No More Learning

Master Ktinzang had a son called Trtilku abar Senge, who was endowed with intelligence and perfect discrimination. At the age of fourteen he was taught the Vajra Bridge. He transmitted it to the lineage- holder Cogon; and the latter transmitted it to Carme Tshtilrin.
OTHER LINEAGES STEMMING FROM DZENG
[211. 4-213. 5] Dzeng also taught the Vajra Bridge to Nyang Dharma- sirpha of Tsentang in Yarlung, who received the blessing and developed all-surpassing realisation. He stayed at Turtro Monastery and performed extensive acts of service to the world. Finally, he passed away in his seventy-seventh year. There is also an exegetical treatise according to his lineage. His disciple was Vajrapal). i, and the latter's was Lama Lha.
Again, Dzeng taught Serlungpa. Serlungpa's disciple was the master RangdrOl, who gave the teaching to his son Chorin.
Dzeng also taught Tu Dorje Gyeltsen, who gave the teaching to Tuton Tepa Tsondrti. There is also an exegetical treatise composed by one of his disciples.
Dzeng gave teaching to Zik Yeshe Wangpo, as well. He transmitted it to Khenpo Lhakawa; he to master Gonkyap; he to master Goriwa, who taught SotOn. And there is an exegetical treatise composed by Soton.
Dzeng also taught Yakton Dawa Qzer of Pung-ring. He transmitted the teaching to LoktOn Gendtinkyap, from whose lineage there also originated an exegetical treatise. This YaktOn of Pung-ring lived for almost one hundred years. He also passed the teaching to Laru Pende of upper anak, and it was duly propagated.
Finally, Dzeng gave teaching as well to Kyetse Yeshe Wangcuk. He passed it down to Zik Yeshe Wangpo; he to the great preceptor Ngurpa; he to TutOn Vajresvara; he to the great preceptor Sonam Gyeltsen; he to the great preceptor Zhonu Sherap; he to the master Zhonu Trakpa; he to the great preceptor Sangye Zangpo; he to Lama Tsondrti Wangcuk; he to Thazhi Trakpa Rincen; and he to master Sakya Gye1po. When the latter was young he was ordained as a novice at Trhaplakha; and eventually he received the complete ordination. He became learned in the Treasury ofthe Abhidhanna and the Vinaya, and became a scholar at the college of Kyorlung. His spiritual resolve steadily increased. In old age he grew blind, but continued to teach by explaining the texts after they had been read by another, so great was his enlightened
. TheMentalandSpati ICl . aspIration. When h a asses ofAtzyoga 553
e passed away at th
numberless relics were recover e age o! almost one hundred
. )akya Gyelpo taught [the V; . e. d from hIS heart.
gave [this and other teach' ]a}ra Brzdge] to Golo Zhonupel 610 h
L d" f
mgs to Ce-nga Ch"k' T
,w 0 rakpa' he to Ch"k' ' 0 1
Sheldrak' he to Kh 0 'yungtsangwaLd"
o ro 0
Gurupa; he to PangtOn Chowan
1
0 Pelden; he to PangtOn
K
Kunzang; he to Pangto"n K"
'.
mgs to RIkdzin T erdak Lingpa. 611
g Lhundrup; he to Cho"w
unzang Cho
1 Th gye .
ang e latter gave these teach-
3 The Esoteric Instructional ? f Atiyoga, the Innermost Spmtuahty
means of his power to transfer blessings directly; and he empowered her to reveal this doctrine in a future birth. Then he concealed it as a profound treasure. It is this teaching that was later revealed by Perna Lendreltsel,614 and is known as the Khandro Nyingtik, the Innermost Spirituality of the I)akinl.
Longcenpa, the all-knowing lord of the doctrine, became the succes- sor to this profound doctrine. A brief description of his life will follow. Moreover, most of the treasures [of Padmasambhava], which contain cycles for the attainment of the three roots, include esoteric instructions in which the fundamental points of the Innermost Spirituality are pres- ented fully, without error.
THE TRADITION OF VIMALAMITRA
Vimalamitra
[215. 3-216. 3] When King [Trhisong Detsen] established the teaching in Tibet, Vimalamitra was nearly two hundred years old. At that time, there was one named Nyang Tingdzin Zangpo, who could sit without moving for seven years in one continuous session of contemplation and see the four continents all at once with his naked eye. He made a prediction and, at his insistence, the king sent the translators Kawa Peltsek and Cokro Lui Gyeltsen along with gifts of gold to invite Vima- lamitra to Tibet, Vimala saw that the time was ripe for conversion and set out with them. At this point, jealous Indians created discord, so he had to induce faith in the sceptical Tibetans by his amazing miraculous powers. He translated texts concerning the doctrines ofcause and effect in general; and, with the help of the translator Yudra Nyingpo, he translated, in particular, the thirteen texts of the Mental Class that are known as the "later translations". 615 He gave teaching on the most profound esoteric instructions, those of the Innermost Spirituality, to the king and to Nyang Tingdzin Zangpo in secret, but seeing no other worthy recipients, he translated and concealed the books at Gegong in Chimpu. After passing thirteen years in Tibet, master Vimalamitra set out for Wu-t'ai-shan616 in China. He promised to remain alive in that very body for as long as the teaching of the Sage endures, and to elucidate the teaching of the Innermost Spirituality by appearing once every century as an emanation in the land of Tibet.
