He removed a veil of Chinese silk (chu-dar) and [found] two skulls, one male and one female, which were sealed together within three
successive
copper amulet-boxes, one within the other.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
" Lama Zhang told him that, although water and wood were scarce at the monastery, he should name it Cho- ding (Vale of Doctrine), for then the assembly would grow there and beings would be benefitted.
Concerning all this people would say, "He studied the doctrine with Lhakangpa [Yontenzung], but serves Zhang Tshelpa. " Lama Lha- kangpa was totally free from jealousy, so he sent them about twenty of tsampa, along with meat and butter, saying, "You should a good guru and hold a religious assembly. I will take responsi- bIllty for the arrangements, but I have no more than this. " At that the foolish people ceased to insult [Zhikpo] and said, "Now we have found a new veneration for our old guru! "
When the came for Zhikpo to extend his enlightened activity, gathered an Immeasurable number of disciples and worked extens- Ively for the welfare of living creatures. With utmost devotion he used
S u n o f t h e H e a r t o f C o n t e m p l a t i o n ( b s a m - g t a n s n y z n g - g z n y z - . m a ) , D o u b t s
er to. attend his guru in accord with the three means to delight him. Of
(gdar-sha) and the Nails (gzer-bu), the Answers to Questwns whzch Ref . to the Sources (zhu-len khung-gdab), the Questions and Answers of Va}- rasattva (Vajrasattvaprasnottara, P 5082) mo. st of others as
In the cycles of the aural lineages he studIed an [numb
of teachings]. They included instruction in the tradItIOnS the and of Rong and Kham (skor-rong-khams-gsum); the aural hneage ofth
Brahman's Cycle; the aural lineages of Ketsang and of the Narrow Path to the Fortress (ke-tshang dang rdzong-'phrang and Spatial Class. He thoroughly removed his by to an
th. IS, he said, "Whenever I left his presence, I never departed WIthout placmg my head at his feet. " He performed inconceivable acts of spiritual and material service for him: for instance, seventeen times he offered extensive siitras, such as the Long) Medium and Short Versions of oj] Transcendental Perfection, written in gold. Because the s had penetrated him, he properly apprehended his inten- tIO? Havmg sImultaneously attained realisation and liberation, he ac- the power to traverse earth, stones, mountains and rocks without Impediment, and he was surrounded by spiritual beings.
pondering over these cycles of the Great PerfectIOn.
Biographies ofthe Rong Tradition 655
656 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 657
There are many stories concerning Zhikpo's possession of the super- normal cognitive powers. While staying at the monastery of Talung in the upper valley of Ze, his body vanished into a boulder and passed without impediment through a clay wall on Sinpo Mountain. He pos- sessed many other miraculous abilities, too.
Zhikpo Dtitsi travelled in all parts of the Land of Snows, and secured many beings on the path to liberation. To serve the teaching he built shrines symbolising the buddha-body, speech and mind; he repaired shrines that had deteriorated; and he donated materials for the building projects of others. In these and other ways he applied in practice the meaning of all six transcendental perfections. He attended all the learned translators and scholars who came from India, and followed in the footsteps of the great spiritual benefactors who were holders of the pitaka. Without ever occupying his mind in worldly affairs, Zhikpo only practised meditation. He was one in whom the enlightened family of the greater vehicle was especially awakened, for he was charitable to all poor and destitute creatures. Therefore, people even gathered from India, China, Nepal and other countries, all speaking different languages.
Three times he sent offerings to the Indestructible Seat in Magadha. Four times he did homage to the two images of Lord Sakyamuni in Lhasa, which are unique ornaments of the world. Four times, too, he rebuilt the stone dikes [of Lhasa]. 802 Subsequently, innumerable spiritual benefactors also continued his enlightened activity; so he was a great man, famous beyond dispute in this land of snow mountains.
Through such perfect deeds as these Zhikpo Dtitsi only acted to heal others, both directly and indirectly. None the less, during the farewell party after he had rebuilt the stone dikes at Lhasa for the last time, some ill-starred attendants started a drunken brawl. At this, Zhikpo spoke of being disillusioned. He passed away in 1199 (earth female sheep), which was his fifty-sixth year, at the monastery of Gyar Kelok in Sangpu.
Zhikpo's remains were transported by river and preserved for four months at the monastery of Uke in Ze. Then, the king, the officials, and Zhikpo's disciples brought the remains to the temple of Thangkya in Ze, which they had built intending it to be the guru's seat. On that day the earth shook. A lotus grew out of an offering bowl filled with water and other amazing omens occurred. On the morning that his remains were cremated sound, light, rainbows, relics in the forms of stupas and letters, and countless other signs appeared. Today, only the ruins of that temple remain to be seen.
TATON CO-YE
[380. 2-385. 5] Six disciples became Zhikpo Dtitsi's spiritual sons, namely, TalOn Co-ye, Maha Lhtinpo, Khepa Conam, Co-so of
Central Tibet, ZangWn Ho. rdra, and Nyerton Lama. TaWn Co-ye was foremost among them. HIS father, TaWn Cobum, was the lord of upper Yoru. He was rich in serfs and estates, but he became disil- lusioned with the world. Taking four servants with him, he made his escape. He went before Nyo Chuworipa, a spiritual son of Lharje Len Nyatselpa, and all five of them, master and servants, entered the doctrine together. Taton Coburn thoroughly mastered the Nyingma mantra tradition in general, and, in particular, the texts and instructions of the tradition of the cycles according to the Great Perfection (rdzogs- chen skor-lugs). Under Phakmotrupa he studied the Path and Fruit803
and the Great Seal; under Urton Lama Tsharton the Doha according to the Gang Tradition of the Great Seal (phyag-chen sgang-lugs-kyi doha); under Zang-ri Drore the Doctrinal Cycle of Recungpa (ras- chung-pa'i chos-skor);804 under Nangton Gonpo the Vajravidarana and the Vajrakfla cycles; et cetera. In short, he studied the
impartially under many gurus. He took Nyo Chuworipa and Phakmo- trupa as his root gurus. After practising at Chuwori he collected many disciples.
TaWn Co-ye, was born in 1163 (water female sheep year). Dunng hIS fourth year his younger brother, Co-so, was born. In his childhood Co-so visited Zhikpo Dtitsi and won the master's attention. When TaWn Co-ye was in his twelfth year, he received the cycles of Cakrasan:zvara and Vajrapar;,i the Nectar Drop (phyag-rdor bdud-rtsi thigs-
pa) from Lama Marton. He performed the ritual service, reciting the long dharaJ). I for a period of two years. Along with his father, he received one hundred and eight empowerments of Cakrasan:zvara. For two years he studied the Magical Net at the residence of Kharak Tonying. From both Lama Tsak and Sedur Lungpa he received the texts and instruc- tions of the tradition of the cycles according to the Great Perfection (rdzogs-chen skor-lugs). During his sixteenth year he taught Vajrasattva the Great Space. Then, in the latter part of his sixteenth year he travelled
to lower Ngamsho. Under his father's disciple, Jetstin Hak, he studied t? e Gang Tradition ofthe Great Seal (phyag-chen sgang-lugs). From Zang- n he received the Doctrinal Cycle of [Loro} Recungpa, the Me Tradztzon of Hevajra (dgyes-rdor mes-lugs), Esoteric Maiijusrf (Maiijusrf- guhyaka, 2,584), the Lllipa Tradition of Cakrasan:zvara (T 1427), SaroruhavaJra s Means for the Attainment ofHevajra (sgrub-thabs mtsho- skyes, T 1218), the Zhama Tradition of the Path and Fruit (lam-'bras zha-ma lugs), and all Three Traditions o f Pacification (zhi-byed lugs gsum- ka). In he became very learned in [the mantra teachings of] both
the anCIent and new traditions, without partiality. At some point, too,
he studi. ed Vajrakfla under NangWn Cokyam; and he practised it at Chuwon .
. In his . twenty-fifth year Co-ye came before Zhikpo Dtitsi. At first he dId not mtend to request doctrinal instruction and thought, "In the
658 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 659
doctrine I myself am learned. Even in the instructions I am great. But he has a great reputation and fame; and he is my younger brother's guru. Therefore, I should arrange some sort of interview with him. " He proceeded on his way and met Zhikpo Dutsi, who was staying at Uke Monastery. By merely beholding the guru's visage he was overcome with devotion. When he was about to leave the next morning he went before the master and asked to be accepted as a disciple.
"Do you have devotion? " the guru asked.
"I have found great devotion. "
"Well then, stay from now on, for it is the propensity of past deeds.
