ofslgnsan
mlra "1 h
actual demonstration .
actual demonstration .
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
planted dir-
for above all, gUi mg . ine cognition, havmg 1m .
the'face ofOnaturallypresent, for whatever profound gUidance oh theIr mInds Instruct
. . . Ifor he savour which IS Identlca
' to act all-pervasIVely, t o o he became utterly ree the time II In all hiS actions, h . me
of living creatures equa If-interested thought and passed t e tI nd from the entanglements 0 se activities of exegesis, a d engaged in the wholly in his heart only the tempora an work, with great courage. . and living creatures. _
al well-being of the all-knowing supreme con spintu 'ng that exegetical activIty. The, tly studied all sorts of
Concerm . L pre-emmen . I d ueror, the Great Fifth Dalal under Terdak Lingpa, mc u :
ectlyWI! m
uld mature them.
these ways, he came to buddhas. Illl Therefore, I! was the three indestructible enlightened activity on
0'
qrofound and extensive doctrmal cy
Ancient Translation School (snga
the title of Tz-shzh. ht
P mgthe reew
us Collected Tantras ofthe
0
h'
d ferredon 1m
' ur rgyud-'bum rin-po-ehe), an. teaching activity was such t a fxemplified by this, Terdak Lmgp aches to the doctrine, mcludmg
he continuously confer:ded transmissions 0Sf thhe
T ItionC00, rans a . to the
t
mined precepts and treasure
the empowermen
,
0
s of the AnCient
of th
hools and the cycles belongmg d of
s gm ance,
e new translatIon sc
mantras d 'th the respec
tl've intellectual nee s
d f m
IS T Kham, Kongpo, t indIvldua s, Central Tibet, sang, b Among them were many grea , Tak-
,
- [He did so] in accoOr WI h
shutras.
h and low, w 0
"h
faithfully gathere
· fortunate diSCiples, Ig Mon to the sout, g. I
h without num er.
elsew ere, 0 d the high positions of Sakya,
Ph kmotru, Dngung, . .
who occuple
lung, and so forth; arIstocrats, 1
a
and district admInlS-
0
'ncluding governors
0
0
r moderate and InlenOr .
ro
h N an and
0
832 History: Close Lineages o f the Treasures . d f h w m 1133
mel harmonlOussoun 0 asa. ' him constantly heard the extre y . de of the outer wall. Slmul-
from the western Sl b d which seemed to come hor completely pervaded his e room,
taneously, the scent of camp . of Saturday 17 March (second
Dalai Lama, and his regent Sangye Gyamtso,1136 who were the sun and moon [among those with whom he enjoyed] a patron-priest relationship; Rikdzin Perna Trhinle of Dorje Trak; Sakya Trhicen Ktinga Trashi; the Zhapdrung along with his successor and the other great personages at the earlier and later seats of Tsedong [i. e. Tsetang and Neudong]; the Tshurpu Gyeltsap and the Trehor Choktrtil, among holders of the Kamtsang [i. e. Karma Kagyli] teaching; Drigung KoncokTrhinle Zangpo; TaklungpaTendzin Sizhi Namgyel; [the rebirth of] the all-knowing Drukpa Paksam Wangpo; the Gampo Choktrul Zangpo Dorje, and his descen- dants; Chamdo Gyelwa Phakpa Lha; Ngawang Choki Trtilku; Ngawang Ktinga Tendzin of Dokam; the former and later Tabla; the Katok Gyelse [Sonam Detsen]; and the second Dzokcen Perna Rikdzin Gyurme Thekcok Tendzin. As exemplified by these, among the major- ity of great famous gurus who were holders of the teaching, there seem to have been none who did not supplicate him.
Terdak Lingpa's sole, inner spiritual son was his younger brother Locen DharmasrI, an emanation of Y udra Nyingpo. The offsprings of his body were his sons Perna Gyurme Gyamtso, Zhapdrung Yizhin Lekdrup, Trincen Rincen Namgyel, and his daughter, the venerable
1137
lady Mingyur Peldron.
Gyamtso, Ngak Rapjampa Orgyen Chodra, and Bumrampa Orgyen Kelzang and others were disciples who could uphold the great pillar of the teaching. These and the great perfect gathering [which assembled around Terdak Lingpa] vastly increased the enlightened activities of exegesis and attainment.
This great treasure-finder, directly and indirectly, was most gra- cious to the entire teaching, ancient and new. More than that, he maintained the vitality of the instructions of the minor doctrinal traditions, such as the Conangpa, Shangpa, Pacification and Object of Cutting (zhi-gcod), and Podongpa, both through his own powers and by encouraging others.
In particular, at that time the exegesis and attainment ofthe wonderful traditions which were the legacy of Trhisong Detsen and the priests he patronised, namely, the transmitted precepts of the Nyingmapa, the Ancient Translation School, of which the foremost is the trilogy of the SUtra which Gathers All Intentions) the Magical Net) and the Mental Class, had almost become like a lamp that had run out of oil. Terdak Lingpa, with courageous and untiring great perseverance, sought out [those traditions], and restored the deteriorated teaching from its very foundations by means of exegesis, attainment, and work. In point of fact, because of the kindness of this most venerable master, his brother, disciples, and descendants, the Sa-nga Nyingmapa, or the "ancient school of secret mantra", has been equal to the meaning of its name, and its genuine, authoritative continuous lineage has increased, without decline, down to the present day. Therefore, none can match Terdak
h the morn1ng
inside and out. T en, on . d "I must take seven steps toward the east.
"
day, second month), he . sa1 , sat down cross-legged and, as dafter movmg seven steps, .
He rose an ,
his Dying Testament
('d '-ka'i zhal-chems), sa1d: a
nd awareness are deities, mantras, and the dispoSItlOn. 0;t e of buddha-body
. d
Slghts, soun sa. . h b d of reality,
Spreading forth Y as t e
and pristine
In the experiential cultlVatlOn 0
f the great profound ,
and secret yoga,. d. . ·bl M they become m 1V1S1 e, ay . . d'
innermost pOlnt of mm .
. " the dflkinls have arnved to usher me 0 .
Afterwards, he Said, Now . f 1 ·ng the hand-drum and bell, He moved his hands in the moment, he and adopted a [contemplatIve] g . . les and so demonstrated h1S
ns and great m1rac , 1134
of one savour in the
revealed wondrous ome . 1 passage to the great terrestna pu
. .
Terdak Lingpa's d1Sc1ples, in a prophetic declaration from a
sons of his speech, are descn e treasure (gter-lung):
As for the disciples of the Who will maintain their
will include later incarnatIons of the
kin
1 g
They h tt ·ned the leve s, And his subjects who ave a a1 . 1135
. gn and h1S son.
aSfithe to benefit living Th1rty- lVe W1
creatures.
One hundred an
d · ht will benefit themselves. e1g .
·n form doctrinal connectlOns. T:vo thhousan d:ill have connections through his
F1fty t ousan
aspiration. h deeds
:vill be in his· Seven mentmg paraso s
d
following.
Three aristocrats will increase
influence.
Accordingly, the foremost of the p nectar of his speech were: the supreme
re land of Lotus Light.
. n'"
lified by his spiritual sons and the
h· here of 1S sp
d ersonal disciples who ran .
k the conqueror, the precious F1fth
Rikdzin Terdak Lingpa 833
Furthermore, his attendants Gejong Losel
834 History: Close Lineages ofthe Treasures I
. nd Ie acy. For these reasons, we Lingpa's wonderful kmdness a g h meral ceremonies and ntes
rely rely on ep e Nyingmapa do not me d '
this traditlOn, w 1 ff rts to spread it as well. appropriate for us to make great e 0
which are referred to as p
. . h'ch is a great treasure
. .
. . but extensively mamtam
22 Jikme Lingpa
rofound octnnes,
chest of teaching; and 1t 1S
[636. 6-646. 1] The all-knowing Jikme Lingpa
anation of the great pal). gita Vimalamitra, the religious king Trhisong Detsen and Gyelse Lharje. He was the immediate rebirth of Rikdzin Choje Lingpa. As had been clearly prophesied in the treasures of Guru Chowang, Sangye Lingpa, Choje Lingpa and his disciple Raton, and others, Jikme Lingpa was born on the morning of Monday 6 February 1730, the anniversary of Longcenpa's death (eighteenth day, twelfth month, earth female bird year, twelfth cycle) near Pelri Monastery in the district of Chongye, to the south of the Red Mausoleum of King Songtsen Gampo (srong-btsan bang-so dmar-po). 1l39 His family was that of the heirs of Gyadrakpa, one of the six great spiritual sons of Choje Drukpa.
From childhood he clearly remembered his previous lives as the great treasure-finders Sangye Lama and Choje Lingpa. In this and other ways he awoke to the genuine enlightened family. During his sixth year, he entered the college ofPelgi Riwo [i. e. Pelri], where the vener- able PrajfHirasmi's unblemished legacy in the three spheres was pre- served. 1l40 He offered a lock from the crown of his head to Ngawang Lozang Perna, an incarnation of Yeshe Tshogyel, and the name Perna Khyentse Ozer was conferred on him in the presence of Nesarwa Ngawang Kiinga Lekpei Jungne.
Jikme Lingpa received the empowerments and transmissions of the Point of Liberation and the Gathering of the Intention from Neten Kiinzang Ozer. In particular, in his thirteenth year he met Rikdzin Thukcok Dorje and received the Great Seal) Liberation through the Vision of Pristine Cognition (phyag-rgya chen-po ye-shes mthong-grol) among other teachings. This was the first cause of his spiritual matura- tion. Because he adopted Rikdzin Thukcok Dorje as his sole, supreme root guru, he later was taken into the following of the body of his pristine cognition as well. Furthermore, at various times Jikme Lingpa received all kinds of [empowerments, which bring about] maturation, and [guidance, which brings about] liberation, including the most im-
l138
was the combined em-
L' ofthe Treasures meages
f the Ancient Translation
Jikme Lingpa 837 Point ofLiberation) the Natural Liberation ofIntention (grol-tig dgongs-pa
rang-grol), a profound treasure of the great treasure-finder Sherap Ozer, the succession ofwhich had fallen to him through both close and distant lineages; and he obtained the special signs of "warmth". 1142
Moreover, having completed the rites of service and attainment as- sociated with myriad deities of many profound treasures, including both the Earlier and Later Treasure Troves, he measurably attained the condition of a holder of the awareness of maturation. When he mastered the yogas of the energy channels, currents and seminal points, the energy channels of the centre of rapture, situated in the throat, dissolved in a mass of syllables. 1143 He perceived all appearances as a book and the great treasury of the doctrine spilled open [in the form of] songs of indestructible reality and so forth, which were perfect in word and meaning. When he performed the rites of service and attainment for the Gathering of the Guru)s Intention, the sound of a horse neighing burst forth from the crown of his head 1144 and the great Orgyen crowned him with the name "Perna Wangcen the Glorious". Through the power of being actually blessed by the master MafijusrImitra he fully com- prehended the pristine cognition which may be exemplified. 1145 There- after, he maintained in conduct the great discipline of a resplendently attired heruka.
