Sakyaphel. Thus, he
became a lord among scholars. In his seventeenth year he composed
the Definitive Presentation of the Tantras (rgyud-kyi mam-bzhag) and
took over [the administration of] a religious endowment. He studied
the Sequence of the Path of the Magical Net and the Great Perfection
under Ceton Drupabum during his nineteenth year; and he developed
an all-surpassing realisation. In his twentieth year he invited TaWn Ziji
from LaW and requested the empowerments of beneficence, ability,
and profundity823 according to the Zur tradition of the Magical Net
(sgyu-'phrul zur-Iugs-kyi phan-nus-zab-gsum-gyi dbang), and the cycle of
transmitted root texts of the SzUra which Gathers All Intentions. From
ZUrlungpa Druptop Shenyen he received the empowerment ofthe SzUra
which Gathers All Intentions, and the Long, Medium, and Short [teachings
on the] Peaceful and Wrathful Deities according to the Se Tradition (se-Iugs-
kyi zhi-khro rgyas-'bring-bsdus-gsum). He studied grammar and logic
824
under Tharpa Lotsawa Nyima Gyeltsen.
land under master Pelcok of Trhopu indicates the great extent of [his studies of] the new translations. Campa Senge also learned the Path and Fruit from Samding Trupapel; Vajrapa1Ji and Vajravidara1Ja from Lama Yontengon; the rituals ofthe protectors ofthe teaching, medicine, astrology and rites to ensure martial victory from Pon Pelcengon; and the Red and Black Yamari, and the cycle of the Spatial Class (klong-sde'i skor) from Kangpa Sakbum. In short, he studied the inner and outer sciences, the pitaka, and numberless tantras under many gurus.
After training himself decisively [in all of these teachings], Zur Campa Senge remained totally absorbed in meditation. He had visions of many meditational deities. It is said that anyone who came into his presence found appearances to be naturally transformed, and was spontaneously overcome with renunciation, faith, and compassion. None the less, this holy person did not remain in the world after his twenty-seventh year, because his food was poisoned by a ponpo.
Campa Senge's enlightened attributes of knowledge, love, and power were hard to measure, so he was believed to have been an emanation. The number of his disciples was inconceivable: He trained about sixteen spiritual benefactors who had fully mastered the Sequence of the Path of the Magical Net, the Secret Nucleus, and the Parkap Commentary, together with the Si1tra which Gathers All Intentions. They acted extens- ively for the benefit of others and obtained fame in their own right. Foremost among them were YungWn Dorjepel, the senior disciple of his early years, and Tanak Drolmawa Samdrup Dorje, the foremost disciple of his later years.
His study of the Vajra Gar-
666 History: The Distant Lineage ofTransmitted Precepts
YUNGTON DORJEPEL
[396. 3-398. 6] Yungtonpa belonged to the Len clan. He was born in Tshongdti in 1284 (wood male monkey year). From his youth he was endowed with perfect discernment. In general, he knew all the dialect- ical teachings, and was particularly learned in the Compendium of the Abhidharma. He had a most powerful command of all the mantra traditions, ancient and new. Above all, he became the genuine spiritual son of Karmapa Rangjung Dorje. From Zur Campa Senge he obtained the esoteric instructions of the Trio of the Sutra which Gathers All Inten- tions) the Magical Net and the Mental Class in their entirety; and he became a great master among their proponents. He composed the Il- luminating Mirror (gsal-byed me-long), a commentary on the Tantra of the Secret Nucleus which came to surpass those of the other exegetical traditions in popularity. Then, when Zur Campa Senge went to study the Yamantaka Cycle (gshed-skor) under Kangpa Sakbum, Yungtonpa accompanied him and studied it as well. He became a very learned and powerful [adept of] the yogic exercises, their functional applications, et cetera. So, when Lhakti Ponpo poisoned Zur Campa Senge, cutting off his life, Yungtonpa turned the wheel of Yamantaka against him, which caused him, along with his property, fields and household to be swept away by a river and thereby utterly destroyed.
At that time, YungtOnpa composed a verse which began:
I am merely the subduer of my guru's mortal foe . . .
During his youth YungtOnpa went to China by imperial command. He performed thread-cross and torma rites (mdos-gtor) which previously had been quite unknown in the world at large. 825 In some regions there had been severe drought, but at the order of the emperor, YungtOnpa caused rain to fall. The emperor was delighted by this revelation of his power. Returning to Tibet, laden with great rewards and riches, Yungtonpa gave nothing to his acquaintances and friends, but offered everything to his guru and to the monastic community, so that the merit might benefit his mother.
YungtOnpa also became a disciple of Puton Rinpoche and acquired great learning in the Kalacakra. 826 Moreover, he knew many quirks of causality:827 When he pierced a skin water-bag with a vulture's quill, the water did not leak. When he touched red-hot iron with his bare flesh, he was unburnt. And when he plastered a wall with a cement made from six kinds of stone, the wall was transformed into a great rock.
Above all, Yungtonpa experientially cultivated the esoteric instruc- tions, in general, and the Great Perfection, in particular, owing to the great inspiration of Karmapa Rangjung Dorje. He obtained the eight great treasures that are described in the Sutra of Extensive Play and thereby unlocked the vast treasure of brilliance, so that he satisfied
Biographies of the Rong Tradition 667
Yungt(jn Dorjepel
Ii .
vmg WIth his eloquence. When Yak
on the Difference between [the D o ,
theSutraandMantra'7:rad°t0 ( esdcnptzonsof] Buddhahoodaccordingto
. .
h
P 'Ye-ba'i bstan-bcos) he deve1
pIes) went to meet him and : : e
d
0
- 'Yl sangs-rgyas-la khyad-par-
In later life Yungto"np
disci-
D ' e monastIc ordmatIOn from
T
H
Ratum Trak and by h' t h'
, IS eac mg he passed away in his eight _ d
e reSIded in places like Paro in Bh
' was c anged . to Dorjepel.
utan, Phungpo RIwoche and . 1 '
. J. I 1 zons m o-sngags k
great
and, with fourteen
. cOdme a supplIcant at his feet. a receIve complet 0 . .
shokpa ChOlungpa H'
· . IS name, ofJebum h
.
de Pal). cen saw hIS Treatise
extensIve y benefitted others. He y secon year, 1365 (wood female snake).
TANAK DROLMAWA SAMDRUP DORJE
[398. 6-400. 1] Tanak D "I
N ' ro mawa Samdrup D ' b . esar m 1295 (wood female shee orJe was
orn at Tanak
In each generation had b O d P year) as the son of a family which , 0 tame accompl' h ' mantra tradition. He stud' d . IS ment through the Nyingma
Ie extensIvely under Zur Campa Senge and
668 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rang Tradition 669
became particularly learned in the Magical Net. He received the empow- erment of the Magical Net from Len Nyatselpa Sonam Gonpo.
Samdrup Dorje's knowledge and enlightened activity are difficult to estimate: He meditated in total solitude, and in Cerna Senge he medi- tated one-pointedly on the Innermost Spirituality of the Great Perfection (rdzogs-chen snying-thig). He reached the limits of awareness, and savoured the entire ocean of buddha-fields equally.
lur Sakya Jungne of Yang-en and Lama Sengepa of Ukpalung were left in Samdrup Dorje's care from childhood; and they came to respect, above all, their commitments to this guru, who raised them so well. Thus, he was most kind to the lineage of lur. Len Selwa, too, who became famed as the "All-Knowing Master from Shang", received many empowerments and was blessed by this guru during childhood, and so became greatly learned. In these and other ways Samdrup Dorje's blessings were inconceivable.
At the time of his death, in his eighty-second year, 1376 (fire male dragon), he said to his son, "I am going to SukhavatI. You will also live to my age. Then, come to SukhavatI! " With these words he passed away.
ZUR ZANGPOPEL AND ZUR HAM SAKYA JUNGNE
[400. 1-405. 6] Two lineages issued from Tanak Drolmawa Samdrup Dorje: the "lur lineage" (zur-brgyud) and the "son's lineage" (sras- brgyud). The "lur lineage" was that of lur Ham Sakya Jungne.