Nyang Tingdzin Zangpo
[216. 3-216. 5] Fifty-five years after Vimalamitra went to China, Nyang Tingdzin Zangpo became one who had exhausted the corruptions, When [the deity] Dorje Lekpa devastated Kham with a hailstorm, he offered to Nyang the one hundred camel-loads of barley [he had received
. f he Innermost Spirituality, which is most [213. 5] In to the Esoteric Instructional Class, there
profound, , w of the transmitted precepts of the great that of the transmitted precepts of master V1m-
alamitra.
THE TRADITION OF PADMASAMBHAVA
, [P d asambhava], the Second [213. 6-215,2] In general, smce Orgyen a m d d with
ddha embodies the whole ocean of teachers who are en ? we , r
buddha-bodies, he does not require his own characteristics are no d1fferent from 1 d the buddhas
h succession of
who m a l,t tern. f Simha Mafijusrlmitra and so on, m
the transmltted precepts rom the
which belongs to the Esotenc [his own Inner- propagated the Mental h: Tshogyel at Zhoto Tidro,
most Spirituality] secretly to ro, res at a future time, with the intention of greatly servmg d divorced from the when the other traditions would be con use an
essential d h f the royal consort Cangcup-
Then, the pnncess aug ter 0 f ' ht Her father the king
men of the Drom famlly, d1ed at the e1g . nt Padmasambhava , 612 T d' pel h1S ereaveme
grew weary m sorrow613 0 1S l' breast in vermillion - this took
wrote the syllable Nl3- on Pem:se sId f her consciousness with the h
. '
place at - and he t O n could again open her sharp hook of h1S contemplatlon. , , f the Innermost Spirztu- and speak, he gave her the esotenc 0 , NYZ Vols. 2. :3) by ality of the I)iikinf (man-ngag mkha - gro 1 snymg-tlg,
The Esoteric Instructional Class ofAtiyoga 555
556
History: The Three Inner Classes oJTantra in Tibet
Dangma Lhundrup Gyeltsen
. t Nang had dissolved [216. 5-218. 1] Eight years after the pnes Y "I G k had
. . fN ml Tarma, Uru Zho rna eco
into light, and m the time 0 yan{htindru Gyeltsen. He was known
a son, called the elder, h' pIf but to the ignorant he
to be the of 'a prophecy he received appeared as an ordmary elder. g h' h had formerly from Dorje Lekpa, he discovered the We Lodro,
been concealed. He also the a 'thout leaving [the teach-
a n d t h e n c u l t i v a t e d t h e o f r e a o b t a i n i n g t h e e s o t e r i c
ing] to be merely academIc. FIfteen yeha . ' t to whom to entrust . . h of a wort y reClplen , "
instructions he went In searc. N he found one Cetsun
the exegetical lineage. Then, m uhPper h in seven stages. Senge Wangcuk, and conferred on 1m t e Ins
The Esoteric Instructional Class of
Dangma Lhundrup Gyeltsen
He also entrusted them to Kharak Gomcung, who lived nearby; and
619
through them the latter, too, attained liberation.
Dangma told Cetsiin to copy the books accurately and to take them away
62o
during the month ofUttaraphalgunI.
ing with a great many presents, he met Nyang Kadampa of Meldro at Nyetang. Nyang Kadampa informed him that Dangma had passed away. Therefore, Cetsiin offered the presents to the monastic community in that place. Nyang, moreover, said to him, "Before, no one knew that Dangma was a remarkable person, and not just an ordinary elder. But when he passed away the sky was filled with rainbows. The remains and relics were innumerable. Everyone present became astonished and re- gretful. But you appear to have his special instructions, because you were bringing all these presents. Please bestow them upon me. " Nyang Kadampa was given the instructions he requested. Then, by meditating for two years at Tidro Rock in Zho, his body vanished without a trace.