If samsara is characterised as impermanent one can have no certain knowiedge of the future. "
"But I did not bring provisions this time. "
"No one who comes here brings provisions. What provisions do you
alone require? "
At that, TaHSn Co-ye attended on Zhikpo for seven years without
missing a single day; and he served him with the three means to delight
the guru.
He studied the Triple Cycle ofthe Mother and Sons, [which comprises]
the All-Accomplishing King (kun-byed rgyal-po ma-bu skor-sum), the Ten Sutras which are its exegetical tantras, and the four groups of exegetical tantras pertaining to the Tantra which Uproots Salflsara (,khor-ba rtsad- gcod-kyi rgyud-la bshad-rgyud-sde-bzhi, NGB Vol. l); along with the root texts, commentaries, background doctrines, and esoteric instructions. He also studied the profound fundamental texts concerning the exeget- ical tradition of the Eighteen Roots (rtsa-ba bco-brgyad-kyi bshad-srol) and the Disclosure ofthe Hidden, with explanations ofthe esoteric instruc-
tions in relation to meditation, and the commentaries on the meditation of those [just mentioned]: the Six Suns of the Heart (snying-gi nyi-ma drug), the Further Heart entitled Six Suns of Awareness (yang-snying rig-pa'i nyi-ma drug), the Aural Lineage according to the Cycle ofthe Chest (snyan-brgyud sgro-ba nag-po'i skor), the Great Document on Medz- tation (sgom-yig chen-mo), the Sun of Yogic Awareness, the Lamp for the Eye of Contemplation, the Doubts and the Nails. Among the of the aural lineage, he greatly persevered [in the study of] the tradItIOnS of the cycles and of Rong and Kham, along with their instructions and guidebooks.
By drinking profusely from this stream of discourse, he was rated spontaneously by its blessing. Having developed an realisation, Co-ye was unconcerned with worldly exaggeratlon and de- preciation. He kept his conduct free from hypocrisy. ! "Ie had great respect for his guru, and by undertaking to carry out hIS commands, his intention merged with the master's. Three times he was heard to
say, "May I do whatever pleases the guru, and whatever accomplishes his wishes! " .
Generally speaking, there was no guru Taton Co-ye did not serve, but in particular, he sold all his estates and held four religious assemblies at which he renounced everything on behalf of Zhikpo Dutsi. At one time or another, all told, he is said to have offered seventy-four excellent horses to him.
Co-ye committed to writing all of Zhikpo's verbal instructions; and thus he was most kind to the succeeding generations. With inconceivable courage he thought that when he had finished seeking doctrinal instruc- tion he would depart to a forest hermitage, or a wild mountain retreat, where neither the voices of men, nor the songs of birds might be heard; where no one would know he had gone, or know he stayed. For this reason, he copied the books only in the form of terse notes. But he could not bring himself to violate his guru's command that he take on the responsibilities of the teaching master, at the guru's seat. None the less, just by labouring in the service of the guru, the great multitude of his obscurations were removed, and his contemplation also continued to improve, whereupon he said, "[Staying on] proved to be more decisive than retreat. "
In consequence of this, when TaWn Co-ye was erecting an image of the Great Compassionate One at Thangkya and so spent eighteen months at Zungkar smelting copper, he developed extraordinary real- isation. When King Phodrak80s took away the emanated master's riding horse, he propitiated the protector of the doctrine [for the purpose of retrieving his guru's mount] at Nangsel Rock in the upper valley of Dorte and had a vision of Mahakala. When he went to Tolung begging for alms, he met the guru in a dream, and his sufferings vanished by themselves. Thereafter, he said that he never experienced personal sorrow.
In order to manage the affairs of [Zhikpo Dutsi's] seat and carry out his enlightened activities, Co-ye worked extensively for the benefit of beings throughout the kingdom. For six years he attended on the two images of Lord Sakyamuni in Lhasa. Then he passed away in 1230 (iron male tiger), which was his sixty-eighth year, the same year in which Orgyenpa was born. Many remains and relics were left behind.
TATON co-so
[385. 5-386. 1] Co-ye's younger brother Co-so was born in 1167 (fire dog year). In his youth he visited Zhikpo Dutsi, who took note of him and granted him the entire Mental Class. Then the master said, "Because you are one who perseveres in the doctrine, you should go to study under my own guru. " Co-so was entrusted to the great Lhakangpa [Yontenzung] and obtained the complete trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class. He becam. e
660 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 661
exceptionally learned, but, because he passed into his first year, 1197 (fire dragon), his enlightened activIty dId not npen
greatly.
TATON ZIJI
[386. 1-3] Taton Ziji was the disciple ofone Sangye OntOn. 806 He became quite learned and composed an extensive commentary on the Secret Nucleus. It appears that he also composed most of the life stories [of the gurus] of this lineage. But in the Disclosure of the of
YungtOnpa's Commentary (gYung-ston-pa'i khog-dbub) there IS a different account. Up to TatOn Ziji [the lineage] was famous for Its learning in the entire Magical Net and the Mental Class.
PAKSHI SAKYA-O
[386. 3-392. 6] Again, in Yungtonpa's Commentary (gYung-'grel), :vhere, among many significant digressions, the origin. s of :he contmuous exegetical lineage of the Parkap Commentary are It says ? oth Cington of Tsang and Nyeton Choki Senge of Gongdnng were of the Lord of Secrets, Dropukpa. They both taught Tsangpak Obar.
He taught MetOn Gonpo; he, Lama Song; and he, Pakshi Sakya-o. Pakshi Sakya-o was a descendant of the Zur clan. His father, Zur Wangcen Opoche, was a lord among accomplished masters, who clearly remembered his successive lives. As he had only five daughters and
the family was without a son, he became despondent. He invited
to Trhopu in 1204 (wood male mouse year). There, t e pal). 1 a said, "This Ukpalung is a domain of secret mantra, adorned WIth many attributes. The mountain to the north appears as the of the Five Families. The birds, wildlife, and so forth are also sublIme emanations. In each generation one of your clan comes forth to ex-
pound the doctrine of secret mantra. Now, two sons will s? on be to you. Name them after me. They will benefit the doctnne and lIvmg
creatures. "
It happened just as he had said. The elder son was given the name
Sakyagon, and the younger Sakya-o. While the elder brotner/ to be a wonderful person, too, it was the younger brother, who spoke from childhood like one who spontaneously super-
normal cognitive powers. He knew how to all the doctnnes by
p means of symbols, such was his discipline. Relymg on Lama Gya. ka
Kongpa, he studied his entire ancestral doctrine. He actually in] the intermediate state, so when others came to perform the nte of
the "Tie to the Higher Realms",808 he would say, "You have not freed the deceased from Yama! There is no point to a ritual that is divorced from an enlightened attitude. " And they would have to repeat the rite.
One day he said, "I feel regret. "
"Whatever for? " he was asked.
"I was to enter the assembly of the awareness-holders forever, but I
abused my elder brother, Sakyagon. Henceforth, I am a violator of commitments and cannot enter the assembly of awareness-holders. " And he performed a repentance.
There was one Ghare of Minyak who became engulfed in a blood feud with his own relatives. He inquired as to who was the most powerful sorcerer in Tibet and heard that there was one named Sakya-o, the great. Ghare sent many presents to him, though he lived at a distance of eight months' journey, with a request that he exercise sorcery [to eliminate Ghare's enemies]. But Sakya-o said, "I have no sorcery. If you want this staff of mine, take it! " And he did not even answer the letter.
When the messenger related what had taken place, Ghare was furious and said, "He has taken my possessions and not given me the instruc- tions! " He grasped the staff with his hand and from within it Dorje Lekpa emerged with four deities in attendance. Ghare joyfully pro- pitiated them and annihilated many of his paternal relatives. Then, to purify himself of this sin, and to accumulate merit, he built a temple and a stllpa.
Ghare of Minyak even came in person to express his gratitude to Zur Sakya-o; and he brought many offerings. He met the master and undertook to cultivate experientially many doctrines, such as the Secret Nucleus. The two then joined company and proceeded to Kharcu in Lhodrak. They meditated and dwelt at Khoting Temple, Paro and
809
elsewhere; and at that time they met Lord Nyang, father and son. From them they received most of the Nyang tradition, including the Gathering of the Sugatas of the Eight Transmitted Precepts. Then, they returned to their respective homes. Ghare said, "The guru has been most gracious. I beg that you send one person with me, since I am going to Mongolia. I will make offerings through that person to express my gratitude. " Then he set out.