In particular, during a vision of the inner radiance, the gakinI of the pristine cognition of the body of reality actually bestowed on him the inventory for the Innermost Spirituality of Longcenpa (klong-byang) in the symbolic script of the gakinIs at the Carung Khashor Stfipa [i. e. the Great Stfipa of Bodhnath] in Nepal. 1146 Consequently, he reached an exalted level of learning and accomplishment, and became master of the great treasury of doctrine that is widely renowned as the Great Perfection, the Innermost Spirituality of Longcenpa (rdzogs-pa chen-po klong-chen snying-gi thig-le). But still he was not satisfied, and so, im- mediately after completing the three years [of retreat] in that place [Pelri], he proceeded to glorious Samye Chimpu. With great austerity he once more concentrated one-pointedly upon the essential attainment for three years in the cave of Sangcen Metok, at which time, in general, he had numberless pure visions, and, in particular, met three times with the body of pristine cognition of the all-knowing king of the doctrine, Longcen Rapjam Zangpo. The blessing of Longcenpa's body, speech and mind being actually transferred to him, Jikme Lingpa ac- quired his supreme authorisation and beheld the truth of the Great Perfection, the real pristine cognition of the sublime path. At the same location [Samye] he revealed, for the first time, the maturation and liberation of that great treasure of his mind to fifteen fortunate disciples. From then on, he widely propagated its profound meaaings, so that he became the unique promulgator of the Innermost Spirituality of the Great Perfection (rdzogs-pa chen-po snying-thig).
836 History: Close ,
School. These included the foremosTt tea e Troves as well as those of l' dLater reasur, , d
cepts and of the, Ear ler an he many tutors from whom he recelve
the new translatiOn schools. T fi der Trime Lingpa, Zhangom
them included the great lllf Mindroling, Tendzin Yeshe 'T ng a0 kLrna
DharmakIrtl, rupwa. . Pema Chokdrup, and Mon Dza ar. a Lhtindrup, Thangdrok-on . f the conventional SClences,
t andtreasures0
portant transmltted precep s chings of the transmltte
, 11
Targye. Incldenta y, including astrology.
he studled some 0
Jikme Lingpa .
that his mind was bent on the His own writings demonstrate hewed efforts to master the hter,ary
ment of the essential, and that he naturally endowed from buth
conventions, except in so much as, Ie woafsthe great textual traditions of h h'ddenessentlas . ' 1141
with talent for t e l fect poetic compoSltlOn.
the sfitras and mantras, and for in February/March 1757
In his twenty-eighth year, startlllg d to pass three years In the
) he firmly vowe , h con- of miracles, fire ox year, N k'k [Hermitage], whlc was
h Gk gTlkle yaCl 'L'gpaex- seclusion of te O an f P l' Above all, Jlkme In
nected with his own monastery 0 e and perfection of the clusively practised there the stages 0
, d
pre-
838 History: Close Lineages ofthe Treasures
After Jikme Lingpa had fulfilled his vow to remain in retreat for three years, the true meaning of the indestructible prophetic declaration made in the Dialogue ofSky and Mountain (mkha'-ri zhu-lan), a profound treasure of Chowang Rinpoche, was revealed, for there it says:
In Chongye my emanation will come to serve the world. Though no one will know who it is,
h· h 1147
Jikme LingPa 839
and . the remainder in black on a white background (skya-chos). PrevIOusly, there had been neIther a detailed catalogue nor a ve ·fi d
Ie
. h.
an. d vast m connectIOn WIth the three logical axioms (gtan-tshigs-gsum), thIS venerable master composed the Narrative History of the Precious Collected Tantras ofthe Ancient Translation School) the Ornament Covering All Jam? udvzpa (snga-'gyur rgyud-'bum rin-po-che'i rtogs-pa brjod-pa khyab-pa'i rgyan). The fine light ofscriptural author-
Ity and logIc whIch shines therein totally uproots all the confusions whi. ch arise from the darkness of perverted opinion and doubt.
JIkme Lingpa's collected works, which amount to nine volumes include the basic root texts and elucidations of his mind treasure Innermost Spirituality of Longcenpa (thugs-gter klong-chen snyin;-thig
gsal-byed dang bcas-pa); the Vajrakfla according to the of the Tantra (phur-pa rgyud-lugs) - a new redaction of the [VaJrakIla] transmitted precept based on the empowerment which had been conferred on him by Langcen Pelgi Senge11S2 in an emanational
ma1). <;lala and the instructions which followed; and the root text and comI? entary of the Precious Treasury of Enlightened Attributes, which the sequential path for the entire teaching. This last composi- tIOn was a treasure of intention given to him in the form of a treatise by the blessing of the all-knowing, great Longcenpa.
. The disciples who attended directly on Jikme Lingpa's discourses mcluded such great gurus and powerful nobles as Sakya Trhicen Nga:vang Pelden Chokyong and his brother; the two Drigungpa em- anatIOns. ; the Supreme Emanation of the Dorje Trak Rikdzin; the Speech
EmanatIOn of Lhodrak and the Spiritual Son; Jora Trtilku, the holder of the Podongpa teaching; the abbots of both the Shartse and Cangtse c. olleges of Ganden, who were holders of the tradition of Riwo Ganden [1. e. the Gelukpa tradition]; and Gontse Trtilku of Tshona in Mon.
There can be no counting, to their full limits, his disciples who were detached yogins, and monks. Also, most of the Nyingmapa and emanatIOns from the province ofKham came before his feet.
JIkme Lingpa's own enlightened activity, which embraced all quarters from fronti. ers of India in the south, to China and Mongolia in the east, t? e bgh. t of the doctrine, has been unrivalled during this late ThIS, m partIcular, was due to the enlightened activity of his sole
mner. most spiritual son, Trupwang Jikme Trhinle Ozer, an emanation of Pnnce Murup Tsepo, 1153 and also [to the activity] of Jikme Gyelwei Nyugu, a great bodhisattva,1154 Jikme Ktindrol, the learned and ac- complished master of Mon, and others.
The asserted that if he were to cultivate one-pointedly the enbghtened mInd for seven years in mountain retreat the teaching would be. and propagated. The truth of that has been realIsed m the present day, for the maturing empowerments,
C'
He wIll teac m a 10rt ng t manner.
At Chingwardo, or to the south of the Red Mausoleum, He may found a monastery at the Lhabap Stiipa.
The body of the pristine cognition of Tsele Natsok RangdrOl entrusted this purpose to Jikme Lingpa. Relying upon many coincidences such as his symbolic revelations, he then returned to hIs homeland. the uplands of Tonkar Valley, in a hidden ravine to the south of the mausoleum of Songtsen Gampo in Chongye, re-estab- lished the mountain hermitage of Pel Tshering-jong Perna Osel Thek- cokling, including both the physical buildings and their Thereafter he lived out his life as a hidden yogin, free from aCtIVItIes, with his s:at established there. To numberless worthy disciples from all quarters of the Land of Snows, as far as Bhutan and he skilfully revealed the transmitted precepts and treasures. of the mapa tradition in general. In particular, he taught the mstructIOns of the Innermost Spirituality in its ancient and new recensions. 1148 So it was that his doctrinal activity was wondrous.
Jikme Lingpa profusely gave the gift of the doctrine wit? out for return or [profitable] fruition: He performed many ? ffenngs to the three doctrinal centres1149 and he ransomed countless hvmg crea- tures from certain death. 11so He presented a wheel of fine gold to the great temple of Samye and erected a silver image of the Conqueror Ajita [Maitreya]. He repeated the consecration of S. amye and when the
great Gurkha army which was hostile to the teachmg, advanced upon , . . f 1151
Tibet, he successfully performed the ntes for the averSIOn 0 war. This illustrates his activities in the sphere of work and his wondrous deeds which ensured the well-being of the teaching and the world, for which even the Tibetan government granted him great esteem and veneration. .
Above all, during that age the teaching of the Ancient TranslatIon School had everywhere become sparse. Jikme Lingpa could not bear in his heart that the enlightened activity of the vast aspirations of the emanational religious kings, translators, and scholars become fruitless and that their indescribable legacy should nearly dIsappear. He had copies made, using the finest supplies and materials, of all the precious tantras of the Nyingmapa tradition which were to be found at MindrOling, some twenty-five volumes, and had first five pages [of each volume] written in [ink made of] the five precIOUS substances,
. . 'n
Istory, c. ompIled thIS but, because his brilliance was profound
h· .
840 History: Close Lineages ofthe Treasures
. t' 1 cultivation of the Innermost . . d and expenen1a . .
liberatmg gUl ance, . g s if to cover all dlrections.
Spirituality appears to be spreadlhn , a. associated with the three t ons
h d mpleted suc ac 1 h 23 Chogyur Decen Lingpa When he co October 1798 (third day, ninth month, eart.
spheres, on Fnday 1 2 . rkme Lingpa passed away at hls horse), during his in Tshering Valley. The
d ' cles indicated his passage to the
own seat, the hermltage
.
ofslgnsan mlra "1 h
actual demonstration . 1 h had bestowed m detal t e
fL
Light PreviOUSy, e . 1 otus. . rds of his final testament. Accordlng y,
great realm 0
wonderful, indestructible wo b O O z e r Trhinle and others,. who his last rites Y fnlfil the master's final intentlons.
completed extenSlve ceremomes to u
[646. 1-658. 6] The great treasure-finder Chogyur Decen Zhikpo LingpallSS was an emanation ofMurup Tsepo or Yeshe Rolpatsel, who was the son of glorious King [Trhisong] and a holder of commitments. He was born on Monday 10 August 1829 (tenth day, sixth month, earth female ox year, fourteenth cycle)11S6 at Gomde Tranang in Yerto, southern Dokam. His father was Perna Wangcuk, the mantra adept of Gom, who belonged to the family of Acadru, the minister of Nangcen Chinghu. 11S7 His mother was Tshering Yangtso. His birth was accom- panied by rainbow light and other auspicious omens. From childhood he displayed the wonderful conduct of a holy person; and he learnt to read and write with little difficulty. For this reason he was nicknamed Norbu Tendzin, "Jewel, Holder of the Teaching". He also practised many contemplative sequences unprompted by others.
Once, when he was in his thirteenth year, he went to play at a place called Malfikha ("Entrance to Jewels", or "Entrance to the Six-Syllable Mantra of Avalokitesvara"). On that occasion, Orgyen Rinpoche actu- ally appeared to him and pretended to ask the name of the place and so on. After he had answered each question, Guru Rinpoche prophet- ically declared, "Since the place is called Malfikha, you Norbu Ten- dzin, and this country Arya-Nang (Sublime and Inner), you will be especially sublime in the world! " So saying, he vanished like a rainbow. At about this time, he received the vows of a novice from Taklung Ma Rinpoche.
Pawo VIII, Tsuklak Choki Gyelpo, made great efforts to confer on him the texts, transmissions, and blessings of the Wann Sunbeam of the Attainment ofMind (thugs-sgrub tsha-ba'dmar-thag) and the Beauteous Flower Garland Ritual Manual, both from the Gathering of the Guru's Intention. He was advised that it would be well if he were to cultivate experience of them and was thus entrusted with the actual lineage of the treasures. At one point or another, under many tutors, including the hierarchs of the Karma and Drukpa Kagyti sects and their disciples, the supreme emanations of Drigung, and the preceptors and master of
842
History: Close Lineages ofthe Treasures
of the peaceful and wrathful deities of the Magical Net, and many treasure doctrines, beginning with the Great Compassionate One as the Universal Gathering of the Sugatas.
Chogyur Lingpa was most clearly foretold in many outer, inner, and secret prophetic inventories. Among these, the Established Confluence ofAuspicious Coincidences (rten- 'brel mdo-chings), in particular, declared:
An aspiring individual, who will reveal, not leave,
The profound treasures concealed in the Store ofthe Sky,1159 Will be your later incarnation, 0 royal son. 1160
In that age most of the translators and scholars,
And the king and his subjects will assemble together. In particular, when the sovereign and his sons reunite, Assisting one another, their propensities will gradually
awaken,
And they will encounter my ultimate instructions.
