He was known
a son, called the elder, h' pIf but to the ignorant he
to be the of 'a prophecy he received appeared as an ordmary elder.
a son, called the elder, h' pIf but to the ignorant he
to be the of 'a prophecy he received appeared as an ordmary elder.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
up to t e mountamside
portent of hIS death but he repl· d "A he was the unhappy . ' Ie, tt everyt
gave t ese mstructions to the s . . 1b Ime my guru Bagom h plfItUa rothers B · · d
t e valleys of Ngamsho and the slo f arton an h es
Then h ·
, on anot er occasion Dzen d h· .
wood, and obtained a heavy an . IS. consort went to gather
Sherap-tra, with light. The sign accom . Ph 0 . Phukpoche were almost filled
A. .
t ese mstructions. "
gam, whIle the guru was hvin at Dzeng . . .
Dzeng was sitting at an emba kg b hIS dIscIple Co-se arrived. n ment eneath th b f -
w enCo-sereachedtheh . h . h ermItage dId see an orb of light [at th _
e could
ease0 astupa so '
not see the master. But he
vanished. "How did thO h e When he drew near the light
. IS appen) asked C D
It was a sign of meditative ab . . . o-se.
anyone. sorptIOn, whIch he should not divulge to
Furthermore, Dzeng used to sa "Wh . .
rosy, I tried to help him b . ? , en brother Ngodrup had lep-
cured. Instead I had . reclftlng mantras, but the leprosy was not , a VISIOn 0 Va· _. 605
Dzeng the meditator h Jrapa1)1. What a joke! "
fully mastered all the ;e[; Dharmabodhi, had
Savour (ro-sn\'oms) S· D g . 0 mstructIons as the Common . :. . Y' lX octnnesOb}t. +C .
OJ uttzng, and Five Stages, Was an old man in hI·S 0 h erdtradItIOnS of the doctrine. When he
whIch are renowned in the oth'
. ,neunredd d
IS followers feared their an secon year, he fell ill and
h
night I had an auspicious pass But he said, "Last m. WI not dIe. I dreamt that I was on
' rose from the e60P4eopie saId In astonishment
Iron Image e t · h
1 . " n enng t e water in the
g mere y saId, I was frozen'"
zeng told him that
550 History: The Three Inner Classes ofTantra in Tibet
the summit of Gyelpori, when the sun and moon rose together. On the roofs of many huts made of bone there were many women who said, 'Lama Dzeng! come after four years. ,,,
Then, on another occasion, Dzeng said, "I have reached old age; and certainly I have nothing to teach. " This signified that he had inwardly reached the end of his intentions, because he was no longer attached to his own discursive thoughts. Then, when his followers requested that he perform acts of merit [to extend his life], he took no interest in conditioned merits. They then asked him to practise alchemy, but he said, "If I practise alchemy I can prolong my life for about ten years, but there is no need for longevity in bad times. "
In this way, having encouraged others to practise true renunciation, Dzeng passed away. During his cremation the sky was filled with rainbows. Many relics606 and stilpas were discovered [among his ashes]. Because he had continued to protect his disciples, his impure body did not dissolve into the rainbow body; but, in fact, he fulfilled all the signs of having passed into nirva1). a on the primordially pure level which is beyond all phenomena.
It was from this time on that the aural lineage of the Vajra Bridge became widely propagated. Dzeng had a great many disciples: master Kunzang, Dzeng Co-se, Tsentangpa Nyang Dharmasil11ha, master Ser- lungpa, Lama Tu Dorje Gyeltsen, Zik Yeshepo, and YaktOn Dawa Ozer, to name just a few. And Dzeng passed away when he had reached the age of one hundred and seventeen. He was a contemporary, more or less, of masters such as Atisa, DromtOn, Chapa Choki Senge,607the venerable Milarepa, and their masters and disciples.
DZENG CO-SE
[208. 5-210. 3] Dzeng Co-se was born into the family of a mantra adept. During his childhood he studied writing and arithmetic. He requested Nyingma teachings, such as the Magical Net as well as [teachings of the new translation schools such as] the Hevajra Tantra and the Litany of the Names of Maiijusrf, from an artist of Olka. When his master, the artist, was about to die, he declared, "Though I know all these great texts, now, as I am about to die, nothing has been at all beneficial, except the Seven Sessions of Aro (a-ro thun-bdun, DZ Vol. l). 608 You should apply yourself to the instructions, without studying texts. Your guru is called Dzeng. He lives in Takpo. Go there. "
Then, in Kangbar, Co-se passed three summers and three winters at the centre of master Zam, who was learned in the spontaneous presence of the Great Perfection; but they did not form a spiritual rapport. Without having first cut through his elaborate conceptions of the instructions, Co-se thrice requested teaching on the Vajra Bridge
The Mental and Spatial Cl
from master Dzeng in P I assesofAtiyoga 551
t T eung Dzeng h'
o sang for some time and d h gave IS bleSSing and said "G
Tsang st u y t e texts Wh C ' ay YOur ancestral hermitage" .
O-se realIsed that Dzen w . .
' 0 en you return from
asked Who else knew not gIve him the instructions H
Zhanglakyap of Traci Who k was told, "There is one called C· e re . nows them " Wh' o-se questIng them from him, that uru . lIe he was thinking of
to Takpo and requested them f:am passed away; so again Co-se Went
then thought of asking one of D Who again refused. Co-se master Tu in Shokyam, Who sai s dIsciples, and went to meet by such artificial hopes. Go to teachIng will not come to yOU
Once more he went to T k akpo and ask Dzeng. " you w h ' a po and made h'
ant t e Instruction above 11 1 IS request. Dzeng said "If
gave him the complete I'nst . a ese, you must persevere" And' h C rUctIOns . e
. o-se then stayed with the .
WInters. During the course of . master for a number of summers a
aspects of the teaching H sIlx years he received even the most . nd d . . e a so acted as h mInor
the conferral of blessings [to others master of ceremonies I T ' Ing Rokpoga, the lama of Th'" ]. en about fifty disciples
vaJraB'd D opa andMa' D ' rz. ge, zeng said, "Let Co-' . J. o owa, requested the
CoT-se delIvered the teaching from It! You others listen! " hese two masters D master s own seat
. '
o a out eIghteen years C se, were assocIated over a p . d
fb' , zengandCo-
h . . o-sewasa . eno aVIng received the transmitted' to be the lineage-holder
InstrUctIOns.
MASTER K"
UNZANG AND TR(j "
LKU OBAR SENGE
[210. 3-211 4] S' '1
D . ImI arly, the master Kti
'
. .
Dharmabodhi, and of "mad" C nzang was a dISCIple of both
zang s father, Khuwo Pha' o-se, the younger Dzeng K"
d· . JO wasab'11' . un-
a ISClple of the Central T'b' n Iant meditator, who had b Tec k 1 etan, Phakm t 609 een S o , used to listen to the doctrin tJ 0 rupa. His mother, Ziza
amdrup. Ktinzang's birth w e rom the ascetic woman "mad"
of eight or nine he studie;: by auspicious dreams. At the
onhen fifteen his master the master Korton Radza. D (zhi-byed) from away and he received teaching unng that period he served themaster Tuwa over the next five years he met master Tuwa at Serlun to the best ofhis ability.
into the full Honastery he dreamt that two stars . e e er Dzeng once. Then wh' e requested the Vajra Bn"dge from requested the Vqjra Briden Dzeng. Co-se was invited to Pung-
OUr WInters and obtained the tImes. He went to Takpo for
Be stayed with Co-se for . h aJra Bndge thirteen and a half tim
seven more times. t:ears a. nd the Vajra
, e receIved It twice in Sh . 0, once In
552 History: The Three Inner Classes ofTantra in Tibet
Serlung, and also received parts of the teaching as it was being given to others. Altogether he obtained the Vajra Bridge thirty-five times from the two Dzengs, elder and younger. Ktinzang became the successor to the lineage of their transmitted instructions and also wrote two exeget- ical treatises, long and short.