At that time in Mongolia the throne had been seized by the king's younger brother Ariboga. 810 Because the king, Qubilai Qan, had not obtained sovereignty, he prepared for war. He asked Ghare of Minyak, "They say that there is powerful sorcery in Tibet. Do you know anything about it? "
"Yes," replied Ghare, "I know. Which ofthese three do you require: slaughter, expUlsion, or capture? "
To that Qubilai Qan responded, "If [my brother's] death were to Occur in association with his karma, I would doubt he would have been
great pandita SakyasrI to Ukpalung, immediately after the latter's VISit . . 807 h d't
662 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 663
slaughtered [by sorcery]. If it so happened that he desired to travel, I would be sceptical of his being expelled. So capture him; for he certainly has no desire to come to this camp ofmine, except ifhe be captured. "
811
whirlwind then subsided.
He removed a veil of Chinese silk (chu-dar) and [found] two skulls, one male and one female, which were sealed together within three successive copper amulet-boxes, one within the other. He began to reach inside and these objects disintegrated into dust just as he touched them. Wrapped in many embroidered silks were images of Hayagrlva and VarahI in union, Vajrasattva with his consort, and thirteen paper scrolls containing the means for attainment. In the midst of these, there was a lapis (mu-men) flask,81S about the size of a large inkpot, which contained the water of life. Everyone was astonished.
If the guru had consumed the first fruits he could have lived for a hundred years. But the spoon did not reach the tip of his tongue, so the auspicious opportunity was lost. [The envoy] wrapped the vase up in cloth and carried it to China, striving never to fall asleep. By drinking the water of life Emperor Qubilai Qan is said to have lived for a hundred years. As a reward he issued an edict exempting all the mantrins of Cent-
816
ral Tibet and Tsang from taxation and military service.
make Sakya-o equal in rank to the imperial preceptors, the title Pakshi was conferred on him. 817 In return for having offered the water of life he was granted lands supporting forty-five households in Mongolia.
Sakya-o wished to build a great monastery on Mount Medril, but, because there was already a great naga city in that place, the nagas asked him [not to do so]. In return they offered him substitute land which they had in the swamp of Gyagen. The nagas miraculously drained the area and there Sakya-o built a great centre for the way of mantras. He himself practised one-pointedly in the heart of Khar Dorje Trak, and he passed away in his sixty-third year. By touching his corpse people were cured of leprosy. 818
ZUR CAMP A SENGE
[392. 6-396. 3] Pakshi Sakya-o's disciple was Tanak Dtidiil, who trans- mitted the teaching to Da Sakyaphel, under whom Zur Campa Senge studied. Campa Senge's father was the son of Mepo Pakshi819 and was called Zur Nyima Senge. He was ordained at Trhopu and named [Nyima Senge] by Campapel, the translator of Trhopu. 82o Nyima Senge posses- sed many enlightened attributes. In particular, he was firmly rooted in the enlightened attitude. Therefore, during the Mongol wars,821 when he was offered much gold by Sambhata, an aristocrat, who said, "I do not need gold. But please grant me the gift of fearlessness! " Nyima Senge was able [to use the gold] to protect the lives of many beings. And once, while the Great Stl1pa Cbum-chen) of Trhopu was being constructed and there was a severe drought, he caused a great downpour by exercising his powers of sorcery.
He
It is also said that Ghare was a disciple of one Patsel, who achieved the power of sorcery on the basis of Yamantaka. He may well have been his disciple, but he obtained the ultimate applications of the wrathful mantras from Zurpa [Sakya-o].
Pakshi Sakya-o had dispatched one Tonpa Rahu, who met with Ghare and was given fine presents. Tonpa Rahu was presented with [a document] which explained that according to the inventory of Lord Nyang's treasure texts, a treasure containing the water of life was to be found at Dorje Tsheten in Tsang. He was sent to offer [the document] to Lama Sakya-o. Together with that was the emperor Qubilai Qan's
decree:
A summons to Sakya Gpo and Sakya Gonpo: Perform what- ever ceremonies are necessary; but extract the water of life and send it to me! It may well be beneficial. I know what is pleasing and what is sorrowful to you. This is accompanied by a measure of silver mixed with flour for tormas. 812
When this imperial order arrived they performed a great ceremony. Because the emperor was most insistent and the envoy short-tempered, they experienced some difficulty. But the very evening when they re- cited the prayer to the lineage of the Magical Net, which begins "Trio of sound, light, and rays. . . " (sgyu-'phrul-gyi brgyud-pa-Ia sgra-'od-zer gsum-ma'i gsol-'debs)813 they obtained a clear prediction concerning the entrance to the treasure.
After that, Zur Sakya-o, Guru Khyungdra, the governor Sakzang, and the envoy Agayana joined together to make a "public of] treasure". At first they were powerless to pass beyond the wheel of sharp-edged razors at the gate to the treasures. Zur Sakya-. o then worshipped the lord of the treasure, imploring him to be a fair witness. At that, all were amazed to see the razor blades grind to a halt, just where they were. The master stirred the charcoal that filled
the treasure hollow, from the centre of which the mouth and eyes of a frog then emerged. As soon as they saw its limb rise a whirl,:ind bl. ew up, surprising everyone. When the guru subdued it, performmg recIta- tions on his rosary814 and making a declaration of truth, the
At that Ghare made the precious Lama Phakpa his witness. applied himself to the production of a whirlwind, and the younger brother Ariboga arrived, powerless to do otherwise. But still [the em- peror] was not convinced. "Bring down thunderbolts in the middle of this lake and this plain," he commanded. When Ghare brought down thunderbolts in both places the emperor was convinced. He became terrified of the mantrins and gave them great rewards.
In order to
664
History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 665
Zur Campa Senge
When the Upper Mongols [stod-hor, i. e. and Ilkhans]
eedingly hostile to the Sakyapa teachmg, NYlma Senge, at th imperial
(bca' rgyu) ofthe governor unz , . 1 e - h . eachwithtenthousandmen,inaglacla crevass .
tomassacretreearmIes, . 11 t 822 £ h' 1 acy to the Sakyapa teaching was espeCla y grea .
ThFere lStoegtl'me Zur Nyima Senge constructed temples, complete rom tIme d . d [. images
with their [symbols of] buddha-body, speech, an. mm I. e. . . -pas]. This illustrates his vast enhghtened actIvIty
b00ks, and stu . . .
behalf of the teaching and of hvmg bemgs. kened to the
His son, Zur Campa Senge, was one who had awa eat com as-
enlightened family of the greater vehicle, so he pos. se. sse. d gr . 1 Phis
. from his childhood. If he saw another mJuflng amma s, d Slon even . H ordained at Trhopu an
heart would be heavIly burdened. a scholar ofTrhopu. Then, named [Campa Senge]. He became h d he acquired a reputation in his fourteenth year, he b. egan to teac . f h' "My guru was the
as a scholar. Y ungton DOf)epel,. too, sal 0 1m,
all-knowing Zur. " This was certamly the case, Campa
gave discourses to the students from the teaChIng throne of Trhopu.
Sen
e actually g .
In his fifteenth year, at Ukjalung [i. e. Ukpalung], he studied and
trained himself in the Secret Nucleus under Da Sakyaphel. Thus, he
became a lord among scholars. In his seventeenth year he composed
the Definitive Presentation of the Tantras (rgyud-kyi mam-bzhag) and
took over [the administration of] a religious endowment. He studied
the Sequence of the Path of the Magical Net and the Great Perfection
under Ceton Drupabum during his nineteenth year; and he developed
an all-surpassing realisation. In his twentieth year he invited TaWn Ziji
from LaW and requested the empowerments of beneficence, ability,
and profundity823 according to the Zur tradition of the Magical Net
(sgyu-'phrul zur-Iugs-kyi phan-nus-zab-gsum-gyi dbang), and the cycle of
transmitted root texts of the SzUra which Gathers All Intentions. From
ZUrlungpa Druptop Shenyen he received the empowerment ofthe SzUra
which Gathers All Intentions, and the Long, Medium, and Short [teachings
on the] Peaceful and Wrathful Deities according to the Se Tradition (se-Iugs-
kyi zhi-khro rgyas-'bring-bsdus-gsum). He studied grammar and logic
824
under Tharpa Lotsawa Nyima Gyeltsen.
land under master Pelcok of Trhopu indicates the great extent of [his studies of] the new translations. Campa Senge also learned the Path and Fruit from Samding Trupapel; Vajrapa1Ji and Vajravidara1Ja from Lama Yontengon; the rituals ofthe protectors ofthe teaching, medicine, astrology and rites to ensure martial victory from Pon Pelcengon; and the Red and Black Yamari, and the cycle of the Spatial Class (klong-sde'i skor) from Kangpa Sakbum. In short, he studied the inner and outer sciences, the pitaka, and numberless tantras under many gurus.