Cetsun Senge Wangcuk
[218. 1-219. 4] The great Cetstin was the son of Ce Thupei Wangpo of Nyangro Nyentso. From his youth he became conversant with many
Later, when Cetsiin was return-
558 History: The Three Inner Classes ofTantra in Tibet
The Esoteric Instructional Class ofAtiyoga 559
Cetsun Senge Wangcuk
teachings. He met Dangma the elder in the valley of Rizar Gopo. When Dangma gave the instructions to Kharak [Gomcung], he obtained them all. After the death of his master, Cetstin concealed the books found in the ancient treasures as three separate treasures - one at the foot of the spring at Langdro Chepa Takdra, another at Uyuk, and the third in the upper valley of Cel. He traversed the mountain ranges from
Uyuk to Shang practising meditation, at which time an acarya appeared to him in a dream saying:
o fortunate one! I am the learned Vimalamitra.
If that which you seek is innermost quintessence, On the upper slope of Trakmar Gegong in Chimpu
there is
The heart-like, secret Innermost Spirituality. Take it and meditate for seven years,
Not seen by anyone, at Oyuk Chigong.
The corrupted body will then disappear.
On hearing these words Cetstin went to Chimpu, where a woman with teeth of conch and eyebrows of turquoise gave him the books.
Zhangtiin
Then, when he sat in meditation in a clay enclosure at Oyuk Chigong, Vimalamitra actually appeared and gave him the complete empower- ment, guidance, and instructions in a fortnight. Then master Vimala returned to China.
After meditating for seven years Cetstin attained freedom from any trace of corporeality. He gave the complete instructions to Trtilku ZhangtOn and, at the age of one hundred and twenty-five, vanished in the sky in a mass of rainbow light. In the thirtieth year after Cetstin had concealed the treasures, Rongnangda Cegom Nakpo discovered some, which he practised himself and taught to many others. Similarly, Shangparepa is also known to have found those concealed at Langdro Chepa Takdra, and to have propagated them widely.
ZhangtOn
[219. 4-222. 2] ZhangtOn was born in Yamdrok Tonang in 1097 (fire female ox year). He was named Trashi Dorje. In his eleventh year he asked Lama Cegom for many teachings. From then until he was twenty- one he served many learned and accomplished gurus. By studying the
560 History: The Three Inner Classes ofTantra in Tibet
Dorje Lekpa
Dorje Lekpa disappeared. Zhangton thought of returning, but there was no way of escape. While looking hesitantly around he discerned the grass-covered entrance of a cave facing north [or: which revealed the inventory of the treasures]. 621 On exploring it he at first found many snakes and frogs. Then, when he had found the inventory, the white man came out with a lamp. For a moment Zhangton heard a harsh piercing sound. When Dorje Lekpa explained that it was the voice of his sister, EkajalI, she herself appeared, fearful to behold with her single eye boiling with blood, and her gnashing fangs. "She has given an oracle that you must undertake one hundred and eight feast offerings, and not teach anyone for three years. " ZhangWn arranged for the one hundred and eight offerings by selling two turquoise stones which he found in the grass door of the cave.
In his twenty-fifth year Zhangton journeyed to Central Tibet. At Chimpu he rediscovered the doctrinal treasures of Vimalamitra, after meeting the latter in person and in visions, and receiving his consent. Then, while returning to Shang Tanak he met the great Cetstin at Zamka, and received from him the complete instructions on the secret Innermost Spirituality.
When Zhangton was older he had a son, Nyibum, to succeed him as the lineage-holder. ZhangWn used to say that ifhe had not maintained an assembly of disciples his body would have vanished without a trace. Since he had mastered the aspect of enlightenment known as physical refinement,622 he sometimes appeared in the form of the Conquerors of the Five Families, and his body never cast a shadow. When he gave teaching on the doctrine of the Great Perfection there were many won- derful signs, such as the unfurling of a rainbow tent. On Saturday 13 May 1167 (twenty-second day, fourth month, fire female pig)623 great claps of thunder resounded seven times in the eastern sky and the earth trembled three times. With a display of rainbows, light, music from heavenly cymbals, and the fragrances of divine incense, all the signs that he had attained manifest awakening in the original ground, ZhangWn passed away in his seventy-first year. After the cremation at dusk on the following day, five large remains and small relics in five colours, representing the Conquerors of the Five Families ,624 were left
behind. A shower of flowers, a rainbow canopy, and other signs also appeared, owing to which many people developed firm faith and natur- ally entered into meditative absorption.