Master Ktinzang had a son called Trtilku abar Senge, who was endowed with intelligence and perfect discrimination. At the age of fourteen he was taught the Vajra Bridge. He transmitted it to the lineage- holder Cogon; and the latter transmitted it to Carme Tshtilrin.
OTHER LINEAGES STEMMING FROM DZENG
[211. 4-213. 5] Dzeng also taught the Vajra Bridge to Nyang Dharma- sirpha of Tsentang in Yarlung, who received the blessing and developed all-surpassing realisation. He stayed at Turtro Monastery and performed extensive acts of service to the world. Finally, he passed away in his seventy-seventh year. There is also an exegetical treatise according to his lineage. His disciple was Vajrapal). i, and the latter's was Lama Lha.
Again, Dzeng taught Serlungpa. Serlungpa's disciple was the master RangdrOl, who gave the teaching to his son Chorin.
Dzeng also taught Tu Dorje Gyeltsen, who gave the teaching to Tuton Tepa Tsondrti. There is also an exegetical treatise composed by one of his disciples.
Dzeng gave teaching to Zik Yeshe Wangpo, as well. He transmitted it to Khenpo Lhakawa; he to master Gonkyap; he to master Goriwa, who taught SotOn. And there is an exegetical treatise composed by Soton.
Dzeng also taught Yakton Dawa Qzer of Pung-ring. He transmitted the teaching to LoktOn Gendtinkyap, from whose lineage there also originated an exegetical treatise. This YaktOn of Pung-ring lived for almost one hundred years. He also passed the teaching to Laru Pende of upper anak, and it was duly propagated.
Finally, Dzeng gave teaching as well to Kyetse Yeshe Wangcuk. He passed it down to Zik Yeshe Wangpo; he to the great preceptor Ngurpa; he to TutOn Vajresvara; he to the great preceptor Sonam Gyeltsen; he to the great preceptor Zhonu Sherap; he to the master Zhonu Trakpa; he to the great preceptor Sangye Zangpo; he to Lama Tsondrti Wangcuk; he to Thazhi Trakpa Rincen; and he to master Sakya Gye1po. When the latter was young he was ordained as a novice at Trhaplakha; and eventually he received the complete ordination. He became learned in the Treasury ofthe Abhidhanna and the Vinaya, and became a scholar at the college of Kyorlung. His spiritual resolve steadily increased. In old age he grew blind, but continued to teach by explaining the texts after they had been read by another, so great was his enlightened
. TheMentalandSpati ICl . aspIration. When h a asses ofAtzyoga 553
e passed away at th
numberless relics were recover e age o! almost one hundred
. )akya Gyelpo taught [the V; . e. d from hIS heart.
gave [this and other teach' ]a}ra Brzdge] to Golo Zhonupel 610 h
L d" f
mgs to Ce-nga Ch"k' T
,w 0 rakpa' he to Ch"k' ' 0 1
Sheldrak' he to Kh 0 'yungtsangwaLd"
o ro 0
Gurupa; he to PangtOn Chowan
1
0 Pelden; he to PangtOn
K
Kunzang; he to Pangto"n K"
'.
mgs to RIkdzin T erdak Lingpa. 611
g Lhundrup; he to Cho"w
unzang Cho
1 Th gye .
ang e latter gave these teach-
3 The Esoteric Instructional ? f Atiyoga, the Innermost Spmtuahty
means of his power to transfer blessings directly; and he empowered her to reveal this doctrine in a future birth. Then he concealed it as a profound treasure. It is this teaching that was later revealed by Perna Lendreltsel,614 and is known as the Khandro Nyingtik, the Innermost Spirituality of the I)akinl.
Longcenpa, the all-knowing lord of the doctrine, became the succes- sor to this profound doctrine. A brief description of his life will follow. Moreover, most of the treasures [of Padmasambhava], which contain cycles for the attainment of the three roots, include esoteric instructions in which the fundamental points of the Innermost Spirituality are pres- ented fully, without error.
THE TRADITION OF VIMALAMITRA
Vimalamitra
[215. 3-216. 3] When King [Trhisong Detsen] established the teaching in Tibet, Vimalamitra was nearly two hundred years old. At that time, there was one named Nyang Tingdzin Zangpo, who could sit without moving for seven years in one continuous session of contemplation and see the four continents all at once with his naked eye. He made a prediction and, at his insistence, the king sent the translators Kawa Peltsek and Cokro Lui Gyeltsen along with gifts of gold to invite Vima- lamitra to Tibet, Vimala saw that the time was ripe for conversion and set out with them. At this point, jealous Indians created discord, so he had to induce faith in the sceptical Tibetans by his amazing miraculous powers. He translated texts concerning the doctrines ofcause and effect in general; and, with the help of the translator Yudra Nyingpo, he translated, in particular, the thirteen texts of the Mental Class that are known as the "later translations". 615 He gave teaching on the most profound esoteric instructions, those of the Innermost Spirituality, to the king and to Nyang Tingdzin Zangpo in secret, but seeing no other worthy recipients, he translated and concealed the books at Gegong in Chimpu. After passing thirteen years in Tibet, master Vimalamitra set out for Wu-t'ai-shan616 in China. He promised to remain alive in that very body for as long as the teaching of the Sage endures, and to elucidate the teaching of the Innermost Spirituality by appearing once every century as an emanation in the land of Tibet.
Nyang Tingdzin Zangpo
[216. 3-216. 5] Fifty-five years after Vimalamitra went to China, Nyang Tingdzin Zangpo became one who had exhausted the corruptions, When [the deity] Dorje Lekpa devastated Kham with a hailstorm, he offered to Nyang the one hundred camel-loads of barley [he had received
. f he Innermost Spirituality, which is most [213. 5] In to the Esoteric Instructional Class, there
profound, , w of the transmitted precepts of the great that of the transmitted precepts of master V1m-
alamitra.
THE TRADITION OF PADMASAMBHAVA
, [P d asambhava], the Second [213. 6-215,2] In general, smce Orgyen a m d d with
ddha embodies the whole ocean of teachers who are en ? we , r
buddha-bodies, he does not require his own characteristics are no d1fferent from 1 d the buddhas
h succession of
who m a l,t tern. f Simha Mafijusrlmitra and so on, m
the transmltted precepts rom the
which belongs to the Esotenc [his own Inner- propagated the Mental h: Tshogyel at Zhoto Tidro,
most Spirituality] secretly to ro, res at a future time, with the intention of greatly servmg d divorced from the when the other traditions would be con use an
essential d h f the royal consort Cangcup-
Then, the pnncess aug ter 0 f ' ht Her father the king
men of the Drom famlly, d1ed at the e1g . nt Padmasambhava , 612 T d' pel h1S ereaveme
grew weary m sorrow613 0 1S l' breast in vermillion - this took
wrote the syllable Nl3- on Pem:se sId f her consciousness with the h
. '
place at - and he t O n could again open her sharp hook of h1S contemplatlon. , , f the Innermost Spirztu- and speak, he gave her the esotenc 0 , NYZ Vols. 2. :3) by ality of the I)iikinf (man-ngag mkha - gro 1 snymg-tlg,
The Esoteric Instructional Class ofAtiyoga 555
556
History: The Three Inner Classes oJTantra in Tibet
Dangma Lhundrup Gyeltsen
. t Nang had dissolved [216. 5-218. 1] Eight years after the pnes Y "I G k had
. . fN ml Tarma, Uru Zho rna eco
into light, and m the time 0 yan{htindru Gyeltsen.
He was known
a son, called the elder, h' pIf but to the ignorant he
to be the of 'a prophecy he received appeared as an ordmary elder. g h' h had formerly from Dorje Lekpa, he discovered the We Lodro,
been concealed. He also the a 'thout leaving [the teach-
a n d t h e n c u l t i v a t e d t h e o f r e a o b t a i n i n g t h e e s o t e r i c
ing] to be merely academIc. FIfteen yeha . ' t to whom to entrust . . h of a wort y reClplen , "
instructions he went In searc. N he found one Cetsun
the exegetical lineage. Then, m uhPper h in seven stages. Senge Wangcuk, and conferred on 1m t e Ins
The Esoteric Instructional Class of
Dangma Lhundrup Gyeltsen
He also entrusted them to Kharak Gomcung, who lived nearby; and
619
through them the latter, too, attained liberation.
