the mountain for
recreation
and wo ld oug t that ?
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
Ma Rincen-chok could crush and digest boulders as food.
Trhlsong Detsen pr of a horse was heard
throughout Jambudvlpa.
. rM The Mahayoga Class OJ
Namkei Nyingpo for Attainment
eans
k"
_.
the Yaman cyc e d he
(182. 1-187 . 11 spea lng,
Tibet by master Santlgarbha. Mk --nakumara and others. Most 0
aster Vimalamitra propagate t f Va-iramrta cycle, teaching it to NYda Jdnadisseminated solely by master
". J •
the other cycles were p
ropagate an
h reat master in lorious Chimpu, t e . g lete
Padmasambhava.
In particular, at Trhrsong Detsen by
answered the prayer 0 g. d secret ma1)Q. alas 0 empowerments in the outer'£ to a most fortunate
Great Classes of the Mear:s or d his subjects. When they had prac I of eight, consisting of the kIng an
1 was propagated in
Mahayoga and Anuyoga 535
536
History: The Three Inner Classes ofTantra in Tibet
Gyelwa Choyang
Lhalung Pelgi Dorje could pass unobstructedly through mountains
of solid rock. .
Langdro Koncok Jungne could hurl mighty thunderb? lts hke arro,:s.
And Lasum Gyelwa Cangcup could sit cross-legged m the sky, WIth- out any support.
There were also women who were accomplished masters: e
of Sahor obtained immortality, miraculous powers, and unsurpass ,
supreme accomplishment. . . . . I 01- Kharcen Yeshe Tshogyel achieved indestructIble hfe, mfalhb e rec
lection, miraculous powers, the abode ofthe a? d the accomplishment of great bliss. Th. e two_ n:>ble ladles Just me
were actually no different from VaJravarahl,
Tshenamza Sangyetsho vanished in a body of hght:
Shekar Dorjetsho crossed rivers as if they. were plams. . h body Tshombuza Pematsho's vital energy and mmd matured mto t e
Rilza Tondrupma used her gaze to employ the services ofthe twelve goddesses of the earth.
Shilbuza Sherapma knew all the transmitted precepts of the buddhas, as well as the commentarial treatises, without having studied them.
While Yamdrokza Choki Dronma taught the scriptures she was applauded by celestial deities.
When Oceza Kargyelma had a question about the doctrine she asked her meditational deity.
When Dzemza Lhamo needed food or drink she took them from the sky.
Barza Lhayang knew how to tame the minds of others.
Cokroza Cangcupmen could transform her body into fire and water. Dromza Pamti Chenmo could fly like a bird in the sky. Rongmenza Tshilltrim-dron could ingest stones like food.
Khuza Peltsilnma could cause the ritual kIla to vibrate. Trhumza Shelmen could arrange flowers in the sky.
These and others were able to display various miracles to many people, and all of them attained the state of coalescence in their [human] bodies. 58o So it was that countless accomplished masters emerged: the twenty-five great accomplished masters of Chimpu; the fifty-five realised ones ofYangdzong; the [two groups of] one hundred and eight who attained the body of light at Yerpa and at Chuwori, respectively; the thirty mantra adepts of Sheldrak; the twenty-five <;iakinls who
581
ANUYOGA, THE STAGE OF PERFECTION
[187. 1-187. 2] Dharmabodhi and Vasudhara, who were preceptors of the Satra which Gathers All Intentions, and the master Chetsenkye of Bru-sha instructed Nupcen Sangye Yeshe; and he brought the Anuyoga tantras to Tibet. This will be described later in detail. 582
· 579
of her delty. f th
sun
Melgongza Rincentsho hung her silk gown on the rays 0
e
.
attained bodies of light; et cetera.
Mahayoga and Anuyoga 537
2 The Mental and Spatial Classes of Atiyoga
Sllp. ha granted him all the ' so he remaIned there. SrI . empowerments and ' .
SIxty along with the three b esotenc Instructions of White, Black, and Variegated h' h ranches of the Spatial Class -
[187. 3] Atiyoga is divided into three classes: [Mental, Spatial, and Esoteric Instructional]. The lineage of the first two is as follows:
V AIROCANA
[187. 3-190. 4] Scorning more than fifty-seven unbearable hardships, including the eight great fears, the master Vairocana, a native ofNyemo Cekar, journeyed to India, following the command of King Trhisong Detsen. He proceeded towards the Great Nine-Storey Pagoda (ke'u- tshang chen-po dgu-brtsegs), created by the miraculous power of master SrI Sirpha in the cooling sandalwood forest of Dhanakosa. There, he introduced himself to a yoginI who was carrying water; but when she made no response he made her waterpot stick to the ground by means of his gaze. The yoginI then exposed her breast and in so doing revealed to Vairocana the MaI:H;lala of the Indestructible Expanse.
In company with her he met the master SrI Simha and, offering to him a golden ma1). c;iala, he requested teaching on the effortless vehicle. 583
SrI Sirpha said he would have to consider. The main points of the profound doctrine could be revealed in the morning, under the cloak of secrecy. But, without utmost secrecy, the master would run the risk of capital punishment, imposed by the local raja. So he said to Vai- rocana, "Study the doctrine of cause and effect with other scholars during the day. I will have to reveal the doctrines of the esoteric instruc- tions to you at night. " In this way, and under these circumstances, others were kept ignorant.
During the night the master wrote down the Eighteen Esoteric Instruc- tions of the Mental Class on white silk with the milk of a white goat; and he showed Vairocana how the letters became clear when fumigated by smoke. He made him swear an oath before the protectors of the teaching to maintain the utmost secrecy.
Vairocana
The? the master taught him the three of the Instructions the t
.
ways to brIng forth the fruit
.
B The Mental and Spatial Classes ofAtiyoga 539 ut even then Vairocana was not satisfied' .
naturally present 584 Thu . .
V'- W IC reveal that the goal is already s, alfocana plumb d h
doctnnes.
Still he remained unsatisfied '" - S' h '
e t e very depths of all .
. IIp a saId to hIm: The . expanse reality is infinite,
But If you realIse solely just what is is perfectly present in that
whIch lacks none.
What accomplishment goes beyond that?
and four cases' the teaching should be granted,
VaIrocana also met the maste G ' ' .
ground of Dhumasthira He . r arap III the great charnel
fOur hundred thousand
obtaIned the true lIneage of the six million verses on the Great Perfection and actually
540 History: The Three Inner Classes oJTantra in Tibet
attained the great accomplishment of simultaneous realisation and lib- eration.
Relying on the accomplishment of swift-footedness Vairocana then returned to Tibet. 585 During the day he gave teaching to the king on the ordinary doctrines of cause and effect, but at night he taught only the hidden doctrines of the Great Perfection. He translated the five texts of the Mental Class which were the earliest translated. 586
It was at this time that Vairocana was slandered by the Indians, who
were jealous that the instructions had been lost to Tibet. And because
one of the queens and her ministers became ill-disposed to the doctrine,
master Vairocana was obliged to pass some time [in exile] in
587
The Mental and Spatial Classes ofAtiyoga 541
In the temple of the protector at Rongtrak in Gyelmorong, he accepted Yudra Nyingpo as his disciple, and caused him and others to be matured [by the empowerments] and liberated [by the instructions]. In the Taktse Castle at Tsharong, he taught the cycle of the Great Perfection to SangtOn Yeshe Lama. At Trakmar Gondzong in Tong- kungrong he instructed Pang-gen Sangye Gonpo. And in Central Tibet Vairocana gave teaching to Nyak Jnanakumara and to the Khotanese lady, Sherap Dronma. Thus, he is said to have taught five people in succession. The last mentioned also invited him to visit Khotan.
