He also greatly increased the congregations of renunciate
meditators
at t?
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
Then,
the Magical Net under Phu uGra w zch Gathers All Intentions and ngpo ya Yesh G" h
Commentary based on the Text ofth P k e onpo, e composed the khab gzhung-du byas-pa'i tf-ka) eR Commentary ('grel-pa spar- cho-ga) , and other works. 'He r' a h for (dbang-gi TshUl Gyelwa. Ridongpa Shera;6 \ t em to ? IS own Lama
and he is said to have pro a at ye tsen under hIm, in turn, for a while, having III the vicinity of Takpo
servants, as well as to the mantra adept to. Lord Kurap and his
was Sonam Zangpo of Zhan kar s', of Sherap Gyeltsen
Gyamtso, from Whom Go Zh" g l' HI,S dIScIple was master Trashi nupe
of Dorje Gyeltsen's Comm °t receIved the exegetical transmission
h " en ary on the Secret Nu l (d .
mts an-pa zsnying-tfk), the Black Deit V;' _ ceus r: o-rye rgyal-
[427. 3-429. 1] The disciple of Choki Senge was Menlungpa Sakya-o. He was the eldest of five sons born to Nyangton Chenpo of Chongpo Kharu, who became famed as the "five emanational brothers of Yar- lung". The eldest was referred to as "Menlungpa" after Menlung, a monastery in Yarlung. The seat of the second brother, Chodenpa, was the monastery that is now the ruin called "Choden". 869 Chodenpa's real name was Gonpo Dor;e. Because he became quite accomplished he left the imprint of his back on a wall, which he had struck and passed through. This imprint exists even now. In the past it seems that there was a great seminary at this place; for a great many fragments of the Collected Tantras (rgyud-'bum) are still to be seen there. It is said that because Chodenpa performed the means for the attainment of elixir, scorpions and ants became quite rare in this region. The ruins of the monastery appear to be protected even today, for its protectors are most powerful. It is a place where the gods and demons abide in accord with their commitments.
The three younger brothers were known as Keldenpa, Turtropa, and Wangyelwa. Among the five, it is the eldest, Menlungpa Sakya-o, who is considered here. He studied the Satra which Gathers All Intentions and the Magical Net thoroughly under Kyi Choki Senge. Later, he also studied under Sonamgyel, the scholar of Len, who was the son of Len Sakya Opo. He composed many works, including the Disclosure of the Contents of the Secret Nucleus (gsang-ba snying-po'i khog-dbub), and a commentary entitled the Ascertainment of the Meaning of the Tantra (tf-ka rgyud-don rnam-nges). His disciple was Sangye Konglawa of Takpo, who produced many disciples in Takpo proper, such as Lama Nyen. Above all, because he was the guru of Konjo Dakpo, [the doc- trine] was much propagated in Kham. 870
In addition, On Sakya Bumpa became learned in the exegesis of the Secret Nucleus under Menlungpa. Under him Khedrup Chopel and his son thoroughly received the exegesis of the Secret Nucleus. Those in the lineage of Menlungpa were also, in their own place and time, the masters of the doctrines of the Earlier and Later Treasure Troves.
DORJE GYELTSEN AND HIS SUCCESSORS
[429. 1-6] Gya Yeshe Gonpo, who held the seat of Kyi Choki Senge,
other teachings.
Y a. ;rakzla (phur-pa lha-nag), and
Len Chogyel. His nep'hew D tuGte age of both Kyi Choki Senge and
an
d ' ofJe yeltsen wentt S '. became learned in the A . ' o. angpu III hIS youth
6 Biographies of the Kham Tradition
KATOKPA TAMPA DESHEK
[430. 1-434. 5] Concerning the renowned Kham tradition:871 Vairocana translated master Suryaprabhasirpha's Commentary on the Secret Nucleus (Srfguhyagarbhatattvaviniscayavyakhyanatfka, P 4719) at the Camgon Temple of Odu in Kham and expounded it, too. But it was Katokpa in particular who originally made the teaching of the Ancient Transla- tion School well known in that region. He is known by the names Tampa Dewarshekpa of Katok, Lama Sharwa Popathaye, and Sherap Senge.
Katokpa was the maternal cousin of the venerable Phakmotrupa. He was born by the banks of the Yangtze River (,bri-chu) in Puburgang in Dokam during the year 1122 (water male tiger). His father was Tsangpa Peldra of the Ga clan, and his mother Tsangmo Rincengyen. This water tiger year was master Phakmotrupa's thirteenth.
When Katokpa was in his seventeenth year he went to Central Tibet and was ordained as a novice at Phenytil by Lama Cangcup Senge. The name Sherap Senge was conferred upon him. He received full or- dination in the Lower Tibetan Vinaya Lineage under the great preceptor of Nak;872 and he trained himself until he was learned in the Vinaya. He studied the cycle ofthe Secret Nucleus ofthe Magical Net, the Mental Class, and so on, under a spiritual son of the great Zur Dropukpa named DzamtOn Drowei Gonpo; and he became consummately learned in these very teachings. DzamtOn was the one guru intervening between the venerable Dropukpa and Katokpa, although the Great Fifth's Record of Teachings Received (lnga-pa chen-po'i gsan-yig) says that Katokpa met Dropukpa in person.
Katokpa also studied ten great tantras of Cakrasa1flvara (bde-mchog rgyud-chen bcu) under Ra Lotsawa's disciple, Kam Lotsawa; the Sub- sequent Tantra of Varahf (Akhyatatantrottaravajravarahyabhidhanad Varahyabhibodhana, T 379), and the Tantra of the Emergence of Cakra- sa1flvara under Cokro Lotsawa; the cycle of Hevajra under Kam Choki
Katokpa Tampa Deshek
Yeshe; the Guhyasamaja under both DongtOn Dorje Nyingpo, a disciple of Go Lotsawa [Khukpa Lhetse], and Bodhi Zhangton; the exegesis of the [Commentary on the Guhyasamaja Tantra called the} Clarifying Lamp and the Yamari cycle under Pelgi Wangcuk of LatO, who was the disciple of both [DongtOn and ZhangtOn]; the sequence of the empower- ment of Cakrasa1flvara (,khor-lo bde-mchog-gi dbang-bskur-gyi rim-pa), the Great Seal, and the esoteric instructions for the Six Doctrines of Naropa under the venerable Tusum Khyenpa [Karmapa 1];873 et cetera. He became the supreme spiritual son of the venerable Use [Tusum Khyenpa], and under him he studied and considered, without excep-
tion, the siitra and mantra traditions in general, and, in particular, the ancient and recent Tibetan translations, pertaining to the vehicle of indestructible reality.
Once the precious DzamtOn said to Katokpa, "If you go to the land of Kampo and diligently practise the means for attainment, your body will dissolve into light. But ifyou go to Katok you will greatly extend the teach- ing. " With his heart set on the teaching alone he went in search ofa place called Katok. At first, he arrived at Katil. There, he met some children who were grazing cattle, and asked them, "Where is Katok? "
Biographies ofthe Kham Tradition 689
690
History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Kham Tradition 691
5rfdeVf
He realised the cattle to be an auspicious sign that there would be persons requiring training, and the cowherds a sign that there would be disciples. Therefore, on that site, which resembled the letter KA, he founded a temple in 1159 (earth female hare year).
At just that time Donyen Menbu [a local divinity], who maintained the vows of Pon, actually revealed his form and created obstacles in various ways. When the venerable master and two students pursued him he dissol- ved into a boulder. 874 The doctrine master Tsangton tied it up with his robes
a n d p u l l e d i t a l o n g , w h i l e T a m p a [ K a t o k p a ] d r o v e i t o n w i t h a s w i t c h . brought it down to the bank ofthe river at the bottom ofthe valley, where It can still be seen today. And once, wheneightPonpo began to practise wrath-
875
ful mantras [against Katokpa], SrldevI brought down the rock-face on
which their hermitage was situated. Tampa himselfdrew a crossed-vajra over it· and the site became known as Phawang Gyelep, "Eight Boulders' With these and other inconceivable signs of accomplishment Katokpa laid a foundation for the doctrine, and remained there.
To students assembled from as far as Amdo country in the east, to Tshawarong, Lo [Mustang], and Mon in the south, he skilfully revealed
various teachings, among which the foremost were the Great Perfection and the exegetical transmission, transmitted empowerment, means for attainment, and so on, of the Secret Nucleus ofthe Magical Net, including all its major and minor Indian and Tibetan commentaries and texts all according to the continuous tradition of the glorious ZUfS, and Sutra which Gathers All Intentions. In addition, he expounded a great many works including the Magical Net of Mafijusrf and other tantras and, with regard to the system of the siUras, the great texts of th; conqueror Maitreya, the Introduction to the Conduct of a Bodhisattva, et cetera. In short, he laid the foundation for the teaching of the secret mantra in the province of Dokam. Finally, in his seventy-first year, in September/October 1192 (ninth month, water male mouse year), he demonstrated the conquest of his physical body.
In general, the sublime conversed with this great person
at all times, just as with another man, and prophesied his every deed.
K a t o k p a c o u l d a l w a y s g a z e o n t h e B u d d h a - f i e l d o f
SukhavatI, the Buddha-field of and others. He could
also behold, whenever he wished, the peaceful and wrathful deities of
the Magical Net, the sixty-two deities of the Cakrasamvara mandala . . . ,
and the maI:l9ala of Glorious Heruka. He could study the doctrine under the Tathagatas of the Five Families and discuss it with bodhisattvas. He obtained the prophecy that in his following life he would dwell in SukhavatI as the bodhisattva Matisara (blo-gros snying-po) and obtain the actual realisation of the eighth level;876 and that then, in the future, in the aeon called "Star-like Array", he would become the sugata Amitayus.
TSANGTONP A
[434. 5-437. 6] Katokpa's regent was Tsangtonpa. He was born in 1126 male horse year) in Tsangzhel, which is a part of Puburgang. In hIS seventeenth year he met Lama Dewarshekpa [Katokpa] and studied the d? ctrine under him. The master and student proceeded together to Mmyak, where he was given all the esoteric instructions. In his twenty-first year he went to the monastery of Dri Tiramdo and lived there. In his twenty-third he set out for Katok and practised meditation.
Once, in a vision, Lama Dewarshekpa saw a great light in a wide, flooded valley, at which he could not bear to look. When he asked what it was, a voice said, "Great being! it is the seat of your disciple, who resides on the eleventh level, Universal Light. ,,877 [Approaching Tsangt6npa] the master said, "You are the one! " and at that moment Tsangt6npa beheld the maI:lQalas of Glorious Heruka and of the Forty- two Peaceful Deities. Also, he always saw SrldevI and Mahakala, and
"Up that valley," they replied.
