"It is
Tshangpa
Tungto" said Rok, "Brahma weanng a
bette.
bette.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
h
oreover, In t e history of the empowerment of the Sut Gathers All Intentions in particular it says:
The tra? smitted precepts of the empowerment, tantra, and fell to Khulungpa [Yonten GyamtsoJ. The trans- mItted the stream of the four empowerments fell to Su[ton Lekpel DronmeJ.
£ In siitras, Nupcen Sangye Yeshe is hailed as a bodhisattva of the level. While there was a prophecy that he would be born two £ years after the Teacher's nirval). a, this was an approximation
If
f t h e C : , r o n o l o g y o f t h e K l i l a c a k r a T a n t r a , w h i c h i s w e l l
afte y,h
ironr e eacher's mrval). a. This is because it is calculated from the
or It was close to two th d foIl . ousan
'
years.
was born. one thousand seven hundred and thirteen years
hI'
ragon year of the Teacher's passing (881 BC) 725 T t . h
years later in the
fell onto th f etrt mon <ey year (853 BC), the secret mantra texts
and . h roo 0 the palace of King Ja. One thousand six hundred b elg Ive years after that in the water mouse year 832 Nup was
orn. ThIS same t '
T h' wa er mouse year was the forty-third year of King
r Isong, who had been born in the iron horse year 790; and it was
we make an accurate calculation
wen y-elg t
614 History: The Distant Lineage ofTransmitted Precepts
The LineageojNup 615
the sixth after the ordination of the "seven men who were tested", which had occurred in the fire sheep year 827. In the earth tiger year 858, when Nupcen was in his twenty-seventh year, King Trhisong
died. Eighty-five years later, in the water tiger year 943, . Nupcen passed away. Therefore, it is clear that he lived for about thIrty-seven years
after the persecution of the teaching by Langdarma.
Nup passed away in his one hundred and e. leventh year . in the dis-
trict of Khyonmi. Finally, he entered nirva1)a In a mass of hght, spon- taneously accomplished by means of the path of the natural Great
Perfection.
KHULUNG YONTEN GY AMTSO
[300. 3-302. 1] Nup's most authentic son was Yonten Gyamtso. He and Nup had been associated as master and disciple during previous lives.
He was born in the district of Nup Khulung.
The Indian Dhanadhala, who had been Yonten Gyamtso's elder
brother during a previous life, had attained the accomplishment of the "swift feet of the (gnod-sbyin-mo'i rkang-mgyogs). 726 None the less he could not perform it successfully, because of a broken wing. Ag;in, having practised the other [means for the of] "s:vift
feet", a carried him in the flap of his robe, and in a sIngle they reached Yonten Gyamtso at Khulung. There, empowered the younger brother of his previous hfe. It IS saId that because he gave the common accomplishments to his patron, [the latter's
opportunity to harm him, and, abandoning their weapons, they had to escape .
. speaking, Yonten Gyamtso had visions of many medita- tIonal deItIes, and he developed the supernormal cognitive power of freedom from corruption. He gained control over the elements and was served by oath-bound deities. He acquired both of the great accomplish- ments, for the truth of reality had become apparent to him. 728 His life story may be known in detail from the texts of the So tradition.
YESHE GY AMTSO, PEMA W ANGYEL AND THE LA TER SUCCESSORS IN THE LINEAGE OF NUP
. ' Dhanadhala advised Yonten Gyamtso not to build his hermItage In
the village and revealed to him the geomantic centre of Tsukrum ! awu in Khardong yonmo. 727 He conferred the Red and Black Yaman, who protect the teaching, the cycles of and Yamantaka, et cetera.
Then, he departed for India. . When Yonten Gyamtso was in his thirtieth year he went on a
expedition and met the master Sangye Yeshe at Shukla Nakpo I. n Recognising Yonten Gyamtso to be a kinsman and a worthy dISCIple, Nup caused him to enter the doctrine, and took him into his Because Nup gave him all the empowerments, tantras, and
instructions, together with the rituals of the protectors of the teachmg, in their entirety, the essence of Nup's transmitted precepts and the heart of his spirituality were transmitted to him. So it is known that
he completely received all the instructions. d When persecuted by the rebellions and surrounded by a . hundre s assassins Yonten Gyamtso, who had actually achieved the power of the "burning gaze", magically caused fire to bl:;tze from hIS right eye and water to pour forth from his left. The assassins found no
tnckled down to him, so he became the full vessel of all his father's He realised the significance of the abiding nature of reality, ,:hlch IS supreme by completing the practices of serVIce and attaInment. He had visions of many meditational deItIeS and he was able to reveal his body to others in the form of the divine . ma? <;iala. Oath-bound deities served him and all spirits offered up theIr vItal heart-mantras to him. Because he swiftly manifested the SIgns of success at whatever rites of sorcery [he undertook], he was adept at occult powers.
His younger brother, Perna Wangyel, realised Yamari. The active of the Yamari cycle offered up their vital heart-mantras to hI. m. he struck the water of a flooding river in Central Tibet WIth hIS kIla of acacia wood, in a single day the floodwaters receded by about distance of an arrow shot. Once he "liberated" nine Ponpo Sorcerers sImultaneously. It is known that no one could rival his un- Obstructed powers in such wrathful rites of sorcery.
t The son of Yeshe Gyamtso was Lharje Hurpcung. It was he who aught the wrathful mantras to the venerable Milarepa, who then became as a powerful sorcerer. 729 Lharje Humcung had many dis- but them was Nyang Nyang was enowned hIS learmng In the three aspects of creation and perfection. He also bUIlt the temple of Toklashong. When he practised meditation
descendants] flourished for seven generations.
[302. 1-304. 3] Yonten Gyamtso had two sons: Yeshe Gyamtso and Perna Yeshe was t. he elder. He had accumulated the pro- VISIOns and practIsed patIence In his previous life. Therefore, he was endowed with a physical appearance. His humility delighted the hearts of all. WIth supreme devotion he rendered whatever services of body, speech, and mind were pleasing to his guru. Because his discriminative awareness and his conduct of faith and perseverance were perfect, he realised the spiritual intention [of the lineage].
. ,
es. otenc InstructIons. The essence of the entire store of empowerment
He was empowered as a master of all the tantras, transmissions and
. . .
616 History: The Distant Lineage ofTransmitted Precepts
at Haogol Rock he had a vision of the maD-qala of VajrakIla. When he struck a rock with his vajra, the vajra penetrated it like clay and dissolved into it. There are many such accounts of his accomplishments.
His disciple was Nyang Yeshe Jungne ofCholung,730 who also grasped
the spirituality of his guru and became renowned for his learning in
the three aspects of creation and perfection.
Most of the lineage descended from the masters just mentioned are
called the tradition of Rong, or else the tradition of N yang, after their
clan name? 31
Again, [Nupcen's disciple] So Yeshe Wangcuk had these disciples:
Ngentung Cangcup Gyeltsen, Kongtstin Sherap Yeshe, and Ratung
Sherap Tshtiltrim. Because all three were Yeshe Wangcuk's disciples . c l' . 732
Golo Zhonupel maintains that they do not lorm a mear succeSSIOn. [The same source states that] Nyang Sherapchok was the common disciple of Yonten Gyamtso and his son, and of So Yeshe Wangcuk. Nyang's disciple was Yeshe Jungne; and the latter's disciple was Lharje Zurpoche, who also received teaching directly from Tongtsap Phakpa
Rinpoche [Pagor Loncen Phakpa]. Therefore, between Nupcen and Zurpoche there was only one guru [i. e. Tongtsap Phakpa Rinpoche].
3 The Lineage of the Zur Family
[304. 3-4] Now, I must describe how [the tradition] "fell to Zur in the end". I? uring the later period of the teaching's expansion, it was Zur- poche Sakya Jungne who planted the roots of the teaching of the Ancient Translation School, Zurcungpa Sherap-tra who extended its branches, and Zur Sakya Senge who cultivated its leaves and fruit. Therefore, they are known as the three generations in the line of Zur.