After training himself decisively [in all of these teachings], Zur Campa Senge remained totally absorbed in meditation. He had visions of many meditational deities. It is said that anyone who came into his presence found appearances to be naturally transformed, and was spontaneously overcome with renunciation, faith, and compassion. None the less, this holy person did not remain in the world after his twenty-seventh year, because his food was poisoned by a ponpo.
Campa Senge's enlightened attributes of knowledge, love, and power were hard to measure, so he was believed to have been an emanation. The number of his disciples was inconceivable: He trained about sixteen spiritual benefactors who had fully mastered the Sequence of the Path of the Magical Net, the Secret Nucleus, and the Parkap Commentary, together with the Si1tra which Gathers All Intentions. They acted extens- ively for the benefit of others and obtained fame in their own right. Foremost among them were YungWn Dorjepel, the senior disciple of his early years, and Tanak Drolmawa Samdrup Dorje, the foremost disciple of his later years.
His study of the Vajra Gar-
666 History: The Distant Lineage ofTransmitted Precepts
YUNGTON DORJEPEL
[396. 3-398. 6] Yungtonpa belonged to the Len clan. He was born in Tshongdti in 1284 (wood male monkey year). From his youth he was endowed with perfect discernment. In general, he knew all the dialect- ical teachings, and was particularly learned in the Compendium of the Abhidharma. He had a most powerful command of all the mantra traditions, ancient and new. Above all, he became the genuine spiritual son of Karmapa Rangjung Dorje. From Zur Campa Senge he obtained the esoteric instructions of the Trio of the Sutra which Gathers All Inten- tions) the Magical Net and the Mental Class in their entirety; and he became a great master among their proponents. He composed the Il- luminating Mirror (gsal-byed me-long), a commentary on the Tantra of the Secret Nucleus which came to surpass those of the other exegetical traditions in popularity. Then, when Zur Campa Senge went to study the Yamantaka Cycle (gshed-skor) under Kangpa Sakbum, Yungtonpa accompanied him and studied it as well. He became a very learned and powerful [adept of] the yogic exercises, their functional applications, et cetera. So, when Lhakti Ponpo poisoned Zur Campa Senge, cutting off his life, Yungtonpa turned the wheel of Yamantaka against him, which caused him, along with his property, fields and household to be swept away by a river and thereby utterly destroyed. At that time, YungtOnpa composed a verse which began:
I am merely the subduer of my guru's mortal foe . . .
During his youth YungtOnpa went to China by imperial command. He performed thread-cross and torma rites (mdos-gtor) which previously had been quite unknown in the world at large. 825 In some regions there had been severe drought, but at the order of the emperor, YungtOnpa caused rain to fall. The emperor was delighted by this revelation of his power. Returning to Tibet, laden with great rewards and riches, Yungtonpa gave nothing to his acquaintances and friends, but offered everything to his guru and to the monastic community, so that the merit might benefit his mother.
YungtOnpa also became a disciple of Puton Rinpoche and acquired great learning in the Kalacakra. 826 Moreover, he knew many quirks of causality:827 When he pierced a skin water-bag with a vulture's quill, the water did not leak. When he touched red-hot iron with his bare flesh, he was unburnt. And when he plastered a wall with a cement made from six kinds of stone, the wall was transformed into a great rock.
Above all, Yungtonpa experientially cultivated the esoteric instruc- tions, in general, and the Great Perfection, in particular, owing to the great inspiration of Karmapa Rangjung Dorje. He obtained the eight great treasures that are described in the Sutra of Extensive Play and thereby unlocked the vast treasure of brilliance, so that he satisfied
Biographies of the Rong Tradition 667
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TANAK DROLMAWA SAMDRUP DORJE
[398. 6-400. 1] Tanak D "I
N ' ro mawa Samdrup D ' b . esar m 1295 (wood female shee orJe was
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In each generation had b O d P year) as the son of a family which , 0 tame accompl' h ' mantra tradition. He stud' d . IS ment through the Nyingma
Ie extensIvely under Zur Campa Senge and
668 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rang Tradition 669
became particularly learned in the Magical Net. He received the empow- erment of the Magical Net from Len Nyatselpa Sonam Gonpo.
Samdrup Dorje's knowledge and enlightened activity are difficult to estimate: He meditated in total solitude, and in Cerna Senge he medi- tated one-pointedly on the Innermost Spirituality of the Great Perfection (rdzogs-chen snying-thig). He reached the limits of awareness, and savoured the entire ocean of buddha-fields equally.
lur Sakya Jungne of Yang-en and Lama Sengepa of Ukpalung were left in Samdrup Dorje's care from childhood; and they came to respect, above all, their commitments to this guru, who raised them so well. Thus, he was most kind to the lineage of lur. Len Selwa, too, who became famed as the "All-Knowing Master from Shang", received many empowerments and was blessed by this guru during childhood, and so became greatly learned. In these and other ways Samdrup Dorje's blessings were inconceivable.
At the time of his death, in his eighty-second year, 1376 (fire male dragon), he said to his son, "I am going to SukhavatI. You will also live to my age. Then, come to SukhavatI! " With these words he passed away.
ZUR ZANGPOPEL AND ZUR HAM SAKYA JUNGNE
[400. 1-405. 6] Two lineages issued from Tanak Drolmawa Samdrup Dorje: the "lur lineage" (zur-brgyud) and the "son's lineage" (sras- brgyud). The "lur lineage" was that of lur Ham Sakya Jungne.
This Sakya Jungne was the son of lur Zangpopel, who, during his lifetime, received commissions and gifts from the emperor Buyantu. 828 Once, he had to travel to China by imperial command. Because he had very great occult skills and powers he acted, at first, in the service of the royal emperor by providing protection from crop-failure and sur- pressing rebellion by means of thread-crosses, malign torma (zor) ,829 lightning, and hail. On one occasion, in particular, an ominous, black cloud in the form of a scorpion appeared in the sky above the royal palace of Ta'i-tu;830 and no one was able to banish it. At that time, Zur Zangpopel was commissioned by the emperor. He trapped the cloud in eighteen houses made of silk, following the thread-cross rites of the "Mataral). s' Vengeance" (rna-mo 'khang-phab-kyi mdos). He then performed a torma offering dance (gtor-'chams) and the black cloud was dispersed. Many such revelations of the greatness of the true doctrine in the land beyond the pale [Tibet] caused the emperor to acquire faith. He re- quested the empowerment of the nine deities of [the ma1). cjala of] Yangdak Heruka and an empowerment of longevity; and he presented Zangpopel with offerings of a silver seal, thirteen measures of silver, and sufficient dress-silk for two hundred shirts. He established a con- gregation of mantrins in the Ta'i-tu palace: It is well known that kiias for the four rites were kept in the palace at that time.
From the material resources which langpopel thus collected he had printing-blocks made for twenty-eight doctrinal collections 'of the An- cient Translation School, including the Root Tantra ofthe Secret Nucleus, the Parkap Commentary, the Sequence of the Path of Secret Mantra (gsang-sngags lam-rim), and many esoteric instructions (man-ngag dgu). He printed a thousand copies of each and distributed them to students. He contributed many of the materials needed to produce [a copy of] the Collected Tantras (rgyud-'bum). So, through these and other activities he benefitted the teaching most extensively.
Sometime thereafter the emperor Buyantu passed away, after a medi- cation for fever had been applied to an ailment that was affecting the vital energies.
During this period the Sakyapa and the Zurs enjoyed a most profound intimacy, for, at heart, their philosophies were identical. Therefore, When the news of lur Campa Senge's death reached Sakya, they said, "This is not good. Now, let us summon Zur Zangpopel from China. " ? thers also conferred, and, finally, they sent the attendant Jamyang to Invite him [back to Tibet]. But when Jamyang reached China, Zur Zangpopel was laid up with a fever and was approaching death.