In the end, Vairocana attained the buddha-body of coalescence in Bhasing Forest in Nepal.
Gradually, one lineage developed from Nyak Jnanakumara, which
passed through the Sogdian Pelgi Yeshe, Tra Pelgi Nyingpo, and
Lhalung Pelgi Dorje to Odren Pelgi Zhonu. One issued from the Sog-
dian Pelgi Senge to Nupcen Sangye Yeshe; and yet another from Tsang
Sakdor, through Pang Yatri Tarma Sherap, and Zermo Gelong
to Marpa Sherap-o. That lineage was subsequently transmitted to Zur
Tshawarong.
Dropukpa.
P ANG-GEN
588
SANGYE
[I91. 1-192. 2]Pang-genSang eGo
' . .
GONPO
Gyeltsen, a monk from the s was Ngenlam Cangcup a
the age of sixty-seven he went to ey dIstnct of Ngenlam in Uru. At
instructions from Pang Castle, where he
Gonpo]. The master granted them to
[190. 4-191. 1] Moreover, there was the lineage ofVairocana's disciple Pang-gen Sangye Gonpo, in which everyone achieved the rainbow body. Pang Gonpo himself reached the age of eighty-five without having practised the doctrine during his youth. As an old man he was despised by his brothers and relatives. Owing to great age his body had a decrepit posture, but Vairocana gave him a meditation belt and a support [to prop up his chin], and showed him how to retain the teaching in his mind. By practising according to the transmission of master Vairocana he came face to face with naked reality, and an all-surpassing realisation was born within him. Becoming very joyful, the old man embraced his master about the neck and would not let go for a whole day. After attaining accomplishment he lived for over one hundred years more.
dGonpo . [Pang-gen Sangye an told hIm not to go home, :ak. He went there obediently allIS e WIthout a trace at the age of one
. )
;
instruction from N enlaY ,came from upper Dokam. He re-
WIthout leaving his guru . g h m and then sat absorbed in meditation
. h ' III t e same rock H' , WIt out a trace at the age of h cavern. IS body vanished
Zadam Rincen-yik's d· . °lne undred and forty-four.
Ch" ISCIPe, Khugyur SI . h k
0, was a monk of fift e weIC 0 from Yarlung
from Zadam Rincen ye;rs. he received instruction
remained in meditation at ;;n Sone *e Idea of returning home and a enge rak as well. His body vanished
but to practise meditation at Wa S
and meditated until his body v and seventy-two.
HIs disciple, Zadam Rincen- ik
g . e: ;
542 History: The Three Inner Classes ofTantra in Tibet
without a trace when he was in his one hundred and seventeenth
year.
In this way, the bodies of the three masters and disciples vanished
in the Wa Senge Cavern during the same year of the snake, one after the other, like mists, or rainbows, fading away.
th . .
elr astomshment grew he cha
NY ANG
CANGUP-TRA AND
NY ANG
SHERAP
JUNGNE
ness, t e sIgmficance of the h
(192. 2-193. 2] Cangcup-tra, the disciple of the last mentioned, was a monk offorty-two years from upper Y udruk in Nyang. After requesting instruction from Khugyur Selwa he returned home. While practising
meditation at Samye Chimpu he met an aged monk from Zha, in Uru, who was caJled Nyang Sherap Jungne, and who said, "I have been fuJly ordained for longer than you, but your teaching is greater. Please
accept me as a disciple. "
Nyang Cangcup-tra gave him instructions and then went to stay at
Phukpoche, and at Yangdzong, where he revealed his power to trans- form the four elements to his disciple and grand-disciple. Finally, at Phungpo Riwoche, in Gyamnyeduka in Tsang, his body vanished with-
out a trace, like a cloud disintegrating on a mountainside.
After that, Nyang Sherap Jungne lived in the glorious forest of
Chimpu, at Yangdzong in Dra, and at Phukpoche. He experienced the naturaJly manifest, unbiased intention of the Great Perfection, and, after hanging his robe, rosary, and skull-cup on a juniper tree on the
summit of Lhari in Phukpoche, his body vanished in the sky, just like a brilliant rainbow.
BAGOM
(193. 2-195. 6] Sherap Jungne's disciple was a native of Lomo, who became renowned as master Bagom, the meditator ofBa, after the name of his clan. While he was living at home a war broke out. His mother
said, "This boy is my only son, and the brother of six sisters. I will entrust him to the master Sherap Jungne, and shall be content if he does not die. " Therefore, in his sixteenth year he was entrusted to
Nyang Sherap Jungne.
At that time, the aforementioned Nyang Cangcup Trakpa passed
through Phukpoche, Yangdzong, and Chimpli, leading a stag. For this, he became famed as Nyang Shawacen, "Nyang with the Stag". On his next visit to Phukpoche, Nyang Cangcup said, "Look! I will put on a
show for you both. "
As master Sherap Jungne and Bagom looked on from the left and
. y. remam undistracted. "
erelore It IS .
, most Important to
the right, the master, who was between them, became invisible. As
. h W IC
. . ' ,after spmmng to and fr
d . .
nge mto a wh 1 . d .
Ir wm one cubIt high Th fi '
. h
mto a ronze bowl for water of'C'· fill
Th . lenngs, 1 edtothe
b
en, m a fury, it turned abrupt! · h mto
. f pOInt 0
overflowing.
.
. a . not lIt a fire ThinkI·ng th h
. b
age, ut the master
B
aze, agom went to
my guru, Nyang n n
TheMentalandSp t· ICl
a! a assesofAliyoga 543
d.
0, turne mto a fi
had thus revealed his power Yh t. e. master himself. When he over t e actIvIty fi ld· h·
eements are overcome he s ·d "F . Ie m w Ich the four 1
fh ' aI, romthetIme h h·
o t e elements are removed and ·1 h . w en t e Impurities
t elr pure essences vanish, this perceIve, through d· . . .
b . . IscnmmatIve aware- adhering without distraction s baSIS for meditation, it is by independence without difficult ymTho ICl"conte? t . that one obtains such
may occur. Though one may' . .
Once when Bagom went to
saw the red glow of a fire whood m the forest of Pelbu, he
.
hd . e ousewasabl mvestIgate, but the thatched
h
elf t atched cott
of fire. When he asked him d'peared as before without a sign
"I became absorbed in the conWt at 1a. happened, the master replied emp atIOn offire D '
Ad·
0 you not remember that his teacher's seat was cov·e d ,. oh another occasion, Bagom saw
wIt water
FIre
ma ly, the master said "IfI d·
But when the master d·d d'. Isappear, look at the summit ofLhari "
1 Isappear Bagom th h .
the mountain for recreation and wo ld oug t that ? e had gone to
master failed to return Bagom u . that evemng. When the b o d h i s e e d r o s a r y , a n d s o f o r t h w : : t ? f o u n d h i s h a t , h i s Jungne's body had vanished '. th gmg from a Jumper tree, but Sherap
WIoutatraceA d·
Great Perfection, this is only one of the ways . ccor . mg to the natural
space, fire, sky-farers and awarene h ld of death. ways resembling In his t l" ss- 0 ersarespokenof 589
wentY-lourth year Bagom h d . . .