LHARJE ZURPOCHE SAKYA JUNGNE
In general, this family called Zur had originated in India: Osel Lhawang Zhonu Tsuktorcen was born in the sublime land of India. He had a son called Manda Zangzhticen, whose son, Zur Gyelwa Sumdra, was born in Dokam [far eastern Tibet]. His son was Zurpa Shenyen Takdracen, and his, Rincen Gyamtso. He had a son called Tshozang Mikpoche. In the Blue Annals (deb-ther sngon-po), Lharje Zurpoche is described as the son of this last mentioned, but elsewhere he is held to have been the son of one Atsara. 733 Here, I regard as reliable a genealogy of the Zur family through to the twenty-seventh generation, which I have seen. 734 According to this, Mikpoche had three sons: Zur Atsara, Zur Khacenlakcen, and Zurzang Sherap Jungne. Of them , the youngest, Sherap Jungne, had four sons: Lharje Zurpoche, Zurton Lama, Zurgom Dorje Jungne, and Zur Gomcung. The elder bro. ther, Atsara, went to India where he had a son named Nyimei Nymgpo, and, when he returned to Tibet and dwelt at Thaklungpa, one named Zur Thakpa Gomcen. The son of the latter was Zurcung Sherap Trakpa.
Lharje Zurpoche was the visible presence in the world of the Great Glorious One [Yangdak Heruka]. He was born in the district of Yardzong, or Sarma, in Dokam as the son ofthe benefactress Dewacam. When he entered her womb, his father dreamt that a thousand-spoked golden wheel appeared in his hand, that the sublime Avalokitesvara
618 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Famity 619
Lharje Zurpoche StikyaJungne
vanished into his consort's body, and so forth. So he knew his son to be an emanation and gave him the name Sakya Jungne.
The boy learned to read and write from his father. J:Ie the cycle of the Magical Net, along with the minor esotenc InstructIons. Gradually, he received the three sta? es of from Gongp:
Rapsel and in time was fully ordaIned. Lacen sald that SInce Zurpoch ", . Udhis
was an emanation there was no need to change hls name. n er
, . CIs grandfather, Rincen he became In the _
of Dialectics (mtshan-nyzd sde-gsum), the Knyatantra, , Vairocana, the Magical Net and the Glorious Paramiidya, also path of skilful means and other esoteric instructions belongmg to the mne f way of secret mantra. Zurpoche himself said, "Riding on the 0 the channels and currents of vital energy, wearing the of the heat, taking the instructions as my consoling compamon, and by faith, I traversed the province of Dokam and Dam [ the north of Lhasa]. ,,735 So it was that when he arnved In I? am Kham two sons of the gods pointed out the way from the mlds. t ofhad
clouds, and he proceeded towards Central Tibet, without 4avmg to ask for directions.
While practising the Kriyatantra at Namolung, in Yarlung, Zur- poche's [affinity with] the unsurpassedly secret family of the greater vehicle was awakened. He thought to himself, "This exhausting path of renunciation and obligatory undertaking is the cause of bondage. May I find a path belonging to the unsurpassed way of secret mantra, which is easy to pursue and free from difficulty! " That same night he heard a voice telling him to meditate in a mountain forest.
Then, travelling up the Tsangpo River valley, he set out for Tsang. "Is there anyone learned and accomplished in the doctrine of the way of secret mantra? " he asked.
To this someone replied, "There is such a person living in a wood called Naktsel Sumdril. "
Zurpoche remembered his former dream, went there, and received teaching on the attainment of nectar elixir (bdud-rtsi sman-sgrub) and so forth from Ceshak-chok of Gegong.
Generally speaking, Zurpoche lived with many gurus. But, in particu- lar, he obtained the Magical Net and the Mental Class, which were the doctrines on which his flower had alighted, from Nyang Yeshe Jungne of Cholung. At first, he studied the SzUra which Gathers All Intentions and the Parkap Commentary on the Secret Nucleus, and the esoteric instructions of the Great Perfection under Namkade; the secret empow- erment and the path of skilful means under Nyenak Wangdrak ofYtilser and Ce Sakya Gyeltsen; [the teachings on] primordial purity and spon- taneous presence (ka-dag-dang lhun-grub) and also the Sequence of the Path of the Magical Net under Dre Trhocung of upper Nyang; [the cycle devoted to] Yangdak Heruka under Rok Sakya Jungne ofChimpu and Sherap Tshtiltrim of Denma; and the entire Siltra which Gathers All Intentions under ZhutOn Sonam Sakya. He also received the trans- mission of the Siltra which Gathers All Intentions (mdo-lung), its empow- erment and means for attainment (dbang-sgrub), and the commentary on this tantra along with its rituals (rgyud-'grel phrin-las-dang-bcas) from Tongtsap Cangcup, GyatOn Lodro, and Kado Yeshe Nyingpo. Zur-
poche presented many kinds of wealth, including horses, as offerings to those same gurus; and he only delighted them with worship that was utterly pure in the three spheres.
So it was that Zurpoche received the esoteric instructions of many learned men. He comprehended the nature of their intention and be- came learned and adept in all the philosophical systems ofthe Tripilaka, as well as those of the tantrapilaka. He brought together the root tantras and the exegetical tantras; the root texts and their commentaries; the tantras and their means for attainment; and the means for attainment With their ritual texts and so forth; and he applied them in practice. Dwelling in a mountain forest, he propitiated glorious Yangdak Heruka With one-pointed diligence, and so he became a powerful master of the profound depths of the three aspects of creation and perfection. He
620 History: The Distant Lineage ofTransmitted Precepts
unknotted the energy channels of the centre of perfect rapture, which is situated in the throat, and his discriminative awareness grew bound- less. 136 He also taught the Sutra which Gathers All Intentions and the
Tantra of the Magical Net to a large congregation o! disciples. . . Zurpoche always renounced all those actions cause and he cut off pride and social diversions. Without hoplllg for ment in the future, he practised with intense perseverance fixed 1ll hIS
mind in order to disclose it in the present.
0;one occasion, someone who had the appearance of being a
went to receive alms from him. He was offered only a small portIon but he took all that there was, and left the door saying, "This Zurpoche is famous and accomplished, but this does not nearly equal
offerings of Rok Sakya Jungne. " An attendant overheard . m- formed the guru. At the guru's bidding he went to an lll. "ltatlOll to the yogin, and found him in a cave eating porndge whIch
overflowing from a skull-cup. Although the servant enc5mraged hIm to accept the invitation, the yogin declined and said, "Rok. Sakya dwells at Chimpu, having attained power over the duration of hIS hfe.
Dispatch someone who will bring his doctrine to Zurpoche. " And he
departed, his feet not touching the ground. .
Zurpoche then sent Zangom Sherap Gyelpo WIth a mule-load [of
offerings] to obtain Rok's doctrine. When Zangom reached Samye and asked for directions, no one could give to him: Then . an woman said, "At first Rok used to live on thIS mountalll a. t
crown of conch shells. "738 Then he granted Zangom [that
f £ . . protector's]
o enng nte. Later, the instructions were secretly offered to L Zurpoche. ama
Lam. a me. ditated with all his disciples for many years; and
by mamtammg teachmg and study he greatly benefitted the world
None the less, he still longed to live in total solitude He sal·d "B . · . ,ecause
A shepherd also said "It seems he is living on the mountam Just now.
Because the provisions practice were in meagre supply there, and because he had also receIved a prophetic declaration telling him to move on, he set out in the direction of the lowlands. The local divinity, who was named Zere Zetsen, showed himself and implored Zurpoche to But the master said, "I have received a prophetic declaration tellmg. me to go elsewhere. And, besides, there are no provisions here· so I wIll go. " ,
. divinity replied, "I shall provide sustenance for you and your dISCIples. By all means stay! "
Zurpoche agreed to remain for some time.
Then, in Tanak, a rich man became seriously ill. An oracle declared
that he should make feast and torma offerings, and seek the blessing
, I ,,737 Sometimes I even hear the sound of his drum and of the nt u mantra.
