He
appeared
to be facing his audience in all directions.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
, 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,. they entered hIS columns. It became nine supports: seven pIllars and two esp h ':Dakinls' Shrine". Images well known as the Khandro Lhakang, t e . De ti the protector
of the Forty-two [Peaceful] Buddhas and of both the
of the transmitted precepts, were Net] were painted
expanded and condensed mat;Qalas. 0 hi ped the image
ZUR DROPUKP A
SAKYA
SENGE
on the walls. During the teaching of 111
[360. 1-367. 3] Zurcungpa's son, the great Lord of Secrets of Dropuk, Zur Sakya Senge, was like the fountain-head of the exegesis of the Secret Nucleus in Tibet.
Zurcungpa had a female disciple named Cosemo Damo Tsuktorcam, in whose womb, he realised, an emanation could be conceived. He asked her brother, Datik Cosak, who was one of the four "pillars", if he could have his sister; and Datik replied, "Just as you command. " Datik placed a vajra and bell in her hands and told her to present them to the guru personally, rather than through an intermediary, and so created a most auspicious coincidence. But because the guru did not marry her, the host of his students became very hostile and proposed
of Lekden with his sleeve and saId, Wd 'you p d Then Zurcungpa
)"A tht theimagebowe Itshea . ,
the Buddha. t a, . J I)" And the lips of the image
ewe s.
trembled.
In the way,. when on the very spot where the
One he built a shnne to Yang k J bar had a diseased tree, frorn Heruka's left foot had rested. Mato ang
asked, "Will you exalt the PreCIOUS
h d a vision of the Great GlorioUS
The Lineage ofthe Zur Family 645
646 History: The Distant Lineage ojTransmitted Precepts
_ h . d "I dreamt that a master of the K otonSak-yet ensal , ,
The Lineage ofthe Zur Family 647 Just then, a wealthy nun came to offer many loads of barley and a
great quantity of butter. A benefactor also arrived from Dokam to make offerings. Zurcungpa exclaimed, "The butter paste to moisten his palate has arrived. This one has merits! He will even serve the world! " Thus he rejoiced.
When the child was eight months old his father passed away. He was brought up by his mother and maternal uncle, and lived for fifteen years in the upper valley ofDa. Then he approached Len Sakya Zangpo in Chuwar, where he received the tantra of the Secret Magical Net. He also went to Yangkeng in Kyonglung to study the doctrine. In his
789
and his enlightened activity became quite extensive; so he was distracted from his studies. Sub- sequently, he found the opportunity to spend one year with Kyoton in Kongbu, but afterwards his enlightened activity once more increased and he had no chance to travel anywhere. He invited a host of learned
and accomplished gurus to his home and completed his studies. From the four "pillars" he received, completely and perfectly, the doctrines of his father, including: the trilogy of the SiUra which Gathers All Intentions) the Magical Net and the Mental Class; and the tantras, esoterics instructions, rites, means for attainment, practical techniques, and empowerments [belonging to that cycle of doctrines]. In particular, he obtained the cycle of the SiUra which Gathers All Intentions in detail from his uncle Datik; the Great Perfection according to the tradition of the cycles (rdzogs-chen skor-lugs? 90 from Len Sakya Cangcup; the final lineage of the Great Perfection (rdzogs-chen brgyud-pa tha-ma) from Lharje Shangnak; et cetera. In short, he resolved his doubts by studying and reflecting under [the guidance of] many gurus. He presented [manu- scripts of] the long, medium and short versions of the Mother [i. e. the Transcendental Perfection of Discriminative Awareness], and other boun- tiful offerings to all those gurus under whom he studied his own spiritual
tradition, so that he gained their favour.
After practising for a long time at Dropuk in Nyari, he "hammered
home the four nails" ,791 as described in the esoteric instructional tantras with reference to the stages of creation and perfection. After blending inseparably with the body, speech and mind of his meditational deity he acquired, even during his youth, great radiance, and could overcome everyone with his charisma.
On one occasion Dropukpa went with four disciples to meet Phadampa Sangye, who was then living in Tingri. The day he was to arrive Phadampa said, "Today an emanation of Vajrapal)i will arrive. We must welcome him. "
After they had arranged the silks, parasols792 and other paraphernalia, and the day was growing old, five mantrins, a master and his disciples, arrived. Phadampa's disciples said to him, "There is no one else it could be. "
. hh
to baniS er.
y . If [her child] is seen as the master s doctrine sat upon her nng-finger. h' Let her remain. "
heir, it may possibly images of the Buddha and Similarly, other h 1 d 's body. Hence, she was allowed
golden vajras dIssolved mto t e a Y
to ____
Zur Dropukpa Sakya Senge
h h great translator Ngok In 1074 (wood male tiger year), w en tDe ukpa was born. The
. h' . t nthyear rop
[Loden Sherap] was m IS ee d h' omb I had an intimation
. "Wh h' on ofmmeentere erw fi guru SaId, . en t s d' h Therefore he will come to bene It that Vajrapal)I had dIssolve mto / _er. ,
" H d the boy Sakya Senge.
e name th'n and became utterly pos-
the world.
