For this reason, others who are known for their
learning
cannot refute them.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
In his sixty-third year he passed away to benefit another realm.
The regent Ktinga Bumpa protected the doctrine as before. Then Wangcuk Pelwa ascended to the seat during his thirty-eighth year.
88o
Campabum continued to act on behalf of the teaching and living
creatures through to his seventy-fourth year, 1252 (water mouse), when he withdrew from the array of his physical body.
THE SUCCESSIVE REGENTS OF KATOK
[439. 5-443. 3] Campabum's regent, the great Ce-ngawa Sonam Bumpa, was born in 1223 (water sheep year). In his thirtieth year he ascended to the seat and, emphasising the SfUra which Gathers All Intentions, the
fection.
696 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Kham Tradition 697
Though some exegesis was givenat this time, he emphasised meditative attainments above all, and dwelt in one-pointed contemplation. On one occasion the king of Jang mustered a great army [and P! epared to the monastery]. 882 The master's servant asked, "What shall we do m the face of this army? "
"Pour a lot of tsampa on me! " he replied.
When this was done, there was a great blizzard and the army with- drew. Later, [the king of Jang] bowed at the master's feet and offered a golden image of Sakyamuni, an ivory model of the temple at Vajrasana, and the great spire which today is on top of the monastery. Wangcuk Pelwa withdrew from his physical body during his fifty-third year.
His regent, Lodro Bumpa, ascended to the seat in his forty-third year. He had many disciples who attained accomplishment, such as Chusor Namkabum. In the period between [the greatness of] Ukpalung
[the seat of] the Zurs, and [the rise of the later] monastic of the secret mantra tradition (gsang-sngags-gling-rnams)883 the teachmg became sparse, but this master propagated the Sutra which Gathers. All ! ntentions, the Magical Net, and others. So his legacy to the teachmg m Central Tibet, Tsang and Kham was great. In his sixty-fifth year he passed
away to benefit another realm.
The regent Lodro Senge ascended to the seat in his thirty-sixth
He grounded [his teaching] in the transmitted precepts of the
propagation, but from this time the treasure cycles were extensIvely
promulgated as well. He passed away at sixty.
The regent Cangcup Lodro continued the tradition ofhis predecessors
and, in particular, expounded the Four Sections of the Magical Net (sgyu-'phrul sde-bzhi) and the Array of the Path of the Magical Net. He also greatly increased the congregations of renunciate meditators at t? e Ritsip and Partro [hermitages]. His regent, Cangcup Senge, and Cangcup Gyeltsen, both greatly extended teaching, study and medIta-
tion on the transmitted precepts and treasures.
KHEDRUP YESHE GYELTSEN
[443. 3-445. 6] Cangcup Gyeltsen's disciple was Jfianaketu [Yeshe Gyeltsen], the learned and accomplished master of Pubor. There was a prophecy stating him to be the emanation of Jfianakumara, the trans- lator of Nyak; and he became learned in all the sequences of the according to the slitras and mantras in general. In particular, he studIed
all the empowerments, exegeses, and means for attainment which Gathers All Intentions and of the peaceful and wrathful deItIeS of the Magical Net under the great learned and accomplished master Tr. ao Chabum. Moktan Dorje Pelzang, in turn, received the Sutra whzch Gathers All Intentions from this guru; and from him it was received by
the great spiritual warrior Dorje Namgyel of Tarlung. From his lineage the renowned Kham tradition of the Sutra which Gathers All Intentions (dgongs-'dus khams-lugs) descended to Central Tibet, as explained below. 884
Khedrup Yeshe Gyeltsen reclarified the root text and commentaries of the Secret Nucleus, the Sutra which Gathers All Intentions, and the root texts of the three traditions of the Great Perfection - those of the Mental, Spatial, and Esoteric Instructional Classes, respectively - until they shone like the sun. And he spread the teachings all-pervasively by means of exegesis and attainment.
He composed a great many treatises: the Commentary on the Peaceful and Wrathful Deities [of the Magical Net] and the Commentary on Vajra- kfla according to the Transmitted Precepts (zhi-khro-dangphur-ba bka'-ma'i 'grel-pa); a commentary, outline and synopsis of the Secret Nucleus (gsang-ba snying-po-la 'grel-palsa-bcadlbsdus-don); the Commentary and Annotations on the Array ofthe Path ofthe Magical Net (lam rnam-bkod-la tf-ka-dang mchan-bu); Annotations on the Parkap Commentary and the Innermost Point (spar-khab-dang thugs-thig-la mchan-bu); the Commentary on the Clarification of Commitments entitled the Clear Mirror (dam-tshig gsal-bkra-la 'grel-pa gsal-ba'i me-long); the Text on the Means for Assuming the Mudra of the Peaceful and Wrathful Deities (zhi-khro'i phyag-rgya bcings-thabs-kyi yi-ge); the Commentary on Tampa Rinpoche's General· Exposition ofthe Vehicles (dam-pa rin-po-che'i theg-pa spyi-bcing-gi 'grel- pa); and the Detailed Exposition ofthe Feast Offering (tshogs-kyi 'khor-lo'i rnam-bshad); to name but a few.
Yeshe Gyeltsen produced many learned students who attained ac- complishment, such as Khawa Karpowa Namka Gyamtso, Ktinga Dawa, Chokme Cangsem, and Lapton Namka Rincen. Among them, Khawa Karpowa composed a general dissertation, outline, and synopsis on the Secret Nucleus (gsang-snying spyi-don-danglsa-bcadlbsdus-don); a Commentary on the Array ofthe Path o/the Magical Net (lam rnam-bkod-la tf-ka); and so forth.
At the end of his life this great learned and accomplished master remained at the hermitage of Phaktso, diligently striving only for attain- ment. He benefitted innumerable disciples from as far away as Pubor, Khawa Karp0885 and Jang. He also received a prophecy from the 9akinI Mahakarmel). dral). i: "Departing from this life in your sixty-fourth year you will extensively benefit living creatures in the northern direction. Then, in SukhavatI Buddha-field, as the bodhisattva Sukhailkusa (bde- ba'i myu-gu) you will purify [the universe] into buddha-fields; and then during a pure aeon called 'Array of Attributes' you will attain buddha- hood as Sukhasara (bde-ba'i snying-po). "
There are inconceivable stories of Yeshe Gyeltsen's learning and accomplishment. He had visions of hosts of buddhas and bodhisattvas and could hang his robes on the rays of the sun, even in the presence of common folk.
698
History: The Distant Lineage ofTransmitted Precepts
THE
LINEAGES OF KA TOK
. Biographies ofthe Kham Tradition 699
t? e precepts and treasures. In the time of
tlOned generations of gurus" th t h· . the aforemen- e eac mg was so wldel
that were as many as one hundred and . y propagated [affilIated with Katok]. There was also a d· I monks
f
[445. 5-449. 1] The so-called "thirteen generations of the gurus of Katok", of whom Yeshe Gyeltsen was the last, were successive emana- tions of the Lords of the Three Families [MafijusrI, Avalokitesvara, and Vajrapal). i]. They maintained [the seat] by means of the exegesis and attainment associated with the teaching of the Ancient Translation School.
Again, there were the disciples of T ampa Deshek who were renowned as the "three from Gyelmorong who just had to listen". These were Sherap Gyeltsen, Sherap Pelwa, and Sherap Dorje. The three had acute minds and were certainly fit to be taught in an instant. Just by hearing the sound of Tampa Rinpoche's voice as he taught the doctrine they became lords among accomplished masters, who reached the profound- est depths of all doctrines. So it is that from that time, when those three spread the teaching in the eastern district of Gyelmorong, until the present day, this precious teaching has not declined.
Moreover, there were the four supreme students of Katok Tampa Deshek who were renowned as the "four sons who were prophesied". Among them, Drutsagangpa was famed for having founded one hundred and eight places of retreat throughout the region from the three districts of Pum, Rong and Zhak all the way to Khawa Karpo; and his legacy as one who spread the teaching profusely was great. Tsade Ce-nga Namka Dorje founded the monastery of Konjo Tsade. Through his students Trung Thuje Yeshe, Tonpa Wangjor and others, the cycles of the Magical Net and the Great Perfection came to Central Tibet, where they became known as the "Kham tradition". Mokt6n Jampel Senge built a monastery in the Dri region and vastly benefitted the teaching and living creatures. From him there originated the lineage renowned as the "thirteen generations of accomplished masters in the line of Mok". Finally, the accomplished master Mal). i Rincen was re- cognised by Guru Choki Wangcuk to be the fundamental master of the doctrine of the Quintessential Gathering of the Great Compassionate One (thugs-rje chen-po yang-snying 'dus-pa). At Katok, Choki W angcuk made a prophetic declaration that he should become a mantrin and that his own daughter Ktindrolbum and Mal). i Rincen should live together; but the auspicious opportunity was lost because Mal). i Rincen would not transgress the discipline of a renunciate. Even so, as soon as he had finished building the reliquaries of the three superiors (gong-magsum)886 and other acts of service, he flapped his robes like wings and flew like a bird into the sky, landing on the summit of the mountain opposite. He also left a footprint there. Then he dwelt in Rakcok, where, after not very long, his body vanished in a mass of light.
Following the "thirteen generations of gurus" there were the "thirteen generations of Trung",887 who successively maintained the teaching of
d·
o y. AcademIes, retreat centres and so forth were devel
COurse separ- Ancient Translation School became wid teachmg of the from Gyelmorong in the east Tshawaron the area
in the west, all the up to that . intervening p. eriod, the teachings of the
on had becom the A! agzcal Net, the Mental Class and so erareIn entralTIbeta dT . .
that kept them alive A d h n . sang, It was thIS tradition
ate y. In short, both the exegesis and attainm
interruption, the ofu:rr:o t e present hIt has without . . . . powerment, t e exegetIcal tradition th
contmUIty of esotenc mstruction and the lineage of t . . ' e
. '
am,t ereISonetradItIOnaccordingtowhichth·· f
Ag· h · .
Gathe' and esotenc mstructions of both the Sutra which
ransmISSlOn ments t . . . . IS nver 0 empower-
from the. . Magical Net also descended in a lineage , sangtonpa, and Campabum, through:
Tsade Ce-ngawa Namka Dorje·
Trung Thuje Yeshe; ,
Tonpa Wangjor;
the venerable Pelbarwa Namka Dorje. Tonpa Gongyel; ,
Yangtro Tshtiltrim Gyeltsen;
Trao Choki Bumpa;
Puborwa Khedrup Yeshe Gyeltsen. Zhakla Khedrup Yeshe Bumpa· '
Mon Katokpa Sonam Gyeltsen/ Katokpa Namdrol Zangpo; Katokpa Choki Senge; and Lhadrowa Choki Wangpo.
the
interruption until tgPd oco o ay.
Ia ectIca co lege and
lineage
Done, whence It has continued without
gradually
descended
to the
.