In pure visions you will meet me in person,
And effortlessly attain accomplishment
By experiential cultivation
Of my guidance which lays bare the practical application Of the instructions of secret mantra.
Many disciples will emerge,
Who will obtain the accomplishments!
Accordingly, during the ninth month of that year [October 1853] Chogyur Lingpa went to meet the venerable Jamyang Khyentse Wangpo. At that time the master [Khyentse Rinpoche] realised that he possessed a connection with the successive line of the incarnations of the sovereign Trhisong Detsen. Therefore, he initially bestowed on him the Utterly Secret Razor Kfla (phur-pa yang-gsang spu-gri), and, later, the great empowerment of Vajrakfla according to the Khan Tradition ('khon-lugs phur-pa'i dbang-chen). As a result, the outer, inner, and secret obstacles of Chogyur Lingpa were removed. During the empow- erment of the Further Innermost Spirituality like the Wish-fulfilling Gem, he actually perceived the guru to be the great paQQ. ita Vimalamitra. He experienced other extraordinary pure visions too, and thus was intro- duced to naked awareness. Then, when Chogyur Lingpa was entrusted with the vital heart-mantra of the protectress EkajatI, he experienced a vast magnificence, reminiscent of an earthquake, and actually beheld her. She said, "If you, master and disciple, perform the three-year retreat together I shall grant you great accomplishment! " This presaged the later discovery of the Three Classes ofthe Great Perfection (rdzogs-chen sde-gsum).
In his twenty-seventh year, when he received the great empowerment of the Nine-Deity MarJijala ofYangdak Heruka (yang-dag lha-dgu'i dbang- chen), he felt that the guru [in the form of] Heruka dissolved into the
Chogyur Decen Lingpa
transmissions, . d dless empowerments, .
the Zurmang seat, he receive hen _ and mantra traditions, anCient . ' . s of t e sutra . He
and esotenc . 1 raditions and ritual practlces.
and new as well as then t t chant and instrumental , f d nce lconome ry, k'll d
also studied the arts 0 a h 'h ed himself to be extremely s 1 e music. With little difficulty, e s ow .
in all of them. . t' n of Guru Rinpoche's prophecy, In
In conformity with the 10 d d to the seat of Pelpung,
Ch Llngpa procee e
1158 He offered (the kIla known
his twenty-fifth year
where he met Situ Pema N yln)e (phur-pa dbang-chen bzhad-pa)
"Laughter of KIla's Great power d so that obstacles were as1the . . d r htedly accepte , . and other gifts, which Situ e . 1g for his continued longeVity
removed and the auspicious advice concerning the were established. Situ gave 17 treasures and their secret need to complete the attamment 0 . d some profound doctnnes,
h L'ngpa receive . f the Then, gradually, C f enlightened aspiratlon, rom . .
such as concern the 0 an n Trtilku. From Jamgon Lodro great preceptor and bodhisattva precepts of the Thaye he heard most of the and exegetical tranSmiSSion
of which the foremost was the emp
Chogyur Decen Lingpa 843
844 History: Close Lineages ofthe Treasures h 1 o As a result, the knots in the energy c anne s crown of hlS own heado d from that time onwards songs of
in his heart were unravelled, ahn 0
·bl lOt indestructl e rea 1Y
They will reap a great doctrinal harvest in this degenerate age.
Profound and vast, they will outshine the sun.
In conformity with this, both of the two great treasure-finders, em- anations of the sovereign and his son, were endowed with seven succes- sions of the transmitted precepts of the profound doctrine, which were subdivisions of the three [basic types of transmission], namely, the transmitted precepts, treasures, and pure visions.
(i) [Concerning the transmitted precepts]: Chogyur Lingpa received most of the distant lineage of the transmitted precepts in existence nowadays. He taught and propagated the trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class many times. Furthermore, among his profound treasures, there are those which uphold the doctrinal language and philosophical systems, just as they are found in the Sutra which Gathers All Intentions, the Magical Net, and other texts of the transmitted precepts. These unprecedented and wonderful discoveries constitute his real succession to the transmit- ted precepts.
(ii) Concerning the earth treasures, which were his own fortune: In his thirteenth year Chogyur Lingpa began by discovering the Twenty- four Means for Attainment which were the Prince's Contemplations (lha-sras thugs-dam sgrub-thabs nyer-bzhi), and the Skull-Mirror of Indestructible Reality, which is Indicative of the Transmitted Precepts of the Gathering of Intentions (dgongs-'dus bka'-rtags rdo-rje thod-pa me-long) at Trakar Dzongcung. In his thirty-ninth year, after his venerable guru [Khyentse Rinpoche] had offered him an inventory and inspiration, he discovered, at Tsike Norbu Ptinsum, the Thirty-seven Supreme Treasures (mchog-gter sum-cu-rtsa-bdun), which included the Seven Cycles of the Jewel of True Doctrine (dam-chos nor-bu skor-bdun), as well as a representative figure of Guru Rinpoche and the body ornaments of Senge Dradrok. At Dra Yangdzong he discovered the Seven Cycles ofPacification (zhi-byed skor- bdun), together with their inventories, supplementary inventories, es-
sential inventories, quintessential inventories, et cetera, and also many minor material treasures.
Concerning Chogyur Lingpa's foremost treasures: He brought forth the Attainment ofMind, the Dispeller ofAll Obstacles from Danyin Khala Rongo; the Great Compassionate One, Lotus Crowned (thugs-rje chen-po
padma gtsug-tor) from Nabtin Dzong; the Seven Cycles ofProfound Con- templation (thugs-dam zab-pa skor-bdun) from the area behind Wokmin Karma; the cycles of the tantras and transmissions which are its supple- ments, and also the Root Attainment ofMind, the Gathering ofAll Inten- tions (rtsa-ba'i thugs-sgrub dgongs-pa kun-'dus), along with two represent- ative images from Yegyel Namkadzo; the True Doctrine) Three Classes of the Great Perfection (dam-chos rdzogs-pa chen-po sde-gsum) from the
h °ffi 1 th symbohc scnpt 0
t impediment. He understood M Od h
ou
f the Attainment of
ld Dispeller of All Obstacles ahr1·nc agrees not only in meaning,
treasure of the venerable K y b 1 JOust as a mother and chlld are h without 0 stac e, b)1l61
lished the two toget er d the treasure attainment 0
united. They also performe. d numberless pure visions, mcludmg
together, whereby they expenence f d by Guru Padmasambhava o ctually avoure
one in whlch they were a . tories of many treasure troves,
and his consort. They obtained. were established. Since they . ·ous comel enc . d
and many other ausplCl h ble Khyentse, too, enJoye . ther t e venera
had confidence m one ano . ' f these new treasures and au-
the maturational and liberatmg nectarbo me ll·ke the sun and moon
poured fort Wlt 00
In, t e
ebb
0
without dl lCU ty
Oh before lSteac g J MOd
not properly deClp er . . . th the Attainment OJ I n , but also for the most part m 'dus-pa), a profound the Gathering of the Sugatas Therefore, they. estab-
I h· Y the twO eca . . thorised them. n t lS wa . ' 11 renowned and indisputable.
fi ders umversa y
among treasure- m '. gk ·1 Chogyur Lmgpa remame
d
In the isolated hermltage of Ydan nt for the Utterly Profound . f . ean attamme
absorbed in the ntes 0 serV1C F h on in accord with Guru P . Jwels romten ,
Gathering of All reClOUS . 1 . s he persevered in the con- ' phetlc dec aratlon , .
Padmasambhava s pro 11 d . three years of sohtary retreat templative sequences, a , at the culmination of crea- at Wokmin Karma. Arnvlng exp. ·nfinite signs and marks of ac-
tion, perfection, and ? reat proven by direct perception complishment were dls. close h over the four rites of en-
that he was a great belng w 0 lightened activity.
CHOGYUR LlNGPA'S SEVEN SUCCESSIONS TO THE TRANSMITTED PRECEPTS
. .
In partlcular, m the Proph d
Great Perfection (rdzogs-chen s e-gsum
.
The streams of seven 0
_had kun-sel), whlch he cou
etic Declaration of the Three Classes of the -gyi lung-bstan) it says:
Will fall to the soverelgn and hlS son . These are the unbroken lineage, transmltte
d f
m f
one to the next (i), . . h
The substantial profound treasures (n), t ose 0
intention (iv), of recollection (v), Reconcealed treasures (iii), ( . . )
. 0 (Vl·) and the aural lineages Vll . Pure VlSlOns ,
f transmitted precepts as their fortune.
ro
Chogyur Decen Lingpa 845
846 History: Close Lineages ofthe Treasures
Pemashel Cave in Marshodzam; the Six Scrolls of True Doctrine (dam- chos shog-sde drug-pa) from Mount Kongmo Wokma at Sengcen Nam- drak; the Great Compassionate One, the Magical Net ofthe Lotus (thugs-rje chen-po padma sgyu-'phrul drva-ba) and the Churner ofSarrzsara's Depths (,khor-ba dong-sprugs) from Khandro Bumdzong; the General Summary of (ma-mo spyi-bsdus) from Karmei Peldeu; the Attainment of Mind, the Wish-fulfilling Gem (thugs-sgrub yid-bzhin nor-bu) from Kela Norbu Ptinsum, in conformity with the prophetic declaration of the venerable Khyentse; the Eight Transmitted Precepts, the Universal Gathering ofthe Sugatas (bka'-brgyad bde-gshegs kun-'dus) and the Refined Gold ofthe Profound Great Perfection (zab-pa rdzogs-chen gser-zhun) from Yubel Rock, south of Yegyel; the Attainment of Mind, the Expressive Play of Indestructible Wrath (thugs-sgrub rdo-rje drag-rtsal) and the Five Innermost Cycles (snying-po skor-lnga) from the "tiger den" of Rongme K a r m o ; a n d t h e Sarrzvara Buddhasamayoga (bde-mchog sangs-rgyas mnyam-sbyor) from Rudam Kangtro.
All those are merely illustrative: From each treasure site there came forth an exceedingly large number of doctrines, sacramental substances, images and symbolic objects. Since most of them were found in public, they were visible to everyone's senses and hence indisputable. In short, just as it had been clearly prophesied that the succession of the trans- mitted precepts of a hundred treasures from the sites of buddha-body, speech, mind, attributes, and activities would fall to him, along with those of a hundred [doctrines of] Innermost Spirituality and many [substances providing] liberation when tasted, just so, Chogyur Lingpa discovered the Dokam Inventory of the Twenty-five Great Pilgrimage Places ofDokam (mdo-khams gnas-chen nyer-Inga'i mdo-byang) at the rock of Pawo Wangcen. In this way he made newly manifest many sites, their roots and branches. His wonderful miracles were also inconceiv- able; for instance, he discovered as treasure about three grades of ma- terial for representative images of Guru Rinpoche, but he multiplied the copies [of those images] many times.
(iii) Concerning the reconcealed treasures1l62 which supplement these: These were the Wrathful Guru, the Innermost Spirituality of the Red HO. A:I (gur-drag hurrz-dmar snying-thig) , a treasure of his own previous incarnation as the great treasure-finder Sangye Lingpa, which fell to him through the power of blessing; and the Mother Tantra which Integ- rates the Secret onto the Path (ma-rgyud gsang-ba lam-khyer) of the (jakinI Ktinga Bumpa, which fell to him through a close lineage.
