B The Mental and Spatial Classes ofAtiyoga 539 ut even then
Vairocana
was not satisfied' .
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
p .
By theIr to the teachIng In general, and their kindness In carefully preservIng the texts of the transmitted rec
treatises, which had been previously tions of the t _ree ancedstral rehgIO. us kIngs, most of the ancient transla-
e sutras an
tantras eXIst for our use, even today.
, ouse0ers
3 The Revival and Later Expansion of the Teaching
ejung, and Tsang Rapsel allowed hi . a. yamuni, Yo they were his seniors] because he : to gIVe the [although because there was a most urgent need tas an extraOr? Inary person and
[169. 6-173. 5] During the decline of the teaching following Langdarma's persecution, Mar Sakyamuni, a disciple of Ba-ratna, together with Yo Gejung and Tsang Rapsel, loaded the Vinaya texts onto a mule and set out for the Qarloq and Uighur country. 566 But, because they were unable to propagate the doctrine in that direction, they went to Kham. While they were meditating at Dorjei Trakra Encung Namdzong in Malung, or at the "Crystal Retreat" in Tentik, one Muzu Labar approached them, and in faith he asked for ordination. He was ordained as a novice by Mar Sakyamuni, who acted as the preceptor, and Yo Gejung, who acted as the master; and he received the name of Sakya Gewarapsel. But when he requested the complete ordination they did not have the quorum of five monks. They sought out Lhalung Pelgi Dorje in Den, who said, "Since I have killed the evil king, I cannot come to complete the group. But I will find another and send him. "
He sent two Chinese monks, named Ke-wang and Gyi-phan, and ordination was granted by the group offive. For fifteen years Gewarapsel studied the Vinaya under his preceptor and master. Later, he studied Vinaya under Senge-trak of Korong, Transcendental Perfection under Kawa b-chokdra, and the Mental Class of the Great Perfection under Yudra Nyingpo. The exegesis of the Tantra of the All-Accomplishing King, which continued even at a later time, came through his lineage. This illustrates his most sublime, enlightened activity, and his great learning. For this reason he became renowned as Lacen Gongpa Rapsel, the "Great Guru whose Enlightened Intention was Utterly Clear".
Five years after Gewarapsel's complete ordination, the king Yeshe Gyeltsen and others sent five men from Central Tibet, including Luroe Tshtiltrim Sherap, and five from Tsang, including Loton Dorje Wangcuk, to Kham, so that they might revive the feeble doctrine in Central Tibet. Gewarapsel gave them all three levels of ordination in a single sitting, and they became learned in the Vinaya. Since he gave the full ordination simultaneously and not by precise stages over a period of ten years,567 he became renowned as a bodhisattva whose
Lhalung Pelgi Dorje
te? during the aforementioned ordinatio ] M
alIve at the time, but said th n. ar, Yo, and Tsang were
and so they acted as masterseYfwere too old to educate the disciples;
Rapsel] appointed Lum 0 ceremony. The great guru [Gongpa Central Tibet and T e a s a preceptor, and when the ten men from
. Revival and Later Expansion 525
practIce was based on devotI·on 0 th .
G. . n atoccaSIOnM S-k
Therefore, genuine authorities
alt
. . 0 hh the declIne ofthe teaching.
mamtamt attherewasnofault[commit-
. sang returned home th b pnests of their kings. ey
ecame the gurus and
Lume had four disciples h 1 · .
thirty-two like rafters a d WhO were . Ike pIllars, eight like beams
' natousandlIkepI k Th ' the foundation of the feeble d . an s. us, he restored
those at Lamo, Rag Y octnne. He set up countless centres like
spiritual benefactors Yaen'd erpa, Pare, and Tshongdti. The disciples
, monksatYah·· I ' up one hundred and ei ht ms. u a one are said to have set
and of hi. s disciples cov:red IthIS way, the of Lume
commUlllty of monks mult" r d d and. In fact, WIth each day the Ip Ie ,an became known as the Lower
526 History: Origin ofthe Teaching in Tibet
Tibetan Lineage of the Vinaya. 568 The ordained monks of the Ancient Translation School, and later the great translator DharmasrI, the em- anation ofYudra Nyingpo, widely propagated its exegesis and practical application. The seminary of Orgyen MindrOling, the sole ornament ofTibet, and its branches preserved this Vinaya lineage. 569 Then, during the later propagation of the teaching, most of the early generations of the great men who adhered to the monastic vows, and also most of the spiritual benefactors in the ancient and new Kadampa schools adhered to this Vinaya lineage.