7 Miscellaneous Lineages of the Zur and Kham Traditions
THE EMPOWERMENT OF THE SOTRA WHICH GATHERS ALL INTENTIONS IN KHAM
[449. 1-452. 4] Moreover, concerning that which is called the "Kham tradition" of the empowerment of the Sutra which Gathers All Intentions: During that aforementioned intervening period, Dro1cen Samdrup Dorje conferred this empowerment on both Zur Sakya Jungne of Yang- en and his sister, and the lineage passed to the latter. Her name was Zurmo Gendtinbum. In reality, she was a natural yoginI, who from her youth onwards was dignified, even in appearance, and free from the defects of sarpsara. Training herself in the three aspects of creation and perfection, she attained their limits, realised the abiding nature of reality, and mastered many approaches to contemplation. Thus she became a great learned and accomplished woman. Living in the hermit- age of Tsegyel in lower Nyang, she acted on behalf of living creatures. It was she who conferred the empowerment on Zurton Sakya Shenyen of Yang-en Sangakling. He empowered Trao Chobum, the learned and accomplished master of Katok. The latter empowered Shenyen Koncok Zangpo, who, in turn, empowered Katokpa MoktOn Dorje Pelzangpo.
This Dorje Pelzangpo composed the Empowerment Ceremony entitled the River of Honey (dbang-chog sbrang-rtsi'i chu-rgyun), which he based on the empowerment ritual of the Len tradition, where the various stages [of empowerment] were properly arranged, and then adorned with the practical techniques of Go Tsilungpa and the ceremonial ar- rangements of Troton Pelden-tra. Moreover, he combined in it the peaceful and wrathful deities of the Magical Net and the special trans- mitted precepts of the Mental Class known as the Eighteen Significations of the Syllable A (sems-sde A-don bco-brgyad-kyi sgos-bka'). This author, Dorje Pelzangpo, was renowned as an awareness-holder who had at- tained the level of deathlessness, so he was certainly a supreme, holy individual. Above and beyond that, his work was composed at the behest of many incomparable spiritual benefactors. Therefore, it was
Miscellaneous Lineages ofthe Zurand Kham Traditions 701
had left out of the C:eremonial Arrangements of Nyelpa (gnyal-ba'i chog-khngs). He also revIved the transmission of the three profound of the deities of the Magical Net (sgyu-'phrul
zhz-ba zzab-dbang-gsum) whIch had been lost in Central Tibet and T
d' h" . sang
unng t IS mtervenmg period, but which had been preserved he .
thKtkd" B rem e a 0 tra ItIOn. ecaus. e he also maintained the continuous lineage
of empowerment for the Ezghteen Significations of the Syllable A in the Mental Class, he became a most beneficial gateway to the continuity
of the teaching.
The empowerment was transmitted from MoktOn Dorje Pelzangpo through:
Dorje Namgyel, the bodhisattva of Tarlung; Khyungtsangpa Trhtizhi Lodro Pelden,' PangtOn Karma Guru;
Ktinzang Peljor, the holder of mantras; Sangdak Trhinle Lhtindrup; and
TaktOn Chogyel Tendzin.
From last mentioned the river which had flowed through the
Khan: to the great treasure-finder, the king of the doctnne, [RIkdzm] Gyurme Dorje.
THE LINEAGE OF ROK SHERAP-O
Rok Sherap-o also greatly propagated the exegetical transmis- of the Sutra which Gathers All Intentions and the Magical Net. ThIS Sherap-o first studied the trilogy of the Sutra which Gathers All the Magical Net, and the Mental Class according to the So tradItIOn under RoktOn Tsenpo. He also studied the SiUra which Gathers All Intentions and the Magical Net according to the Kyo tradition under Lhapdrema Kongpa. Lhap had received the Zur tradition of the Szltra
which Gathers All Intentions and the Magical Net from master Yamco who belonged to the Zur lineage. Also, Dropukpa's disciple Nupton taught them to Kharak Nyingpo, who taught them to Yamshti. Kharak Nyingpo, moreover, taught his own son, Pemabar, who in- structed Rok Sherap-o [as did Yamshti]. Furthermore, under So Tarma Senge, Rok studied an ancient tradition of teaching using an annotated
commentary called the Profusely Annotated Magical Net (sgyu-'phrul mchan-mang). He also received a lineage derived from Len Sakya Zangpo of Chuwar and another derived from Nyangnak Dopa, who was a
st. udent of Lharje Nyariwa. In short, this guru Rok studied many dIfferent traditions.
bel ordmary sacraments" (sgru -rdzas thun-mong bco-lnga'i dbang),888 which
and became the source for the empowerments ofth "fif
teen
702 History: The Distant Lineage ofTransmitted Precepts
Rok composed the Lecture Notes on the Ground, Path and Result ording to the Magical Net (sgyu-'phrul
a Commentary on the Array of the Path of the MagIcal bkod-kyi tfka). He granted teaching to one kn? wn as the ,All-S of N emdo", who, in turn, composed Detazled Annotatwns on ,t on the Secret Nucleus and the Array ofthe Path ofthe
Net (snying-tfk-dang lam-rnam-bkod-la mchan-bu! . He also great Y propagated the empowerment and exegesis of th1s tantra among the
descendants of Rok.
THE LINEAGE OF Y A TO ZURP A
. k the "Yato Similarl in Tsangton Mangkar a succeSSlOn as .
Zurpa" which was well practised in exeges1s and atta1nment. That lineage spread like fire throughout southern. and districts of Lato. In the north a few explanatlOns were glVen by
Jun ne-o Narton Senge-o, Y onten W angcuk of Catarlamo and andgan of the Magical Net was continued in at Tenpak as well, where the conqueror Longcenpa stud1ed 1t.
8 Rongzom Chtjki Zangpo
[452. 4-465. 1] Choki Zangpo of Rong,889 who was renowned as the supreme mahapa1J4ita of [Tibet], the land of snow mountains, took birth in Narlung-rong, a subdistrict of Rulak in lower Tsang. [In order for him to do so,] the rite of the five awakenings of the causal phase890 was first performed by [his father] Rongben Rincen Tshliltrim, the son of Rongben Pelgi Rinpoche. Consequently, [during his lifetime] he was to demonstrate an enlightenment exemplifying five excellences: Dignaga's discriminative awareness, V asubandhu's learning, Candrago- min's expressive style, Dharmaklrti's analytical acumen, and master Aryasllra's poetic composition.
It is said that Rongzompa was the immediate reincarnation of a paI). Qita called master Sm. rtijfianaklrti, who had come [to Tibet] towards the end of the early propagation of the teaching. In the province of Dokam he corrected the translations of some of the tantras, and trans- lated commentaries on the way of secret mantra, including the Comment- ary on the Litany ofthe Names ofMafijusrf (Tha-ga-na'i mtshan-brjod-kyi 'grel-pa, T 2538) by Thagana, and many means for attainment, such as that of Esoteric Mafijusrf. He also composed some treatises on gram- mar. Later, he passed into nirvaI). a [while still in Tibet]. But in the lineage of the Anthologised Siltras (mdo-mang, T 846-1108), [a section] of the Kangyur, Rongzompa follows immediately after Sm. rtijfianaklrti, a point which requires consideration [for it would be impossible for one to be the immediate reincarnation of the other if they were master and disciple]. Still, others maintain that a paI). Qita called Acarya Trhalaringmo came to Kham, and that there he translated and taught the Extensive Commentary on the Guhyasamaja Tantra (gsang-ba 'dus-pa rgya-cher 'grel-pa) and so forth. When he passed away he reportedly reincarnated [as Rongzompa].
From his youth Rongzompa spontaneously possessed great dis- criminative awareness, and so studied under GartOn Tshliltrim Zangpo in lower Nyang. Once, when his father came to bring him provisions, his fellow students said, "This son of yours has a wild disposition. As
704 History: The Distant Lineage of Transmitted Precepts
Rongzom ChO'ki Zangpo 705
we have grown tired of his noisy chattering, it would be best to take him away now. " The father asked the master whether he should take the boy away as they had suggested, but the great Garton replied, "Do not speak of it. He already understands the entire doctrine! "
- tantras, and treatises - which he had not previously seen, havIng perused them only once or twice. From the very outset and without great efforts, he was free from ignorance with respect to Sanskrit and many other languages as well. And because his intellect, un- obstructed in all the inner and outer sciences and scriptures, was like a sharp thorn, he was vastly superior to others in indicating subtle distinctions, even in Tibetan, whereby a given word might apply to a given shade of meaning.
Rongzompa knew the significance of many, extensive textual systems teaching such sciences as those of the logical treatises, aphoristic verses, and so forth, without referring merely to [a single authority, for Instance,] the treatise of DaJ)Qin [the Mirror of Poetics]. 891 In child- hood he delighted in the company of every Indian master, and com- prehended their statements. Thus, he found no difficulty in learning [to read] a volume in the Vivarta script,892 just by glancing over it. It is said that he even learned the languages and sounds of animals. He also composed many commentaries and treatises like [his commentary on] the Gateway to Language (smra-sgo mtshon-cha). With inconceivable intellectual power he was endowed with a profound intention to serve
Rongzom Chiiki Zangpo
In his eleventh year Rongzompa studied the dialectical philosophy. Between teaching sessions he used to repeat all his master's words even in the children's playground. Because he mastered all doctrines after hearing them just once, without mistaking even a single word, he became known as an emanation of MafljusrI. When he was in his
thirteenth year he seemed to have completed his studies and to have become free from ignorance with respect to all that can be known.
He himself was to say, "My learning was not insignificant: There was no doctrine I did not study. But neither were my studies great, for I did not need to review any doctrine more than once. "
This great man's discriminative awareness was both quick pro- found. It is said that because he possessed vast and taintless bnlhance that was supremely wholesome, he obtained infallible retention, keeping in his mind all the words and meanings of all the difficult Indian texts
m partIcular, those who had entered into the vehicle of indestructible reality and who desired to attain the rites and accomplishments of the secret mantra. So it was that he earnestly advised them with infallible instruction, and thus served them. Since he was endowed with some of the supernormal cognitive powers, he knew the right times and situations for training sentient beings, and so changed the attitudes of most living creatures. In order to turn those who entered the doctrine away from its opponents, well-prepared and methodical treatises would flow forth from his lotus mouth. And he never regretted giving this aid.
Abandoning avarice, Rongzompa renounced possessions for, and tolerated the incompetence of, ordinary persons whose minds were not inclined to the doctrine. 893 Making them the objects of his compassion, he established them in happiness and peace. He cherished sacred mat- ters and meditative resolve like wish-fulfilling gems, or vital forces; and he inspired others to follow suit.
. While composing [works concerning] the true doctrine, Rongzompa dId not have to hesitate in order to collect and study source-books or make other such investigations, for the eight great treasures of brilliance were liberated [within him], whereby he could penetrate the words and meanings of the doctrine without impediment. Since all his treatises are refined in meaning, verbally refined and of unadulterated expressive style,894 they are in harmony with the mysteries of the speech of the Teacher, the great Sage.