(iv) Concerning the profound treasures of intention: Relying upon the inspiration derived from the venerable Tara's saying to him "It is good! " three times, Chogyur Lingpa established the Innermost Profun- dity of Tara (sgrol-ma'i zab-tig).
(v) Concerning the recollections which supplement them: The mas- ter, having remembered his former life as Nup Khulungpa Yonten
Chogyur Decen Lin 847 Gyamtso, briefly set down in writin t ' gpa
Indestructible Array, which Nupcen rlanhe Instructions ofthe
Testament (gnubs-chen 'da'-k " h I h gy esheJ Conferred as his Final azz a-c emslungrd 'bk d "
gnang-ba), together with Nup's Boast ( nubs-k 0 -pa zgdams-pa recalled a way of reciting the rulu man;r yz" a-pho), and he also Relying on the recollectio:
C"
Lmgpa he established in d t'l h ofhIS prevIOUS hfe as Sangye
E ' ,e al,t estep-by-stepg 'd
xerczses ofthe Nine Vigorous Sk il d' UI ance lor the Yogic
G a t h e r i n g o f I n t e n t i o n s (VI) Concernmg the pure visions: When
the treasures situated at R' W h he opened the entrance to IWO angzuhes 'V' ,
of attainment the great p d' h' ' aw, m ImalamItra's cave , an Ita 1mself wh h"
These are preserved as the j . p '
la'i zab-tig) and so forth. nnermost rofundzty of Vimalamitra (bi-ma-
(vii) Concerning the aural linea e' In . ,
went to the glorious Copper-col;u;ed pure Chogyur Lingpa
from Orgyen Rinpoche the 1 ' ountam, where he received , nstructzons ofthe Innerm t S " ,
cernmg the Profound Signijicanc ifA ' ( ' os , pzntualzty Con-
pa), which he set down in wrI'teI'o tz a-tz zab-don snymg-thig-gi gdams- S h' . ng,etcetera
uc IS the briefaccount ofCho ur L' " '
of seven successions of tra mgpa s lIberating endowment
life he beheld the deities of precepts. In both early and later e
declarations; the protectors u d ree and received their prophetic
tivities; and he experienced n ertoo <: perform his enlightened ac-
he journeyed to the glo ' many pure,vlsIOns, long and short, in which nous mountam on C- d -
must suffice for illustrative purposes.
amara Vlpa. This much
Chogyu L'
f ' r mgpaperformedthegreatattainment 1163 W'thth C"
b
? ntual service and attainme . ' I lOur ranches mg those which he undertook tImes, includ-
proceeded to act as "mast f ' mse a? the OccaSIOns on which he
assemblies of others By 0 reality" (vajracarya) at the
the local deities] at geo IS ICent, overpowering commands [to S mantIC centres ofTib t d D k '
een predicted of h' 1m.
ne actIVItIes, Just as had
'! 'o the Kagytipa, of whom the t;
Dngungpa, and Takl oremost were the Karmapa, Drukpa
the foremost were the to the Nyingmapa, of [monasteries and their adh ro Katok, Pelytil, Zhecen, and Dzokcen of the teaching, without ; and to and other holders
conferred the maturation a d' Lmgpa dIrectly and indirectly n I eratIOn of the profound doctrine, His
d b ' e an 0 y hIS many ,
amyeHeporiandPelChu '
h won, an
at t e great places of 'I '
lence of military pacified the turbu-
the kingdom and w'd I ' an ,so ort . ' He mcreased the prosperity of b ley attamed enlIghte d " , ,
,0 gave 1m mstructions.
am,mcluding ,
mvocatIOns of blessing
848 History: Close Lineages ofthe Treasures
gifts of [medicinal] substances which liberate when tasted covered all of Tibet and Kham, the centre and frontiers. In particular, there were ten root masters of his doctrine, most of whom had auspicious connec- tions, so that the enlightened activity of his treasure doctrines, the Attainment ofMind) the Dispeller ofAll Obstacles foremost among them, was widely propagated. At Wokmin Tshurpu [the seat ofthe Karmapa] he instituted the annual performance of the Great Attainment of Kfla [according to} the Seven [Cycles of} Profound [Contemplation} (zab-bdun phur-pa'i sgrub-chen), along with the fundamental middle-length dances. As exemplified by this, he established rites of attainment and offering ceremonies, associated with the great and small doctrinal transmissions of his new treasures, at many monasteries.
Among the Ten Doctrines which Secure the Happiness of Tibet and Kham (bod-khams bde-thabs chos-bcu), Chogyur Lingpa established the Doctrinal Cycle of Auspicious Coincidence (rten-'brel-gyi chos-skor); and, in accord with its meaning, the wonderful ceremonies for the spread of exegesis, attainment, and work which are associated with the twofold teaching of sutra and mantra as taught during the age of the preceptor the master [Padmasambhava], and the religious king [Trhisong Detsen] were successively instituted at Pelpung, Katok and Dzokcen. ll64 At his own seats of Karmari, Neten Gang and Tsike Dildo, he founded temples, including the buildings themselves and the objects they housed. At the last two centres mentioned he established monastic communities and the continuous exegesis and attainment of the sutras and mantras.
After bringing such actions to completion, Chogyur Lingpa's inten- tion turned for the while to another great purpose, and in his forty-sec- ond year, 1870 (iron male horse), he seemed to fall ill. He had a pure vision in which he went to an utterly pure buddha-field. Then, on Wednesday 29 June 1870 (first day, fifth month),1165 while demonstrat- ing such wonderful miracles as earthquakes and rainbows, he became equipoised in the expanse of peace.
On Wednesday 7 December (fifteenth day, tenth month), during that same year, the venerable Khyentse Wangpo had a pure vision in which he met the great treasure-finder in the form of the bodhisattva Padmailkusa, in the Lotus-covered Pure Land to the west. Khyentse Rinpoche received the bountiful nectar of his means for attainment, empowerment, and instructions, and concealed them for one month under a pledge of secrecy. 1166 Then, on Sunday 1 January 1871 (tenth day, eleventh month), when, in connection with a feast offering, he established them, a warmth suddenly descended on the land, turning the ice into streams. This auspicious omen appears to have been an extraordinary sign of blessing, made directly manifest to the senses.
24 Jamyang KhyentseWangpo
[658. 6-676 5] J
L' . amyang Khyentse Wa
mgpa, the kingly treasure-finder or Pema Osel Do-nga great pal). 9Ita Vimalamitra and th '1" was coalescent play of
e was the thirteenth of Gyelse Ig. lOUS Trhisong Detsen. he was always a treasure-finder Kh J s during which many w? ndrous omens, on Rmpoche was born, with
month, Iron dragon year C y IS july 1820 (fifth day sixth R k" , 10urteenth cycl ) ,
oc In the VIllage ofTerlung Tin o D e . ,
:r he
From his very earliest memories K for repeatedly by the six-a;
Yaru Khyungcen Dokam. His father yo clan, and his mother was
;as Trungcen Rincen Wangyel okza Sonamtsho.
:
hyentse Rinpoche was lovingly and the mantra prot med of Pristine Cognition of many of his ast livectress He had irregular re-
enlIghtened family of the p es. chIldhood he awoke to th Ion d greater vehIcle and" e ge only for ordination End d ' m partIcular, his heart
discrimination he to intelligence I ICUlty. Just by seeing most bo k anI wnte and so forth without Words the meaning. 0 s on yonce he mastered both the
In hIS twenty-first year he wa f .
the preceptor of Orgyen Mindrot ordamed by Rikdzin Zangpo
an? others he received [the vows rom Sakyapa Dorje in connection with the tf] cultIvation of the enlightened agarJuna and Asanga]. He re . ra ltlOns of the two promulgators
of Khen and Hevajra from
th A So TradulOn (so-lugs yang-dag) d . . wareness-holder from Gyurme San
d h angdak Heruka according t. : Innermost Spirituality of
and the peaceful and wr h gy: ! <unga, the Trhicen ofMin-
empowerment, from G ful deItIes of the Magical Net, along
n thIS way, the roots of the y me Thutop Namgyel of Zhecen 1I69 Kh . mantratradit' , .
ti
had completel IOn s vows were established. on WIth hIS mcarnate status and h' y arrogance in connec- , IS no e and wealthy ancestry, and
an
. Cl Lineages ofthe Treasures
850 HlStory: ose . d erseverance and endeavour
h d h' s WIth tremen ous p 1T'b endured great ar s lp . d d fifty tutors from Centra let,
he attended on almost one hundrhe an lre included gurus who were
mongst w om we f
T sang and Kham, a . 11 as spiritual bene actors an , 'bl eahty as we . ' .
holders of indestruCtl e , He completed study and. trammg m learned masters of the "ten sciences", which art, the exegeses of the branches; and in those dtalect-
medicine, grammar, 10glC V· the Treasury of the Abhldharma, . 1texts as exemplified by the maya, £ 1" n He received, in their
lca ' k nd Transcendental Per ec 10 .
Madhyama _ _
hundred volumes, comprising all the treatises of the Tibetan philosoph- ical systems, without bias. Foremost among these were the Precious Translations ofthe Transmitted Precepts ofthe Conqueror (rgyal-ba'i bka'- 'gyur rin-po-che), the Collected Tantras ofthe Nyingmapa, and the surviv- ing continuous transmission of the Tangyur (bstan-'gyur). l172 In short, Khyentse Rinpoche pursued study exclusively for about thirteen years. He heard most of the traditions renowned among those of the "Ten Great Pillars who Supported the Exegetical Lineages" (bshad-brgyud 'degs-pa'i ka-chen bCU). 1173 Just by glancing at a volume this master understood the depths of its meaning, and he possessed unfailing re- tention.
In order to reveal the career of one who did not belittle the doctrine, Khyentse Rinpoche did not abandon [all these doctrines] having merely studied them, but trained and cultivated himself in them to the limits, whereby he came to possess the unclouded eye of the doctrine. So it was that he knew in detail, and without adulteration, the essential points of the view, conduct and assertions of each philosophical system, whether or not their respective traditions and customs were free from deviation, and so forth. During the present day there is no one, high or low, with whom he might be compared.