Nyibum
[222. 3-223. 5] ZhangWn's disciple was [his own son] Nyibum. When he entered the womb of his mother, Gyelmoyang, [she had a dream in Which] many suns rose simultaneously. His father then predicted that he would illuminate the dark ignorance of sentient beings and therefore
. ent and new translation the. . of his Great
b h h
Tripitaka and all the tantras, . ot . t e anCI bl ed While
g Compassionate One, Tara, and ot ers, a
accomplishment. Smce d with food and drink, he
Patsap in lower Nyang, w 0 provi e . ent referred to. But
thought that that might been the for accomplish- the white man said to hIm, Come on to . .
ment," and guided ? im the WIth told that it was They slept that nIght m an empty ouse that moment the empty
a dangerous place they moved to a cave. At
house collapsed. . d d Zhangton with food The emanation of Dorje Lekpa also in a great battle was and drink. When they reached the Oyud t::t he was invisible to
in progress, but Dorje Lekpa arrahngde hIt of a lion-shaped rock, the armies. Then, when they reac e t e p
11 in the sky; and he received
eared to him as a Once he was Done with me to find white man a whIte hat an Sal 'attendants of that deity in
living at Khuyul m upp:r_Nya
h
prophecies from th e m . .
The Esoteric Instructional Class ofAtiyoga 561
562 History: The Three Inner Classes ofTantra in Tibet
named h1·m NY'lmabum, "One Hundred Thousand Suns". Startin. g dur- ing his fifth year he gradually received the and I. nstructI. Ons 0 f the secret Innermost SpIrItualIty f. rom hIS father; and he thoroughly mastered them as well. When, in hIS tenth year, he was enthroned, he expounded the Seventeen NGB Vols. 9-10),625 to the astonishment of all fellow students. Until his twentieth year he persevered only at practice.
The Esoteric Instructional Class ofAtzyoga 563
under them he studied many Slitras and tantras with an unbiased mmd. He even a treatise entitled the Great Exposition of WO:ds and Meanzng (tshzg-don chen-mo). Then, in his fifty-sixth year NYlbum passed After the cremation remains representing the five buddha famIlIes were left behind. A canopy of rainbow colours
632
Nyibum
Having become familiar with the contemplation of apparitional during the aftermath [of meditative absorption],626 went to study the new tantras, along with their esoteric instructions, Ngok Gyeltse. 627 In his twenty-second year he took Como . Gyagar
be his consort in the attainment of accomplishment. In hIS twentYd seventh, he served Khan Trakpa and Lama he became learned in the Three Contznua (rgyud gsum) along
. I d' . f the Cakrasamvara. their instructions and In the Me gyo tra 1tIOn 0 .
Guru Cober
dumb, but from his eighth year onwards discriminative awareness like a fire within him. Until his eighteenth year he lived with hIS uncle,. Nyibum, and received from him the complete empower-
ments, gUIdance, and instructions of the unsurpassed secret [i. e. Inner- most Spirituality]. By listening to the explanations of the tantras his doubts were resolved. And by meditating on the meaning ofthe esoteric
From DruktOn Trakpa of Kharak he received the Cakrasarrzvara, . . . f R L t - and the Protector
Bhattiirikii according to the Tradztwn OJ a 0 sawa, r h d ofPristine Cognition. 630 He attended on many learned and accomp IS e. gurus, such as Zhang Yudrakpa631 and Ngok Dorje Senge of Zhung,
appeared. Khukcij flowers
month of the year, and so forth. It is well known that Nyibum has
bloomed, even though it was the first been identified with Vajraphala, an emanation of Vajrapani foretold in
the Penetration ofSound. 633 .
Guru Cober
[223. 5-224. 6] Nyibum's disciple, Guru Cober, was the son of his younger brother, Dawabum.
Until his seventh year he appeared to be
564 History: The Three Inner Classes ofTantra in Tibet
instructions he developed diligence in practice. From nineteen to twenty he studied the Three Continua along with their instructions under the
634 hMid" Translator of Sakya [Sakya Pa1). Qita] as well as t e e gyo tra ItIOn
of the Cakrasamvara. He comprehended Madhyamaka and logic, and
also the other Similarly, he received the transmissions of many
scriptures and tantras from many learned and accomplished gurus be-
fore reaching his thirty-sixth year. Among them, he received the instruc-
tions of MitrayogI from Trhopu Lotsawa,635 the Compendium of Valid
636
Cognition from Chumikpa, and the Doha
from the Nepali, Trakbum. In this way Guru Cober became renowned for his sharp intellect and very great learning.
With each means for attainment he practised he had a vision of the meditational deity, but he never spoke of this because of his profundity.
637
he saw the sublime Padmapa1). i and Vajrapa1). i emerge from within an orb of light. One day at dawn, he had a vision of Amitayus and said, "Though
we do not have a lineage noted for its longevity, it is owing to his blessing that it has turned out all right for me. "
Thus, being endowed with infinite learning and compassion, Guru Cober became like a caravan guide for living beings. He finally passed away at the age of sixty. There was a net of rainbow light around him which endured for seven days, and remains in the form of the syllables 00 AI:I HD0 and many other relics were left behind.