Furthermore, the scholar Jinamitra, the translator Kawa Peltsek, and others translated the Treasury ofthe Abhidharma, and the Compendium ofthe Abhidharma [from Sanskrit into Tibetan]. They instructed Nanam Dawei Dorje, Lhalung Pelgi Dorje and E Yeshe Gyelwa. The latter went to Kham and transmitted this teaching, which has been widely propagated until the present day. 570
. Revival and Later Expansion 527
exegesIS, and study. All of the sutras which be
of the doctrine were translated and th . l? ng to t? e final wheel teaching and study by Kaw p' 1 k elr exegesIs establIshed through
, a etse,CokroLii'G 1 .
Lacen Gongpa Rapsel
Regarding the sutras: Lang Khampa Gocha memorised the Transcend- ental Perfection of Discriminative Awareness in One Hundred Thousand Lines, and he propagated this and other sutras of India, which belong to the intermediate wheel of the doctrine, by means of translation,
and others. Their tradition of ex . d until the present day. egesls an
. 1 ye tsen, Valrocana attaInment has continued
It would be appropriate here t o ' d '
of the ancestral religious kings wh gIve a 1 etaIled account of the lives
the true doctrine. But owing; th0 y and propagated not enlarge Upon this brief d O . of the literature, I will
f
esCnptIOn. TheIr hves m rom the other royal histories of Tibet. 571 ay
b
.
e ascertaIned
This completes the general d ' .
b y t h e l a m p o f t h e C o n
o f t h e f i r s t i l l u m i n a t i o n o f T i b e t queror s teachmg th th' d .
Thunder from the Great Co . B ' e Ir part of thIS book, . nquenng attle-Drum ,/'D d .
a hIstory of the precious doctr' f h . OJ even ra, whIch is
according to the Ancient T
mle t Se vehIcle of indestructible reality
rans atIOn
choo! .
Part Four
The Development of the Three Inner Classes of Tantra in Tibet
Introduction
[179. 1-3] Now, in particular, the development [in Tibet] of the three inner classes ofthe tantras ofthe way of secret mantra will be explained.
Although the Kriya, Carya and Yoga tantras of secret mantra were much studied and taught in the time of the religious king Trhisong Detsen and his master, Padmasambhava, the Unsurpassed [Yoga] tan- tras were propagated most of all. They have three divisions: Mahayoga, which concerns primarily the stage of creation; Anuyoga, which con- cerns primarily the stage of perfection; and Atiyoga, which concerns primarily the Great Perfection. 572
1 Mahayoga and Anuyoga
MAHAYOGA, THE STAGE OF CREATION
[179. 4] Mahayoga is divided into the class of tantras (*tantravarga) and the class of means for attainment (*sadhanavarga).
The Mahayoga Class of Tantras
[179. 4-182. 1] The master Vimalamitra expounded [the eight tantras, known collectively as] the Eight Sections ofthe Magical Net, which form the cycle of texts associated with the Magical Net of Vajrasattva, the Secret Nucleus which is the root or most general of the Eighteen Great Tantrapitaka. He expounded them to Ma Rincen-chok, and translated them with the latter's assistance. Ma Rincen-chok instructed Tsukru Rincen Zhonu and Kyere Chokyong, who both instructed Zhang Gyel- wei Yonten and Tarje Pelgi Trakpa. The former taught this tantra many times in Central Tibet and in Tsang. He also went to Kham and gave this teaching. The lineages of Zhang became known as "the transmitted precepts of Chimpu", or as "the lineage of esoteric instructions".
Moreover, the master Padmasambhava taught [this Secret Nucleus] to Nyak Jfianakumara, along with his own celebrated composition entitled the Garland ofViews: A Collection ofEsoteric Instructions. Jfiana- kumara instructed the Sogdian Pelgi Yeshe, and, with Zhang, he in- structed Nup Sangye Yeshe. 573 At Mount Kailash the master Bud- dhaguhya also gave instruction on texts belonging to the Secret Nucleus cycle, such as the Array ofthe Path ofthe Magical Net, to disciples such as We Jampel and Trenka Mukti.