The father renounced abs. olutely ulstgthe other day you were
sessionless. His cons? rt . sald hIm, bave not even provided butter considerate of our son s bIrth. ow, you
Paste to moisten his palate. " . 1· d "If he has ments Zurcungpa rep Ie , h
the necessities will arrive, even .
'11 be no advantage m my . d' h Ifnot t ereWI h
without my provi mg tern. 'h
. "Then esa
t down on the roof of t e .
providing for hIm anyway. , houseJ88
nineteenth year, he had his investiture
648 History: The Distant Lineage ofTransmitted Precepts
And he said, "Welcome them. "
At the same time, Lharje Dropukpa said [to his own disciples], "I must test whether Phadampa possesses supernormal cognitive powers. " He sent one disciple ahead disguised as himself, while he followed behind like a common servant. Phadampa saw there was a goitre on Dropukpa's throat, and said, "Let the one who has the goitre lead the way. It would be best if master and disciple were not out of order! " Dropukpa became most devoted to him and received Phadampa's nec- tar-like doctrine. And Phadampa inspired Dropukpa saying, "He will become the great glory of [the Buddha's] teaching in general. "
On another occasion, when he was having a painting of VajrapaJ)i designed, Dropukpa told the artist, "Draw it thus! " And he clearly appeared in the form of VajrapaJ)i. For these and many other reasons it was well known that he was the glorious Lord of Secrets, who had come to extend the teaching of secret mantra in this northern land [of Tibet].
Generally speaking, the host of Dropukpa's disciples was countless; but, in particular, he produced a thousand disciples who merited p a r a s o l s . T h e y w e r e g r e a t s p i r i t u a l w h o u p h e l d t h e seminaries and protected the teaching. As a result, his enlightened activity over a long period was inconceivable.
Once, when he was teaching the doctrine in Dropuk, he sat on a backless teaching throne, and students surrounded him on all sides.
He appeared to be facing his audience in all directions. Therefore, they were convinced that he was actually the representative of the lord of the maJ)C;iala of the Magical Net of Vajrasattva and he became renowned as an undisputed emanation.
When Dropukpa taught the doctrine there were about five hundred who displayed the texts during the summer and winter sessions, and about three hundred during the autumn and spring. Generally speaking, he had over ten thousand students; so people would often resort to paying a gold coin for a suitable little spot within earshot of his teaching court.
Dropukpa was perfectly endowed with the attributes of knowledge, love and power. He acquired the eye of the doctrine, having thoroughly mastered the meaning of the Glorious Tantra of the Secret Nucleus, which is Definitive with Respect to the Real (Srfguhyagarbhatattvavinis- cayamahatantra, T 832). In consequence, the so-called teaching tradi- tion of the Lord of Secrets, Dropukpa, has continued to be discussed even up to the present day, and is renowned like the sun and moon.
Dropukpa had twelve disciples who gained his favour: four "black ones"; four "teachers"; and four "grandfathers". The four "black ones" [nag-po, so called because their names all contained the element nag, "black"] were Ceton Gyanak, Zurnak Khorlo, Nyangnak Dow. o, and Danak Tsuktor Wangcuk. The four "teachers" [ston-pa, whose names
TheLineageofth Z 17 .
all contained ston "to tea h"] e urL>amzly 649
G·· ' C were NyeC Ch··
onp? , ZhangtOn, and GyatOn The four02 oseng, GyaptOn Dorje
were Tsangpa y . . grandfathers" [mes-po, Un- Upa Choseng. This enumerat" '. uton Horpo, BangtOn Cakyu and o f Z u r " ; b u t i n t h e I S r e n o w n e d a s t h e " U p p e r
a dIfferent lineageJ93 ower [or Khampa] Tradition" there is
When the time came for the
perform his final deed he saI'd t thgrefiat Lord of Secrets, Dropukpa to
'0
or a east offering. I shall also k . ers, nng the supplies
fi fi
e Our"teach ""B' ,
his command and the m : e a collectIOn. " The four "teachers" III Dropuk, where they held a Yb summit of Takla Ridong structed them in many secret u east offering. Dropukpa in-
absence. Now, without relinqu' Ings and said, "Do not mourn my the awareness-holders. my b? dy, I shall go to the level lIneage and the teaching will flourish wIll prosper hereafter. Your
Dropukpa sang a song of inde . . ' .
and singing different hymns h realIty In his glorious voice e
Finally, he altogether. and into the by heart-breakIng grief and wailed with 1 teachers were tormented and called out his name '1 h ament. They wallowed on the
and saId, "You ought not to beh unt{'k e descended again like a bird before, . but you have this. I you good advice
even a lIttle prosperity. "
1 .
ow, my lIneage will not have
Then, in the next year 1135 (
first, Dropukpa passed into the . dmale tiger), which was his sixty- Place ? f the Great Assembly. el of the Gathering
mantnn offered a light bay horse h g e a handsome young
saddle of conch. Since no one WIth a wonderful, self-fitting
went, it. said that a deity had w ence he ? r . where he
Tsen spInts, Ma:tarah and nagas 1 b ght the offenng. SImIlarly the
four kinds of wealth e . . a so rought offerings. 794 So, there XIStIng among men.
woo
d
Dropukpa was eighteen years older th
Thus, Takpo Lharje, Lama Zhan
contemporaries. Moreover the g, and Co-se Dzeng were roughly his
alamitra and Dropukpa. fi' h re were only three gurus between Vim-
h h ' ort enunTrem fR c u-ts an) was a disciple of Vi 1 . 0 0
Hot Springs (rong Sherap-o of Caze in Lhodrak Her dIsciple was Marpa of Shang Lhabu, and his Iscfhle LangtOn Tarma Sonam
e was
arJe Horpo Dropukpa.