Trhuzhi Sengegyap
[224. 6-226. 6] His disciple, Trhuzhi Sengegyap, was born under a canopy of rainbow light at sunrise, in the village of Phuso Getreng in Tra, Yoru. From his ninth year on, his affinity with the enlightened family was awakened, and pure vision and devotion arose boundlessly within him. In his tenth year he perceived this seeming solidity of appearances, like that of dreams, to be without true existence. At he became utterly disillusioned with the world, and became certam that nothing would help except the doctrine. At thirteen he had a dream in which the sun and moon arose simultaneously; and on waking he had a vision of the sublime Great Compassionate One [Avalokitesvara], who said, "To attain liberation in one life, meditate on the meaning of Innermost Spirituality. "
After that Sengegyap developed boundless compassion, and he re- garded all beings as a mother does her only child. For this reason he vowed neither to seek out the company of the high and mighty, nor to avoid the lowly. His great compassion was such that he would not forsake any sentient being, even a louse on his own body. He other special signs of the family of the greater vehicle too, like showmg loving kindness to the blind, to beggars and to the poor. .
While worshipping the image of Lord Sakyamuni in Lhasa
and the Great Seal opuscules
The Esoteric Instructional Class ofAtiyoga 565
Triizhi Sengegyap
In his eighteenth year he realised that phenomenal appearances are
without true existence and he began to rave like a madman. Once, he
scattered his parents' offerings to the gods and offered them instead to
Gyelpo, a malignant male spirit, and to Senmo, a malignant female
spirit. His parents scolded him, saying, "Why did we have a son such as you? "
When Sengegyap was in his twentieth year he was ordained as a novice by the preceptor Deu Gangpa and the master Tre Gangpa. In his twenty-fifth year he went to Sengegyap [the place from which he would take his name] in Sizhel, and there he heard the Tshelpa cycle of doctrines from the middle Sengegyapa; Crossing the Lion's Neck mjing-bsnol, NGB Vol. 2) from Lama Tsariwa; and many teach-
mgs of the way of secret mantra according to the ancient and new translation schools, as well as Pacification, the Object of Cutting, and the Great Seal, from such famous gurus as Repa Trimeo, Lharipel, Zhonubum, Toncar Cangyon, and Co-se.
In particular, as had been predicted by the Great Compassionate One, Sengegyap studied the Great Perfection under Guru Cober; and through it he developed all-surpassing realisation. He remained ab-
566 History: The Three Inner Classes ofTantra in Tibet
. . . Trhowoma and other sorbed totally in his practlce for mlany yeTahrsusmhis mind reached the
. t and desolate va leys. , moulnt;m. purity Hesecuredmanyfortunatebeingsinspiritual leve 0 pnmor la. . . 'festin the special signs that he
The Esoteric Instructional Class ofAtiyoga 567
maturation and hberatlon, and, manl . g had realised the fruit of the supreme vehIcle,
sixty-fourth year.
Melong Dorje
h d away in his e passe
practised meditation at Zangtso, he blazed with spiritual experiences, and also developed supernormal cognitive powers to a slight degree.
Then, wandering without direction, he attended on Towarepa of Tshurpu, and on many other gurus. He visited many great pilgrimage places, such as Shawuk Tago and Kharcu. He could endure very great hardships, as when he sustained his life for one month and twenty days on a measure of barley. Indeed, his austerity cannot be imagined.
When Melong Dorje was in his eighteenth year, he met Sangye Onpo of Sengegyap [Trhtizhi Sengegyap] and received the esoteric instruc- tions of Innermost Spirituality. He was inspired by the thought that his desire for esoteric instructions was now fulfilled; and he meditated upon them. Even while engaged in the preliminary practice he had a vision of Vajrasattva that continued for six full days. And during the actual ground of the practice he met the gurus of the lineage in a dream,
638
and was blessed by them.
In his twenty-third year he studied many treasure doctrines, including
those concerning VajravarahI, under Sangye Repa; and after propiti- ating VajravarahI he actually met her in a vision. When he struck a rock with his "secret vajra" it actually penetrated the stone. 639 He also had visions of Hayagrlva, Tara, Avalokitesvara, the great master Pad- masambhava, Samantabhadra, Vajrasattva, Vimalamitra, Zalungpa, Sangye Repa, and the lord of beings Phakmotrupa. At Tunglung he heard the most melodious voice of a gakinI declare that he had cut off the stream of rebirth. In Kawacen the Red VarahI and the accomplished master Zalungpa appeared in the sky before him. When he visited Ngarcung, he saw VarahI and her five attendants in a dream. And, on awakening, he actually saw her body of light. Then, at Kyapne Dzong, Vajrasattva empowered him into the Great Perfection during a dream.