Similarly, the glorious Guhyasamaja was propagated according to master Vajrahasya's exegetical tradition [T 1909], and the tradition of study, exegesis, and attainment derived from the commentaries of Visvamitra. Also propagated were the commentaries on the Buddha- samayoga belonging to the aural lineage of Kukkuraja [the Six Arrays ofEsoteric Meaning] and of Hfirpkara [Elucidation ofthe Significance ofthe Four Limbs, Caturangarthaloka, T 1676], and the lineage of its teaching,
. ee Inner Classes of Tantra in Tibet
534 HlSWry: The Thr G t Commentary on the . ment which follow the rea - a k"n of
study, and attam m lished master Indranal , a I g Buddhasamayoga, by the acco p
Oddiyana. . ranted meditational deities based . on
"Other fortunate beIngs were 7the Supreme Horse. Of these,.
the mandalas of Heruka and 0 _ with the result that the neIghIng . . . opitiated Hayagnva,
the means for attainment and esoteric instructions for the deities on whom their flowers respectively alighted, each of them saw his or her deity in a vision. 574
By propitiating Mahottara [Chemcok] Heruka, the king developed special contemplation; and owing to the development of discriminative awareness which is born of meditation, he composed works such as the Treatise on the ProofofAuthentic Transmitted Precepts (bka'yang-dag- pa'i tshad-ma'i bstan-bcos, T 4352). 575
By propitiating [glorious] Yangdak Heruka, Namkei Nyingpo as- cended on the rays of the sun.
By propitiating MafijusrI [Yamantaka], Sangye Yeshe drove a kiia into solid rock.
By propitiating Mahesvara [Hayagrlva], the head of a horse emerged from the crown of Gyelwa Choyang's head, and neighing resounded.
By propitiating VajrakIla, Kharcen-za [Yeshe Tshogyel] could resur- rect the dead.
By propitiating Matara! ). , Pelgi Yeshe employed the host of female protectors as servants.
By propitiating Mundane Praise, Pelgi Senge was served by the eightfold groups of spirits.
And by propitiating Malign Mantra, Vairocana acquired the eye of pristine cognition, and miraculous powers.
Moreover, regarding those disciples of master Padmasambhava who obtained accomplishment sooner or later by his empowerment, instruc- tions and further advice: Nyak Jfianakumara could extract nectar from dry rock.
Gyelmo Y udra Nyingpo could transform his body into a golden vajra. Nanam Dorje Dtijom could pass through a mountain of solid rock. Master Y esheyang could actually travel to the realms of sky-farers. 576 The Sogdian Lhapel could seize savage beasts of prey by the neck
[with his bare hands]. 577
Nanam Zhang Yeshe De could fly like a bird in the sky.
Kharcen Pelgi Wangcuk, by merely brandishing his kIla, could "lib-
erate" those at whom he brandished it.
Denma Tsemang obtained retention of all doctrines, such that he
forgot none.
Kawa Peltsek intuited the minds of others without obstruction. Shlipu Pelgi Senge could reverse the flow of a river.
Dre Gyelwei Lodro could transform a zombie into gold. 578 Drokben Khyeucung Lotsawa could summon birds in the sky, merely
through his gaze and a gesture of menace.
Odren Pelgi Wangcuk could swim like a fish in a wide river. Ma Rincen-chok could crush and digest boulders as food.
Trhlsong Detsen pr of a horse was heard
throughout Jambudvlpa.
. rM The Mahayoga Class OJ
Namkei Nyingpo for Attainment
eans
k"
_.
the Yaman cyc e d he
(182. 1-187 . 11 spea lng,
Tibet by master Santlgarbha. Mk --nakumara and others. Most 0
aster Vimalamitra propagate t f Va-iramrta cycle, teaching it to NYda Jdnadisseminated solely by master
". J •
the other cycles were p
ropagate an
h reat master in lorious Chimpu, t e . g lete
Padmasambhava.
In particular, at Trhrsong Detsen by
answered the prayer 0 g. d secret ma1)Q. alas 0 empowerments in the outer'£ to a most fortunate
Great Classes of the Mear:s or d his subjects. When they had prac I of eight, consisting of the kIng an
1 was propagated in
Mahayoga and Anuyoga 535
536
History: The Three Inner Classes ofTantra in Tibet
Gyelwa Choyang
Lhalung Pelgi Dorje could pass unobstructedly through mountains
of solid rock. .
Langdro Koncok Jungne could hurl mighty thunderb? lts hke arro,:s.
And Lasum Gyelwa Cangcup could sit cross-legged m the sky, WIth- out any support.
There were also women who were accomplished masters: e
of Sahor obtained immortality, miraculous powers, and unsurpass ,
supreme accomplishment. . . . . I 01- Kharcen Yeshe Tshogyel achieved indestructIble hfe, mfalhb e rec
lection, miraculous powers, the abode ofthe a? d the accomplishment of great bliss. Th. e two_ n:>ble ladles Just me
were actually no different from VaJravarahl,
Tshenamza Sangyetsho vanished in a body of hght:
Shekar Dorjetsho crossed rivers as if they. were plams. . h body Tshombuza Pematsho's vital energy and mmd matured mto t e
Rilza Tondrupma used her gaze to employ the services ofthe twelve goddesses of the earth.