Zangom deposited his load in a place where there were of grass and prayed with faithful devotion. Then with a loud the of a rock cave opened. Zangom passed straight through oWlllg to hIS
devotion which caused the Eighteen "Secret Liberators" (gsang-ba I sgroI-gin;) to declare, "We must 'liberate' this of But Rok Sakya Jungne said to them, "That would be lllappropnate, for
this one is worthy. " . of Ukpalungpa. When the invalid approached the guru he felt
After asking Zangom why he had, come, the guru said, "It IS an auspicious coincidence that I, Rok Sakya Jungne, should encounter the disciple Zur Sakya Jungne, and that his envoy is Sherap GyelpO (King of Discriminative Awareness). " Rok granted him the
ments of sixty-two maI). Qalas, including those of the Buddhasamayoga, the twelve intrinsic and extrinsic of Yangdak dag-gi bdag-gzhan dkyil-Jkhor bcu-gnYls); and Yangdak combllled WI
VajrakIla. . . ns d f her When Zangom had obtained all the books, transmlsslO urt.
advice and was returning via Samye, he saw a boy weanng a silr sitting on top of his mule-load. He returned and :sked . RO about the boy.
"It is Tshangpa Tungto" said Rok, "Brahma weanng a
bette. r Just by seeing him and asked for a blessing. As soon as the feast had ? een. made he was freed from his ailment. Similarly, blessings for thos. e afflicted by sickness
by evIl spints. The people had faIth m hIm and his merits grew the guru realised that this common merit was a great obstacle to he of supreme accomplishment; and he decided to go to o. n the slopes of Riwo Gudti. When he set out, the same local
IVlmty Said, "I have given provisions for your practice. Please stay. " Zurpoche answered, "It is very difficult [for you to provide] susten- has. a pure basis. Because its accumulation is a source of
dIstractIOn, thIS time I am going away. "
R·' m. Podong. '
I am dlstracted here by the performance of virtuous deeds I am .
Ndk ga a
'
He entered into solitary meditative practice
to
a. nd hIS also followed behind. He said to them, "If the for enhghtenment is motivation in coming to see me, t? ere IS n? remedy except medltatlve practice. Leave worldly distrac- tIons you and devote to practice. I, too, will only practlce. So, the ma. ster and hIS dIscIples practised individually.
. Then, on one occaSIOn, the gakinls inspired him by declaring prophet- Ically that he would benefit the world more by going to the lowlands. He. to the valley of Tanak, where, in a cave facing east, whIch contamed an owl's nest, he performed the means for the attain- ment. ofthe nine-deity maI). gala ofYangdak Heruka. He actually beheld the VIsage . of the Glorious One there. Thus, it was owing to the name of hIS dwellIng that he became famed everywhere as Lama Uk- palungpa, the "Guru of Owl Valley".
The Lineage ofthe Zur Family 621
gOIng
622 History: The Distant Lineage ofTransmitted Precepts
With tearful countenance the divinity said, "Ifyou will not stay under any circumstances, then please regard me with compassion. " And he offered up his vital heart-mantra to Zurpoche. .
The guru gave him layman's instruction and ordered hIm to protect the teaching. On his descent from that place, Zurpoc. he also bound [the local divinity] Como Namar under an oath Then he proceeded to Yesuthar. He said to Zurcung? a, ThIs rock of Gyawo seems to be the same Riwo Gudti where It was declared I should meditate. " The master and all of his disciples remained there engaged in practice.
At that time Lharje Zurpoche's disciples included four "summits", who with the "summit-ridge" were five, as well as another one hundred and eight great meditators. Among them the four. "summits. " were: Zurcung Sherap-tra, who had arrived at the summit of the and intention; Menyak Khyungdra, who had arrived at the summit of the exegesis of the Tantra of the Magical Net; Zhang Gocung, who had arrived at the summit of vast knowledge; and Zangom Sherap Gyelpo, who had arrived at the summit of meditative practice.
The "summit-ridge" was Tsak Lama, who, above and beyond the doctrine, had arrived at the summit ofartistic prowess. Moreover, there are some works which speak of eight "summit-ridges".
In the same way, there were one hundred and eight who were adept in meditation. They include: Dru Gomgying, Ytilgom Nakmo, Cegom Sakyagyel, Zurgom Dorjung, Yugom Cobar, and Gompa . Sonam Nyingpo. It is said that all of them obtained miraculous powers mclud- ing celestial travel. .
On one occasion three women approached the guru and made thIS
prophetic declaration: "In the lower valley of Shang in Yeru, to
east of the Shang River, lies a valley shaped like the half-moon. In. ItS
Zurpoche practised there for many years. He had visions of the Fort'y-two Peaceful Deities and of the Fifty[-eight] Blood-drinkers. In partIcular, he beheld the deities of the malfgala of Yangdak Heruka and converse? with them as with other men. He made the Eight GaurI
and others hIS servants, and spirits attended to the tasks with which he entrusted them. The guru himself said, "I perceive all the earth, stones, and rocks of Ukpalung to be the host of peaceful and wrathful deities. But in particular, I always see this southern peak
as the Buddhas ofthe Five Enlightened Families. Therefore, I shall buIld a temple of the peaceful deities. "
He then made preparations: After surveying the land he exorcised the hostile and evil earth spirits. In the col between the two peaks of the s? uthern which resembled the claws of a black scorpion
runmng downhIll, he assumed the form of the Great Glorious One Yangdak Heruka. He even left behind a footprint in the place he down with his right foot. There, he constructed a stupa hundred thousand images of Heruka; and in each of
t? e and at the centre the four "summits" and the "summit ndge bUIlt a stUpa.
Zurpoche a spring, which was the residence of the naga Tungkyong, with a sheet of copper. Upon it he laid the foundation of It is. said that it was designed to equal the temple ofNyangtOtsi
In Its dImensIOns, but that the stonemasons slightly reduced it. In the same way, most of the artisans were overcome by unmeritorious thoughts, and only wasted their materials by cutting all of the wooden planks unevenly, and of various lengths, et cetera. But a bodhisattva
who has the courage of one who has practised generosity cannot be led astray by miserly and covetous thoughts, and so sees that wealth and are dream-like and apparitional. Thus, when one of the great ha? been cut short, and unevenly, Zurpoche, displaying the
SIgns of hIS accomplishment, rolled the pillar with his foot until it was
uplands there is a rock shaped like a heart. In its lowlands there IS a . fh 'l·btd'739
plain which resembles the skm of Matram a ter e 1 era e : On a mountain shaped like the trunk of an elephant IS a rock resembles the forehead of a lion. Three rivers flow from three mountam springs, symbolising the three buddha-bodies. If you meditate there you will attain buddhahood in this life and will serve the world for a long time. "
of same length as the others. And on that pillar he left the imprint ofh . S··l1
At this the guru bequeathed his hermitage at Trak Gyawo to Zur- cungpa a; his inheritance and went down [to Shang] with his followers. After he had surveyed the land there, Zhangmo Yontengyen his patron and donated a cave, in which the master took up Zurcungpa and more than a hundred great meditators practIsed throughout the upper and lower reaches of the valley, living in thatc? e huts, under overhanging rocks, and in wind-breaks. l? cal served the guru and Trampa Pondrongpa became hiS mam . patro . They all held the guru to be the very presence of the Buddha.
and power, they became exceeding remorseful. Using the wood that left over from the temple, they built an exceptional, open portico, t by four pillars. It became known as the Gyotsang Gyapup,
PavIlIOn of Pure Remorse". 740 Later, it was made into the shrine o the protectors of the doctrine.
S Zurpoche installed images ofthe peaceful deities, ofwhom Vairocana- (kun-tu-zhaZ? 41 was foremost, in the four-pillared upper of the temple; images of Amftakulfcjalin as the
h . keepers of the upper court, whIch had eIght pillars; and in the S nnes of the north and south wings, he installed images of the Great
IS Imi ar y, he made all the crooked pillars straight as arrows ? y rollIng them with his feet. When the artisans saw this his patience In the face of their abuses, and other signs of his compassion
The Lineage ofthe Zur Family 623
624 History: The Distant Lineage ofTransmitted Precepts
Mother [Prajfiaparamita] and Dlparpkara, each surrounded by four 742
offering goddesses. In the protectors' shrine, he made relief images of Bhagavat, SrldevI, Brahma, and Sakra. Frescoes of the gurus of the lineage were painted in the eight-pillared upper court, and those
of twenty-three maIfQalas, such as the "Hundred-petalled Lotus", on its surrounding wall. In the lower court, which had twenty pillars, there were frescoes of the Thousand Buddhas; the Buddhas of the Ten
Directions; Amitayus surrounded by the [Eight] "Closest Sons"; the Seven Generations of Buddhas; the twelve deeds; the bodhisattva Dhar- modgata; Tara, who protects from the eight fears; the Lords of the Three Families; the Malaya Buddha-field; the wheel oflife; et cetera.