Sherap Jungne Bagom 1· d a receIved mstructions from y . lVe asalayma dh·
eshe Cangcup. He possessed extrao . n, an name was
could turn stone into cl
. ay an
d 1 rdlnary realIsatIon, whereby he eave the i . f ·
d mpnnt 0 hIS body in rock . omo Kangmo, did not show the bod t WI out Sickness. His wife, It III the household shrine. All of th / 0 outsiders, but she cremated
n hIS ninety-eighth year h
CI epasseaway. th' .
ball of lIght go off into the sk
DZENG DHARMABODHI
y.
N
pe? ple outsIde saw a pot-sized 0 remaIns at all were left behind.
'
zeng s mother was a nun
. 1
om hangcung in Yarlun H .
[195. 6-208. 4] Bagom's d·
fr T ISCIPewasDzeng D
Was born from her union th er name was Tshargu Kyide. Dzeng
In his sixteenth year he went son of the ruler of Thangcung.
Dong- in To··1 At T h . a caravan of travellers to trade at na, . s ercung 1nTo··1, he l"ound a large gathering of
.
reo
e Ire then turned
544 History: The Three Inner Classes ofTantra in Tibet
592
concerning the Six-Syllable Mantra
a great blessing by performing the practice. Then Phadampa prophet- ically said, "To the east of this great river lies a sandalwood forest. There lives your guru. "
Afterwards, Dzeng went to Central Tibet, where he received teach- ings on Heruka and Pehar from Akhu Pelbar, and on Kriyatantra and the great torma offering of JvalamukhI from Nup Shangpoche. Having been sent to convey offerings to Lama Pari in Tsang, he received from him the means for attainment of MafijusrI and of Garu<;la. From Geshe Po he received teaching concerning the ancient translations.
In his thirty-fifth year he went to Cangtsik via Ngamsho. At the approach to the pass at Phukpoche, he heard that one Comowa had invited the spiritual benefactor Tsen Khawoche,593 who had just re- turned from India, to visit and that there would be teachings, food, and entertainment. Early the next morning, when Dzeng was on his way there, a woman said to him, "If you go up on this side of the road from Trhap, you will meet a master called Bagom, who gives food most generously. "
He proceeded in that direction, and a group of yogins also arrived. Bagom invited them to partake of a warm meal and gave to each a copper-ladleful of roasted barley flour as well. When he had served the group, he said, "There is also a novice among you," and sent him out to fetch a pot of water. He then performed the water offering and led Dzeng to a corner of his small cave and gave him a bowl of vegetables. The same evening he also provided him with food. Afterwards, Dzeng went to sleep at the foot of a rock.
In the morning Dzeng thought he would have to go, but Bagom again gave him food and said, "I have a young disciple who has gone to bring gold from Zotang, but owing to the heavy rain he has not returned. Gather some wood. "
Dzeng brought a great bundle of wood from the forest. Bagom was delighted and gave him esoteric instructions on the symbolism of the Great Seal (phyag-rgya chen-po brda'i man-ngag) and the teaching called the Seven Cycles of the Great Perfection which are Naturally Present (rdzogs-pa chen-po skor-bdun rang-chas). At that time Bagom's disciple returned and said, "I thought the master would be troubled by my absence, but you have filled in. Stay for some more days. " The disciple then made one more circumambulation of Yarlung and returned.
During the intervening period Dzeng had learned that Bagom was a special person. So he did not . return to his own country, but went as far as On and Zang-ri, begging for alms. He bought a sack and then offered it, full of barley, to master Bagom. "It is enough that you serve me," said the master. "Keep this barley for your own provision. I have an esoteric instruction called the Vajra Bridge. By understanding its meaning in an instant one may attain buddhahood in a single lifetime,
Dzeng Dhannabodhi
followed Phadampa as a servant for fourteen mont shim a blanket
reached the Zangcen district in Tsang, return to your
and, because Dzeng was vekry you. ng, :nTakpo There is a caravan own country. Come and ta e apncots ro .
.
.
people. Going to investIgate, he met P a ampa ang h When they
of travellers bound for Tol. " . Then,whileDzengwassettingoutonthe}ournd'hi; cheeks
him a little of the way. When Dzeng embrace Phadampa said:
That which is nothing at all transforms.
In its transformations no duality is grasped.
. . D They knocked heads together tWIce, and
'astonished mmd zeng s . t
· H s mouth grew mOlS .
a sharp and clear understandmg arose· I h also predicted that
So it was that he was blessed by Phadampa. , w 0 DZ Vol 1). 591 TT ' B 'dge (rdo-rye zam-pa, .
he would encounter the va}ra. n d d all this at the time. But later, he maintained that he. not essential points
Phadampa gave him some auspICIOUS to hens . concerning the way 0 f mantras. When e was gIVe
n the instructions
hd S yeofIndia. 590He
Ph d a escorted
The Mental and Spatial Classes ofAtiyoga 545
at Gyang-ro Tshelma, he obtained
546 History: The Three Inner Classes ofTantra in Tibet ,
, This has occurred in an leavmg no trace the body, 'I d N ow I shall give It to you,
I have mentioned It to no one "I have it Dzeng earnestly offered, the , y me I will return wIth new
for you, Please confer the mstructIOnS upon '
provisions," , d on the crown of Dzeng's head and
mother;597 the Seven Cycles (sde-skor bdun-pa) from Gyelwa Poton; the Fifteen Doctrines on the Kriyatantra according to the System ofPari (ba-ri- pa'i kriya'i chos bco-lnga) from Nup Shangcen; and various other teach- ings from Ktinga of Tingri. 598 He received the Six Doctrines CSaejdhar- mopadesa, T 2330) and the Yoga ofCo-Emergence (lhan-skyes rnal-'byor) from the physician of Takpo [Gampopa]. 599
Dzeng juxtaposed the various realisations [of the teachings he re- ceived] and became highly delighted. By practising the conduct of a mantra adept at the school of Ce-nga Neljor he became renowned as an exponent of the discipline [of the way of mantras]. His spiritual brothers included master Takshamcen, Lama Udrenpa, Lama Thti Khambar, Lama Trojor, and Zhang Dronyon. Thus, he only associated with masters of yoga.
Dzeng went naked for five years in Tsang. Moreover, owing to his extremely great power over phenomenal appearances he left undone none of the many austerities such as bathing in icy water during the winter and in mid-stream during the summer, jumping into ravines of uncertain depth, bashing his head, and wounding himselfwith weapons, Therefore, he became renowned as Pawo Dzengcung, "Little Dzeng the Warrior",
When he instructed So Mangtsen on the Great Seal, the latter's delusions became pristine cognition. When he gave teaching on the Four Syllables,6oo and on the Great Perfection, to Ritro Lungcung and Ngtilmo Gyalecam, they became great destroyers ofdelusion; and finally their bodies vanished without a trace, In the same way, when he revealed the Vajra Bridge to a faithful nun and to a steadfast Khampa, their bodies vanished without traces, the nun at Lake Monka Sermo, and the Khampa at the Lake Castle of Kongpo. They died according to the ways of space and of the sky-farers.
By merely giving instruction to Repa Gomtak, Shore, Gyare, Lungre, and others, Dzeng caused the inner heat to blaze up within them. Similarly, when he just pointed out reality, a great many of his followers gained liberation and realisation. Dzeng Dharmabodhi himself said, "About four translators have come to me, and also monks, great teachers, yogins, and yoginls, who were arrogant, thinking only of themselves. A great many of them have correctly taken the teachings to heart. There were eleven housewives who practised a bit in Takpo. When the time of death grew near, they passed away painlessly, and rainbows enveloped their bodies. If anyone should practise these in- structions of mine for five or six years, with the care of a spinner spinning wool, or of parents raising a sole surviving child, then his body will certainly vanish without a trace, He will leave no physical remains behind. " .