692
known to sound by itself with no one to blow on it innumerable conches issued forth, all of them sounding by themselves. They filled all quar- ters, sounding ti-ri-ri. . . Pomdrakpa said that this indicated the limitless spread ofTsangtonpa's reputation. Later Pomdrakpa travelled to Katok, where he requested the empowerment of the Magical Net from the precious Tsangtonpa, with the result that [all-]knowing, pristine cogni- tion was limitlessly awakened within him.
When Tsangtonpa of Katok was equipoised in the contemplation of the Great Perfection inconceivable pure visions arose. [He experienced] the sky-like appearance of nothing at all, he beheld an innumerable host of peaceful and wrathful deities for three evenings, and so forth. Moreover, once in a vision of buddha-field all the bodhisattvas in the retinue were buzzing with the news that this doctrine master was the bodhisattva Mal). igarbha (nor-bu'i snying-po), in which form he would be reborn in SukhavatI in his next life. Again, one time, when he had a vision of that same buddha-field, he heard the teacher prophetically declare, "0 Mal). igarbha, son ofthe enlightened family, in a future age you will become the tathagata Ozer Raptu- trhowa. "
Tsangtonpa withdrew from the array of his physical body in 1216 (fire male mouse), his ninetieth year.
CAMP ABUM
[437. 6-439. 5] Tsangtonpa's regent was Campabum. In a previous life, he had been Carlndra the spiritual son of the great ac- complished master of India, Jalandharipa; for the venerable MitrayogI had said to his disciple SomayogI, "If you go to Tibet, [you can meet] the masters Santideva and Vajrapal). i, who have taken birth in Tibet at a place called Katok, where they have benefitted numberless disciples. At that seat, too, master Kal). hapa the great has taken birth. He remains there even now to benefit his disciples. " Moreover, this same one had acted in the service of the teaching during lifetimes spent as the son of an Indian king, as a monk of a brahman family, and so on. Afterwards he was born as the venerable Campa the great. The year of his birth was 1179 (earth pig).
Under the guidance of both Katok Tampa Rinpoche and the doctrine master Tsangtonpa, Campabum studied, reflected and meditated upon the whole ocean of doctrinal traditions of the sl1tras and mantras, but he completed his studies under the doctrine master. After TsangWnpa passed away, Campabum, then in his forty-eighth year, ascended to the seat. He spread out a joyous feast of the ocean of doctrinal traditions of the sl1tras and mantras, emphasising the Magical Net and the Great Perfection.
Tsangttinpa
·S previous lives as the translator Yeshe-chok, the Indian remembered hl
others. . . n a ascended to the seat of Katok, In hIS t:e Sutra which Gathers All Intentions,
where he. mamtalneddt Class according to the tradition of his
879 the MaglcaZ Net, an e. en a reat s iritual warrior Pomdrakpa
guru. Once,. about of katok had such a high reputa-
was wondenng why . . . h·ch there appeared a great . d· 1 hehadaVISIonmwI
Hon. Imme late y, . . 1 dless sky which housed a great
celestial palace of blue lIght, hke a c ou I f:ont sat the precious
host of the deities of perfect . rapture: bnle mass of multicoloured . . ded by an lnconcelva
surroun r d him to be a buddha and performed rainbow lIght. Pomdrakpa rea lseh. h h had visions of many herukas a feast offering that evening at w IC e I a dream he saw an
of the Nyingma tradition of. secret ;recious gems, on the immeasurable, grea. t were growing. Many people
slopes of which vanous medlcma p ·t f the mountain, in the . h I t On the summl 0
were gathenng t ese P an s. r h Lama Katokpa [i. e. Tsangtonpa]
midst of a great palace of blue Ig t, f r ht From a great white conch was seated, [his body] of the nature 0 Ig .
Biographies ofthe Kham Tradition 693
694
History: The Distant Lineage o/Transmitted Precepts
Biographies 0/the Kham Tradition 695
Campa bum
The great Karmapa [Karmapa II, Pakshi] who was born at Drigyel Tampa Chocuk, went to Katok at the advice of the bodhisattva Pom- drakpa, whom he first met in Shabam. Under Campa Rinpoche, who acted as the preceptor, and Ce-nga Mangpuwa Sonam Bumpa, who was the master of ceremonies, the Karmapa received full ordination.
Becoming thus a he was enthroned as the regent of the Sage. The name Choki Lama was conferred upon him and he received the empowerments and instructions of the Magical Net and the Great Per-
Magical Net, and the Great Perfection, he maintained the teaching. He passed away in his sixty-first year.
His regent, Uwo Yeshebum, was born in 1254 (wood male tiger year). He ascended to the seat in his twenty-ninth year, and turned extensively the doctrinal wheel of the sutras and mantras, with emphasis on the trilogy of the SiUra which Gathers All Intentions, the Magical Net, and the Mental Class.
During this period the doctrine master Sakya Pal)<;iita and his nephew Phakpa Rinpoche went to Mongolia at the invitation of the king. On the way they built the Namgyel Temple in Dzing. Katokpa [Campabum] also went there. Now, all the domains of the Sakyapa naturally became hoards of silver property and objects, but others [such as the Katokpa] were without these [resources]. On this particular occasion, so that they could consecrate the temple [according to the rites of] both the ancient and new traditions simultaneously, Katokpa said, "We Nyingmapa will perform the exorcism at the beginning of the consecration. But I will ask you adherents of the new translation schools to perform the actual ground of the consecration, the invocation of the Beings of Pristine Cognition and so forth. " Katokpa then entered into the contemplation of exorcism and turned the temple inside out. When the Sakyapa called down the Beings of Pristine Cognition the temple was restored to its natural condition. Such were the wonders displayed there. Katokpa conferred the empowerment of the peaceful and wrathful deities of the Magical Net on Phakpa Rinpoche, who then proceeded to Mongolia. The doctrine master [Sakya Pal)<;iita] withdrew from his physical body while he was visiting the Mongol domains. When Phakpa returned to Tibet, he offered a three-storey stupa of bronze, seven great altar bowls and other items to Katok as gifts, which exist even today. 881
Cangcup Pelwa, the regent of master Uwopa Yeshebum, ascended to the seat in his forty-fourth year. In his time there were many at [the hermitages of] Partro, Pangtro and Tampuk whose bodies dissolved in the buddha-body of light. Once, while he was constructing a temple, the workers slaughtered many cattle and sheep. They had just separated the meat and the hides when the master approached. It is said that with a snap of his fingers the beasts rose with a roar and disappeared into the sky. In his sixty-fourth year he passed away to benefit another realm.
Sonam Zangpo, who was his regent, ascended to the seat in his fifty-third year. He grounded [his teaching] in the Magical Net and the Perfection. But also, from about this time, the older treasures, mcluding those of Nyang-rel [Nyima Ozer] and Guru Chowang, began to spread somewhat. In his sixty-third year he passed away to benefit another realm.
The regent Ktinga Bumpa protected the doctrine as before. Then Wangcuk Pelwa ascended to the seat during his thirty-eighth year.
88o
Campabum continued to act on behalf of the teaching and living
creatures through to his seventy-fourth year, 1252 (water mouse), when he withdrew from the array of his physical body.
THE SUCCESSIVE REGENTS OF KATOK
[439. 5-443. 3] Campabum's regent, the great Ce-ngawa Sonam Bumpa, was born in 1223 (water sheep year). In his thirtieth year he ascended to the seat and, emphasising the SfUra which Gathers All Intentions, the
fection.
696 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Kham Tradition 697
Though some exegesis was givenat this time, he emphasised meditative attainments above all, and dwelt in one-pointed contemplation. On one occasion the king of Jang mustered a great army [and P! epared to the monastery]. 882 The master's servant asked, "What shall we do m the face of this army? "
"Pour a lot of tsampa on me! " he replied.
When this was done, there was a great blizzard and the army with- drew. Later, [the king of Jang] bowed at the master's feet and offered a golden image of Sakyamuni, an ivory model of the temple at Vajrasana, and the great spire which today is on top of the monastery. Wangcuk Pelwa withdrew from his physical body during his fifty-third year.
His regent, Lodro Bumpa, ascended to the seat in his forty-third year. He had many disciples who attained accomplishment, such as Chusor Namkabum. In the period between [the greatness of] Ukpalung
[the seat of] the Zurs, and [the rise of the later] monastic of the secret mantra tradition (gsang-sngags-gling-rnams)883 the teachmg became sparse, but this master propagated the Sutra which Gathers. All ! ntentions, the Magical Net, and others. So his legacy to the teachmg m Central Tibet, Tsang and Kham was great. In his sixty-fifth year he passed
away to benefit another realm.
The regent Lodro Senge ascended to the seat in his thirty-sixth
He grounded [his teaching] in the transmitted precepts of the
propagation, but from this time the treasure cycles were extensIvely
promulgated as well. He passed away at sixty.
The regent Cangcup Lodro continued the tradition ofhis predecessors
and, in particular, expounded the Four Sections of the Magical Net (sgyu-'phrul sde-bzhi) and the Array of the Path of the Magical Net.
He also greatly increased the congregations of renunciate meditators at t? e Ritsip and Partro [hermitages]. His regent, Cangcup Senge, and Cangcup Gyeltsen, both greatly extended teaching, study and medIta-
tion on the transmitted precepts and treasures.
KHEDRUP YESHE GYELTSEN
[443. 3-445. 6] Cangcup Gyeltsen's disciple was Jfianaketu [Yeshe Gyeltsen], the learned and accomplished master of Pubor. There was a prophecy stating him to be the emanation of Jfianakumara, the trans- lator of Nyak; and he became learned in all the sequences of the according to the slitras and mantras in general. In particular, he studIed
all the empowerments, exegeses, and means for attainment which Gathers All Intentions and of the peaceful and wrathful deItIeS of the Magical Net under the great learned and accomplished master Tr. ao Chabum. Moktan Dorje Pelzang, in turn, received the Sutra whzch Gathers All Intentions from this guru; and from him it was received by
the great spiritual warrior Dorje Namgyel of Tarlung. From his lineage the renowned Kham tradition of the Sutra which Gathers All Intentions (dgongs-'dus khams-lugs) descended to Central Tibet, as explained below. 884
Khedrup Yeshe Gyeltsen reclarified the root text and commentaries of the Secret Nucleus, the Sutra which Gathers All Intentions, and the root texts of the three traditions of the Great Perfection - those of the Mental, Spatial, and Esoteric Instructional Classes, respectively - until they shone like the sun. And he spread the teachings all-pervasively by means of exegesis and attainment.