Dangma told Cetsiin to copy the books accurately and to take them away
62o
during the month ofUttaraphalgunI.
ing with a great many presents, he met Nyang Kadampa of Meldro at Nyetang. Nyang Kadampa informed him that Dangma had passed away. Therefore, Cetsiin offered the presents to the monastic community in that place. Nyang, moreover, said to him, "Before, no one knew that Dangma was a remarkable person, and not just an ordinary elder. But when he passed away the sky was filled with rainbows. The remains and relics were innumerable. Everyone present became astonished and re- gretful. But you appear to have his special instructions, because you were bringing all these presents. Please bestow them upon me. " Nyang Kadampa was given the instructions he requested. Then, by meditating for two years at Tidro Rock in Zho, his body vanished without a trace.
Cetsun Senge Wangcuk
[218. 1-219. 4] The great Cetstin was the son of Ce Thupei Wangpo of Nyangro Nyentso. From his youth he became conversant with many
Later, when Cetsiin was return-
558 History: The Three Inner Classes ofTantra in Tibet
The Esoteric Instructional Class ofAtiyoga 559
Cetsun Senge Wangcuk
teachings. He met Dangma the elder in the valley of Rizar Gopo. When Dangma gave the instructions to Kharak [Gomcung], he obtained them all. After the death of his master, Cetstin concealed the books found in the ancient treasures as three separate treasures - one at the foot of the spring at Langdro Chepa Takdra, another at Uyuk, and the third in the upper valley of Cel. He traversed the mountain ranges from
Uyuk to Shang practising meditation, at which time an acarya appeared to him in a dream saying:
o fortunate one! I am the learned Vimalamitra.
If that which you seek is innermost quintessence, On the upper slope of Trakmar Gegong in Chimpu
there is
The heart-like, secret Innermost Spirituality. Take it and meditate for seven years,
Not seen by anyone, at Oyuk Chigong.
The corrupted body will then disappear.
On hearing these words Cetstin went to Chimpu, where a woman with teeth of conch and eyebrows of turquoise gave him the books.
Zhangtiin
Then, when he sat in meditation in a clay enclosure at Oyuk Chigong, Vimalamitra actually appeared and gave him the complete empower- ment, guidance, and instructions in a fortnight. Then master Vimala returned to China.
After meditating for seven years Cetstin attained freedom from any trace of corporeality. He gave the complete instructions to Trtilku ZhangtOn and, at the age of one hundred and twenty-five, vanished in the sky in a mass of rainbow light. In the thirtieth year after Cetstin had concealed the treasures, Rongnangda Cegom Nakpo discovered some, which he practised himself and taught to many others. Similarly, Shangparepa is also known to have found those concealed at Langdro Chepa Takdra, and to have propagated them widely.
ZhangtOn
[219. 4-222. 2] ZhangtOn was born in Yamdrok Tonang in 1097 (fire female ox year). He was named Trashi Dorje. In his eleventh year he asked Lama Cegom for many teachings. From then until he was twenty- one he served many learned and accomplished gurus. By studying the
560 History: The Three Inner Classes ofTantra in Tibet
Dorje Lekpa
Dorje Lekpa disappeared. Zhangton thought of returning, but there was no way of escape. While looking hesitantly around he discerned the grass-covered entrance of a cave facing north [or: which revealed the inventory of the treasures]. 621 On exploring it he at first found many snakes and frogs. Then, when he had found the inventory, the white man came out with a lamp. For a moment Zhangton heard a harsh piercing sound. When Dorje Lekpa explained that it was the voice of his sister, EkajalI, she herself appeared, fearful to behold with her single eye boiling with blood, and her gnashing fangs. "She has given an oracle that you must undertake one hundred and eight feast offerings, and not teach anyone for three years. " ZhangWn arranged for the one hundred and eight offerings by selling two turquoise stones which he found in the grass door of the cave.
In his twenty-fifth year Zhangton journeyed to Central Tibet. At Chimpu he rediscovered the doctrinal treasures of Vimalamitra, after meeting the latter in person and in visions, and receiving his consent. Then, while returning to Shang Tanak he met the great Cetstin at Zamka, and received from him the complete instructions on the secret Innermost Spirituality.
When Zhangton was older he had a son, Nyibum, to succeed him as the lineage-holder. ZhangWn used to say that ifhe had not maintained an assembly of disciples his body would have vanished without a trace. Since he had mastered the aspect of enlightenment known as physical refinement,622 he sometimes appeared in the form of the Conquerors of the Five Families, and his body never cast a shadow. When he gave teaching on the doctrine of the Great Perfection there were many won- derful signs, such as the unfurling of a rainbow tent. On Saturday 13 May 1167 (twenty-second day, fourth month, fire female pig)623 great claps of thunder resounded seven times in the eastern sky and the earth trembled three times. With a display of rainbows, light, music from heavenly cymbals, and the fragrances of divine incense, all the signs that he had attained manifest awakening in the original ground, ZhangWn passed away in his seventy-first year. After the cremation at dusk on the following day, five large remains and small relics in five colours, representing the Conquerors of the Five Families ,624 were left
behind. A shower of flowers, a rainbow canopy, and other signs also appeared, owing to which many people developed firm faith and natur- ally entered into meditative absorption.
Nyibum
[222. 3-223. 5] ZhangWn's disciple was [his own son] Nyibum. When he entered the womb of his mother, Gyelmoyang, [she had a dream in Which] many suns rose simultaneously. His father then predicted that he would illuminate the dark ignorance of sentient beings and therefore
. ent and new translation the. . of his Great
b h h
Tripitaka and all the tantras, . ot . t e anCI bl ed While
g Compassionate One, Tara, and ot ers, a
accomplishment. Smce d with food and drink, he
Patsap in lower Nyang, w 0 provi e . ent referred to. But
thought that that might been the for accomplish- the white man said to hIm, Come on to . .
ment," and guided ? im the WIth told that it was They slept that nIght m an empty ouse that moment the empty
a dangerous place they moved to a cave. At
house collapsed. . d d Zhangton with food The emanation of Dorje Lekpa also in a great battle was and drink. When they reached the Oyud t::t he was invisible to
in progress, but Dorje Lekpa arrahngde hIt of a lion-shaped rock, the armies. Then, when they reac e t e p
11 in the sky; and he received
eared to him as a Once he was Done with me to find white man a whIte hat an Sal 'attendants of that deity in
living at Khuyul m upp:r_Nya
h
prophecies from th e m . .
The Esoteric Instructional Class ofAtiyoga 561
562 History: The Three Inner Classes ofTantra in Tibet
named h1·m NY'lmabum, "One Hundred Thousand Suns". Startin. g dur- ing his fifth year he gradually received the and I. nstructI. Ons 0 f the secret Innermost SpIrItualIty f. rom hIS father; and he thoroughly mastered them as well. When, in hIS tenth year, he was enthroned, he expounded the Seventeen NGB Vols. 9-10),625 to the astonishment of all fellow students. Until his twentieth year he persevered only at practice.
The Esoteric Instructional Class ofAtzyoga 563
under them he studied many Slitras and tantras with an unbiased mmd. He even a treatise entitled the Great Exposition of WO:ds and Meanzng (tshzg-don chen-mo). Then, in his fifty-sixth year NYlbum passed After the cremation remains representing the five buddha famIlIes were left behind. A canopy of rainbow colours
632
Nyibum
Having become familiar with the contemplation of apparitional during the aftermath [of meditative absorption],626 went to study the new tantras, along with their esoteric instructions, Ngok Gyeltse. 627 In his twenty-second year he took Como . Gyagar
be his consort in the attainment of accomplishment. In hIS twentYd seventh, he served Khan Trakpa and Lama he became learned in the Three Contznua (rgyud gsum) along
. I d' . f the Cakrasamvara. their instructions and In the Me gyo tra 1tIOn 0 .