When the building had been completed in this way Zurpoche thought, "Now, I shall cover my temple with gold right up to the roof; and I shall extract the gold from Mount Drong-ri Chukpo. "
At midnight the local divinity, a Tsen spirit, came in the form of a black horseman. He bowed before Zurpoche and circumambulated him, saying, "If I were to cover the temple with gold right up to the
roof, my gold would be exhausted. I shall offer gold enough to cover
completely the images of the deities. " And so he did.
During the consecration both the conqueror Zurpoche and Zur- cungpa displayed an endless array of miraculous powers: They entered
743
via the crown, and the crown via the heart. As a result all the artisans developed sincere faith and said, "The guru's temple is like Mount Sumeru. Let us build a
stl1pa to accompany it. " In faith they offered a stl1pa modelled on the Blue Stl1pa at Samye, which they built to the north of the Trashi
Gomang Temple.
The guru's seat became universally renowned as glorious Ukpalung,
after his own name. It is said that it was founded in the time of Lharje Zurpoche; that its traditions were established by Zurcungpa; and that Zur Sakya Senge made them widespread. This describes the great servicetotheteachingofthevehicleofindestructiblerealityofthe Ancient Translation School that was effected by this abbatial succession.
By his teaching and other activities Zurpoche greatly benefitted the world. Once, when the master and all his disciples were performing, at Yang-en Sermo, a year-long retreat devoted to Yangdak Heruka, no
lamps could be offered owing to the shortage of butter. By his blessing
Zurpoche transformed the spring into a fountain of clarified butter for e
a week. Thus, they were able to obtain an unending supply of ghe . At first, the teacher and his students there mainly devoted themselves to study; so there were few who were adept at the rites ofenlightened activ-
ity. When discussions were held in the teaching court, those who did know the rites were seated among the ignorant, who did not participate in the discussions. [In retaliation] the ritualists would not alloW the others to chant when they assembled for the d3ily torma offerings. At this Lama
. " The Lineage ofthe Zur Family 625 Zurpoche saId, One may be liberated b "
the heart of the image of Sarvavid-Vairocana
So it was that when th h h
understandings 'the guru ree had also articulated their own
tion of view, In practising the true divine doctrine
The is view, and conduct That whIch IS labelled the "view" . Is no view when there is something to look for
Look meaning of freedom from things view' And bnng meffable reality on to your path! .
devotion, of his disciples to increase vastly. After- built great in Ukpalung and
. me ItatIOn centre.
was Heruka at Yang-en
standingerectin WIthonefaceandtwohands and told Lama Zurpo h at Shang. He left his retreat
Heru a. The aw h Id would construct 0
any subject. It is not right to scorn one at the ,culmination of
spiritual system among the nine vehI' 1 h Each phIlosophical and . d' ces asItSownscope Th .
tylme guru said to his four disciples who like summits . . ou our must artIculate what you understand
Important m experientially cultivating the path" Zurcungpa said, "If one does not medi 'h "
Because we must purif the h
pollution, here and now rt is ee: which are like
preJu Ice towards anyone vehicle" An
t
A . Y ecame umble
ex his meaning dawned in them all and' the b
d' . ere IS no mary
pensities of former desires will never end t mul. tlt. udmous. pro- be"decisive with respect to experiential It IS essenual to
and night. , s e n Ia to penorm acts of virtue, day "B
of merit until the abiding getically, however small. " , t IS essentIal to practise virtues ener-
cun a e w at a taken place. The guru said "Zur- gPk' you have achIeved the accomplishment of the Great Gl .
raor h understanding of
. ,
er Namkel Nymgpo prophesied that I
demons which and, having subdued the powerful Now I a m ' . e 1 etan people, would benefit the world
, gomg to achIeve this. " .
Then, he said to his att d "G
temple We '11 . en ants, ather materials for building a
. WI exorCIse the . t ,,, H
Skull Rock), arranged the e. e, sat on Trak Sengei YaW (Lion-
of the Great G l ' H a offenngs, entered the contemplation onous eruka and d h .
Those who had the good f t ' assume t e appropnate posture. guru in that form. ortune to behold a buddha really saw the
' to be most
onous
626 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Family 627
While the foundation-stones were being laid, Zurcungpa was scorned by some because his body was lean and his appearance lustreless. They insulted him saying, "All the others have a large foundation-stone in place. Now, it is time for Zurcungpa to set a strongman's boulder in position! "
To which Zurcungpa replied, "The master and disciples should go for lunch. I will be coming presently. " But he did not leave.
When the others had eaten and returned they saw that eight enormous boulders, which no one could budge, even by heroic efforts, had been set up at the four sides and four corners of the foundation. Upon them were chalked the following words:
745 THESE ARE ZURCUNGP A'S STRONGMAN STONES
When they saw this, the monks were humbled; and those who were fair-minded became devoted to him. It is well known, too, that after Zurcungpa had set his "strongman stones" in position, the evil designs of the wild demons and spirits of darkness, who wished to obstruct the building of the temple, were pacified.
When the time came to join the wood, four pillars were crooked. The guru said, "You straighten them, Zurcungpa! " And in a single breath Zurcungpa twisted and bent them until they were as straight as arrows.
As the roof was approaching completion the guru said, "I have [spiritually] summoned the sculptors. They are on their way. " The very next day certain persons familiar with image-making arrived to ask for doctrinal instruction. Zurpoche feigned ignorance and said, "Are you skilled in any trades? "
To which they replied, "We are image-makers who have come to request doctrinal instruction from you. "
"That is an auspicious coincidence. You shall indeed receive the doctrine you desire. I am erecting an image of the Great Glorious One, for it will be of great benefit to the world in this degenerate age. I request that you make it. "
The sculptors displayed great devotion, so first of all the master gave them the vase empowerment of the glorious Yangdak Heruka. They Prepared a mixture which combined relics from the Tathagata's re-
. 746 mains; the flesh of one who had been born as a brahman seven umes;
earth, stone, water, and wood from the eight charnel grounds; a variety of precious gems; and sacramental medicine refined by the awareness- holders of India and Tibet.
The sculptors asked Zurpoche how large the image should be he replied, "Make it as high as the roof. " They made an appropnate image of the fruitional Heruka, who has three faces, awesome, wrathful, and laughing, and six arms, but the guru said, "It does not my vision. Make it again. "
Yangdak Heruka
He had repeat the work many times and eventually said, "Can you make an Image of me? "
"Yes, we can do that. "
"Perform supplications tonight, and come to see me tomorrow. " The next day, accompanied by Zurcungpa, the sculptors went to
meet. the master. He told his attendant Tanya Dorje to arrange torma offenngs and feast offerings. Then he propitiated Yangdak Heruka and performed the feast offerings. "Now look! " he said, and as he adopted the gaze [of the deity] he actually became Heruka, a fearsome and apparition, with one face, two arms, gnashing teeth, and
tWIsted tongue, his head resplendent among the clouds and mist his right foot resting upon the face of Heruka Rock in Ukpalung, hi; left fo. ot upon the summit of Mount Tsepo Purkang. His indestructible wmgs filled the sky. The sculptors could not endure his radiance and into unconsciousness. When they awoke, the guru eased his mtenuonand, with a brilliant smile, said, "Now, do you understand? "
"Now", they asked, "please show us a Heruka with three faces and six arms, so that we may recreate it. "
Zurpoche said, "That is too profound. Owing to the needs of those
628 History: The Distant Lineage afTransmitted Precepts
requiring training, it was the Heruka with one face and two arms that
appeared. "
While they were making the image according to his orders, they
were able to fashion it from the navel downwards just as they had seen it before. But Zurpoche said, "You will have to do the upper section once again.
oreover, In t e history of the empowerment of the Sut Gathers All Intentions in particular it says:
The tra? smitted precepts of the empowerment, tantra, and fell to Khulungpa [Yonten GyamtsoJ. The trans- mItted the stream of the four empowerments fell to Su[ton Lekpel DronmeJ.
