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