In general, Melong Dorje attended on many gurus, but among them thirteen were particularly sublime. He obtained that which is of most central significance [i. e. the Great Perfection] from Zalungpa, an accomplished master of matchless compassion, from Towarepa of Tshurpu, and from Trhtizhi Sengegyap. Because of his very great discipline his conduct was impeccable, free from acceptance and rejec- tion; so he was able to observe the commitments of the way of secret mantra to the letter. Like a young vulture soaring in the sky, he traversed the heavens by the sheer power of the discipline of awareness. And he made solid rock seem like clay. In the lands of Khenpajong, Khenpa- ling,640 Sengedzong and Kharcu, he planted the banner of attainment and served living creatures.
Melong Dorje had been destined to live for thirty-seven years, but owing to the prayers of a worthy being named master Ktinga, he passed away at the age of sixty-one, in the charnel ground of Labar. At that time everyone saw a great light, accompanied by sound, which vanished in the western direction. During the cremation a blanket offive-coloured
. , d' . I the great accomplished [226 6-229 6] Trhtizhi Sengegyap s ISCIP e,
Meiong Dorje, was born in the upper ofdDra as . e In his ninth year, he was ordame as a novIce. y
Zalungpa, and the preceptor Sehlungpa.
. he would recite the long, medium, and s verSIOns 0
t
tthh: the Transcendental Perfection of AhwaTreness
, . h" thyear herecite t e rans- sl1tras, at funerals and . ' Eight Thousand Lines cendental Perfection of wareness lnll f Dra Thereby,
one hundred times at Zhokteng m upper va eI 0 lit . When he
he realised the meaning of the abIdmg nature 0
rea y.
Melong Dorje
568 History: The Three Inner Classes ofTantra in Tibet
. k r the crematorium (pur-khang), and light stretched out m the fS IY ove urred Remains indicating that
The Esoteric Instructional Class ofAtiyoga 569 Avalokitesvara) the Churner ofSarrzsara's Hellish Depths. 643 In his twelfth
year he was ordained as a novice by the preceptor Yerwapa ofPhakmotru and the master Ngaripa. The name Zhonu Gyelpo [Kumaradza] was conferred upon him and he studied the Vinaya. He studied, too, the Six Doctrines of Naropa and other teachings, over a period of five years under Rinpoche Trak-ye, and the Hevajra Tantra under Tshar Tengpa. Also, he trained as an artist under On Sangshe.
When Kumaradza recited the Six-Syllable Mantra he had a vision in which he saw the smiling face of the Great Compassionate One in a crystal room. He received many tantras, transmissions, and esoteric instructions belonging to the Ancient Translation School from Khyung Nakshadar; and, when he met Melong Dorje at Ngarpuk, he requested guidance on the Great Seal, through which he came face to face with the naked reality of mind.
Then Kumaradza went to serve the great, accomplished master Melong Dorje at Khandroling in Mon. He received the cycle ofdoctrines devoted to VajravarahI and others as well. When he performed the ritual service [of VajravarahI] he had a vision of Padmasambhava of O<;i<;iiyana, who appeared on the evening of the tenth day of the month and said, "0 son of the enlightened family! Always practise the doc- trine! "
Kumaradza went to Tshurpu, too, where he received the cycle of the Karmapa's doctrines from Nyenre and from Tarma Gonpo. When he went to Tingri and to Purang in Lata he met the great, accomplished master Orgyenpa and the venerable Karmapa Rangjung Dorje, who, in his seventh year, had just been ordained as a novice. Kumaradza received many instructions from Orgyenpa, and in a single month he obtained all the teachings of the Innermost Spirituality, which Orgyenpa had received from Nyenre over some years.
Also, Kumaradza received the secret cycles of the Great Perfection, for instance, the Introduction to the Essence ofthe Secret Cycle (gsang-skor gnad-kyi ngo-sprod) from Namkei Dorje of Gyamen, and the Secret Mirror of the Essence (gsang-ba gnad-kyi me-long) from Keldenpa Choki Senge.
Again, in Kharcu he fully obtained the empowerments, guidance, and instructions of the Innermost Spirituality from the great, ac- complished master Melong Dorje. Because he had nothing else to offer he served his guru with body and speech, and spent two whole summers painting for him. The master gave him four loads of barley, and two of these he used to buy paper, on which he copied books during the night. The other two provided butter lamps and his own food. Because of his austerities he contracted a severe case of lice; but extraordinary spiritual resolve was born within him.
His guru was delighted and advised him to act on behalf of living beings. Once, during an empowerment, he saw the four-armed
. bl therwonderu omensocc· . . mnumera eo b d· f b ddhahood were left behmd, Just
he had realised the five 0 Ies 0
as they are in the tantras.
u
This Melong DOfje was a contempor Orgyenpa, but Orgyenpa was ten years
641
Kumaradza
life.
