At that, the other three "summits" began to believe in him and then served the guru
completely
by obeying each of his commands.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
Please take us over the river where it can be forded.
,,7S3
The guru assented to this and delivered the clay pot to his attendant, to whom it seemed to weigh less than a feather. When they reached the riverbank, the guru said to the attendant, "Hold onto me and come without hesitation. "
But the attendant's mind was unworthy and he thought, "I'll probably be thrown into the river. "
Knowing his anxiety, the guru said, "Now you cannot cross with me. Come via coracle. I am going on ahead. " And he went off without his feet touching the water.
632 History: The Distant Lineage a/Transmitted Precepts
The Lineage a/the Zur Family 633
The attendant went by coracle and reached the slope on the opposite bank. While waiting there for a long time he grew thirsty, so he drank all the ale he could strain from the pot. Then the thought occurred, "One year and four months have passed since making this ale. What did the guru put in the jar for so much to be produced? "
He broke the seal of the jar and two serpents, white and black, as large as yaks, uncoiled themselves and vanished into the sky. Scorpions, frogs, tadpoles and other creatures followed in their wake and also went snapping and croaking into the sky. At once the sediment became green and rotten and the liquid became pale and sour. The attendant disposed of the mash and carried the jar to the riverbank, where he poured out the liquid. Then he smashed the jar.
When this took place, the guru said, "The auspicious coincidence is lost. If you had not released the two naga demons of Wokdong, brother and sister, the monastery of Ukpalung would have become the greatest in Tibet; and the hermitage at Trampa, too, would have expanded without decline. None the less, since you poured the liquid towards the south, some centres and monasteries will arise [in that direction]. " He appointed the naga demons, brother and sister, to be the protectors of the transmitted precepts at the hermitage of Trampa. But, due to these circumstances, the image of the fruitional Great Glorious Heruka was never made.
Afterwards, the college and the hermitage became extensive. At that time, in Nyari, there lived a man named Mama Yungdrung Trashi and his wife. They were endowed with riches, but had no children or heirs. Wishing to build a religious centre, they assembled all the local people together and asked, "Who are the best teachers? "
Some claimed that the adepts of mantra were the best, others favoured the venerable monks [of the Buddhist saJ? 'lgha], while yet others sup- ported the followers of the Pon religion. Because they all disagreed, they advised the couple to follow their own inclinations. The wife said, "Since our resources are adequate, let us invite all three. "
The mantra adept of Ukpalung [Zurpoche], Laketsewa the Ponpo, and a venerable monk from Chumik Ringmo were invited. When the three recipients of worship had assembled, they considered building a temple together, but disagreed over which should be the central image. The mantrin insisted upon Vajrasattva, the monk upon Sakyamuni, and the Ponpo upon Shenrap Miwoche/54 so they decided to build separate temples. Lharje Ukpalungpa joined with the Ponpo to build a temple below Dropuk. The Ponpo said, "Even now, when we make the temple, our deity will have to be subservient if yours occupies the central position. And your deity will have to be subservient if ours occupies the central position. "
Zurpoche realised that no good would come of either so he gave the temple to the ponpo. Then, one DrotOnpa offered him
the place called Dropuk and Zurpoche built a temple there. At that time three related families who were patrons said, "We will take a collection for whoever covers his temple with an ornamental roof. " The mantrin and the Ponpo both accomplished the task, but the monk was unsuccessful. The patrons took up a collection for the mantrin and the Ponpo on alternative years, at which the monk said, "Please gather one for us too! " The monk was given one year's collection and thereafter the collection was made on behalf of the three orders during alternate years.
At the temple of Dropuk eight shrines, large and small, were built. Of these the foremost was that of the buddhas of the three times. The upper hall was supported by twenty pillars and the lower hall by sixty pillars. In this place a great seminary was established.
Moreover, one time, when it was well known that the conqueror Zurpoche was propitiating Yangdak Heruka at Gyawo, in Thak, and that his merits were most extensive, the translator Drokmi, who re- quired gold to offer as a parting gift to his paJ)<;iita [Gayadhara], said tohim,"Bringalotofgold. Ishallgiveyouprofoundinstructions. ,,755
In order to exemplify [the conduct of] a great person, whose vows to benefit others are firm, and whose conduct with respect to the four attractive qualities of a bodhisattva is flawless, the conqueror Zurpoche - like Karma Pakshi, who to test [his disciples ordered them to build] an ornamental roof for the temple at Tshurpu high enough to be seen from the Damcoktse Pass756 - said with a concealed intention, "I shall build two golden monuments to dominate the defiles of Lharidong in Dropuk and Thangi Yangdong; and I shall connect them in the middle with an iron chain. "
His students make a pledge. "Very well", they said, "we shall each contribute a copper dish, a bell, and a length of iron chain. "757
The great commotion which ensued alarmed two local divinities. They offered an ingot of gold, the size of a goat's liver, and asked the master not to build the golden monuments. Then they offered a gold mine and said, "You may enjoy it so long as no gold in the shape of a living creature is discovered. " After mining an abundance of gold from one pit, an ingot of gold shaped like a frog was discovered. Zurpoche halted the excavation and offered one hundred ounces of gold to the translator in Mugulung. 758 That autumn he even performed humble tasks for Drokmi like carrying briarwood on his back. When he had become consummately learned in the Three Continua and their ancillary texts, as well as in the Indestructible Tent, he said:
By the kindness of the great guru,
I have learned that our Mental Class is our wealth!
Thus, after savouring the doctrine of the new translation schools Zurpoche again maintained that our [Nyingmapa] Mental Class is
634 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Family 635
wealth, like unto the wish-fulfilling gem. His statement is one giving rise to the highest certainty.
In his sixty-first year, when he had almost finished building the
temple at Dropuk that great man, an undeniable emanation who lived , 759
on the level of a holder of the awareness of spontaneous presence, having fully realised the attributes of the five paths, resolved to trans-
·· °Ib 760H°d"Su form his coarse body mto Its pure essentIa su stance. e S a l , m-
mon Zurcungpa from Trak Gyawo. "
When Zurcungpa arrived the master said, "I entrust this centre of
mine to you, Zurcungpa. You must benefit the host of disciples by means of the doctrine. Grant it to them according to their intellectual capacities. Protect them as I have done.
"You disciples, too, must attend carefully to whatever Zurcungpa does. Do not disobey his word. Do not even step on his shadow, footprints or robe; for this one has attained the accomplishment of the body, speech, and mind of the Great Glorious One. Therefore, he is even higher than 1. Because he will protect you as I have done, practise respectful devotion perfectly. "
Then Zurpoche went off to his hermitage at Trampa. One day he said to his attendant, "Prepare a meal this morning before the heat. " At sunrise, when the attendant came into his presence, the great guru was sitting on his bed, getting all dressed up. The attendant asked, "Now, where are you off to, that you are getting dressed up? "
I am going to SukhilvatI Buddha-field.
Address your prayers to the meditational deity, For the Great Glorious One and I are no different.
So saying, the master took up his vajra and rang his bell. As he did so his body was transformed into light; and he vanished into the heart of the image of the Great Glorious Heruka.
At exactly the same time, a Khampa, who was coming to make offerings to Zurpoche, met the guru on the road. The guru the Khampa's perception, and, accepting the offerings in an emanatIonal palace, distributed the merit. Then, just as if he had from a dream, the Khampa saw nothing at all. Proceeding onwards hesItantly, he heard along the way that the guru had vanished into the heart of the image of the Great Glorious One.
Because the blessing of this image of the Great Glorious ,:as
exceedingly great, sometime later the image itself told the
him perform three counter-clockwise circumambulations and vanish, in fact, into the image. Similarly, one Tshenden Zurmo Obumis reputed to have vanished into that same image.