Because he had mastered an oceanic array of miraculous powers, Dzeng's body was sometimes enveloped by a rainbow. At other times
Bagom placed hIS left h'
'h t saying "Many thanks, Your ng,',"
d h' the back WIt thumpe 1m on
IS
h
up the woollen patc es 0
five measures 0 ,
to benefit by my instructIOns. eserve, t of the Red Yamari to a
d
t r the attammen
commitments are strong. You Dzeng gave the means 0 d
mantra adept an ld
at Trhun, w ld Hect the requisites needed to request gious life. But still, he C? U co The master said that if he were to the blessing of the Va}ra rz ge. uld be obstacles later on.
grant the blessing just then, _ 0) to a friend in Kangbar and
Dzeng went to sell one pot 0 a e szr r:z d nun's robe He divided , b ' teadhereceIve a '
ceived in return eight loads of peas
reerform protective rites at Lomo an?
sufficient provisions for the relI- . . h by he wou receIve
and barley. Sometimes e w1dou
get payment for It,
ut ms " d sold them and collected
fwhIchItwasma e,
f barley and a meat carcass.
,
ale for offenngs, tormas, , ld have to substitute for butter lamps,
The master said that daylIght wohu c mpowerments of the path of
d f 11 n Dzeng t e lour e
and bestowe u Y 0 h ' t UCtI'ons Even afterwards, Dzeng
r· requested the blessIng four times, an
, ,594 I with all t e ms
lIberation, a ong , ' d made offerings of barley an
d
gold five times. , 'd "This world of appearances is On one occaSIOn Bagom sal , k bl "water-stone,,595 with hIS
I "S ddenly he struc a ue , pletely fa se. u " h d t the elbow Then, with a tWISt,
h
hand, w ereupon
hisarmvams e up 0 ' , h' d h k and left a distinct impreSSIOn be m .
his body passed through t e juniper trees with his gaze, and In Phukcungrong ? e Como's shrine room. " From such said, is the timber ,or teaching of the Vajra Bridge.
a master dId Dzeng obtam td h h' ngs as those of the direct and
D btaine suc teac 1
zeng 0 ntal Perfection according to the system
,
CIrcUItous paths of Transcen,de d h S' -l'mbed Yoga [of the Kalacakraj of Atisa. 596 Similarly, he t e ,zx :hun-br ad-ma) from Kham-
from Yumo; the Eight-Sesswn p;actzce, ( 1 (dmigs-pa skor-gsum)
palungpa; the Three Cycles ofthe ntehntwCna ntary from Shongbu the , fN Z pa' the Sort omme , '
from a discIple 0 _ ur h' ifSkilful Means (thabs-lam)from the
translator; and Naropa sPat 0 D pounded the VajraBrzdge,
tual benefactor Drolgom. In return, h zeng ehxI'ngs' the Emanation of the tmanyot erteac· . .
Dzeng also heard a grea ' C ( gyab sha) from So-nyun Lamp (sgron-sp[bjrul) from Dang; the Three Drops OJ rna-br ud tshigs-gsum) from RitrO the Three Verses on the Lmea? e ( of Doha from Lung-ha111
Lungcung; the esotenc l) from Lapdronma, the sole Chenpo; the Object of Cuttmg gco -yu
The Mental and Spatial Classes ofAtiyoga 547
548 History: The Three Inner Classes ofTantra in Tibet
he travelled without his feet touching the ground. By integrating his mind and phenomenal appearances he could travel to very distant places in just a moment. Through unimpeded, supernormal cognitive powers, such as the knowledge of other minds, he could foretell all future
events. For example, being endowed with pure clairvoyance, he saw the son of Cosema Dorjekyi, who had fallen asleep, almost fall through a skylight at midnight. Since night and day were the same for
Dzeng, he easily saw, even at night, a needle that had fallen into a pile
of chaff.
Later on, after Dzeng had lived in Tsang for seven years, he returned
to Phukpoche. Master Bagom said to him, "Comprehend fully [the implications of] space! When you realise fully that it has no basis, the
great nail of non-meditation will have struck home! "
Thus, Dzeng developed profound certainty.
While residing at Takpo Zhu he received the instructions of the
Seven Cycles of the Peaceful Guru (gu-ru zhi-ba sde-skor bdun-pa) from 1
Lama Zheldam. By practising the Four Symbols (brda-bzhilo for three years at Lhazur Monastery, he mastered all doctrines. His mind became
as simple as space.
Again, Dzeng could endure great austerities: He practised the auster-
ity of the deathless nectar60' after he had received the Vajra Bridge at Phukpoche, owing to which he became immune to disease.
After performing the austerity of serving the guru Nup Shangpoche,
that guru protected his mind wherever he went.
By the austerity of learning, under Phadampa Sangye of India, to
examine [reality] critically, he mastered all things.
By practising the austerities of the VajrakIla recitation at Kyikung,
he was obeyed by mundane gods and demons.
From Atisa's Kadampa school he learned the austerity of humility,
owing to which people loved him wherever he went.
By performing the austerity of the "three movements with reference
to the Four Syllables,,603 the inner heat blazed within him and he went
naked for five years.
Having thus developed certainty he practised the austerity of propiti-
ating VajravariihI, whereby he saw the venerable goddess in a vision to the west of Gurmo; and from her he received many symbols.
By following the discipline of the dream yoga in Nup Yiilrong, he
realised that all appearances are like dreams.
In the Crystal Cave of Zhoto Tidro, Dzeng had a vision ofthe wrathful
A spiritual being served him with great veneration. Once he saw a venerable monk flying to and fro in the sky, but after making search could not find him. Dzeng said that he did not knoW
whether it was a man or spirit.
At Zhu, in Takpo, he propitiated Aparajita (A-dzi), and had a vision
. . The Mental and Spatial Classes ofAtiyoga 549 [wIth the deIty], his consort Chale c a · .
during the morning. Then, while he was thinking of exchanging vows
married! " and vanished in a flash The deIty exclaimed, "He's Dzeng practised alchemy in Lhazur . .
AmItayus. The definitive order of d . he had a VISIOn of
. When Dzeng practised at Okar hoctrmes arose in his mind. WIth consort. e ad a VISIOn of Cakrasarpvara
Once, when he had decided to travel
Mongar. He boldly J·umped 0 t f , Dzeng came to the town of
n 0 a rozen pond b h ·
an hefellintothewater Wh h C' 1 ' utt eIcecracked
d . en e Ie t ashamed water and almost clouded the sk Th
that he resembled a red-hot· y:
.
bItter cold of winter Dzen
of a sheer precipice. Dzeng thou It they reached the edge
and floated down like a bird H. g was hk. e a dream. He jumped , . IS consort exclaIm d "0
guru. are you human or not) Y . e , extraordinary Until that time, Dzeng rermmd me of Sangye! " He acted as a village priest d p the Instructions much.
But thereafter his disciples hIS own practice in secret. y
Once, when he was invited by ,;\man came from afar.
many rainbow canopies and patt one e budor, and gave instruction,
sunrise. When he finished h· d. erns appeared at the first moment of C' IS IScourse he went h .
lor recreation. Someone asked whether th . 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.