I
[229 6-236 5] The disciple of Me ong
•_ _ • 642 wasborninamarkettowncalledOn ar ar zmg a
He I . ) He received the name Tharpagyen. in Yoru In 1266 (fire rna e tIger. . r·. £ he was en-
From he o:nd the other dowed with he learned how to read and to write
aspects of subhme wealth. , h received the empowerments
without studying. In his seventh year Lema Gyedor of Orsho Thoteng f
of Hevajra of ye:r he was fully ordained as a
Monastery m Kongpo. layman by the preceptor
T d practised the doctrinal cycle of sangpa, an
ary of the accomplished master his senior and lived a longer
D · was the awareness-holder ofje . . b S d· k
Kumiiriidza
570 History: The Three Inner Classes ofTantra in Tibet
The Esoteric Instructional Class ofAtiyoga 571
Ekajatf
Mahakala above the guru's head, and the dark-blue Ekajati in front of the door. She appeared twice the size of a man, wielding an impaling stake and holding a she-wolf, while outside the door the witch who served her, whose locks were drenched in blood, drank blood which
she held in her cupped hands.
Kumaradza served the guru for eight consecutive years. He passed
a full winter in the hollow of Nyuktsel, one of the places of practice hallowed by the precious master from Oc;ic;iiyana; and there he had a vision of VajravarahI. His discriminative awareness became limitless.
He built a hermitage at Tsharteng in Yarlung and stayed there for some time. Later, knowing that his guru had passed away, he went to Kharcu and met the guru's two sons in Sakyak. On returning home he held a memorial ceremony on the twenty-fifth day of the month.
When Kumaradza travelled to Tsari, five-coloured rainbows penet- rated a stone image in the meadow of Trikmo-Iha and he encountered many other omens as well. Then, when invited to Tshurpu by Rangjung Dorje, the master of the doctrine, he offered to hIm the
instructions of the Innermost Spirituality. He went to Shang and re- ceived the aural lineage of the Secret Cycles and the Lamp for ihe Eye
of. C. 0ntemplation (bsam-gtan mig-gi sgron-me) from master Gompa, a spIntual descendant of Cegom Nakpo. At Namar in Tingri he attended on Panpo Cangdrup's discourses on Yang-ganpa's Teachings for Retreat ri-chos rnams). He also met Orgyenpa Rincenpel. On the return Journey he received the Black Yamiiri and other teachings from Lama Tralungpa.
mastered most of the teachings on the stage of perfection WhICh were well known in Tibet: the Secret Cycles (gsang-skor); the Cycle khrid-kyi skor); the Cycle ofMeanzng) whzch zs Aro s Great System ofGuzdance (a-ro'i khrid-mo-che don-skor); and so on. These he received from many spiritual benefactors such as master Vegan and others.
He endured hardships for the sake of the doctrine: On one occasion he to Sarma and lived alone for eight months by the shore of Nymgmel Yutso, the Turquoise Lake. Because great miraculous when realises] the common savour with respect to the dISpOSItIOn of realIty, Kumaradza held sway over the local divinities and invited them to his house, where they served and venerated him. Jambhala presented him with a precious gem. Once, he saw a bubble offive-coloured light, about the size ofhis thumb, dissolve into the lake.
. Kumaradza's heart wept with disillusionment and sorrow [at the suffering of the world] and, therefore, he always m hermitages and totally desolate valleys like Shampo, only a wmd-break for shelter. Acting thus, he delivered many dISCIples from saIpsara.
Because his foremost disciples in the Great Perfection were the in- dubitable emanation Karmapa Rangjung Dorje and the conqueror Kumaradza's activity as a propagator of this teaching had no lImIt or end. Just so, the king of the doctrine Drigung Rincen Phtintsok has said, "The master of the teaching of this doctrine was the all-knowing Longcenpa. Its great expansion was effected in the time of the conqueror Rangjung Dorje. ,,644
Kumaradza had thoroughly trained himself in the conduct of a b? dhisattva and so, by the power ofgreat compassion, he totally devoted to planting by skilful means the seed of liberation in many vIllages and districts. He gave safe passage to all who travelled on the dangerous trail from Kongpo to E; and he was truly en- dowed WIth loving kindness toward wild animals, fish, and other feeble creatures. Thus, he unstintingly exerted himself to form sanctuaries by the mountains, roads, and rivers; and he made the land happy and gentle. He alleviated the misfortunes offrost, hail, and infectious disease and so on, in all the districts, towns and countries in which he dwelt; and he was totally devoted to benefitting others.
Kumaradza was able to explain the instructions of the Innermost
S" I'
pIntua lty without mixing them with other systems of the stage of
572 History: The Three Inner Classes ofTantra in Tibet
perfection; and thus he created a philosophical system in the technical language [of the Great Perfection itself]. 645 The tip of his nose was marked with the syllable A. EkajatI, protectress of the way of secret mantra, Rahula, the planetary divinity, and the oath-bound Dorje Lekpa obeyed his command,646 and he could converse with them as with men. By supernormal cognitive powers he knew the thoughts of those requiring teaching and thus was skilled at teaching, and could bless the minds of others.