ZURCUNG SHERAP-TRA
[339. 4-359. 6] Among the four "summits", Deshek Gyawopa, or Zur- cung Sherap-tra, like the bell-ringer among the bulls, was the prime successor of the mantra-holder Ukpalungpa. He was born in Yeru, Tsang in 1014 (wood male tiger year) to the accompaniment ofwonder- ful omens. His father was Thakpa Gomcen, who sometimes lived as a mendicant; and his mother was Majo Sherap-kyi. In his seventh year
he learnt to read and write, and in his ninth he learnt to chant the rite of the peaceful and wrathful deities.
Once, in his thirteenth year, while he was sitting in bed reading a book, his betrothed ran to him and said, "The field is flooded! How can you lie there? "
Wearing his new trousers, Zurcungpa crossed the flooding waters762 and he began to divert the water from the house. But she scolded him, saying, "You did not even change out of the clothes which were made by my labour. They're ruined! "
Zurcungpa replied, "If you care more about the cloth than about me, have it! " And he threw the trousers away.
She became angry and said, "This is an insult! " And she ran away to her native place.
Zurcungpa was utterly disillusioned with the world. He took her spindle down from a rafter and shouted after her. He remained sus- pended between hope and doubt, [not knowing] whether to call her back, but [in the end] he handed her the spindle saying, "It is said that a man must have the male wealth, and a woman the female wealth. 763
Take your spindle. " She returned to her own land in despair.
Then, without consulting his father, without taking provisions from his mother, and without seeking the approval of friends/64 Zurcungpa set out, carrying only his wolf-skin coat, to meet Zurpoche. On the he joined company with two nomads from Tanak, who were bring-
mg turquoise and copper, and a native of Shang, who bore armour.
When they arrived there, Zurcungpa had only the wolf-skin coat to
Priest to welcome one GyaWn Silk-yeo At the time of his receptIOnl . fkOh76
Let us see whether or not they are disgusted with the world. Bring each of them some ale-stew and vegetable soup. " The two nomads had no desire to eat, the Shangpa ate a little, but Zurcungpa ate the lot. At this the guru said, "Put aside the wolf-skin coat and the armour. But return the turquoise and copper to their owners! " The nomads went away displeased, saying, "The return of our presents is a sign that he
GyaWn appeared riding on a white cow and weanng awol -s m at.
In the presence of the image of the Great Glorious Heruka he was transformed into white light. The priest, Majo Tonden, actually saW
offer. While the other three offered their grand presents the guru said
",,
636 History: The Distant Lineage of Transmitted Precepts
Zurcung Sherap-tra
will not teach us the doctrine. " Consequently, they abused Zurpoche's
teaching. . I ) "
The master asked Zurcungpa, "What IS your can. f
Zurcungpa feared that it would be to say that he wllaZs0 h . d "I am Just a very sma ur
"I would defile the guru's property," he answered. So it was that he bore the burden of constant austerity.
One day the guru brought a rosewood bowl, which could hold nine handfuls, and said, "Do you have anything to drink? " When offered ale-stew, Zurpoche drank two bowls full.
"Bring more," he said, and continued to drink. Then he said, "Is there anymore? "
"There is about one quart," answered Zurcungpa.
"Now that is not enough. If it were enough, your merit would be the greatest in Tibet. None the less, because of your veneration of me, your merits will still be great. " He gave Zurcungpa three loads of barley and said, "When this barley is finished you will not be without neces- sities. "
Zurcungpa persevered day and night in all of his studies and in meditation. Because he was an emanation the expanse of his discrimin- ative awareness unfolded. But although he had inconceivable spiritual experiences and realisations, Zurcungpa could not even afford the supplies for copying books. At that point, Lharje Zurpoche said, "In the place called Phen-gi Khangon lives a wealthy lady meditator named Como Yumo and her daughter. You should stay with them. "
"I will not be a householder," replied Zurcungpa.
"Do not be narrow-minded," said the master. "I know the divisions between what the Teacher permitted and what he forbade. If you use the resources of those two, you can ask for empowerments, copy books, and receive the entire doctrine, without remainder. They will both acquire merit for it, and you will accomplish your own purpose. That would be best. "
Zurcungpa obeyed and all his wishes were fulfilled. Then, the guru said, "Now, don't stay there anymore. Bring your books and other necessities of worship here gradually and then come to me. "
"But is it right to do so? " asked Zurcungpa. "Those two have been very kind. "
"Do not be small-minded! You will have the power to benefit the world. In this degenerate age you must propagate the teaching of the Buddha and benefit many beings. How could you be more grateful to them? But if you just hide out there, you will succeed in helping neither yourself, nor others. "
Zurcungpa obeyed the command exactly, and the guru's intention was precisely fulfilled.
On one occasion Lharje Zurpoche saw Zurcungpa circumambulate a stl1pa near his residence. His feet were moving one cubit above the ground. The guru realised that he was an emanation and thought, "It is a great wonder. " He was highly delighted.
So it was that when Zurcungpa wandered afar and was tormented by intense heat in a desolate valley, he was offered a refreshing drink
the same clan as the guru, so e sal
(Zurcung) " The nickname stuck. Knowing hIm to be wo. rt? y,
Zur-
·e him study. He developed supreme intellectual pochemad b· d b gathenng up At first because of extreme poverty, he slste y f h But
the torma; scattered by the guru, and makmg ale-stew 0 tIIemf· Ie" . h "Thesoursme 0 a ,
the other students complamed to t h f£ they said, "lingers on his NeIther oes" eo er a
Ie to the guru, d ollect
c
wood. " h th cottage but it is In Zurcungpa's absence he had them searc e derneath a
said that all they found was a full of ale-. stew : v e nothing tattered blanket. At this the guru SaId, Zurcungpa, If you .
to eat, come to my own hearth. "
nor does he give any to hIS splntual brothers.
Therefore, the guru said, "Zurcungpa, today you are to go an
'.
The Lineage ofthe Zur Family 637
638 History: The Distant Lineage a/Transmitted Precepts
[by the local deities]. When he went to meditate on a lonely mountain peak and grew hungry, he was offered food. So he easily achieved whatever his heart desired, and thought, "Now, if I act on behalf of the world, I will succeed. " Lama Zurpoche, too, said, "Now, you must teach. " Zurcungpa taught the Sutra which Gathers All Intentions and could gather at once three hundred disciples displaying the t. ext. 765
At the time the guru praised Zurcungpa greatly, but certam people were somewhat disrespectful and said, "The guru praises his Own nephew too highly! ,,766 Zurpoche knew that they would incur great demerit by slandering a guru. . . .
It so happened that on one occasion the master and all hIS dIscIples went to attend a religious festival767 in a place called Emar Dorjepo. In a gully, there was a vermin-infested bitch and her puppies. Lama Zurpoche only petted the bitch, but Z. urcungpa killed the puppies, and then swallowed the vermm. The others saId, a lunatic as this Zurcungpa has been appointed to explain the doctnne! Even our benefactors will lose their devotion. "
But the guru replied, "Even I knew the dogs were bound for the evil destinies,768 but I could not 'liberate' them. Zurcungpa has done so, and it is a great wonder. "
At that, Zurcungpa adopted a gaze and the dead dogs were turned into offering goddesses. He vomited up the vermin and they flew off into the sky. Zurpoche said, "Now, are you not astonished? "
But they replied, "It is merely an optical illusion. "
Afterwards, they came to the Shang River, which was flooding. By his miraculous powers, Zurpoche threw a skull-cup to the slope ofthe oppo- site bank and said, "I shall entrust my college to whoever retrieves it. " The other three "summits" could not reach it, but Zurcungpa walked across, his feet not touching the water, and retrieved the skull-cup.
Zurpoche urged them to compete in the power of levitation. Among the other teachers and meditators, including the four "summits", there were those who could travel without their feet touching the ground. But Zurcungpa ascended into the air as high as a palmyra tree and was the first to reach the hermitage at Trampa.
At that, the other three "summits" began to believe in him and then served the guru completely by obeying each of his commands. .