"
an Sakyapa Kunga Nyingpo. 795
4 Biographies of the Rong Tradition
Biographies ofthe Rang Tradition 65 1
became a monk to avert death. 797 Then the following year Dropukpa passed away.
Gyanak also studied the Amrta Tantra (T 841) under Gyatsang Korwa of Nya? g; _and Vajravidara1Ja and the Basic Root Tantra of VaJrakzla T 439) under Dro Tarseng of lower He also vanous traditions ofVajrakIla, including that of KYI (phur-pa skyz-lugs) and also the Por tradition of the Great (rdzogs-chen spar-lugs) under Tampa Pormang; and the Kham tradItIOn,? f the Great Perfection, that is, the Essential Spirituality of Aro (aro z thugs-bcud) under Como Nyangmo. Similarly, he studied other doctrines, as the Brahman's Cycle of the Great Perfection (rdzogs-chen bram-ze zskor? NGB Vol. 7) and the Ketsangma (ke-tshang- ma). Thus, because of hIS very great learning, Gyanak became the master of all [the teachings of] the way of mantras and dialectics, as well as of all the tantras and their means for attainment.
When Gyanak manufactured elixir everyone saw the goddess actually e. merge from her palace of medicine, circumambulate the mandala three times, and vanish. He worked extensively for the others and passed away in 1149 (earth female snake), which was his fifty-sixth year.
YONTENZUNG
[369. 4-6] Gyanak's nephew was the great guru Yontenzung. He In 1126 male horse year). In his eleventh year he began hIS studIes. For thIrteen years he was befriended by his uncle, under completed studies ofall the tantras, transmissions, and esoteric InstructIOns concerning the three aspects of creation and perfection. When he reached his twenty-fourth year, his uncle Gyanak passed away and he became the successor to his seat. He resolved all his doubts under and Zhikpo, both of Central Tibet and others. Then, he contInued to work for the welfare of himself and others.
TAMPA SEDRAKPA
[369. 6-370. 5] Now, Ton-sak of Central Tibet, who was also known as Tampa Sedrakpa, was a descendant of Cerpa Wangtung of Ze. Having gone to learn write at the college of Dropukpa, he acquired faith and pursued hIS studies. Then, he became a follower of Lharje Gyanak the latter had become a monk to avert death and he received from hIm all the tantras and instructions in their entirety.
Then T. on-sak thought that he should practise meditation exclusively. He went In search of a solitary place in the northern mountains, and
CETON GY ANAK
[367. 3-369. 4] Now, the disciple of Dropukpa was Ceton Gyanak. He was born in the region of Upper Nyang in 1094 (wood male dog year). He used to bring provisions for his two elder brothers who studied in a school of dialectics. He listened incidentally and surpassed them both
in what they had been studying deliberately. At that, he said, "Though
you have both listened for three years you have understood nothing.
If I were to listen I would understand. "
The two elder brothers replied, "Nothing more occurred to us two.
Whoever knows the doctrine, it is much the same. So, ifyou understand, you yourself should listen! We will bring the provisions. "
Lharje Gyanak remained there and studied Transcendental Perfection under Khyungpo Trase; Abhidharma under Ben; and Madhyamaka and logic under Takpa Khace. He also studied under Sonam Yeshe of Gar. After nine years of study he had reached the furthest limits of
learning.
When Gyanak was in his thirtieth year he came to study the way of
mantras under the Lord of Secrets, Dropukpa. He stayed with him for eleven years. For three years the guru did not converse with him in any detail, except to call him "Co-se of upper Nyang". 796 Once, when the master Gya Tsonseng and his servants were attending a religious festival at which Lharje was present, they instigated a debate, but were
refuted by Lharje Gyanak. Dropukpa was delighted that their pride had been shattered, and he took note of Gyanak. Then, in addition, Dropukpa became overjoyed at the intellectual progress of his son, Cotstin Dorjetra [who was being tutored by Gyanak]. He bestowed upon Gyanak the fundamental texts and instructions of the three aspects
of creation and perfection, and also the special esoteric instructions, along with concise notes. For this reason, Je Lhakangpa [i. e. Gyanak] came to possess more complete doctrines and more profound eS,oteric instructions than the other followers of Zur. At the age of forty he
652 History: The Distant Lineage ofTransmitted Precepts
at YOla Rock he met one Tampa Yolcungwa, who was carving away at the rock. "Are you building a hermitage here? " he asked.
"Yes, I am. "
"Is there no place else to do so? "
To this he received the response, "There is a place over there where
there is a forked rosebush. But I shall build here, because this site is more secure. "
Then, when Tampa Ton-sak approached the rock where the for. ked rosebush was growing, he found some morsels of food beside a spnng, and he took this to be a good omen. He stayed there and practised meditation until he had developed extraordinary realisation. Gods and demons obeyed his command. He acquired the ability to benefit many who required instruction and became known as Tampa Sedrakpa, the "Holy Man of the Forked Rose".