Guru Cober
dumb, but from his eighth year onwards discriminative awareness like a fire within him. Until his eighteenth year he lived with hIS uncle,. Nyibum, and received from him the complete empower-
ments, gUIdance, and instructions of the unsurpassed secret [i. e. Inner- most Spirituality]. By listening to the explanations of the tantras his doubts were resolved. And by meditating on the meaning ofthe esoteric
From DruktOn Trakpa of Kharak he received the Cakrasarrzvara, . . . f R L t - and the Protector
Bhattiirikii according to the Tradztwn OJ a 0 sawa, r h d ofPristine Cognition. 630 He attended on many learned and accomp IS e. gurus, such as Zhang Yudrakpa631 and Ngok Dorje Senge of Zhung,
appeared. Khukcij flowers
month of the year, and so forth. It is well known that Nyibum has
bloomed, even though it was the first been identified with Vajraphala, an emanation of Vajrapani foretold in
the Penetration ofSound. 633 .
Guru Cober
[223. 5-224. 6] Nyibum's disciple, Guru Cober, was the son of his younger brother, Dawabum. Until his seventh year he appeared to be
564 History: The Three Inner Classes ofTantra in Tibet
instructions he developed diligence in practice. From nineteen to twenty he studied the Three Continua along with their instructions under the
634 hMid" Translator of Sakya [Sakya Pa1). Qita] as well as t e e gyo tra ItIOn
of the Cakrasamvara. He comprehended Madhyamaka and logic, and
also the other Similarly, he received the transmissions of many
scriptures and tantras from many learned and accomplished gurus be-
fore reaching his thirty-sixth year. Among them, he received the instruc-
tions of MitrayogI from Trhopu Lotsawa,635 the Compendium of Valid
636
Cognition from Chumikpa, and the Doha
from the Nepali, Trakbum. In this way Guru Cober became renowned for his sharp intellect and very great learning.
With each means for attainment he practised he had a vision of the meditational deity, but he never spoke of this because of his profundity.
637
he saw the sublime Padmapa1). i and Vajrapa1). i emerge from within an orb of light. One day at dawn, he had a vision of Amitayus and said, "Though
we do not have a lineage noted for its longevity, it is owing to his blessing that it has turned out all right for me. "
Thus, being endowed with infinite learning and compassion, Guru Cober became like a caravan guide for living beings. He finally passed away at the age of sixty. There was a net of rainbow light around him which endured for seven days, and remains in the form of the syllables 00 AI:I HD0 and many other relics were left behind.
Trhuzhi Sengegyap
[224. 6-226. 6] His disciple, Trhuzhi Sengegyap, was born under a canopy of rainbow light at sunrise, in the village of Phuso Getreng in Tra, Yoru. From his ninth year on, his affinity with the enlightened family was awakened, and pure vision and devotion arose boundlessly within him. In his tenth year he perceived this seeming solidity of appearances, like that of dreams, to be without true existence. At he became utterly disillusioned with the world, and became certam that nothing would help except the doctrine. At thirteen he had a dream in which the sun and moon arose simultaneously; and on waking he had a vision of the sublime Great Compassionate One [Avalokitesvara], who said, "To attain liberation in one life, meditate on the meaning of Innermost Spirituality. "
After that Sengegyap developed boundless compassion, and he re- garded all beings as a mother does her only child. For this reason he vowed neither to seek out the company of the high and mighty, nor to avoid the lowly. His great compassion was such that he would not forsake any sentient being, even a louse on his own body. He other special signs of the family of the greater vehicle too, like showmg loving kindness to the blind, to beggars and to the poor. .
While worshipping the image of Lord Sakyamuni in Lhasa
and the Great Seal opuscules
The Esoteric Instructional Class ofAtiyoga 565
Triizhi Sengegyap
In his eighteenth year he realised that phenomenal appearances are
without true existence and he began to rave like a madman. Once, he
scattered his parents' offerings to the gods and offered them instead to
Gyelpo, a malignant male spirit, and to Senmo, a malignant female
spirit. His parents scolded him, saying, "Why did we have a son such as you? "
When Sengegyap was in his twentieth year he was ordained as a novice by the preceptor Deu Gangpa and the master Tre Gangpa. In his twenty-fifth year he went to Sengegyap [the place from which he would take his name] in Sizhel, and there he heard the Tshelpa cycle of doctrines from the middle Sengegyapa; Crossing the Lion's Neck mjing-bsnol, NGB Vol. 2) from Lama Tsariwa; and many teach-
mgs of the way of secret mantra according to the ancient and new translation schools, as well as Pacification, the Object of Cutting, and the Great Seal, from such famous gurus as Repa Trimeo, Lharipel, Zhonubum, Toncar Cangyon, and Co-se.
In particular, as had been predicted by the Great Compassionate One, Sengegyap studied the Great Perfection under Guru Cober; and through it he developed all-surpassing realisation. He remained ab-
566 History: The Three Inner Classes ofTantra in Tibet
. . . Trhowoma and other sorbed totally in his practlce for mlany yeTahrsusmhis mind reached the
. t and desolate va leys. , moulnt;m. purity Hesecuredmanyfortunatebeingsinspiritual leve 0 pnmor la. . . 'festin the special signs that he
The Esoteric Instructional Class ofAtiyoga 567
maturation and hberatlon, and, manl . g had realised the fruit of the supreme vehIcle,
sixty-fourth year.
Melong Dorje
h d away in his e passe
practised meditation at Zangtso, he blazed with spiritual experiences, and also developed supernormal cognitive powers to a slight degree.
Then, wandering without direction, he attended on Towarepa of Tshurpu, and on many other gurus. He visited many great pilgrimage places, such as Shawuk Tago and Kharcu. He could endure very great hardships, as when he sustained his life for one month and twenty days on a measure of barley. Indeed, his austerity cannot be imagined.
When Melong Dorje was in his eighteenth year, he met Sangye Onpo of Sengegyap [Trhtizhi Sengegyap] and received the esoteric instruc- tions of Innermost Spirituality. He was inspired by the thought that his desire for esoteric instructions was now fulfilled; and he meditated upon them. Even while engaged in the preliminary practice he had a vision of Vajrasattva that continued for six full days. And during the actual ground of the practice he met the gurus of the lineage in a dream,
638
and was blessed by them.
In his twenty-third year he studied many treasure doctrines, including
those concerning VajravarahI, under Sangye Repa; and after propiti- ating VajravarahI he actually met her in a vision. When he struck a rock with his "secret vajra" it actually penetrated the stone. 639 He also had visions of Hayagrlva, Tara, Avalokitesvara, the great master Pad- masambhava, Samantabhadra, Vajrasattva, Vimalamitra, Zalungpa, Sangye Repa, and the lord of beings Phakmotrupa. At Tunglung he heard the most melodious voice of a gakinI declare that he had cut off the stream of rebirth. In Kawacen the Red VarahI and the accomplished master Zalungpa appeared in the sky before him. When he visited Ngarcung, he saw VarahI and her five attendants in a dream. And, on awakening, he actually saw her body of light. Then, at Kyapne Dzong, Vajrasattva empowered him into the Great Perfection during a dream.
In general, Melong Dorje attended on many gurus, but among them thirteen were particularly sublime. He obtained that which is of most central significance [i. e. the Great Perfection] from Zalungpa, an accomplished master of matchless compassion, from Towarepa of Tshurpu, and from Trhtizhi Sengegyap. Because of his very great discipline his conduct was impeccable, free from acceptance and rejec- tion; so he was able to observe the commitments of the way of secret mantra to the letter. Like a young vulture soaring in the sky, he traversed the heavens by the sheer power of the discipline of awareness. And he made solid rock seem like clay. In the lands of Khenpajong, Khenpa- ling,640 Sengedzong and Kharcu, he planted the banner of attainment and served living creatures.