Khyentse Rinpoche also expounded most of the siitras, tantras, and treatises which he himself had studied, along with their maturation, liberation and supporting transmissions,1174 many times each. There was nothing he did not teach at least once, whereby he fulfilled the hopes of each aspirant, from great, holy individuals down to common beggars, by his doctrinal gifts, which were free from materialism. He never amassed property by the perverse livelihood of performing house- hold ceremonies which claim to benefit disciples and living creatures, or by begging for alms. Because the three blazes and the three gatherings shone outwardly, material wealth came to him without effort, and he did not squander any at all on impossible schemes. Instead, he commis- sioned about two thousand gold and copper images representing the buddha-body; published nearly forty volumes of texts, and had printed, or copied, some two thousand volumes in all, representing the buddha- speech; and as representatives of the buddha-mind, built more than one hundred stiipas of gold and copper, the foremost of which was the great Stiipa of Lhtindrup Teng. To house them all he erected a fine array of some thirteen temples, large and small, and in these he estab- lished the periodic and daily ceremonies. He did not much concern himself with the difficulties of establishing [monastic and ritual] pro- priety in the new centres, owing to the adverse circumstances and time, but to those monasteries and centres which had been badly damaged during the later civil disturbances in upper and lower [Dokam] he
offered more than three thousand bricks of tea, in accord with the size
of the monasteries.
for above all, gUi mg . ine cognition, havmg 1m .
the'face ofOnaturallypresent, for whatever profound gUidance oh theIr mInds Instruct
. . . Ifor he savour which IS Identlca
' to act all-pervasIVely, t o o he became utterly ree the time II In all hiS actions, h . me
of living creatures equa If-interested thought and passed t e tI nd from the entanglements 0 se activities of exegesis, a d engaged in the wholly in his heart only the tempora an work, with great courage. . and living creatures. _
al well-being of the all-knowing supreme con spintu 'ng that exegetical activIty. The, tly studied all sorts of
Concerm . L pre-emmen . I d ueror, the Great Fifth Dalal under Terdak Lingpa, mc u :
ectlyWI! m
uld mature them.
these ways, he came to buddhas. Illl Therefore, I! was the three indestructible enlightened activity on
0'
qrofound and extensive doctrmal cy
Ancient Translation School (snga
the title of Tz-shzh. ht
P mgthe reew
us Collected Tantras ofthe
0
h'
d ferredon 1m
' ur rgyud-'bum rin-po-ehe), an. teaching activity was such t a fxemplified by this, Terdak Lmgp aches to the doctrine, mcludmg
he continuously confer:ded transmissions 0Sf thhe
T ItionC00, rans a . to the
t
mined precepts and treasure
the empowermen
,
0
s of the AnCient
of th
hools and the cycles belongmg d of
s gm ance,
e new translatIon sc
mantras d 'th the respec
tl've intellectual nee s
d f m
IS T Kham, Kongpo, t indIvldua s, Central Tibet, sang, b Among them were many grea , Tak-
,
- [He did so] in accoOr WI h
shutras.
h and low, w 0
"h
faithfully gathere
· fortunate diSCiples, Ig Mon to the sout, g. I
h without num er.
elsew ere, 0 d the high positions of Sakya,
Ph kmotru, Dngung, . .
who occuple
lung, and so forth; arIstocrats, 1
a
and district admInlS-
0
'ncluding governors
0
0
r moderate and InlenOr .
ro
h N an and
0
832 History: Close Lineages o f the Treasures . d f h w m 1133
mel harmonlOussoun 0 asa. ' him constantly heard the extre y . de of the outer wall. Slmul-
from the western Sl b d which seemed to come hor completely pervaded his e room,
taneously, the scent of camp . of Saturday 17 March (second
Dalai Lama, and his regent Sangye Gyamtso,1136 who were the sun and moon [among those with whom he enjoyed] a patron-priest relationship; Rikdzin Perna Trhinle of Dorje Trak; Sakya Trhicen Ktinga Trashi; the Zhapdrung along with his successor and the other great personages at the earlier and later seats of Tsedong [i. e. Tsetang and Neudong]; the Tshurpu Gyeltsap and the Trehor Choktrtil, among holders of the Kamtsang [i. e. Karma Kagyli] teaching; Drigung KoncokTrhinle Zangpo; TaklungpaTendzin Sizhi Namgyel; [the rebirth of] the all-knowing Drukpa Paksam Wangpo; the Gampo Choktrul Zangpo Dorje, and his descen- dants; Chamdo Gyelwa Phakpa Lha; Ngawang Choki Trtilku; Ngawang Ktinga Tendzin of Dokam; the former and later Tabla; the Katok Gyelse [Sonam Detsen]; and the second Dzokcen Perna Rikdzin Gyurme Thekcok Tendzin. As exemplified by these, among the major- ity of great famous gurus who were holders of the teaching, there seem to have been none who did not supplicate him.
Terdak Lingpa's sole, inner spiritual son was his younger brother Locen DharmasrI, an emanation of Y udra Nyingpo. The offsprings of his body were his sons Perna Gyurme Gyamtso, Zhapdrung Yizhin Lekdrup, Trincen Rincen Namgyel, and his daughter, the venerable
1137
lady Mingyur Peldron.
Gyamtso, Ngak Rapjampa Orgyen Chodra, and Bumrampa Orgyen Kelzang and others were disciples who could uphold the great pillar of the teaching. These and the great perfect gathering [which assembled around Terdak Lingpa] vastly increased the enlightened activities of exegesis and attainment.
This great treasure-finder, directly and indirectly, was most gra- cious to the entire teaching, ancient and new. More than that, he maintained the vitality of the instructions of the minor doctrinal traditions, such as the Conangpa, Shangpa, Pacification and Object of Cutting (zhi-gcod), and Podongpa, both through his own powers and by encouraging others.
In particular, at that time the exegesis and attainment ofthe wonderful traditions which were the legacy of Trhisong Detsen and the priests he patronised, namely, the transmitted precepts of the Nyingmapa, the Ancient Translation School, of which the foremost is the trilogy of the SUtra which Gathers All Intentions) the Magical Net) and the Mental Class, had almost become like a lamp that had run out of oil. Terdak Lingpa, with courageous and untiring great perseverance, sought out [those traditions], and restored the deteriorated teaching from its very foundations by means of exegesis, attainment, and work. In point of fact, because of the kindness of this most venerable master, his brother, disciples, and descendants, the Sa-nga Nyingmapa, or the "ancient school of secret mantra", has been equal to the meaning of its name, and its genuine, authoritative continuous lineage has increased, without decline, down to the present day. Therefore, none can match Terdak
h the morn1ng
inside and out. T en, on . d "I must take seven steps toward the east.
"
day, second month), he . sa1 , sat down cross-legged and, as dafter movmg seven steps, .
He rose an ,
his Dying Testament
('d '-ka'i zhal-chems), sa1d: a
nd awareness are deities, mantras, and the dispoSItlOn. 0;t e of buddha-body
. d
Slghts, soun sa. . h b d of reality,
Spreading forth Y as t e
and pristine
In the experiential cultlVatlOn 0
f the great profound ,
and secret yoga,. d. . ·bl M they become m 1V1S1 e, ay . . d'
innermost pOlnt of mm .
. " the dflkinls have arnved to usher me 0 .
Afterwards, he Said, Now . f 1 ·ng the hand-drum and bell, He moved his hands in the moment, he and adopted a [contemplatIve] g . . les and so demonstrated h1S
ns and great m1rac , 1134
of one savour in the
revealed wondrous ome . 1 passage to the great terrestna pu
. .
Terdak Lingpa's d1Sc1ples, in a prophetic declaration from a
sons of his speech, are descn e treasure (gter-lung):
As for the disciples of the Who will maintain their
will include later incarnatIons of the
kin
1 g
They h tt ·ned the leve s, And his subjects who ave a a1 . 1135
. gn and h1S son.
aSfithe to benefit living Th1rty- lVe W1
creatures.
One hundred an
d · ht will benefit themselves. e1g .
·n form doctrinal connectlOns. T:vo thhousan d:ill have connections through his
F1fty t ousan
aspiration. h deeds
:vill be in his· Seven mentmg paraso s
d
following.
Three aristocrats will increase
influence.
Accordingly, the foremost of the p nectar of his speech were: the supreme
re land of Lotus Light.
. n'"
lified by his spiritual sons and the
h· here of 1S sp
d ersonal disciples who ran .
k the conqueror, the precious F1fth
Rikdzin Terdak Lingpa 833
Furthermore, his attendants Gejong Losel
834 History: Close Lineages ofthe Treasures I
. nd Ie acy. For these reasons, we Lingpa's wonderful kmdness a g h meral ceremonies and ntes
rely rely on ep e Nyingmapa do not me d '
this traditlOn, w 1 ff rts to spread it as well. appropriate for us to make great e 0
which are referred to as p
. . h'ch is a great treasure
. .
. . but extensively mamtam
22 Jikme Lingpa
rofound octnnes,
chest of teaching; and 1t 1S
[636. 6-646. 1] The all-knowing Jikme Lingpa
anation of the great pal). gita Vimalamitra, the religious king Trhisong Detsen and Gyelse Lharje. He was the immediate rebirth of Rikdzin Choje Lingpa. As had been clearly prophesied in the treasures of Guru Chowang, Sangye Lingpa, Choje Lingpa and his disciple Raton, and others, Jikme Lingpa was born on the morning of Monday 6 February 1730, the anniversary of Longcenpa's death (eighteenth day, twelfth month, earth female bird year, twelfth cycle) near Pelri Monastery in the district of Chongye, to the south of the Red Mausoleum of King Songtsen Gampo (srong-btsan bang-so dmar-po). 1l39 His family was that of the heirs of Gyadrakpa, one of the six great spiritual sons of Choje Drukpa.
From childhood he clearly remembered his previous lives as the great treasure-finders Sangye Lama and Choje Lingpa. In this and other ways he awoke to the genuine enlightened family. During his sixth year, he entered the college ofPelgi Riwo [i. e. Pelri], where the vener- able PrajfHirasmi's unblemished legacy in the three spheres was pre- served. 1l40 He offered a lock from the crown of his head to Ngawang Lozang Perna, an incarnation of Yeshe Tshogyel, and the name Perna Khyentse Ozer was conferred on him in the presence of Nesarwa Ngawang Kiinga Lekpei Jungne.
Jikme Lingpa received the empowerments and transmissions of the Point of Liberation and the Gathering of the Intention from Neten Kiinzang Ozer. In particular, in his thirteenth year he met Rikdzin Thukcok Dorje and received the Great Seal) Liberation through the Vision of Pristine Cognition (phyag-rgya chen-po ye-shes mthong-grol) among other teachings. This was the first cause of his spiritual matura- tion. Because he adopted Rikdzin Thukcok Dorje as his sole, supreme root guru, he later was taken into the following of the body of his pristine cognition as well. Furthermore, at various times Jikme Lingpa received all kinds of [empowerments, which bring about] maturation, and [guidance, which brings about] liberation, including the most im-
l138
was the combined em-
L' ofthe Treasures meages
f the Ancient Translation
Jikme Lingpa 837 Point ofLiberation) the Natural Liberation ofIntention (grol-tig dgongs-pa
rang-grol), a profound treasure of the great treasure-finder Sherap Ozer, the succession ofwhich had fallen to him through both close and distant lineages; and he obtained the special signs of "warmth". 1142
Moreover, having completed the rites of service and attainment as- sociated with myriad deities of many profound treasures, including both the Earlier and Later Treasure Troves, he measurably attained the condition of a holder of the awareness of maturation. When he mastered the yogas of the energy channels, currents and seminal points, the energy channels of the centre of rapture, situated in the throat, dissolved in a mass of syllables. 1143 He perceived all appearances as a book and the great treasury of the doctrine spilled open [in the form of] songs of indestructible reality and so forth, which were perfect in word and meaning. When he performed the rites of service and attainment for the Gathering of the Guru)s Intention, the sound of a horse neighing burst forth from the crown of his head 1144 and the great Orgyen crowned him with the name "Perna Wangcen the Glorious". Through the power of being actually blessed by the master MafijusrImitra he fully com- prehended the pristine cognition which may be exemplified. 1145 There- after, he maintained in conduct the great discipline of a resplendently attired heruka.