This Sakya Jungne was the son of lur Zangpopel, who, during his lifetime, received commissions and gifts from the emperor Buyantu. 828 Once, he had to travel to China by imperial command. Because he had very great occult skills and powers he acted, at first, in the service of the royal emperor by providing protection from crop-failure and sur- pressing rebellion by means of thread-crosses, malign torma (zor) ,829 lightning, and hail. On one occasion, in particular, an ominous, black cloud in the form of a scorpion appeared in the sky above the royal palace of Ta'i-tu;830 and no one was able to banish it. At that time, Zur Zangpopel was commissioned by the emperor. He trapped the cloud in eighteen houses made of silk, following the thread-cross rites of the "Mataral). s' Vengeance" (rna-mo 'khang-phab-kyi mdos). He then performed a torma offering dance (gtor-'chams) and the black cloud was dispersed. Many such revelations of the greatness of the true doctrine in the land beyond the pale [Tibet] caused the emperor to acquire faith. He re- quested the empowerment of the nine deities of [the ma1). cjala of] Yangdak Heruka and an empowerment of longevity; and he presented Zangpopel with offerings of a silver seal, thirteen measures of silver, and sufficient dress-silk for two hundred shirts. He established a con- gregation of mantrins in the Ta'i-tu palace: It is well known that kiias for the four rites were kept in the palace at that time.
From the material resources which langpopel thus collected he had printing-blocks made for twenty-eight doctrinal collections 'of the An- cient Translation School, including the Root Tantra ofthe Secret Nucleus, the Parkap Commentary, the Sequence of the Path of Secret Mantra (gsang-sngags lam-rim), and many esoteric instructions (man-ngag dgu). He printed a thousand copies of each and distributed them to students. He contributed many of the materials needed to produce [a copy of] the Collected Tantras (rgyud-'bum). So, through these and other activities he benefitted the teaching most extensively.
Sometime thereafter the emperor Buyantu passed away, after a medi- cation for fever had been applied to an ailment that was affecting the vital energies.
During this period the Sakyapa and the Zurs enjoyed a most profound intimacy, for, at heart, their philosophies were identical. Therefore, When the news of lur Campa Senge's death reached Sakya, they said, "This is not good. Now, let us summon Zur Zangpopel from China. " ? thers also conferred, and, finally, they sent the attendant Jamyang to Invite him [back to Tibet]. But when Jamyang reached China, Zur Zangpopel was laid up with a fever and was approaching death. Then,
Tanak DriJ"lmawa Samdrup Dorje
670 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 671
owing to the blessings of the qakinls and protectors of the doctrine, he began to show a slight recovery. At that very time, the emperor appeared to him in a vision and said, "When you were [prepanng] to leave for Tibet, what gifts were you given? "
Zangpopel answered in detail.
"Then you have been given nothing at all," said the emperor and
vanished.
When the royal lady Thabula heard the story, she exclaimed, "Seeing
you reminds me of the emperor! " and wept. She again offered the
master ten measures of silver.
Zangpopel then commissioned an image of Vajrasattva in Chinese
bronze831 and dance masks of a doctrine protector and his lady (chos- skyong lcam-dral) and proceeded to Tibet with these. When the protector gazed on Tibet, it ascended seven steps, and so became renowned as the Sebak Komdtinma, the "Leather Mask of the Seven Steps". 832
Having reached Tibet, Zur Zangpopel produced [the aforementioned copy of] the Collected Tantras as a service to the teaching. He . engaged the protectors of the doctrine as his servants and clearly predIcted the future. Later, when he again had to depart for China at the imperial
command, he was not inclined to set out. He made offerings, such as a measure of silver, to the emperor's messenger Themurdar and to Ghare, but they would not go, saying that if they were to return [without Zangpopel] they would be punished. At that he set out for China, having first composed some instructions, which began:
All independence is bliss,
And all dependence is sorrow. . .
Zur Zangpopellived for no more than about thirty-eight years.
Zur Ham Sakya Jungne was his son. As a child he studied the doctrines of his paternal ancestors; and the propensities of his past deeds were awakened. In his fifth year he stood up in the midst of the noblemen who were escorting his father on the journey to China and delivered a short exegesis of the Root Tantra [i. e. the Secret Nucleus], which as- tonished everyone. From his seventh year on he was raised at the college. He was ordained as a novice by Lama Ktinpangpa, received full ordination from the doctrine master Sonam Trakpa, and became well known under his ordination name, Sakya Jungne. In a decree of the emperor Guluk833 he was referred to as "Zur Sakya Jungne, son of Zur Pakshi", and he was presented with four large, sixty-ounce meas- ures of gold, twenty large measures of pure silver, and two hundred silk outer robes and linings. The royal lady Tha'u and others also offered vast wealth to him; and so they bountifully benefitted the spiritual and temporal domains of the Zurs.
In particular, Zur Ham Sakya Jungne built a most wonderful, golden image of which contained fragments of the conqueror Zurpoche's robes. He installed it as the foremost receptacle of worship at glorious Ukjalung. And he completed great rectifications (tshugs-kha) [of the customs] at the college and retreat centre. Without sparing his wealth he undertook to serve the doctrine. His radiance, pleasing to behold, even inspired faith in the Mongolian nobleman Themurdar, who then requested an empowerment oflongevity. Thus, Sakya Jungne lived as a great spiritual warrior, who could inspire confidence in others.
He met all the learned, noble, and excellent teachers of Central Tibet and Tsang, including the great translator Sazang [Mati Pal). cen],834 the conqueror Yungtonpa, Jamyang Samdrup Dorje, the heir to the Sakyapa lineage (sa-skya-pa'i gdung-brgyud),835 and all the most famous leaders of the Zur tradition. He became well trained in the Three Classes of Dialectics (mtshan-nyid sde-gsum), and in the fundamental texts and esoteric instructions of all schools, ancient and new, of the way of secret mantra. In particular, he diligently trained himself in the Ornament of Emergent the Introduction to the Conduct of a Bodhisattva, the Kalacakra, the Tantra of the All-Accomplishing King,
Zur Ham SiikyaJungne
672 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 673
the Sequence of the Path of the Magical Net, the Secret Nucleus, and the Parkap Commentary; and so he became renowned as a great scholar and accomplished master.
During this later period Zur Ham Sakya Jungne was the sole master of the teaching on the empowerment of the SiUra which Gathers All Intentions according to the tradition of Zur. When he himself received that empowerment from the great DrOlmawa Samdrup Dorje, he made offerings headed by Chinese and Tibetan robes, cooking utensils, and fifty loads of barley. He mastered all the transmissions, practical applica- tions and techniques [of that sutra]. For the sake of the seal of entrust- ment (gtad-rgya)836 alone, he delighted the guru with offerings of large
silks and gold. He had extremely clear visions of Sakyamuni and of the Herukas of the Five Enlightened Families. Also, he composed many works, such as the Commentary of the Seal of Entrustment) a Memorial of the Deities of the SiUra which Gathers All Intentions ('dus-pa mdo'i lha-thems gtad-rgya'i 'grel-pa). His actions on behalf of the trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class, were most extensive. Sakya Jungne produced many disciples who clarified the teachings: DrOlmawa Samdrup Dorje's son Sangye Rincen, and Nyelpa Delekpa, among others. He passed away in his thirty-eighth year. There is also a "ritual guide" (chog-khrid) composed
by [his disciple] Nyelpa Delek.
SANGYE RINCEN
[405. 6-409. 1] Again, there was the lineage of the great DrOlmawa Sam- drup Dorje's son, known as Sangye Rincen Gyeltsen Pelzangpo, who was born at Nesar in 1350 (iron male tiger) when his father was in his fifty-sixth year. People would say, "This son of yours is no use! Why should you cherish him so? "
To which he replied, "My son will be ofbenefit to living creatures. "
In his sixth year Sangye Rincen mastered the Tantra of the Secret Nucleus. Then, he went before Zur Sakya Jungne, who, calling him "my guru's son", raised him as a favourite, but he was too distracted to retain this tantra. Then, in his eighth year he repeated [the course] and retained it. His father taught him the ceremonies and rites of enlightened activity, whereby in his fourteenth year he became a capable master who conferred empowerment on others. Under his father he
also mastered the doctrinal cycles of the Magical Net.