For this reason, others who are known for their learning cannot refute them. It is said that individuals in the lineage of those who have studied his esoteric instructions concerning
all men devoted to the doctrine and religious persons in general, and
. . '
706 History: The Distant Lineage ofTransmitted Precepts
Rongzom Chtiki Zangpo 707
the way of secret mantra cannot but receive his blessing by following [the texts] literally, even if they have not obtained the transmissions.
When the master Atisa met this great being, he declared him to be infallible, saying, "This master is,. in fact, the deceased master carin of India. How could I be able to discuss the doctrine with him? "
In general, it was said [of him]:
In Vinaya, Tshurton Yige was learned.
In correct ritual practice, Yedrak was skilled. Rongpa was learned in grammar and logic. But father Chodrak himself gathered all! 895
While, generally speaking, Rongzompa continued unbroken lineages of the sutra and mantra traditions derived from many gurus, in particu- lar, [he figures in many lineages of] the doctrinal cycles of the vehicle of indestructible reality according to the Ancient Translation School, for example:
(i) The lineage of the instructions of the great master Padmasambhava [passed from that master through]:
Nanam Dorje Dtijom; Kharcen Pelgi Wangcuk; Tom Atsara Pel Metok; Dra Dorje Zhonu;
Zhangzhang Yonten-tra;
Rongben Yonten; and
Rongben Tshtiltrim Rinpoche [Rongzompa's father].
Rongzompa received them from this last figure in the lineage.
(ii) The lineage of Vairocana's esoteric instructions [which passed
from that master through]:
Yudra Nyingpo; Lacen Gongpa Rapsel; Trum Shinglakcen; Nup Paten; and
Yazi Ponton.
The latter expounded them to the all-knowing Rongzompa. This is one
lineage of the Mental Class.
(iii) There was also an accomplished individual in Longtang Drolma
named Aro Yeshe Jungne. 896 He possessed both the instructions of seven successive masters of India and those of seven successive masters of China. [From him the lineage was transmitted through:]
Cokro Zangkar Dzokur; Yazi PonWn;897 to Rongzompa.
This is called the Kham tradition of the Great Perfection.
(iv) Again, there were the esoteric instructions given by Vimalamitra to Nyang Tingdzin Zangpo, and those which he taught to Ma Rincen- chok and Nyak Jfianakumara. Both were transmitted through Khu
Cangcup-o to Khyungpo Yik-o, and by stages came down to Rongzompa. Thus, Rongzompa was an unrivalled master of the teaching of the Ancient Translation School of the secret mantra, in whom was found
one of the fountain-heads of the teaching.
At the beginning of this master's Commentary on the Tantra of the
Secret Nucleus (gsang-snying Jgrel-pa) it says: The nature of the Three Precious Jewe1s
Is enlightened mind.
For this reason it is called the Precious Jewel Commentary (dkon-mchog Jgrel). The commentary by the great, all-knowing Longcenpa, entitled Dispelling Darkness in the Ten Directions, clearly elucidates [the Secret Nucleus], commenting on it according to the tradition of the king of vehicles [Atiyoga]. On the other hand, this commentary by the all-know- ing Rongzompa appears like a great chest that is sealed tight, vastly commenting on the expanse [of reality]. Knowing that these two are the main Tibetan commentaries [on the Secret Nucleus] provides the intellect with [the potential for] great power.
When Rongzompa was young, while studying the teachings of the Ancient Translation School under one DoWn Senge, he once dreamed that he was eating a porridge he had prepared of the Secret Nucleus, with a vegetable broth made of the Buddhasamayoga. He told this to his master, who said, "How wonderful! It is a sign that you have completely internalised those doctrines. You should compose a com- mentary on each. "
Therefore, to fulfil his guru's intention, Rongzompa composed three esoteric instructions based on the three precious trainings. These are the Extensive Sutra ofthe Commitments, which gives definitive expression to the training of superior moral discipline; the Four Modes and Fifteen Aspects Commentary Cgrel-pa tshul-bzhi yan-lag bco-lnga-pa), which sets forth the training of superior contemplation; and the Commentary on the Buddhasamayoga (mnyam-sbyor-gyi Jgrel-pa), which consists of esoteric instructions on the view and meditation of the Great Perfection, and which teaches the training of superior discriminative awareness.
Similarly, he composed many commentaries and esoteric instruc- tions, such as those on the Tantra ofthe Purification ofAll Evil Destinies (Sarvadurgatiparisodhanatantra, T 483), and on the Bhairava Tantra. Among them are texts that are inexpressibly profound, and of vast significance, such as the Introduction to the Way ofthe Greater Vehicle (theg-pa chen-poJi tshul-la )ug-pa), and so forth. In short, Rongzompa made the abode ofomniscience his own; for, with respect to the different
708 History: The Distant Lineage ofTransmitted Precepts
siitras, tantras, and treatises, he mastered all those which are knowable.
He even went so far as to write treatises on such worldly occupations
as agriculture, animal husbandry, and dairy farming. h
Rongzom Cho'ki Zangpo 709
Therefore, when at first all the scholars of the four Tibetan provinces assembled with the intention of debating him, it was an occasion for Rongzompa to prune the vines of their brilliance and to flatten the cobra's hood of their pride. So it was that all those scholars, induding Yangkye Lama of Shap, Marpa Topa, Uyukpa DaWn, Do Khyungpo Hiirp-nying, Setrom Gyamtsobar, TshamWn Koca, Pangka Tarcung, Go Lhetse, and Gya Gyeltstil had thought to refute Rongzompa by criticising his treatises as being merely the inventions of a native Tibetan. But when they confronted the great man in person they found that he adhered to the scriptural authorities, could bear logical examination, and that he contradicted neither syllogistic proof nor the teachings of their gurus. Thus, he refuted them through the brilliance of his intellect, which was free from all the verbal and substantial faults asserted by his opponents. As they inspected each of his treatises and savoured its meaning, they were all astonished; and everyone of them honoured him and made him their guru. So it is said.
So too, the translator of Korup, a monk named Choki Sherap, who had the guise of one who was much learned, also slandered Rongzompa at first. But on seeing the volume entitled Introduction to the Way of the Greater Vehicle, which Rongzompa had composed, he felt great respect. Finally, he honoured Rongzompa with many presents, confes- sed his fault, and prayed to be accepted as a disciple. Then he studied the Secret Tantra of [Wrathful} Maiijusrf, and many other doctrines.
During his discourses on that Secret Tantra, the great paI). gita de- clared, "If we had a Sanskrit manuscript, [the tantra] would read like this, but since there is none, we cannot now correct it. "
Korup Lotsawa retained his words and later obtained a Sanskrit
manuscript from a paI). gita called lord which he studied under
him. He found it agreed with the words of Rongzom PaI). gita and felt
great devotion. It is said that he offered to Rongzompa the Sanskrit
manuscript which had provided, and studied it once more
under him. In the same way, many translators such as Marpa Choki
898
you write? " y n t
w! th such perfect attributes, Rongzompa per- severed m reducmg pnde and smothering arrogance. If we conside accounts of his liberated accomplishments, there are many mg, for examFle, ? e crossed the mirror-like surface of a great cliff
magIcal abIlItIes, or how he pierced rock with his kIla, flew mt? the sky, and possessed supernormal cognitive powers, through WhICh he comprehended the domains and conduct of most Tibetan gods demons. So it was that this great paI). gita, such an undisputed emanatIOn, was manifestly praised and venerated by all the scholars
whoyve? during his age. He lived for one hundred and nineteen years
IS to have passed away without physical illness. Even the great
G? Lotsawa [Zhonupel] has praised him saying, "In this snowland of
TI? et no scholar has appeared who has been his equal. ,,900 This is unIversally known.
the . students who followed him, there were two lineages: the of hIS . sons, and that of his disciples. First, the lineage which Issued from hIS two sons, Zijibar and Bumbar, lasted for a long time, and e. veryone . who appeared in it attained accomplishment through the practIce ofVaJrakIla. In the lineage ofhis disciples, there were seventeen
great translators including Korup Lotsawa, Marpa Topa, and Go thirty-five great accomplished masters including Yak DOfJe Dzmpa; one hundred and eighty great meditators masters of
yoga, the venerable Khurbupa, the brothe; of Macik
Z. hama; and about five hundred others who upheld the umbrella of
hIS doctrine, including Dorje Wangcuk, the layman of Yolcak, and Yangkye Lama.
Wangcuk
bowed before his feet.
and intellectuals who were renowned for their learning
Rongzompa adhered to many paI). gitas including the Indian precep- tors Mafijusrlvarman, Mafijusrljfiana, Upayasrlmitra, Buddhakara- bhadra, Devakaracandra, Paramesvara, and Amoghavajra. He acted as their interpreter and translated many texts, including the Vajrabhairava Tantra, the tantra of Black Yamari, the Esoteric Maiijusrf,899 and the Root Tantra of Cakrasalflvara. They are most excellent translations and are thus worthy exemplars of the new translation schools. All of Rongzompa's Indian paI). Q. itas used to say to him, "Dharmabhadra!
'.
ot to mentIOn your other attnbutes, m India men compose 'th
You should compose many doctrines and protect many livI'ng
N ·
creatures.
· h' WI out avmg a t Ird of your knowledge of grammar and logic. So, wh do '
9 The Traditions of Vajrakfla
. 1he1'radUlOnsofVajrakfla 711 perfonn the ntual stab. . . But in fact, I have no object to stab
I shall stab the zandre demon of my ancestors ,,904 S h. ·? h well, venerable lady rotated the kIla of ritual service' It the
an? crashed down onto a barberry bush her the
me
THE TRANSMISSIONS OF VAJRAKILA
[465. 1-475. 3] As has already been described, the foremost meditational deities of the ancient masters were Yangdak Heruka and VajrakIla. Since [the tradition of] the Yangdak cycle is already known [pp. 617-45], the propagation of VajrakIla [will now be discussed]. 902 There are, indeed, many different versions [of the means for the attainment ofVajrakIla] to be found among the lineages descended from Padmasam- bhava, the preceptor of O<;l<;liyana. They include the King's Tradition of Vajrakfla (phur-pa rgyal-po lugs), the Venerable Lady's Tradition (jo-mo lugs), the Royal Lady's Tradition (lcam-lugs), also, the Nanam or Rong Tradition (sna-nam-mam rong-lugs), and the Black Deity (lha-nag) and Variegated Deity (lha-khra), these [last two] taking their names from the colour of the deities' bodies. Though all of these traditions have the same essential nature, they are known as this or that by their distinctive esoteric instructions and by the descent of their particular transmitted precepts.
(i) Concerning the King's Tradition: After the great master [Pad- masambhava] had consecrated Samye he is said to have granted [the VajrakIla teachings] to three persons, namely, King Trhisong Detsen, the venerable lady Kharcenza [Yeshe Tshogyel], and Cendrenpa.