Once Zurcungpa received a prophecy in three stages concermng a sacred location· but because that yogin who had realised emptiness was free from deliberate grasping, he dismissed it all as delusion. Finally, five sixteen-year-old girls, adorned with bone ornaments, appeared. They were playing q,amaru and dancing. They said to him, "Brother, if you meditate at Riwo Gudti you will accomplish of yourself and ofothers. " Then, they pointed to Trak Gyawo WIth theIr fingers.
[Seeing that] there were nine peaks, nine rivers, and nine Zurcungpa knew it to be a sign ofthe completeness ofthe nine succeSSIve
vehicles. "That Trak Gyawo", he said, "resembles the transcendent
lord, the Great Glorious Heruka, surrounded by the Eight G - 769 Th Ii ·f I . aUf! .
ere 1 . practIse there, accomplishment will come swiftly, and the wIll be great. Moreover, since the nature of samsara is suffenng, . 1 must cut off worldly entanglements. To achieve ihe goal
? f hves, social diversions and fame are useless. In the short-run It IS dIfficult t. o save. face: and ultimately it is worthless to do so. Therefore, I wdl meditate m solitude. " Entrusting his disciples to the care of three men,,770 and commanding them to preserve
the teachmg of the doctrine, he went off to Trak Gyawo. Arnvlng there, entered exclusively into practice. So, the danger of the local dIVmIty s magical power became very great. How- ever, to . such great bulls among accomplished masters both dream and
wakmg state have the same savour, in that they are fictitious. One mght Zurcungpa dreamt that a black man appeared on the peak of Trak grabbed his two feet together, whirled him overhead and threw hIm. He landed in a wide plain in the river valley of Thak. When
awoke he really f? und. himself in the midst of the plain and had to clImb back up. Despite thIS great magical display he remained
undeterred.
Again, ,,:hen a. the size of a young goat filled his hermitage, s reahsation of cause and effect became manifest. He seIzed the scorpIOn by the claws and tore it in half, saying:
Repenting of each non-virtuous sin I tear the evil scorpion asunder! 771 '
In w:/z he mocked those who rely on the words, rather than the meamng. J:Ie thre,: the scorpion away, whereupon all the pieces were transformed Into Buddha and dissolved into space.
On another ? CCaSIOn, when Zurcungpa was invaded by an army of ants, he told hIS attendant to bring a mallet;773 and with it he crushed the ants. The felt disgusted and said, "Think of the sin! "
Zurcungpa replIed, "If you had no faith in that, I'll do it this way. "
And he poppe. d the ants into his mouth and blew out, whereupon all
of them arose m the form of Vajrasattva and departed into the sky. At that, the attendant developed great faith.
By his inconceivable miraculous abilities to kill and resurrect Zur- three local divinities, who were siblings, under oath fi allegiance. They revealed their forms and prostrated at his
Even today. eXIsts a spring which arose where Zurcungpa pIerced with hIS kIla. And when he performed the practice of the I? edItative of the "seals",774 according to the Secret
Maglcal Net, he had a VISIOn who filled the valley ofThak. Because Zurcungpa had attamed the activity field in which appear- ances are exhausted,775 he could transform his body into a storm
The Lineage a/the Zur Family 639
640 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Family 641
of fire, water, wind, or earth. All appearances radiantly and resplend- ently partook of the nature of Vajrasattva; and the power of his positive realisations increasingly developed. But he realised that, in fact, they were not reliable. Appearances, mind and reality merged into a single savour and he reached the level on which his intentions were exhausted. He could move unobstructed through earth, stone, mountain, and rock; fly like a bird in the sky; and so forth. So it was that Zurcungpa obtained independence with respect to the five elements.
On one occasion he said, "One month from today a worthy disciple will arrive. " Then, later on, a spiritual benefactor,776 named Ba Getong, who was an adherent of the dialectical school, came to a religious festival in Thak. He sent an intelligent student to debate with Zurcungpa. The student pointed at a pillar and said, "Let the pillar be the topic. "
Zurcungpa said, "The pillar is the topic. To the deluded perceptions of worldlings who are discrete entities, such as yourself, the pillar appears as a discrete entity. But I [am an adept of] the Great Perfection, which concerns what is manifest in and of itself and impartial. [Accord- ing to this] there can be no ontological verification of the pillar. " So saying, he waved his hand and it passed through the pillar without obstruction.
The student was unable to speak for astonishment. He acquired exceptional faith and became Zurcungpa's disciple, Matok Jangbar.
Concerning Zurcungpa's disciples, there were: four "pillars"; eight "rafters"; sixteen "beams"; thirty-two "planks"; two "great meditators"; one "great boaster"; two "simple ones"; two "venerable ones,,;777 three "useless men"; and many others.
The four "pillars" were originally students of the spiritual benefactor Khyungpo Trase,778 who were great dialecticians and intellectually very sharp. When Deshek Gyawopa [i. e. Zurcungpa] and the spiritual benefactor Khyungpo met in Nyangru at the invitation of a patron, Khyungpo sent the four, commanding them to go and refute Zurcungpa, who, he said, was a proponent of erroneous doctrines. When the four entered the presence of the master, he happened to be wearing a fur coat turned inside out. At this one of them said, "Which doctrinal tradition has the custom of wearing an inverted hide? "
"The hide is just as it has always been, so it is not inverted. It is your dogma which confounds inside and outside. " .
One of the other students said, "Very well, but let us dISCUSS the doctrine. "
To which Zurcungpa replied, "The essence of the doctrine is inex- pressible and limitless. How can one discuss doctrine? " . .
At that KyotOn asked, "Well then, according to your tradItIOn of the Great Perfection, is not meditation most important? "
"To what object do I adhere? " Zurcungpa asked in response.
"All right then, but is it non-meditation ? "
"Is there anything that distracts me? " was Zurcungpa's reply. Ahd KyotO? , despite brilliance, could make no further response.
Agam, LentOn Sakya Zangpo asked, "According to the tradition of the Secret Magical Net, do you maintain that all appearances are male and female deities? "
"Who would refute", answered Zurcungpa, "the validity of direct perception, to which discrete, inanimate objects appear? "
"Very well, then you do not maintain [that they are deities]? "
"Who can contradict the intention ofthe sutras and tantras concerning the purification of discrete, impure, delusory appearances [which are perceived by] sentient beings? "
Thus, Zurcungpa eclipsed the sharp, verbal arguments of the four students with his truly powerful answers, just as Rahu eclipses [the sun and moon] with his hands; and he grasped them with the claws of his great compassion, which was wholly other-oriented. In this way, the propensities ? f [the four students'] past deeds were aroused, just
as when master Sura became the disciple of Aryadeva. 779 They said, "Alas! It is hard to find such a spiritual benefactor as this, who possesses an unerring realisation of the meaning of the greater vehicle, and is endowed with the brilliance that comes of awareness and liberation. And yet, ifwe go openly to him at this time our master will be displeased. So, let us take a solemn vow to abandon that master of false sophistry by some means next year, and to associate with this mighty lord of
yoga, who is like the point of a sharp sword cutting through the net of sarpsara. "
After swearing this oath they went away. Then, as bees fly to lotus gardens, just so, when the next year came, they spread the wings of their past propensities and positive aspirations and flew, as if to a vast sandalwood forest, to the college of Deshek Gyawo. There, they became renowned as the four "pillars".
But in the meantime, the four had to return to Khyungpo who said "Did you refute Zurcungpa? " "
"We could not refute him," they replied.
At that, the fierce windstorm of jealousy agitated Khyungpo's mind,
and he announced, "Anyone who kills one like Zurcungpa, who har-
bours perverse opinions and leads everyone astray, will certainly attain buddhahood! "
The disciples of Zurcungpa heard about this and went to inform the master. But since a naturally liberated bodhisattva has no thought of anger, Zurcungpa answered them with silence. In the morning, he sat Upon his teaching throne, smiling.
"'What amuses the guru? " asked the disciples.