Concerning all this people would say, "He studied the doctrine with Lhakangpa [Yontenzung], but serves Zhang Tshelpa. " Lama Lha- kangpa was totally free from jealousy, so he sent them about twenty of tsampa, along with meat and butter, saying, "You should a good guru and hold a religious assembly. I will take responsi- bIllty for the arrangements, but I have no more than this. " At that the foolish people ceased to insult [Zhikpo] and said, "Now we have found a new veneration for our old guru! "
When the came for Zhikpo to extend his enlightened activity, gathered an Immeasurable number of disciples and worked extens- Ively for the welfare of living creatures. With utmost devotion he used
S u n o f t h e H e a r t o f C o n t e m p l a t i o n ( b s a m - g t a n s n y z n g - g z n y z - . m a ) , D o u b t s
er to. attend his guru in accord with the three means to delight him. Of
(gdar-sha) and the Nails (gzer-bu), the Answers to Questwns whzch Ref . to the Sources (zhu-len khung-gdab), the Questions and Answers of Va}- rasattva (Vajrasattvaprasnottara, P 5082) mo. st of others as
In the cycles of the aural lineages he studIed an [numb
of teachings]. They included instruction in the tradItIOnS the and of Rong and Kham (skor-rong-khams-gsum); the aural hneage ofth
Brahman's Cycle; the aural lineages of Ketsang and of the Narrow Path to the Fortress (ke-tshang dang rdzong-'phrang and Spatial Class. He thoroughly removed his by to an
th. IS, he said, "Whenever I left his presence, I never departed WIthout placmg my head at his feet. " He performed inconceivable acts of spiritual and material service for him: for instance, seventeen times he offered extensive siitras, such as the Long) Medium and Short Versions of oj] Transcendental Perfection, written in gold. Because the s had penetrated him, he properly apprehended his inten- tIO? Havmg sImultaneously attained realisation and liberation, he ac- the power to traverse earth, stones, mountains and rocks without Impediment, and he was surrounded by spiritual beings.
pondering over these cycles of the Great PerfectIOn.
Biographies ofthe Rong Tradition 655
656 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 657
There are many stories concerning Zhikpo's possession of the super- normal cognitive powers. While staying at the monastery of Talung in the upper valley of Ze, his body vanished into a boulder and passed without impediment through a clay wall on Sinpo Mountain. He pos- sessed many other miraculous abilities, too.
Zhikpo Dtitsi travelled in all parts of the Land of Snows, and secured many beings on the path to liberation. To serve the teaching he built shrines symbolising the buddha-body, speech and mind; he repaired shrines that had deteriorated; and he donated materials for the building projects of others. In these and other ways he applied in practice the meaning of all six transcendental perfections. He attended all the learned translators and scholars who came from India, and followed in the footsteps of the great spiritual benefactors who were holders of the pitaka. Without ever occupying his mind in worldly affairs, Zhikpo only practised meditation. He was one in whom the enlightened family of the greater vehicle was especially awakened, for he was charitable to all poor and destitute creatures. Therefore, people even gathered from India, China, Nepal and other countries, all speaking different languages.
Three times he sent offerings to the Indestructible Seat in Magadha. Four times he did homage to the two images of Lord Sakyamuni in Lhasa, which are unique ornaments of the world. Four times, too, he rebuilt the stone dikes [of Lhasa]. 802 Subsequently, innumerable spiritual benefactors also continued his enlightened activity; so he was a great man, famous beyond dispute in this land of snow mountains.
Through such perfect deeds as these Zhikpo Dtitsi only acted to heal others, both directly and indirectly. None the less, during the farewell party after he had rebuilt the stone dikes at Lhasa for the last time, some ill-starred attendants started a drunken brawl. At this, Zhikpo spoke of being disillusioned. He passed away in 1199 (earth female sheep), which was his fifty-sixth year, at the monastery of Gyar Kelok in Sangpu.
Zhikpo's remains were transported by river and preserved for four months at the monastery of Uke in Ze. Then, the king, the officials, and Zhikpo's disciples brought the remains to the temple of Thangkya in Ze, which they had built intending it to be the guru's seat. On that day the earth shook. A lotus grew out of an offering bowl filled with water and other amazing omens occurred. On the morning that his remains were cremated sound, light, rainbows, relics in the forms of stupas and letters, and countless other signs appeared. Today, only the ruins of that temple remain to be seen.
TATON CO-YE
[380. 2-385. 5] Six disciples became Zhikpo Dtitsi's spiritual sons, namely, TalOn Co-ye, Maha Lhtinpo, Khepa Conam, Co-so of
Central Tibet, ZangWn Ho. rdra, and Nyerton Lama. TaWn Co-ye was foremost among them. HIS father, TaWn Cobum, was the lord of upper Yoru. He was rich in serfs and estates, but he became disil- lusioned with the world. Taking four servants with him, he made his escape. He went before Nyo Chuworipa, a spiritual son of Lharje Len Nyatselpa, and all five of them, master and servants, entered the doctrine together. Taton Coburn thoroughly mastered the Nyingma mantra tradition in general, and, in particular, the texts and instructions of the tradition of the cycles according to the Great Perfection (rdzogs- chen skor-lugs). Under Phakmotrupa he studied the Path and Fruit803
and the Great Seal; under Urton Lama Tsharton the Doha according to the Gang Tradition of the Great Seal (phyag-chen sgang-lugs-kyi doha); under Zang-ri Drore the Doctrinal Cycle of Recungpa (ras- chung-pa'i chos-skor);804 under Nangton Gonpo the Vajravidarana and the Vajrakfla cycles; et cetera. In short, he studied the
impartially under many gurus. He took Nyo Chuworipa and Phakmo- trupa as his root gurus. After practising at Chuwori he collected many disciples.
TaWn Co-ye, was born in 1163 (water female sheep year). Dunng hIS fourth year his younger brother, Co-so, was born. In his childhood Co-so visited Zhikpo Dtitsi and won the master's attention. When TaWn Co-ye was in his twelfth year, he received the cycles of Cakrasan:zvara and Vajrapar;,i the Nectar Drop (phyag-rdor bdud-rtsi thigs-
pa) from Lama Marton. He performed the ritual service, reciting the long dharaJ). I for a period of two years. Along with his father, he received one hundred and eight empowerments of Cakrasan:zvara. For two years he studied the Magical Net at the residence of Kharak Tonying. From both Lama Tsak and Sedur Lungpa he received the texts and instruc- tions of the tradition of the cycles according to the Great Perfection (rdzogs-chen skor-lugs). During his sixteenth year he taught Vajrasattva the Great Space. Then, in the latter part of his sixteenth year he travelled
to lower Ngamsho. Under his father's disciple, Jetstin Hak, he studied t? e Gang Tradition ofthe Great Seal (phyag-chen sgang-lugs). From Zang- n he received the Doctrinal Cycle of [Loro} Recungpa, the Me Tradztzon of Hevajra (dgyes-rdor mes-lugs), Esoteric Maiijusrf (Maiijusrf- guhyaka, 2,584), the Lllipa Tradition of Cakrasan:zvara (T 1427), SaroruhavaJra s Means for the Attainment ofHevajra (sgrub-thabs mtsho- skyes, T 1218), the Zhama Tradition of the Path and Fruit (lam-'bras zha-ma lugs), and all Three Traditions o f Pacification (zhi-byed lugs gsum- ka). In he became very learned in [the mantra teachings of] both
the anCIent and new traditions, without partiality. At some point, too,
he studi. ed Vajrakfla under NangWn Cokyam; and he practised it at Chuwon .
. In his . twenty-fifth year Co-ye came before Zhikpo Dtitsi. At first he dId not mtend to request doctrinal instruction and thought, "In the
658 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 659
doctrine I myself am learned. Even in the instructions I am great. But he has a great reputation and fame; and he is my younger brother's guru. Therefore, I should arrange some sort of interview with him. " He proceeded on his way and met Zhikpo Dutsi, who was staying at Uke Monastery. By merely beholding the guru's visage he was overcome with devotion. When he was about to leave the next morning he went before the master and asked to be accepted as a disciple.
"Do you have devotion? " the guru asked.
"I have found great devotion. "
"Well then, stay from now on, for it is the propensity of past deeds.
If samsara is characterised as impermanent one can have no certain knowiedge of the future. "
"But I did not bring provisions this time. "
"No one who comes here brings provisions. What provisions do you
alone require? "
At that, TaHSn Co-ye attended on Zhikpo for seven years without
missing a single day; and he served him with the three means to delight
the guru.