Shilbuza Sherapma knew all the transmitted precepts of the buddhas, as well as the commentarial treatises, without having studied them.
While Yamdrokza Choki Dronma taught the scriptures she was applauded by celestial deities.
When Oceza Kargyelma had a question about the doctrine she asked her meditational deity.
When Dzemza Lhamo needed food or drink she took them from the sky.
Barza Lhayang knew how to tame the minds of others.
Cokroza Cangcupmen could transform her body into fire and water. Dromza Pamti Chenmo could fly like a bird in the sky. Rongmenza Tshilltrim-dron could ingest stones like food.
Khuza Peltsilnma could cause the ritual kIla to vibrate. Trhumza Shelmen could arrange flowers in the sky.
These and others were able to display various miracles to many people, and all of them attained the state of coalescence in their [human] bodies. 58o So it was that countless accomplished masters emerged: the twenty-five great accomplished masters of Chimpu; the fifty-five realised ones ofYangdzong; the [two groups of] one hundred and eight who attained the body of light at Yerpa and at Chuwori, respectively; the thirty mantra adepts of Sheldrak; the twenty-five <;iakinls who
581
ANUYOGA, THE STAGE OF PERFECTION
[187. 1-187. 2] Dharmabodhi and Vasudhara, who were preceptors of the Satra which Gathers All Intentions, and the master Chetsenkye of Bru-sha instructed Nupcen Sangye Yeshe; and he brought the Anuyoga tantras to Tibet. This will be described later in detail. 582
· 579
of her delty. f th
sun
Melgongza Rincentsho hung her silk gown on the rays 0
e
.
attained bodies of light; et cetera.
Mahayoga and Anuyoga 537
2 The Mental and Spatial Classes of Atiyoga
Sllp. ha granted him all the ' so he remaIned there. SrI . empowerments and ' .
SIxty along with the three b esotenc Instructions of White, Black, and Variegated h' h ranches of the Spatial Class -
[187. 3] Atiyoga is divided into three classes: [Mental, Spatial, and Esoteric Instructional]. The lineage of the first two is as follows:
V AIROCANA
[187. 3-190. 4] Scorning more than fifty-seven unbearable hardships, including the eight great fears, the master Vairocana, a native ofNyemo Cekar, journeyed to India, following the command of King Trhisong Detsen. He proceeded towards the Great Nine-Storey Pagoda (ke'u- tshang chen-po dgu-brtsegs), created by the miraculous power of master SrI Sirpha in the cooling sandalwood forest of Dhanakosa. There, he introduced himself to a yoginI who was carrying water; but when she made no response he made her waterpot stick to the ground by means of his gaze. The yoginI then exposed her breast and in so doing revealed to Vairocana the MaI:H;lala of the Indestructible Expanse.
In company with her he met the master SrI Simha and, offering to him a golden ma1). c;iala, he requested teaching on the effortless vehicle. 583
SrI Sirpha said he would have to consider. The main points of the profound doctrine could be revealed in the morning, under the cloak of secrecy. But, without utmost secrecy, the master would run the risk of capital punishment, imposed by the local raja. So he said to Vai- rocana, "Study the doctrine of cause and effect with other scholars during the day. I will have to reveal the doctrines of the esoteric instruc- tions to you at night. " In this way, and under these circumstances, others were kept ignorant.
During the night the master wrote down the Eighteen Esoteric Instruc- tions of the Mental Class on white silk with the milk of a white goat; and he showed Vairocana how the letters became clear when fumigated by smoke. He made him swear an oath before the protectors of the teaching to maintain the utmost secrecy.
Vairocana
The? the master taught him the three of the Instructions the t
.
ways to brIng forth the fruit
.
B The Mental and Spatial Classes ofAtiyoga 539 ut even then Vairocana was not satisfied' .
naturally present 584 Thu . .
V'- W IC reveal that the goal is already s, alfocana plumb d h
doctnnes.
Still he remained unsatisfied '" - S' h '
e t e very depths of all .
. IIp a saId to hIm: The . expanse reality is infinite,
But If you realIse solely just what is is perfectly present in that
whIch lacks none.