Trhlsong Detsen pr of a horse was heard
throughout Jambudvlpa.
. rM The Mahayoga Class OJ
Namkei Nyingpo for Attainment
eans
k"
_.
the Yaman cyc e d he
(182. 1-187 . 11 spea lng,
Tibet by master Santlgarbha. Mk --nakumara and others. Most 0
aster Vimalamitra propagate t f Va-iramrta cycle, teaching it to NYda Jdnadisseminated solely by master
". J •
the other cycles were p
ropagate an
h reat master in lorious Chimpu, t e . g lete
Padmasambhava.
In particular, at Trhrsong Detsen by
answered the prayer 0 g. d secret ma1)Q. alas 0 empowerments in the outer'£ to a most fortunate
Great Classes of the Mear:s or d his subjects. When they had prac I of eight, consisting of the kIng an
1 was propagated in
Mahayoga and Anuyoga 535
536
History: The Three Inner Classes ofTantra in Tibet
Gyelwa Choyang
Lhalung Pelgi Dorje could pass unobstructedly through mountains
of solid rock. .
Langdro Koncok Jungne could hurl mighty thunderb? lts hke arro,:s.
And Lasum Gyelwa Cangcup could sit cross-legged m the sky, WIth- out any support.
There were also women who were accomplished masters: e
of Sahor obtained immortality, miraculous powers, and unsurpass ,
supreme accomplishment. . . . . I 01- Kharcen Yeshe Tshogyel achieved indestructIble hfe, mfalhb e rec
lection, miraculous powers, the abode ofthe a? d the accomplishment of great bliss. Th. e two_ n:>ble ladles Just me
were actually no different from VaJravarahl,
Tshenamza Sangyetsho vanished in a body of hght:
Shekar Dorjetsho crossed rivers as if they. were plams. . h body Tshombuza Pematsho's vital energy and mmd matured mto t e
Rilza Tondrupma used her gaze to employ the services ofthe twelve goddesses of the earth.
Shilbuza Sherapma knew all the transmitted precepts of the buddhas, as well as the commentarial treatises, without having studied them.
While Yamdrokza Choki Dronma taught the scriptures she was applauded by celestial deities.
When Oceza Kargyelma had a question about the doctrine she asked her meditational deity.
When Dzemza Lhamo needed food or drink she took them from the sky.
Barza Lhayang knew how to tame the minds of others.
Cokroza Cangcupmen could transform her body into fire and water. Dromza Pamti Chenmo could fly like a bird in the sky. Rongmenza Tshilltrim-dron could ingest stones like food.
Khuza Peltsilnma could cause the ritual kIla to vibrate. Trhumza Shelmen could arrange flowers in the sky.
These and others were able to display various miracles to many people, and all of them attained the state of coalescence in their [human] bodies. 58o So it was that countless accomplished masters emerged: the twenty-five great accomplished masters of Chimpu; the fifty-five realised ones ofYangdzong; the [two groups of] one hundred and eight who attained the body of light at Yerpa and at Chuwori, respectively; the thirty mantra adepts of Sheldrak; the twenty-five <;iakinls who
581
ANUYOGA, THE STAGE OF PERFECTION
[187. 1-187. 2] Dharmabodhi and Vasudhara, who were preceptors of the Satra which Gathers All Intentions, and the master Chetsenkye of Bru-sha instructed Nupcen Sangye Yeshe; and he brought the Anuyoga tantras to Tibet. This will be described later in detail. 582
· 579
of her delty. f th
sun
Melgongza Rincentsho hung her silk gown on the rays 0
e
.
attained bodies of light; et cetera.
Mahayoga and Anuyoga 537
2 The Mental and Spatial Classes of Atiyoga
Sllp. ha granted him all the ' so he remaIned there. SrI . empowerments and ' .
SIxty along with the three b esotenc Instructions of White, Black, and Variegated h' h ranches of the Spatial Class -
[187. 3] Atiyoga is divided into three classes: [Mental, Spatial, and Esoteric Instructional]. The lineage of the first two is as follows:
V AIROCANA
[187. 3-190. 4] Scorning more than fifty-seven unbearable hardships, including the eight great fears, the master Vairocana, a native ofNyemo Cekar, journeyed to India, following the command of King Trhisong Detsen. He proceeded towards the Great Nine-Storey Pagoda (ke'u- tshang chen-po dgu-brtsegs), created by the miraculous power of master SrI Sirpha in the cooling sandalwood forest of Dhanakosa. There, he introduced himself to a yoginI who was carrying water; but when she made no response he made her waterpot stick to the ground by means of his gaze. The yoginI then exposed her breast and in so doing revealed to Vairocana the MaI:H;lala of the Indestructible Expanse.
In company with her he met the master SrI Simha and, offering to him a golden ma1). c;iala, he requested teaching on the effortless vehicle. 583
SrI Sirpha said he would have to consider. The main points of the profound doctrine could be revealed in the morning, under the cloak of secrecy. But, without utmost secrecy, the master would run the risk of capital punishment, imposed by the local raja. So he said to Vai- rocana, "Study the doctrine of cause and effect with other scholars during the day. I will have to reveal the doctrines of the esoteric instruc- tions to you at night. " In this way, and under these circumstances, others were kept ignorant.
During the night the master wrote down the Eighteen Esoteric Instruc- tions of the Mental Class on white silk with the milk of a white goat; and he showed Vairocana how the letters became clear when fumigated by smoke. He made him swear an oath before the protectors of the teaching to maintain the utmost secrecy.
Vairocana
The? the master taught him the three of the Instructions the t
.
ways to brIng forth the fruit
.
B The Mental and Spatial Classes ofAtiyoga 539 ut even then Vairocana was not satisfied' .
naturally present 584 Thu . .
V'- W IC reveal that the goal is already s, alfocana plumb d h
doctnnes.
Still he remained unsatisfied '" - S' h '
e t e very depths of all .
. IIp a saId to hIm: The . expanse reality is infinite,
But If you realIse solely just what is is perfectly present in that
whIch lacks none.
What accomplishment goes beyond that?
and four cases' the teaching should be granted,
VaIrocana also met the maste G ' ' .
ground of Dhumasthira He . r arap III the great charnel
fOur hundred thousand
obtaIned the true lIneage of the six million verses on the Great Perfection and actually
540 History: The Three Inner Classes oJTantra in Tibet
attained the great accomplishment of simultaneous realisation and lib- eration.
Relying on the accomplishment of swift-footedness Vairocana then returned to Tibet. 585 During the day he gave teaching to the king on the ordinary doctrines of cause and effect, but at night he taught only the hidden doctrines of the Great Perfection. He translated the five texts of the Mental Class which were the earliest translated. 586
It was at this time that Vairocana was slandered by the Indians, who
were jealous that the instructions had been lost to Tibet. And because
one of the queens and her ministers became ill-disposed to the doctrine,
master Vairocana was obliged to pass some time [in exile] in
587
The Mental and Spatial Classes ofAtiyoga 541
In the temple of the protector at Rongtrak in Gyelmorong, he accepted Yudra Nyingpo as his disciple, and caused him and others to be matured [by the empowerments] and liberated [by the instructions]. In the Taktse Castle at Tsharong, he taught the cycle of the Great Perfection to SangtOn Yeshe Lama. At Trakmar Gondzong in Tong- kungrong he instructed Pang-gen Sangye Gonpo. And in Central Tibet Vairocana gave teaching to Nyak Jnanakumara and to the Khotanese lady, Sherap Dronma. Thus, he is said to have taught five people in succession. The last mentioned also invited him to visit Khotan.