Melong Dorje had been destined to live for thirty-seven years, but owing to the prayers of a worthy being named master Ktinga, he passed away at the age of sixty-one, in the charnel ground of Labar. At that time everyone saw a great light, accompanied by sound, which vanished in the western direction. During the cremation a blanket offive-coloured
. , d' . I the great accomplished [226 6-229 6] Trhtizhi Sengegyap s ISCIP e,
Meiong Dorje, was born in the upper ofdDra as . e In his ninth year, he was ordame as a novIce.
portent of hIS death but he repl· d "A he was the unhappy . ' Ie, tt everyt
gave t ese mstructions to the s . . 1b Ime my guru Bagom h plfItUa rothers B · · d
t e valleys of Ngamsho and the slo f arton an h es
Then h ·
, on anot er occasion Dzen d h· .
wood, and obtained a heavy an . IS. consort went to gather
Sherap-tra, with light. The sign accom . Ph 0 . Phukpoche were almost filled
A. .
t ese mstructions. "
gam, whIle the guru was hvin at Dzeng . . .
Dzeng was sitting at an emba kg b hIS dIscIple Co-se arrived. n ment eneath th b f -
w enCo-sereachedtheh . h . h ermItage dId see an orb of light [at th _
e could
ease0 astupa so '
not see the master. But he
vanished. "How did thO h e When he drew near the light
. IS appen) asked C D
It was a sign of meditative ab . . . o-se.
anyone. sorptIOn, whIch he should not divulge to
Furthermore, Dzeng used to sa "Wh . .
rosy, I tried to help him b . ? , en brother Ngodrup had lep-
cured. Instead I had . reclftlng mantras, but the leprosy was not , a VISIOn 0 Va· _. 605
Dzeng the meditator h Jrapa1)1. What a joke! "
fully mastered all the ;e[; Dharmabodhi, had
Savour (ro-sn\'oms) S· D g . 0 mstructIons as the Common . :. . Y' lX octnnesOb}t. +C .
OJ uttzng, and Five Stages, Was an old man in hI·S 0 h erdtradItIOnS of the doctrine. When he
whIch are renowned in the oth'
. ,neunredd d
IS followers feared their an secon year, he fell ill and
h
night I had an auspicious pass But he said, "Last m. WI not dIe. I dreamt that I was on
' rose from the e60P4eopie saId In astonishment
Iron Image e t · h
1 . " n enng t e water in the
g mere y saId, I was frozen'"
zeng told him that
550 History: The Three Inner Classes ofTantra in Tibet
the summit of Gyelpori, when the sun and moon rose together. On the roofs of many huts made of bone there were many women who said, 'Lama Dzeng! come after four years. ,,,
Then, on another occasion, Dzeng said, "I have reached old age; and certainly I have nothing to teach. " This signified that he had inwardly reached the end of his intentions, because he was no longer attached to his own discursive thoughts. Then, when his followers requested that he perform acts of merit [to extend his life], he took no interest in conditioned merits. They then asked him to practise alchemy, but he said, "If I practise alchemy I can prolong my life for about ten years, but there is no need for longevity in bad times. "
In this way, having encouraged others to practise true renunciation, Dzeng passed away. During his cremation the sky was filled with rainbows. Many relics606 and stilpas were discovered [among his ashes]. Because he had continued to protect his disciples, his impure body did not dissolve into the rainbow body; but, in fact, he fulfilled all the signs of having passed into nirva1). a on the primordially pure level which is beyond all phenomena.
It was from this time on that the aural lineage of the Vajra Bridge became widely propagated. Dzeng had a great many disciples: master Kunzang, Dzeng Co-se, Tsentangpa Nyang Dharmasil11ha, master Ser- lungpa, Lama Tu Dorje Gyeltsen, Zik Yeshepo, and YaktOn Dawa Ozer, to name just a few. And Dzeng passed away when he had reached the age of one hundred and seventeen. He was a contemporary, more or less, of masters such as Atisa, DromtOn, Chapa Choki Senge,607the venerable Milarepa, and their masters and disciples.
DZENG CO-SE
[208. 5-210. 3] Dzeng Co-se was born into the family of a mantra adept. During his childhood he studied writing and arithmetic. He requested Nyingma teachings, such as the Magical Net as well as [teachings of the new translation schools such as] the Hevajra Tantra and the Litany of the Names of Maiijusrf, from an artist of Olka. When his master, the artist, was about to die, he declared, "Though I know all these great texts, now, as I am about to die, nothing has been at all beneficial, except the Seven Sessions of Aro (a-ro thun-bdun, DZ Vol. l). 608 You should apply yourself to the instructions, without studying texts. Your guru is called Dzeng. He lives in Takpo. Go there. "
Then, in Kangbar, Co-se passed three summers and three winters at the centre of master Zam, who was learned in the spontaneous presence of the Great Perfection; but they did not form a spiritual rapport. Without having first cut through his elaborate conceptions of the instructions, Co-se thrice requested teaching on the Vajra Bridge
The Mental and Spatial Cl
from master Dzeng in P I assesofAtiyoga 551
t T eung Dzeng h'
o sang for some time and d h gave IS bleSSing and said "G
Tsang st u y t e texts Wh C ' ay YOur ancestral hermitage" .
O-se realIsed that Dzen w . .
' 0 en you return from
asked Who else knew not gIve him the instructions H
Zhanglakyap of Traci Who k was told, "There is one called C· e re . nows them " Wh' o-se questIng them from him, that uru . lIe he was thinking of
to Takpo and requested them f:am passed away; so again Co-se Went
then thought of asking one of D Who again refused. Co-se master Tu in Shokyam, Who sai s dIsciples, and went to meet by such artificial hopes. Go to teachIng will not come to yOU
Once more he went to T k akpo and ask Dzeng. " you w h ' a po and made h'
ant t e Instruction above 11 1 IS request. Dzeng said "If
gave him the complete I'nst . a ese, you must persevere" And' h C rUctIOns . e
. o-se then stayed with the .
WInters. During the course of . master for a number of summers a
aspects of the teaching H sIlx years he received even the most . nd d . . e a so acted as h mInor
the conferral of blessings [to others master of ceremonies I T ' Ing Rokpoga, the lama of Th'" ]. en about fifty disciples
vaJraB'd D opa andMa' D ' rz. ge, zeng said, "Let Co-' . J. o owa, requested the
CoT-se delIvered the teaching from It! You others listen! " hese two masters D master s own seat
. '
o a out eIghteen years C se, were assocIated over a p . d
fb' , zengandCo-
h . . o-sewasa . eno aVIng received the transmitted' to be the lineage-holder
InstrUctIOns.
MASTER K"
UNZANG AND TR(j "
LKU OBAR SENGE
[210. 3-211 4] S' '1
D . ImI arly, the master Kti
'
. .
Dharmabodhi, and of "mad" C nzang was a dISCIple of both
zang s father, Khuwo Pha' o-se, the younger Dzeng K"
d· . JO wasab'11' . un-
a ISClple of the Central T'b' n Iant meditator, who had b Tec k 1 etan, Phakm t 609 een S o , used to listen to the doctrin tJ 0 rupa. His mother, Ziza
amdrup. Ktinzang's birth w e rom the ascetic woman "mad"
of eight or nine he studie;: by auspicious dreams. At the
onhen fifteen his master the master Korton Radza. D (zhi-byed) from away and he received teaching unng that period he served themaster Tuwa over the next five years he met master Tuwa at Serlun to the best ofhis ability.
into the full Honastery he dreamt that two stars . e e er Dzeng once. Then wh' e requested the Vajra Bn"dge from requested the Vqjra Briden Dzeng. Co-se was invited to Pung-
OUr WInters and obtained the tImes. He went to Takpo for
Be stayed with Co-se for . h aJra Bndge thirteen and a half tim
seven more times. t:ears a. nd the Vajra
, e receIved It twice in Sh . 0, once In
552 History: The Three Inner Classes ofTantra in Tibet
Serlung, and also received parts of the teaching as it was being given to others. Altogether he obtained the Vajra Bridge thirty-five times from the two Dzengs, elder and younger. Ktinzang became the successor to the lineage of their transmitted instructions and also wrote two exeget- ical treatises, long and short.
Master Ktinzang had a son called Trtilku abar Senge, who was endowed with intelligence and perfect discrimination. At the age of fourteen he was taught the Vajra Bridge. He transmitted it to the lineage- holder Cogon; and the latter transmitted it to Carme Tshtilrin.