"As for doctrines", he answered, "this, my secret mantra tradition of the greater vehicle, is it! For it is the tradition of secret mantra that
642 History: The Distant Lineage ojTransmitted Precepts
maintains that buddhahood may be attained by 'liberation' ;780 the dialec- ticians do not think so. Now, even such a great dialectician as Khyungpo Trase has said that anyone who kills one like Zurcungpa will attain buddhahood. So, in his innermost heart, he has turned to my doctrine.
Therefore, I am delighted! "
(Among the four "pillars":] Kyoton Silk-ye of Kungbu was the pillar
of the Mental Class; Yangkeng Lama of Kyonglung was the pillar of the Sutra which Gathers All Intentions; Len Sakya Zangpo of Chuwar was the pillar of the Magical Net; and Datik Co-sak of Nakmore was
the pillar of ritual and means for attainment. With the addition of Matok Cangbar they are also known as the five lineage-holders.
The eight "rafters" were: Matokpa, Kyoton Choseng, Lensak Cangcup, Tsak Silkring, Nupti:in Pakma, Opa Sator, Shiiton Dadra, and Tsetrom Cangpel. Sometimes Lala Zicen, Nelba Nyingpo, and Ngamttin Gye1wa are also counted with them. The twO "great
meditators" were Bagom Tikma and Pongom Topa. The one "great boaster" was Ziton Sogyel of Lato. The twO "venerable ones" were Zhangton Ngase and Khyungpo Trase. I shall not enumerate the
names of the "beams" , "planks" , and other ordinary disciples. The three "useless men" were Gocatsha, Mikcung Wangseng, and Gocung
W ange.
Lama Zurcungpa resolved to remain absorbed in practice for twenty-
four continuous years on Mount Trak Gyawo, and so to pass away in the rainbow body. But because he had to break his retreat for twO reasons, he remained there for thirteen whole years and one part-year,
fourteen in all. At one point he spent a long period without even his attendant coming to serve him. Eventually, when no trace of smoke or noise emerged from his hermitage, the attendant, fearing that some
illness had befallen the master, went to investigate. He found the guru with his mouth and nose covered with cobwebs. Thinking that he had passed away, he cried out loud. The master's concentration was dis-
turbed and he said, "If I had remained in that state I would have
become free from this burdensome skull! Now I shall have to take birth
once more. " It is said that [this was fulfilled when) he was reborn as 781
the Great Translator of Sakya.
It appears that this (account refers to] the indication of success on
the path, whereby the body becomes many particles of the pure essence (i. e. light] alone, (which takes place] when (clinging to] reality is
782 exhausted all at once.
Again, one morning Zurcungpa said, "Prepare lunch. Let's cook
green vegetables this time. "
The attendant had not yet boiled the water when the guru arrived,
cartying fresh vegetables, and said, "1 have circumambulated Uk-
palung. Why have you not boiled the water? "
The attendant exclaimed, "Surely you are jokingl"
urcungpa gave him a present wh· h Z
morning. Then with great . . IC urpoche had given him that
Z The Lineage ofthe Zur Family 643
, conVIction th d
guru has undoubtedly attained· d d' e ant thought, "My
andmind! "Andthushedevelm edPedn WIthrespecttovitalenergy
T h h ope evotIOn eot erreasonthatZurcun ah
. .
the three "useless men" could gp to leave hls. hermitage was that
to Go Khukpa [Lhetse]783 sa . not hUP hold the teachmg: Gocatsha went ymgt at eneededth M h
the background for the path of skilful mea " e ot er tantras as to Sumpa Yebar saying that h d ns. Mlkcung Wangseng went
background for the projection of [tantras] as the
to Pangka Tarcungwa saying that he ne·· a. "Gocung Wange went
for the philosophy of the gr d d eded lOgIC as the background Am oun an path.
" ong them, [the first did not realise h
skIlful means and of II"berat" 785 t at] because the paths of
IOn are both c " d "
leus: this fulfils the definition f M h ontame m the Secret Nuc-
"twisted his eyes backwards inat:eir er (the second] had realtse that] the maw;! ala is [alread r . ckets. because [he did not [of realIty]; and the third dOd y] P o)ected m the natural dIsposition
philosophy, does not get to thle that logic, as a verbal
these three useless men could not ground and path. Therefore,
Zurcungpa had to break hI"S preserve the college; and consequently " retreat.
StIll another reason was that th
arrive at the conclusion of coal e Zurpoche desired to
escence even before he had completed the final
of the Dropuk Temple Z
with t b d " "
ou a. an onmg hIS body,
"constructIOn and consecration
of the guru, who said ;'Y urcungpa arnved to comply with the order It I h , o u must preserve my legacy"
a so appened that when th I" h . cungpahadbecomeextensive, Ig tenedactivity. ofDeshekZur-
i-or wh ere mantn? s m TIbet who
dour of mighty yogins wh g I eh dements, cannot endure the splen- " ' 0 equa t eBuddha [G·" dh" "
dId not make obeisance to him
d sIt m a supenor position, the
translator Go [Khukpa Lhetse
rna eo eIsancetohim " "
lationschoolsshouldneither kecrebe" t
seat. One day, when all had assembl translator Go arrived after Zurc ed for a great festIval m Shang, the row. Then, because the who seated at the head of the clever with words, but enga ed in splntual benefactors who are
mthemannerof[theBuddh ' ]fi ' " a s lVe noble com
keep theIr agreement _ were sta tl d
to prostrate was erased. The be ,and all evidence ofthe promise not
Yt ekcame five-branched vines, cling- an 0 rna eobeIsance Th h
en the festival
Zurcungpa, but were you not t'he fi a Pdromised not to prostrate before He " 1rstto 0so)"
rephed, "When I came beD re h" .
was the transcendent lord G GOl "1m I could not tell whether he
ut, otherwise, I could not c " f " u a, or Just urcungpa. B oncelVe 0 hIm as a man. "
mg to the ground and beg ,
was over, the others asked Go "W ell . . en, w
' reat onous Her k " Z
0 an .
ISdIsciples]-
pamons, who could not
644
History: The Distant Lineage ofTransmitted Precepts
which the sap was oozing, which he cut down and sanctified for the construction of the shrine. When he offered the first fruits of the tree to the guru, the local divinity Trhengwa sent a tamarisk pillar, which had been left behind, down the Tsangpo River. But the pillar sank for five days at Ngamongtrhang, and so it did not arrive. Zurcungpa sent two disciples there with this command: "Put this white torma on the rock; throw this red torma into the water; and tell them to bring Lama Zurcungpa's wood immediately! "
When threatened in this way the lord of the waters took fright and sent the wood on at once. Other spirits also obeyed Zurcungpa's com- mand.
As the time approached for Lharje Zurcungpa, the possessor of such magnificent attributes, to enter nirva. Q. a, the disciples implored him to beget a son and heir. Zurcungpa invited the Lord of Secrets, Vajrapa. Q. i, into the womb of his consort by means of the contemplation of the five awakenings. [His heir,] Zur Sakya Senge, was thus clearly endowed with the wonderful marks and signs [of a buddha].
Zurcungpa then delivered [his testament] which is well known as the Eighty Oral Instructions (zhal-gyi gdams-pa brgyad-cu-pa), and which begins:
Be a child of the mountains. Wear ragged clothes.
Eat plain food.
Ignore your enemies.
Leave your fields untilled.
Be decisive about the doctrine. . .
In his sixty-first year, 1074 (wood male tiger), while dwelling at Trak Gyawo, Zurcungpa, accompanied by light and earthquakes, departed for AkaniHha, the Citadel of the Indestructible Array.
Lekden Degii
, . I
A ain because Zurcungpa s maglca power
Swere most vast, he is ould
fam:d having travelled to a? d on the of the a
teach the doctrine three times m a smgle day I? very Drem 1 P and an . . Uk lung a midday seSSlOn at ropu (,
morning m pa 'Similarl because he saw the Qakinls evening seSSlOn at Trak Gyawo. . y'. d built a shrine with
dancing at Lhazermo,.