ZHIKPO OF CENTRAL TIBET
[370. 5-373. 1] Zhikpo of Central Tibet was a native of Ce in Yarlung. He was a secretary who was converted to the doctrine at the residence of Dropukpa, and became a follower of Lharje Gyanak. He became proficient in the three aspects of creation and perfection. Then, he decided to return home to celebrate his investiture.
Thinking that he would require a parasol, conch shell, offering uten- sils and other suitable requisites, he set out to bring them from Nepal. On the way he chanced to think, "Although I know so much doctrine, I have nothing to cultivate experientially. If I die now, help. I must secure my mind in the instructions alone. " WIth thIS m mind, he returned, went into the guru's presence and made a request. He was given the instructions of the precious aural lineage, and, apply- ing them experientially, he went on his way. . . . .
On reaching Kungtang in Mangytil the ineffable, pnstme cogmt1on
of the Great Perfection arose within him for seven days. Then, he went
to obtain his offering utensils from a Newar. Returning to Kungtang
in Mangytil he contracted fever and was laid up. He thought. ' "N. ow,
what is the use of being unhappy about it? " and composed hIS mI. nd.
Leaving the utensils in the village, Zhikpo went into the
where he experientially cultivated [the teachings] until he could umm-
pededly traverse earth, stones, mountains and rocks. . He then knew
that his former ideas were totally unnecessary and decIded to abandon
the utensils for his investiture. But when he saw the altar-stand and
Biographies a/the Rang Tradition 653
to ab,and. on these things: too, to him. O? ce more he thought ? f hIS guru s kmdness and, stIll carrymg the utensIls, he continued his Journey. As soon as he reached the temple and placed them before the guru he exclaimed, "Oh, bowls! How long you have fettered me! "
Afterwards, Zhikpo dwelt only in mountain solitudes and undertook to achieve experiential cultivation until he comprehended all things. Because, for him, appearances had dissolved into fictions, he went unharmed by an avalanche of rocks. When he stayed in the upper valley of Pagor in Yeru a thunderbolt crashed down on his bed, but
he was unharmed. Others asked, "Was there some lightning here? " "Must have been lightning or something," he replied.
"But were you not injured? " they asked.
"All sound is inseparable from emptiness," answered Zhikpo. "Where
is there the independent existence of a thunderbolt? "
So it was that Zhikpo of Central Tibet lived as a great and mighty
lord of yoga. Below the hermitage where he continued to meditate he
managed a college for eighteen years. Then, in his seventieth year, he passed away.
This holy person had many disciples who were learned in the textual traditions: Zhikpo Diitsi, Tonpa Lakyap, Coso of Central Tibet, and NyeWn Nyima Dorje, to name just a few. Moreover, MeWn Gonpo of LaW, Cel Ktinga Dorje and others also received teaching at his feet.
ZHIKPO DUTSI
[373. 1-380. 2] Zhikpo Dtitsi was the spiritual son of Zhikpo of Central Tibet. His father, Sangye Takcung, was descended from a family which had continually produced learned and accomplished "warriors" ever since the time of their paternal ancestors. Sangye Takcung was re- nowned as Takcungwa because he was a follower of Takpo Gyare. He
went to Lhodrak and worked for the welfare of beings in the monastery of Phurmongang in upper Lho. During his stay there he was invited to Ze by benefactors from that region. They offered him Lhadong Monastery, Uke Monastery and others in Ze, so he took up residence there. The number of his disciples multiplied.
Sangye Takcung had a consort named Como Wangmo, and in 1143 (wood male mouse year) a son was born to them at the monastery of in Ze. A rainbow hung over the infant when he was sleeping mSIde his cradle. During approximately his second year his father had a dream and said, "Now I am to die. After my death I am
gomg to the land of awareness-holders. But this son of ours will also benefit others! " With these words he passed away.
When his son, Zhikpo Dutsi, grew up he had much compassion. Once, he gave away all his clothes and so forth to a wretched beggar,
the set of seven offering bowls he remembered hIS guru s m ness thought, "This understanding came to me only throug. h the compassIOn of my guru. I should offer these to him. " So he carned the stand and the bowls along, but on the way, because he had put an end to desire, the
. ,k·d d
654 History: The Distant Lineage ofTransmitted Precepts
without heeding his mother, who had tried to dissuade him. At that, a keen oracle said "What will become of your son? All the gods and demons of the world circumambulate him en masse and worship him! "
One autumn, when harvest time arrived, his mother said, "Everyone is offering tormas for the harvest festival. 79S Idiot! even you should offer a water torma or something! Each one of us should observe the
harvest festival. "
The boy went to where the harvest was to take place called out,
"Gods and demons of Ze! Gods and demons of Nyangnak Olpo! Black Gyelpo of Trangpo DIu! Don't go anywhere else this morning. This is the festival of old lady Wangmo's harvest! So assist her with the harvest work! " So saying, he scattered the offerings.
His mother was furious and scolded him. She had a field called "Sixty-four". During a very good year it yielded no more than forty bushels, but that year it yielded over fifty, though was not much corn. So, it was said that the boy might be an emanatIon. He was sent,
therefore, to study under his uncle, Tampa Sedrakpa.