OTHER LINEAGES STEMMING FROM DZENG
[211. 4-213. 5] Dzeng also taught the Vajra Bridge to Nyang Dharma- sirpha of Tsentang in Yarlung, who received the blessing and developed all-surpassing realisation. He stayed at Turtro Monastery and performed extensive acts of service to the world. Finally, he passed away in his seventy-seventh year. There is also an exegetical treatise according to his lineage. His disciple was Vajrapal). i, and the latter's was Lama Lha.
Again, Dzeng taught Serlungpa. Serlungpa's disciple was the master RangdrOl, who gave the teaching to his son Chorin.
Dzeng also taught Tu Dorje Gyeltsen, who gave the teaching to Tuton Tepa Tsondrti. There is also an exegetical treatise composed by one of his disciples.
Dzeng gave teaching to Zik Yeshe Wangpo, as well. He transmitted it to Khenpo Lhakawa; he to master Gonkyap; he to master Goriwa, who taught SotOn. And there is an exegetical treatise composed by Soton.
Dzeng also taught Yakton Dawa Qzer of Pung-ring. He transmitted the teaching to LoktOn Gendtinkyap, from whose lineage there also originated an exegetical treatise. This YaktOn of Pung-ring lived for almost one hundred years. He also passed the teaching to Laru Pende of upper anak, and it was duly propagated.
Finally, Dzeng gave teaching as well to Kyetse Yeshe Wangcuk. He passed it down to Zik Yeshe Wangpo; he to the great preceptor Ngurpa; he to TutOn Vajresvara; he to the great preceptor Sonam Gyeltsen; he to the great preceptor Zhonu Sherap; he to the master Zhonu Trakpa; he to the great preceptor Sangye Zangpo; he to Lama Tsondrti Wangcuk; he to Thazhi Trakpa Rincen; and he to master Sakya Gye1po. When the latter was young he was ordained as a novice at Trhaplakha; and eventually he received the complete ordination. He became learned in the Treasury ofthe Abhidhanna and the Vinaya, and became a scholar at the college of Kyorlung. His spiritual resolve steadily increased. In old age he grew blind, but continued to teach by explaining the texts after they had been read by another, so great was his enlightened
. TheMentalandSpati ICl . aspIration. When h a asses ofAtzyoga 553
e passed away at th
numberless relics were recover e age o! almost one hundred
. )akya Gyelpo taught [the V; . e. d from hIS heart.
gave [this and other teach' ]a}ra Brzdge] to Golo Zhonupel 610 h
L d" f
mgs to Ce-nga Ch"k' T
,w 0 rakpa' he to Ch"k' ' 0 1
Sheldrak' he to Kh 0 'yungtsangwaLd"
o ro 0
Gurupa; he to PangtOn Chowan
1
0 Pelden; he to PangtOn
K
Kunzang; he to Pangto"n K"
'.
mgs to RIkdzin T erdak Lingpa. 611
g Lhundrup; he to Cho"w
unzang Cho
1 Th gye .
ang e latter gave these teach-
3 The Esoteric Instructional ? f Atiyoga, the Innermost Spmtuahty
means of his power to transfer blessings directly; and he empowered her to reveal this doctrine in a future birth. Then he concealed it as a profound treasure. It is this teaching that was later revealed by Perna Lendreltsel,614 and is known as the Khandro Nyingtik, the Innermost Spirituality of the I)akinl.
Longcenpa, the all-knowing lord of the doctrine, became the succes- sor to this profound doctrine. A brief description of his life will follow. Moreover, most of the treasures [of Padmasambhava], which contain cycles for the attainment of the three roots, include esoteric instructions in which the fundamental points of the Innermost Spirituality are pres- ented fully, without error.
THE TRADITION OF VIMALAMITRA
Vimalamitra
[215. 3-216. 3] When King [Trhisong Detsen] established the teaching in Tibet, Vimalamitra was nearly two hundred years old. At that time, there was one named Nyang Tingdzin Zangpo, who could sit without moving for seven years in one continuous session of contemplation and see the four continents all at once with his naked eye. He made a prediction and, at his insistence, the king sent the translators Kawa Peltsek and Cokro Lui Gyeltsen along with gifts of gold to invite Vima- lamitra to Tibet, Vimala saw that the time was ripe for conversion and set out with them. At this point, jealous Indians created discord, so he had to induce faith in the sceptical Tibetans by his amazing miraculous powers. He translated texts concerning the doctrines ofcause and effect in general; and, with the help of the translator Yudra Nyingpo, he translated, in particular, the thirteen texts of the Mental Class that are known as the "later translations". 615 He gave teaching on the most profound esoteric instructions, those of the Innermost Spirituality, to the king and to Nyang Tingdzin Zangpo in secret, but seeing no other worthy recipients, he translated and concealed the books at Gegong in Chimpu. After passing thirteen years in Tibet, master Vimalamitra set out for Wu-t'ai-shan616 in China. He promised to remain alive in that very body for as long as the teaching of the Sage endures, and to elucidate the teaching of the Innermost Spirituality by appearing once every century as an emanation in the land of Tibet.
Nyang Tingdzin Zangpo
[216. 3-216. 5] Fifty-five years after Vimalamitra went to China, Nyang Tingdzin Zangpo became one who had exhausted the corruptions, When [the deity] Dorje Lekpa devastated Kham with a hailstorm, he offered to Nyang the one hundred camel-loads of barley [he had received
. f he Innermost Spirituality, which is most [213. 5] In to the Esoteric Instructional Class, there
profound, , w of the transmitted precepts of the great that of the transmitted precepts of master V1m-
alamitra.
THE TRADITION OF PADMASAMBHAVA
, [P d asambhava], the Second [213. 6-215,2] In general, smce Orgyen a m d d with
ddha embodies the whole ocean of teachers who are en ? we , r
buddha-bodies, he does not require his own characteristics are no d1fferent from 1 d the buddhas
h succession of
who m a l,t tern. f Simha Mafijusrlmitra and so on, m
the transmltted precepts rom the
which belongs to the Esotenc [his own Inner- propagated the Mental h: Tshogyel at Zhoto Tidro,
most Spirituality] secretly to ro, res at a future time, with the intention of greatly servmg d divorced from the when the other traditions would be con use an
essential d h f the royal consort Cangcup-
Then, the pnncess aug ter 0 f ' ht Her father the king
men of the Drom famlly, d1ed at the e1g . nt Padmasambhava , 612 T d' pel h1S ereaveme
grew weary m sorrow613 0 1S l' breast in vermillion - this took
wrote the syllable Nl3- on Pem:se sId f her consciousness with the h
. '
place at - and he t O n could again open her sharp hook of h1S contemplatlon. , , f the Innermost Spirztu- and speak, he gave her the esotenc 0 , NYZ Vols. 2. :3) by ality of the I)iikinf (man-ngag mkha - gro 1 snymg-tlg,
The Esoteric Instructional Class ofAtiyoga 555
556
History: The Three Inner Classes oJTantra in Tibet
Dangma Lhundrup Gyeltsen
. t Nang had dissolved [216. 5-218. 1] Eight years after the pnes Y "I G k had
. . fN ml Tarma, Uru Zho rna eco
into light, and m the time 0 yan{htindru Gyeltsen.
He was known
a son, called the elder, h' pIf but to the ignorant he
to be the of 'a prophecy he received appeared as an ordmary elder. g h' h had formerly from Dorje Lekpa, he discovered the We Lodro,
been concealed. He also the a 'thout leaving [the teach-
a n d t h e n c u l t i v a t e d t h e o f r e a o b t a i n i n g t h e e s o t e r i c
ing] to be merely academIc. FIfteen yeha . ' t to whom to entrust . . h of a wort y reClplen , "
instructions he went In searc. N he found one Cetsun
the exegetical lineage. Then, m uhPper h in seven stages. Senge Wangcuk, and conferred on 1m t e Ins
The Esoteric Instructional Class of
Dangma Lhundrup Gyeltsen
He also entrusted them to Kharak Gomcung, who lived nearby; and
619
through them the latter, too, attained liberation.