The guru assented to this and delivered the clay pot to his attendant, to whom it seemed to weigh less than a feather. When they reached the riverbank, the guru said to the attendant, "Hold onto me and come without hesitation. "
But the attendant's mind was unworthy and he thought, "I'll probably be thrown into the river. "
Knowing his anxiety, the guru said, "Now you cannot cross with me. Come via coracle. I am going on ahead. " And he went off without his feet touching the water.
632 History: The Distant Lineage a/Transmitted Precepts
The Lineage a/the Zur Family 633
The attendant went by coracle and reached the slope on the opposite bank. While waiting there for a long time he grew thirsty, so he drank all the ale he could strain from the pot. Then the thought occurred, "One year and four months have passed since making this ale. What did the guru put in the jar for so much to be produced? "
He broke the seal of the jar and two serpents, white and black, as large as yaks, uncoiled themselves and vanished into the sky. Scorpions, frogs, tadpoles and other creatures followed in their wake and also went snapping and croaking into the sky. At once the sediment became green and rotten and the liquid became pale and sour. The attendant disposed of the mash and carried the jar to the riverbank, where he poured out the liquid. Then he smashed the jar.
When this took place, the guru said, "The auspicious coincidence is lost. If you had not released the two naga demons of Wokdong, brother and sister, the monastery of Ukpalung would have become the greatest in Tibet; and the hermitage at Trampa, too, would have expanded without decline. None the less, since you poured the liquid towards the south, some centres and monasteries will arise [in that direction]. " He appointed the naga demons, brother and sister, to be the protectors of the transmitted precepts at the hermitage of Trampa. But, due to these circumstances, the image of the fruitional Great Glorious Heruka was never made.
Afterwards, the college and the hermitage became extensive. At that time, in Nyari, there lived a man named Mama Yungdrung Trashi and his wife. They were endowed with riches, but had no children or heirs. Wishing to build a religious centre, they assembled all the local people together and asked, "Who are the best teachers? "
Some claimed that the adepts of mantra were the best, others favoured the venerable monks [of the Buddhist saJ? 'lgha], while yet others sup- ported the followers of the Pon religion. Because they all disagreed, they advised the couple to follow their own inclinations. The wife said, "Since our resources are adequate, let us invite all three. "
The mantra adept of Ukpalung [Zurpoche], Laketsewa the Ponpo, and a venerable monk from Chumik Ringmo were invited. When the three recipients of worship had assembled, they considered building a temple together, but disagreed over which should be the central image. The mantrin insisted upon Vajrasattva, the monk upon Sakyamuni, and the Ponpo upon Shenrap Miwoche/54 so they decided to build separate temples. Lharje Ukpalungpa joined with the Ponpo to build a temple below Dropuk. The Ponpo said, "Even now, when we make the temple, our deity will have to be subservient if yours occupies the central position. And your deity will have to be subservient if ours occupies the central position. "
Zurpoche realised that no good would come of either so he gave the temple to the ponpo. Then, one DrotOnpa offered him
the place called Dropuk and Zurpoche built a temple there. At that time three related families who were patrons said, "We will take a collection for whoever covers his temple with an ornamental roof. " The mantrin and the Ponpo both accomplished the task, but the monk was unsuccessful. The patrons took up a collection for the mantrin and the Ponpo on alternative years, at which the monk said, "Please gather one for us too! " The monk was given one year's collection and thereafter the collection was made on behalf of the three orders during alternate years.
At the temple of Dropuk eight shrines, large and small, were built. Of these the foremost was that of the buddhas of the three times. The upper hall was supported by twenty pillars and the lower hall by sixty pillars. In this place a great seminary was established.
Moreover, one time, when it was well known that the conqueror Zurpoche was propitiating Yangdak Heruka at Gyawo, in Thak, and that his merits were most extensive, the translator Drokmi, who re- quired gold to offer as a parting gift to his paJ)<;iita [Gayadhara], said tohim,"Bringalotofgold. Ishallgiveyouprofoundinstructions. ,,755
In order to exemplify [the conduct of] a great person, whose vows to benefit others are firm, and whose conduct with respect to the four attractive qualities of a bodhisattva is flawless, the conqueror Zurpoche - like Karma Pakshi, who to test [his disciples ordered them to build] an ornamental roof for the temple at Tshurpu high enough to be seen from the Damcoktse Pass756 - said with a concealed intention, "I shall build two golden monuments to dominate the defiles of Lharidong in Dropuk and Thangi Yangdong; and I shall connect them in the middle with an iron chain. "
His students make a pledge. "Very well", they said, "we shall each contribute a copper dish, a bell, and a length of iron chain. "757
The great commotion which ensued alarmed two local divinities. They offered an ingot of gold, the size of a goat's liver, and asked the master not to build the golden monuments. Then they offered a gold mine and said, "You may enjoy it so long as no gold in the shape of a living creature is discovered. " After mining an abundance of gold from one pit, an ingot of gold shaped like a frog was discovered. Zurpoche halted the excavation and offered one hundred ounces of gold to the translator in Mugulung. 758 That autumn he even performed humble tasks for Drokmi like carrying briarwood on his back. When he had become consummately learned in the Three Continua and their ancillary texts, as well as in the Indestructible Tent, he said:
By the kindness of the great guru,
I have learned that our Mental Class is our wealth!
Thus, after savouring the doctrine of the new translation schools Zurpoche again maintained that our [Nyingmapa] Mental Class is
634 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Family 635
wealth, like unto the wish-fulfilling gem. His statement is one giving rise to the highest certainty.
In his sixty-first year, when he had almost finished building the
temple at Dropuk that great man, an undeniable emanation who lived , 759
on the level of a holder of the awareness of spontaneous presence, having fully realised the attributes of the five paths, resolved to trans-
·· °Ib 760H°d"Su form his coarse body mto Its pure essentIa su stance. e S a l , m-
mon Zurcungpa from Trak Gyawo. "
When Zurcungpa arrived the master said, "I entrust this centre of
mine to you, Zurcungpa. You must benefit the host of disciples by means of the doctrine. Grant it to them according to their intellectual capacities. Protect them as I have done.
"You disciples, too, must attend carefully to whatever Zurcungpa does. Do not disobey his word. Do not even step on his shadow, footprints or robe; for this one has attained the accomplishment of the body, speech, and mind of the Great Glorious One. Therefore, he is even higher than 1. Because he will protect you as I have done, practise respectful devotion perfectly. "
Then Zurpoche went off to his hermitage at Trampa. One day he said to his attendant, "Prepare a meal this morning before the heat. " At sunrise, when the attendant came into his presence, the great guru was sitting on his bed, getting all dressed up. The attendant asked, "Now, where are you off to, that you are getting dressed up? "
I am going to SukhilvatI Buddha-field.
Address your prayers to the meditational deity, For the Great Glorious One and I are no different.
So saying, the master took up his vajra and rang his bell. As he did so his body was transformed into light; and he vanished into the heart of the image of the Great Glorious Heruka.
At exactly the same time, a Khampa, who was coming to make offerings to Zurpoche, met the guru on the road. The guru the Khampa's perception, and, accepting the offerings in an emanatIonal palace, distributed the merit. Then, just as if he had from a dream, the Khampa saw nothing at all. Proceeding onwards hesItantly, he heard along the way that the guru had vanished into the heart of the image of the Great Glorious One.
Because the blessing of this image of the Great Glorious ,:as
exceedingly great, sometime later the image itself told the
him perform three counter-clockwise circumambulations and vanish, in fact, into the image. Similarly, one Tshenden Zurmo Obumis reputed to have vanished into that same image.
