Taking four
servants
with him, he made his escape.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
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. 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.
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. 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.