He composed a great many treatises: the Commentary on the Peaceful and Wrathful Deities [of the Magical Net] and the Commentary on Vajra- kfla according to the Transmitted Precepts (zhi-khro-dangphur-ba bka'-ma'i 'grel-pa); a commentary, outline and synopsis of the Secret Nucleus (gsang-ba snying-po-la 'grel-palsa-bcadlbsdus-don); the Commentary and Annotations on the Array ofthe Path ofthe Magical Net (lam rnam-bkod-la tf-ka-dang mchan-bu); Annotations on the Parkap Commentary and the Innermost Point (spar-khab-dang thugs-thig-la mchan-bu); the Commentary on the Clarification of Commitments entitled the Clear Mirror (dam-tshig gsal-bkra-la 'grel-pa gsal-ba'i me-long); the Text on the Means for Assuming the Mudra of the Peaceful and Wrathful Deities (zhi-khro'i phyag-rgya bcings-thabs-kyi yi-ge); the Commentary on Tampa Rinpoche's General· Exposition ofthe Vehicles (dam-pa rin-po-che'i theg-pa spyi-bcing-gi 'grel- pa); and the Detailed Exposition ofthe Feast Offering (tshogs-kyi 'khor-lo'i rnam-bshad); to name but a few.
Yeshe Gyeltsen produced many learned students who attained ac- complishment, such as Khawa Karpowa Namka Gyamtso, Ktinga Dawa, Chokme Cangsem, and Lapton Namka Rincen. Among them, Khawa Karpowa composed a general dissertation, outline, and synopsis on the Secret Nucleus (gsang-snying spyi-don-danglsa-bcadlbsdus-don); a Commentary on the Array ofthe Path o/the Magical Net (lam rnam-bkod-la tf-ka); and so forth.
At the end of his life this great learned and accomplished master remained at the hermitage of Phaktso, diligently striving only for attain- ment. He benefitted innumerable disciples from as far away as Pubor, Khawa Karp0885 and Jang. He also received a prophecy from the 9akinI Mahakarmel). dral). i: "Departing from this life in your sixty-fourth year you will extensively benefit living creatures in the northern direction. Then, in SukhavatI Buddha-field, as the bodhisattva Sukhailkusa (bde- ba'i myu-gu) you will purify [the universe] into buddha-fields; and then during a pure aeon called 'Array of Attributes' you will attain buddha- hood as Sukhasara (bde-ba'i snying-po). "
There are inconceivable stories of Yeshe Gyeltsen's learning and accomplishment. He had visions of hosts of buddhas and bodhisattvas and could hang his robes on the rays of the sun, even in the presence of common folk.
698
History: The Distant Lineage ofTransmitted Precepts
THE
LINEAGES OF KA TOK
. Biographies ofthe Kham Tradition 699
t? e precepts and treasures. In the time of
tlOned generations of gurus" th t h· . the aforemen- e eac mg was so wldel
that were as many as one hundred and . y propagated [affilIated with Katok]. There was also a d· I monks
f
[445. 5-449. 1] The so-called "thirteen generations of the gurus of Katok", of whom Yeshe Gyeltsen was the last, were successive emana- tions of the Lords of the Three Families [MafijusrI, Avalokitesvara, and Vajrapal). i]. They maintained [the seat] by means of the exegesis and attainment associated with the teaching of the Ancient Translation School.
Again, there were the disciples of T ampa Deshek who were renowned as the "three from Gyelmorong who just had to listen". These were Sherap Gyeltsen, Sherap Pelwa, and Sherap Dorje. The three had acute minds and were certainly fit to be taught in an instant. Just by hearing the sound of Tampa Rinpoche's voice as he taught the doctrine they became lords among accomplished masters, who reached the profound- est depths of all doctrines. So it is that from that time, when those three spread the teaching in the eastern district of Gyelmorong, until the present day, this precious teaching has not declined.
Moreover, there were the four supreme students of Katok Tampa Deshek who were renowned as the "four sons who were prophesied". Among them, Drutsagangpa was famed for having founded one hundred and eight places of retreat throughout the region from the three districts of Pum, Rong and Zhak all the way to Khawa Karpo; and his legacy as one who spread the teaching profusely was great. Tsade Ce-nga Namka Dorje founded the monastery of Konjo Tsade. Through his students Trung Thuje Yeshe, Tonpa Wangjor and others, the cycles of the Magical Net and the Great Perfection came to Central Tibet, where they became known as the "Kham tradition". Mokt6n Jampel Senge built a monastery in the Dri region and vastly benefitted the teaching and living creatures. From him there originated the lineage renowned as the "thirteen generations of accomplished masters in the line of Mok". Finally, the accomplished master Mal). i Rincen was re- cognised by Guru Choki Wangcuk to be the fundamental master of the doctrine of the Quintessential Gathering of the Great Compassionate One (thugs-rje chen-po yang-snying 'dus-pa). At Katok, Choki W angcuk made a prophetic declaration that he should become a mantrin and that his own daughter Ktindrolbum and Mal). i Rincen should live together; but the auspicious opportunity was lost because Mal). i Rincen would not transgress the discipline of a renunciate. Even so, as soon as he had finished building the reliquaries of the three superiors (gong-magsum)886 and other acts of service, he flapped his robes like wings and flew like a bird into the sky, landing on the summit of the mountain opposite. He also left a footprint there. Then he dwelt in Rakcok, where, after not very long, his body vanished in a mass of light.
Following the "thirteen generations of gurus" there were the "thirteen generations of Trung",887 who successively maintained the teaching of
d·
o y. AcademIes, retreat centres and so forth were devel
COurse separ- Ancient Translation School became wid teachmg of the from Gyelmorong in the east Tshawaron the area
in the west, all the up to that . intervening p. eriod, the teachings of the
on had becom the A! agzcal Net, the Mental Class and so erareIn entralTIbeta dT . .
that kept them alive A d h n . sang, It was thIS tradition
ate y. In short, both the exegesis and attainm
interruption, the ofu:rr:o t e present hIt has without . . . . powerment, t e exegetIcal tradition th
contmUIty of esotenc mstruction and the lineage of t . . ' e
. '
am,t ereISonetradItIOnaccordingtowhichth·· f
Ag· h · .
Gathe' and esotenc mstructions of both the Sutra which
ransmISSlOn ments t . . . . IS nver 0 empower-
from the. . Magical Net also descended in a lineage , sangtonpa, and Campabum, through:
Tsade Ce-ngawa Namka Dorje·
Trung Thuje Yeshe; ,
Tonpa Wangjor;
the venerable Pelbarwa Namka Dorje. Tonpa Gongyel; ,
Yangtro Tshtiltrim Gyeltsen;
Trao Choki Bumpa;
Puborwa Khedrup Yeshe Gyeltsen. Zhakla Khedrup Yeshe Bumpa· '
Mon Katokpa Sonam Gyeltsen/ Katokpa Namdrol Zangpo; Katokpa Choki Senge; and Lhadrowa Choki Wangpo.
the
interruption until tgPd oco o ay.
Ia ectIca co lege and
lineage
Done, whence It has continued without
gradually
descended
to the
.
7 Miscellaneous Lineages of the Zur and Kham Traditions
THE EMPOWERMENT OF THE SOTRA WHICH GATHERS ALL INTENTIONS IN KHAM
[449. 1-452. 4] Moreover, concerning that which is called the "Kham tradition" of the empowerment of the Sutra which Gathers All Intentions: During that aforementioned intervening period, Dro1cen Samdrup Dorje conferred this empowerment on both Zur Sakya Jungne of Yang- en and his sister, and the lineage passed to the latter. Her name was Zurmo Gendtinbum. In reality, she was a natural yoginI, who from her youth onwards was dignified, even in appearance, and free from the defects of sarpsara. Training herself in the three aspects of creation and perfection, she attained their limits, realised the abiding nature of reality, and mastered many approaches to contemplation. Thus she became a great learned and accomplished woman. Living in the hermit- age of Tsegyel in lower Nyang, she acted on behalf of living creatures. It was she who conferred the empowerment on Zurton Sakya Shenyen of Yang-en Sangakling. He empowered Trao Chobum, the learned and accomplished master of Katok. The latter empowered Shenyen Koncok Zangpo, who, in turn, empowered Katokpa MoktOn Dorje Pelzangpo.
This Dorje Pelzangpo composed the Empowerment Ceremony entitled the River of Honey (dbang-chog sbrang-rtsi'i chu-rgyun), which he based on the empowerment ritual of the Len tradition, where the various stages [of empowerment] were properly arranged, and then adorned with the practical techniques of Go Tsilungpa and the ceremonial ar- rangements of Troton Pelden-tra. Moreover, he combined in it the peaceful and wrathful deities of the Magical Net and the special trans- mitted precepts of the Mental Class known as the Eighteen Significations of the Syllable A (sems-sde A-don bco-brgyad-kyi sgos-bka'). This author, Dorje Pelzangpo, was renowned as an awareness-holder who had at- tained the level of deathlessness, so he was certainly a supreme, holy individual. Above and beyond that, his work was composed at the behest of many incomparable spiritual benefactors. Therefore, it was
Miscellaneous Lineages ofthe Zurand Kham Traditions 701
had left out of the C:eremonial Arrangements of Nyelpa (gnyal-ba'i chog-khngs). He also revIved the transmission of the three profound of the deities of the Magical Net (sgyu-'phrul
zhz-ba zzab-dbang-gsum) whIch had been lost in Central Tibet and T
d' h" . sang
unng t IS mtervenmg period, but which had been preserved he .
thKtkd" B rem e a 0 tra ItIOn. ecaus. e he also maintained the continuous lineage
of empowerment for the Ezghteen Significations of the Syllable A in the Mental Class, he became a most beneficial gateway to the continuity
of the teaching.
The empowerment was transmitted from MoktOn Dorje Pelzangpo through:
Dorje Namgyel, the bodhisattva of Tarlung; Khyungtsangpa Trhtizhi Lodro Pelden,' PangtOn Karma Guru;
Ktinzang Peljor, the holder of mantras; Sangdak Trhinle Lhtindrup; and
TaktOn Chogyel Tendzin.
From last mentioned the river which had flowed through the
Khan: to the great treasure-finder, the king of the doctnne, [RIkdzm] Gyurme Dorje.