(ii) Concerning the Venerable Lady's Tradition: At the time of his departure from Tibet, the master Padmasambhava taught the venerable lady Kharcenza the concise and complete Root Fragment of Vajrakfla, the higher rites of which essentially subsume the means for the attain- ment of enlightenment, and the lower rites of which essentially subsume the integration of sorcery with the path. Then, in the rock cavern of Naring Sengedzong in Monka [present-day Bhutan], in the south, she opened up the ma1). <;lala ofmaterial symbols and entered into practice. 903 On the twenty-first day all the kIlas [of which the material ma1). <;lala was composed] laughed, emitted light, and began to jump and shake. The venerable lady thought to herself, "It is said, IJkfla be accomplished,
Yt! she Tshogyel
b' expanse of equanimity.
thIS beIng the abode of the zandre demon of her ancestors
The b b
bu h
s was urnt to a cnsp and the zandre was "liberated" in th
, ar erry . I
.
_Afterwards? the of that lady's family kept the
Because It ;ufficed Just to brandish it, the lineage became renowned
as Kharcenza s zandre-subduing lineage" Th bl I d
d . . e venera e a y ex-
ed thIS doctrine to her own brother, Kharcen Pelgi Wan cuk and It was gradually propagated. g ,
P Concernin? " the Royal Lady's Tradition: Cokroza met master a In person, but she requested empowerment from the ? eIty and not from the guru. Therefore, the deity vanished Into the s heart and she lost the good fortune of receiving empow-
erment. But the venerable lady Yeshe Tshogyel transmitted it to
e spatIa
712 History: The Distant Lineage ofTransmitted Precepts
Cokroza, with the permission of Padmasambhava, and another lineage thence sprang forth.
(iv) Again, there is the Nanam Tradition: This is simply the tradition of the lineage of the great Rongzompa, which has just been explained above. Concerning it, some say that the grandfather of the great Rongzompa, Rongben Yanten Rincen, or Pelgi Rincen, met master Padmasambhava in person, and lived for three hundred years. He taught his son, the father of Rongzom Pa1)<;iita, who was named Rincen Tshtiltrim and lived for one hundred and fifty years. From him the lineage known as the Rong Tradition emerged.
(v) Concerning the Black Deity Vajrakfla: Padmasambhava of O<;l<;liyana and his consort both instructed Dre Atsara Sale. He taught Langlap Cangcup Dorje, from whom the lineage gradually descended to one Kurup Yangdak of Yamdrok, who made all the deities [of the ma1)<;lala] black on the basis of the NirvalJa Tantra of Vajrakfla (phur-pa mya-ngan-las 'das-pa'i rgyud, NGB Vo1. 28). Hence the name [of this tradition] .
If this account indeed refers to Atsara Sale, the lineage could not have been direct because there was a great span of time between him and Langlap. However, there was also a certain Dre Atsara Nuru who is said to have attained the accomplishment of longevity. Despite the difference of their names, there is little contradiction [if these two are identified as one and the same].
When the precious lama Phakpa was unable to find a continuous lineage for the "liberating" empowerment of the lower rite (smad-las sgrol-dbang), he searched for it saying that he would request it even from a beggar. He heard that there was one Atsara Nuru who had been a personal disciple of Yeshe Tshogyel, and who, having become an awareness-holder controlling the duration of his own life, wandered about with no certain destination in such places as SItavana. At that, the precious Phakpa sent much gold with Lowo Lotsawa and thus obtained the continuous lineage of the "liberating" empowerment. So it is said.
(vi) Concerning the Sakya Tradition of Vajrakfla (phur-pa sa-lugs):906 This lineage was transmitted in a succession beginning with Khan Ltiiwangpo, a disciple of the great master Padmasambhava. An unbro- ken lineage was well known in both the doctrinal and familial lines of the Sakyapa, hence the name [of this tradition].
(vii) Moreover, the Perfect Practice of Vajrakfla based on the Secret Tantra oJvajrakzla (phur-ba gsang-rgyud, NGB Vol. 27) , the Six Secret Tantras (gsang-ba'i rgyud drug, NGB Vols. 28-9), and the Blue-skirted One's Cycle, which was abridged from the Twelve-Section . ! (ila:;:a Tantra (ki-la-ya tantra bcu-gnyis, NGB Vol. 19), were transmItted In
the lineage of Nyak ]fHinakumara, which has been described above [pp. 601-6].
LANGLAP CANGCUP DOR]E AND OTHER MASTERS OF VAJRAKILA
There were an inconceivable number ofindividuals who obtained mani- fest signs of accomplishment from this meditational deity, so it will not be possible to mention them all. None the less, there was one in particu- lar, called Langlap Cangcup Dorje. During his childhood he was sepa- rated from his parents, and, like the venerable Milarepa, suffered greatly at the hands of his paternal relations. This was unbearable to Dre
who gave him a cycle that was profound and to the point, denved from the esoteric instructions of Vajrakfla. Langlap practised it and thereby put an end to his paternal family. Although the great fame he achieved in this way increased, he had to live as a shepherd in Khore, for he lacked the fruit of generosity practised in past lives.
At the same time, there was one spiritual benefactor, Ra Lotsawa, whose dominion and fortune were quite vast. 907 Many of the great gurus and noblemen of Tibet, powerless to do otherwise, had to prostrate before him. It is said that if they did not comply Ra Lotsawa would "liberate" them with the wrathful mantras of Yamantaka.
About that [wrathful teaching of his]: A whole clay barrel, containing a Yamantaka cycle, had been discovered as treasure by one Tumpa Zhangtrom. 908 Having copied out about half of the Lord of Life, Evll and Mean-hearted (tshe-bdag sdig-pa snying-'dzings), he went before Ra Lotsawa, who appended [that teaching] to his own Yamantaka cycle and invented an Indian origin, with the pretense that he had translated
it [from Sanskrit]. Similarly, from among the many treasure troves of Bumthang, he discovered numerous esoteric instructions concerning sorcery, exorcism, and hail, Vaisrava1)a, Jambhala, Ga1)apati, and so forth. So it was that the Yamantaka cycle of the new translation schools came to have many efficacious rites.
When that mantra preceptor [Ra Lotsawa], who had "liberated" thirteen bodhisattvas, including Marpa's son Tarma Dode,909 and thir- tee? translators who were his own equals, including Nyen Lotsawa, arnved at a religious festival in Khore, Langlap Cangcup Dorje did not prostrate before him. Ra Lotsawa thought that he was just a fool, but on hearing a description of him, said, "Very weIll He will not live beyond this evening. Just waitl" He began to perform the wrathful rite
but during the first declaration of truth [for the purpose] of and summoning [the consciousness of the victim] a shower of briarwood kIlas rained down on him and his disciples, wounding all the ordinary students outside. 910 During the second declaration a rain of iron kIlas fell from the ma1)<;lalas of the wrathful deities of the ten directions [with their retinues] including the Devourers and the Slaughterers (za-
gsOd). 911 And during the final declaration, Ra Lotsawa saw the sky fill with fire and droning sounds, and there appeared the Indestructible Youth (Vajrakumtira), like a red-hot iron almost cleaving the mountains
The Traditions ofVajrakf/a 713
714 History: The Distant Lineage ofTransmitted Precepts
The Traditions ofVajrakfla 715
in two, ravenously grimacing above him. At that, Ra L? tsawa was terrified. He begged forgiveness and venerated Langlap WIth prostra- tions and offerings. This is the origin of the saying that, "The preceptor
of Yamantaka was ruined by KIla. "
It is said that while many obtained 'accomplishment through the
h i g h e r r i t e s o f V a j r a k I l a , i n t h e l o w e r r i t e s a p o w e r f u l force than did this Langlap Cangcup Done. HIS mam dlsClples were Nanam Sherap Tshtiltrim, Kyi Kyangyel of Mongu, Trang Phurbugo of Rong,912 and Nyang Nak of Uyuk Rolpo. ,
Among them, Kyi Kyangyel, who was also called KYlben Rincen, had his house, fields and wealth stolen by his paternal relatlOns. He became exceedingly disgusted and requested the,[empowe,rment of] VajrakIla from Langlap, who said, "Perform the ntual,servlce of the
deity for nine months. Then practise the rites of the tno of Se, Cak, and Shel913 for two months. Your aim will be achieved! " "
Doing just that he reached the limits of power. Then, many people in front of an earthen wall, m the he saw that all were his enemies. He brandIshed hIS klla m the dlreCtlOn of the wall and the wall collapsed. All his enemies wer,e thus set
path of the hereafter. For this he became known as KYI Kyangyel, KYI who Brought Down the Wall". All [of this lineage] possessed such occult power, so it will not be possible to write all down here.
Again, this VajrakIla tradition is famous lts utterly vast occult power. By brandishing the kIla at a brushfire m a sandalwood the great master Padmasambhava restored, the By it at the flooding waters of the Ganges, Vlmalamltra fixed the nver s
course. By brandishing it at Mount Trakar Kongcen, ,the,Newar SIlamafiju made the rock-face crumble to pieces. By thrustmg It at the tracks of a wolf, the venerable lady Kharcenza caused the to be swept away in an avalanche. By raising it against the crow ,:hlCh had carried off his rosary, Menu Gyelwei Nyingpo made the bIrd fall to
earth. And by inflicting it upon the yak-hair tents of the Mon army, Lo Pelgi Lodro overpowered them. In these and other instances" masters, thrusting the kIla at both enemies and mvm- cible, even in the face of powerful magic. And by thrustmg It at the five poisonous conflicting emotions, numberless masters obtamed
supreme accomplishment.
DARCARUPA AND THE TERMA TRADITION OF VAJRAKILA
Moreover there is the tradition of the treasure, through which the manifest ;igns [of accomplishment] were exceedingly clear. The master [Padmasambhava] conferred the empowerment, tantra structions [of VajrakIla] on the king [Trhisong], and then secured It m
the form of a treasure, along with the Doctrinal Cycle of the Utterly Secret Hayagrfva (rta-mgrin yang-gsang-gi chos-skor), at the rock of Sewalung in Yerpa. When Darcarupa, a lord among accomplished masters, performed the means for attainment in the upper cave of Como Nagyel he met the great master Padmasambhava in person, who said "Practice in the Moon Cave (Dawa Phuk) at Yerpa! " He did accordingl/ There, the great master arrived by horse on the rays of the sun every morning and taught the doctrine to him. Every evening he departed on the sun's rays, saying that he was off to tame the ogres. At that time Darcarupa discovered the kIla, which was a material symbol, at its place of concealment in Sewalung at Yerpa.
When Darcarupa went to Lhasa at market-time he devastated the bazaar with a whirlwind. Then he proceeded to Tsang and met Sakya PaJ). <;iita, who was on his way to Kyirong, and they stayed in the same house. Since Darca's speech was defective,914 he (:ounted the mantra, saying "OM vAJRAKYILI KYILAYA. . .