In particular, during a vision of the inner radiance, the gakinI of the pristine cognition of the body of reality actually bestowed on him the inventory for the Innermost Spirituality of Longcenpa (klong-byang) in the symbolic script of the gakinIs at the Carung Khashor Stfipa [i. e. the Great Stfipa of Bodhnath] in Nepal. 1146 Consequently, he reached an exalted level of learning and accomplishment, and became master of the great treasury of doctrine that is widely renowned as the Great Perfection, the Innermost Spirituality of Longcenpa (rdzogs-pa chen-po klong-chen snying-gi thig-le). But still he was not satisfied, and so, im- mediately after completing the three years [of retreat] in that place [Pelri], he proceeded to glorious Samye Chimpu. With great austerity he once more concentrated one-pointedly upon the essential attainment for three years in the cave of Sangcen Metok, at which time, in general, he had numberless pure visions, and, in particular, met three times with the body of pristine cognition of the all-knowing king of the doctrine, Longcen Rapjam Zangpo. The blessing of Longcenpa's body, speech and mind being actually transferred to him, Jikme Lingpa ac- quired his supreme authorisation and beheld the truth of the Great Perfection, the real pristine cognition of the sublime path. At the same location [Samye] he revealed, for the first time, the maturation and liberation of that great treasure of his mind to fifteen fortunate disciples. From then on, he widely propagated its profound meaaings, so that he became the unique promulgator of the Innermost Spirituality of the Great Perfection (rdzogs-pa chen-po snying-thig).
836 History: Close ,
School. These included the foremosTt tea e Troves as well as those of l' dLater reasur, , d
cepts and of the, Ear ler an he many tutors from whom he recelve
the new translatiOn schools. T fi der Trime Lingpa, Zhangom
them included the great lllf Mindroling, Tendzin Yeshe 'T ng a0 kLrna
DharmakIrtl, rupwa. . Pema Chokdrup, and Mon Dza ar. a Lhtindrup, Thangdrok-on . f the conventional SClences,
t andtreasures0
portant transmltted precep s chings of the transmltte
, 11
Targye. Incldenta y, including astrology.
he studled some 0
Jikme Lingpa .
that his mind was bent on the His own writings demonstrate hewed efforts to master the hter,ary
ment of the essential, and that he naturally endowed from buth
conventions, except in so much as, Ie woafsthe great textual traditions of h h'ddenessentlas . ' 1141
with talent for t e l fect poetic compoSltlOn.
the sfitras and mantras, and for in February/March 1757
In his twenty-eighth year, startlllg d to pass three years In the
) he firmly vowe , h con- of miracles, fire ox year, N k'k [Hermitage], whlc was
h Gk gTlkle yaCl 'L'gpaex- seclusion of te O an f P l' Above all, Jlkme In
nected with his own monastery 0 e and perfection of the clusively practised there the stages 0
, d
pre-
838 History: Close Lineages ofthe Treasures
After Jikme Lingpa had fulfilled his vow to remain in retreat for three years, the true meaning of the indestructible prophetic declaration made in the Dialogue ofSky and Mountain (mkha'-ri zhu-lan), a profound treasure of Chowang Rinpoche, was revealed, for there it says:
In Chongye my emanation will come to serve the world. Though no one will know who it is,
h· h 1147
Jikme LingPa 839
and . the remainder in black on a white background (skya-chos). PrevIOusly, there had been neIther a detailed catalogue nor a ve ·fi d
Ie
. h.
an. d vast m connectIOn WIth the three logical axioms (gtan-tshigs-gsum), thIS venerable master composed the Narrative History of the Precious Collected Tantras ofthe Ancient Translation School) the Ornament Covering All Jam? udvzpa (snga-'gyur rgyud-'bum rin-po-che'i rtogs-pa brjod-pa khyab-pa'i rgyan). The fine light ofscriptural author-
Ity and logIc whIch shines therein totally uproots all the confusions whi. ch arise from the darkness of perverted opinion and doubt.
JIkme Lingpa's collected works, which amount to nine volumes include the basic root texts and elucidations of his mind treasure Innermost Spirituality of Longcenpa (thugs-gter klong-chen snyin;-thig
gsal-byed dang bcas-pa); the Vajrakfla according to the of the Tantra (phur-pa rgyud-lugs) - a new redaction of the [VaJrakIla] transmitted precept based on the empowerment which had been conferred on him by Langcen Pelgi Senge11S2 in an emanational
ma1). <;lala and the instructions which followed; and the root text and comI? entary of the Precious Treasury of Enlightened Attributes, which the sequential path for the entire teaching. This last composi- tIOn was a treasure of intention given to him in the form of a treatise by the blessing of the all-knowing, great Longcenpa.
. The disciples who attended directly on Jikme Lingpa's discourses mcluded such great gurus and powerful nobles as Sakya Trhicen Nga:vang Pelden Chokyong and his brother; the two Drigungpa em- anatIOns. ; the Supreme Emanation of the Dorje Trak Rikdzin; the Speech
EmanatIOn of Lhodrak and the Spiritual Son; Jora Trtilku, the holder of the Podongpa teaching; the abbots of both the Shartse and Cangtse c. olleges of Ganden, who were holders of the tradition of Riwo Ganden [1. e. the Gelukpa tradition]; and Gontse Trtilku of Tshona in Mon.
There can be no counting, to their full limits, his disciples who were detached yogins, and monks. Also, most of the Nyingmapa and emanatIOns from the province ofKham came before his feet.
JIkme Lingpa's own enlightened activity, which embraced all quarters from fronti. ers of India in the south, to China and Mongolia in the east, t? e bgh. t of the doctrine, has been unrivalled during this late ThIS, m partIcular, was due to the enlightened activity of his sole
mner. most spiritual son, Trupwang Jikme Trhinle Ozer, an emanation of Pnnce Murup Tsepo, 1153 and also [to the activity] of Jikme Gyelwei Nyugu, a great bodhisattva,1154 Jikme Ktindrol, the learned and ac- complished master of Mon, and others.
The asserted that if he were to cultivate one-pointedly the enbghtened mInd for seven years in mountain retreat the teaching would be. and propagated. The truth of that has been realIsed m the present day, for the maturing empowerments,
C'
He wIll teac m a 10rt ng t manner.
At Chingwardo, or to the south of the Red Mausoleum, He may found a monastery at the Lhabap Stiipa.
The body of the pristine cognition of Tsele Natsok RangdrOl entrusted this purpose to Jikme Lingpa. Relying upon many coincidences such as his symbolic revelations, he then returned to hIs homeland. the uplands of Tonkar Valley, in a hidden ravine to the south of the mausoleum of Songtsen Gampo in Chongye, re-estab- lished the mountain hermitage of Pel Tshering-jong Perna Osel Thek- cokling, including both the physical buildings and their Thereafter he lived out his life as a hidden yogin, free from aCtIVItIes, with his s:at established there. To numberless worthy disciples from all quarters of the Land of Snows, as far as Bhutan and he skilfully revealed the transmitted precepts and treasures. of the mapa tradition in general. In particular, he taught the mstructIOns of the Innermost Spirituality in its ancient and new recensions. 1148 So it was that his doctrinal activity was wondrous.
Jikme Lingpa profusely gave the gift of the doctrine wit? out for return or [profitable] fruition: He performed many ? ffenngs to the three doctrinal centres1149 and he ransomed countless hvmg crea- tures from certain death. 11so He presented a wheel of fine gold to the great temple of Samye and erected a silver image of the Conqueror Ajita [Maitreya]. He repeated the consecration of S. amye and when the
great Gurkha army which was hostile to the teachmg, advanced upon , . . f 1151
Tibet, he successfully performed the ntes for the averSIOn 0 war. This illustrates his activities in the sphere of work and his wondrous deeds which ensured the well-being of the teaching and the world, for which even the Tibetan government granted him great esteem and veneration. .
Above all, during that age the teaching of the Ancient TranslatIon School had everywhere become sparse. Jikme Lingpa could not bear in his heart that the enlightened activity of the vast aspirations of the emanational religious kings, translators, and scholars become fruitless and that their indescribable legacy should nearly dIsappear. He had copies made, using the finest supplies and materials, of all the precious tantras of the Nyingmapa tradition which were to be found at MindrOling, some twenty-five volumes, and had first five pages [of each volume] written in [ink made of] the five precIOUS substances,
. . 'n
Istory, c. ompIled thIS but, because his brilliance was profound
h· .
840 History: Close Lineages ofthe Treasures
. t' 1 cultivation of the Innermost . . d and expenen1a . .
liberatmg gUl ance, . g s if to cover all dlrections.
Spirituality appears to be spreadlhn , a. associated with the three t ons
h d mpleted suc ac 1 h 23 Chogyur Decen Lingpa When he co October 1798 (third day, ninth month, eart.
spheres, on Fnday 1 2 . rkme Lingpa passed away at hls horse), during his in Tshering Valley. The
d ' cles indicated his passage to the
own seat, the hermltage
.
ofslgnsan mlra "1 h
actual demonstration . 1 h had bestowed m detal t e
fL
Light PreviOUSy, e . 1 otus. . rds of his final testament. Accordlng y,
great realm 0
wonderful, indestructible wo b O O z e r Trhinle and others,. who his last rites Y fnlfil the master's final intentlons.
completed extenSlve ceremomes to u
[646. 1-658. 6] The great treasure-finder Chogyur Decen Zhikpo LingpallSS was an emanation ofMurup Tsepo or Yeshe Rolpatsel, who was the son of glorious King [Trhisong] and a holder of commitments. He was born on Monday 10 August 1829 (tenth day, sixth month, earth female ox year, fourteenth cycle)11S6 at Gomde Tranang in Yerto, southern Dokam. His father was Perna Wangcuk, the mantra adept of Gom, who belonged to the family of Acadru, the minister of Nangcen Chinghu. 11S7 His mother was Tshering Yangtso. His birth was accom- panied by rainbow light and other auspicious omens. From childhood he displayed the wonderful conduct of a holy person; and he learnt to read and write with little difficulty. For this reason he was nicknamed Norbu Tendzin, "Jewel, Holder of the Teaching". He also practised many contemplative sequences unprompted by others.
Once, when he was in his thirteenth year, he went to play at a place called Malfikha ("Entrance to Jewels", or "Entrance to the Six-Syllable Mantra of Avalokitesvara"). On that occasion, Orgyen Rinpoche actu- ally appeared to him and pretended to ask the name of the place and so on. After he had answered each question, Guru Rinpoche prophet- ically declared, "Since the place is called Malfikha, you Norbu Ten- dzin, and this country Arya-Nang (Sublime and Inner), you will be especially sublime in the world! " So saying, he vanished like a rainbow. At about this time, he received the vows of a novice from Taklung Ma Rinpoche.
Pawo VIII, Tsuklak Choki Gyelpo, made great efforts to confer on him the texts, transmissions, and blessings of the Wann Sunbeam of the Attainment ofMind (thugs-sgrub tsha-ba'dmar-thag) and the Beauteous Flower Garland Ritual Manual, both from the Gathering of the Guru's Intention. He was advised that it would be well if he were to cultivate experience of them and was thus entrusted with the actual lineage of the treasures. At one point or another, under many tutors, including the hierarchs of the Karma and Drukpa Kagyti sects and their disciples, the supreme emanations of Drigung, and the preceptors and master of
842
History: Close Lineages ofthe Treasures
of the peaceful and wrathful deities of the Magical Net, and many treasure doctrines, beginning with the Great Compassionate One as the Universal Gathering of the Sugatas.
Chogyur Lingpa was most clearly foretold in many outer, inner, and secret prophetic inventories. Among these, the Established Confluence ofAuspicious Coincidences (rten- 'brel mdo-chings), in particular, declared:
An aspiring individual, who will reveal, not leave,
The profound treasures concealed in the Store ofthe Sky,1159 Will be your later incarnation, 0 royal son. 1160
In that age most of the translators and scholars,
And the king and his subjects will assemble together. In particular, when the sovereign and his sons reunite, Assisting one another, their propensities will gradually
awaken,
And they will encounter my ultimate instructions.