Dangma told Cetsiin to copy the books accurately and to take them away
62o
during the month ofUttaraphalgunI.
ing with a great many presents, he met Nyang Kadampa of Meldro at Nyetang. Nyang Kadampa informed him that Dangma had passed away. Therefore, Cetsiin offered the presents to the monastic community in that place. Nyang, moreover, said to him, "Before, no one knew that Dangma was a remarkable person, and not just an ordinary elder. But when he passed away the sky was filled with rainbows. The remains and relics were innumerable. Everyone present became astonished and re- gretful. But you appear to have his special instructions, because you were bringing all these presents. Please bestow them upon me. " Nyang Kadampa was given the instructions he requested. Then, by meditating for two years at Tidro Rock in Zho, his body vanished without a trace.
Cetsun Senge Wangcuk
[218. 1-219. 4] The great Cetstin was the son of Ce Thupei Wangpo of Nyangro Nyentso. From his youth he became conversant with many
Later, when Cetsiin was return-
558 History: The Three Inner Classes ofTantra in Tibet
The Esoteric Instructional Class ofAtiyoga 559
Cetsun Senge Wangcuk
teachings. He met Dangma the elder in the valley of Rizar Gopo. When Dangma gave the instructions to Kharak [Gomcung], he obtained them all. After the death of his master, Cetstin concealed the books found in the ancient treasures as three separate treasures - one at the foot of the spring at Langdro Chepa Takdra, another at Uyuk, and the third in the upper valley of Cel. He traversed the mountain ranges from
Uyuk to Shang practising meditation, at which time an acarya appeared to him in a dream saying:
o fortunate one! I am the learned Vimalamitra.
If that which you seek is innermost quintessence, On the upper slope of Trakmar Gegong in Chimpu
there is
The heart-like, secret Innermost Spirituality. Take it and meditate for seven years,
Not seen by anyone, at Oyuk Chigong.
The corrupted body will then disappear.
On hearing these words Cetstin went to Chimpu, where a woman with teeth of conch and eyebrows of turquoise gave him the books.
Zhangtiin
Then, when he sat in meditation in a clay enclosure at Oyuk Chigong, Vimalamitra actually appeared and gave him the complete empower- ment, guidance, and instructions in a fortnight. Then master Vimala returned to China.
After meditating for seven years Cetstin attained freedom from any trace of corporeality. He gave the complete instructions to Trtilku ZhangtOn and, at the age of one hundred and twenty-five, vanished in the sky in a mass of rainbow light. In the thirtieth year after Cetstin had concealed the treasures, Rongnangda Cegom Nakpo discovered some, which he practised himself and taught to many others. Similarly, Shangparepa is also known to have found those concealed at Langdro Chepa Takdra, and to have propagated them widely.
ZhangtOn
[219. 4-222. 2] ZhangtOn was born in Yamdrok Tonang in 1097 (fire female ox year). He was named Trashi Dorje. In his eleventh year he asked Lama Cegom for many teachings. From then until he was twenty- one he served many learned and accomplished gurus. By studying the
560 History: The Three Inner Classes ofTantra in Tibet
Dorje Lekpa
Dorje Lekpa disappeared. Zhangton thought of returning, but there was no way of escape. While looking hesitantly around he discerned the grass-covered entrance of a cave facing north [or: which revealed the inventory of the treasures]. 621 On exploring it he at first found many snakes and frogs. Then, when he had found the inventory, the white man came out with a lamp. For a moment Zhangton heard a harsh piercing sound. When Dorje Lekpa explained that it was the voice of his sister, EkajalI, she herself appeared, fearful to behold with her single eye boiling with blood, and her gnashing fangs. "She has given an oracle that you must undertake one hundred and eight feast offerings, and not teach anyone for three years. " ZhangWn arranged for the one hundred and eight offerings by selling two turquoise stones which he found in the grass door of the cave.
In his twenty-fifth year Zhangton journeyed to Central Tibet. At Chimpu he rediscovered the doctrinal treasures of Vimalamitra, after meeting the latter in person and in visions, and receiving his consent. Then, while returning to Shang Tanak he met the great Cetstin at Zamka, and received from him the complete instructions on the secret Innermost Spirituality.
When Zhangton was older he had a son, Nyibum, to succeed him as the lineage-holder. ZhangWn used to say that ifhe had not maintained an assembly of disciples his body would have vanished without a trace. Since he had mastered the aspect of enlightenment known as physical refinement,622 he sometimes appeared in the form of the Conquerors of the Five Families, and his body never cast a shadow. When he gave teaching on the doctrine of the Great Perfection there were many won- derful signs, such as the unfurling of a rainbow tent. On Saturday 13 May 1167 (twenty-second day, fourth month, fire female pig)623 great claps of thunder resounded seven times in the eastern sky and the earth trembled three times. With a display of rainbows, light, music from heavenly cymbals, and the fragrances of divine incense, all the signs that he had attained manifest awakening in the original ground, ZhangWn passed away in his seventy-first year. After the cremation at dusk on the following day, five large remains and small relics in five colours, representing the Conquerors of the Five Families ,624 were left
behind. A shower of flowers, a rainbow canopy, and other signs also appeared, owing to which many people developed firm faith and natur- ally entered into meditative absorption.
Nyibum
[222. 3-223. 5] ZhangWn's disciple was [his own son] Nyibum. When he entered the womb of his mother, Gyelmoyang, [she had a dream in Which] many suns rose simultaneously. His father then predicted that he would illuminate the dark ignorance of sentient beings and therefore
. ent and new translation the. . of his Great
b h h
Tripitaka and all the tantras, . ot . t e anCI bl ed While
g Compassionate One, Tara, and ot ers, a
accomplishment. Smce d with food and drink, he
Patsap in lower Nyang, w 0 provi e . ent referred to. But
thought that that might been the for accomplish- the white man said to hIm, Come on to . .
ment," and guided ? im the WIth told that it was They slept that nIght m an empty ouse that moment the empty
a dangerous place they moved to a cave. At
house collapsed. . d d Zhangton with food The emanation of Dorje Lekpa also in a great battle was and drink. When they reached the Oyud t::t he was invisible to
in progress, but Dorje Lekpa arrahngde hIt of a lion-shaped rock, the armies. Then, when they reac e t e p
11 in the sky; and he received
eared to him as a Once he was Done with me to find white man a whIte hat an Sal 'attendants of that deity in
living at Khuyul m upp:r_Nya
h
prophecies from th e m . .
The Esoteric Instructional Class ofAtiyoga 561
562 History: The Three Inner Classes ofTantra in Tibet
named h1·m NY'lmabum, "One Hundred Thousand Suns". Startin. g dur- ing his fifth year he gradually received the and I. nstructI. Ons 0 f the secret Innermost SpIrItualIty f. rom hIS father; and he thoroughly mastered them as well. When, in hIS tenth year, he was enthroned, he expounded the Seventeen NGB Vols. 9-10),625 to the astonishment of all fellow students. Until his twentieth year he persevered only at practice.
The Esoteric Instructional Class ofAtzyoga 563
under them he studied many Slitras and tantras with an unbiased mmd. He even a treatise entitled the Great Exposition of WO:ds and Meanzng (tshzg-don chen-mo). Then, in his fifty-sixth year NYlbum passed After the cremation remains representing the five buddha famIlIes were left behind. A canopy of rainbow colours
632
Nyibum
Having become familiar with the contemplation of apparitional during the aftermath [of meditative absorption],626 went to study the new tantras, along with their esoteric instructions, Ngok Gyeltse. 627 In his twenty-second year he took Como . Gyagar
be his consort in the attainment of accomplishment. In hIS twentYd seventh, he served Khan Trakpa and Lama he became learned in the Three Contznua (rgyud gsum) along
. I d' . f the Cakrasamvara. their instructions and In the Me gyo tra 1tIOn 0 .