He studied the Triple Cycle ofthe Mother and Sons, [which comprises]
the All-Accomplishing King (kun-byed rgyal-po ma-bu skor-sum), the Ten Sutras which are its exegetical tantras, and the four groups of exegetical tantras pertaining to the Tantra which Uproots Salflsara (,khor-ba rtsad- gcod-kyi rgyud-la bshad-rgyud-sde-bzhi, NGB Vol. l); along with the root texts, commentaries, background doctrines, and esoteric instructions. He also studied the profound fundamental texts concerning the exeget- ical tradition of the Eighteen Roots (rtsa-ba bco-brgyad-kyi bshad-srol) and the Disclosure ofthe Hidden, with explanations ofthe esoteric instruc-
tions in relation to meditation, and the commentaries on the meditation of those [just mentioned]: the Six Suns of the Heart (snying-gi nyi-ma drug), the Further Heart entitled Six Suns of Awareness (yang-snying rig-pa'i nyi-ma drug), the Aural Lineage according to the Cycle ofthe Chest (snyan-brgyud sgro-ba nag-po'i skor), the Great Document on Medz- tation (sgom-yig chen-mo), the Sun of Yogic Awareness, the Lamp for the Eye of Contemplation, the Doubts and the Nails. Among the of the aural lineage, he greatly persevered [in the study of] the tradItIOnS of the cycles and of Rong and Kham, along with their instructions and guidebooks.
By drinking profusely from this stream of discourse, he was rated spontaneously by its blessing. Having developed an realisation, Co-ye was unconcerned with worldly exaggeratlon and de- preciation. He kept his conduct free from hypocrisy. ! "Ie had great respect for his guru, and by undertaking to carry out hIS commands, his intention merged with the master's. Three times he was heard to
say, "May I do whatever pleases the guru, and whatever accomplishes his wishes! " .
Generally speaking, there was no guru Taton Co-ye did not serve, but in particular, he sold all his estates and held four religious assemblies at which he renounced everything on behalf of Zhikpo Dutsi. At one time or another, all told, he is said to have offered seventy-four excellent horses to him.
Co-ye committed to writing all of Zhikpo's verbal instructions; and thus he was most kind to the succeeding generations. With inconceivable courage he thought that when he had finished seeking doctrinal instruc- tion he would depart to a forest hermitage, or a wild mountain retreat, where neither the voices of men, nor the songs of birds might be heard; where no one would know he had gone, or know he stayed. For this reason, he copied the books only in the form of terse notes. But he could not bring himself to violate his guru's command that he take on the responsibilities of the teaching master, at the guru's seat. None the less, just by labouring in the service of the guru, the great multitude of his obscurations were removed, and his contemplation also continued to improve, whereupon he said, "[Staying on] proved to be more decisive than retreat. "
In consequence of this, when TaWn Co-ye was erecting an image of the Great Compassionate One at Thangkya and so spent eighteen months at Zungkar smelting copper, he developed extraordinary real- isation. When King Phodrak80s took away the emanated master's riding horse, he propitiated the protector of the doctrine [for the purpose of retrieving his guru's mount] at Nangsel Rock in the upper valley of Dorte and had a vision of Mahakala. When he went to Tolung begging for alms, he met the guru in a dream, and his sufferings vanished by themselves. Thereafter, he said that he never experienced personal sorrow.
In order to manage the affairs of [Zhikpo Dutsi's] seat and carry out his enlightened activities, Co-ye worked extensively for the benefit of beings throughout the kingdom. For six years he attended on the two images of Lord Sakyamuni in Lhasa. Then he passed away in 1230 (iron male tiger), which was his sixty-eighth year, the same year in which Orgyenpa was born. Many remains and relics were left behind.
TATON co-so
[385. 5-386. 1] Co-ye's younger brother Co-so was born in 1167 (fire dog year). In his youth he visited Zhikpo Dutsi, who took note of him and granted him the entire Mental Class. Then the master said, "Because you are one who perseveres in the doctrine, you should go to study under my own guru. " Co-so was entrusted to the great Lhakangpa [Yontenzung] and obtained the complete trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class. He becam. e
660 History: The Distant Lineage ofTransmitted Precepts
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exceptionally learned, but, because he passed into his first year, 1197 (fire dragon), his enlightened activIty dId not npen
greatly.
TATON ZIJI
[386. 1-3] Taton Ziji was the disciple ofone Sangye OntOn. 806 He became quite learned and composed an extensive commentary on the Secret Nucleus. It appears that he also composed most of the life stories [of the gurus] of this lineage. But in the Disclosure of the of
YungtOnpa's Commentary (gYung-ston-pa'i khog-dbub) there IS a different account. Up to TatOn Ziji [the lineage] was famous for Its learning in the entire Magical Net and the Mental Class.
PAKSHI SAKYA-O
[386. 3-392. 6] Again, in Yungtonpa's Commentary (gYung-'grel), :vhere, among many significant digressions, the origin. s of :he contmuous exegetical lineage of the Parkap Commentary are It says ? oth Cington of Tsang and Nyeton Choki Senge of Gongdnng were of the Lord of Secrets, Dropukpa. They both taught Tsangpak Obar.
He taught MetOn Gonpo; he, Lama Song; and he, Pakshi Sakya-o. Pakshi Sakya-o was a descendant of the Zur clan. His father, Zur Wangcen Opoche, was a lord among accomplished masters, who clearly remembered his successive lives. As he had only five daughters and
the family was without a son, he became despondent. He invited
to Trhopu in 1204 (wood male mouse year). There, t e pal). 1 a said, "This Ukpalung is a domain of secret mantra, adorned WIth many attributes. The mountain to the north appears as the of the Five Families. The birds, wildlife, and so forth are also sublIme emanations. In each generation one of your clan comes forth to ex-
pound the doctrine of secret mantra. Now, two sons will s? on be to you. Name them after me. They will benefit the doctnne and lIvmg
creatures. "
It happened just as he had said. The elder son was given the name
Sakyagon, and the younger Sakya-o. While the elder brotner/ to be a wonderful person, too, it was the younger brother, who spoke from childhood like one who spontaneously super-
normal cognitive powers. He knew how to all the doctnnes by
p means of symbols, such was his discipline. Relymg on Lama Gya. ka
Kongpa, he studied his entire ancestral doctrine. He actually in] the intermediate state, so when others came to perform the nte of
the "Tie to the Higher Realms",808 he would say, "You have not freed the deceased from Yama! There is no point to a ritual that is divorced from an enlightened attitude. " And they would have to repeat the rite.
One day he said, "I feel regret. "
"Whatever for? " he was asked.
"I was to enter the assembly of the awareness-holders forever, but I
abused my elder brother, Sakyagon. Henceforth, I am a violator of commitments and cannot enter the assembly of awareness-holders. " And he performed a repentance.
There was one Ghare of Minyak who became engulfed in a blood feud with his own relatives. He inquired as to who was the most powerful sorcerer in Tibet and heard that there was one named Sakya-o, the great. Ghare sent many presents to him, though he lived at a distance of eight months' journey, with a request that he exercise sorcery [to eliminate Ghare's enemies]. But Sakya-o said, "I have no sorcery. If you want this staff of mine, take it! " And he did not even answer the letter.
When the messenger related what had taken place, Ghare was furious and said, "He has taken my possessions and not given me the instruc- tions! " He grasped the staff with his hand and from within it Dorje Lekpa emerged with four deities in attendance. Ghare joyfully pro- pitiated them and annihilated many of his paternal relatives. Then, to purify himself of this sin, and to accumulate merit, he built a temple and a stllpa.
Ghare of Minyak even came in person to express his gratitude to Zur Sakya-o; and he brought many offerings. He met the master and undertook to cultivate experientially many doctrines, such as the Secret Nucleus. The two then joined company and proceeded to Kharcu in Lhodrak. They meditated and dwelt at Khoting Temple, Paro and
809
elsewhere; and at that time they met Lord Nyang, father and son. From them they received most of the Nyang tradition, including the Gathering of the Sugatas of the Eight Transmitted Precepts. Then, they returned to their respective homes. Ghare said, "The guru has been most gracious. I beg that you send one person with me, since I am going to Mongolia. I will make offerings through that person to express my gratitude. " Then he set out.
At that time in Mongolia the throne had been seized by the king's younger brother Ariboga. 810 Because the king, Qubilai Qan, had not obtained sovereignty, he prepared for war. He asked Ghare of Minyak, "They say that there is powerful sorcery in Tibet. Do you know anything about it? "
"Yes," replied Ghare, "I know. Which ofthese three do you require: slaughter, expUlsion, or capture? "
To that Qubilai Qan responded, "If [my brother's] death were to Occur in association with his karma, I would doubt he would have been
great pandita SakyasrI to Ukpalung, immediately after the latter's VISit . . 807 h d't
662 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 663
slaughtered [by sorcery]. If it so happened that he desired to travel, I would be sceptical of his being expelled. So capture him; for he certainly has no desire to come to this camp ofmine, except ifhe be captured. "
811
whirlwind then subsided.