£ In siitras, Nupcen Sangye Yeshe is hailed as a bodhisattva of the level. While there was a prophecy that he would be born two £ years after the Teacher's nirval). a, this was an approximation
If
f t h e C : , r o n o l o g y o f t h e K l i l a c a k r a T a n t r a , w h i c h i s w e l l
afte y,h
ironr e eacher's mrval). a. This is because it is calculated from the
or It was close to two th d foIl . ousan
'
years.
was born. one thousand seven hundred and thirteen years
hI'
ragon year of the Teacher's passing (881 BC) 725 T t . h
years later in the
fell onto th f etrt mon <ey year (853 BC), the secret mantra texts
and . h roo 0 the palace of King Ja. One thousand six hundred b elg Ive years after that in the water mouse year 832 Nup was
orn. ThIS same t '
T h' wa er mouse year was the forty-third year of King
r Isong, who had been born in the iron horse year 790; and it was
we make an accurate calculation
wen y-elg t
614 History: The Distant Lineage ofTransmitted Precepts
The LineageojNup 615
the sixth after the ordination of the "seven men who were tested", which had occurred in the fire sheep year 827. In the earth tiger year 858, when Nupcen was in his twenty-seventh year, King Trhisong
died. Eighty-five years later, in the water tiger year 943, . Nupcen passed away. Therefore, it is clear that he lived for about thIrty-seven years
after the persecution of the teaching by Langdarma.
Nup passed away in his one hundred and e. leventh year . in the dis-
trict of Khyonmi. Finally, he entered nirva1)a In a mass of hght, spon- taneously accomplished by means of the path of the natural Great
Perfection.
KHULUNG YONTEN GY AMTSO
[300. 3-302. 1] Nup's most authentic son was Yonten Gyamtso. He and Nup had been associated as master and disciple during previous lives.
He was born in the district of Nup Khulung.
The Indian Dhanadhala, who had been Yonten Gyamtso's elder
brother during a previous life, had attained the accomplishment of the "swift feet of the (gnod-sbyin-mo'i rkang-mgyogs). 726 None the less he could not perform it successfully, because of a broken wing. Ag;in, having practised the other [means for the of] "s:vift
feet", a carried him in the flap of his robe, and in a sIngle they reached Yonten Gyamtso at Khulung. There, empowered the younger brother of his previous hfe. It IS saId that because he gave the common accomplishments to his patron, [the latter's
opportunity to harm him, and, abandoning their weapons, they had to escape .
. speaking, Yonten Gyamtso had visions of many medita- tIonal deItIes, and he developed the supernormal cognitive power of freedom from corruption. He gained control over the elements and was served by oath-bound deities. He acquired both of the great accomplish- ments, for the truth of reality had become apparent to him. 728 His life story may be known in detail from the texts of the So tradition.
YESHE GY AMTSO, PEMA W ANGYEL AND THE LA TER SUCCESSORS IN THE LINEAGE OF NUP
. ' Dhanadhala advised Yonten Gyamtso not to build his hermItage In
the village and revealed to him the geomantic centre of Tsukrum ! awu in Khardong yonmo. 727 He conferred the Red and Black Yaman, who protect the teaching, the cycles of and Yamantaka, et cetera.
Then, he departed for India. . When Yonten Gyamtso was in his thirtieth year he went on a
expedition and met the master Sangye Yeshe at Shukla Nakpo I. n Recognising Yonten Gyamtso to be a kinsman and a worthy dISCIple, Nup caused him to enter the doctrine, and took him into his Because Nup gave him all the empowerments, tantras, and
instructions, together with the rituals of the protectors of the teachmg, in their entirety, the essence of Nup's transmitted precepts and the heart of his spirituality were transmitted to him. So it is known that
he completely received all the instructions. d When persecuted by the rebellions and surrounded by a . hundre s assassins Yonten Gyamtso, who had actually achieved the power of the "burning gaze", magically caused fire to bl:;tze from hIS right eye and water to pour forth from his left. The assassins found no
tnckled down to him, so he became the full vessel of all his father's He realised the significance of the abiding nature of reality, ,:hlch IS supreme by completing the practices of serVIce and attaInment. He had visions of many meditational deItIeS and he was able to reveal his body to others in the form of the divine . ma? <;iala. Oath-bound deities served him and all spirits offered up theIr vItal heart-mantras to him. Because he swiftly manifested the SIgns of success at whatever rites of sorcery [he undertook], he was adept at occult powers.
His younger brother, Perna Wangyel, realised Yamari. The active of the Yamari cycle offered up their vital heart-mantras to hI. m. he struck the water of a flooding river in Central Tibet WIth hIS kIla of acacia wood, in a single day the floodwaters receded by about distance of an arrow shot. Once he "liberated" nine Ponpo Sorcerers sImultaneously. It is known that no one could rival his un- Obstructed powers in such wrathful rites of sorcery.
t The son of Yeshe Gyamtso was Lharje Hurpcung. It was he who aught the wrathful mantras to the venerable Milarepa, who then became as a powerful sorcerer. 729 Lharje Humcung had many dis- but them was Nyang Nyang was enowned hIS learmng In the three aspects of creation and perfection. He also bUIlt the temple of Toklashong. When he practised meditation
descendants] flourished for seven generations.
[302. 1-304. 3] Yonten Gyamtso had two sons: Yeshe Gyamtso and Perna Yeshe was t. he elder. He had accumulated the pro- VISIOns and practIsed patIence In his previous life. Therefore, he was endowed with a physical appearance. His humility delighted the hearts of all. WIth supreme devotion he rendered whatever services of body, speech, and mind were pleasing to his guru. Because his discriminative awareness and his conduct of faith and perseverance were perfect, he realised the spiritual intention [of the lineage].
. ,
es. otenc InstructIons. The essence of the entire store of empowerment
He was empowered as a master of all the tantras, transmissions and
. . .
616 History: The Distant Lineage ofTransmitted Precepts
at Haogol Rock he had a vision of the maD-qala of VajrakIla. When he struck a rock with his vajra, the vajra penetrated it like clay and dissolved into it. There are many such accounts of his accomplishments.
His disciple was Nyang Yeshe Jungne ofCholung,730 who also grasped
the spirituality of his guru and became renowned for his learning in
the three aspects of creation and perfection.
Most of the lineage descended from the masters just mentioned are
called the tradition of Rong, or else the tradition of N yang, after their
clan name? 31
Again, [Nupcen's disciple] So Yeshe Wangcuk had these disciples:
Ngentung Cangcup Gyeltsen, Kongtstin Sherap Yeshe, and Ratung
Sherap Tshtiltrim. Because all three were Yeshe Wangcuk's disciples . c l' . 732
Golo Zhonupel maintains that they do not lorm a mear succeSSIOn. [The same source states that] Nyang Sherapchok was the common disciple of Yonten Gyamtso and his son, and of So Yeshe Wangcuk. Nyang's disciple was Yeshe Jungne; and the latter's disciple was Lharje Zurpoche, who also received teaching directly from Tongtsap Phakpa
Rinpoche [Pagor Loncen Phakpa]. Therefore, between Nupcen and Zurpoche there was only one guru [i. e. Tongtsap Phakpa Rinpoche].
3 The Lineage of the Zur Family
[304. 3-4] Now, I must describe how [the tradition] "fell to Zur in the end". I? uring the later period of the teaching's expansion, it was Zur- poche Sakya Jungne who planted the roots of the teaching of the Ancient Translation School, Zurcungpa Sherap-tra who extended its branches, and Zur Sakya Senge who cultivated its leaves and fruit. Therefore, they are known as the three generations in the line of Zur.