THE LINEAGE OF ROK SHERAP-O
Rok Sherap-o also greatly propagated the exegetical transmis- of the Sutra which Gathers All Intentions and the Magical Net. ThIS Sherap-o first studied the trilogy of the Sutra which Gathers All the Magical Net, and the Mental Class according to the So tradItIOn under RoktOn Tsenpo. He also studied the SiUra which Gathers All Intentions and the Magical Net according to the Kyo tradition under Lhapdrema Kongpa. Lhap had received the Zur tradition of the Szltra
which Gathers All Intentions and the Magical Net from master Yamco who belonged to the Zur lineage. Also, Dropukpa's disciple Nupton taught them to Kharak Nyingpo, who taught them to Yamshti. Kharak Nyingpo, moreover, taught his own son, Pemabar, who in- structed Rok Sherap-o [as did Yamshti]. Furthermore, under So Tarma Senge, Rok studied an ancient tradition of teaching using an annotated
commentary called the Profusely Annotated Magical Net (sgyu-'phrul mchan-mang). He also received a lineage derived from Len Sakya Zangpo of Chuwar and another derived from Nyangnak Dopa, who was a
st. udent of Lharje Nyariwa. In short, this guru Rok studied many dIfferent traditions.
bel ordmary sacraments" (sgru -rdzas thun-mong bco-lnga'i dbang),888 which
and became the source for the empowerments ofth "fif
teen
702 History: The Distant Lineage ofTransmitted Precepts
Rok composed the Lecture Notes on the Ground, Path and Result ording to the Magical Net (sgyu-'phrul
a Commentary on the Array of the Path of the MagIcal bkod-kyi tfka). He granted teaching to one kn? wn as the ,All-S of N emdo", who, in turn, composed Detazled Annotatwns on ,t on the Secret Nucleus and the Array ofthe Path ofthe
Net (snying-tfk-dang lam-rnam-bkod-la mchan-bu! . He also great Y propagated the empowerment and exegesis of th1s tantra among the
descendants of Rok.
THE LINEAGE OF Y A TO ZURP A
. k the "Yato Similarl in Tsangton Mangkar a succeSSlOn as .
Zurpa" which was well practised in exeges1s and atta1nment. That lineage spread like fire throughout southern. and districts of Lato. In the north a few explanatlOns were glVen by
Jun ne-o Narton Senge-o, Y onten W angcuk of Catarlamo and andgan of the Magical Net was continued in at Tenpak as well, where the conqueror Longcenpa stud1ed 1t.
8 Rongzom Chtjki Zangpo
[452. 4-465. 1] Choki Zangpo of Rong,889 who was renowned as the supreme mahapa1J4ita of [Tibet], the land of snow mountains, took birth in Narlung-rong, a subdistrict of Rulak in lower Tsang. [In order for him to do so,] the rite of the five awakenings of the causal phase890 was first performed by [his father] Rongben Rincen Tshliltrim, the son of Rongben Pelgi Rinpoche. Consequently, [during his lifetime] he was to demonstrate an enlightenment exemplifying five excellences: Dignaga's discriminative awareness, V asubandhu's learning, Candrago- min's expressive style, Dharmaklrti's analytical acumen, and master Aryasllra's poetic composition.
It is said that Rongzompa was the immediate reincarnation of a paI). Qita called master Sm. rtijfianaklrti, who had come [to Tibet] towards the end of the early propagation of the teaching. In the province of Dokam he corrected the translations of some of the tantras, and trans- lated commentaries on the way of secret mantra, including the Comment- ary on the Litany ofthe Names ofMafijusrf (Tha-ga-na'i mtshan-brjod-kyi 'grel-pa, T 2538) by Thagana, and many means for attainment, such as that of Esoteric Mafijusrf. He also composed some treatises on gram- mar. Later, he passed into nirvaI). a [while still in Tibet]. But in the lineage of the Anthologised Siltras (mdo-mang, T 846-1108), [a section] of the Kangyur, Rongzompa follows immediately after Sm. rtijfianaklrti, a point which requires consideration [for it would be impossible for one to be the immediate reincarnation of the other if they were master and disciple]. Still, others maintain that a paI). Qita called Acarya Trhalaringmo came to Kham, and that there he translated and taught the Extensive Commentary on the Guhyasamaja Tantra (gsang-ba 'dus-pa rgya-cher 'grel-pa) and so forth. When he passed away he reportedly reincarnated [as Rongzompa].
From his youth Rongzompa spontaneously possessed great dis- criminative awareness, and so studied under GartOn Tshliltrim Zangpo in lower Nyang. Once, when his father came to bring him provisions, his fellow students said, "This son of yours has a wild disposition. As
704 History: The Distant Lineage of Transmitted Precepts
Rongzom ChO'ki Zangpo 705
we have grown tired of his noisy chattering, it would be best to take him away now. " The father asked the master whether he should take the boy away as they had suggested, but the great Garton replied, "Do not speak of it. He already understands the entire doctrine! "
- tantras, and treatises - which he had not previously seen, havIng perused them only once or twice. From the very outset and without great efforts, he was free from ignorance with respect to Sanskrit and many other languages as well. And because his intellect, un- obstructed in all the inner and outer sciences and scriptures, was like a sharp thorn, he was vastly superior to others in indicating subtle distinctions, even in Tibetan, whereby a given word might apply to a given shade of meaning.
Rongzompa knew the significance of many, extensive textual systems teaching such sciences as those of the logical treatises, aphoristic verses, and so forth, without referring merely to [a single authority, for Instance,] the treatise of DaJ)Qin [the Mirror of Poetics]. 891 In child- hood he delighted in the company of every Indian master, and com- prehended their statements. Thus, he found no difficulty in learning [to read] a volume in the Vivarta script,892 just by glancing over it. It is said that he even learned the languages and sounds of animals. He also composed many commentaries and treatises like [his commentary on] the Gateway to Language (smra-sgo mtshon-cha). With inconceivable intellectual power he was endowed with a profound intention to serve
Rongzom Chiiki Zangpo
In his eleventh year Rongzompa studied the dialectical philosophy. Between teaching sessions he used to repeat all his master's words even in the children's playground. Because he mastered all doctrines after hearing them just once, without mistaking even a single word, he became known as an emanation of MafljusrI. When he was in his
thirteenth year he seemed to have completed his studies and to have become free from ignorance with respect to all that can be known.
He himself was to say, "My learning was not insignificant: There was no doctrine I did not study. But neither were my studies great, for I did not need to review any doctrine more than once. "
This great man's discriminative awareness was both quick pro- found. It is said that because he possessed vast and taintless bnlhance that was supremely wholesome, he obtained infallible retention, keeping in his mind all the words and meanings of all the difficult Indian texts
m partIcular, those who had entered into the vehicle of indestructible reality and who desired to attain the rites and accomplishments of the secret mantra. So it was that he earnestly advised them with infallible instruction, and thus served them. Since he was endowed with some of the supernormal cognitive powers, he knew the right times and situations for training sentient beings, and so changed the attitudes of most living creatures. In order to turn those who entered the doctrine away from its opponents, well-prepared and methodical treatises would flow forth from his lotus mouth. And he never regretted giving this aid.
Abandoning avarice, Rongzompa renounced possessions for, and tolerated the incompetence of, ordinary persons whose minds were not inclined to the doctrine. 893 Making them the objects of his compassion, he established them in happiness and peace. He cherished sacred mat- ters and meditative resolve like wish-fulfilling gems, or vital forces; and he inspired others to follow suit.
. While composing [works concerning] the true doctrine, Rongzompa dId not have to hesitate in order to collect and study source-books or make other such investigations, for the eight great treasures of brilliance were liberated [within him], whereby he could penetrate the words and meanings of the doctrine without impediment. Since all his treatises are refined in meaning, verbally refined and of unadulterated expressive style,894 they are in harmony with the mysteries of the speech of the Teacher, the great Sage. For this reason, others who are known for their learning cannot refute them. It is said that individuals in the lineage of those who have studied his esoteric instructions concerning
all men devoted to the doctrine and religious persons in general, and
. . '
706 History: The Distant Lineage ofTransmitted Precepts
Rongzom Chtiki Zangpo 707
the way of secret mantra cannot but receive his blessing by following [the texts] literally, even if they have not obtained the transmissions.
When the master Atisa met this great being, he declared him to be infallible, saying, "This master is,. in fact, the deceased master carin of India. How could I be able to discuss the doctrine with him? "
In general, it was said [of him]:
In Vinaya, Tshurton Yige was learned.
In correct ritual practice, Yedrak was skilled. Rongpa was learned in grammar and logic. But father Chodrak himself gathered all! 895
While, generally speaking, Rongzompa continued unbroken lineages of the sutra and mantra traditions derived from many gurus, in particu- lar, [he figures in many lineages of] the doctrinal cycles of the vehicle of indestructible reality according to the Ancient Translation School, for example:
(i) The lineage of the instructions of the great master Padmasambhava [passed from that master through]:
Nanam Dorje Dtijom; Kharcen Pelgi Wangcuk; Tom Atsara Pel Metok; Dra Dorje Zhonu;
Zhangzhang Yonten-tra;
Rongben Yonten; and
Rongben Tshtiltrim Rinpoche [Rongzompa's father].
Rongzompa received them from this last figure in the lineage.
(ii) The lineage of Vairocana's esoteric instructions [which passed
from that master through]:
Yudra Nyingpo; Lacen Gongpa Rapsel; Trum Shinglakcen; Nup Paten; and
Yazi Ponton.
The latter expounded them to the all-knowing Rongzompa. This is one
lineage of the Mental Class.
(iii) There was also an accomplished individual in Longtang Drolma
named Aro Yeshe Jungne. 896 He possessed both the instructions of seven successive masters of India and those of seven successive masters of China. [From him the lineage was transmitted through:]
Cokro Zangkar Dzokur; Yazi PonWn;897 to Rongzompa.
This is called the Kham tradition of the Great Perfection.
(iv) Again, there were the esoteric instructions given by Vimalamitra to Nyang Tingdzin Zangpo, and those which he taught to Ma Rincen- chok and Nyak Jfianakumara. Both were transmitted through Khu
Cangcup-o to Khyungpo Yik-o, and by stages came down to Rongzompa. Thus, Rongzompa was an unrivalled master of the teaching of the Ancient Translation School of the secret mantra, in whom was found
one of the fountain-heads of the teaching.
At the beginning of this master's Commentary on the Tantra of the
Secret Nucleus (gsang-snying Jgrel-pa) it says: The nature of the Three Precious Jewe1s
Is enlightened mind.