He removed a veil of Chinese silk (chu-dar) and [found] two skulls, one male and one female, which were sealed together within three successive copper amulet-boxes, one within the other. He began to reach inside and these objects disintegrated into dust just as he touched them. Wrapped in many embroidered silks were images of Hayagrlva and VarahI in union, Vajrasattva with his consort, and thirteen paper scrolls containing the means for attainment. In the midst of these, there was a lapis (mu-men) flask,81S about the size of a large inkpot, which contained the water of life. Everyone was astonished.
If the guru had consumed the first fruits he could have lived for a hundred years. But the spoon did not reach the tip of his tongue, so the auspicious opportunity was lost. [The envoy] wrapped the vase up in cloth and carried it to China, striving never to fall asleep. By drinking the water of life Emperor Qubilai Qan is said to have lived for a hundred years. As a reward he issued an edict exempting all the mantrins of Cent-
816
ral Tibet and Tsang from taxation and military service.
make Sakya-o equal in rank to the imperial preceptors, the title Pakshi was conferred on him. 817 In return for having offered the water of life he was granted lands supporting forty-five households in Mongolia.
Sakya-o wished to build a great monastery on Mount Medril, but, because there was already a great naga city in that place, the nagas asked him [not to do so]. In return they offered him substitute land which they had in the swamp of Gyagen. The nagas miraculously drained the area and there Sakya-o built a great centre for the way of mantras. He himself practised one-pointedly in the heart of Khar Dorje Trak, and he passed away in his sixty-third year. By touching his corpse people were cured of leprosy. 818
ZUR CAMP A SENGE
[392. 6-396. 3] Pakshi Sakya-o's disciple was Tanak Dtidiil, who trans- mitted the teaching to Da Sakyaphel, under whom Zur Campa Senge studied. Campa Senge's father was the son of Mepo Pakshi819 and was called Zur Nyima Senge. He was ordained at Trhopu and named [Nyima Senge] by Campapel, the translator of Trhopu. 82o Nyima Senge posses- sed many enlightened attributes. In particular, he was firmly rooted in the enlightened attitude. Therefore, during the Mongol wars,821 when he was offered much gold by Sambhata, an aristocrat, who said, "I do not need gold. But please grant me the gift of fearlessness! " Nyima Senge was able [to use the gold] to protect the lives of many beings. And once, while the Great Stl1pa Cbum-chen) of Trhopu was being constructed and there was a severe drought, he caused a great downpour by exercising his powers of sorcery.
He
It is also said that Ghare was a disciple of one Patsel, who achieved the power of sorcery on the basis of Yamantaka. He may well have been his disciple, but he obtained the ultimate applications of the wrathful mantras from Zurpa [Sakya-o].
Pakshi Sakya-o had dispatched one Tonpa Rahu, who met with Ghare and was given fine presents. Tonpa Rahu was presented with [a document] which explained that according to the inventory of Lord Nyang's treasure texts, a treasure containing the water of life was to be found at Dorje Tsheten in Tsang. He was sent to offer [the document] to Lama Sakya-o. Together with that was the emperor Qubilai Qan's
decree:
A summons to Sakya Gpo and Sakya Gonpo: Perform what- ever ceremonies are necessary; but extract the water of life and send it to me! It may well be beneficial. I know what is pleasing and what is sorrowful to you. This is accompanied by a measure of silver mixed with flour for tormas. 812
When this imperial order arrived they performed a great ceremony. Because the emperor was most insistent and the envoy short-tempered, they experienced some difficulty. But the very evening when they re- cited the prayer to the lineage of the Magical Net, which begins "Trio of sound, light, and rays. . . " (sgyu-'phrul-gyi brgyud-pa-Ia sgra-'od-zer gsum-ma'i gsol-'debs)813 they obtained a clear prediction concerning the entrance to the treasure.
After that, Zur Sakya-o, Guru Khyungdra, the governor Sakzang, and the envoy Agayana joined together to make a "public of] treasure". At first they were powerless to pass beyond the wheel of sharp-edged razors at the gate to the treasures. Zur Sakya-. o then worshipped the lord of the treasure, imploring him to be a fair witness. At that, all were amazed to see the razor blades grind to a halt, just where they were. The master stirred the charcoal that filled
the treasure hollow, from the centre of which the mouth and eyes of a frog then emerged. As soon as they saw its limb rise a whirl,:ind bl. ew up, surprising everyone. When the guru subdued it, performmg recIta- tions on his rosary814 and making a declaration of truth, the
At that Ghare made the precious Lama Phakpa his witness. applied himself to the production of a whirlwind, and the younger brother Ariboga arrived, powerless to do otherwise. But still [the em- peror] was not convinced. "Bring down thunderbolts in the middle of this lake and this plain," he commanded. When Ghare brought down thunderbolts in both places the emperor was convinced. He became terrified of the mantrins and gave them great rewards.
In order to
664
History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rong Tradition 665
Zur Campa Senge
When the Upper Mongols [stod-hor, i. e. and Ilkhans]
eedingly hostile to the Sakyapa teachmg, NYlma Senge, at th imperial
(bca' rgyu) ofthe governor unz , . 1 e - h . eachwithtenthousandmen,inaglacla crevass .
tomassacretreearmIes, . 11 t 822 £ h' 1 acy to the Sakyapa teaching was espeCla y grea .
ThFere lStoegtl'me Zur Nyima Senge constructed temples, complete rom tIme d . d [. images
with their [symbols of] buddha-body, speech, an. mm I. e. . . -pas]. This illustrates his vast enhghtened actIvIty
b00ks, and stu . . .
behalf of the teaching and of hvmg bemgs. kened to the
His son, Zur Campa Senge, was one who had awa eat com as-
enlightened family of the greater vehicle, so he pos. se. sse. d gr . 1 Phis
. from his childhood. If he saw another mJuflng amma s, d Slon even . H ordained at Trhopu an
heart would be heavIly burdened. a scholar ofTrhopu. Then, named [Campa Senge]. He became h d he acquired a reputation in his fourteenth year, he b. egan to teac . f h' "My guru was the
as a scholar. Y ungton DOf)epel,. too, sal 0 1m,
all-knowing Zur. " This was certamly the case, Campa
gave discourses to the students from the teaChIng throne of Trhopu.
Sen
e actually g .
In his fifteenth year, at Ukjalung [i. e. Ukpalung], he studied and
trained himself in the Secret Nucleus under Da Sakyaphel. Thus, he
became a lord among scholars. In his seventeenth year he composed
the Definitive Presentation of the Tantras (rgyud-kyi mam-bzhag) and
took over [the administration of] a religious endowment. He studied
the Sequence of the Path of the Magical Net and the Great Perfection
under Ceton Drupabum during his nineteenth year; and he developed
an all-surpassing realisation. In his twentieth year he invited TaWn Ziji
from LaW and requested the empowerments of beneficence, ability,
and profundity823 according to the Zur tradition of the Magical Net
(sgyu-'phrul zur-Iugs-kyi phan-nus-zab-gsum-gyi dbang), and the cycle of
transmitted root texts of the SzUra which Gathers All Intentions. From
ZUrlungpa Druptop Shenyen he received the empowerment ofthe SzUra
which Gathers All Intentions, and the Long, Medium, and Short [teachings
on the] Peaceful and Wrathful Deities according to the Se Tradition (se-Iugs-
kyi zhi-khro rgyas-'bring-bsdus-gsum). He studied grammar and logic
824
under Tharpa Lotsawa Nyima Gyeltsen.
land under master Pelcok of Trhopu indicates the great extent of [his studies of] the new translations. Campa Senge also learned the Path and Fruit from Samding Trupapel; Vajrapa1Ji and Vajravidara1Ja from Lama Yontengon; the rituals ofthe protectors ofthe teaching, medicine, astrology and rites to ensure martial victory from Pon Pelcengon; and the Red and Black Yamari, and the cycle of the Spatial Class (klong-sde'i skor) from Kangpa Sakbum. In short, he studied the inner and outer sciences, the pitaka, and numberless tantras under many gurus.
After training himself decisively [in all of these teachings], Zur Campa Senge remained totally absorbed in meditation. He had visions of many meditational deities. It is said that anyone who came into his presence found appearances to be naturally transformed, and was spontaneously overcome with renunciation, faith, and compassion. None the less, this holy person did not remain in the world after his twenty-seventh year, because his food was poisoned by a ponpo.