On one occasion, Sangye Rincen said, "Now, I will become ordained as a monk and train myself in dialectics. I will also study the tantras
of the new translation schools. "
But his father responded, "For the time being, that would be in-
appropriate. But you may be ordained later on. "
At that, he took a consort and she gave birth to some sons. As a layman he completed his studies and training. Afterwards he received, all at once, the complete ordination at Chokorgang. He remained ex- tremely dignified in his conduct. Having become learned in the Magical Net, Sangye Rincen composed a Great Commentary on the Secret Nucleus (gsang-snying 'grel-chen) , and a Detailed Exposition of the Array of the Path of the Magical Net (lam mam-bkod-la mam-bzhag) when he was about forty. Similarly, he composed an Extensive Descriptive Basis Uor the Rites} ofthe Wrathful Deities (khro-bo-la mngon-par-rtogs-pa rgyas-pa) and also a Detailed Ceremony for the Rite of the Tie to the Higher Realms (gnas-lung-la'ang cho-ga rgyas-pa), both of these being derived from the eight arisings of enlightened activity (phrin-las shar-ba brgyad). Sangye Rincen received many esoteric instructions from his father and his father's spiritual son, Thupa Dorje; and he applied these in practical experience.
In his seventieth year837 he accepted Golo Yezang Tsepa [i. e. GOlo Zhonupel] as a disciple and granted him the empowerment of the peaceful and wrathful deities according to the Magical Net (sgyu-'phrul zhi-khro'i dbang); the longevity empowerment of the Magical Net (sgyu- 'phrul-gyi tshe-dbang); the empowerment of the Chumer of the Depths of Hell (dong-sprugs-kyi dbang), the empowerments of [Yamantaka)} Lord of Life, and of Yangdak Mecik (tshe-bdag-dang yang-dag me-gcig-gi dbang); the permissory initiations838 for the Hayagriva Traditions of Nawopa and Dagyelma (sna-bo-pa'i lugs-kyi rta-mgrin-dang zla-rgyal-ma'i lugs-kyi rjes-gnang); the empowerment of the Khb'n Tradition ofV ajrakfla, along with the permissory initiation for the wrathful rites (phur-pa- 'khon- lugs-kyi dbang drag-po rjes-gnang-dang bcas-pa); the empowerments of the expressive play of awareness for the Eighteen Teachings ofthe Mental Class (sems-sde bco-brgyad-kyi rig-pa'i rtsal dbang); the exegesis of the Tantra of the Secret Nucleus and its commentary; and an extensive exegesis of the Array of the Path of the Magical Net according to his own commentary. In addition, he bestowed on him the transmissions of about forty opuscules, including the Illuminating Lamp ofthe Funda- mental Text; the Forty-Chapter Magical Net (sgyu-'phrul bzhi-bcu-pa, NGB Vol. 14); those of the Sutra which Gathers All Intentions, its root tantra, the All-Gathering Awareness, and its commentary by Nupcen
Sangye Yeshe, the Armour Against Darkness; and those of both the Eighty-Chapter Magical Net and the Superior Magical Net, and the Root Text of Yangdak (yang-dag rtsa-ba). 839
Sangye Rincen also gave him the four empowerments of the Inner- most Spirituality, beginning with the elaborate one, and guidance [on meditation] according to a guidebook (khrid-yig) based on the writings of Melong Dorje, and following, too, the Esoteric Instructions of the Great Perfection according to Aro (rdzogs-chen a-ro'i man-ngag). Similarly, he gave him the Guidance which Lays Bare the Teaching of the Great Compassionate One (thugs-rje-chen-po'i smar-khrid) following the lineage
674 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 675
of the bodhisattva Yegyelwa. Because of all this, it appears, Golo Yezang Tsepa himself made this decisive affirmation, "I crossed to the furthest shores of the ocean oflearning, and so achieved what is meaningful. "
Then, in 1421 (iron female ox), his seventy-second year, the doctrine master Sangye Rincen travelled to Central Tibet. At the monastery of Samtenling in Kangpori he was attended by Wangdrakpa Gyeltsen. The guru gave many empowerments, including those of the Sutra which Gathers All Intentions, and many exegeses and transmissions, including those of the Secret Nucleus. Then, in 1431 (iron female pig), his eighty- second year, he passed away in Tsang. From the birth of Zurcungpa until this date four hundred and seventeen years appear to have passed.
GOLO ZHONUPEL (YEZANG TSEP A)
[409. 1-41l. 4] Now, the great man Go Zhonupel was born in 1392 (water monkey year). His father was called Goton Jungne Dorje, and his mother Sitarkyi. He was ordained by the great preceptor Cenye. From Karmapa V, Tezhinshekpa, he received the bodhisattva vow and the Six Doctrines. From Ngok Cangcupel he heard the doctrines of Ngok. But, in particular, it was from the great pa1). 9. ita Vanaratna840 that he received most of the empowerments of the Unsurpassed tantras. He corrected and translated the Litany of the Names of Mafijusri, the Point ofSpring (Vasantatilaka, T 1448), the Brief Teaching ofEmpower- ment (Sekoddesa, T 361), and Commentary on the Six-limbed Yoga (Kalacakra$aqangayoga, T 1367).
When Dro1cen Sangye Rincen was in his seventieth year, 1419 (earth female pig), this master received from him all the transmitted empow- erments of the tantrapitaka of the Ancient Translation School in their entirety: the empowerment of the peaceful and wrathful deities accord- ing to the Magical Net and its longevity empowerment; the Chumer of the Depths of Hell; the Lord of Life; Yangdak Mecik; the Hayagriva Traditions of Nawopa and Dagyelma; the Khiin Tradition of Vajrakfla; and the empowerments of the expressive play of awareness for the Eighteen Teachings ofthe Mental Class. Among exegetical transmissions he received the Tantra ofthe Secret Nucleus with its commentary, and the commentary on the Array of the Path of the Magical Net which Sangye Rincen had himself composed. Moreover, he received the explanatory transmissions of about forty opuscules, Indian and Tibetan, including the Illuminating Lamp ofthe Fundamental Text and the Forty- Chapter Magical Net; the transmissions of the Sutra which Gathers All Intentions, its root tantra, the All-Gathering Awareness, and its comment- ary by Nup Sangye Yeshe, the Armour Against Darkness; and those of both the Eighty-Chapter Magical Net and the Superior Magical Net, and the Root Text of Yangdak. He received, too, the four root empower-
ments, elaborate and unelaborate, of the Innermost Spirituality, its guidance according to the guidebook of the accomplished master Melong Dorje, and guidance on the Esoteric Instructions of the Great Perfection according to the Tradition of Aro. In short, Go Zhonupel became as a lord of secret mantra teaching according to the Ancient Translation School.
This master himself said, "I acquired exceptional devotion towards the tradition renowned as the Nyingmapa school of secret mantra. So, I was never polluted by the defilement of rejecting [true] doctrine. ,,841 Such words were intended for those pseudo-scholars of Tibet who were sec- tarian bigots. In fact, this master was more sublime than other philo- sophically unbiased spiritual benefactors; this is clearly demonstrated by his own treatises, which are reliable and also vastly eloquent. 842
This master offered many doctrinal transmissions, empowerments, and much guidance to Karmapa Chodrak Gyamtso, including the Tri- logy of Commentaries by Bodhisattvas (sems-'grel skor-gsum). He acted as the preceptor who gave complete ordination to Zhamarpa IV, Choki Trakpa; and he gave him an inconceivable number of transmitted em- powerments and exegetical transmissions, as well as the guidance of esoteric instruction, for an ocean of tantrapitaka, both ancient and new, of which the foremost was the Magical Net. The venerable Zhamarpa, too, considered Go to be his sole, most gracious guru.
having by many means expanded the teaching of the transmit- ted precepts and treasures, Go Zhonupel passed away in his ninetieth year, 1481 (iron ox).