The regent Ktinga Bumpa protected the doctrine as before. Then Wangcuk Pelwa ascended to the seat during his thirty-eighth year.
88o
Campabum continued to act on behalf of the teaching and living
creatures through to his seventy-fourth year, 1252 (water mouse), when he withdrew from the array of his physical body.
THE SUCCESSIVE REGENTS OF KATOK
[439. 5-443. 3] Campabum's regent, the great Ce-ngawa Sonam Bumpa, was born in 1223 (water sheep year). In his thirtieth year he ascended to the seat and, emphasising the SfUra which Gathers All Intentions, the
fection.
696 History: The Distant Lineage ofTransmitted Precepts
Biographies ofthe Kham Tradition 697
Though some exegesis was givenat this time, he emphasised meditative attainments above all, and dwelt in one-pointed contemplation. On one occasion the king of Jang mustered a great army [and P! epared to the monastery]. 882 The master's servant asked, "What shall we do m the face of this army? "
"Pour a lot of tsampa on me! " he replied.
When this was done, there was a great blizzard and the army with- drew. Later, [the king of Jang] bowed at the master's feet and offered a golden image of Sakyamuni, an ivory model of the temple at Vajrasana, and the great spire which today is on top of the monastery. Wangcuk Pelwa withdrew from his physical body during his fifty-third year.
His regent, Lodro Bumpa, ascended to the seat in his forty-third year. He had many disciples who attained accomplishment, such as Chusor Namkabum. In the period between [the greatness of] Ukpalung
[the seat of] the Zurs, and [the rise of the later] monastic of the secret mantra tradition (gsang-sngags-gling-rnams)883 the teachmg became sparse, but this master propagated the Sutra which Gathers. All ! ntentions, the Magical Net, and others. So his legacy to the teachmg m Central Tibet, Tsang and Kham was great. In his sixty-fifth year he passed
away to benefit another realm.
The regent Lodro Senge ascended to the seat in his thirty-sixth
He grounded [his teaching] in the transmitted precepts of the
propagation, but from this time the treasure cycles were extensIvely
promulgated as well. He passed away at sixty.
The regent Cangcup Lodro continued the tradition ofhis predecessors
and, in particular, expounded the Four Sections of the Magical Net (sgyu-'phrul sde-bzhi) and the Array of the Path of the Magical Net. He also greatly increased the congregations of renunciate meditators at t? e Ritsip and Partro [hermitages]. His regent, Cangcup Senge, and Cangcup Gyeltsen, both greatly extended teaching, study and medIta-
tion on the transmitted precepts and treasures.
KHEDRUP YESHE GYELTSEN
[443. 3-445. 6] Cangcup Gyeltsen's disciple was Jfianaketu [Yeshe Gyeltsen], the learned and accomplished master of Pubor. There was a prophecy stating him to be the emanation of Jfianakumara, the trans- lator of Nyak; and he became learned in all the sequences of the according to the slitras and mantras in general. In particular, he studIed
all the empowerments, exegeses, and means for attainment which Gathers All Intentions and of the peaceful and wrathful deItIeS of the Magical Net under the great learned and accomplished master Tr. ao Chabum. Moktan Dorje Pelzang, in turn, received the Sutra whzch Gathers All Intentions from this guru; and from him it was received by
the great spiritual warrior Dorje Namgyel of Tarlung. From his lineage the renowned Kham tradition of the Sutra which Gathers All Intentions (dgongs-'dus khams-lugs) descended to Central Tibet, as explained below. 884
Khedrup Yeshe Gyeltsen reclarified the root text and commentaries of the Secret Nucleus, the Sutra which Gathers All Intentions, and the root texts of the three traditions of the Great Perfection - those of the Mental, Spatial, and Esoteric Instructional Classes, respectively - until they shone like the sun. And he spread the teachings all-pervasively by means of exegesis and attainment.
He composed a great many treatises: the Commentary on the Peaceful and Wrathful Deities [of the Magical Net] and the Commentary on Vajra- kfla according to the Transmitted Precepts (zhi-khro-dangphur-ba bka'-ma'i 'grel-pa); a commentary, outline and synopsis of the Secret Nucleus (gsang-ba snying-po-la 'grel-palsa-bcadlbsdus-don); the Commentary and Annotations on the Array ofthe Path ofthe Magical Net (lam rnam-bkod-la tf-ka-dang mchan-bu); Annotations on the Parkap Commentary and the Innermost Point (spar-khab-dang thugs-thig-la mchan-bu); the Commentary on the Clarification of Commitments entitled the Clear Mirror (dam-tshig gsal-bkra-la 'grel-pa gsal-ba'i me-long); the Text on the Means for Assuming the Mudra of the Peaceful and Wrathful Deities (zhi-khro'i phyag-rgya bcings-thabs-kyi yi-ge); the Commentary on Tampa Rinpoche's General· Exposition ofthe Vehicles (dam-pa rin-po-che'i theg-pa spyi-bcing-gi 'grel- pa); and the Detailed Exposition ofthe Feast Offering (tshogs-kyi 'khor-lo'i rnam-bshad); to name but a few.
Yeshe Gyeltsen produced many learned students who attained ac- complishment, such as Khawa Karpowa Namka Gyamtso, Ktinga Dawa, Chokme Cangsem, and Lapton Namka Rincen. Among them, Khawa Karpowa composed a general dissertation, outline, and synopsis on the Secret Nucleus (gsang-snying spyi-don-danglsa-bcadlbsdus-don); a Commentary on the Array ofthe Path o/the Magical Net (lam rnam-bkod-la tf-ka); and so forth.
At the end of his life this great learned and accomplished master remained at the hermitage of Phaktso, diligently striving only for attain- ment. He benefitted innumerable disciples from as far away as Pubor, Khawa Karp0885 and Jang. He also received a prophecy from the 9akinI Mahakarmel). dral). i: "Departing from this life in your sixty-fourth year you will extensively benefit living creatures in the northern direction. Then, in SukhavatI Buddha-field, as the bodhisattva Sukhailkusa (bde- ba'i myu-gu) you will purify [the universe] into buddha-fields; and then during a pure aeon called 'Array of Attributes' you will attain buddha- hood as Sukhasara (bde-ba'i snying-po). "
There are inconceivable stories of Yeshe Gyeltsen's learning and accomplishment. He had visions of hosts of buddhas and bodhisattvas and could hang his robes on the rays of the sun, even in the presence of common folk.
698
History: The Distant Lineage ofTransmitted Precepts
THE
LINEAGES OF KA TOK
. Biographies ofthe Kham Tradition 699
t? e precepts and treasures. In the time of
tlOned generations of gurus" th t h· . the aforemen- e eac mg was so wldel
that were as many as one hundred and . y propagated [affilIated with Katok]. There was also a d· I monks
f
[445. 5-449. 1] The so-called "thirteen generations of the gurus of Katok", of whom Yeshe Gyeltsen was the last, were successive emana- tions of the Lords of the Three Families [MafijusrI, Avalokitesvara, and Vajrapal). i]. They maintained [the seat] by means of the exegesis and attainment associated with the teaching of the Ancient Translation School.
Again, there were the disciples of T ampa Deshek who were renowned as the "three from Gyelmorong who just had to listen". These were Sherap Gyeltsen, Sherap Pelwa, and Sherap Dorje. The three had acute minds and were certainly fit to be taught in an instant. Just by hearing the sound of Tampa Rinpoche's voice as he taught the doctrine they became lords among accomplished masters, who reached the profound- est depths of all doctrines. So it is that from that time, when those three spread the teaching in the eastern district of Gyelmorong, until the present day, this precious teaching has not declined.
Moreover, there were the four supreme students of Katok Tampa Deshek who were renowned as the "four sons who were prophesied". Among them, Drutsagangpa was famed for having founded one hundred and eight places of retreat throughout the region from the three districts of Pum, Rong and Zhak all the way to Khawa Karpo; and his legacy as one who spread the teaching profusely was great. Tsade Ce-nga Namka Dorje founded the monastery of Konjo Tsade. Through his students Trung Thuje Yeshe, Tonpa Wangjor and others, the cycles of the Magical Net and the Great Perfection came to Central Tibet, where they became known as the "Kham tradition". Mokt6n Jampel Senge built a monastery in the Dri region and vastly benefitted the teaching and living creatures. From him there originated the lineage renowned as the "thirteen generations of accomplished masters in the line of Mok". Finally, the accomplished master Mal). i Rincen was re- cognised by Guru Choki Wangcuk to be the fundamental master of the doctrine of the Quintessential Gathering of the Great Compassionate One (thugs-rje chen-po yang-snying 'dus-pa). At Katok, Choki W angcuk made a prophetic declaration that he should become a mantrin and that his own daughter Ktindrolbum and Mal). i Rincen should live together; but the auspicious opportunity was lost because Mal). i Rincen would not transgress the discipline of a renunciate. Even so, as soon as he had finished building the reliquaries of the three superiors (gong-magsum)886 and other acts of service, he flapped his robes like wings and flew like a bird into the sky, landing on the summit of the mountain opposite. He also left a footprint there. Then he dwelt in Rakcok, where, after not very long, his body vanished in a mass of light.
Following the "thirteen generations of gurus" there were the "thirteen generations of Trung",887 who successively maintained the teaching of
d·
o y. AcademIes, retreat centres and so forth were devel
COurse separ- Ancient Translation School became wid teachmg of the from Gyelmorong in the east Tshawaron the area
in the west, all the up to that . intervening p. eriod, the teachings of the
on had becom the A! agzcal Net, the Mental Class and so erareIn entralTIbeta dT . .
that kept them alive A d h n . sang, It was thIS tradition
ate y. In short, both the exegesis and attainm
interruption, the ofu:rr:o t e present hIt has without . . . . powerment, t e exegetIcal tradition th
contmUIty of esotenc mstruction and the lineage of t . . ' e
. '
am,t ereISonetradItIOnaccordingtowhichth·· f
Ag· h · .
Gathe' and esotenc mstructions of both the Sutra which
ransmISSlOn ments t . . . . IS nver 0 empower-
from the. . Magical Net also descended in a lineage , sangtonpa, and Campabum, through:
Tsade Ce-ngawa Namka Dorje·
Trung Thuje Yeshe; ,
Tonpa Wangjor;
the venerable Pelbarwa Namka Dorje. Tonpa Gongyel; ,
Yangtro Tshtiltrim Gyeltsen;
Trao Choki Bumpa;
Puborwa Khedrup Yeshe Gyeltsen. Zhakla Khedrup Yeshe Bumpa· '
Mon Katokpa Sonam Gyeltsen/ Katokpa Namdrol Zangpo; Katokpa Choki Senge; and Lhadrowa Choki Wangpo.
the
interruption until tgPd oco o ay.
Ia ectIca co lege and
lineage
Done, whence It has continued without
gradually
descended
to the
.