LHARJE ZURPOCHE SAKYA JUNGNE
In general, this family called Zur had originated in India: Osel Lhawang Zhonu Tsuktorcen was born in the sublime land of India. He had a son called Manda Zangzhticen, whose son, Zur Gyelwa Sumdra, was born in Dokam [far eastern Tibet]. His son was Zurpa Shenyen Takdracen, and his, Rincen Gyamtso. He had a son called Tshozang Mikpoche. In the Blue Annals (deb-ther sngon-po), Lharje Zurpoche is described as the son of this last mentioned, but elsewhere he is held to have been the son of one Atsara. 733 Here, I regard as reliable a genealogy of the Zur family through to the twenty-seventh generation, which I have seen. 734 According to this, Mikpoche had three sons: Zur Atsara, Zur Khacenlakcen, and Zurzang Sherap Jungne. Of them , the youngest, Sherap Jungne, had four sons: Lharje Zurpoche, Zurton Lama, Zurgom Dorje Jungne, and Zur Gomcung. The elder bro. ther, Atsara, went to India where he had a son named Nyimei Nymgpo, and, when he returned to Tibet and dwelt at Thaklungpa, one named Zur Thakpa Gomcen. The son of the latter was Zurcung Sherap Trakpa.
Lharje Zurpoche was the visible presence in the world of the Great Glorious One [Yangdak Heruka]. He was born in the district of Yardzong, or Sarma, in Dokam as the son ofthe benefactress Dewacam. When he entered her womb, his father dreamt that a thousand-spoked golden wheel appeared in his hand, that the sublime Avalokitesvara
618 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Famity 619
Lharje Zurpoche StikyaJungne
vanished into his consort's body, and so forth. So he knew his son to be an emanation and gave him the name Sakya Jungne.
The boy learned to read and write from his father. J:Ie the cycle of the Magical Net, along with the minor esotenc InstructIons. Gradually, he received the three sta? es of from Gongp:
Rapsel and in time was fully ordaIned. Lacen sald that SInce Zurpoch ", . Udhis
was an emanation there was no need to change hls name. n er
, . CIs grandfather, Rincen he became In the _
of Dialectics (mtshan-nyzd sde-gsum), the Knyatantra, , Vairocana, the Magical Net and the Glorious Paramiidya, also path of skilful means and other esoteric instructions belongmg to the mne f way of secret mantra. Zurpoche himself said, "Riding on the 0 the channels and currents of vital energy, wearing the of the heat, taking the instructions as my consoling compamon, and by faith, I traversed the province of Dokam and Dam [ the north of Lhasa]. ,,735 So it was that when he arnved In I? am Kham two sons of the gods pointed out the way from the mlds. t ofhad
clouds, and he proceeded towards Central Tibet, without 4avmg to ask for directions.
While practising the Kriyatantra at Namolung, in Yarlung, Zur- poche's [affinity with] the unsurpassedly secret family of the greater vehicle was awakened. He thought to himself, "This exhausting path of renunciation and obligatory undertaking is the cause of bondage. May I find a path belonging to the unsurpassed way of secret mantra, which is easy to pursue and free from difficulty! " That same night he heard a voice telling him to meditate in a mountain forest.
Then, travelling up the Tsangpo River valley, he set out for Tsang. "Is there anyone learned and accomplished in the doctrine of the way of secret mantra? " he asked.
To this someone replied, "There is such a person living in a wood called Naktsel Sumdril. "
Zurpoche remembered his former dream, went there, and received teaching on the attainment of nectar elixir (bdud-rtsi sman-sgrub) and so forth from Ceshak-chok of Gegong.
Generally speaking, Zurpoche lived with many gurus. But, in particu- lar, he obtained the Magical Net and the Mental Class, which were the doctrines on which his flower had alighted, from Nyang Yeshe Jungne of Cholung. At first, he studied the SzUra which Gathers All Intentions and the Parkap Commentary on the Secret Nucleus, and the esoteric instructions of the Great Perfection under Namkade; the secret empow- erment and the path of skilful means under Nyenak Wangdrak ofYtilser and Ce Sakya Gyeltsen; [the teachings on] primordial purity and spon- taneous presence (ka-dag-dang lhun-grub) and also the Sequence of the Path of the Magical Net under Dre Trhocung of upper Nyang; [the cycle devoted to] Yangdak Heruka under Rok Sakya Jungne ofChimpu and Sherap Tshtiltrim of Denma; and the entire Siltra which Gathers All Intentions under ZhutOn Sonam Sakya. He also received the trans- mission of the Siltra which Gathers All Intentions (mdo-lung), its empow- erment and means for attainment (dbang-sgrub), and the commentary on this tantra along with its rituals (rgyud-'grel phrin-las-dang-bcas) from Tongtsap Cangcup, GyatOn Lodro, and Kado Yeshe Nyingpo. Zur-
poche presented many kinds of wealth, including horses, as offerings to those same gurus; and he only delighted them with worship that was utterly pure in the three spheres.
So it was that Zurpoche received the esoteric instructions of many learned men. He comprehended the nature of their intention and be- came learned and adept in all the philosophical systems ofthe Tripilaka, as well as those of the tantrapilaka. He brought together the root tantras and the exegetical tantras; the root texts and their commentaries; the tantras and their means for attainment; and the means for attainment With their ritual texts and so forth; and he applied them in practice. Dwelling in a mountain forest, he propitiated glorious Yangdak Heruka With one-pointed diligence, and so he became a powerful master of the profound depths of the three aspects of creation and perfection. He
620 History: The Distant Lineage ofTransmitted Precepts
unknotted the energy channels of the centre of perfect rapture, which is situated in the throat, and his discriminative awareness grew bound- less. 136 He also taught the Sutra which Gathers All Intentions and the
Tantra of the Magical Net to a large congregation o! disciples. . . Zurpoche always renounced all those actions cause and he cut off pride and social diversions. Without hoplllg for ment in the future, he practised with intense perseverance fixed 1ll hIS
mind in order to disclose it in the present.
0;one occasion, someone who had the appearance of being a
went to receive alms from him. He was offered only a small portIon but he took all that there was, and left the door saying, "This Zurpoche is famous and accomplished, but this does not nearly equal
offerings of Rok Sakya Jungne. " An attendant overheard . m- formed the guru. At the guru's bidding he went to an lll. "ltatlOll to the yogin, and found him in a cave eating porndge whIch
overflowing from a skull-cup. Although the servant enc5mraged hIm to accept the invitation, the yogin declined and said, "Rok. Sakya dwells at Chimpu, having attained power over the duration of hIS hfe.
Dispatch someone who will bring his doctrine to Zurpoche. " And he
departed, his feet not touching the ground. .
Zurpoche then sent Zangom Sherap Gyelpo WIth a mule-load [of
offerings] to obtain Rok's doctrine. When Zangom reached Samye and asked for directions, no one could give to him: Then . an woman said, "At first Rok used to live on thIS mountalll a. t
crown of conch shells. "738 Then he granted Zangom [that
f £ . . protector's]
o enng nte. Later, the instructions were secretly offered to L Zurpoche. ama
Lam. a me. ditated with all his disciples for many years; and
by mamtammg teachmg and study he greatly benefitted the world
None the less, he still longed to live in total solitude He sal·d "B . · . ,ecause
A shepherd also said "It seems he is living on the mountam Just now.
Because the provisions practice were in meagre supply there, and because he had also receIved a prophetic declaration telling him to move on, he set out in the direction of the lowlands. The local divinity, who was named Zere Zetsen, showed himself and implored Zurpoche to But the master said, "I have received a prophetic declaration tellmg. me to go elsewhere. And, besides, there are no provisions here· so I wIll go. " ,
. divinity replied, "I shall provide sustenance for you and your dISCIples. By all means stay! "
Zurpoche agreed to remain for some time.
Then, in Tanak, a rich man became seriously ill. An oracle declared
that he should make feast and torma offerings, and seek the blessing
, I ,,737 Sometimes I even hear the sound of his drum and of the nt u mantra.