What accomplishment goes beyond that?
and four cases' the teaching should be granted,
VaIrocana also met the maste G ' ' .
ground of Dhumasthira He . r arap III the great charnel
fOur hundred thousand
obtaIned the true lIneage of the six million verses on the Great Perfection and actually
540 History: The Three Inner Classes oJTantra in Tibet
attained the great accomplishment of simultaneous realisation and lib- eration.
Relying on the accomplishment of swift-footedness Vairocana then returned to Tibet. 585 During the day he gave teaching to the king on the ordinary doctrines of cause and effect, but at night he taught only the hidden doctrines of the Great Perfection. He translated the five texts of the Mental Class which were the earliest translated. 586
It was at this time that Vairocana was slandered by the Indians, who
were jealous that the instructions had been lost to Tibet. And because
one of the queens and her ministers became ill-disposed to the doctrine,
master Vairocana was obliged to pass some time [in exile] in
587
The Mental and Spatial Classes ofAtiyoga 541
In the temple of the protector at Rongtrak in Gyelmorong, he accepted Yudra Nyingpo as his disciple, and caused him and others to be matured [by the empowerments] and liberated [by the instructions]. In the Taktse Castle at Tsharong, he taught the cycle of the Great Perfection to SangtOn Yeshe Lama. At Trakmar Gondzong in Tong- kungrong he instructed Pang-gen Sangye Gonpo. And in Central Tibet Vairocana gave teaching to Nyak Jnanakumara and to the Khotanese lady, Sherap Dronma. Thus, he is said to have taught five people in succession. The last mentioned also invited him to visit Khotan.
In the end, Vairocana attained the buddha-body of coalescence in Bhasing Forest in Nepal.
Gradually, one lineage developed from Nyak Jnanakumara, which
passed through the Sogdian Pelgi Yeshe, Tra Pelgi Nyingpo, and
Lhalung Pelgi Dorje to Odren Pelgi Zhonu. One issued from the Sog-
dian Pelgi Senge to Nupcen Sangye Yeshe; and yet another from Tsang
Sakdor, through Pang Yatri Tarma Sherap, and Zermo Gelong
to Marpa Sherap-o. That lineage was subsequently transmitted to Zur
Tshawarong.
Dropukpa.
P ANG-GEN
588
SANGYE
[I91. 1-192. 2]Pang-genSang eGo
' . .
GONPO
Gyeltsen, a monk from the s was Ngenlam Cangcup a
the age of sixty-seven he went to ey dIstnct of Ngenlam in Uru. At
instructions from Pang Castle, where he
Gonpo]. The master granted them to
[190. 4-191. 1] Moreover, there was the lineage ofVairocana's disciple Pang-gen Sangye Gonpo, in which everyone achieved the rainbow body. Pang Gonpo himself reached the age of eighty-five without having practised the doctrine during his youth. As an old man he was despised by his brothers and relatives. Owing to great age his body had a decrepit posture, but Vairocana gave him a meditation belt and a support [to prop up his chin], and showed him how to retain the teaching in his mind. By practising according to the transmission of master Vairocana he came face to face with naked reality, and an all-surpassing realisation was born within him. Becoming very joyful, the old man embraced his master about the neck and would not let go for a whole day. After attaining accomplishment he lived for over one hundred years more.
dGonpo . [Pang-gen Sangye an told hIm not to go home, :ak. He went there obediently allIS e WIthout a trace at the age of one
. )
;
instruction from N enlaY ,came from upper Dokam. He re-
WIthout leaving his guru . g h m and then sat absorbed in meditation
. h ' III t e same rock H' , WIt out a trace at the age of h cavern. IS body vanished
Zadam Rincen-yik's d· . °lne undred and forty-four.
Ch" ISCIPe, Khugyur SI . h k
0, was a monk of fift e weIC 0 from Yarlung
from Zadam Rincen ye;rs. he received instruction
remained in meditation at ;;n Sone *e Idea of returning home and a enge rak as well. His body vanished
but to practise meditation at Wa S
and meditated until his body v and seventy-two.
HIs disciple, Zadam Rincen- ik
g . e: ;
542 History: The Three Inner Classes ofTantra in Tibet
without a trace when he was in his one hundred and seventeenth
year.