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,. they entered hIS columns. It became nine supports: seven pIllars and two esp h ':Dakinls' Shrine". Images well known as the Khandro Lhakang, t e . De ti the protector
of the Forty-two [Peaceful] Buddhas and of both the
of the transmitted precepts, were Net] were painted
expanded and condensed mat;Qalas. 0 hi ped the image
ZUR DROPUKP A
SAKYA
SENGE
on the walls. During the teaching of 111
[360. 1-367. 3] Zurcungpa's son, the great Lord of Secrets of Dropuk, Zur Sakya Senge, was like the fountain-head of the exegesis of the Secret Nucleus in Tibet.
Zurcungpa had a female disciple named Cosemo Damo Tsuktorcam, in whose womb, he realised, an emanation could be conceived. He asked her brother, Datik Cosak, who was one of the four "pillars", if he could have his sister; and Datik replied, "Just as you command. " Datik placed a vajra and bell in her hands and told her to present them to the guru personally, rather than through an intermediary, and so created a most auspicious coincidence. But because the guru did not marry her, the host of his students became very hostile and proposed
of Lekden with his sleeve and saId, Wd 'you p d Then Zurcungpa
)"A tht theimagebowe Itshea . ,
the Buddha. t a, . J I)" And the lips of the image
ewe s.
trembled.
In the way,. when on the very spot where the
One he built a shnne to Yang k J bar had a diseased tree, frorn Heruka's left foot had rested. Mato ang
asked, "Will you exalt the PreCIOUS
h d a vision of the Great GlorioUS
The Lineage ofthe Zur Family 645
646 History: The Distant Lineage ojTransmitted Precepts
_ h . d "I dreamt that a master of the K otonSak-yet ensal , ,
The Lineage ofthe Zur Family 647 Just then, a wealthy nun came to offer many loads of barley and a
great quantity of butter. A benefactor also arrived from Dokam to make offerings. Zurcungpa exclaimed, "The butter paste to moisten his palate has arrived. This one has merits! He will even serve the world! " Thus he rejoiced.
When the child was eight months old his father passed away. He was brought up by his mother and maternal uncle, and lived for fifteen years in the upper valley ofDa. Then he approached Len Sakya Zangpo in Chuwar, where he received the tantra of the Secret Magical Net. He also went to Yangkeng in Kyonglung to study the doctrine. In his
789
and his enlightened activity became quite extensive; so he was distracted from his studies. Sub- sequently, he found the opportunity to spend one year with Kyoton in Kongbu, but afterwards his enlightened activity once more increased and he had no chance to travel anywhere. He invited a host of learned
and accomplished gurus to his home and completed his studies. From the four "pillars" he received, completely and perfectly, the doctrines of his father, including: the trilogy of the SiUra which Gathers All Intentions) the Magical Net and the Mental Class; and the tantras, esoterics instructions, rites, means for attainment, practical techniques, and empowerments [belonging to that cycle of doctrines]. In particular, he obtained the cycle of the SiUra which Gathers All Intentions in detail from his uncle Datik; the Great Perfection according to the tradition of the cycles (rdzogs-chen skor-lugs? 90 from Len Sakya Cangcup; the final lineage of the Great Perfection (rdzogs-chen brgyud-pa tha-ma) from Lharje Shangnak; et cetera. In short, he resolved his doubts by studying and reflecting under [the guidance of] many gurus. He presented [manu- scripts of] the long, medium and short versions of the Mother [i. e. the Transcendental Perfection of Discriminative Awareness], and other boun- tiful offerings to all those gurus under whom he studied his own spiritual
tradition, so that he gained their favour.
After practising for a long time at Dropuk in Nyari, he "hammered
home the four nails" ,791 as described in the esoteric instructional tantras with reference to the stages of creation and perfection. After blending inseparably with the body, speech and mind of his meditational deity he acquired, even during his youth, great radiance, and could overcome everyone with his charisma.
On one occasion Dropukpa went with four disciples to meet Phadampa Sangye, who was then living in Tingri. The day he was to arrive Phadampa said, "Today an emanation of Vajrapal)i will arrive. We must welcome him. "
After they had arranged the silks, parasols792 and other paraphernalia, and the day was growing old, five mantrins, a master and his disciples, arrived. Phadampa's disciples said to him, "There is no one else it could be. "
. hh
to baniS er.
y . If [her child] is seen as the master s doctrine sat upon her nng-finger. h' Let her remain. "
heir, it may possibly images of the Buddha and Similarly, other h 1 d 's body. Hence, she was allowed
golden vajras dIssolved mto t e a Y
to ____
Zur Dropukpa Sakya Senge
h h great translator Ngok In 1074 (wood male tiger year), w en tDe ukpa was born. The
. h' . t nthyear rop
[Loden Sherap] was m IS ee d h' omb I had an intimation
. "Wh h' on ofmmeentere erw fi guru SaId, . en t s d' h Therefore he will come to bene It that Vajrapal)I had dIssolve mto / _er. ,
" H d the boy Sakya Senge.
e name th'n and became utterly pos-
the world.
The father renounced abs. olutely ulstgthe other day you were
sessionless. His cons? rt . sald hIm, bave not even provided butter considerate of our son s bIrth. ow, you
Paste to moisten his palate. " . 1· d "If he has ments Zurcungpa rep Ie , h
the necessities will arrive, even .