CE-NGA RINPOCHE, ZHAMARP A IV
[41l. 4-413. 2] Now, Zhamarpa IV, Ce-nga Rinpoche, was born in
Tresho Khangmar in 1453 (water female bird year). His father was
Dong Gonpakyap, and his mother Hraza Sonam Drolma. At Zurmang
43
Monasteri
ordination from him was given the name Choki Trakpa Yeshe Pel- zangpo. He received the doctrine also from the preceptor Gushri Trak- pelpa and from Pengarpa. 844 In his twenty-fourth year he was completely ordained as a monk, under the great translator of Go, Yezang Tsepa, who acted as preceptor. At one time or another he studied number- less teachings: tantrapitaka of the new translation schools, such as Kalacakra, CakrasaJ? 1vara, Hevajra, Guhyasamaja, and Bhairava; and the transmitted empowerment and exegetical transmission of the Secret NUcleus of the Magical Net, among others [of the Ancient Translation School]. He also received many doctrines of the ancient and new tradi- tions from the great translator Sonam Gyamtso, who was descended from the family of Gyelwa Choyang of Ngenlam.
he met Karmapa VII, Chodrak Gyamtso, and on receiving
676 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 677
When Ce-nga Rinpoche received the empowerment of Vajra- kfla from the master Go [Zhonupel], he had a vision of master Padma- sambhava in a dream, and was even given instructions. He yielded up his physical body during his seventy-third year, 1525 (wood bird), while still occupied with teaching all the various doctrines, ancient and new, to his disciples.
In short, by extensive study this master purified himself. Although he composed a great many means for attainment, exegetical comment- aries, mal). <;iala rites, dialogues, and other treatises, Zhamarpa's works are all superior to others, because they are refined in word and meaning, of suitable length, conclusive, and fair. His Guidance on the View of the Great Middle Way, which Definitively Reveals the Absolute (don-dam nges-'byed dbu-ma-chen-po'i lta-khrid) is based on the Five Doctrines of the great regent [Maitreya]. Therefore, in adhering above all to the infallible diction of the ultimate doctrinal language this master accords with the great, all-knowing Longcenpa, Karmapa VII, and the all-know- ing, great Tolbupa. 845
DRIGUNG ZURP A RINCEN PHUNTSOK
[413. 2-414. 5] The Zhamarpa conferred the teachings on Zurpa Rincen Phtintsok of Drigung.
660 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 661
exceptionally learned, but, because he passed into his first year, 1197 (fire dragon), his enlightened activIty dId not npen
greatly.
TATON ZIJI
[386. 1-3] Taton Ziji was the disciple ofone Sangye OntOn. 806 He became quite learned and composed an extensive commentary on the Secret Nucleus. It appears that he also composed most of the life stories [of the gurus] of this lineage. But in the Disclosure of the of
YungtOnpa's Commentary (gYung-ston-pa'i khog-dbub) there IS a different account. Up to TatOn Ziji [the lineage] was famous for Its learning in the entire Magical Net and the Mental Class.
PAKSHI SAKYA-O
[386. 3-392. 6] Again, in Yungtonpa's Commentary (gYung-'grel), :vhere, among many significant digressions, the origin. s of :he contmuous exegetical lineage of the Parkap Commentary are It says ? oth Cington of Tsang and Nyeton Choki Senge of Gongdnng were of the Lord of Secrets, Dropukpa. They both taught Tsangpak Obar.
He taught MetOn Gonpo; he, Lama Song; and he, Pakshi Sakya-o. Pakshi Sakya-o was a descendant of the Zur clan. His father, Zur Wangcen Opoche, was a lord among accomplished masters, who clearly remembered his successive lives. As he had only five daughters and
the family was without a son, he became despondent. He invited
to Trhopu in 1204 (wood male mouse year). There, t e pal). 1 a said, "This Ukpalung is a domain of secret mantra, adorned WIth many attributes. The mountain to the north appears as the of the Five Families. The birds, wildlife, and so forth are also sublIme emanations. In each generation one of your clan comes forth to ex-
pound the doctrine of secret mantra. Now, two sons will s? on be to you. Name them after me. They will benefit the doctnne and lIvmg
creatures. "
It happened just as he had said. The elder son was given the name
Sakyagon, and the younger Sakya-o. While the elder brotner/ to be a wonderful person, too, it was the younger brother, who spoke from childhood like one who spontaneously super-
normal cognitive powers. He knew how to all the doctnnes by
p means of symbols, such was his discipline. Relymg on Lama Gya. ka
Kongpa, he studied his entire ancestral doctrine. He actually in] the intermediate state, so when others came to perform the nte of
the "Tie to the Higher Realms",808 he would say, "You have not freed the deceased from Yama! There is no point to a ritual that is divorced from an enlightened attitude. " And they would have to repeat the rite.
One day he said, "I feel regret. "
"Whatever for? " he was asked.
"I was to enter the assembly of the awareness-holders forever, but I
abused my elder brother, Sakyagon. Henceforth, I am a violator of commitments and cannot enter the assembly of awareness-holders. " And he performed a repentance.
There was one Ghare of Minyak who became engulfed in a blood feud with his own relatives. He inquired as to who was the most powerful sorcerer in Tibet and heard that there was one named Sakya-o, the great. Ghare sent many presents to him, though he lived at a distance of eight months' journey, with a request that he exercise sorcery [to eliminate Ghare's enemies]. But Sakya-o said, "I have no sorcery. If you want this staff of mine, take it! " And he did not even answer the letter.
When the messenger related what had taken place, Ghare was furious and said, "He has taken my possessions and not given me the instruc- tions! " He grasped the staff with his hand and from within it Dorje Lekpa emerged with four deities in attendance. Ghare joyfully pro- pitiated them and annihilated many of his paternal relatives. Then, to purify himself of this sin, and to accumulate merit, he built a temple and a stllpa.
Ghare of Minyak even came in person to express his gratitude to Zur Sakya-o; and he brought many offerings. He met the master and undertook to cultivate experientially many doctrines, such as the Secret Nucleus. The two then joined company and proceeded to Kharcu in Lhodrak. They meditated and dwelt at Khoting Temple, Paro and
809
elsewhere; and at that time they met Lord Nyang, father and son. From them they received most of the Nyang tradition, including the Gathering of the Sugatas of the Eight Transmitted Precepts. Then, they returned to their respective homes. Ghare said, "The guru has been most gracious. I beg that you send one person with me, since I am going to Mongolia. I will make offerings through that person to express my gratitude. " Then he set out.
At that time in Mongolia the throne had been seized by the king's younger brother Ariboga. 810 Because the king, Qubilai Qan, had not obtained sovereignty, he prepared for war. He asked Ghare of Minyak, "They say that there is powerful sorcery in Tibet. Do you know anything about it? "
"Yes," replied Ghare, "I know. Which ofthese three do you require: slaughter, expUlsion, or capture? "
To that Qubilai Qan responded, "If [my brother's] death were to Occur in association with his karma, I would doubt he would have been
great pandita SakyasrI to Ukpalung, immediately after the latter's VISit . . 807 h d't
662 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 663
slaughtered [by sorcery]. If it so happened that he desired to travel, I would be sceptical of his being expelled. So capture him; for he certainly has no desire to come to this camp ofmine, except ifhe be captured. "
811
whirlwind then subsided. He removed a veil of Chinese silk (chu-dar) and [found] two skulls, one male and one female, which were sealed together within three successive copper amulet-boxes, one within the other. He began to reach inside and these objects disintegrated into dust just as he touched them. Wrapped in many embroidered silks were images of Hayagrlva and VarahI in union, Vajrasattva with his consort, and thirteen paper scrolls containing the means for attainment. In the midst of these, there was a lapis (mu-men) flask,81S about the size of a large inkpot, which contained the water of life. Everyone was astonished.