Zangom deposited his load in a place where there were of grass and prayed with faithful devotion. Then with a loud the of a rock cave opened. Zangom passed straight through oWlllg to hIS
devotion which caused the Eighteen "Secret Liberators" (gsang-ba I sgroI-gin;) to declare, "We must 'liberate' this of But Rok Sakya Jungne said to them, "That would be lllappropnate, for
this one is worthy. " . of Ukpalungpa. When the invalid approached the guru he felt
After asking Zangom why he had, come, the guru said, "It IS an auspicious coincidence that I, Rok Sakya Jungne, should encounter the disciple Zur Sakya Jungne, and that his envoy is Sherap GyelpO (King of Discriminative Awareness). " Rok granted him the
ments of sixty-two maI). Qalas, including those of the Buddhasamayoga, the twelve intrinsic and extrinsic of Yangdak dag-gi bdag-gzhan dkyil-Jkhor bcu-gnYls); and Yangdak combllled WI
VajrakIla. . . ns d f her When Zangom had obtained all the books, transmlsslO urt.
advice and was returning via Samye, he saw a boy weanng a silr sitting on top of his mule-load. He returned and :sked . RO about the boy.
"It is Tshangpa Tungto" said Rok, "Brahma weanng a
bette. r Just by seeing him and asked for a blessing. As soon as the feast had ? een. made he was freed from his ailment. Similarly, blessings for thos. e afflicted by sickness
by evIl spints. The people had faIth m hIm and his merits grew the guru realised that this common merit was a great obstacle to he of supreme accomplishment; and he decided to go to o. n the slopes of Riwo Gudti. When he set out, the same local
IVlmty Said, "I have given provisions for your practice. Please stay. " Zurpoche answered, "It is very difficult [for you to provide] susten- has. a pure basis. Because its accumulation is a source of
dIstractIOn, thIS time I am going away. "
R·' m. Podong. '
I am dlstracted here by the performance of virtuous deeds I am .
Ndk ga a
'
He entered into solitary meditative practice
to
a. nd hIS also followed behind. He said to them, "If the for enhghtenment is motivation in coming to see me, t? ere IS n? remedy except medltatlve practice. Leave worldly distrac- tIons you and devote to practice. I, too, will only practlce. So, the ma. ster and hIS dIscIples practised individually.
. Then, on one occaSIOn, the gakinls inspired him by declaring prophet- Ically that he would benefit the world more by going to the lowlands. He. to the valley of Tanak, where, in a cave facing east, whIch contamed an owl's nest, he performed the means for the attain- ment. ofthe nine-deity maI). gala ofYangdak Heruka. He actually beheld the VIsage . of the Glorious One there. Thus, it was owing to the name of hIS dwellIng that he became famed everywhere as Lama Uk- palungpa, the "Guru of Owl Valley".
The Lineage ofthe Zur Family 621
gOIng
622 History: The Distant Lineage ofTransmitted Precepts
With tearful countenance the divinity said, "Ifyou will not stay under any circumstances, then please regard me with compassion. " And he offered up his vital heart-mantra to Zurpoche. .
The guru gave him layman's instruction and ordered hIm to protect the teaching. On his descent from that place, Zurpoc. he also bound [the local divinity] Como Namar under an oath Then he proceeded to Yesuthar. He said to Zurcung? a, ThIs rock of Gyawo seems to be the same Riwo Gudti where It was declared I should meditate. " The master and all of his disciples remained there engaged in practice.
At that time Lharje Zurpoche's disciples included four "summits", who with the "summit-ridge" were five, as well as another one hundred and eight great meditators. Among them the four. "summits. " were: Zurcung Sherap-tra, who had arrived at the summit of the and intention; Menyak Khyungdra, who had arrived at the summit of the exegesis of the Tantra of the Magical Net; Zhang Gocung, who had arrived at the summit of vast knowledge; and Zangom Sherap Gyelpo, who had arrived at the summit of meditative practice.
The "summit-ridge" was Tsak Lama, who, above and beyond the doctrine, had arrived at the summit ofartistic prowess. Moreover, there are some works which speak of eight "summit-ridges".
In the same way, there were one hundred and eight who were adept in meditation. They include: Dru Gomgying, Ytilgom Nakmo, Cegom Sakyagyel, Zurgom Dorjung, Yugom Cobar, and Gompa . Sonam Nyingpo. It is said that all of them obtained miraculous powers mclud- ing celestial travel. .
On one occasion three women approached the guru and made thIS
prophetic declaration: "In the lower valley of Shang in Yeru, to
east of the Shang River, lies a valley shaped like the half-moon. In. ItS
Zurpoche practised there for many years. He had visions of the Fort'y-two Peaceful Deities and of the Fifty[-eight] Blood-drinkers. In partIcular, he beheld the deities of the malfgala of Yangdak Heruka and converse? with them as with other men. He made the Eight GaurI
and others hIS servants, and spirits attended to the tasks with which he entrusted them. The guru himself said, "I perceive all the earth, stones, and rocks of Ukpalung to be the host of peaceful and wrathful deities. But in particular, I always see this southern peak
as the Buddhas ofthe Five Enlightened Families. Therefore, I shall buIld a temple of the peaceful deities. "
He then made preparations: After surveying the land he exorcised the hostile and evil earth spirits. In the col between the two peaks of the s? uthern which resembled the claws of a black scorpion
runmng downhIll, he assumed the form of the Great Glorious One Yangdak Heruka. He even left behind a footprint in the place he down with his right foot. There, he constructed a stupa hundred thousand images of Heruka; and in each of
t? e and at the centre the four "summits" and the "summit ndge bUIlt a stUpa.
Zurpoche a spring, which was the residence of the naga Tungkyong, with a sheet of copper. Upon it he laid the foundation of It is. said that it was designed to equal the temple ofNyangtOtsi
In Its dImensIOns, but that the stonemasons slightly reduced it. In the same way, most of the artisans were overcome by unmeritorious thoughts, and only wasted their materials by cutting all of the wooden planks unevenly, and of various lengths, et cetera. But a bodhisattva
who has the courage of one who has practised generosity cannot be led astray by miserly and covetous thoughts, and so sees that wealth and are dream-like and apparitional. Thus, when one of the great ha? been cut short, and unevenly, Zurpoche, displaying the
SIgns of hIS accomplishment, rolled the pillar with his foot until it was
uplands there is a rock shaped like a heart. In its lowlands there IS a . fh 'l·btd'739
plain which resembles the skm of Matram a ter e 1 era e : On a mountain shaped like the trunk of an elephant IS a rock resembles the forehead of a lion. Three rivers flow from three mountam springs, symbolising the three buddha-bodies. If you meditate there you will attain buddhahood in this life and will serve the world for a long time. "
of same length as the others. And on that pillar he left the imprint ofh . S··l1
At this the guru bequeathed his hermitage at Trak Gyawo to Zur- cungpa a; his inheritance and went down [to Shang] with his followers. After he had surveyed the land there, Zhangmo Yontengyen his patron and donated a cave, in which the master took up Zurcungpa and more than a hundred great meditators practIsed throughout the upper and lower reaches of the valley, living in thatc? e huts, under overhanging rocks, and in wind-breaks. l? cal served the guru and Trampa Pondrongpa became hiS mam . patro . They all held the guru to be the very presence of the Buddha.
and power, they became exceeding remorseful. Using the wood that left over from the temple, they built an exceptional, open portico, t by four pillars. It became known as the Gyotsang Gyapup,
PavIlIOn of Pure Remorse". 740 Later, it was made into the shrine o the protectors of the doctrine.
S Zurpoche installed images ofthe peaceful deities, ofwhom Vairocana- (kun-tu-zhaZ? 41 was foremost, in the four-pillared upper of the temple; images of Amftakulfcjalin as the
h . keepers of the upper court, whIch had eIght pillars; and in the S nnes of the north and south wings, he installed images of the Great
IS Imi ar y, he made all the crooked pillars straight as arrows ? y rollIng them with his feet. When the artisans saw this his patience In the face of their abuses, and other signs of his compassion
The Lineage ofthe Zur Family 623
624 History: The Distant Lineage ofTransmitted Precepts
Mother [Prajfiaparamita] and Dlparpkara, each surrounded by four 742
offering goddesses. In the protectors' shrine, he made relief images of Bhagavat, SrldevI, Brahma, and Sakra. Frescoes of the gurus of the lineage were painted in the eight-pillared upper court, and those
of twenty-three maIfQalas, such as the "Hundred-petalled Lotus", on its surrounding wall. In the lower court, which had twenty pillars, there were frescoes of the Thousand Buddhas; the Buddhas of the Ten
Directions; Amitayus surrounded by the [Eight] "Closest Sons"; the Seven Generations of Buddhas; the twelve deeds; the bodhisattva Dhar- modgata; Tara, who protects from the eight fears; the Lords of the Three Families; the Malaya Buddha-field; the wheel oflife; et cetera.