For this reason it is called the Precious Jewel Commentary (dkon-mchog Jgrel). The commentary by the great, all-knowing Longcenpa, entitled Dispelling Darkness in the Ten Directions, clearly elucidates [the Secret Nucleus], commenting on it according to the tradition of the king of vehicles [Atiyoga]. On the other hand, this commentary by the all-know- ing Rongzompa appears like a great chest that is sealed tight, vastly commenting on the expanse [of reality]. Knowing that these two are the main Tibetan commentaries [on the Secret Nucleus] provides the intellect with [the potential for] great power.
the Magical Net under Phu uGra w zch Gathers All Intentions and ngpo ya Yesh G" h
Commentary based on the Text ofth P k e onpo, e composed the khab gzhung-du byas-pa'i tf-ka) eR Commentary ('grel-pa spar- cho-ga) , and other works. 'He r' a h for (dbang-gi TshUl Gyelwa. Ridongpa Shera;6 \ t em to ? IS own Lama
and he is said to have pro a at ye tsen under hIm, in turn, for a while, having III the vicinity of Takpo
servants, as well as to the mantra adept to. Lord Kurap and his
was Sonam Zangpo of Zhan kar s', of Sherap Gyeltsen
Gyamtso, from Whom Go Zh" g l' HI,S dIScIple was master Trashi nupe
of Dorje Gyeltsen's Comm °t receIved the exegetical transmission
h " en ary on the Secret Nu l (d .
mts an-pa zsnying-tfk), the Black Deit V;' _ ceus r: o-rye rgyal-
[427. 3-429. 1] The disciple of Choki Senge was Menlungpa Sakya-o. He was the eldest of five sons born to Nyangton Chenpo of Chongpo Kharu, who became famed as the "five emanational brothers of Yar- lung". The eldest was referred to as "Menlungpa" after Menlung, a monastery in Yarlung. The seat of the second brother, Chodenpa, was the monastery that is now the ruin called "Choden". 869 Chodenpa's real name was Gonpo Dor;e. Because he became quite accomplished he left the imprint of his back on a wall, which he had struck and passed through. This imprint exists even now. In the past it seems that there was a great seminary at this place; for a great many fragments of the Collected Tantras (rgyud-'bum) are still to be seen there. It is said that because Chodenpa performed the means for the attainment of elixir, scorpions and ants became quite rare in this region. The ruins of the monastery appear to be protected even today, for its protectors are most powerful. It is a place where the gods and demons abide in accord with their commitments.
The three younger brothers were known as Keldenpa, Turtropa, and Wangyelwa. Among the five, it is the eldest, Menlungpa Sakya-o, who is considered here. He studied the Satra which Gathers All Intentions and the Magical Net thoroughly under Kyi Choki Senge. Later, he also studied under Sonamgyel, the scholar of Len, who was the son of Len Sakya Opo. He composed many works, including the Disclosure of the Contents of the Secret Nucleus (gsang-ba snying-po'i khog-dbub), and a commentary entitled the Ascertainment of the Meaning of the Tantra (tf-ka rgyud-don rnam-nges). His disciple was Sangye Konglawa of Takpo, who produced many disciples in Takpo proper, such as Lama Nyen. Above all, because he was the guru of Konjo Dakpo, [the doc- trine] was much propagated in Kham. 870
In addition, On Sakya Bumpa became learned in the exegesis of the Secret Nucleus under Menlungpa. Under him Khedrup Chopel and his son thoroughly received the exegesis of the Secret Nucleus. Those in the lineage of Menlungpa were also, in their own place and time, the masters of the doctrines of the Earlier and Later Treasure Troves.
DORJE GYELTSEN AND HIS SUCCESSORS
[429. 1-6] Gya Yeshe Gonpo, who held the seat of Kyi Choki Senge,
other teachings.
Y a. ;rakzla (phur-pa lha-nag), and
Len Chogyel. His nep'hew D tuGte age of both Kyi Choki Senge and
an
d ' ofJe yeltsen wentt S '. became learned in the A . ' o. angpu III hIS youth
6 Biographies of the Kham Tradition
KATOKPA TAMPA DESHEK
[430. 1-434. 5] Concerning the renowned Kham tradition:871 Vairocana translated master Suryaprabhasirpha's Commentary on the Secret Nucleus (Srfguhyagarbhatattvaviniscayavyakhyanatfka, P 4719) at the Camgon Temple of Odu in Kham and expounded it, too. But it was Katokpa in particular who originally made the teaching of the Ancient Transla- tion School well known in that region. He is known by the names Tampa Dewarshekpa of Katok, Lama Sharwa Popathaye, and Sherap Senge.
Katokpa was the maternal cousin of the venerable Phakmotrupa. He was born by the banks of the Yangtze River (,bri-chu) in Puburgang in Dokam during the year 1122 (water male tiger). His father was Tsangpa Peldra of the Ga clan, and his mother Tsangmo Rincengyen. This water tiger year was master Phakmotrupa's thirteenth.
When Katokpa was in his seventeenth year he went to Central Tibet and was ordained as a novice at Phenytil by Lama Cangcup Senge. The name Sherap Senge was conferred upon him. He received full or- dination in the Lower Tibetan Vinaya Lineage under the great preceptor of Nak;872 and he trained himself until he was learned in the Vinaya. He studied the cycle ofthe Secret Nucleus ofthe Magical Net, the Mental Class, and so on, under a spiritual son of the great Zur Dropukpa named DzamtOn Drowei Gonpo; and he became consummately learned in these very teachings. DzamtOn was the one guru intervening between the venerable Dropukpa and Katokpa, although the Great Fifth's Record of Teachings Received (lnga-pa chen-po'i gsan-yig) says that Katokpa met Dropukpa in person.
Katokpa also studied ten great tantras of Cakrasa1flvara (bde-mchog rgyud-chen bcu) under Ra Lotsawa's disciple, Kam Lotsawa; the Sub- sequent Tantra of Varahf (Akhyatatantrottaravajravarahyabhidhanad Varahyabhibodhana, T 379), and the Tantra of the Emergence of Cakra- sa1flvara under Cokro Lotsawa; the cycle of Hevajra under Kam Choki
Katokpa Tampa Deshek
Yeshe; the Guhyasamaja under both DongtOn Dorje Nyingpo, a disciple of Go Lotsawa [Khukpa Lhetse], and Bodhi Zhangton; the exegesis of the [Commentary on the Guhyasamaja Tantra called the} Clarifying Lamp and the Yamari cycle under Pelgi Wangcuk of LatO, who was the disciple of both [DongtOn and ZhangtOn]; the sequence of the empower- ment of Cakrasa1flvara (,khor-lo bde-mchog-gi dbang-bskur-gyi rim-pa), the Great Seal, and the esoteric instructions for the Six Doctrines of Naropa under the venerable Tusum Khyenpa [Karmapa 1];873 et cetera. He became the supreme spiritual son of the venerable Use [Tusum Khyenpa], and under him he studied and considered, without excep-
tion, the siitra and mantra traditions in general, and, in particular, the ancient and recent Tibetan translations, pertaining to the vehicle of indestructible reality.
Once the precious DzamtOn said to Katokpa, "If you go to the land of Kampo and diligently practise the means for attainment, your body will dissolve into light. But ifyou go to Katok you will greatly extend the teach- ing. " With his heart set on the teaching alone he went in search ofa place called Katok. At first, he arrived at Katil. There, he met some children who were grazing cattle, and asked them, "Where is Katok? "
Biographies ofthe Kham Tradition 689
690
History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Kham Tradition 691
5rfdeVf
He realised the cattle to be an auspicious sign that there would be persons requiring training, and the cowherds a sign that there would be disciples. Therefore, on that site, which resembled the letter KA, he founded a temple in 1159 (earth female hare year).
At just that time Donyen Menbu [a local divinity], who maintained the vows of Pon, actually revealed his form and created obstacles in various ways. When the venerable master and two students pursued him he dissol- ved into a boulder. 874 The doctrine master Tsangton tied it up with his robes
a n d p u l l e d i t a l o n g , w h i l e T a m p a [ K a t o k p a ] d r o v e i t o n w i t h a s w i t c h . brought it down to the bank ofthe river at the bottom ofthe valley, where It can still be seen today. And once, wheneightPonpo began to practise wrath-
875
ful mantras [against Katokpa], SrldevI brought down the rock-face on
which their hermitage was situated. Tampa himselfdrew a crossed-vajra over it· and the site became known as Phawang Gyelep, "Eight Boulders' With these and other inconceivable signs of accomplishment Katokpa laid a foundation for the doctrine, and remained there.
To students assembled from as far as Amdo country in the east, to Tshawarong, Lo [Mustang], and Mon in the south, he skilfully revealed
various teachings, among which the foremost were the Great Perfection and the exegetical transmission, transmitted empowerment, means for attainment, and so on, of the Secret Nucleus ofthe Magical Net, including all its major and minor Indian and Tibetan commentaries and texts all according to the continuous tradition of the glorious ZUfS, and Sutra which Gathers All Intentions. In addition, he expounded a great many works including the Magical Net of Mafijusrf and other tantras and, with regard to the system of the siUras, the great texts of th; conqueror Maitreya, the Introduction to the Conduct of a Bodhisattva, et cetera. In short, he laid the foundation for the teaching of the secret mantra in the province of Dokam. Finally, in his seventy-first year, in September/October 1192 (ninth month, water male mouse year), he demonstrated the conquest of his physical body.
In general, the sublime conversed with this great person
at all times, just as with another man, and prophesied his every deed.
K a t o k p a c o u l d a l w a y s g a z e o n t h e B u d d h a - f i e l d o f
SukhavatI, the Buddha-field of and others. He could
also behold, whenever he wished, the peaceful and wrathful deities of
the Magical Net, the sixty-two deities of the Cakrasamvara mandala . . . ,
and the maI:l9ala of Glorious Heruka. He could study the doctrine under the Tathagatas of the Five Families and discuss it with bodhisattvas. He obtained the prophecy that in his following life he would dwell in SukhavatI as the bodhisattva Matisara (blo-gros snying-po) and obtain the actual realisation of the eighth level;876 and that then, in the future, in the aeon called "Star-like Array", he would become the sugata Amitayus.
TSANGTONP A
[434. 5-437. 6] Katokpa's regent was Tsangtonpa. He was born in 1126 male horse year) in Tsangzhel, which is a part of Puburgang. In hIS seventeenth year he met Lama Dewarshekpa [Katokpa] and studied the d? ctrine under him. The master and student proceeded together to Mmyak, where he was given all the esoteric instructions. In his twenty-first year he went to the monastery of Dri Tiramdo and lived there. In his twenty-third he set out for Katok and practised meditation.
Once, in a vision, Lama Dewarshekpa saw a great light in a wide, flooded valley, at which he could not bear to look. When he asked what it was, a voice said, "Great being! it is the seat of your disciple, who resides on the eleventh level, Universal Light. ,,877 [Approaching Tsangt6npa] the master said, "You are the one! " and at that moment Tsangt6npa beheld the maI:lQalas of Glorious Heruka and of the Forty- two Peaceful Deities. Also, he always saw SrldevI and Mahakala, and
"Up that valley," they replied.