7 Miscellaneous Lineages of the Zur and Kham Traditions
THE EMPOWERMENT OF THE SOTRA WHICH GATHERS ALL INTENTIONS IN KHAM
[449. 1-452. 4] Moreover, concerning that which is called the "Kham tradition" of the empowerment of the Sutra which Gathers All Intentions: During that aforementioned intervening period, Dro1cen Samdrup Dorje conferred this empowerment on both Zur Sakya Jungne of Yang- en and his sister, and the lineage passed to the latter. Her name was Zurmo Gendtinbum. In reality, she was a natural yoginI, who from her youth onwards was dignified, even in appearance, and free from the defects of sarpsara. Training herself in the three aspects of creation and perfection, she attained their limits, realised the abiding nature of reality, and mastered many approaches to contemplation. Thus she became a great learned and accomplished woman. Living in the hermit- age of Tsegyel in lower Nyang, she acted on behalf of living creatures. It was she who conferred the empowerment on Zurton Sakya Shenyen of Yang-en Sangakling. He empowered Trao Chobum, the learned and accomplished master of Katok. The latter empowered Shenyen Koncok Zangpo, who, in turn, empowered Katokpa MoktOn Dorje Pelzangpo.
This Dorje Pelzangpo composed the Empowerment Ceremony entitled the River of Honey (dbang-chog sbrang-rtsi'i chu-rgyun), which he based on the empowerment ritual of the Len tradition, where the various stages [of empowerment] were properly arranged, and then adorned with the practical techniques of Go Tsilungpa and the ceremonial ar- rangements of Troton Pelden-tra. Moreover, he combined in it the peaceful and wrathful deities of the Magical Net and the special trans- mitted precepts of the Mental Class known as the Eighteen Significations of the Syllable A (sems-sde A-don bco-brgyad-kyi sgos-bka'). This author, Dorje Pelzangpo, was renowned as an awareness-holder who had at- tained the level of deathlessness, so he was certainly a supreme, holy individual. Above and beyond that, his work was composed at the behest of many incomparable spiritual benefactors. Therefore, it was
Miscellaneous Lineages ofthe Zurand Kham Traditions 701
had left out of the C:eremonial Arrangements of Nyelpa (gnyal-ba'i chog-khngs). He also revIved the transmission of the three profound of the deities of the Magical Net (sgyu-'phrul
zhz-ba zzab-dbang-gsum) whIch had been lost in Central Tibet and T
d' h" . sang
unng t IS mtervenmg period, but which had been preserved he .
thKtkd" B rem e a 0 tra ItIOn. ecaus. e he also maintained the continuous lineage
of empowerment for the Ezghteen Significations of the Syllable A in the Mental Class, he became a most beneficial gateway to the continuity
of the teaching.
The empowerment was transmitted from MoktOn Dorje Pelzangpo through:
Dorje Namgyel, the bodhisattva of Tarlung; Khyungtsangpa Trhtizhi Lodro Pelden,' PangtOn Karma Guru;
Ktinzang Peljor, the holder of mantras; Sangdak Trhinle Lhtindrup; and
TaktOn Chogyel Tendzin.
From last mentioned the river which had flowed through the
Khan: to the great treasure-finder, the king of the doctnne, [RIkdzm] Gyurme Dorje.
THE LINEAGE OF ROK SHERAP-O
Rok Sherap-o also greatly propagated the exegetical transmis- of the Sutra which Gathers All Intentions and the Magical Net. ThIS Sherap-o first studied the trilogy of the Sutra which Gathers All the Magical Net, and the Mental Class according to the So tradItIOn under RoktOn Tsenpo. He also studied the SiUra which Gathers All Intentions and the Magical Net according to the Kyo tradition under Lhapdrema Kongpa. Lhap had received the Zur tradition of the Szltra
which Gathers All Intentions and the Magical Net from master Yamco who belonged to the Zur lineage. Also, Dropukpa's disciple Nupton taught them to Kharak Nyingpo, who taught them to Yamshti. Kharak Nyingpo, moreover, taught his own son, Pemabar, who in- structed Rok Sherap-o [as did Yamshti]. Furthermore, under So Tarma Senge, Rok studied an ancient tradition of teaching using an annotated
commentary called the Profusely Annotated Magical Net (sgyu-'phrul mchan-mang). He also received a lineage derived from Len Sakya Zangpo of Chuwar and another derived from Nyangnak Dopa, who was a
st. udent of Lharje Nyariwa. In short, this guru Rok studied many dIfferent traditions.
bel ordmary sacraments" (sgru -rdzas thun-mong bco-lnga'i dbang),888 which
and became the source for the empowerments ofth "fif
teen
702 History: The Distant Lineage ofTransmitted Precepts
Rok composed the Lecture Notes on the Ground, Path and Result ording to the Magical Net (sgyu-'phrul
a Commentary on the Array of the Path of the MagIcal bkod-kyi tfka). He granted teaching to one kn? wn as the ,All-S of N emdo", who, in turn, composed Detazled Annotatwns on ,t on the Secret Nucleus and the Array ofthe Path ofthe
Net (snying-tfk-dang lam-rnam-bkod-la mchan-bu! . He also great Y propagated the empowerment and exegesis of th1s tantra among the
descendants of Rok.
THE LINEAGE OF Y A TO ZURP A
. k the "Yato Similarl in Tsangton Mangkar a succeSSlOn as .
Zurpa" which was well practised in exeges1s and atta1nment. That lineage spread like fire throughout southern. and districts of Lato. In the north a few explanatlOns were glVen by
Jun ne-o Narton Senge-o, Y onten W angcuk of Catarlamo and andgan of the Magical Net was continued in at Tenpak as well, where the conqueror Longcenpa stud1ed 1t.
8 Rongzom Chtjki Zangpo
[452. 4-465. 1] Choki Zangpo of Rong,889 who was renowned as the supreme mahapa1J4ita of [Tibet], the land of snow mountains, took birth in Narlung-rong, a subdistrict of Rulak in lower Tsang. [In order for him to do so,] the rite of the five awakenings of the causal phase890 was first performed by [his father] Rongben Rincen Tshliltrim, the son of Rongben Pelgi Rinpoche. Consequently, [during his lifetime] he was to demonstrate an enlightenment exemplifying five excellences: Dignaga's discriminative awareness, V asubandhu's learning, Candrago- min's expressive style, Dharmaklrti's analytical acumen, and master Aryasllra's poetic composition.
It is said that Rongzompa was the immediate reincarnation of a paI). Qita called master Sm. rtijfianaklrti, who had come [to Tibet] towards the end of the early propagation of the teaching. In the province of Dokam he corrected the translations of some of the tantras, and trans- lated commentaries on the way of secret mantra, including the Comment- ary on the Litany ofthe Names ofMafijusrf (Tha-ga-na'i mtshan-brjod-kyi 'grel-pa, T 2538) by Thagana, and many means for attainment, such as that of Esoteric Mafijusrf. He also composed some treatises on gram- mar. Later, he passed into nirvaI). a [while still in Tibet]. But in the lineage of the Anthologised Siltras (mdo-mang, T 846-1108), [a section] of the Kangyur, Rongzompa follows immediately after Sm. rtijfianaklrti, a point which requires consideration [for it would be impossible for one to be the immediate reincarnation of the other if they were master and disciple]. Still, others maintain that a paI). Qita called Acarya Trhalaringmo came to Kham, and that there he translated and taught the Extensive Commentary on the Guhyasamaja Tantra (gsang-ba 'dus-pa rgya-cher 'grel-pa) and so forth. When he passed away he reportedly reincarnated [as Rongzompa].
From his youth Rongzompa spontaneously possessed great dis- criminative awareness, and so studied under GartOn Tshliltrim Zangpo in lower Nyang. Once, when his father came to bring him provisions, his fellow students said, "This son of yours has a wild disposition. As
704 History: The Distant Lineage of Transmitted Precepts
Rongzom ChO'ki Zangpo 705
we have grown tired of his noisy chattering, it would be best to take him away now. " The father asked the master whether he should take the boy away as they had suggested, but the great Garton replied, "Do not speak of it. He already understands the entire doctrine! "
- tantras, and treatises - which he had not previously seen, havIng perused them only once or twice. From the very outset and without great efforts, he was free from ignorance with respect to Sanskrit and many other languages as well. And because his intellect, un- obstructed in all the inner and outer sciences and scriptures, was like a sharp thorn, he was vastly superior to others in indicating subtle distinctions, even in Tibetan, whereby a given word might apply to a given shade of meaning.
Rongzompa knew the significance of many, extensive textual systems teaching such sciences as those of the logical treatises, aphoristic verses, and so forth, without referring merely to [a single authority, for Instance,] the treatise of DaJ)Qin [the Mirror of Poetics]. 891 In child- hood he delighted in the company of every Indian master, and com- prehended their statements. Thus, he found no difficulty in learning [to read] a volume in the Vivarta script,892 just by glancing over it. It is said that he even learned the languages and sounds of animals. He also composed many commentaries and treatises like [his commentary on] the Gateway to Language (smra-sgo mtshon-cha). With inconceivable intellectual power he was endowed with a profound intention to serve
Rongzom Chiiki Zangpo
In his eleventh year Rongzompa studied the dialectical philosophy. Between teaching sessions he used to repeat all his master's words even in the children's playground. Because he mastered all doctrines after hearing them just once, without mistaking even a single word, he became known as an emanation of MafljusrI. When he was in his
thirteenth year he seemed to have completed his studies and to have become free from ignorance with respect to all that can be known.
He himself was to say, "My learning was not insignificant: There was no doctrine I did not study. But neither were my studies great, for I did not need to review any doctrine more than once. "
This great man's discriminative awareness was both quick pro- found. It is said that because he possessed vast and taintless bnlhance that was supremely wholesome, he obtained infallible retention, keeping in his mind all the words and meanings of all the difficult Indian texts
m partIcular, those who had entered into the vehicle of indestructible reality and who desired to attain the rites and accomplishments of the secret mantra. So it was that he earnestly advised them with infallible instruction, and thus served them. Since he was endowed with some of the supernormal cognitive powers, he knew the right times and situations for training sentient beings, and so changed the attitudes of most living creatures. In order to turn those who entered the doctrine away from its opponents, well-prepared and methodical treatises would flow forth from his lotus mouth. And he never regretted giving this aid.
Abandoning avarice, Rongzompa renounced possessions for, and tolerated the incompetence of, ordinary persons whose minds were not inclined to the doctrine. 893 Making them the objects of his compassion, he established them in happiness and peace. He cherished sacred mat- ters and meditative resolve like wish-fulfilling gems, or vital forces; and he inspired others to follow suit.
. While composing [works concerning] the true doctrine, Rongzompa dId not have to hesitate in order to collect and study source-books or make other such investigations, for the eight great treasures of brilliance were liberated [within him], whereby he could penetrate the words and meanings of the doctrine without impediment. Since all his treatises are refined in meaning, verbally refined and of unadulterated expressive style,894 they are in harmony with the mysteries of the speech of the Teacher, the great Sage.