'11 be no advantage m my . d' h Ifnot t ereWI h
without my provi mg tern. 'h
. "Then esa
t down on the roof of t e .
providing for hIm anyway. , houseJ88
nineteenth year, he had his investiture
648 History: The Distant Lineage ofTransmitted Precepts
And he said, "Welcome them. "
At the same time, Lharje Dropukpa said [to his own disciples], "I must test whether Phadampa possesses supernormal cognitive powers. " He sent one disciple ahead disguised as himself, while he followed behind like a common servant. Phadampa saw there was a goitre on Dropukpa's throat, and said, "Let the one who has the goitre lead the way. It would be best if master and disciple were not out of order! " Dropukpa became most devoted to him and received Phadampa's nec- tar-like doctrine. And Phadampa inspired Dropukpa saying, "He will become the great glory of [the Buddha's] teaching in general. "
On another occasion, when he was having a painting of VajrapaJ)i designed, Dropukpa told the artist, "Draw it thus! " And he clearly appeared in the form of VajrapaJ)i. For these and many other reasons it was well known that he was the glorious Lord of Secrets, who had come to extend the teaching of secret mantra in this northern land [of Tibet].
Generally speaking, the host of Dropukpa's disciples was countless; but, in particular, he produced a thousand disciples who merited p a r a s o l s . T h e y w e r e g r e a t s p i r i t u a l w h o u p h e l d t h e seminaries and protected the teaching. As a result, his enlightened activity over a long period was inconceivable.
Once, when he was teaching the doctrine in Dropuk, he sat on a backless teaching throne, and students surrounded him on all sides.
He appeared to be facing his audience in all directions. Therefore, they were convinced that he was actually the representative of the lord of the maJ)C;iala of the Magical Net of Vajrasattva and he became renowned as an undisputed emanation.
When Dropukpa taught the doctrine there were about five hundred who displayed the texts during the summer and winter sessions, and about three hundred during the autumn and spring. Generally speaking, he had over ten thousand students; so people would often resort to paying a gold coin for a suitable little spot within earshot of his teaching court.
Dropukpa was perfectly endowed with the attributes of knowledge, love and power. He acquired the eye of the doctrine, having thoroughly mastered the meaning of the Glorious Tantra of the Secret Nucleus, which is Definitive with Respect to the Real (Srfguhyagarbhatattvavinis- cayamahatantra, T 832). In consequence, the so-called teaching tradi- tion of the Lord of Secrets, Dropukpa, has continued to be discussed even up to the present day, and is renowned like the sun and moon.
Dropukpa had twelve disciples who gained his favour: four "black ones"; four "teachers"; and four "grandfathers". The four "black ones" [nag-po, so called because their names all contained the element nag, "black"] were Ceton Gyanak, Zurnak Khorlo, Nyangnak Dow. o, and Danak Tsuktor Wangcuk. The four "teachers" [ston-pa, whose names
TheLineageofth Z 17 .
all contained ston "to tea h"] e urL>amzly 649
G·· ' C were NyeC Ch··
onp? , ZhangtOn, and GyatOn The four02 oseng, GyaptOn Dorje
were Tsangpa y . . grandfathers" [mes-po, Un- Upa Choseng. This enumerat" '. uton Horpo, BangtOn Cakyu and o f Z u r " ; b u t i n t h e I S r e n o w n e d a s t h e " U p p e r
a dIfferent lineageJ93 ower [or Khampa] Tradition" there is
When the time came for the
perform his final deed he saI'd t thgrefiat Lord of Secrets, Dropukpa to
'0
or a east offering. I shall also k . ers, nng the supplies
fi fi
e Our"teach ""B' ,
his command and the m : e a collectIOn. " The four "teachers" III Dropuk, where they held a Yb summit of Takla Ridong structed them in many secret u east offering. Dropukpa in-
absence. Now, without relinqu' Ings and said, "Do not mourn my the awareness-holders. my b? dy, I shall go to the level lIneage and the teaching will flourish wIll prosper hereafter. Your
Dropukpa sang a song of inde . . ' .
and singing different hymns h realIty In his glorious voice e
Finally, he altogether. and into the by heart-breakIng grief and wailed with 1 teachers were tormented and called out his name '1 h ament. They wallowed on the
and saId, "You ought not to beh unt{'k e descended again like a bird before, . but you have this. I you good advice
even a lIttle prosperity. "
1 .
ow, my lIneage will not have
Then, in the next year 1135 (
first, Dropukpa passed into the . dmale tiger), which was his sixty- Place ? f the Great Assembly. el of the Gathering
mantnn offered a light bay horse h g e a handsome young
saddle of conch. Since no one WIth a wonderful, self-fitting
went, it. said that a deity had w ence he ? r . where he
Tsen spInts, Ma:tarah and nagas 1 b ght the offenng. SImIlarly the
four kinds of wealth e . . a so rought offerings. 794 So, there XIStIng among men.
woo
d
Dropukpa was eighteen years older th
Thus, Takpo Lharje, Lama Zhan
contemporaries. Moreover the g, and Co-se Dzeng were roughly his
alamitra and Dropukpa. fi' h re were only three gurus between Vim-
h h ' ort enunTrem fR c u-ts an) was a disciple of Vi 1 . 0 0
Hot Springs (rong Sherap-o of Caze in Lhodrak Her dIsciple was Marpa of Shang Lhabu, and his Iscfhle LangtOn Tarma Sonam
e was
arJe Horpo Dropukpa.