692
known to sound by itself with no one to blow on it innumerable conches issued forth, all of them sounding by themselves. They filled all quar- ters, sounding ti-ri-ri. . . Pomdrakpa said that this indicated the limitless spread ofTsangtonpa's reputation. Later Pomdrakpa travelled to Katok, where he requested the empowerment of the Magical Net from the precious Tsangtonpa, with the result that [all-]knowing, pristine cogni- tion was limitlessly awakened within him.
When Tsangtonpa of Katok was equipoised in the contemplation of the Great Perfection inconceivable pure visions arose. [He experienced] the sky-like appearance of nothing at all, he beheld an innumerable host of peaceful and wrathful deities for three evenings, and so forth. Moreover, once in a vision of buddha-field all the bodhisattvas in the retinue were buzzing with the news that this doctrine master was the bodhisattva Mal). igarbha (nor-bu'i snying-po), in which form he would be reborn in SukhavatI in his next life. Again, one time, when he had a vision of that same buddha-field, he heard the teacher prophetically declare, "0 Mal). igarbha, son ofthe enlightened family, in a future age you will become the tathagata Ozer Raptu- trhowa. "
Tsangtonpa withdrew from the array of his physical body in 1216 (fire male mouse), his ninetieth year.
CAMP ABUM
[437. 6-439. 5] Tsangtonpa's regent was Campabum. In a previous life, he had been Carlndra the spiritual son of the great ac- complished master of India, Jalandharipa; for the venerable MitrayogI had said to his disciple SomayogI, "If you go to Tibet, [you can meet] the masters Santideva and Vajrapal). i, who have taken birth in Tibet at a place called Katok, where they have benefitted numberless disciples. At that seat, too, master Kal). hapa the great has taken birth. He remains there even now to benefit his disciples. " Moreover, this same one had acted in the service of the teaching during lifetimes spent as the son of an Indian king, as a monk of a brahman family, and so on. Afterwards he was born as the venerable Campa the great. The year of his birth was 1179 (earth pig).
Under the guidance of both Katok Tampa Rinpoche and the doctrine master Tsangtonpa, Campabum studied, reflected and meditated upon the whole ocean of doctrinal traditions of the sl1tras and mantras, but he completed his studies under the doctrine master. After TsangWnpa passed away, Campabum, then in his forty-eighth year, ascended to the seat. He spread out a joyous feast of the ocean of doctrinal traditions of the sl1tras and mantras, emphasising the Magical Net and the Great Perfection.
Tsangttinpa
·S previous lives as the translator Yeshe-chok, the Indian remembered hl
others. . . n a ascended to the seat of Katok, In hIS t:e Sutra which Gathers All Intentions,
where he. mamtalneddt Class according to the tradition of his
879 the MaglcaZ Net, an e. en a reat s iritual warrior Pomdrakpa
guru. Once,. about of katok had such a high reputa-
was wondenng why . . . h·ch there appeared a great . d· 1 hehadaVISIonmwI
Hon. Imme late y, . . 1 dless sky which housed a great
celestial palace of blue lIght, hke a c ou I f:ont sat the precious
host of the deities of perfect . rapture: bnle mass of multicoloured . . ded by an lnconcelva
surroun r d him to be a buddha and performed rainbow lIght. Pomdrakpa rea lseh. h h had visions of many herukas a feast offering that evening at w IC e I a dream he saw an
of the Nyingma tradition of. secret ;recious gems, on the immeasurable, grea. t were growing. Many people
slopes of which vanous medlcma p ·t f the mountain, in the . h I t On the summl 0
were gathenng t ese P an s. r h Lama Katokpa [i. e. Tsangtonpa]
midst of a great palace of blue Ig t, f r ht From a great white conch was seated, [his body] of the nature 0 Ig .
Biographies ofthe Kham Tradition 693
694
History: The Distant Lineage o/Transmitted Precepts
Biographies 0/the Kham Tradition 695
Campa bum
The great Karmapa [Karmapa II, Pakshi] who was born at Drigyel Tampa Chocuk, went to Katok at the advice of the bodhisattva Pom- drakpa, whom he first met in Shabam. Under Campa Rinpoche, who acted as the preceptor, and Ce-nga Mangpuwa Sonam Bumpa, who was the master of ceremonies, the Karmapa received full ordination.
Becoming thus a he was enthroned as the regent of the Sage. The name Choki Lama was conferred upon him and he received the empowerments and instructions of the Magical Net and the Great Per-
Magical Net, and the Great Perfection, he maintained the teaching. He passed away in his sixty-first year.
His regent, Uwo Yeshebum, was born in 1254 (wood male tiger year). He ascended to the seat in his twenty-ninth year, and turned extensively the doctrinal wheel of the sutras and mantras, with emphasis on the trilogy of the SiUra which Gathers All Intentions, the Magical Net, and the Mental Class.
During this period the doctrine master Sakya Pal)<;iita and his nephew Phakpa Rinpoche went to Mongolia at the invitation of the king. On the way they built the Namgyel Temple in Dzing. Katokpa [Campabum] also went there. Now, all the domains of the Sakyapa naturally became hoards of silver property and objects, but others [such as the Katokpa] were without these [resources]. On this particular occasion, so that they could consecrate the temple [according to the rites of] both the ancient and new traditions simultaneously, Katokpa said, "We Nyingmapa will perform the exorcism at the beginning of the consecration. But I will ask you adherents of the new translation schools to perform the actual ground of the consecration, the invocation of the Beings of Pristine Cognition and so forth. " Katokpa then entered into the contemplation of exorcism and turned the temple inside out. When the Sakyapa called down the Beings of Pristine Cognition the temple was restored to its natural condition. Such were the wonders displayed there. Katokpa conferred the empowerment of the peaceful and wrathful deities of the Magical Net on Phakpa Rinpoche, who then proceeded to Mongolia. The doctrine master [Sakya Pal)<;iita] withdrew from his physical body while he was visiting the Mongol domains. When Phakpa returned to Tibet, he offered a three-storey stupa of bronze, seven great altar bowls and other items to Katok as gifts, which exist even today. 881
Cangcup Pelwa, the regent of master Uwopa Yeshebum, ascended to the seat in his forty-fourth year. In his time there were many at [the hermitages of] Partro, Pangtro and Tampuk whose bodies dissolved in the buddha-body of light. Once, while he was constructing a temple, the workers slaughtered many cattle and sheep. They had just separated the meat and the hides when the master approached. It is said that with a snap of his fingers the beasts rose with a roar and disappeared into the sky. In his sixty-fourth year he passed away to benefit another realm.
Sonam Zangpo, who was his regent, ascended to the seat in his fifty-third year. He grounded [his teaching] in the Magical Net and the Perfection. But also, from about this time, the older treasures, mcluding those of Nyang-rel [Nyima Ozer] and Guru Chowang, began to spread somewhat. In his sixty-third year he passed away to benefit another realm.
The regent Ktinga Bumpa protected the doctrine as before. Then Wangcuk Pelwa ascended to the seat during his thirty-eighth year.
88o
Campabum continued to act on behalf of the teaching and living
creatures through to his seventy-fourth year, 1252 (water mouse), when he withdrew from the array of his physical body.
THE SUCCESSIVE REGENTS OF KATOK
[439. 5-443. 3] Campabum's regent, the great Ce-ngawa Sonam Bumpa, was born in 1223 (water sheep year). In his thirtieth year he ascended to the seat and, emphasising the SfUra which Gathers All Intentions, the
fection.
696 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Kham Tradition 697
Though some exegesis was givenat this time, he emphasised meditative attainments above all, and dwelt in one-pointed contemplation. On one occasion the king of Jang mustered a great army [and P! epared to the monastery]. 882 The master's servant asked, "What shall we do m the face of this army? "
"Pour a lot of tsampa on me! " he replied.
When this was done, there was a great blizzard and the army with- drew. Later, [the king of Jang] bowed at the master's feet and offered a golden image of Sakyamuni, an ivory model of the temple at Vajrasana, and the great spire which today is on top of the monastery. Wangcuk Pelwa withdrew from his physical body during his fifty-third year.
His regent, Lodro Bumpa, ascended to the seat in his forty-third year. He had many disciples who attained accomplishment, such as Chusor Namkabum. In the period between [the greatness of] Ukpalung
[the seat of] the Zurs, and [the rise of the later] monastic of the secret mantra tradition (gsang-sngags-gling-rnams)883 the teachmg became sparse, but this master propagated the Sutra which Gathers. All ! ntentions, the Magical Net, and others. So his legacy to the teachmg m Central Tibet, Tsang and Kham was great. In his sixty-fifth year he passed
away to benefit another realm.
The regent Lodro Senge ascended to the seat in his thirty-sixth
He grounded [his teaching] in the transmitted precepts of the
propagation, but from this time the treasure cycles were extensIvely
promulgated as well. He passed away at sixty.
The regent Cangcup Lodro continued the tradition ofhis predecessors
and, in particular, expounded the Four Sections of the Magical Net (sgyu-'phrul sde-bzhi) and the Array of the Path of the Magical Net.
He also greatly increased the congregations of renunciate meditators at t? e Ritsip and Partro [hermitages]. His regent, Cangcup Senge, and Cangcup Gyeltsen, both greatly extended teaching, study and medIta-
tion on the transmitted precepts and treasures.
KHEDRUP YESHE GYELTSEN
[443. 3-445. 6] Cangcup Gyeltsen's disciple was Jfianaketu [Yeshe Gyeltsen], the learned and accomplished master of Pubor. There was a prophecy stating him to be the emanation of Jfianakumara, the trans- lator of Nyak; and he became learned in all the sequences of the according to the slitras and mantras in general. In particular, he studIed
all the empowerments, exegeses, and means for attainment which Gathers All Intentions and of the peaceful and wrathful deItIeS of the Magical Net under the great learned and accomplished master Tr. ao Chabum. Moktan Dorje Pelzang, in turn, received the Sutra whzch Gathers All Intentions from this guru; and from him it was received by
the great spiritual warrior Dorje Namgyel of Tarlung. From his lineage the renowned Kham tradition of the Sutra which Gathers All Intentions (dgongs-'dus khams-lugs) descended to Central Tibet, as explained below. 884
Khedrup Yeshe Gyeltsen reclarified the root text and commentaries of the Secret Nucleus, the Sutra which Gathers All Intentions, and the root texts of the three traditions of the Great Perfection - those of the Mental, Spatial, and Esoteric Instructional Classes, respectively - until they shone like the sun. And he spread the teachings all-pervasively by means of exegesis and attainment.