ZURCUNG SHERAP-TRA
[339. 4-359. 6] Among the four "summits", Deshek Gyawopa, or Zur- cung Sherap-tra, like the bell-ringer among the bulls, was the prime successor of the mantra-holder Ukpalungpa. He was born in Yeru, Tsang in 1014 (wood male tiger year) to the accompaniment ofwonder- ful omens. His father was Thakpa Gomcen, who sometimes lived as a mendicant; and his mother was Majo Sherap-kyi. In his seventh year
he learnt to read and write, and in his ninth he learnt to chant the rite of the peaceful and wrathful deities.
Once, in his thirteenth year, while he was sitting in bed reading a book, his betrothed ran to him and said, "The field is flooded! How can you lie there? "
Wearing his new trousers, Zurcungpa crossed the flooding waters762 and he began to divert the water from the house. But she scolded him, saying, "You did not even change out of the clothes which were made by my labour. They're ruined! "
Zurcungpa replied, "If you care more about the cloth than about me, have it! " And he threw the trousers away.
She became angry and said, "This is an insult! " And she ran away to her native place.
Zurcungpa was utterly disillusioned with the world. He took her spindle down from a rafter and shouted after her. He remained sus- pended between hope and doubt, [not knowing] whether to call her back, but [in the end] he handed her the spindle saying, "It is said that a man must have the male wealth, and a woman the female wealth. 763
Take your spindle. " She returned to her own land in despair.
Then, without consulting his father, without taking provisions from his mother, and without seeking the approval of friends/64 Zurcungpa set out, carrying only his wolf-skin coat, to meet Zurpoche. On the he joined company with two nomads from Tanak, who were bring-
mg turquoise and copper, and a native of Shang, who bore armour.
When they arrived there, Zurcungpa had only the wolf-skin coat to
Priest to welcome one GyaWn Silk-yeo At the time of his receptIOnl . fkOh76
Let us see whether or not they are disgusted with the world. Bring each of them some ale-stew and vegetable soup. " The two nomads had no desire to eat, the Shangpa ate a little, but Zurcungpa ate the lot. At this the guru said, "Put aside the wolf-skin coat and the armour. But return the turquoise and copper to their owners! " The nomads went away displeased, saying, "The return of our presents is a sign that he
GyaWn appeared riding on a white cow and weanng awol -s m at.
In the presence of the image of the Great Glorious Heruka he was transformed into white light. The priest, Majo Tonden, actually saW
offer. While the other three offered their grand presents the guru said
",,
636 History: The Distant Lineage of Transmitted Precepts
Zurcung Sherap-tra
will not teach us the doctrine. " Consequently, they abused Zurpoche's
teaching. . I ) "
The master asked Zurcungpa, "What IS your can. f
Zurcungpa feared that it would be to say that he wllaZs0 h . d "I am Just a very sma ur
"I would defile the guru's property," he answered. So it was that he bore the burden of constant austerity.
One day the guru brought a rosewood bowl, which could hold nine handfuls, and said, "Do you have anything to drink? " When offered ale-stew, Zurpoche drank two bowls full.
"Bring more," he said, and continued to drink. Then he said, "Is there anymore? "
"There is about one quart," answered Zurcungpa.
"Now that is not enough. If it were enough, your merit would be the greatest in Tibet. None the less, because of your veneration of me, your merits will still be great. " He gave Zurcungpa three loads of barley and said, "When this barley is finished you will not be without neces- sities. "
Zurcungpa persevered day and night in all of his studies and in meditation. Because he was an emanation the expanse of his discrimin- ative awareness unfolded. But although he had inconceivable spiritual experiences and realisations, Zurcungpa could not even afford the supplies for copying books. At that point, Lharje Zurpoche said, "In the place called Phen-gi Khangon lives a wealthy lady meditator named Como Yumo and her daughter. You should stay with them. "
"I will not be a householder," replied Zurcungpa.
"Do not be narrow-minded," said the master. "I know the divisions between what the Teacher permitted and what he forbade. If you use the resources of those two, you can ask for empowerments, copy books, and receive the entire doctrine, without remainder. They will both acquire merit for it, and you will accomplish your own purpose. That would be best. "
Zurcungpa obeyed and all his wishes were fulfilled. Then, the guru said, "Now, don't stay there anymore. Bring your books and other necessities of worship here gradually and then come to me. "
"But is it right to do so? " asked Zurcungpa. "Those two have been very kind. "
"Do not be small-minded! You will have the power to benefit the world. In this degenerate age you must propagate the teaching of the Buddha and benefit many beings. How could you be more grateful to them? But if you just hide out there, you will succeed in helping neither yourself, nor others. "
Zurcungpa obeyed the command exactly, and the guru's intention was precisely fulfilled.
On one occasion Lharje Zurpoche saw Zurcungpa circumambulate a stl1pa near his residence. His feet were moving one cubit above the ground. The guru realised that he was an emanation and thought, "It is a great wonder. " He was highly delighted.
So it was that when Zurcungpa wandered afar and was tormented by intense heat in a desolate valley, he was offered a refreshing drink
the same clan as the guru, so e sal
(Zurcung) " The nickname stuck. Knowing hIm to be wo. rt? y,
Zur-
·e him study. He developed supreme intellectual pochemad b· d b gathenng up At first because of extreme poverty, he slste y f h But
the torma; scattered by the guru, and makmg ale-stew 0 tIIemf· Ie" . h "Thesoursme 0 a ,
the other students complamed to t h f£ they said, "lingers on his NeIther oes" eo er a
Ie to the guru, d ollect
c
wood. " h th cottage but it is In Zurcungpa's absence he had them searc e derneath a
said that all they found was a full of ale-. stew : v e nothing tattered blanket. At this the guru SaId, Zurcungpa, If you .
to eat, come to my own hearth. "
nor does he give any to hIS splntual brothers.
Therefore, the guru said, "Zurcungpa, today you are to go an
'.
The Lineage ofthe Zur Family 637
638 History: The Distant Lineage a/Transmitted Precepts
[by the local deities]. When he went to meditate on a lonely mountain peak and grew hungry, he was offered food. So he easily achieved whatever his heart desired, and thought, "Now, if I act on behalf of the world, I will succeed. " Lama Zurpoche, too, said, "Now, you must teach. " Zurcungpa taught the Sutra which Gathers All Intentions and could gather at once three hundred disciples displaying the t. ext. 765
At the time the guru praised Zurcungpa greatly, but certam people were somewhat disrespectful and said, "The guru praises his Own nephew too highly! ,,766 Zurpoche knew that they would incur great demerit by slandering a guru. . . .
It so happened that on one occasion the master and all hIS dIscIples went to attend a religious festival767 in a place called Emar Dorjepo. In a gully, there was a vermin-infested bitch and her puppies. Lama Zurpoche only petted the bitch, but Z. urcungpa killed the puppies, and then swallowed the vermm. The others saId, a lunatic as this Zurcungpa has been appointed to explain the doctnne! Even our benefactors will lose their devotion. "
But the guru replied, "Even I knew the dogs were bound for the evil destinies,768 but I could not 'liberate' them. Zurcungpa has done so, and it is a great wonder. "
At that, Zurcungpa adopted a gaze and the dead dogs were turned into offering goddesses. He vomited up the vermin and they flew off into the sky. Zurpoche said, "Now, are you not astonished? "
But they replied, "It is merely an optical illusion. "
Afterwards, they came to the Shang River, which was flooding. By his miraculous powers, Zurpoche threw a skull-cup to the slope ofthe oppo- site bank and said, "I shall entrust my college to whoever retrieves it. " The other three "summits" could not reach it, but Zurcungpa walked across, his feet not touching the water, and retrieved the skull-cup.
Zurpoche urged them to compete in the power of levitation. Among the other teachers and meditators, including the four "summits", there were those who could travel without their feet touching the ground. But Zurcungpa ascended into the air as high as a palmyra tree and was the first to reach the hermitage at Trampa.
At that, the other three "summits" began to believe in him and then served the guru completely by obeying each of his commands. .