Campa Senge's enlightened attributes of knowledge, love, and power were hard to measure, so he was believed to have been an emanation. The number of his disciples was inconceivable: He trained about sixteen spiritual benefactors who had fully mastered the Sequence of the Path of the Magical Net, the Secret Nucleus, and the Parkap Commentary, together with the Si1tra which Gathers All Intentions. They acted extens- ively for the benefit of others and obtained fame in their own right. Foremost among them were YungWn Dorjepel, the senior disciple of his early years, and Tanak Drolmawa Samdrup Dorje, the foremost disciple of his later years.
His study of the Vajra Gar-
666 History: The Distant Lineage ofTransmitted Precepts
YUNGTON DORJEPEL
[396. 3-398. 6] Yungtonpa belonged to the Len clan. He was born in Tshongdti in 1284 (wood male monkey year). From his youth he was endowed with perfect discernment. In general, he knew all the dialect- ical teachings, and was particularly learned in the Compendium of the Abhidharma. He had a most powerful command of all the mantra traditions, ancient and new. Above all, he became the genuine spiritual son of Karmapa Rangjung Dorje. From Zur Campa Senge he obtained the esoteric instructions of the Trio of the Sutra which Gathers All Inten- tions) the Magical Net and the Mental Class in their entirety; and he became a great master among their proponents. He composed the Il- luminating Mirror (gsal-byed me-long), a commentary on the Tantra of the Secret Nucleus which came to surpass those of the other exegetical traditions in popularity. Then, when Zur Campa Senge went to study the Yamantaka Cycle (gshed-skor) under Kangpa Sakbum, Yungtonpa accompanied him and studied it as well. He became a very learned and powerful [adept of] the yogic exercises, their functional applications, et cetera. So, when Lhakti Ponpo poisoned Zur Campa Senge, cutting off his life, Yungtonpa turned the wheel of Yamantaka against him, which caused him, along with his property, fields and household to be swept away by a river and thereby utterly destroyed. At that time, YungtOnpa composed a verse which began:
I am merely the subduer of my guru's mortal foe . . .
During his youth YungtOnpa went to China by imperial command. He performed thread-cross and torma rites (mdos-gtor) which previously had been quite unknown in the world at large. 825 In some regions there had been severe drought, but at the order of the emperor, YungtOnpa caused rain to fall. The emperor was delighted by this revelation of his power. Returning to Tibet, laden with great rewards and riches, Yungtonpa gave nothing to his acquaintances and friends, but offered everything to his guru and to the monastic community, so that the merit might benefit his mother.
YungtOnpa also became a disciple of Puton Rinpoche and acquired great learning in the Kalacakra. 826 Moreover, he knew many quirks of causality:827 When he pierced a skin water-bag with a vulture's quill, the water did not leak. When he touched red-hot iron with his bare flesh, he was unburnt. And when he plastered a wall with a cement made from six kinds of stone, the wall was transformed into a great rock.
Above all, Yungtonpa experientially cultivated the esoteric instruc- tions, in general, and the Great Perfection, in particular, owing to the great inspiration of Karmapa Rangjung Dorje. He obtained the eight great treasures that are described in the Sutra of Extensive Play and thereby unlocked the vast treasure of brilliance, so that he satisfied
Biographies of the Rong Tradition 667
Yungt(jn Dorjepel
Ii .
vmg WIth his eloquence. When Yak
on the Difference between [the D o ,
theSutraandMantra'7:rad°t0 ( esdcnptzonsof] Buddhahoodaccordingto
. .
h
P 'Ye-ba'i bstan-bcos) he deve1
pIes) went to meet him and : : e
d
0
- 'Yl sangs-rgyas-la khyad-par-
In later life Yungto"np
disci-
D ' e monastIc ordmatIOn from
T
H
Ratum Trak and by h' t h'
, IS eac mg he passed away in his eight _ d
e reSIded in places like Paro in Bh
' was c anged . to Dorjepel.
utan, Phungpo RIwoche and . 1 '
. J. I 1 zons m o-sngags k
great
and, with fourteen
. cOdme a supplIcant at his feet. a receIve complet 0 . .
shokpa ChOlungpa H'
· . IS name, ofJebum h
.
de Pal). cen saw hIS Treatise
extensIve y benefitted others. He y secon year, 1365 (wood female snake).
TANAK DROLMAWA SAMDRUP DORJE
[398. 6-400. 1] Tanak D "I
N ' ro mawa Samdrup D ' b . esar m 1295 (wood female shee orJe was
orn at Tanak
In each generation had b O d P year) as the son of a family which , 0 tame accompl' h ' mantra tradition. He stud' d . IS ment through the Nyingma
Ie extensIvely under Zur Campa Senge and
668 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Rang Tradition 669
became particularly learned in the Magical Net. He received the empow- erment of the Magical Net from Len Nyatselpa Sonam Gonpo.
Samdrup Dorje's knowledge and enlightened activity are difficult to estimate: He meditated in total solitude, and in Cerna Senge he medi- tated one-pointedly on the Innermost Spirituality of the Great Perfection (rdzogs-chen snying-thig). He reached the limits of awareness, and savoured the entire ocean of buddha-fields equally.
lur Sakya Jungne of Yang-en and Lama Sengepa of Ukpalung were left in Samdrup Dorje's care from childhood; and they came to respect, above all, their commitments to this guru, who raised them so well. Thus, he was most kind to the lineage of lur. Len Selwa, too, who became famed as the "All-Knowing Master from Shang", received many empowerments and was blessed by this guru during childhood, and so became greatly learned. In these and other ways Samdrup Dorje's blessings were inconceivable.
At the time of his death, in his eighty-second year, 1376 (fire male dragon), he said to his son, "I am going to SukhavatI. You will also live to my age. Then, come to SukhavatI! " With these words he passed away.
ZUR ZANGPOPEL AND ZUR HAM SAKYA JUNGNE
[400. 1-405. 6] Two lineages issued from Tanak Drolmawa Samdrup Dorje: the "lur lineage" (zur-brgyud) and the "son's lineage" (sras- brgyud). The "lur lineage" was that of lur Ham Sakya Jungne.
This Sakya Jungne was the son of lur Zangpopel, who, during his lifetime, received commissions and gifts from the emperor Buyantu. 828 Once, he had to travel to China by imperial command. Because he had very great occult skills and powers he acted, at first, in the service of the royal emperor by providing protection from crop-failure and sur- pressing rebellion by means of thread-crosses, malign torma (zor) ,829 lightning, and hail. On one occasion, in particular, an ominous, black cloud in the form of a scorpion appeared in the sky above the royal palace of Ta'i-tu;830 and no one was able to banish it. At that time, Zur Zangpopel was commissioned by the emperor. He trapped the cloud in eighteen houses made of silk, following the thread-cross rites of the "Mataral). s' Vengeance" (rna-mo 'khang-phab-kyi mdos). He then performed a torma offering dance (gtor-'chams) and the black cloud was dispersed. Many such revelations of the greatness of the true doctrine in the land beyond the pale [Tibet] caused the emperor to acquire faith. He re- quested the empowerment of the nine deities of [the ma1). cjala of] Yangdak Heruka and an empowerment of longevity; and he presented Zangpopel with offerings of a silver seal, thirteen measures of silver, and sufficient dress-silk for two hundred shirts. He established a con- gregation of mantrins in the Ta'i-tu palace: It is well known that kiias for the four rites were kept in the palace at that time.
From the material resources which langpopel thus collected he had printing-blocks made for twenty-eight doctrinal collections 'of the An- cient Translation School, including the Root Tantra ofthe Secret Nucleus, the Parkap Commentary, the Sequence of the Path of Secret Mantra (gsang-sngags lam-rim), and many esoteric instructions (man-ngag dgu). He printed a thousand copies of each and distributed them to students. He contributed many of the materials needed to produce [a copy of] the Collected Tantras (rgyud-'bum). So, through these and other activities he benefitted the teaching most extensively.
Sometime thereafter the emperor Buyantu passed away, after a medi- cation for fever had been applied to an ailment that was affecting the vital energies.
During this period the Sakyapa and the Zurs enjoyed a most profound intimacy, for, at heart, their philosophies were identical. Therefore, When the news of lur Campa Senge's death reached Sakya, they said, "This is not good. Now, let us summon Zur Zangpopel from China. " ? thers also conferred, and, finally, they sent the attendant Jamyang to Invite him [back to Tibet]. But when Jamyang reached China, Zur Zangpopel was laid up with a fever and was approaching death.