He composed a great many treatises: the Commentary on the Peaceful and Wrathful Deities [of the Magical Net] and the Commentary on Vajra- kfla according to the Transmitted Precepts (zhi-khro-dangphur-ba bka'-ma'i 'grel-pa); a commentary, outline and synopsis of the Secret Nucleus (gsang-ba snying-po-la 'grel-palsa-bcadlbsdus-don); the Commentary and Annotations on the Array ofthe Path ofthe Magical Net (lam rnam-bkod-la tf-ka-dang mchan-bu); Annotations on the Parkap Commentary and the Innermost Point (spar-khab-dang thugs-thig-la mchan-bu); the Commentary on the Clarification of Commitments entitled the Clear Mirror (dam-tshig gsal-bkra-la 'grel-pa gsal-ba'i me-long); the Text on the Means for Assuming the Mudra of the Peaceful and Wrathful Deities (zhi-khro'i phyag-rgya bcings-thabs-kyi yi-ge); the Commentary on Tampa Rinpoche's General· Exposition ofthe Vehicles (dam-pa rin-po-che'i theg-pa spyi-bcing-gi 'grel- pa); and the Detailed Exposition ofthe Feast Offering (tshogs-kyi 'khor-lo'i rnam-bshad); to name but a few.
Yeshe Gyeltsen produced many learned students who attained ac- complishment, such as Khawa Karpowa Namka Gyamtso, Ktinga Dawa, Chokme Cangsem, and Lapton Namka Rincen. Among them, Khawa Karpowa composed a general dissertation, outline, and synopsis on the Secret Nucleus (gsang-snying spyi-don-danglsa-bcadlbsdus-don); a Commentary on the Array ofthe Path o/the Magical Net (lam rnam-bkod-la tf-ka); and so forth.
At the end of his life this great learned and accomplished master remained at the hermitage of Phaktso, diligently striving only for attain- ment. He benefitted innumerable disciples from as far away as Pubor, Khawa Karp0885 and Jang. He also received a prophecy from the 9akinI Mahakarmel). dral). i: "Departing from this life in your sixty-fourth year you will extensively benefit living creatures in the northern direction. Then, in SukhavatI Buddha-field, as the bodhisattva Sukhailkusa (bde- ba'i myu-gu) you will purify [the universe] into buddha-fields; and then during a pure aeon called 'Array of Attributes' you will attain buddha- hood as Sukhasara (bde-ba'i snying-po). "
There are inconceivable stories of Yeshe Gyeltsen's learning and accomplishment. He had visions of hosts of buddhas and bodhisattvas and could hang his robes on the rays of the sun, even in the presence of common folk.
698
History: The Distant Lineage ofTransmitted Precepts
THE
LINEAGES OF KA TOK
. Biographies ofthe Kham Tradition 699
t? e precepts and treasures. In the time of
tlOned generations of gurus" th t h· . the aforemen- e eac mg was so wldel
that were as many as one hundred and . y propagated [affilIated with Katok]. There was also a d· I monks
f
[445. 5-449. 1] The so-called "thirteen generations of the gurus of Katok", of whom Yeshe Gyeltsen was the last, were successive emana- tions of the Lords of the Three Families [MafijusrI, Avalokitesvara, and Vajrapal). i]. They maintained [the seat] by means of the exegesis and attainment associated with the teaching of the Ancient Translation School.
Again, there were the disciples of T ampa Deshek who were renowned as the "three from Gyelmorong who just had to listen". These were Sherap Gyeltsen, Sherap Pelwa, and Sherap Dorje. The three had acute minds and were certainly fit to be taught in an instant. Just by hearing the sound of Tampa Rinpoche's voice as he taught the doctrine they became lords among accomplished masters, who reached the profound- est depths of all doctrines. So it is that from that time, when those three spread the teaching in the eastern district of Gyelmorong, until the present day, this precious teaching has not declined.
Moreover, there were the four supreme students of Katok Tampa Deshek who were renowned as the "four sons who were prophesied". Among them, Drutsagangpa was famed for having founded one hundred and eight places of retreat throughout the region from the three districts of Pum, Rong and Zhak all the way to Khawa Karpo; and his legacy as one who spread the teaching profusely was great. Tsade Ce-nga Namka Dorje founded the monastery of Konjo Tsade. Through his students Trung Thuje Yeshe, Tonpa Wangjor and others, the cycles of the Magical Net and the Great Perfection came to Central Tibet, where they became known as the "Kham tradition". Mokt6n Jampel Senge built a monastery in the Dri region and vastly benefitted the teaching and living creatures. From him there originated the lineage renowned as the "thirteen generations of accomplished masters in the line of Mok". Finally, the accomplished master Mal). i Rincen was re- cognised by Guru Choki Wangcuk to be the fundamental master of the doctrine of the Quintessential Gathering of the Great Compassionate One (thugs-rje chen-po yang-snying 'dus-pa). At Katok, Choki W angcuk made a prophetic declaration that he should become a mantrin and that his own daughter Ktindrolbum and Mal). i Rincen should live together; but the auspicious opportunity was lost because Mal). i Rincen would not transgress the discipline of a renunciate. Even so, as soon as he had finished building the reliquaries of the three superiors (gong-magsum)886 and other acts of service, he flapped his robes like wings and flew like a bird into the sky, landing on the summit of the mountain opposite. He also left a footprint there. Then he dwelt in Rakcok, where, after not very long, his body vanished in a mass of light.
Following the "thirteen generations of gurus" there were the "thirteen generations of Trung",887 who successively maintained the teaching of
d·
o y. AcademIes, retreat centres and so forth were devel
COurse separ- Ancient Translation School became wid teachmg of the from Gyelmorong in the east Tshawaron the area
in the west, all the up to that . intervening p. eriod, the teachings of the
on had becom the A! agzcal Net, the Mental Class and so erareIn entralTIbeta dT . .
that kept them alive A d h n . sang, It was thIS tradition
ate y. In short, both the exegesis and attainm
interruption, the ofu:rr:o t e present hIt has without . . . . powerment, t e exegetIcal tradition th
contmUIty of esotenc mstruction and the lineage of t . . ' e
. '
am,t ereISonetradItIOnaccordingtowhichth·· f
Ag· h · .
Gathe' and esotenc mstructions of both the Sutra which
ransmISSlOn ments t . . . . IS nver 0 empower-
from the. . Magical Net also descended in a lineage , sangtonpa, and Campabum, through:
Tsade Ce-ngawa Namka Dorje·
Trung Thuje Yeshe; ,
Tonpa Wangjor;
the venerable Pelbarwa Namka Dorje. Tonpa Gongyel; ,
Yangtro Tshtiltrim Gyeltsen;
Trao Choki Bumpa;
Puborwa Khedrup Yeshe Gyeltsen. Zhakla Khedrup Yeshe Bumpa· '
Mon Katokpa Sonam Gyeltsen/ Katokpa Namdrol Zangpo; Katokpa Choki Senge; and Lhadrowa Choki Wangpo.
the
interruption until tgPd oco o ay.
Ia ectIca co lege and
lineage
Done, whence It has continued without
gradually
descended
to the
.
7 Miscellaneous Lineages of the Zur and Kham Traditions
THE EMPOWERMENT OF THE SOTRA WHICH GATHERS ALL INTENTIONS IN KHAM
[449. 1-452. 4] Moreover, concerning that which is called the "Kham tradition" of the empowerment of the Sutra which Gathers All Intentions: During that aforementioned intervening period, Dro1cen Samdrup Dorje conferred this empowerment on both Zur Sakya Jungne of Yang- en and his sister, and the lineage passed to the latter. Her name was Zurmo Gendtinbum. In reality, she was a natural yoginI, who from her youth onwards was dignified, even in appearance, and free from the defects of sarpsara. Training herself in the three aspects of creation and perfection, she attained their limits, realised the abiding nature of reality, and mastered many approaches to contemplation. Thus she became a great learned and accomplished woman. Living in the hermit- age of Tsegyel in lower Nyang, she acted on behalf of living creatures. It was she who conferred the empowerment on Zurton Sakya Shenyen of Yang-en Sangakling. He empowered Trao Chobum, the learned and accomplished master of Katok. The latter empowered Shenyen Koncok Zangpo, who, in turn, empowered Katokpa MoktOn Dorje Pelzangpo.
This Dorje Pelzangpo composed the Empowerment Ceremony entitled the River of Honey (dbang-chog sbrang-rtsi'i chu-rgyun), which he based on the empowerment ritual of the Len tradition, where the various stages [of empowerment] were properly arranged, and then adorned with the practical techniques of Go Tsilungpa and the ceremonial ar- rangements of Troton Pelden-tra. Moreover, he combined in it the peaceful and wrathful deities of the Magical Net and the special trans- mitted precepts of the Mental Class known as the Eighteen Significations of the Syllable A (sems-sde A-don bco-brgyad-kyi sgos-bka'). This author, Dorje Pelzangpo, was renowned as an awareness-holder who had at- tained the level of deathlessness, so he was certainly a supreme, holy individual. Above and beyond that, his work was composed at the behest of many incomparable spiritual benefactors. Therefore, it was
Miscellaneous Lineages ofthe Zurand Kham Traditions 701
had left out of the C:eremonial Arrangements of Nyelpa (gnyal-ba'i chog-khngs). He also revIved the transmission of the three profound of the deities of the Magical Net (sgyu-'phrul
zhz-ba zzab-dbang-gsum) whIch had been lost in Central Tibet and T
d' h" . sang
unng t IS mtervenmg period, but which had been preserved he .
thKtkd" B rem e a 0 tra ItIOn. ecaus. e he also maintained the continuous lineage
of empowerment for the Ezghteen Significations of the Syllable A in the Mental Class, he became a most beneficial gateway to the continuity
of the teaching.
The empowerment was transmitted from MoktOn Dorje Pelzangpo through:
Dorje Namgyel, the bodhisattva of Tarlung; Khyungtsangpa Trhtizhi Lodro Pelden,' PangtOn Karma Guru;
Ktinzang Peljor, the holder of mantras; Sangdak Trhinle Lhtindrup; and
TaktOn Chogyel Tendzin.
From last mentioned the river which had flowed through the
Khan: to the great treasure-finder, the king of the doctnne, [RIkdzm] Gyurme Dorje.