If the guru had consumed the first fruits he could have lived for a hundred years. But the spoon did not reach the tip of his tongue, so the auspicious opportunity was lost. [The envoy] wrapped the vase up in cloth and carried it to China, striving never to fall asleep. By drinking the water of life Emperor Qubilai Qan is said to have lived for a hundred years. As a reward he issued an edict exempting all the mantrins of Cent-
816
ral Tibet and Tsang from taxation and military service.
make Sakya-o equal in rank to the imperial preceptors, the title Pakshi was conferred on him. 817 In return for having offered the water of life he was granted lands supporting forty-five households in Mongolia.
Sakya-o wished to build a great monastery on Mount Medril, but, because there was already a great naga city in that place, the nagas asked him [not to do so]. In return they offered him substitute land which they had in the swamp of Gyagen. The nagas miraculously drained the area and there Sakya-o built a great centre for the way of mantras. He himself practised one-pointedly in the heart of Khar Dorje Trak, and he passed away in his sixty-third year. By touching his corpse people were cured of leprosy. 818
ZUR CAMP A SENGE
[392. 6-396. 3] Pakshi Sakya-o's disciple was Tanak Dtidiil, who trans- mitted the teaching to Da Sakyaphel, under whom Zur Campa Senge studied. Campa Senge's father was the son of Mepo Pakshi819 and was called Zur Nyima Senge. He was ordained at Trhopu and named [Nyima Senge] by Campapel, the translator of Trhopu. 82o Nyima Senge posses- sed many enlightened attributes. In particular, he was firmly rooted in the enlightened attitude. Therefore, during the Mongol wars,821 when he was offered much gold by Sambhata, an aristocrat, who said, "I do not need gold. But please grant me the gift of fearlessness! " Nyima Senge was able [to use the gold] to protect the lives of many beings. And once, while the Great Stl1pa Cbum-chen) of Trhopu was being constructed and there was a severe drought, he caused a great downpour by exercising his powers of sorcery.
He
It is also said that Ghare was a disciple of one Patsel, who achieved the power of sorcery on the basis of Yamantaka. He may well have been his disciple, but he obtained the ultimate applications of the wrathful mantras from Zurpa [Sakya-o].
Pakshi Sakya-o had dispatched one Tonpa Rahu, who met with Ghare and was given fine presents. Tonpa Rahu was presented with [a document] which explained that according to the inventory of Lord Nyang's treasure texts, a treasure containing the water of life was to be found at Dorje Tsheten in Tsang. He was sent to offer [the document] to Lama Sakya-o. Together with that was the emperor Qubilai Qan's
decree:
A summons to Sakya Gpo and Sakya Gonpo: Perform what- ever ceremonies are necessary; but extract the water of life and send it to me! It may well be beneficial. I know what is pleasing and what is sorrowful to you. This is accompanied by a measure of silver mixed with flour for tormas. 812
When this imperial order arrived they performed a great ceremony. Because the emperor was most insistent and the envoy short-tempered, they experienced some difficulty. But the very evening when they re- cited the prayer to the lineage of the Magical Net, which begins "Trio of sound, light, and rays. . . " (sgyu-'phrul-gyi brgyud-pa-Ia sgra-'od-zer gsum-ma'i gsol-'debs)813 they obtained a clear prediction concerning the entrance to the treasure.
After that, Zur Sakya-o, Guru Khyungdra, the governor Sakzang, and the envoy Agayana joined together to make a "public of] treasure". At first they were powerless to pass beyond the wheel of sharp-edged razors at the gate to the treasures. Zur Sakya-. o then worshipped the lord of the treasure, imploring him to be a fair witness. At that, all were amazed to see the razor blades grind to a halt, just where they were. The master stirred the charcoal that filled
the treasure hollow, from the centre of which the mouth and eyes of a frog then emerged. As soon as they saw its limb rise a whirl,:ind bl. ew up, surprising everyone. When the guru subdued it, performmg recIta- tions on his rosary814 and making a declaration of truth, the
At that Ghare made the precious Lama Phakpa his witness. applied himself to the production of a whirlwind, and the younger brother Ariboga arrived, powerless to do otherwise. But still [the em- peror] was not convinced. "Bring down thunderbolts in the middle of this lake and this plain," he commanded. When Ghare brought down thunderbolts in both places the emperor was convinced. He became terrified of the mantrins and gave them great rewards.
In order to
664
History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 665
Zur Campa Senge
When the Upper Mongols [stod-hor, i. e. and Ilkhans]
eedingly hostile to the Sakyapa teachmg, NYlma Senge, at th imperial
(bca' rgyu) ofthe governor unz , . 1 e - h . eachwithtenthousandmen,inaglacla crevass .
tomassacretreearmIes, . 11 t 822 £ h' 1 acy to the Sakyapa teaching was espeCla y grea .
ThFere lStoegtl'me Zur Nyima Senge constructed temples, complete rom tIme d . d [. images
with their [symbols of] buddha-body, speech, an. mm I. e. . . -pas]. This illustrates his vast enhghtened actIvIty
b00ks, and stu . . .
behalf of the teaching and of hvmg bemgs. kened to the
His son, Zur Campa Senge, was one who had awa eat com as-
enlightened family of the greater vehicle, so he pos. se. sse. d gr . 1 Phis
. from his childhood. If he saw another mJuflng amma s, d Slon even . H ordained at Trhopu an
heart would be heavIly burdened. a scholar ofTrhopu. Then, named [Campa Senge]. He became h d he acquired a reputation in his fourteenth year, he b. egan to teac . f h' "My guru was the
as a scholar. Y ungton DOf)epel,. too, sal 0 1m,
all-knowing Zur. " This was certamly the case, Campa
gave discourses to the students from the teaChIng throne of Trhopu.
Sen
e actually g .
In his fifteenth year, at Ukjalung [i. e. Ukpalung], he studied and
trained himself in the Secret Nucleus under Da Sakyaphel. Thus, he
became a lord among scholars. In his seventeenth year he composed
the Definitive Presentation of the Tantras (rgyud-kyi mam-bzhag) and
took over [the administration of] a religious endowment. He studied
the Sequence of the Path of the Magical Net and the Great Perfection
under Ceton Drupabum during his nineteenth year; and he developed
an all-surpassing realisation. In his twentieth year he invited TaWn Ziji
from LaW and requested the empowerments of beneficence, ability,
and profundity823 according to the Zur tradition of the Magical Net
(sgyu-'phrul zur-Iugs-kyi phan-nus-zab-gsum-gyi dbang), and the cycle of
transmitted root texts of the SzUra which Gathers All Intentions. From
ZUrlungpa Druptop Shenyen he received the empowerment ofthe SzUra
which Gathers All Intentions, and the Long, Medium, and Short [teachings
on the] Peaceful and Wrathful Deities according to the Se Tradition (se-Iugs-
kyi zhi-khro rgyas-'bring-bsdus-gsum). He studied grammar and logic
824
under Tharpa Lotsawa Nyima Gyeltsen.
land under master Pelcok of Trhopu indicates the great extent of [his studies of] the new translations. Campa Senge also learned the Path and Fruit from Samding Trupapel; Vajrapa1Ji and Vajravidara1Ja from Lama Yontengon; the rituals ofthe protectors ofthe teaching, medicine, astrology and rites to ensure martial victory from Pon Pelcengon; and the Red and Black Yamari, and the cycle of the Spatial Class (klong-sde'i skor) from Kangpa Sakbum. In short, he studied the inner and outer sciences, the pitaka, and numberless tantras under many gurus.
After training himself decisively [in all of these teachings], Zur Campa Senge remained totally absorbed in meditation. He had visions of many meditational deities. It is said that anyone who came into his presence found appearances to be naturally transformed, and was spontaneously overcome with renunciation, faith, and compassion. None the less, this holy person did not remain in the world after his twenty-seventh year, because his food was poisoned by a ponpo.
Campa Senge's enlightened attributes of knowledge, love, and power were hard to measure, so he was believed to have been an emanation. The number of his disciples was inconceivable: He trained about sixteen spiritual benefactors who had fully mastered the Sequence of the Path of the Magical Net, the Secret Nucleus, and the Parkap Commentary, together with the Si1tra which Gathers All Intentions. They acted extens- ively for the benefit of others and obtained fame in their own right. Foremost among them were YungWn Dorjepel, the senior disciple of his early years, and Tanak Drolmawa Samdrup Dorje, the foremost disciple of his later years.