In this way, the bodies of the three masters and disciples vanished
in the Wa Senge Cavern during the same year of the snake, one after the other, like mists, or rainbows, fading away.
th . .
elr astomshment grew he cha
NY ANG
CANGUP-TRA AND
NY ANG
SHERAP
JUNGNE
ness, t e sIgmficance of the h
(192. 2-193. 2] Cangcup-tra, the disciple of the last mentioned, was a monk offorty-two years from upper Y udruk in Nyang. After requesting instruction from Khugyur Selwa he returned home. While practising
meditation at Samye Chimpu he met an aged monk from Zha, in Uru, who was caJled Nyang Sherap Jungne, and who said, "I have been fuJly ordained for longer than you, but your teaching is greater. Please
accept me as a disciple. "
Nyang Cangcup-tra gave him instructions and then went to stay at
Phukpoche, and at Yangdzong, where he revealed his power to trans- form the four elements to his disciple and grand-disciple. Finally, at Phungpo Riwoche, in Gyamnyeduka in Tsang, his body vanished with-
out a trace, like a cloud disintegrating on a mountainside.
After that, Nyang Sherap Jungne lived in the glorious forest of
Chimpu, at Yangdzong in Dra, and at Phukpoche. He experienced the naturaJly manifest, unbiased intention of the Great Perfection, and, after hanging his robe, rosary, and skull-cup on a juniper tree on the
summit of Lhari in Phukpoche, his body vanished in the sky, just like a brilliant rainbow.
BAGOM
(193. 2-195. 6] Sherap Jungne's disciple was a native of Lomo, who became renowned as master Bagom, the meditator ofBa, after the name of his clan. While he was living at home a war broke out. His mother
said, "This boy is my only son, and the brother of six sisters. I will entrust him to the master Sherap Jungne, and shall be content if he does not die. " Therefore, in his sixteenth year he was entrusted to
Nyang Sherap Jungne.
At that time, the aforementioned Nyang Cangcup Trakpa passed
through Phukpoche, Yangdzong, and Chimpli, leading a stag. For this, he became famed as Nyang Shawacen, "Nyang with the Stag". On his next visit to Phukpoche, Nyang Cangcup said, "Look! I will put on a
show for you both. "
As master Sherap Jungne and Bagom looked on from the left and
. y. remam undistracted. "
erelore It IS .
, most Important to
the right, the master, who was between them, became invisible. As
. h W IC
. . ' ,after spmmng to and fr
d . .
nge mto a wh 1 . d .
Ir wm one cubIt high Th fi '
. h
mto a ronze bowl for water of'C'· fill
Th . lenngs, 1 edtothe
b
en, m a fury, it turned abrupt! · h mto
. f pOInt 0
overflowing.
.
. a . not lIt a fire ThinkI·ng th h
. b
age, ut the master
B
aze, agom went to
my guru, Nyang n n
TheMentalandSp t· ICl
a! a assesofAliyoga 543
d.
0, turne mto a fi
had thus revealed his power Yh t. e. master himself. When he over t e actIvIty fi ld· h·
eements are overcome he s ·d "F . Ie m w Ich the four 1
fh ' aI, romthetIme h h·
o t e elements are removed and ·1 h . w en t e Impurities
t elr pure essences vanish, this perceIve, through d· . . .
b . . IscnmmatIve aware- adhering without distraction s baSIS for meditation, it is by independence without difficult ymTho ICl"conte? t . that one obtains such
may occur. Though one may' . .
Once when Bagom went to
saw the red glow of a fire whood m the forest of Pelbu, he
.
hd . e ousewasabl mvestIgate, but the thatched
h
elf t atched cott
of fire. When he asked him d'peared as before without a sign
"I became absorbed in the conWt at 1a. happened, the master replied emp atIOn offire D '
Ad·
0 you not remember that his teacher's seat was cov·e d ,. oh another occasion, Bagom saw
wIt water
FIre
ma ly, the master said "IfI d·
But when the master d·d d'. Isappear, look at the summit ofLhari "
1 Isappear Bagom th h . the mountain for recreation and wo ld oug t that ? e had gone to
master failed to return Bagom u . that evemng. When the b o d h i s e e d r o s a r y , a n d s o f o r t h w : : t ? f o u n d h i s h a t , h i s Jungne's body had vanished '. th gmg from a Jumper tree, but Sherap
WIoutatraceA d·
Great Perfection, this is only one of the ways . ccor . mg to the natural
space, fire, sky-farers and awarene h ld of death. ways resembling In his t l" ss- 0 ersarespokenof 589
wentY-lourth year Bagom h d . . .
Sherap Jungne Bagom 1· d a receIved mstructions from y . lVe asalayma dh·
eshe Cangcup. He possessed extrao . n, an name was
could turn stone into cl
. ay an
d 1 rdlnary realIsatIon, whereby he eave the i . f ·
d mpnnt 0 hIS body in rock . omo Kangmo, did not show the bod t WI out Sickness. His wife, It III the household shrine. All of th / 0 outsiders, but she cremated
n hIS ninety-eighth year h
CI epasseaway. th' .
ball of lIght go off into the sk
DZENG DHARMABODHI
y.