"
an Sakyapa Kunga Nyingpo. 795
4 Biographies of the Rong Tradition
Biographies ofthe Rang Tradition 65 1
became a monk to avert death. 797 Then the following year Dropukpa passed away.
Gyanak also studied the Amrta Tantra (T 841) under Gyatsang Korwa of Nya? g; _and Vajravidara1Ja and the Basic Root Tantra of VaJrakzla T 439) under Dro Tarseng of lower He also vanous traditions ofVajrakIla, including that of KYI (phur-pa skyz-lugs) and also the Por tradition of the Great (rdzogs-chen spar-lugs) under Tampa Pormang; and the Kham tradItIOn,? f the Great Perfection, that is, the Essential Spirituality of Aro (aro z thugs-bcud) under Como Nyangmo. Similarly, he studied other doctrines, as the Brahman's Cycle of the Great Perfection (rdzogs-chen bram-ze zskor? NGB Vol. 7) and the Ketsangma (ke-tshang- ma). Thus, because of hIS very great learning, Gyanak became the master of all [the teachings of] the way of mantras and dialectics, as well as of all the tantras and their means for attainment.
When Gyanak manufactured elixir everyone saw the goddess actually e. merge from her palace of medicine, circumambulate the mandala three times, and vanish. He worked extensively for the others and passed away in 1149 (earth female snake), which was his fifty-sixth year.
YONTENZUNG
[369. 4-6] Gyanak's nephew was the great guru Yontenzung. He In 1126 male horse year). In his eleventh year he began hIS studIes. For thIrteen years he was befriended by his uncle, under completed studies ofall the tantras, transmissions, and esoteric InstructIOns concerning the three aspects of creation and perfection. When he reached his twenty-fourth year, his uncle Gyanak passed away and he became the successor to his seat. He resolved all his doubts under and Zhikpo, both of Central Tibet and others. Then, he contInued to work for the welfare of himself and others.
TAMPA SEDRAKPA
[369. 6-370. 5] Now, Ton-sak of Central Tibet, who was also known as Tampa Sedrakpa, was a descendant of Cerpa Wangtung of Ze. Having gone to learn write at the college of Dropukpa, he acquired faith and pursued hIS studies. Then, he became a follower of Lharje Gyanak the latter had become a monk to avert death and he received from hIm all the tantras and instructions in their entirety.
Then T. on-sak thought that he should practise meditation exclusively. He went In search of a solitary place in the northern mountains, and
CETON GY ANAK
[367. 3-369. 4] Now, the disciple of Dropukpa was Ceton Gyanak. He was born in the region of Upper Nyang in 1094 (wood male dog year). He used to bring provisions for his two elder brothers who studied in a school of dialectics. He listened incidentally and surpassed them both
in what they had been studying deliberately. At that, he said, "Though
you have both listened for three years you have understood nothing.
If I were to listen I would understand. "
The two elder brothers replied, "Nothing more occurred to us two.
Whoever knows the doctrine, it is much the same. So, ifyou understand, you yourself should listen! We will bring the provisions. "
Lharje Gyanak remained there and studied Transcendental Perfection under Khyungpo Trase; Abhidharma under Ben; and Madhyamaka and logic under Takpa Khace. He also studied under Sonam Yeshe of Gar. After nine years of study he had reached the furthest limits of
learning.
When Gyanak was in his thirtieth year he came to study the way of
mantras under the Lord of Secrets, Dropukpa. He stayed with him for eleven years. For three years the guru did not converse with him in any detail, except to call him "Co-se of upper Nyang". 796 Once, when the master Gya Tsonseng and his servants were attending a religious festival at which Lharje was present, they instigated a debate, but were
refuted by Lharje Gyanak. Dropukpa was delighted that their pride had been shattered, and he took note of Gyanak. Then, in addition, Dropukpa became overjoyed at the intellectual progress of his son, Cotstin Dorjetra [who was being tutored by Gyanak]. He bestowed upon Gyanak the fundamental texts and instructions of the three aspects
of creation and perfection, and also the special esoteric instructions, along with concise notes. For this reason, Je Lhakangpa [i. e. Gyanak] came to possess more complete doctrines and more profound eS,oteric instructions than the other followers of Zur. At the age of forty he
652 History: The Distant Lineage ofTransmitted Precepts
at YOla Rock he met one Tampa Yolcungwa, who was carving away at the rock. "Are you building a hermitage here? " he asked.
"Yes, I am. "
"Is there no place else to do so? "
To this he received the response, "There is a place over there where
there is a forked rosebush. But I shall build here, because this site is more secure. "
Then, when Tampa Ton-sak approached the rock where the for. ked rosebush was growing, he found some morsels of food beside a spnng, and he took this to be a good omen. He stayed there and practised meditation until he had developed extraordinary realisation. Gods and demons obeyed his command. He acquired the ability to benefit many who required instruction and became known as Tampa Sedrakpa, the "Holy Man of the Forked Rose".