His study of the Vajra Gar-
666 History: The Distant Lineage ofTransmitted Precepts
YUNGTON DORJEPEL
[396. 3-398. 6] Yungtonpa belonged to the Len clan. He was born in Tshongdti in 1284 (wood male monkey year). From his youth he was endowed with perfect discernment. In general, he knew all the dialect- ical teachings, and was particularly learned in the Compendium of the Abhidharma. He had a most powerful command of all the mantra traditions, ancient and new. Above all, he became the genuine spiritual son of Karmapa Rangjung Dorje. From Zur Campa Senge he obtained the esoteric instructions of the Trio of the Sutra which Gathers All Inten- tions) the Magical Net and the Mental Class in their entirety; and he became a great master among their proponents. He composed the Il- luminating Mirror (gsal-byed me-long), a commentary on the Tantra of the Secret Nucleus which came to surpass those of the other exegetical traditions in popularity. Then, when Zur Campa Senge went to study the Yamantaka Cycle (gshed-skor) under Kangpa Sakbum, Yungtonpa accompanied him and studied it as well. He became a very learned and powerful [adept of] the yogic exercises, their functional applications, et cetera. So, when Lhakti Ponpo poisoned Zur Campa Senge, cutting off his life, Yungtonpa turned the wheel of Yamantaka against him, which caused him, along with his property, fields and household to be swept away by a river and thereby utterly destroyed.
At that time, YungtOnpa composed a verse which began:
I am merely the subduer of my guru's mortal foe . . .
During his youth YungtOnpa went to China by imperial command. He performed thread-cross and torma rites (mdos-gtor) which previously had been quite unknown in the world at large. 825 In some regions there had been severe drought, but at the order of the emperor, YungtOnpa caused rain to fall. The emperor was delighted by this revelation of his power. Returning to Tibet, laden with great rewards and riches, Yungtonpa gave nothing to his acquaintances and friends, but offered everything to his guru and to the monastic community, so that the merit might benefit his mother.
YungtOnpa also became a disciple of Puton Rinpoche and acquired great learning in the Kalacakra. 826 Moreover, he knew many quirks of causality:827 When he pierced a skin water-bag with a vulture's quill, the water did not leak. When he touched red-hot iron with his bare flesh, he was unburnt. And when he plastered a wall with a cement made from six kinds of stone, the wall was transformed into a great rock.
Above all, Yungtonpa experientially cultivated the esoteric instruc- tions, in general, and the Great Perfection, in particular, owing to the great inspiration of Karmapa Rangjung Dorje. He obtained the eight great treasures that are described in the Sutra of Extensive Play and thereby unlocked the vast treasure of brilliance, so that he satisfied
Biographies of the Rong Tradition 667
Yungt(jn Dorjepel
Ii .
vmg WIth his eloquence. When Yak
on the Difference between [the D o ,
theSutraandMantra'7:rad°t0 ( esdcnptzonsof] Buddhahoodaccordingto
. .
h
P 'Ye-ba'i bstan-bcos) he deve1
pIes) went to meet him and : : e
d
0
- 'Yl sangs-rgyas-la khyad-par-
In later life Yungto"np
disci-
D ' e monastIc ordmatIOn from
T
H
Ratum Trak and by h' t h'
, IS eac mg he passed away in his eight _ d
e reSIded in places like Paro in Bh
' was c anged . to Dorjepel.
utan, Phungpo RIwoche and . 1 '
. J. I 1 zons m o-sngags k
great
and, with fourteen
. cOdme a supplIcant at his feet. a receIve complet 0 . .
shokpa ChOlungpa H'
· . IS name, ofJebum h
.
de Pal). cen saw hIS Treatise
extensIve y benefitted others. He y secon year, 1365 (wood female snake).
TANAK DROLMAWA SAMDRUP DORJE
[398. 6-400. 1] Tanak D "I
N ' ro mawa Samdrup D ' b . esar m 1295 (wood female shee orJe was
orn at Tanak
In each generation had b O d P year) as the son of a family which , 0 tame accompl' h ' mantra tradition. He stud' d . IS ment through the Nyingma
Ie extensIvely under Zur Campa Senge and
668 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rang Tradition 669
became particularly learned in the Magical Net. He received the empow- erment of the Magical Net from Len Nyatselpa Sonam Gonpo.
Samdrup Dorje's knowledge and enlightened activity are difficult to estimate: He meditated in total solitude, and in Cerna Senge he medi- tated one-pointedly on the Innermost Spirituality of the Great Perfection (rdzogs-chen snying-thig). He reached the limits of awareness, and savoured the entire ocean of buddha-fields equally.
lur Sakya Jungne of Yang-en and Lama Sengepa of Ukpalung were left in Samdrup Dorje's care from childhood; and they came to respect, above all, their commitments to this guru, who raised them so well. Thus, he was most kind to the lineage of lur. Len Selwa, too, who became famed as the "All-Knowing Master from Shang", received many empowerments and was blessed by this guru during childhood, and so became greatly learned. In these and other ways Samdrup Dorje's blessings were inconceivable.
At the time of his death, in his eighty-second year, 1376 (fire male dragon), he said to his son, "I am going to SukhavatI. You will also live to my age. Then, come to SukhavatI! " With these words he passed away.
ZUR ZANGPOPEL AND ZUR HAM SAKYA JUNGNE
[400. 1-405. 6] Two lineages issued from Tanak Drolmawa Samdrup Dorje: the "lur lineage" (zur-brgyud) and the "son's lineage" (sras- brgyud). The "lur lineage" was that of lur Ham Sakya Jungne.
This Sakya Jungne was the son of lur Zangpopel, who, during his lifetime, received commissions and gifts from the emperor Buyantu. 828 Once, he had to travel to China by imperial command. Because he had very great occult skills and powers he acted, at first, in the service of the royal emperor by providing protection from crop-failure and sur- pressing rebellion by means of thread-crosses, malign torma (zor) ,829 lightning, and hail. On one occasion, in particular, an ominous, black cloud in the form of a scorpion appeared in the sky above the royal palace of Ta'i-tu;830 and no one was able to banish it. At that time, Zur Zangpopel was commissioned by the emperor. He trapped the cloud in eighteen houses made of silk, following the thread-cross rites of the "Mataral). s' Vengeance" (rna-mo 'khang-phab-kyi mdos). He then performed a torma offering dance (gtor-'chams) and the black cloud was dispersed. Many such revelations of the greatness of the true doctrine in the land beyond the pale [Tibet] caused the emperor to acquire faith. He re- quested the empowerment of the nine deities of [the ma1). cjala of] Yangdak Heruka and an empowerment of longevity; and he presented Zangpopel with offerings of a silver seal, thirteen measures of silver, and sufficient dress-silk for two hundred shirts. He established a con- gregation of mantrins in the Ta'i-tu palace: It is well known that kiias for the four rites were kept in the palace at that time.
From the material resources which langpopel thus collected he had printing-blocks made for twenty-eight doctrinal collections 'of the An- cient Translation School, including the Root Tantra ofthe Secret Nucleus, the Parkap Commentary, the Sequence of the Path of Secret Mantra (gsang-sngags lam-rim), and many esoteric instructions (man-ngag dgu). He printed a thousand copies of each and distributed them to students. He contributed many of the materials needed to produce [a copy of] the Collected Tantras (rgyud-'bum). So, through these and other activities he benefitted the teaching most extensively.
Sometime thereafter the emperor Buyantu passed away, after a medi- cation for fever had been applied to an ailment that was affecting the vital energies.
During this period the Sakyapa and the Zurs enjoyed a most profound intimacy, for, at heart, their philosophies were identical. Therefore, When the news of lur Campa Senge's death reached Sakya, they said, "This is not good. Now, let us summon Zur Zangpopel from China. " ? thers also conferred, and, finally, they sent the attendant Jamyang to Invite him [back to Tibet]. But when Jamyang reached China, Zur Zangpopel was laid up with a fever and was approaching death. Then,
Tanak DriJ"lmawa Samdrup Dorje
670 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 671
owing to the blessings of the qakinls and protectors of the doctrine, he began to show a slight recovery. At that very time, the emperor appeared to him in a vision and said, "When you were [prepanng] to leave for Tibet, what gifts were you given? "
Zangpopel answered in detail.