In pure visions you will meet me in person,
And effortlessly attain accomplishment
By experiential cultivation
Of my guidance which lays bare the practical application Of the instructions of secret mantra.
Many disciples will emerge,
Who will obtain the accomplishments!
Accordingly, during the ninth month of that year [October 1853] Chogyur Lingpa went to meet the venerable Jamyang Khyentse Wangpo. At that time the master [Khyentse Rinpoche] realised that he possessed a connection with the successive line of the incarnations of the sovereign Trhisong Detsen. Therefore, he initially bestowed on him the Utterly Secret Razor Kfla (phur-pa yang-gsang spu-gri), and, later, the great empowerment of Vajrakfla according to the Khan Tradition ('khon-lugs phur-pa'i dbang-chen). As a result, the outer, inner, and secret obstacles of Chogyur Lingpa were removed. During the empow- erment of the Further Innermost Spirituality like the Wish-fulfilling Gem, he actually perceived the guru to be the great paQQ. ita Vimalamitra. He experienced other extraordinary pure visions too, and thus was intro- duced to naked awareness. Then, when Chogyur Lingpa was entrusted with the vital heart-mantra of the protectress EkajatI, he experienced a vast magnificence, reminiscent of an earthquake, and actually beheld her. She said, "If you, master and disciple, perform the three-year retreat together I shall grant you great accomplishment! " This presaged the later discovery of the Three Classes ofthe Great Perfection (rdzogs-chen sde-gsum).
In his twenty-seventh year, when he received the great empowerment of the Nine-Deity MarJijala ofYangdak Heruka (yang-dag lha-dgu'i dbang- chen), he felt that the guru [in the form of] Heruka dissolved into the
Chogyur Decen Lingpa
transmissions, . d dless empowerments, .
the Zurmang seat, he receive hen _ and mantra traditions, anCient . ' . s of t e sutra . He
and esotenc . 1 raditions and ritual practlces.
and new as well as then t t chant and instrumental , f d nce lconome ry, k'll d
also studied the arts 0 a h 'h ed himself to be extremely s 1 e music. With little difficulty, e s ow .
in all of them. . t' n of Guru Rinpoche's prophecy, In
In conformity with the 10 d d to the seat of Pelpung,
Ch Llngpa procee e
1158 He offered (the kIla known
his twenty-fifth year
where he met Situ Pema N yln)e (phur-pa dbang-chen bzhad-pa)
"Laughter of KIla's Great power d so that obstacles were as1the . . d r htedly accepte , . and other gifts, which Situ e . 1g for his continued longeVity
removed and the auspicious advice concerning the were established. Situ gave 17 treasures and their secret need to complete the attamment 0 . d some profound doctnnes,
h L'ngpa receive . f the Then, gradually, C f enlightened aspiratlon, rom . .
such as concern the 0 an n Trtilku. From Jamgon Lodro great preceptor and bodhisattva precepts of the Thaye he heard most of the and exegetical tranSmiSSion
of which the foremost was the emp
Chogyur Decen Lingpa 843
844 History: Close Lineages ofthe Treasures h 1 o As a result, the knots in the energy c anne s crown of hlS own heado d from that time onwards songs of
in his heart were unravelled, ahn 0
·bl lOt indestructl e rea 1Y
They will reap a great doctrinal harvest in this degenerate age.
Profound and vast, they will outshine the sun.
In conformity with this, both of the two great treasure-finders, em- anations of the sovereign and his son, were endowed with seven succes- sions of the transmitted precepts of the profound doctrine, which were subdivisions of the three [basic types of transmission], namely, the transmitted precepts, treasures, and pure visions.
(i) [Concerning the transmitted precepts]: Chogyur Lingpa received most of the distant lineage of the transmitted precepts in existence nowadays. He taught and propagated the trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class many times. Furthermore, among his profound treasures, there are those which uphold the doctrinal language and philosophical systems, just as they are found in the Sutra which Gathers All Intentions, the Magical Net, and other texts of the transmitted precepts. These unprecedented and wonderful discoveries constitute his real succession to the transmit- ted precepts.
(ii) Concerning the earth treasures, which were his own fortune: In his thirteenth year Chogyur Lingpa began by discovering the Twenty- four Means for Attainment which were the Prince's Contemplations (lha-sras thugs-dam sgrub-thabs nyer-bzhi), and the Skull-Mirror of Indestructible Reality, which is Indicative of the Transmitted Precepts of the Gathering of Intentions (dgongs-'dus bka'-rtags rdo-rje thod-pa me-long) at Trakar Dzongcung. In his thirty-ninth year, after his venerable guru [Khyentse Rinpoche] had offered him an inventory and inspiration, he discovered, at Tsike Norbu Ptinsum, the Thirty-seven Supreme Treasures (mchog-gter sum-cu-rtsa-bdun), which included the Seven Cycles of the Jewel of True Doctrine (dam-chos nor-bu skor-bdun), as well as a representative figure of Guru Rinpoche and the body ornaments of Senge Dradrok. At Dra Yangdzong he discovered the Seven Cycles ofPacification (zhi-byed skor- bdun), together with their inventories, supplementary inventories, es-
sential inventories, quintessential inventories, et cetera, and also many minor material treasures.
Concerning Chogyur Lingpa's foremost treasures: He brought forth the Attainment ofMind, the Dispeller ofAll Obstacles from Danyin Khala Rongo; the Great Compassionate One, Lotus Crowned (thugs-rje chen-po
padma gtsug-tor) from Nabtin Dzong; the Seven Cycles ofProfound Con- templation (thugs-dam zab-pa skor-bdun) from the area behind Wokmin Karma; the cycles of the tantras and transmissions which are its supple- ments, and also the Root Attainment ofMind, the Gathering ofAll Inten- tions (rtsa-ba'i thugs-sgrub dgongs-pa kun-'dus), along with two represent- ative images from Yegyel Namkadzo; the True Doctrine) Three Classes of the Great Perfection (dam-chos rdzogs-pa chen-po sde-gsum) from the
h °ffi 1 th symbohc scnpt 0
t impediment. He understood M Od h
ou
f the Attainment of
ld Dispeller of All Obstacles ahr1·nc agrees not only in meaning,
treasure of the venerable K y b 1 JOust as a mother and chlld are h without 0 stac e, b)1l61
lished the two toget er d the treasure attainment 0
united. They also performe. d numberless pure visions, mcludmg
together, whereby they expenence f d by Guru Padmasambhava o ctually avoure
one in whlch they were a . tories of many treasure troves,
and his consort. They obtained. were established. Since they . ·ous comel enc . d
and many other ausplCl h ble Khyentse, too, enJoye . ther t e venera
had confidence m one ano . ' f these new treasures and au-
the maturational and liberatmg nectarbo me ll·ke the sun and moon
poured fort Wlt 00
In, t e
ebb
0
without dl lCU ty
Oh before lSteac g J MOd
not properly deClp er . . . th the Attainment OJ I n , but also for the most part m 'dus-pa), a profound the Gathering of the Sugatas Therefore, they. estab-
I h· Y the twO eca . . thorised them. n t lS wa . ' 11 renowned and indisputable.
fi ders umversa y
among treasure- m '. gk ·1 Chogyur Lmgpa remame
d
In the isolated hermltage of Ydan nt for the Utterly Profound . f . ean attamme
absorbed in the ntes 0 serV1C F h on in accord with Guru P . Jwels romten ,
Gathering of All reClOUS . 1 . s he persevered in the con- ' phetlc dec aratlon , .
Padmasambhava s pro 11 d . three years of sohtary retreat templative sequences, a , at the culmination of crea- at Wokmin Karma. Arnvlng exp. ·nfinite signs and marks of ac-
tion, perfection, and ? reat proven by direct perception complishment were dls. close h over the four rites of en-
that he was a great belng w 0 lightened activity.
CHOGYUR LlNGPA'S SEVEN SUCCESSIONS TO THE TRANSMITTED PRECEPTS
. .
In partlcular, m the Proph d
Great Perfection (rdzogs-chen s e-gsum
.
The streams of seven 0
_had kun-sel), whlch he cou
etic Declaration of the Three Classes of the -gyi lung-bstan) it says:
Will fall to the soverelgn and hlS son . These are the unbroken lineage, transmltte
d f
m f
one to the next (i), . . h
The substantial profound treasures (n), t ose 0
intention (iv), of recollection (v), Reconcealed treasures (iii), ( . . )
. 0 (Vl·) and the aural lineages Vll . Pure VlSlOns ,
f transmitted precepts as their fortune.
ro
Chogyur Decen Lingpa 845
846 History: Close Lineages ofthe Treasures
Pemashel Cave in Marshodzam; the Six Scrolls of True Doctrine (dam- chos shog-sde drug-pa) from Mount Kongmo Wokma at Sengcen Nam- drak; the Great Compassionate One, the Magical Net ofthe Lotus (thugs-rje chen-po padma sgyu-'phrul drva-ba) and the Churner ofSarrzsara's Depths (,khor-ba dong-sprugs) from Khandro Bumdzong; the General Summary of (ma-mo spyi-bsdus) from Karmei Peldeu; the Attainment of Mind, the Wish-fulfilling Gem (thugs-sgrub yid-bzhin nor-bu) from Kela Norbu Ptinsum, in conformity with the prophetic declaration of the venerable Khyentse; the Eight Transmitted Precepts, the Universal Gathering ofthe Sugatas (bka'-brgyad bde-gshegs kun-'dus) and the Refined Gold ofthe Profound Great Perfection (zab-pa rdzogs-chen gser-zhun) from Yubel Rock, south of Yegyel; the Attainment of Mind, the Expressive Play of Indestructible Wrath (thugs-sgrub rdo-rje drag-rtsal) and the Five Innermost Cycles (snying-po skor-lnga) from the "tiger den" of Rongme K a r m o ; a n d t h e Sarrzvara Buddhasamayoga (bde-mchog sangs-rgyas mnyam-sbyor) from Rudam Kangtro.
All those are merely illustrative: From each treasure site there came forth an exceedingly large number of doctrines, sacramental substances, images and symbolic objects. Since most of them were found in public, they were visible to everyone's senses and hence indisputable. In short, just as it had been clearly prophesied that the succession of the trans- mitted precepts of a hundred treasures from the sites of buddha-body, speech, mind, attributes, and activities would fall to him, along with those of a hundred [doctrines of] Innermost Spirituality and many [substances providing] liberation when tasted, just so, Chogyur Lingpa discovered the Dokam Inventory of the Twenty-five Great Pilgrimage Places ofDokam (mdo-khams gnas-chen nyer-Inga'i mdo-byang) at the rock of Pawo Wangcen. In this way he made newly manifest many sites, their roots and branches. His wonderful miracles were also inconceiv- able; for instance, he discovered as treasure about three grades of ma- terial for representative images of Guru Rinpoche, but he multiplied the copies [of those images] many times.
(iii) Concerning the reconcealed treasures1l62 which supplement these: These were the Wrathful Guru, the Innermost Spirituality of the Red HO. A:I (gur-drag hurrz-dmar snying-thig) , a treasure of his own previous incarnation as the great treasure-finder Sangye Lingpa, which fell to him through the power of blessing; and the Mother Tantra which Integ- rates the Secret onto the Path (ma-rgyud gsang-ba lam-khyer) of the (jakinI Ktinga Bumpa, which fell to him through a close lineage.