In the end, Vairocana attained the buddha-body of coalescence in Bhasing Forest in Nepal.
Gradually, one lineage developed from Nyak Jnanakumara, which
passed through the Sogdian Pelgi Yeshe, Tra Pelgi Nyingpo, and
Lhalung Pelgi Dorje to Odren Pelgi Zhonu. One issued from the Sog-
dian Pelgi Senge to Nupcen Sangye Yeshe; and yet another from Tsang
Sakdor, through Pang Yatri Tarma Sherap, and Zermo Gelong
to Marpa Sherap-o. That lineage was subsequently transmitted to Zur
Tshawarong.
Dropukpa.
P ANG-GEN
588
SANGYE
[I91. 1-192. 2]Pang-genSang eGo
' . .
GONPO
Gyeltsen, a monk from the s was Ngenlam Cangcup a
the age of sixty-seven he went to ey dIstnct of Ngenlam in Uru. At
instructions from Pang Castle, where he
Gonpo]. The master granted them to
[190. 4-191. 1] Moreover, there was the lineage ofVairocana's disciple Pang-gen Sangye Gonpo, in which everyone achieved the rainbow body. Pang Gonpo himself reached the age of eighty-five without having practised the doctrine during his youth. As an old man he was despised by his brothers and relatives. Owing to great age his body had a decrepit posture, but Vairocana gave him a meditation belt and a support [to prop up his chin], and showed him how to retain the teaching in his mind. By practising according to the transmission of master Vairocana he came face to face with naked reality, and an all-surpassing realisation was born within him. Becoming very joyful, the old man embraced his master about the neck and would not let go for a whole day. After attaining accomplishment he lived for over one hundred years more.
dGonpo . [Pang-gen Sangye an told hIm not to go home, :ak. He went there obediently allIS e WIthout a trace at the age of one
. )
;
instruction from N enlaY ,came from upper Dokam. He re-
WIthout leaving his guru . g h m and then sat absorbed in meditation
. h ' III t e same rock H' , WIt out a trace at the age of h cavern. IS body vanished
Zadam Rincen-yik's d· . °lne undred and forty-four.
Ch" ISCIPe, Khugyur SI . h k
0, was a monk of fift e weIC 0 from Yarlung
from Zadam Rincen ye;rs. he received instruction
remained in meditation at ;;n Sone *e Idea of returning home and a enge rak as well. His body vanished
but to practise meditation at Wa S
and meditated until his body v and seventy-two.
HIs disciple, Zadam Rincen- ik
g . e: ;
542 History: The Three Inner Classes ofTantra in Tibet
without a trace when he was in his one hundred and seventeenth
year.
In this way, the bodies of the three masters and disciples vanished
in the Wa Senge Cavern during the same year of the snake, one after the other, like mists, or rainbows, fading away.
th . .
elr astomshment grew he cha
NY ANG
CANGUP-TRA AND
NY ANG
SHERAP
JUNGNE
ness, t e sIgmficance of the h
(192. 2-193. 2] Cangcup-tra, the disciple of the last mentioned, was a monk offorty-two years from upper Y udruk in Nyang. After requesting instruction from Khugyur Selwa he returned home. While practising
meditation at Samye Chimpu he met an aged monk from Zha, in Uru, who was caJled Nyang Sherap Jungne, and who said, "I have been fuJly ordained for longer than you, but your teaching is greater. Please
accept me as a disciple. "
Nyang Cangcup-tra gave him instructions and then went to stay at
Phukpoche, and at Yangdzong, where he revealed his power to trans- form the four elements to his disciple and grand-disciple. Finally, at Phungpo Riwoche, in Gyamnyeduka in Tsang, his body vanished with-
out a trace, like a cloud disintegrating on a mountainside.
After that, Nyang Sherap Jungne lived in the glorious forest of
Chimpu, at Yangdzong in Dra, and at Phukpoche. He experienced the naturaJly manifest, unbiased intention of the Great Perfection, and, after hanging his robe, rosary, and skull-cup on a juniper tree on the
summit of Lhari in Phukpoche, his body vanished in the sky, just like a brilliant rainbow.
BAGOM
(193. 2-195. 6] Sherap Jungne's disciple was a native of Lomo, who became renowned as master Bagom, the meditator ofBa, after the name of his clan. While he was living at home a war broke out. His mother
said, "This boy is my only son, and the brother of six sisters. I will entrust him to the master Sherap Jungne, and shall be content if he does not die. " Therefore, in his sixteenth year he was entrusted to
Nyang Sherap Jungne.
At that time, the aforementioned Nyang Cangcup Trakpa passed
through Phukpoche, Yangdzong, and Chimpli, leading a stag. For this, he became famed as Nyang Shawacen, "Nyang with the Stag". On his next visit to Phukpoche, Nyang Cangcup said, "Look! I will put on a
show for you both. "
As master Sherap Jungne and Bagom looked on from the left and
. y. remam undistracted. "
erelore It IS .
, most Important to
the right, the master, who was between them, became invisible. As
. h W IC
. . ' ,after spmmng to and fr
d . .
nge mto a wh 1 . d .
Ir wm one cubIt high Th fi '
. h
mto a ronze bowl for water of'C'· fill
Th . lenngs, 1 edtothe
b
en, m a fury, it turned abrupt! · h mto
. f pOInt 0
overflowing.
.
. a . not lIt a fire ThinkI·ng th h
. b
age, ut the master
B
aze, agom went to
my guru, Nyang n n
TheMentalandSp t· ICl
a! a assesofAliyoga 543
d.
0, turne mto a fi
had thus revealed his power Yh t. e. master himself. When he over t e actIvIty fi ld· h·
eements are overcome he s ·d "F . Ie m w Ich the four 1
fh ' aI, romthetIme h h·
o t e elements are removed and ·1 h . w en t e Impurities
t elr pure essences vanish, this perceIve, through d· . . .
b . . IscnmmatIve aware- adhering without distraction s baSIS for meditation, it is by independence without difficult ymTho ICl"conte? t . that one obtains such
may occur. Though one may' . .
Once when Bagom went to
saw the red glow of a fire whood m the forest of Pelbu, he
.
hd . e ousewasabl mvestIgate, but the thatched
h
elf t atched cott
of fire. When he asked him d'peared as before without a sign
"I became absorbed in the conWt at 1a. happened, the master replied emp atIOn offire D '
Ad·
0 you not remember that his teacher's seat was cov·e d ,. oh another occasion, Bagom saw
wIt water
FIre
ma ly, the master said "IfI d·
But when the master d·d d'. Isappear, look at the summit ofLhari "
1 Isappear Bagom th h .
the mountain for recreation and wo ld oug t that ? e had gone to
master failed to return Bagom u . that evemng. When the b o d h i s e e d r o s a r y , a n d s o f o r t h w : : t ? f o u n d h i s h a t , h i s Jungne's body had vanished '. th gmg from a Jumper tree, but Sherap
WIoutatraceA d·
Great Perfection, this is only one of the ways . ccor . mg to the natural
space, fire, sky-farers and awarene h ld of death. ways resembling In his t l" ss- 0 ersarespokenof 589
wentY-lourth year Bagom h d . . .