Once Zurcungpa received a prophecy in three stages concermng a sacred location· but because that yogin who had realised emptiness was free from deliberate grasping, he dismissed it all as delusion. Finally, five sixteen-year-old girls, adorned with bone ornaments, appeared. They were playing q,amaru and dancing. They said to him, "Brother, if you meditate at Riwo Gudti you will accomplish of yourself and ofothers. " Then, they pointed to Trak Gyawo WIth theIr fingers.
[Seeing that] there were nine peaks, nine rivers, and nine Zurcungpa knew it to be a sign ofthe completeness ofthe nine succeSSIve
vehicles. "That Trak Gyawo", he said, "resembles the transcendent
lord, the Great Glorious Heruka, surrounded by the Eight G - 769 Th Ii ·f I . aUf! .
ere 1 . practIse there, accomplishment will come swiftly, and the wIll be great. Moreover, since the nature of samsara is suffenng, . 1 must cut off worldly entanglements. To achieve ihe goal
? f hves, social diversions and fame are useless. In the short-run It IS dIfficult t. o save. face: and ultimately it is worthless to do so. Therefore, I wdl meditate m solitude. " Entrusting his disciples to the care of three men,,770 and commanding them to preserve
the teachmg of the doctrine, he went off to Trak Gyawo. Arnvlng there, entered exclusively into practice. So, the danger of the local dIVmIty s magical power became very great. How- ever, to . such great bulls among accomplished masters both dream and
wakmg state have the same savour, in that they are fictitious. One mght Zurcungpa dreamt that a black man appeared on the peak of Trak grabbed his two feet together, whirled him overhead and threw hIm. He landed in a wide plain in the river valley of Thak. When
awoke he really f? und. himself in the midst of the plain and had to clImb back up. Despite thIS great magical display he remained
undeterred.
Again, ,,:hen a. the size of a young goat filled his hermitage, s reahsation of cause and effect became manifest. He seIzed the scorpIOn by the claws and tore it in half, saying:
Repenting of each non-virtuous sin I tear the evil scorpion asunder! 771 '
In w:/z he mocked those who rely on the words, rather than the meamng. J:Ie thre,: the scorpion away, whereupon all the pieces were transformed Into Buddha and dissolved into space.
On another ? CCaSIOn, when Zurcungpa was invaded by an army of ants, he told hIS attendant to bring a mallet;773 and with it he crushed the ants. The felt disgusted and said, "Think of the sin! "
Zurcungpa replIed, "If you had no faith in that, I'll do it this way. "
And he poppe. d the ants into his mouth and blew out, whereupon all
of them arose m the form of Vajrasattva and departed into the sky. At that, the attendant developed great faith.
By his inconceivable miraculous abilities to kill and resurrect Zur- three local divinities, who were siblings, under oath fi allegiance. They revealed their forms and prostrated at his
Even today. eXIsts a spring which arose where Zurcungpa pIerced with hIS kIla. And when he performed the practice of the I? edItative of the "seals",774 according to the Secret
Maglcal Net, he had a VISIOn who filled the valley ofThak. Because Zurcungpa had attamed the activity field in which appear- ances are exhausted,775 he could transform his body into a storm
The Lineage a/the Zur Family 639
640 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Family 641
of fire, water, wind, or earth. All appearances radiantly and resplend- ently partook of the nature of Vajrasattva; and the power of his positive realisations increasingly developed. But he realised that, in fact, they were not reliable. Appearances, mind and reality merged into a single savour and he reached the level on which his intentions were exhausted. He could move unobstructed through earth, stone, mountain, and rock; fly like a bird in the sky; and so forth. So it was that Zurcungpa obtained independence with respect to the five elements.
On one occasion he said, "One month from today a worthy disciple will arrive. " Then, later on, a spiritual benefactor,776 named Ba Getong, who was an adherent of the dialectical school, came to a religious festival in Thak. He sent an intelligent student to debate with Zurcungpa. The student pointed at a pillar and said, "Let the pillar be the topic. "
Zurcungpa said, "The pillar is the topic. To the deluded perceptions of worldlings who are discrete entities, such as yourself, the pillar appears as a discrete entity. But I [am an adept of] the Great Perfection, which concerns what is manifest in and of itself and impartial. [Accord- ing to this] there can be no ontological verification of the pillar. " So saying, he waved his hand and it passed through the pillar without obstruction.
The student was unable to speak for astonishment. He acquired exceptional faith and became Zurcungpa's disciple, Matok Jangbar.
Concerning Zurcungpa's disciples, there were: four "pillars"; eight "rafters"; sixteen "beams"; thirty-two "planks"; two "great meditators"; one "great boaster"; two "simple ones"; two "venerable ones,,;777 three "useless men"; and many others.
The four "pillars" were originally students of the spiritual benefactor Khyungpo Trase,778 who were great dialecticians and intellectually very sharp. When Deshek Gyawopa [i. e. Zurcungpa] and the spiritual benefactor Khyungpo met in Nyangru at the invitation of a patron, Khyungpo sent the four, commanding them to go and refute Zurcungpa, who, he said, was a proponent of erroneous doctrines. When the four entered the presence of the master, he happened to be wearing a fur coat turned inside out. At this one of them said, "Which doctrinal tradition has the custom of wearing an inverted hide? "
"The hide is just as it has always been, so it is not inverted. It is your dogma which confounds inside and outside. " .
One of the other students said, "Very well, but let us dISCUSS the doctrine. "
To which Zurcungpa replied, "The essence of the doctrine is inex- pressible and limitless. How can one discuss doctrine? " . .
At that KyotOn asked, "Well then, according to your tradItIOn of the Great Perfection, is not meditation most important? "
"To what object do I adhere? " Zurcungpa asked in response.
"All right then, but is it non-meditation ? "
"Is there anything that distracts me? " was Zurcungpa's reply. Ahd KyotO? , despite brilliance, could make no further response.
Agam, LentOn Sakya Zangpo asked, "According to the tradition of the Secret Magical Net, do you maintain that all appearances are male and female deities? "
"Who would refute", answered Zurcungpa, "the validity of direct perception, to which discrete, inanimate objects appear? "
"Very well, then you do not maintain [that they are deities]? "
"Who can contradict the intention ofthe sutras and tantras concerning the purification of discrete, impure, delusory appearances [which are perceived by] sentient beings? "
Thus, Zurcungpa eclipsed the sharp, verbal arguments of the four students with his truly powerful answers, just as Rahu eclipses [the sun and moon] with his hands; and he grasped them with the claws of his great compassion, which was wholly other-oriented. In this way, the propensities ? f [the four students'] past deeds were aroused, just
as when master Sura became the disciple of Aryadeva. 779 They said, "Alas! It is hard to find such a spiritual benefactor as this, who possesses an unerring realisation of the meaning of the greater vehicle, and is endowed with the brilliance that comes of awareness and liberation. And yet, ifwe go openly to him at this time our master will be displeased. So, let us take a solemn vow to abandon that master of false sophistry by some means next year, and to associate with this mighty lord of
yoga, who is like the point of a sharp sword cutting through the net of sarpsara. "
After swearing this oath they went away. Then, as bees fly to lotus gardens, just so, when the next year came, they spread the wings of their past propensities and positive aspirations and flew, as if to a vast sandalwood forest, to the college of Deshek Gyawo. There, they became renowned as the four "pillars".
But in the meantime, the four had to return to Khyungpo who said "Did you refute Zurcungpa? " "
"We could not refute him," they replied.
At that, the fierce windstorm of jealousy agitated Khyungpo's mind,
and he announced, "Anyone who kills one like Zurcungpa, who har-
bours perverse opinions and leads everyone astray, will certainly attain buddhahood! "
The disciples of Zurcungpa heard about this and went to inform the master. But since a naturally liberated bodhisattva has no thought of anger, Zurcungpa answered them with silence. In the morning, he sat Upon his teaching throne, smiling.
"'What amuses the guru? " asked the disciples.