For this reason, others who are known for their learning cannot refute them. It is said that individuals in the lineage of those who have studied his esoteric instructions concerning
all men devoted to the doctrine and religious persons in general, and
. . '
706 History: The Distant Lineage ofTransmitted Precepts
Rongzom Chtiki Zangpo 707
the way of secret mantra cannot but receive his blessing by following [the texts] literally, even if they have not obtained the transmissions.
When the master Atisa met this great being, he declared him to be infallible, saying, "This master is,. in fact, the deceased master carin of India. How could I be able to discuss the doctrine with him? "
In general, it was said [of him]:
In Vinaya, Tshurton Yige was learned.
In correct ritual practice, Yedrak was skilled. Rongpa was learned in grammar and logic. But father Chodrak himself gathered all! 895
While, generally speaking, Rongzompa continued unbroken lineages of the sutra and mantra traditions derived from many gurus, in particu- lar, [he figures in many lineages of] the doctrinal cycles of the vehicle of indestructible reality according to the Ancient Translation School, for example:
(i) The lineage of the instructions of the great master Padmasambhava [passed from that master through]:
Nanam Dorje Dtijom; Kharcen Pelgi Wangcuk; Tom Atsara Pel Metok; Dra Dorje Zhonu;
Zhangzhang Yonten-tra;
Rongben Yonten; and
Rongben Tshtiltrim Rinpoche [Rongzompa's father].
Rongzompa received them from this last figure in the lineage.
(ii) The lineage of Vairocana's esoteric instructions [which passed
from that master through]:
Yudra Nyingpo; Lacen Gongpa Rapsel; Trum Shinglakcen; Nup Paten; and
Yazi Ponton.
The latter expounded them to the all-knowing Rongzompa. This is one
lineage of the Mental Class.
(iii) There was also an accomplished individual in Longtang Drolma
named Aro Yeshe Jungne. 896 He possessed both the instructions of seven successive masters of India and those of seven successive masters of China. [From him the lineage was transmitted through:]
Cokro Zangkar Dzokur; Yazi PonWn;897 to Rongzompa.
This is called the Kham tradition of the Great Perfection.
(iv) Again, there were the esoteric instructions given by Vimalamitra to Nyang Tingdzin Zangpo, and those which he taught to Ma Rincen- chok and Nyak Jfianakumara. Both were transmitted through Khu
Cangcup-o to Khyungpo Yik-o, and by stages came down to Rongzompa. Thus, Rongzompa was an unrivalled master of the teaching of the Ancient Translation School of the secret mantra, in whom was found
one of the fountain-heads of the teaching.
At the beginning of this master's Commentary on the Tantra of the
Secret Nucleus (gsang-snying Jgrel-pa) it says: The nature of the Three Precious Jewe1s
Is enlightened mind.
For this reason it is called the Precious Jewel Commentary (dkon-mchog Jgrel). The commentary by the great, all-knowing Longcenpa, entitled Dispelling Darkness in the Ten Directions, clearly elucidates [the Secret Nucleus], commenting on it according to the tradition of the king of vehicles [Atiyoga]. On the other hand, this commentary by the all-know- ing Rongzompa appears like a great chest that is sealed tight, vastly commenting on the expanse [of reality]. Knowing that these two are the main Tibetan commentaries [on the Secret Nucleus] provides the intellect with [the potential for] great power.
When Rongzompa was young, while studying the teachings of the Ancient Translation School under one DoWn Senge, he once dreamed that he was eating a porridge he had prepared of the Secret Nucleus, with a vegetable broth made of the Buddhasamayoga. He told this to his master, who said, "How wonderful! It is a sign that you have completely internalised those doctrines. You should compose a com- mentary on each. "
Therefore, to fulfil his guru's intention, Rongzompa composed three esoteric instructions based on the three precious trainings. These are the Extensive Sutra ofthe Commitments, which gives definitive expression to the training of superior moral discipline; the Four Modes and Fifteen Aspects Commentary Cgrel-pa tshul-bzhi yan-lag bco-lnga-pa), which sets forth the training of superior contemplation; and the Commentary on the Buddhasamayoga (mnyam-sbyor-gyi Jgrel-pa), which consists of esoteric instructions on the view and meditation of the Great Perfection, and which teaches the training of superior discriminative awareness.
Similarly, he composed many commentaries and esoteric instruc- tions, such as those on the Tantra ofthe Purification ofAll Evil Destinies (Sarvadurgatiparisodhanatantra, T 483), and on the Bhairava Tantra. Among them are texts that are inexpressibly profound, and of vast significance, such as the Introduction to the Way ofthe Greater Vehicle (theg-pa chen-poJi tshul-la )ug-pa), and so forth. In short, Rongzompa made the abode ofomniscience his own; for, with respect to the different
708 History: The Distant Lineage ofTransmitted Precepts
siitras, tantras, and treatises, he mastered all those which are knowable.
He even went so far as to write treatises on such worldly occupations
as agriculture, animal husbandry, and dairy farming. h
Rongzom Cho'ki Zangpo 709
Therefore, when at first all the scholars of the four Tibetan provinces assembled with the intention of debating him, it was an occasion for Rongzompa to prune the vines of their brilliance and to flatten the cobra's hood of their pride. So it was that all those scholars, induding Yangkye Lama of Shap, Marpa Topa, Uyukpa DaWn, Do Khyungpo Hiirp-nying, Setrom Gyamtsobar, TshamWn Koca, Pangka Tarcung, Go Lhetse, and Gya Gyeltstil had thought to refute Rongzompa by criticising his treatises as being merely the inventions of a native Tibetan. But when they confronted the great man in person they found that he adhered to the scriptural authorities, could bear logical examination, and that he contradicted neither syllogistic proof nor the teachings of their gurus. Thus, he refuted them through the brilliance of his intellect, which was free from all the verbal and substantial faults asserted by his opponents. As they inspected each of his treatises and savoured its meaning, they were all astonished; and everyone of them honoured him and made him their guru. So it is said.
So too, the translator of Korup, a monk named Choki Sherap, who had the guise of one who was much learned, also slandered Rongzompa at first. But on seeing the volume entitled Introduction to the Way of the Greater Vehicle, which Rongzompa had composed, he felt great respect. Finally, he honoured Rongzompa with many presents, confes- sed his fault, and prayed to be accepted as a disciple. Then he studied the Secret Tantra of [Wrathful} Maiijusrf, and many other doctrines.
During his discourses on that Secret Tantra, the great paI). gita de- clared, "If we had a Sanskrit manuscript, [the tantra] would read like this, but since there is none, we cannot now correct it. "
Korup Lotsawa retained his words and later obtained a Sanskrit
manuscript from a paI). gita called lord which he studied under
him. He found it agreed with the words of Rongzom PaI). gita and felt
great devotion. It is said that he offered to Rongzompa the Sanskrit
manuscript which had provided, and studied it once more
under him. In the same way, many translators such as Marpa Choki
898
you write? " y n t
w! th such perfect attributes, Rongzompa per- severed m reducmg pnde and smothering arrogance. If we conside accounts of his liberated accomplishments, there are many mg, for examFle, ? e crossed the mirror-like surface of a great cliff
magIcal abIlItIes, or how he pierced rock with his kIla, flew mt? the sky, and possessed supernormal cognitive powers, through WhICh he comprehended the domains and conduct of most Tibetan gods demons. So it was that this great paI). gita, such an undisputed emanatIOn, was manifestly praised and venerated by all the scholars
whoyve? during his age. He lived for one hundred and nineteen years
IS to have passed away without physical illness. Even the great
G? Lotsawa [Zhonupel] has praised him saying, "In this snowland of
TI? et no scholar has appeared who has been his equal. ,,900 This is unIversally known.
the . students who followed him, there were two lineages: the of hIS . sons, and that of his disciples. First, the lineage which Issued from hIS two sons, Zijibar and Bumbar, lasted for a long time, and e. veryone . who appeared in it attained accomplishment through the practIce ofVaJrakIla. In the lineage ofhis disciples, there were seventeen
great translators including Korup Lotsawa, Marpa Topa, and Go thirty-five great accomplished masters including Yak DOfJe Dzmpa; one hundred and eighty great meditators masters of
yoga, the venerable Khurbupa, the brothe; of Macik
Z. hama; and about five hundred others who upheld the umbrella of
hIS doctrine, including Dorje Wangcuk, the layman of Yolcak, and Yangkye Lama.
Wangcuk
bowed before his feet.
and intellectuals who were renowned for their learning
Rongzompa adhered to many paI). gitas including the Indian precep- tors Mafijusrlvarman, Mafijusrljfiana, Upayasrlmitra, Buddhakara- bhadra, Devakaracandra, Paramesvara, and Amoghavajra. He acted as their interpreter and translated many texts, including the Vajrabhairava Tantra, the tantra of Black Yamari, the Esoteric Maiijusrf,899 and the Root Tantra of Cakrasalflvara. They are most excellent translations and are thus worthy exemplars of the new translation schools. All of Rongzompa's Indian paI). Q. itas used to say to him, "Dharmabhadra!
'.
ot to mentIOn your other attnbutes, m India men compose 'th
You should compose many doctrines and protect many livI'ng
N ·
creatures.
· h' WI out avmg a t Ird of your knowledge of grammar and logic. So, wh do '
9 The Traditions of Vajrakfla
. 1he1'radUlOnsofVajrakfla 711 perfonn the ntual stab. . . But in fact, I have no object to stab
I shall stab the zandre demon of my ancestors ,,904 S h. ·? h well, venerable lady rotated the kIla of ritual service' It the
an? crashed down onto a barberry bush her the
me
THE TRANSMISSIONS OF VAJRAKILA
[465. 1-475. 3] As has already been described, the foremost meditational deities of the ancient masters were Yangdak Heruka and VajrakIla. Since [the tradition of] the Yangdak cycle is already known [pp. 617-45], the propagation of VajrakIla [will now be discussed]. 902 There are, indeed, many different versions [of the means for the attainment ofVajrakIla] to be found among the lineages descended from Padmasam- bhava, the preceptor of O<;l<;liyana. They include the King's Tradition of Vajrakfla (phur-pa rgyal-po lugs), the Venerable Lady's Tradition (jo-mo lugs), the Royal Lady's Tradition (lcam-lugs), also, the Nanam or Rong Tradition (sna-nam-mam rong-lugs), and the Black Deity (lha-nag) and Variegated Deity (lha-khra), these [last two] taking their names from the colour of the deities' bodies. Though all of these traditions have the same essential nature, they are known as this or that by their distinctive esoteric instructions and by the descent of their particular transmitted precepts.
(i) Concerning the King's Tradition: After the great master [Pad- masambhava] had consecrated Samye he is said to have granted [the VajrakIla teachings] to three persons, namely, King Trhisong Detsen, the venerable lady Kharcenza [Yeshe Tshogyel], and Cendrenpa.