N
pe? ple outsIde saw a pot-sized 0 remaIns at all were left behind.
'
zeng s mother was a nun
. 1
om hangcung in Yarlun H .
[195. 6-208. 4] Bagom's d·
fr T ISCIPewasDzeng D
Was born from her union th er name was Tshargu Kyide. Dzeng
In his sixteenth year he went son of the ruler of Thangcung.
Dong- in To··1 At T h . a caravan of travellers to trade at na, . s ercung 1nTo··1, he l"ound a large gathering of
.
reo
e Ire then turned
544 History: The Three Inner Classes ofTantra in Tibet
592
concerning the Six-Syllable Mantra
a great blessing by performing the practice. Then Phadampa prophet- ically said, "To the east of this great river lies a sandalwood forest. There lives your guru. "
Afterwards, Dzeng went to Central Tibet, where he received teach- ings on Heruka and Pehar from Akhu Pelbar, and on Kriyatantra and the great torma offering of JvalamukhI from Nup Shangpoche. Having been sent to convey offerings to Lama Pari in Tsang, he received from him the means for attainment of MafijusrI and of Garu<;la. From Geshe Po he received teaching concerning the ancient translations.
In his thirty-fifth year he went to Cangtsik via Ngamsho. At the approach to the pass at Phukpoche, he heard that one Comowa had invited the spiritual benefactor Tsen Khawoche,593 who had just re- turned from India, to visit and that there would be teachings, food, and entertainment. Early the next morning, when Dzeng was on his way there, a woman said to him, "If you go up on this side of the road from Trhap, you will meet a master called Bagom, who gives food most generously. "
He proceeded in that direction, and a group of yogins also arrived. Bagom invited them to partake of a warm meal and gave to each a copper-ladleful of roasted barley flour as well. When he had served the group, he said, "There is also a novice among you," and sent him out to fetch a pot of water. He then performed the water offering and led Dzeng to a corner of his small cave and gave him a bowl of vegetables. The same evening he also provided him with food. Afterwards, Dzeng went to sleep at the foot of a rock.
In the morning Dzeng thought he would have to go, but Bagom again gave him food and said, "I have a young disciple who has gone to bring gold from Zotang, but owing to the heavy rain he has not returned. Gather some wood. "
Dzeng brought a great bundle of wood from the forest. Bagom was delighted and gave him esoteric instructions on the symbolism of the Great Seal (phyag-rgya chen-po brda'i man-ngag) and the teaching called the Seven Cycles of the Great Perfection which are Naturally Present (rdzogs-pa chen-po skor-bdun rang-chas). At that time Bagom's disciple returned and said, "I thought the master would be troubled by my absence, but you have filled in. Stay for some more days. " The disciple then made one more circumambulation of Yarlung and returned.
During the intervening period Dzeng had learned that Bagom was a special person. So he did not . return to his own country, but went as far as On and Zang-ri, begging for alms. He bought a sack and then offered it, full of barley, to master Bagom. "It is enough that you serve me," said the master. "Keep this barley for your own provision. I have an esoteric instruction called the Vajra Bridge. By understanding its meaning in an instant one may attain buddhahood in a single lifetime,
Dzeng Dhannabodhi
followed Phadampa as a servant for fourteen mont shim a blanket
reached the Zangcen district in Tsang, return to your
and, because Dzeng was vekry you. ng, :nTakpo There is a caravan own country. Come and ta e apncots ro .
.
.
people. Going to investIgate, he met P a ampa ang h When they
of travellers bound for Tol. " . Then,whileDzengwassettingoutonthe}ournd'hi; cheeks
him a little of the way. When Dzeng embrace Phadampa said:
That which is nothing at all transforms.
In its transformations no duality is grasped.
. .
treatises, which had been previously tions of the t _ree ancedstral rehgIO. us kIngs, most of the ancient transla-
e sutras an
tantras eXIst for our use, even today.