"Then you have been given nothing at all," said the emperor and
vanished.
When the royal lady Thabula heard the story, she exclaimed, "Seeing
you reminds me of the emperor! " and wept. She again offered the
master ten measures of silver.
Zangpopel then commissioned an image of Vajrasattva in Chinese
bronze831 and dance masks of a doctrine protector and his lady (chos- skyong lcam-dral) and proceeded to Tibet with these. When the protector gazed on Tibet, it ascended seven steps, and so became renowned as the Sebak Komdtinma, the "Leather Mask of the Seven Steps". 832
Having reached Tibet, Zur Zangpopel produced [the aforementioned copy of] the Collected Tantras as a service to the teaching. He . engaged the protectors of the doctrine as his servants and clearly predIcted the future. Later, when he again had to depart for China at the imperial
command, he was not inclined to set out. He made offerings, such as a measure of silver, to the emperor's messenger Themurdar and to Ghare, but they would not go, saying that if they were to return [without Zangpopel] they would be punished. At that he set out for China, having first composed some instructions, which began:
All independence is bliss,
And all dependence is sorrow. . .
Zur Zangpopellived for no more than about thirty-eight years.
Zur Ham Sakya Jungne was his son. As a child he studied the doctrines of his paternal ancestors; and the propensities of his past deeds were awakened. In his fifth year he stood up in the midst of the noblemen who were escorting his father on the journey to China and delivered a short exegesis of the Root Tantra [i. e. the Secret Nucleus], which as- tonished everyone. From his seventh year on he was raised at the college. He was ordained as a novice by Lama Ktinpangpa, received full ordination from the doctrine master Sonam Trakpa, and became well known under his ordination name, Sakya Jungne. In a decree of the emperor Guluk833 he was referred to as "Zur Sakya Jungne, son of Zur Pakshi", and he was presented with four large, sixty-ounce meas- ures of gold, twenty large measures of pure silver, and two hundred silk outer robes and linings. The royal lady Tha'u and others also offered vast wealth to him; and so they bountifully benefitted the spiritual and temporal domains of the Zurs.
In particular, Zur Ham Sakya Jungne built a most wonderful, golden image of which contained fragments of the conqueror Zurpoche's robes. He installed it as the foremost receptacle of worship at glorious Ukjalung. And he completed great rectifications (tshugs-kha) [of the customs] at the college and retreat centre. Without sparing his wealth he undertook to serve the doctrine. His radiance, pleasing to behold, even inspired faith in the Mongolian nobleman Themurdar, who then requested an empowerment oflongevity. Thus, Sakya Jungne lived as a great spiritual warrior, who could inspire confidence in others.
He met all the learned, noble, and excellent teachers of Central Tibet and Tsang, including the great translator Sazang [Mati Pal). cen],834 the conqueror Yungtonpa, Jamyang Samdrup Dorje, the heir to the Sakyapa lineage (sa-skya-pa'i gdung-brgyud),835 and all the most famous leaders of the Zur tradition. He became well trained in the Three Classes of Dialectics (mtshan-nyid sde-gsum), and in the fundamental texts and esoteric instructions of all schools, ancient and new, of the way of secret mantra. In particular, he diligently trained himself in the Ornament of Emergent the Introduction to the Conduct of a Bodhisattva, the Kalacakra, the Tantra of the All-Accomplishing King,
Zur Ham SiikyaJungne
672 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 673
the Sequence of the Path of the Magical Net, the Secret Nucleus, and the Parkap Commentary; and so he became renowned as a great scholar and accomplished master.
During this later period Zur Ham Sakya Jungne was the sole master of the teaching on the empowerment of the SiUra which Gathers All Intentions according to the tradition of Zur. When he himself received that empowerment from the great DrOlmawa Samdrup Dorje, he made offerings headed by Chinese and Tibetan robes, cooking utensils, and fifty loads of barley. He mastered all the transmissions, practical applica- tions and techniques [of that sutra]. For the sake of the seal of entrust- ment (gtad-rgya)836 alone, he delighted the guru with offerings of large
silks and gold. He had extremely clear visions of Sakyamuni and of the Herukas of the Five Enlightened Families. Also, he composed many works, such as the Commentary of the Seal of Entrustment) a Memorial of the Deities of the SiUra which Gathers All Intentions ('dus-pa mdo'i lha-thems gtad-rgya'i 'grel-pa). His actions on behalf of the trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class, were most extensive. Sakya Jungne produced many disciples who clarified the teachings: DrOlmawa Samdrup Dorje's son Sangye Rincen, and Nyelpa Delekpa, among others. He passed away in his thirty-eighth year. There is also a "ritual guide" (chog-khrid) composed
by [his disciple] Nyelpa Delek.
SANGYE RINCEN
[405. 6-409. 1] Again, there was the lineage of the great DrOlmawa Sam- drup Dorje's son, known as Sangye Rincen Gyeltsen Pelzangpo, who was born at Nesar in 1350 (iron male tiger) when his father was in his fifty-sixth year. People would say, "This son of yours is no use! Why should you cherish him so? "
To which he replied, "My son will be ofbenefit to living creatures. "
In his sixth year Sangye Rincen mastered the Tantra of the Secret Nucleus. Then, he went before Zur Sakya Jungne, who, calling him "my guru's son", raised him as a favourite, but he was too distracted to retain this tantra. Then, in his eighth year he repeated [the course] and retained it. His father taught him the ceremonies and rites of enlightened activity, whereby in his fourteenth year he became a capable master who conferred empowerment on others. Under his father he
also mastered the doctrinal cycles of the Magical Net.
On one occasion, Sangye Rincen said, "Now, I will become ordained as a monk and train myself in dialectics. I will also study the tantras
of the new translation schools. "
But his father responded, "For the time being, that would be in-
appropriate. But you may be ordained later on. "
At that, he took a consort and she gave birth to some sons. As a layman he completed his studies and training. Afterwards he received, all at once, the complete ordination at Chokorgang. He remained ex- tremely dignified in his conduct. Having become learned in the Magical Net, Sangye Rincen composed a Great Commentary on the Secret Nucleus (gsang-snying 'grel-chen) , and a Detailed Exposition of the Array of the Path of the Magical Net (lam mam-bkod-la mam-bzhag) when he was about forty. Similarly, he composed an Extensive Descriptive Basis Uor the Rites} ofthe Wrathful Deities (khro-bo-la mngon-par-rtogs-pa rgyas-pa) and also a Detailed Ceremony for the Rite of the Tie to the Higher Realms (gnas-lung-la'ang cho-ga rgyas-pa), both of these being derived from the eight arisings of enlightened activity (phrin-las shar-ba brgyad). Sangye Rincen received many esoteric instructions from his father and his father's spiritual son, Thupa Dorje; and he applied these in practical experience.