ZHIKPO OF CENTRAL TIBET
[370. 5-373. 1] Zhikpo of Central Tibet was a native of Ce in Yarlung. He was a secretary who was converted to the doctrine at the residence of Dropukpa, and became a follower of Lharje Gyanak. He became proficient in the three aspects of creation and perfection. Then, he decided to return home to celebrate his investiture.
Thinking that he would require a parasol, conch shell, offering uten- sils and other suitable requisites, he set out to bring them from Nepal. On the way he chanced to think, "Although I know so much doctrine, I have nothing to cultivate experientially. If I die now, help. I must secure my mind in the instructions alone. " WIth thIS m mind, he returned, went into the guru's presence and made a request. He was given the instructions of the precious aural lineage, and, apply- ing them experientially, he went on his way. . . . .
On reaching Kungtang in Mangytil the ineffable, pnstme cogmt1on
of the Great Perfection arose within him for seven days. Then, he went
to obtain his offering utensils from a Newar. Returning to Kungtang
in Mangytil he contracted fever and was laid up. He thought. ' "N. ow,
what is the use of being unhappy about it? " and composed hIS mI. nd.
Leaving the utensils in the village, Zhikpo went into the
where he experientially cultivated [the teachings] until he could umm-
pededly traverse earth, stones, mountains and rocks. . He then knew
that his former ideas were totally unnecessary and decIded to abandon
the utensils for his investiture. But when he saw the altar-stand and
Biographies a/the Rang Tradition 653
to ab,and. on these things: too, to him. O? ce more he thought ? f hIS guru s kmdness and, stIll carrymg the utensIls, he continued his Journey. As soon as he reached the temple and placed them before the guru he exclaimed, "Oh, bowls! How long you have fettered me! "
Afterwards, Zhikpo dwelt only in mountain solitudes and undertook to achieve experiential cultivation until he comprehended all things. Because, for him, appearances had dissolved into fictions, he went unharmed by an avalanche of rocks. When he stayed in the upper valley of Pagor in Yeru a thunderbolt crashed down on his bed, but
he was unharmed. Others asked, "Was there some lightning here? " "Must have been lightning or something," he replied.
"But were you not injured? " they asked.
"All sound is inseparable from emptiness," answered Zhikpo. "Where
is there the independent existence of a thunderbolt? "
So it was that Zhikpo of Central Tibet lived as a great and mighty
lord of yoga. Below the hermitage where he continued to meditate he
managed a college for eighteen years. Then, in his seventieth year, he passed away.
This holy person had many disciples who were learned in the textual traditions: Zhikpo Diitsi, Tonpa Lakyap, Coso of Central Tibet, and NyeWn Nyima Dorje, to name just a few. Moreover, MeWn Gonpo of LaW, Cel Ktinga Dorje and others also received teaching at his feet.
ZHIKPO DUTSI
[373. 1-380. 2] Zhikpo Dtitsi was the spiritual son of Zhikpo of Central Tibet. His father, Sangye Takcung, was descended from a family which had continually produced learned and accomplished "warriors" ever since the time of their paternal ancestors. Sangye Takcung was re- nowned as Takcungwa because he was a follower of Takpo Gyare. He
went to Lhodrak and worked for the welfare of beings in the monastery of Phurmongang in upper Lho. During his stay there he was invited to Ze by benefactors from that region. They offered him Lhadong Monastery, Uke Monastery and others in Ze, so he took up residence there. The number of his disciples multiplied.
Sangye Takcung had a consort named Como Wangmo, and in 1143 (wood male mouse year) a son was born to them at the monastery of in Ze. A rainbow hung over the infant when he was sleeping mSIde his cradle. During approximately his second year his father had a dream and said, "Now I am to die. After my death I am
gomg to the land of awareness-holders. But this son of ours will also benefit others! " With these words he passed away.
When his son, Zhikpo Dutsi, grew up he had much compassion. Once, he gave away all his clothes and so forth to a wretched beggar,
the set of seven offering bowls he remembered hIS guru s m ness thought, "This understanding came to me only throug. h the compassIOn of my guru. I should offer these to him. " So he carned the stand and the bowls along, but on the way, because he had put an end to desire, the
. ,k·d d
654 History: The Distant Lineage ofTransmitted Precepts
without heeding his mother, who had tried to dissuade him. At that, a keen oracle said "What will become of your son? All the gods and demons of the world circumambulate him en masse and worship him! "
One autumn, when harvest time arrived, his mother said, "Everyone is offering tormas for the harvest festival. 79S Idiot! even you should offer a water torma or something! Each one of us should observe the
harvest festival. "
The boy went to where the harvest was to take place called out,
"Gods and demons of Ze! Gods and demons of Nyangnak Olpo! Black Gyelpo of Trangpo DIu! Don't go anywhere else this morning. This is the festival of old lady Wangmo's harvest! So assist her with the harvest work! " So saying, he scattered the offerings.
His mother was furious and scolded him. She had a field called "Sixty-four". During a very good year it yielded no more than forty bushels, but that year it yielded over fifty, though was not much corn. So, it was said that the boy might be an emanatIon. He was sent,
therefore, to study under his uncle, Tampa Sedrakpa.