(ii) Concerning the Venerable Lady's Tradition: At the time of his departure from Tibet, the master Padmasambhava taught the venerable lady Kharcenza the concise and complete Root Fragment of Vajrakfla, the higher rites of which essentially subsume the means for the attain- ment of enlightenment, and the lower rites of which essentially subsume the integration of sorcery with the path. Then, in the rock cavern of Naring Sengedzong in Monka [present-day Bhutan], in the south, she opened up the ma1). <;lala ofmaterial symbols and entered into practice. 903 On the twenty-first day all the kIlas [of which the material ma1). <;lala was composed] laughed, emitted light, and began to jump and shake. The venerable lady thought to herself, "It is said, IJkfla be accomplished,
Yt! she Tshogyel
b' expanse of equanimity.
thIS beIng the abode of the zandre demon of her ancestors
The b b
bu h
s was urnt to a cnsp and the zandre was "liberated" in th
, ar erry . I
.
_Afterwards? the of that lady's family kept the
Because It ;ufficed Just to brandish it, the lineage became renowned
as Kharcenza s zandre-subduing lineage" Th bl I d
d . . e venera e a y ex-
ed thIS doctrine to her own brother, Kharcen Pelgi Wan cuk and It was gradually propagated. g ,
P Concernin? " the Royal Lady's Tradition: Cokroza met master a In person, but she requested empowerment from the ? eIty and not from the guru. Therefore, the deity vanished Into the s heart and she lost the good fortune of receiving empow-
erment. But the venerable lady Yeshe Tshogyel transmitted it to
e spatIa
712 History: The Distant Lineage ofTransmitted Precepts
Cokroza, with the permission of Padmasambhava, and another lineage thence sprang forth.
(iv) Again, there is the Nanam Tradition: This is simply the tradition of the lineage of the great Rongzompa, which has just been explained above. Concerning it, some say that the grandfather of the great Rongzompa, Rongben Yanten Rincen, or Pelgi Rincen, met master Padmasambhava in person, and lived for three hundred years. He taught his son, the father of Rongzom Pa1)<;iita, who was named Rincen Tshtiltrim and lived for one hundred and fifty years. From him the lineage known as the Rong Tradition emerged.
(v) Concerning the Black Deity Vajrakfla: Padmasambhava of O<;l<;liyana and his consort both instructed Dre Atsara Sale. He taught Langlap Cangcup Dorje, from whom the lineage gradually descended to one Kurup Yangdak of Yamdrok, who made all the deities [of the ma1)<;lala] black on the basis of the NirvalJa Tantra of Vajrakfla (phur-pa mya-ngan-las 'das-pa'i rgyud, NGB Vo1. 28). Hence the name [of this tradition] .
If this account indeed refers to Atsara Sale, the lineage could not have been direct because there was a great span of time between him and Langlap. However, there was also a certain Dre Atsara Nuru who is said to have attained the accomplishment of longevity. Despite the difference of their names, there is little contradiction [if these two are identified as one and the same].
When the precious lama Phakpa was unable to find a continuous lineage for the "liberating" empowerment of the lower rite (smad-las sgrol-dbang), he searched for it saying that he would request it even from a beggar. He heard that there was one Atsara Nuru who had been a personal disciple of Yeshe Tshogyel, and who, having become an awareness-holder controlling the duration of his own life, wandered about with no certain destination in such places as SItavana. At that, the precious Phakpa sent much gold with Lowo Lotsawa and thus obtained the continuous lineage of the "liberating" empowerment. So it is said.
(vi) Concerning the Sakya Tradition of Vajrakfla (phur-pa sa-lugs):906 This lineage was transmitted in a succession beginning with Khan Ltiiwangpo, a disciple of the great master Padmasambhava. An unbro- ken lineage was well known in both the doctrinal and familial lines of the Sakyapa, hence the name [of this tradition].
(vii) Moreover, the Perfect Practice of Vajrakfla based on the Secret Tantra oJvajrakzla (phur-ba gsang-rgyud, NGB Vol. 27) , the Six Secret Tantras (gsang-ba'i rgyud drug, NGB Vols. 28-9), and the Blue-skirted One's Cycle, which was abridged from the Twelve-Section . ! (ila:;:a Tantra (ki-la-ya tantra bcu-gnyis, NGB Vol. 19), were transmItted In
the lineage of Nyak ]fHinakumara, which has been described above [pp. 601-6].
LANGLAP CANGCUP DOR]E AND OTHER MASTERS OF VAJRAKILA
There were an inconceivable number ofindividuals who obtained mani- fest signs of accomplishment from this meditational deity, so it will not be possible to mention them all. None the less, there was one in particu- lar, called Langlap Cangcup Dorje. During his childhood he was sepa- rated from his parents, and, like the venerable Milarepa, suffered greatly at the hands of his paternal relations. This was unbearable to Dre
who gave him a cycle that was profound and to the point, denved from the esoteric instructions of Vajrakfla. Langlap practised it and thereby put an end to his paternal family. Although the great fame he achieved in this way increased, he had to live as a shepherd in Khore, for he lacked the fruit of generosity practised in past lives.
At the same time, there was one spiritual benefactor, Ra Lotsawa, whose dominion and fortune were quite vast. 907 Many of the great gurus and noblemen of Tibet, powerless to do otherwise, had to prostrate before him. It is said that if they did not comply Ra Lotsawa would "liberate" them with the wrathful mantras of Yamantaka.
About that [wrathful teaching of his]: A whole clay barrel, containing a Yamantaka cycle, had been discovered as treasure by one Tumpa Zhangtrom. 908 Having copied out about half of the Lord of Life, Evll and Mean-hearted (tshe-bdag sdig-pa snying-'dzings), he went before Ra Lotsawa, who appended [that teaching] to his own Yamantaka cycle and invented an Indian origin, with the pretense that he had translated
it [from Sanskrit]. Similarly, from among the many treasure troves of Bumthang, he discovered numerous esoteric instructions concerning sorcery, exorcism, and hail, Vaisrava1)a, Jambhala, Ga1)apati, and so forth. So it was that the Yamantaka cycle of the new translation schools came to have many efficacious rites.
When that mantra preceptor [Ra Lotsawa], who had "liberated" thirteen bodhisattvas, including Marpa's son Tarma Dode,909 and thir- tee? translators who were his own equals, including Nyen Lotsawa, arnved at a religious festival in Khore, Langlap Cangcup Dorje did not prostrate before him. Ra Lotsawa thought that he was just a fool, but on hearing a description of him, said, "Very weIll He will not live beyond this evening. Just waitl" He began to perform the wrathful rite
but during the first declaration of truth [for the purpose] of and summoning [the consciousness of the victim] a shower of briarwood kIlas rained down on him and his disciples, wounding all the ordinary students outside. 910 During the second declaration a rain of iron kIlas fell from the ma1)<;lalas of the wrathful deities of the ten directions [with their retinues] including the Devourers and the Slaughterers (za-
gsOd). 911 And during the final declaration, Ra Lotsawa saw the sky fill with fire and droning sounds, and there appeared the Indestructible Youth (Vajrakumtira), like a red-hot iron almost cleaving the mountains
The Traditions ofVajrakf/a 713
714 History: The Distant Lineage ofTransmitted Precepts
The Traditions ofVajrakfla 715
in two, ravenously grimacing above him. At that, Ra L? tsawa was terrified. He begged forgiveness and venerated Langlap WIth prostra- tions and offerings. This is the origin of the saying that, "The preceptor
of Yamantaka was ruined by KIla. "
It is said that while many obtained 'accomplishment through the
h i g h e r r i t e s o f V a j r a k I l a , i n t h e l o w e r r i t e s a p o w e r f u l force than did this Langlap Cangcup Done. HIS mam dlsClples were Nanam Sherap Tshtiltrim, Kyi Kyangyel of Mongu, Trang Phurbugo of Rong,912 and Nyang Nak of Uyuk Rolpo. ,
Among them, Kyi Kyangyel, who was also called KYlben Rincen, had his house, fields and wealth stolen by his paternal relatlOns. He became exceedingly disgusted and requested the,[empowe,rment of] VajrakIla from Langlap, who said, "Perform the ntual,servlce of the
deity for nine months. Then practise the rites of the tno of Se, Cak, and Shel913 for two months. Your aim will be achieved! " "
Doing just that he reached the limits of power. Then, many people in front of an earthen wall, m the he saw that all were his enemies. He brandIshed hIS klla m the dlreCtlOn of the wall and the wall collapsed. All his enemies wer,e thus set
path of the hereafter. For this he became known as KYI Kyangyel, KYI who Brought Down the Wall". All [of this lineage] possessed such occult power, so it will not be possible to write all down here.
Again, this VajrakIla tradition is famous lts utterly vast occult power. By brandishing the kIla at a brushfire m a sandalwood the great master Padmasambhava restored, the By it at the flooding waters of the Ganges, Vlmalamltra fixed the nver s
course. By brandishing it at Mount Trakar Kongcen, ,the,Newar SIlamafiju made the rock-face crumble to pieces. By thrustmg It at the tracks of a wolf, the venerable lady Kharcenza caused the to be swept away in an avalanche. By raising it against the crow ,:hlCh had carried off his rosary, Menu Gyelwei Nyingpo made the bIrd fall to
earth. And by inflicting it upon the yak-hair tents of the Mon army, Lo Pelgi Lodro overpowered them. In these and other instances" masters, thrusting the kIla at both enemies and mvm- cible, even in the face of powerful magic. And by thrustmg It at the five poisonous conflicting emotions, numberless masters obtamed
supreme accomplishment.
DARCARUPA AND THE TERMA TRADITION OF VAJRAKILA
Moreover there is the tradition of the treasure, through which the manifest ;igns [of accomplishment] were exceedingly clear. The master [Padmasambhava] conferred the empowerment, tantra structions [of VajrakIla] on the king [Trhisong], and then secured It m
the form of a treasure, along with the Doctrinal Cycle of the Utterly Secret Hayagrfva (rta-mgrin yang-gsang-gi chos-skor), at the rock of Sewalung in Yerpa. When Darcarupa, a lord among accomplished masters, performed the means for attainment in the upper cave of Como Nagyel he met the great master Padmasambhava in person, who said "Practice in the Moon Cave (Dawa Phuk) at Yerpa! " He did accordingl/ There, the great master arrived by horse on the rays of the sun every morning and taught the doctrine to him. Every evening he departed on the sun's rays, saying that he was off to tame the ogres. At that time Darcarupa discovered the kIla, which was a material symbol, at its place of concealment in Sewalung at Yerpa.
When Darcarupa went to Lhasa at market-time he devastated the bazaar with a whirlwind. Then he proceeded to Tsang and met Sakya PaJ). <;iita, who was on his way to Kyirong, and they stayed in the same house. Since Darca's speech was defective,914 he (:ounted the mantra, saying "OM vAJRAKYILI KYILAYA. . .