Guru Cober
dumb, but from his eighth year onwards discriminative awareness like a fire within him. Until his eighteenth year he lived with hIS uncle,. Nyibum, and received from him the complete empower-
ments, gUIdance, and instructions of the unsurpassed secret [i. e. Inner- most Spirituality]. By listening to the explanations of the tantras his doubts were resolved. And by meditating on the meaning ofthe esoteric
From DruktOn Trakpa of Kharak he received the Cakrasarrzvara, . . . f R L t - and the Protector
Bhattiirikii according to the Tradztwn OJ a 0 sawa, r h d ofPristine Cognition. 630 He attended on many learned and accomp IS e. gurus, such as Zhang Yudrakpa631 and Ngok Dorje Senge of Zhung,
appeared. Khukcij flowers
month of the year, and so forth. It is well known that Nyibum has
bloomed, even though it was the first been identified with Vajraphala, an emanation of Vajrapani foretold in
the Penetration ofSound. 633 .
Guru Cober
[223. 5-224. 6] Nyibum's disciple, Guru Cober, was the son of his younger brother, Dawabum. Until his seventh year he appeared to be
564 History: The Three Inner Classes ofTantra in Tibet
instructions he developed diligence in practice. From nineteen to twenty he studied the Three Continua along with their instructions under the
634 hMid" Translator of Sakya [Sakya Pa1). Qita] as well as t e e gyo tra ItIOn
of the Cakrasamvara. He comprehended Madhyamaka and logic, and
also the other Similarly, he received the transmissions of many
scriptures and tantras from many learned and accomplished gurus be-
fore reaching his thirty-sixth year. Among them, he received the instruc-
tions of MitrayogI from Trhopu Lotsawa,635 the Compendium of Valid
636
Cognition from Chumikpa, and the Doha
from the Nepali, Trakbum. In this way Guru Cober became renowned for his sharp intellect and very great learning.
With each means for attainment he practised he had a vision of the meditational deity, but he never spoke of this because of his profundity.
637
he saw the sublime Padmapa1). i and Vajrapa1). i emerge from within an orb of light. One day at dawn, he had a vision of Amitayus and said, "Though
we do not have a lineage noted for its longevity, it is owing to his blessing that it has turned out all right for me. "
Thus, being endowed with infinite learning and compassion, Guru Cober became like a caravan guide for living beings. He finally passed away at the age of sixty. There was a net of rainbow light around him which endured for seven days, and remains in the form of the syllables 00 AI:I HD0 and many other relics were left behind.
Trhuzhi Sengegyap
[224. 6-226. 6] His disciple, Trhuzhi Sengegyap, was born under a canopy of rainbow light at sunrise, in the village of Phuso Getreng in Tra, Yoru. From his ninth year on, his affinity with the enlightened family was awakened, and pure vision and devotion arose boundlessly within him. In his tenth year he perceived this seeming solidity of appearances, like that of dreams, to be without true existence. At he became utterly disillusioned with the world, and became certam that nothing would help except the doctrine. At thirteen he had a dream in which the sun and moon arose simultaneously; and on waking he had a vision of the sublime Great Compassionate One [Avalokitesvara], who said, "To attain liberation in one life, meditate on the meaning of Innermost Spirituality. "
After that Sengegyap developed boundless compassion, and he re- garded all beings as a mother does her only child. For this reason he vowed neither to seek out the company of the high and mighty, nor to avoid the lowly. His great compassion was such that he would not forsake any sentient being, even a louse on his own body. He other special signs of the family of the greater vehicle too, like showmg loving kindness to the blind, to beggars and to the poor. .
While worshipping the image of Lord Sakyamuni in Lhasa
and the Great Seal opuscules
The Esoteric Instructional Class ofAtiyoga 565
Triizhi Sengegyap
In his eighteenth year he realised that phenomenal appearances are
without true existence and he began to rave like a madman. Once, he
scattered his parents' offerings to the gods and offered them instead to
Gyelpo, a malignant male spirit, and to Senmo, a malignant female
spirit. His parents scolded him, saying, "Why did we have a son such as you? "
When Sengegyap was in his twentieth year he was ordained as a novice by the preceptor Deu Gangpa and the master Tre Gangpa. In his twenty-fifth year he went to Sengegyap [the place from which he would take his name] in Sizhel, and there he heard the Tshelpa cycle of doctrines from the middle Sengegyapa; Crossing the Lion's Neck mjing-bsnol, NGB Vol. 2) from Lama Tsariwa; and many teach-
mgs of the way of secret mantra according to the ancient and new translation schools, as well as Pacification, the Object of Cutting, and the Great Seal, from such famous gurus as Repa Trimeo, Lharipel, Zhonubum, Toncar Cangyon, and Co-se.
In particular, as had been predicted by the Great Compassionate One, Sengegyap studied the Great Perfection under Guru Cober; and through it he developed all-surpassing realisation. He remained ab-
566 History: The Three Inner Classes ofTantra in Tibet
. . . Trhowoma and other sorbed totally in his practlce for mlany yeTahrsusmhis mind reached the
. t and desolate va leys. , moulnt;m. purity Hesecuredmanyfortunatebeingsinspiritual leve 0 pnmor la. . . 'festin the special signs that he
The Esoteric Instructional Class ofAtiyoga 567
maturation and hberatlon, and, manl . g had realised the fruit of the supreme vehIcle,
sixty-fourth year.
Melong Dorje
h d away in his e passe
practised meditation at Zangtso, he blazed with spiritual experiences, and also developed supernormal cognitive powers to a slight degree.
Then, wandering without direction, he attended on Towarepa of Tshurpu, and on many other gurus. He visited many great pilgrimage places, such as Shawuk Tago and Kharcu. He could endure very great hardships, as when he sustained his life for one month and twenty days on a measure of barley. Indeed, his austerity cannot be imagined.
When Melong Dorje was in his eighteenth year, he met Sangye Onpo of Sengegyap [Trhtizhi Sengegyap] and received the esoteric instruc- tions of Innermost Spirituality. He was inspired by the thought that his desire for esoteric instructions was now fulfilled; and he meditated upon them. Even while engaged in the preliminary practice he had a vision of Vajrasattva that continued for six full days. And during the actual ground of the practice he met the gurus of the lineage in a dream,
638
and was blessed by them.
In his twenty-third year he studied many treasure doctrines, including
those concerning VajravarahI, under Sangye Repa; and after propiti- ating VajravarahI he actually met her in a vision. When he struck a rock with his "secret vajra" it actually penetrated the stone. 639 He also had visions of Hayagrlva, Tara, Avalokitesvara, the great master Pad- masambhava, Samantabhadra, Vajrasattva, Vimalamitra, Zalungpa, Sangye Repa, and the lord of beings Phakmotrupa. At Tunglung he heard the most melodious voice of a gakinI declare that he had cut off the stream of rebirth. In Kawacen the Red VarahI and the accomplished master Zalungpa appeared in the sky before him. When he visited Ngarcung, he saw VarahI and her five attendants in a dream. And, on awakening, he actually saw her body of light. Then, at Kyapne Dzong, Vajrasattva empowered him into the Great Perfection during a dream.
In general, Melong Dorje attended on many gurus, but among them thirteen were particularly sublime. He obtained that which is of most central significance [i. e. the Great Perfection] from Zalungpa, an accomplished master of matchless compassion, from Towarepa of Tshurpu, and from Trhtizhi Sengegyap. Because of his very great discipline his conduct was impeccable, free from acceptance and rejec- tion; so he was able to observe the commitments of the way of secret mantra to the letter. Like a young vulture soaring in the sky, he traversed the heavens by the sheer power of the discipline of awareness. And he made solid rock seem like clay. In the lands of Khenpajong, Khenpa- ling,640 Sengedzong and Kharcu, he planted the banner of attainment and served living creatures.
Melong Dorje had been destined to live for thirty-seven years, but owing to the prayers of a worthy being named master Ktinga, he passed away at the age of sixty-one, in the charnel ground of Labar. At that time everyone saw a great light, accompanied by sound, which vanished in the western direction. During the cremation a blanket offive-coloured
. , d' . I the great accomplished [226 6-229 6] Trhtizhi Sengegyap s ISCIP e,
Meiong Dorje, was born in the upper ofdDra as . e In his ninth year, he was ordame as a novIce.