THE LINEAGE OF ROK SHERAP-O
Rok Sherap-o also greatly propagated the exegetical transmis- of the Sutra which Gathers All Intentions and the Magical Net. ThIS Sherap-o first studied the trilogy of the Sutra which Gathers All the Magical Net, and the Mental Class according to the So tradItIOn under RoktOn Tsenpo. He also studied the SiUra which Gathers All Intentions and the Magical Net according to the Kyo tradition under Lhapdrema Kongpa. Lhap had received the Zur tradition of the Szltra
which Gathers All Intentions and the Magical Net from master Yamco who belonged to the Zur lineage. Also, Dropukpa's disciple Nupton taught them to Kharak Nyingpo, who taught them to Yamshti. Kharak Nyingpo, moreover, taught his own son, Pemabar, who in- structed Rok Sherap-o [as did Yamshti]. Furthermore, under So Tarma Senge, Rok studied an ancient tradition of teaching using an annotated
commentary called the Profusely Annotated Magical Net (sgyu-'phrul mchan-mang). He also received a lineage derived from Len Sakya Zangpo of Chuwar and another derived from Nyangnak Dopa, who was a
st. udent of Lharje Nyariwa. In short, this guru Rok studied many dIfferent traditions.
bel ordmary sacraments" (sgru -rdzas thun-mong bco-lnga'i dbang),888 which
and became the source for the empowerments ofth "fif
teen
702 History: The Distant Lineage ofTransmitted Precepts
Rok composed the Lecture Notes on the Ground, Path and Result ording to the Magical Net (sgyu-'phrul
a Commentary on the Array of the Path of the MagIcal bkod-kyi tfka). He granted teaching to one kn? wn as the ,All-S of N emdo", who, in turn, composed Detazled Annotatwns on ,t on the Secret Nucleus and the Array ofthe Path ofthe
Net (snying-tfk-dang lam-rnam-bkod-la mchan-bu! . He also great Y propagated the empowerment and exegesis of th1s tantra among the
descendants of Rok.
THE LINEAGE OF Y A TO ZURP A
. k the "Yato Similarl in Tsangton Mangkar a succeSSlOn as .
Zurpa" which was well practised in exeges1s and atta1nment. That lineage spread like fire throughout southern. and districts of Lato. In the north a few explanatlOns were glVen by
Jun ne-o Narton Senge-o, Y onten W angcuk of Catarlamo and andgan of the Magical Net was continued in at Tenpak as well, where the conqueror Longcenpa stud1ed 1t.
8 Rongzom Chtjki Zangpo
[452. 4-465. 1] Choki Zangpo of Rong,889 who was renowned as the supreme mahapa1J4ita of [Tibet], the land of snow mountains, took birth in Narlung-rong, a subdistrict of Rulak in lower Tsang. [In order for him to do so,] the rite of the five awakenings of the causal phase890 was first performed by [his father] Rongben Rincen Tshliltrim, the son of Rongben Pelgi Rinpoche. Consequently, [during his lifetime] he was to demonstrate an enlightenment exemplifying five excellences: Dignaga's discriminative awareness, V asubandhu's learning, Candrago- min's expressive style, Dharmaklrti's analytical acumen, and master Aryasllra's poetic composition.
It is said that Rongzompa was the immediate reincarnation of a paI). Qita called master Sm. rtijfianaklrti, who had come [to Tibet] towards the end of the early propagation of the teaching. In the province of Dokam he corrected the translations of some of the tantras, and trans- lated commentaries on the way of secret mantra, including the Comment- ary on the Litany ofthe Names ofMafijusrf (Tha-ga-na'i mtshan-brjod-kyi 'grel-pa, T 2538) by Thagana, and many means for attainment, such as that of Esoteric Mafijusrf. He also composed some treatises on gram- mar. Later, he passed into nirvaI). a [while still in Tibet]. But in the lineage of the Anthologised Siltras (mdo-mang, T 846-1108), [a section] of the Kangyur, Rongzompa follows immediately after Sm. rtijfianaklrti, a point which requires consideration [for it would be impossible for one to be the immediate reincarnation of the other if they were master and disciple]. Still, others maintain that a paI). Qita called Acarya Trhalaringmo came to Kham, and that there he translated and taught the Extensive Commentary on the Guhyasamaja Tantra (gsang-ba 'dus-pa rgya-cher 'grel-pa) and so forth. When he passed away he reportedly reincarnated [as Rongzompa].
From his youth Rongzompa spontaneously possessed great dis- criminative awareness, and so studied under GartOn Tshliltrim Zangpo in lower Nyang. Once, when his father came to bring him provisions, his fellow students said, "This son of yours has a wild disposition. As
704 History: The Distant Lineage of Transmitted Precepts
Rongzom ChO'ki Zangpo 705
we have grown tired of his noisy chattering, it would be best to take him away now. " The father asked the master whether he should take the boy away as they had suggested, but the great Garton replied, "Do not speak of it. He already understands the entire doctrine! "
- tantras, and treatises - which he had not previously seen, havIng perused them only once or twice. From the very outset and without great efforts, he was free from ignorance with respect to Sanskrit and many other languages as well. And because his intellect, un- obstructed in all the inner and outer sciences and scriptures, was like a sharp thorn, he was vastly superior to others in indicating subtle distinctions, even in Tibetan, whereby a given word might apply to a given shade of meaning.
Rongzompa knew the significance of many, extensive textual systems teaching such sciences as those of the logical treatises, aphoristic verses, and so forth, without referring merely to [a single authority, for Instance,] the treatise of DaJ)Qin [the Mirror of Poetics]. 891 In child- hood he delighted in the company of every Indian master, and com- prehended their statements. Thus, he found no difficulty in learning [to read] a volume in the Vivarta script,892 just by glancing over it. It is said that he even learned the languages and sounds of animals. He also composed many commentaries and treatises like [his commentary on] the Gateway to Language (smra-sgo mtshon-cha). With inconceivable intellectual power he was endowed with a profound intention to serve
Rongzom Chiiki Zangpo
In his eleventh year Rongzompa studied the dialectical philosophy. Between teaching sessions he used to repeat all his master's words even in the children's playground. Because he mastered all doctrines after hearing them just once, without mistaking even a single word, he became known as an emanation of MafljusrI. When he was in his
thirteenth year he seemed to have completed his studies and to have become free from ignorance with respect to all that can be known.
He himself was to say, "My learning was not insignificant: There was no doctrine I did not study. But neither were my studies great, for I did not need to review any doctrine more than once. "
This great man's discriminative awareness was both quick pro- found. It is said that because he possessed vast and taintless bnlhance that was supremely wholesome, he obtained infallible retention, keeping in his mind all the words and meanings of all the difficult Indian texts
m partIcular, those who had entered into the vehicle of indestructible reality and who desired to attain the rites and accomplishments of the secret mantra. So it was that he earnestly advised them with infallible instruction, and thus served them. Since he was endowed with some of the supernormal cognitive powers, he knew the right times and situations for training sentient beings, and so changed the attitudes of most living creatures. In order to turn those who entered the doctrine away from its opponents, well-prepared and methodical treatises would flow forth from his lotus mouth. And he never regretted giving this aid.
Abandoning avarice, Rongzompa renounced possessions for, and tolerated the incompetence of, ordinary persons whose minds were not inclined to the doctrine. 893 Making them the objects of his compassion, he established them in happiness and peace. He cherished sacred mat- ters and meditative resolve like wish-fulfilling gems, or vital forces; and he inspired others to follow suit.
. While composing [works concerning] the true doctrine, Rongzompa dId not have to hesitate in order to collect and study source-books or make other such investigations, for the eight great treasures of brilliance were liberated [within him], whereby he could penetrate the words and meanings of the doctrine without impediment. Since all his treatises are refined in meaning, verbally refined and of unadulterated expressive style,894 they are in harmony with the mysteries of the speech of the Teacher, the great Sage. For this reason, others who are known for their learning cannot refute them. It is said that individuals in the lineage of those who have studied his esoteric instructions concerning
all men devoted to the doctrine and religious persons in general, and
. . '
706 History: The Distant Lineage ofTransmitted Precepts
Rongzom Chtiki Zangpo 707
the way of secret mantra cannot but receive his blessing by following [the texts] literally, even if they have not obtained the transmissions.
When the master Atisa met this great being, he declared him to be infallible, saying, "This master is,. in fact, the deceased master carin of India. How could I be able to discuss the doctrine with him? "
In general, it was said [of him]:
In Vinaya, Tshurton Yige was learned.
In correct ritual practice, Yedrak was skilled. Rongpa was learned in grammar and logic. But father Chodrak himself gathered all! 895
While, generally speaking, Rongzompa continued unbroken lineages of the sutra and mantra traditions derived from many gurus, in particu- lar, [he figures in many lineages of] the doctrinal cycles of the vehicle of indestructible reality according to the Ancient Translation School, for example:
(i) The lineage of the instructions of the great master Padmasambhava [passed from that master through]:
Nanam Dorje Dtijom; Kharcen Pelgi Wangcuk; Tom Atsara Pel Metok; Dra Dorje Zhonu;
Zhangzhang Yonten-tra;
Rongben Yonten; and
Rongben Tshtiltrim Rinpoche [Rongzompa's father].
Rongzompa received them from this last figure in the lineage.
(ii) The lineage of Vairocana's esoteric instructions [which passed
from that master through]:
Yudra Nyingpo; Lacen Gongpa Rapsel; Trum Shinglakcen; Nup Paten; and
Yazi Ponton.
The latter expounded them to the all-knowing Rongzompa. This is one
lineage of the Mental Class.
(iii) There was also an accomplished individual in Longtang Drolma
named Aro Yeshe Jungne. 896 He possessed both the instructions of seven successive masters of India and those of seven successive masters of China. [From him the lineage was transmitted through:]
Cokro Zangkar Dzokur; Yazi PonWn;897 to Rongzompa.
This is called the Kham tradition of the Great Perfection.
(iv) Again, there were the esoteric instructions given by Vimalamitra to Nyang Tingdzin Zangpo, and those which he taught to Ma Rincen- chok and Nyak Jfianakumara. Both were transmitted through Khu
Cangcup-o to Khyungpo Yik-o, and by stages came down to Rongzompa. Thus, Rongzompa was an unrivalled master of the teaching of the Ancient Translation School of the secret mantra, in whom was found
one of the fountain-heads of the teaching.
At the beginning of this master's Commentary on the Tantra of the
Secret Nucleus (gsang-snying Jgrel-pa) it says: The nature of the Three Precious Jewe1s
Is enlightened mind.
For this reason it is called the Precious Jewel Commentary (dkon-mchog Jgrel). The commentary by the great, all-knowing Longcenpa, entitled Dispelling Darkness in the Ten Directions, clearly elucidates [the Secret Nucleus], commenting on it according to the tradition of the king of vehicles [Atiyoga]. On the other hand, this commentary by the all-know- ing Rongzompa appears like a great chest that is sealed tight, vastly commenting on the expanse [of reality]. Knowing that these two are the main Tibetan commentaries [on the Secret Nucleus] provides the intellect with [the potential for] great power.