Sherap Jungne Bagom 1· d a receIved mstructions from y . lVe asalayma dh·
eshe Cangcup. He possessed extrao . n, an name was
could turn stone into cl
. ay an
d 1 rdlnary realIsatIon, whereby he eave the i . f ·
d mpnnt 0 hIS body in rock . omo Kangmo, did not show the bod t WI out Sickness. His wife, It III the household shrine. All of th / 0 outsiders, but she cremated
n hIS ninety-eighth year h
CI epasseaway. th' .
ball of lIght go off into the sk
DZENG DHARMABODHI
y.
N
pe? ple outsIde saw a pot-sized 0 remaIns at all were left behind.
'
zeng s mother was a nun
. 1
om hangcung in Yarlun H .
[195. 6-208. 4] Bagom's d·
fr T ISCIPewasDzeng D
Was born from her union th er name was Tshargu Kyide. Dzeng
In his sixteenth year he went son of the ruler of Thangcung.
Dong- in To··1 At T h . a caravan of travellers to trade at na, . s ercung 1nTo··1, he l"ound a large gathering of
.
reo
e Ire then turned
544 History: The Three Inner Classes ofTantra in Tibet
592
concerning the Six-Syllable Mantra
a great blessing by performing the practice. Then Phadampa prophet- ically said, "To the east of this great river lies a sandalwood forest. There lives your guru. "
Afterwards, Dzeng went to Central Tibet, where he received teach- ings on Heruka and Pehar from Akhu Pelbar, and on Kriyatantra and the great torma offering of JvalamukhI from Nup Shangpoche. Having been sent to convey offerings to Lama Pari in Tsang, he received from him the means for attainment of MafijusrI and of Garu<;la. From Geshe Po he received teaching concerning the ancient translations.
In his thirty-fifth year he went to Cangtsik via Ngamsho. At the approach to the pass at Phukpoche, he heard that one Comowa had invited the spiritual benefactor Tsen Khawoche,593 who had just re- turned from India, to visit and that there would be teachings, food, and entertainment. Early the next morning, when Dzeng was on his way there, a woman said to him, "If you go up on this side of the road from Trhap, you will meet a master called Bagom, who gives food most generously. "
He proceeded in that direction, and a group of yogins also arrived. Bagom invited them to partake of a warm meal and gave to each a copper-ladleful of roasted barley flour as well. When he had served the group, he said, "There is also a novice among you," and sent him out to fetch a pot of water. He then performed the water offering and led Dzeng to a corner of his small cave and gave him a bowl of vegetables. The same evening he also provided him with food. Afterwards, Dzeng went to sleep at the foot of a rock.
In the morning Dzeng thought he would have to go, but Bagom again gave him food and said, "I have a young disciple who has gone to bring gold from Zotang, but owing to the heavy rain he has not returned. Gather some wood. "
Dzeng brought a great bundle of wood from the forest. Bagom was delighted and gave him esoteric instructions on the symbolism of the Great Seal (phyag-rgya chen-po brda'i man-ngag) and the teaching called the Seven Cycles of the Great Perfection which are Naturally Present (rdzogs-pa chen-po skor-bdun rang-chas). At that time Bagom's disciple returned and said, "I thought the master would be troubled by my absence, but you have filled in. Stay for some more days. " The disciple then made one more circumambulation of Yarlung and returned.
During the intervening period Dzeng had learned that Bagom was a special person. So he did not . return to his own country, but went as far as On and Zang-ri, begging for alms. He bought a sack and then offered it, full of barley, to master Bagom. "It is enough that you serve me," said the master. "Keep this barley for your own provision. I have an esoteric instruction called the Vajra Bridge. By understanding its meaning in an instant one may attain buddhahood in a single lifetime,
Dzeng Dhannabodhi
followed Phadampa as a servant for fourteen mont shim a blanket
reached the Zangcen district in Tsang, return to your
and, because Dzeng was vekry you. ng, :nTakpo There is a caravan own country. Come and ta e apncots ro .
.
.
people. Going to investIgate, he met P a ampa ang h When they
of travellers bound for Tol. " . Then,whileDzengwassettingoutonthe}ournd'hi; cheeks
him a little of the way. When Dzeng embrace Phadampa said:
That which is nothing at all transforms.
In its transformations no duality is grasped.
. . D They knocked heads together tWIce, and
'astonished mmd zeng s . t
· H s mouth grew mOlS .
a sharp and clear understandmg arose· I h also predicted that
So it was that he was blessed by Phadampa. , w 0 DZ Vol 1). 591 TT ' B 'dge (rdo-rye zam-pa, .
he would encounter the va}ra. n d d all this at the time. But later, he maintained that he. not essential points
Phadampa gave him some auspICIOUS to hens . concerning the way 0 f mantras. When e was gIVe
n the instructions
hd S yeofIndia. 590He
Ph d a escorted
The Mental and Spatial Classes ofAtiyoga 545
at Gyang-ro Tshelma, he obtained
546 History: The Three Inner Classes ofTantra in Tibet ,
, This has occurred in an leavmg no trace the body, 'I d N ow I shall give It to you,
I have mentioned It to no one "I have it Dzeng earnestly offered, the , y me I will return wIth new
for you, Please confer the mstructIOnS upon '
provisions," , d on the crown of Dzeng's head and
mother;597 the Seven Cycles (sde-skor bdun-pa) from Gyelwa Poton; the Fifteen Doctrines on the Kriyatantra according to the System ofPari (ba-ri- pa'i kriya'i chos bco-lnga) from Nup Shangcen; and various other teach- ings from Ktinga of Tingri. 598 He received the Six Doctrines CSaejdhar- mopadesa, T 2330) and the Yoga ofCo-Emergence (lhan-skyes rnal-'byor) from the physician of Takpo [Gampopa]. 599
Dzeng juxtaposed the various realisations [of the teachings he re- ceived] and became highly delighted. By practising the conduct of a mantra adept at the school of Ce-nga Neljor he became renowned as an exponent of the discipline [of the way of mantras]. His spiritual brothers included master Takshamcen, Lama Udrenpa, Lama Thti Khambar, Lama Trojor, and Zhang Dronyon. Thus, he only associated with masters of yoga.
Dzeng went naked for five years in Tsang. Moreover, owing to his extremely great power over phenomenal appearances he left undone none of the many austerities such as bathing in icy water during the winter and in mid-stream during the summer, jumping into ravines of uncertain depth, bashing his head, and wounding himselfwith weapons, Therefore, he became renowned as Pawo Dzengcung, "Little Dzeng the Warrior",
When he instructed So Mangtsen on the Great Seal, the latter's delusions became pristine cognition. When he gave teaching on the Four Syllables,6oo and on the Great Perfection, to Ritro Lungcung and Ngtilmo Gyalecam, they became great destroyers ofdelusion; and finally their bodies vanished without a trace, In the same way, when he revealed the Vajra Bridge to a faithful nun and to a steadfast Khampa, their bodies vanished without traces, the nun at Lake Monka Sermo, and the Khampa at the Lake Castle of Kongpo. They died according to the ways of space and of the sky-farers.
By merely giving instruction to Repa Gomtak, Shore, Gyare, Lungre, and others, Dzeng caused the inner heat to blaze up within them. Similarly, when he just pointed out reality, a great many of his followers gained liberation and realisation. Dzeng Dharmabodhi himself said, "About four translators have come to me, and also monks, great teachers, yogins, and yoginls, who were arrogant, thinking only of themselves. A great many of them have correctly taken the teachings to heart. There were eleven housewives who practised a bit in Takpo. When the time of death grew near, they passed away painlessly, and rainbows enveloped their bodies. If anyone should practise these in- structions of mine for five or six years, with the care of a spinner spinning wool, or of parents raising a sole surviving child, then his body will certainly vanish without a trace, He will leave no physical remains behind. " .