"As for doctrines", he answered, "this, my secret mantra tradition of the greater vehicle, is it! For it is the tradition of secret mantra that
642 History: The Distant Lineage ojTransmitted Precepts
maintains that buddhahood may be attained by 'liberation' ;780 the dialec- ticians do not think so. Now, even such a great dialectician as Khyungpo Trase has said that anyone who kills one like Zurcungpa will attain buddhahood. So, in his innermost heart, he has turned to my doctrine.
Therefore, I am delighted! "
(Among the four "pillars":] Kyoton Silk-ye of Kungbu was the pillar
of the Mental Class; Yangkeng Lama of Kyonglung was the pillar of the Sutra which Gathers All Intentions; Len Sakya Zangpo of Chuwar was the pillar of the Magical Net; and Datik Co-sak of Nakmore was
the pillar of ritual and means for attainment. With the addition of Matok Cangbar they are also known as the five lineage-holders.
The eight "rafters" were: Matokpa, Kyoton Choseng, Lensak Cangcup, Tsak Silkring, Nupti:in Pakma, Opa Sator, Shiiton Dadra, and Tsetrom Cangpel. Sometimes Lala Zicen, Nelba Nyingpo, and Ngamttin Gye1wa are also counted with them. The twO "great
meditators" were Bagom Tikma and Pongom Topa. The one "great boaster" was Ziton Sogyel of Lato. The twO "venerable ones" were Zhangton Ngase and Khyungpo Trase. I shall not enumerate the
names of the "beams" , "planks" , and other ordinary disciples. The three "useless men" were Gocatsha, Mikcung Wangseng, and Gocung
W ange.
Lama Zurcungpa resolved to remain absorbed in practice for twenty-
four continuous years on Mount Trak Gyawo, and so to pass away in the rainbow body. But because he had to break his retreat for twO reasons, he remained there for thirteen whole years and one part-year,
fourteen in all. At one point he spent a long period without even his attendant coming to serve him. Eventually, when no trace of smoke or noise emerged from his hermitage, the attendant, fearing that some
illness had befallen the master, went to investigate. He found the guru with his mouth and nose covered with cobwebs. Thinking that he had passed away, he cried out loud. The master's concentration was dis-
turbed and he said, "If I had remained in that state I would have
become free from this burdensome skull! Now I shall have to take birth
once more. " It is said that [this was fulfilled when) he was reborn as 781
the Great Translator of Sakya.
It appears that this (account refers to] the indication of success on
the path, whereby the body becomes many particles of the pure essence (i. e. light] alone, (which takes place] when (clinging to] reality is
782 exhausted all at once.
Again, one morning Zurcungpa said, "Prepare lunch. Let's cook
green vegetables this time. "
The attendant had not yet boiled the water when the guru arrived,
cartying fresh vegetables, and said, "1 have circumambulated Uk-
palung. Why have you not boiled the water? "
The attendant exclaimed, "Surely you are jokingl"
urcungpa gave him a present wh· h Z
morning. Then with great . . IC urpoche had given him that
Z The Lineage ofthe Zur Family 643
, conVIction th d
guru has undoubtedly attained· d d' e ant thought, "My
andmind! "Andthushedevelm edPedn WIthrespecttovitalenergy
T h h ope evotIOn eot erreasonthatZurcun ah
. .
the three "useless men" could gp to leave hls. hermitage was that
to Go Khukpa [Lhetse]783 sa . not hUP hold the teachmg: Gocatsha went ymgt at eneededth M h
the background for the path of skilful mea " e ot er tantras as to Sumpa Yebar saying that h d ns. Mlkcung Wangseng went
background for the projection of [tantras] as the
to Pangka Tarcungwa saying that he ne·· a. "Gocung Wange went
for the philosophy of the gr d d eded lOgIC as the background Am oun an path.
" ong them, [the first did not realise h
skIlful means and of II"berat" 785 t at] because the paths of
IOn are both c " d "
leus: this fulfils the definition f M h ontame m the Secret Nuc-
"twisted his eyes backwards inat:eir er (the second] had realtse that] the maw;! ala is [alread r . ckets. because [he did not [of realIty]; and the third dOd y] P o)ected m the natural dIsposition
philosophy, does not get to thle that logic, as a verbal
these three useless men could not ground and path. Therefore,
Zurcungpa had to break hI"S preserve the college; and consequently " retreat.
StIll another reason was that th
arrive at the conclusion of coal e Zurpoche desired to
escence even before he had completed the final
of the Dropuk Temple Z
with t b d " "
ou a. an onmg hIS body,
"constructIOn and consecration
of the guru, who said ;'Y urcungpa arnved to comply with the order It I h , o u must preserve my legacy"
a so appened that when th I" h . cungpahadbecomeextensive, Ig tenedactivity. ofDeshekZur-
i-or wh ere mantn? s m TIbet who
dour of mighty yogins wh g I eh dements, cannot endure the splen- " ' 0 equa t eBuddha [G·" dh" "
dId not make obeisance to him
d sIt m a supenor position, the
translator Go [Khukpa Lhetse
rna eo eIsancetohim " "
lationschoolsshouldneither kecrebe" t
seat. One day, when all had assembl translator Go arrived after Zurc ed for a great festIval m Shang, the row. Then, because the who seated at the head of the clever with words, but enga ed in splntual benefactors who are
mthemannerof[theBuddh ' ]fi ' " a s lVe noble com
keep theIr agreement _ were sta tl d
to prostrate was erased. The be ,and all evidence ofthe promise not
Yt ekcame five-branched vines, cling- an 0 rna eobeIsance Th h
en the festival
Zurcungpa, but were you not t'he fi a Pdromised not to prostrate before He " 1rstto 0so)"
rephed, "When I came beD re h" .
was the transcendent lord G GOl "1m I could not tell whether he
ut, otherwise, I could not c " f " u a, or Just urcungpa. B oncelVe 0 hIm as a man. "
mg to the ground and beg ,
was over, the others asked Go "W ell . . en, w
' reat onous Her k " Z
0 an .
ISdIsciples]-
pamons, who could not
644
History: The Distant Lineage ofTransmitted Precepts
which the sap was oozing, which he cut down and sanctified for the construction of the shrine. When he offered the first fruits of the tree to the guru, the local divinity Trhengwa sent a tamarisk pillar, which had been left behind, down the Tsangpo River. But the pillar sank for five days at Ngamongtrhang, and so it did not arrive. Zurcungpa sent two disciples there with this command: "Put this white torma on the rock; throw this red torma into the water; and tell them to bring Lama Zurcungpa's wood immediately! "
When threatened in this way the lord of the waters took fright and sent the wood on at once. Other spirits also obeyed Zurcungpa's com- mand.
As the time approached for Lharje Zurcungpa, the possessor of such magnificent attributes, to enter nirva. Q. a, the disciples implored him to beget a son and heir. Zurcungpa invited the Lord of Secrets, Vajrapa. Q. i, into the womb of his consort by means of the contemplation of the five awakenings. [His heir,] Zur Sakya Senge, was thus clearly endowed with the wonderful marks and signs [of a buddha].
Zurcungpa then delivered [his testament] which is well known as the Eighty Oral Instructions (zhal-gyi gdams-pa brgyad-cu-pa), and which begins:
Be a child of the mountains. Wear ragged clothes.
Eat plain food.
Ignore your enemies.
Leave your fields untilled.
Be decisive about the doctrine. . .
In his sixty-first year, 1074 (wood male tiger), while dwelling at Trak Gyawo, Zurcungpa, accompanied by light and earthquakes, departed for AkaniHha, the Citadel of the Indestructible Array.
Lekden Degii
, . I
A ain because Zurcungpa s maglca power
Swere most vast, he is ould
fam:d having travelled to a? d on the of the a
teach the doctrine three times m a smgle day I? very Drem 1 P and an . . Uk lung a midday seSSlOn at ropu (,
morning m pa 'Similarl because he saw the Qakinls evening seSSlOn at Trak Gyawo. . y'. d built a shrine with
dancing at Lhazermo,.