To all the fortunate ones who were his disciples special signs arose at the time of his passing. For all of these reasons he is said to have been an emanation of Vimalamitra. And there is a prophecy in the Penetration ofSound which refers to him as Gelong Pelden, the "Glorious Monk". 647
After innumerable acts of service to living creatures, Kumaradza passed away during his seventy-eighth year, on Sunday 14 September 1343 (twenty-fifth day, eighth month, water female sheep). 648 His pas- sing was attended by sound, light, a rainbow canopy and other wondrous omens. His attendant Gomdar and other close followers were consumed with fervent devotion at that time, and the master rose again. Sitting cross-legged and smiling, he said, "Do not grieve. I am not dead. " And he gave them suitable instruction and advice. He prolonged his life for thirteen days and then, on the morning of the seventh day of the following month, his disciples asked, "What are we to do after your passing? Should we invite the all-knowing guru, Longcenpa? "
He answered, "Do not bother him. Ifeven now you have not resolved your doubts regarding the doctrine, then go to him. But I have already given you much advice. Do not indulge in idle talk. "
Then, crouching in the posture of a f$i he smiled, with his eyes fixed in the gaze of the buddha-body of reality. At dawn, on the eighth, he journeyed to wherever it is that the primordial city may be found. the cremation, which was held on the twenty-fifth of the month, hIS whole skull was left behind. It contained the ma1)<;iala of the Conquerors of the Five Families, a whole blue-coloured image of Bhanarika above the right ear, and five kinds of remains and relics. And all around there was a dense canopy of rainbow light.
Karmapa III) Rangjung Dorje
[236. 5-238. 5] The lord among conquerors, Karmapa Rangjung Dorje, was the actual presence in the world of the sublime Avalokitesvara. He was summoned from the expanse of reality by a song of indestructible reality [sung by] the <;iakinls of pristine cognition. Gazing upon beings with boundless compassion he entered the world by resurrectIng the corpse of the dead son of an elderly couple from TOlung. . said, "It is an ill omen for the eyes of the dead to see the hVIng. And they gouged out his eyes with a needle. .
The Karmapa then abandoned that body, which was no longer perfect with respect to the eight liberties and ten endowments. He transferred his consciousness and took birth as the son of a yogin and a yogin! .
It is well known that with the exceptions of Sakyamuni Buddha in
India and this great, accomplished master in Tibet, no one else possessed
such recollection of past lives, without even a hair's breadth of obscura-
tion, and was completely unpolluted by the taints of the womb. In
India and Tibet respectively, they were unique life-giving trees of the Buddha's teaching.
The Esoteric Instructional Class ofAtiyoga 573
Kannapa JJJ) Rangjung Dorje
Karmapa obtained the treasure of the elixir of life at Samye Chimpu
and Yamalung; and he used it to prolong the life of the Chinese em- 649
He saw Vimalamitra vanish in the circle of hair between his own eyebrows, whereupon the intention of the Innermost Spirituality was properly revealed to him. But, in order to show others how to an. end on the guru in accord with the way of secret mantra, he surpassed pnde and studied the complete esoteric instructions of the Secret Inner-
most Spirituality under the awareness-holder Kumaradza. When he realised that there had to be a lineage of this teaching coming from the great master Padmasambhava, he had a vision of that master, the Second
peror.
574 History: The Three Inner Classes ofTantra in Tibet
Buddha. He received the esoteric instructions of the Innermost Spiritu- ality directly from him; but to preserve the verbal lineage he invited Gyelse Lekpa of Sho, and received the complete teaching from him at the New Tsari Hermitage.
Moreover, Rangjung Dorje taught his own disciples to be adept in the Great Perfection. He gave to Menlungpa Sakya Zhonu and others an order saying that, in order to prevent the decline of this doctrine, it should be propagated in Tsang by YungtOn Dorjepel,650 in Kham and Kongpo by Yegyelwa, in Mongolia and China by Yeshe Gyeltsen, and in Central Tibet by Trtilkuwa.
There is a well-known prophecy referring to Karmapa Rangjung Dorje:
This teaching will be propagated
To the shores of the oceans,
By a bodhisattva who abides on the [ten] levels.
4 Longcen Rapjampa
Samantabhadra was naturally manifest in the expanse of Rangjung Dorje's mind; and when he had mastered the great treasure of his intention he originated the instructions known as the Innermost Spiritu- ality of Karmapa (karma snying-tig), which was also one fountain-head of the teaching.
651
[238. 5-277.