Because he had mastered an oceanic array of miraculous powers, Dzeng's body was sometimes enveloped by a rainbow. At other times
Bagom placed hIS left h'
'h t saying "Many thanks, Your ng,',"
d h' the back WIt thumpe 1m on
IS
h
up the woollen patc es 0
five measures 0 ,
to benefit by my instructIOns. eserve, t of the Red Yamari to a
d
t r the attammen
commitments are strong. You Dzeng gave the means 0 d
mantra adept an ld
at Trhun, w ld Hect the requisites needed to request gious life. But still, he C? U co The master said that if he were to the blessing of the Va}ra rz ge. uld be obstacles later on.
grant the blessing just then, _ 0) to a friend in Kangbar and
Dzeng went to sell one pot 0 a e szr r:z d nun's robe He divided , b ' teadhereceIve a '
ceived in return eight loads of peas
reerform protective rites at Lomo an?
sufficient provisions for the relI- . . h by he wou receIve
and barley. Sometimes e w1dou
get payment for It,
ut ms " d sold them and collected
fwhIchItwasma e,
f barley and a meat carcass.
,
ale for offenngs, tormas, , ld have to substitute for butter lamps,
The master said that daylIght wohu c mpowerments of the path of
d f 11 n Dzeng t e lour e
and bestowe u Y 0 h ' t UCtI'ons Even afterwards, Dzeng
r· requested the blessIng four times, an
, ,594 I with all t e ms
lIberation, a ong , ' d made offerings of barley an
d
gold five times. , 'd "This world of appearances is On one occaSIOn Bagom sal , k bl "water-stone,,595 with hIS
I "S ddenly he struc a ue , pletely fa se. u " h d t the elbow Then, with a tWISt,
h
hand, w ereupon
hisarmvams e up 0 ' , h' d h k and left a distinct impreSSIOn be m .
his body passed through t e juniper trees with his gaze, and In Phukcungrong ? e Como's shrine room. " From such said, is the timber ,or teaching of the Vajra Bridge.
a master dId Dzeng obtam td h h' ngs as those of the direct and
D btaine suc teac 1
zeng 0 ntal Perfection according to the system
,
CIrcUItous paths of Transcen,de d h S' -l'mbed Yoga [of the Kalacakraj of Atisa. 596 Similarly, he t e ,zx :hun-br ad-ma) from Kham-
from Yumo; the Eight-Sesswn p;actzce, ( 1 (dmigs-pa skor-gsum)
palungpa; the Three Cycles ofthe ntehntwCna ntary from Shongbu the , fN Z pa' the Sort omme , '
from a discIple 0 _ ur h' ifSkilful Means (thabs-lam)from the
translator; and Naropa sPat 0 D pounded the VajraBrzdge,
tual benefactor Drolgom. In return, h zeng ehxI'ngs' the Emanation of the tmanyot erteac· . .
Dzeng also heard a grea ' C ( gyab sha) from So-nyun Lamp (sgron-sp[bjrul) from Dang; the Three Drops OJ rna-br ud tshigs-gsum) from RitrO the Three Verses on the Lmea? e ( of Doha from Lung-ha111
Lungcung; the esotenc l) from Lapdronma, the sole Chenpo; the Object of Cuttmg gco -yu
The Mental and Spatial Classes ofAtiyoga 547
548 History: The Three Inner Classes ofTantra in Tibet
he travelled without his feet touching the ground. By integrating his mind and phenomenal appearances he could travel to very distant places in just a moment. Through unimpeded, supernormal cognitive powers, such as the knowledge of other minds, he could foretell all future
events. For example, being endowed with pure clairvoyance, he saw the son of Cosema Dorjekyi, who had fallen asleep, almost fall through a skylight at midnight. Since night and day were the same for
Dzeng, he easily saw, even at night, a needle that had fallen into a pile
of chaff.
Later on, after Dzeng had lived in Tsang for seven years, he returned
to Phukpoche. Master Bagom said to him, "Comprehend fully [the implications of] space! When you realise fully that it has no basis, the
great nail of non-meditation will have struck home! "
Thus, Dzeng developed profound certainty.
While residing at Takpo Zhu he received the instructions of the
Seven Cycles of the Peaceful Guru (gu-ru zhi-ba sde-skor bdun-pa) from 1
Lama Zheldam. By practising the Four Symbols (brda-bzhilo for three years at Lhazur Monastery, he mastered all doctrines. His mind became
as simple as space.
Again, Dzeng could endure great austerities: He practised the auster-
ity of the deathless nectar60' after he had received the Vajra Bridge at Phukpoche, owing to which he became immune to disease.
After performing the austerity of serving the guru Nup Shangpoche,
that guru protected his mind wherever he went.
By the austerity of learning, under Phadampa Sangye of India, to
examine [reality] critically, he mastered all things.
By practising the austerities of the VajrakIla recitation at Kyikung,
he was obeyed by mundane gods and demons.
From Atisa's Kadampa school he learned the austerity of humility,
owing to which people loved him wherever he went.
By performing the austerity of the "three movements with reference
to the Four Syllables,,603 the inner heat blazed within him and he went
naked for five years.
Having thus developed certainty he practised the austerity of propiti-
ating VajravariihI, whereby he saw the venerable goddess in a vision to the west of Gurmo; and from her he received many symbols.
By following the discipline of the dream yoga in Nup Yiilrong, he
realised that all appearances are like dreams.
In the Crystal Cave of Zhoto Tidro, Dzeng had a vision ofthe wrathful
A spiritual being served him with great veneration. Once he saw a venerable monk flying to and fro in the sky, but after making search could not find him. Dzeng said that he did not knoW
whether it was a man or spirit.
At Zhu, in Takpo, he propitiated Aparajita (A-dzi), and had a vision
. . The Mental and Spatial Classes ofAtiyoga 549 [wIth the deIty], his consort Chale c a · .
during the morning. Then, while he was thinking of exchanging vows
married! " and vanished in a flash The deIty exclaimed, "He's Dzeng practised alchemy in Lhazur . .
AmItayus. The definitive order of d . he had a VISIOn of
. When Dzeng practised at Okar hoctrmes arose in his mind. WIth consort. e ad a VISIOn of Cakrasarpvara
Once, when he had decided to travel
Mongar. He boldly J·umped 0 t f , Dzeng came to the town of
n 0 a rozen pond b h ·
an hefellintothewater Wh h C' 1 ' utt eIcecracked
d . en e Ie t ashamed water and almost clouded the sk Th
that he resembled a red-hot· y:
.
bItter cold of winter Dzen
of a sheer precipice. Dzeng thou It they reached the edge
and floated down like a bird H. g was hk. e a dream. He jumped , . IS consort exclaIm d "0
guru. are you human or not) Y . e , extraordinary Until that time, Dzeng rermmd me of Sangye! " He acted as a village priest d p the Instructions much.
But thereafter his disciples hIS own practice in secret. y
Once, when he was invited by ,;\man came from afar.
many rainbow canopies and patt one e budor, and gave instruction,
sunrise. When he finished h· d. erns appeared at the first moment of C' IS IScourse he went h .
lor recreation. Someone asked whether th . 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.