(iv) Concerning the profound treasures of intention: Relying upon the inspiration derived from the venerable Tara's saying to him "It is good! " three times, Chogyur Lingpa established the Innermost Profun- dity of Tara (sgrol-ma'i zab-tig).
(v) Concerning the recollections which supplement them: The mas- ter, having remembered his former life as Nup Khulungpa Yonten
Chogyur Decen Lin 847 Gyamtso, briefly set down in writin t ' gpa
Indestructible Array, which Nupcen rlanhe Instructions ofthe
Testament (gnubs-chen 'da'-k " h I h gy esheJ Conferred as his Final azz a-c emslungrd 'bk d "
gnang-ba), together with Nup's Boast ( nubs-k 0 -pa zgdams-pa recalled a way of reciting the rulu man;r yz" a-pho), and he also Relying on the recollectio:
C"
Lmgpa he established in d t'l h ofhIS prevIOUS hfe as Sangye
E ' ,e al,t estep-by-stepg 'd
xerczses ofthe Nine Vigorous Sk il d' UI ance lor the Yogic
G a t h e r i n g o f I n t e n t i o n s (VI) Concernmg the pure visions: When
the treasures situated at R' W h he opened the entrance to IWO angzuhes 'V' ,
of attainment the great p d' h' ' aw, m ImalamItra's cave , an Ita 1mself wh h"
These are preserved as the j . p '
la'i zab-tig) and so forth. nnermost rofundzty of Vimalamitra (bi-ma-
(vii) Concerning the aural linea e' In . ,
went to the glorious Copper-col;u;ed pure Chogyur Lingpa
from Orgyen Rinpoche the 1 ' ountam, where he received , nstructzons ofthe Innerm t S " ,
cernmg the Profound Signijicanc ifA ' ( ' os , pzntualzty Con-
pa), which he set down in wrI'teI'o tz a-tz zab-don snymg-thig-gi gdams- S h' . ng,etcetera
uc IS the briefaccount ofCho ur L' " '
of seven successions of tra mgpa s lIberating endowment
life he beheld the deities of precepts. In both early and later e
declarations; the protectors u d ree and received their prophetic
tivities; and he experienced n ertoo <: perform his enlightened ac-
he journeyed to the glo ' many pure,vlsIOns, long and short, in which nous mountam on C- d -
must suffice for illustrative purposes.
amara Vlpa. This much
Chogyu L'
f ' r mgpaperformedthegreatattainment 1163 W'thth C"
b
? ntual service and attainme . ' I lOur ranches mg those which he undertook tImes, includ-
proceeded to act as "mast f ' mse a? the OccaSIOns on which he
assemblies of others By 0 reality" (vajracarya) at the
the local deities] at geo IS ICent, overpowering commands [to S mantIC centres ofTib t d D k '
een predicted of h' 1m.
ne actIVItIes, Just as had
'! 'o the Kagytipa, of whom the t;
Dngungpa, and Takl oremost were the Karmapa, Drukpa
the foremost were the to the Nyingmapa, of [monasteries and their adh ro Katok, Pelytil, Zhecen, and Dzokcen of the teaching, without ; and to and other holders
conferred the maturation a d' Lmgpa dIrectly and indirectly n I eratIOn of the profound doctrine, His
d b ' e an 0 y hIS many ,
amyeHeporiandPelChu '
h won, an
at t e great places of 'I '
lence of military pacified the turbu-
the kingdom and w'd I ' an ,so ort . ' He mcreased the prosperity of b ley attamed enlIghte d " , ,
,0 gave 1m mstructions.
am,mcluding ,
mvocatIOns of blessing
848 History: Close Lineages ofthe Treasures
gifts of [medicinal] substances which liberate when tasted covered all of Tibet and Kham, the centre and frontiers. In particular, there were ten root masters of his doctrine, most of whom had auspicious connec- tions, so that the enlightened activity of his treasure doctrines, the Attainment ofMind) the Dispeller ofAll Obstacles foremost among them, was widely propagated. At Wokmin Tshurpu [the seat ofthe Karmapa] he instituted the annual performance of the Great Attainment of Kfla [according to} the Seven [Cycles of} Profound [Contemplation} (zab-bdun phur-pa'i sgrub-chen), along with the fundamental middle-length dances. As exemplified by this, he established rites of attainment and offering ceremonies, associated with the great and small doctrinal transmissions of his new treasures, at many monasteries.
Among the Ten Doctrines which Secure the Happiness of Tibet and Kham (bod-khams bde-thabs chos-bcu), Chogyur Lingpa established the Doctrinal Cycle of Auspicious Coincidence (rten-'brel-gyi chos-skor); and, in accord with its meaning, the wonderful ceremonies for the spread of exegesis, attainment, and work which are associated with the twofold teaching of sutra and mantra as taught during the age of the preceptor the master [Padmasambhava], and the religious king [Trhisong Detsen] were successively instituted at Pelpung, Katok and Dzokcen. ll64 At his own seats of Karmari, Neten Gang and Tsike Dildo, he founded temples, including the buildings themselves and the objects they housed. At the last two centres mentioned he established monastic communities and the continuous exegesis and attainment of the sutras and mantras.
After bringing such actions to completion, Chogyur Lingpa's inten- tion turned for the while to another great purpose, and in his forty-sec- ond year, 1870 (iron male horse), he seemed to fall ill. He had a pure vision in which he went to an utterly pure buddha-field. Then, on Wednesday 29 June 1870 (first day, fifth month),1165 while demonstrat- ing such wonderful miracles as earthquakes and rainbows, he became equipoised in the expanse of peace.
On Wednesday 7 December (fifteenth day, tenth month), during that same year, the venerable Khyentse Wangpo had a pure vision in which he met the great treasure-finder in the form of the bodhisattva Padmailkusa, in the Lotus-covered Pure Land to the west. Khyentse Rinpoche received the bountiful nectar of his means for attainment, empowerment, and instructions, and concealed them for one month under a pledge of secrecy. 1166 Then, on Sunday 1 January 1871 (tenth day, eleventh month), when, in connection with a feast offering, he established them, a warmth suddenly descended on the land, turning the ice into streams. This auspicious omen appears to have been an extraordinary sign of blessing, made directly manifest to the senses.
24 Jamyang KhyentseWangpo
[658. 6-676 5] J
L' . amyang Khyentse Wa
mgpa, the kingly treasure-finder or Pema Osel Do-nga great pal). 9Ita Vimalamitra and th '1" was coalescent play of
e was the thirteenth of Gyelse Ig. lOUS Trhisong Detsen. he was always a treasure-finder Kh J s during which many w? ndrous omens, on Rmpoche was born, with
month, Iron dragon year C y IS july 1820 (fifth day sixth R k" , 10urteenth cycl ) ,
oc In the VIllage ofTerlung Tin o D e . ,
:r he
From his very earliest memories K for repeatedly by the six-a;
Yaru Khyungcen Dokam. His father yo clan, and his mother was
;as Trungcen Rincen Wangyel okza Sonamtsho.
:
hyentse Rinpoche was lovingly and the mantra prot med of Pristine Cognition of many of his ast livectress He had irregular re-
enlIghtened family of the p es. chIldhood he awoke to th Ion d greater vehIcle and" e ge only for ordination End d ' m partIcular, his heart
discrimination he to intelligence I ICUlty. Just by seeing most bo k anI wnte and so forth without Words the meaning. 0 s on yonce he mastered both the
In hIS twenty-first year he wa f .
the preceptor of Orgyen Mindrot ordamed by Rikdzin Zangpo
an? others he received [the vows rom Sakyapa Dorje in connection with the tf] cultIvation of the enlightened agarJuna and Asanga]. He re . ra ltlOns of the two promulgators
of Khen and Hevajra from
th A So TradulOn (so-lugs yang-dag) d . . wareness-holder from Gyurme San
d h angdak Heruka according t. : Innermost Spirituality of
and the peaceful and wr h gy: ! <unga, the Trhicen ofMin-
empowerment, from G ful deItIes of the Magical Net, along
n thIS way, the roots of the y me Thutop Namgyel of Zhecen 1I69 Kh . mantratradit' , .
ti
had completel IOn s vows were established. on WIth hIS mcarnate status and h' y arrogance in connec- , IS no e and wealthy ancestry, and
an
. Cl Lineages ofthe Treasures
850 HlStory: ose . d erseverance and endeavour
h d h' s WIth tremen ous p 1T'b endured great ar s lp . d d fifty tutors from Centra let,
he attended on almost one hundrhe an lre included gurus who were
mongst w om we f
T sang and Kham, a . 11 as spiritual bene actors an , 'bl eahty as we . ' .
holders of indestruCtl e , He completed study and. trammg m learned masters of the "ten sciences", which art, the exegeses of the branches; and in those dtalect-
medicine, grammar, 10glC V· the Treasury of the Abhldharma, . 1texts as exemplified by the maya, £ 1" n He received, in their
lca ' k nd Transcendental Per ec 10 .
Madhyama _ _
hundred volumes, comprising all the treatises of the Tibetan philosoph- ical systems, without bias. Foremost among these were the Precious Translations ofthe Transmitted Precepts ofthe Conqueror (rgyal-ba'i bka'- 'gyur rin-po-che), the Collected Tantras ofthe Nyingmapa, and the surviv- ing continuous transmission of the Tangyur (bstan-'gyur). l172 In short, Khyentse Rinpoche pursued study exclusively for about thirteen years. He heard most of the traditions renowned among those of the "Ten Great Pillars who Supported the Exegetical Lineages" (bshad-brgyud 'degs-pa'i ka-chen bCU). 1173 Just by glancing at a volume this master understood the depths of its meaning, and he possessed unfailing re- tention.
In order to reveal the career of one who did not belittle the doctrine, Khyentse Rinpoche did not abandon [all these doctrines] having merely studied them, but trained and cultivated himself in them to the limits, whereby he came to possess the unclouded eye of the doctrine. So it was that he knew in detail, and without adulteration, the essential points of the view, conduct and assertions of each philosophical system, whether or not their respective traditions and customs were free from deviation, and so forth. During the present day there is no one, high or low, with whom he might be compared.
Khyentse Rinpoche also expounded most of the siitras, tantras, and treatises which he himself had studied, along with their maturation, liberation and supporting transmissions,1174 many times each. There was nothing he did not teach at least once, whereby he fulfilled the hopes of each aspirant, from great, holy individuals down to common beggars, by his doctrinal gifts, which were free from materialism. He never amassed property by the perverse livelihood of performing house- hold ceremonies which claim to benefit disciples and living creatures, or by begging for alms. Because the three blazes and the three gatherings shone outwardly, material wealth came to him without effort, and he did not squander any at all on impossible schemes. Instead, he commis- sioned about two thousand gold and copper images representing the buddha-body; published nearly forty volumes of texts, and had printed, or copied, some two thousand volumes in all, representing the buddha- speech; and as representatives of the buddha-mind, built more than one hundred stiipas of gold and copper, the foremost of which was the great Stiipa of Lhtindrup Teng. To house them all he erected a fine array of some thirteen temples, large and small, and in these he estab- lished the periodic and daily ceremonies. He did not much concern himself with the difficulties of establishing [monastic and ritual] pro- priety in the new centres, owing to the adverse circumstances and time, but to those monasteries and centres which had been badly damaged during the later civil disturbances in upper and lower [Dokam] he
offered more than three thousand bricks of tea, in accord with the size
of the monasteries.