When the building had been completed in this way Zurpoche thought, "Now, I shall cover my temple with gold right up to the roof; and I shall extract the gold from Mount Drong-ri Chukpo. "
At midnight the local divinity, a Tsen spirit, came in the form of a black horseman. He bowed before Zurpoche and circumambulated him, saying, "If I were to cover the temple with gold right up to the
roof, my gold would be exhausted. I shall offer gold enough to cover
completely the images of the deities. " And so he did.
During the consecration both the conqueror Zurpoche and Zur- cungpa displayed an endless array of miraculous powers: They entered
743
via the crown, and the crown via the heart. As a result all the artisans developed sincere faith and said, "The guru's temple is like Mount Sumeru. Let us build a
stl1pa to accompany it. " In faith they offered a stl1pa modelled on the Blue Stl1pa at Samye, which they built to the north of the Trashi
Gomang Temple.
The guru's seat became universally renowned as glorious Ukpalung,
after his own name. It is said that it was founded in the time of Lharje Zurpoche; that its traditions were established by Zurcungpa; and that Zur Sakya Senge made them widespread. This describes the great servicetotheteachingofthevehicleofindestructiblerealityofthe Ancient Translation School that was effected by this abbatial succession.
By his teaching and other activities Zurpoche greatly benefitted the world. Once, when the master and all his disciples were performing, at Yang-en Sermo, a year-long retreat devoted to Yangdak Heruka, no
lamps could be offered owing to the shortage of butter. By his blessing
Zurpoche transformed the spring into a fountain of clarified butter for e
a week. Thus, they were able to obtain an unending supply of ghe . At first, the teacher and his students there mainly devoted themselves to study; so there were few who were adept at the rites ofenlightened activ-
ity. When discussions were held in the teaching court, those who did know the rites were seated among the ignorant, who did not participate in the discussions. [In retaliation] the ritualists would not alloW the others to chant when they assembled for the d3ily torma offerings. At this Lama
. " The Lineage ofthe Zur Family 625 Zurpoche saId, One may be liberated b "
the heart of the image of Sarvavid-Vairocana
So it was that when th h h
understandings 'the guru ree had also articulated their own
tion of view, In practising the true divine doctrine
The is view, and conduct That whIch IS labelled the "view" . Is no view when there is something to look for
Look meaning of freedom from things view' And bnng meffable reality on to your path! .
devotion, of his disciples to increase vastly. After- built great in Ukpalung and
. me ItatIOn centre.
was Heruka at Yang-en
standingerectin WIthonefaceandtwohands and told Lama Zurpo h at Shang. He left his retreat
Heru a. The aw h Id would construct 0
any subject. It is not right to scorn one at the ,culmination of
spiritual system among the nine vehI' 1 h Each phIlosophical and . d' ces asItSownscope Th .
tylme guru said to his four disciples who like summits . . ou our must artIculate what you understand
Important m experientially cultivating the path" Zurcungpa said, "If one does not medi 'h "
Because we must purif the h
pollution, here and now rt is ee: which are like
preJu Ice towards anyone vehicle" An
t
A . Y ecame umble
ex his meaning dawned in them all and' the b
d' . ere IS no mary
pensities of former desires will never end t mul. tlt. udmous. pro- be"decisive with respect to experiential It IS essenual to
and night. , s e n Ia to penorm acts of virtue, day "B
of merit until the abiding getically, however small. " , t IS essentIal to practise virtues ener-
cun a e w at a taken place. The guru said "Zur- gPk' you have achIeved the accomplishment of the Great Gl .
raor h understanding of
. ,
er Namkel Nymgpo prophesied that I
demons which and, having subdued the powerful Now I a m ' . e 1 etan people, would benefit the world
, gomg to achIeve this. " .
Then, he said to his att d "G
temple We '11 . en ants, ather materials for building a
. WI exorCIse the . t ,,, H
Skull Rock), arranged the e. e, sat on Trak Sengei YaW (Lion-
of the Great G l ' H a offenngs, entered the contemplation onous eruka and d h .
Those who had the good f t ' assume t e appropnate posture. guru in that form. ortune to behold a buddha really saw the
' to be most
onous
626 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofthe Zur Family 627
While the foundation-stones were being laid, Zurcungpa was scorned by some because his body was lean and his appearance lustreless. They insulted him saying, "All the others have a large foundation-stone in place. Now, it is time for Zurcungpa to set a strongman's boulder in position! "
To which Zurcungpa replied, "The master and disciples should go for lunch. I will be coming presently. " But he did not leave.
When the others had eaten and returned they saw that eight enormous boulders, which no one could budge, even by heroic efforts, had been set up at the four sides and four corners of the foundation. Upon them were chalked the following words:
745 THESE ARE ZURCUNGP A'S STRONGMAN STONES
When they saw this, the monks were humbled; and those who were fair-minded became devoted to him. It is well known, too, that after Zurcungpa had set his "strongman stones" in position, the evil designs of the wild demons and spirits of darkness, who wished to obstruct the building of the temple, were pacified.
When the time came to join the wood, four pillars were crooked. The guru said, "You straighten them, Zurcungpa! " And in a single breath Zurcungpa twisted and bent them until they were as straight as arrows.
As the roof was approaching completion the guru said, "I have [spiritually] summoned the sculptors. They are on their way. " The very next day certain persons familiar with image-making arrived to ask for doctrinal instruction. Zurpoche feigned ignorance and said, "Are you skilled in any trades? "
To which they replied, "We are image-makers who have come to request doctrinal instruction from you. "
"That is an auspicious coincidence. You shall indeed receive the doctrine you desire. I am erecting an image of the Great Glorious One, for it will be of great benefit to the world in this degenerate age. I request that you make it. "
The sculptors displayed great devotion, so first of all the master gave them the vase empowerment of the glorious Yangdak Heruka. They Prepared a mixture which combined relics from the Tathagata's re-
. 746 mains; the flesh of one who had been born as a brahman seven umes;
earth, stone, water, and wood from the eight charnel grounds; a variety of precious gems; and sacramental medicine refined by the awareness- holders of India and Tibet.
The sculptors asked Zurpoche how large the image should be he replied, "Make it as high as the roof. " They made an appropnate image of the fruitional Heruka, who has three faces, awesome, wrathful, and laughing, and six arms, but the guru said, "It does not my vision. Make it again. "
Yangdak Heruka
He had repeat the work many times and eventually said, "Can you make an Image of me? "
"Yes, we can do that. "
"Perform supplications tonight, and come to see me tomorrow. " The next day, accompanied by Zurcungpa, the sculptors went to
meet. the master. He told his attendant Tanya Dorje to arrange torma offenngs and feast offerings. Then he propitiated Yangdak Heruka and performed the feast offerings. "Now look! " he said, and as he adopted the gaze [of the deity] he actually became Heruka, a fearsome and apparition, with one face, two arms, gnashing teeth, and
tWIsted tongue, his head resplendent among the clouds and mist his right foot resting upon the face of Heruka Rock in Ukpalung, hi; left fo. ot upon the summit of Mount Tsepo Purkang. His indestructible wmgs filled the sky. The sculptors could not endure his radiance and into unconsciousness. When they awoke, the guru eased his mtenuonand, with a brilliant smile, said, "Now, do you understand? "
"Now", they asked, "please show us a Heruka with three faces and six arms, so that we may recreate it. "
Zurpoche said, "That is too profound. Owing to the needs of those
628 History: The Distant Lineage afTransmitted Precepts
requiring training, it was the Heruka with one face and two arms that
appeared. "
While they were making the image according to his orders, they
were able to fashion it from the navel downwards just as they had seen it before. But Zurpoche said, "You will have to do the upper section once again.