In his seventieth year837 he accepted Golo Yezang Tsepa [i. e. GOlo Zhonupel] as a disciple and granted him the empowerment of the peaceful and wrathful deities according to the Magical Net (sgyu-'phrul zhi-khro'i dbang); the longevity empowerment of the Magical Net (sgyu- 'phrul-gyi tshe-dbang); the empowerment of the Chumer of the Depths of Hell (dong-sprugs-kyi dbang), the empowerments of [Yamantaka)} Lord of Life, and of Yangdak Mecik (tshe-bdag-dang yang-dag me-gcig-gi dbang); the permissory initiations838 for the Hayagriva Traditions of Nawopa and Dagyelma (sna-bo-pa'i lugs-kyi rta-mgrin-dang zla-rgyal-ma'i lugs-kyi rjes-gnang); the empowerment of the Khb'n Tradition ofV ajrakfla, along with the permissory initiation for the wrathful rites (phur-pa- 'khon- lugs-kyi dbang drag-po rjes-gnang-dang bcas-pa); the empowerments of the expressive play of awareness for the Eighteen Teachings ofthe Mental Class (sems-sde bco-brgyad-kyi rig-pa'i rtsal dbang); the exegesis of the Tantra of the Secret Nucleus and its commentary; and an extensive exegesis of the Array of the Path of the Magical Net according to his own commentary. In addition, he bestowed on him the transmissions of about forty opuscules, including the Illuminating Lamp ofthe Funda- mental Text; the Forty-Chapter Magical Net (sgyu-'phrul bzhi-bcu-pa, NGB Vol. 14); those of the Sutra which Gathers All Intentions, its root tantra, the All-Gathering Awareness, and its commentary by Nupcen
Sangye Yeshe, the Armour Against Darkness; and those of both the Eighty-Chapter Magical Net and the Superior Magical Net, and the Root Text of Yangdak (yang-dag rtsa-ba). 839
Sangye Rincen also gave him the four empowerments of the Inner- most Spirituality, beginning with the elaborate one, and guidance [on meditation] according to a guidebook (khrid-yig) based on the writings of Melong Dorje, and following, too, the Esoteric Instructions of the Great Perfection according to Aro (rdzogs-chen a-ro'i man-ngag). Similarly, he gave him the Guidance which Lays Bare the Teaching of the Great Compassionate One (thugs-rje-chen-po'i smar-khrid) following the lineage
674 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 675
of the bodhisattva Yegyelwa. Because of all this, it appears, Golo Yezang Tsepa himself made this decisive affirmation, "I crossed to the furthest shores of the ocean oflearning, and so achieved what is meaningful. "
Then, in 1421 (iron female ox), his seventy-second year, the doctrine master Sangye Rincen travelled to Central Tibet. At the monastery of Samtenling in Kangpori he was attended by Wangdrakpa Gyeltsen. The guru gave many empowerments, including those of the Sutra which Gathers All Intentions, and many exegeses and transmissions, including those of the Secret Nucleus. Then, in 1431 (iron female pig), his eighty- second year, he passed away in Tsang. From the birth of Zurcungpa until this date four hundred and seventeen years appear to have passed.
GOLO ZHONUPEL (YEZANG TSEP A)
[409. 1-41l. 4] Now, the great man Go Zhonupel was born in 1392 (water monkey year). His father was called Goton Jungne Dorje, and his mother Sitarkyi. He was ordained by the great preceptor Cenye. From Karmapa V, Tezhinshekpa, he received the bodhisattva vow and the Six Doctrines. From Ngok Cangcupel he heard the doctrines of Ngok. But, in particular, it was from the great pa1). 9. ita Vanaratna840 that he received most of the empowerments of the Unsurpassed tantras. He corrected and translated the Litany of the Names of Mafijusri, the Point ofSpring (Vasantatilaka, T 1448), the Brief Teaching ofEmpower- ment (Sekoddesa, T 361), and Commentary on the Six-limbed Yoga (Kalacakra$aqangayoga, T 1367).
When Dro1cen Sangye Rincen was in his seventieth year, 1419 (earth female pig), this master received from him all the transmitted empow- erments of the tantrapitaka of the Ancient Translation School in their entirety: the empowerment of the peaceful and wrathful deities accord- ing to the Magical Net and its longevity empowerment; the Chumer of the Depths of Hell; the Lord of Life; Yangdak Mecik; the Hayagriva Traditions of Nawopa and Dagyelma; the Khiin Tradition of Vajrakfla; and the empowerments of the expressive play of awareness for the Eighteen Teachings ofthe Mental Class. Among exegetical transmissions he received the Tantra ofthe Secret Nucleus with its commentary, and the commentary on the Array of the Path of the Magical Net which Sangye Rincen had himself composed. Moreover, he received the explanatory transmissions of about forty opuscules, Indian and Tibetan, including the Illuminating Lamp ofthe Fundamental Text and the Forty- Chapter Magical Net; the transmissions of the Sutra which Gathers All Intentions, its root tantra, the All-Gathering Awareness, and its comment- ary by Nup Sangye Yeshe, the Armour Against Darkness; and those of both the Eighty-Chapter Magical Net and the Superior Magical Net, and the Root Text of Yangdak. He received, too, the four root empower-
ments, elaborate and unelaborate, of the Innermost Spirituality, its guidance according to the guidebook of the accomplished master Melong Dorje, and guidance on the Esoteric Instructions of the Great Perfection according to the Tradition of Aro. In short, Go Zhonupel became as a lord of secret mantra teaching according to the Ancient Translation School.
This master himself said, "I acquired exceptional devotion towards the tradition renowned as the Nyingmapa school of secret mantra. So, I was never polluted by the defilement of rejecting [true] doctrine. ,,841 Such words were intended for those pseudo-scholars of Tibet who were sec- tarian bigots. In fact, this master was more sublime than other philo- sophically unbiased spiritual benefactors; this is clearly demonstrated by his own treatises, which are reliable and also vastly eloquent. 842
This master offered many doctrinal transmissions, empowerments, and much guidance to Karmapa Chodrak Gyamtso, including the Tri- logy of Commentaries by Bodhisattvas (sems-'grel skor-gsum). He acted as the preceptor who gave complete ordination to Zhamarpa IV, Choki Trakpa; and he gave him an inconceivable number of transmitted em- powerments and exegetical transmissions, as well as the guidance of esoteric instruction, for an ocean of tantrapitaka, both ancient and new, of which the foremost was the Magical Net. The venerable Zhamarpa, too, considered Go to be his sole, most gracious guru.
having by many means expanded the teaching of the transmit- ted precepts and treasures, Go Zhonupel passed away in his ninetieth year, 1481 (iron ox).
CE-NGA RINPOCHE, ZHAMARP A IV
[41l. 4-413. 2] Now, Zhamarpa IV, Ce-nga Rinpoche, was born in
Tresho Khangmar in 1453 (water female bird year). His father was
Dong Gonpakyap, and his mother Hraza Sonam Drolma. At Zurmang
43
Monasteri
ordination from him was given the name Choki Trakpa Yeshe Pel- zangpo. He received the doctrine also from the preceptor Gushri Trak- pelpa and from Pengarpa. 844 In his twenty-fourth year he was completely ordained as a monk, under the great translator of Go, Yezang Tsepa, who acted as preceptor. At one time or another he studied number- less teachings: tantrapitaka of the new translation schools, such as Kalacakra, CakrasaJ? 1vara, Hevajra, Guhyasamaja, and Bhairava; and the transmitted empowerment and exegetical transmission of the Secret NUcleus of the Magical Net, among others [of the Ancient Translation School]. He also received many doctrines of the ancient and new tradi- tions from the great translator Sonam Gyamtso, who was descended from the family of Gyelwa Choyang of Ngenlam.
he met Karmapa VII, Chodrak Gyamtso, and on receiving
676 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 677
When Ce-nga Rinpoche received the empowerment of Vajra- kfla from the master Go [Zhonupel], he had a vision of master Padma- sambhava in a dream, and was even given instructions. He yielded up his physical body during his seventy-third year, 1525 (wood bird), while still occupied with teaching all the various doctrines, ancient and new, to his disciples.
In short, by extensive study this master purified himself. Although he composed a great many means for attainment, exegetical comment- aries, mal). <;iala rites, dialogues, and other treatises, Zhamarpa's works are all superior to others, because they are refined in word and meaning, of suitable length, conclusive, and fair. His Guidance on the View of the Great Middle Way, which Definitively Reveals the Absolute (don-dam nges-'byed dbu-ma-chen-po'i lta-khrid) is based on the Five Doctrines of the great regent [Maitreya]. Therefore, in adhering above all to the infallible diction of the ultimate doctrinal language this master accords with the great, all-knowing Longcenpa, Karmapa VII, and the all-know- ing, great Tolbupa. 845
DRIGUNG ZURP A RINCEN PHUNTSOK
[413. 2-414. 5] The Zhamarpa conferred the teachings on Zurpa Rincen Phtintsok of Drigung.