, ouse0ers
3 The Revival and Later Expansion of the Teaching
ejung, and Tsang Rapsel allowed hi . a. yamuni, Yo they were his seniors] because he : to gIVe the [although because there was a most urgent need tas an extraOr? Inary person and
[169. 6-173. 5] During the decline of the teaching following Langdarma's persecution, Mar Sakyamuni, a disciple of Ba-ratna, together with Yo Gejung and Tsang Rapsel, loaded the Vinaya texts onto a mule and set out for the Qarloq and Uighur country. 566 But, because they were unable to propagate the doctrine in that direction, they went to Kham. While they were meditating at Dorjei Trakra Encung Namdzong in Malung, or at the "Crystal Retreat" in Tentik, one Muzu Labar approached them, and in faith he asked for ordination. He was ordained as a novice by Mar Sakyamuni, who acted as the preceptor, and Yo Gejung, who acted as the master; and he received the name of Sakya Gewarapsel. But when he requested the complete ordination they did not have the quorum of five monks. They sought out Lhalung Pelgi Dorje in Den, who said, "Since I have killed the evil king, I cannot come to complete the group. But I will find another and send him. "
He sent two Chinese monks, named Ke-wang and Gyi-phan, and ordination was granted by the group offive. For fifteen years Gewarapsel studied the Vinaya under his preceptor and master. Later, he studied Vinaya under Senge-trak of Korong, Transcendental Perfection under Kawa b-chokdra, and the Mental Class of the Great Perfection under Yudra Nyingpo. The exegesis of the Tantra of the All-Accomplishing King, which continued even at a later time, came through his lineage. This illustrates his most sublime, enlightened activity, and his great learning. For this reason he became renowned as Lacen Gongpa Rapsel, the "Great Guru whose Enlightened Intention was Utterly Clear".
Five years after Gewarapsel's complete ordination, the king Yeshe Gyeltsen and others sent five men from Central Tibet, including Luroe Tshtiltrim Sherap, and five from Tsang, including Loton Dorje Wangcuk, to Kham, so that they might revive the feeble doctrine in Central Tibet. Gewarapsel gave them all three levels of ordination in a single sitting, and they became learned in the Vinaya. Since he gave the full ordination simultaneously and not by precise stages over a period of ten years,567 he became renowned as a bodhisattva whose
Lhalung Pelgi Dorje
te? during the aforementioned ordinatio ] M
alIve at the time, but said th n. ar, Yo, and Tsang were
and so they acted as masterseYfwere too old to educate the disciples;
Rapsel] appointed Lum 0 ceremony. The great guru [Gongpa Central Tibet and T e a s a preceptor, and when the ten men from
. Revival and Later Expansion 525
practIce was based on devotI·on 0 th .
G. . n atoccaSIOnM S-k
Therefore, genuine authorities
alt
. . 0 hh the declIne ofthe teaching.
mamtamt attherewasnofault[commit-
. sang returned home th b pnests of their kings. ey
ecame the gurus and
Lume had four disciples h 1 · .
thirty-two like rafters a d WhO were . Ike pIllars, eight like beams
' natousandlIkepI k Th ' the foundation of the feeble d . an s. us, he restored
those at Lamo, Rag Y octnne. He set up countless centres like
spiritual benefactors Yaen'd erpa, Pare, and Tshongdti. The disciples
, monksatYah·· I ' up one hundred and ei ht ms. u a one are said to have set
and of hi. s disciples cov:red IthIS way, the of Lume
commUlllty of monks mult" r d d and. In fact, WIth each day the Ip Ie ,an became known as the Lower
526 History: Origin ofthe Teaching in Tibet
Tibetan Lineage of the Vinaya. 568 The ordained monks of the Ancient Translation School, and later the great translator DharmasrI, the em- anation ofYudra Nyingpo, widely propagated its exegesis and practical application. The seminary of Orgyen MindrOling, the sole ornament ofTibet, and its branches preserved this Vinaya lineage. 569 Then, during the later propagation of the teaching, most of the early generations of the great men who adhered to the monastic vows, and also most of the spiritual benefactors in the ancient and new Kadampa schools adhered to this Vinaya lineage.
Furthermore, the scholar Jinamitra, the translator Kawa Peltsek, and others translated the Treasury ofthe Abhidharma, and the Compendium ofthe Abhidharma [from Sanskrit into Tibetan]. They instructed Nanam Dawei Dorje, Lhalung Pelgi Dorje and E Yeshe Gyelwa. The latter went to Kham and transmitted this teaching, which has been widely propagated until the present day. 570
. Revival and Later Expansion 527
exegesIS, and study. All of the sutras which be
of the doctrine were translated and th . l? ng to t? e final wheel teaching and study by Kaw p' 1 k elr exegesIs establIshed through
, a etse,CokroLii'G 1 .
Lacen Gongpa Rapsel
Regarding the sutras: Lang Khampa Gocha memorised the Transcend- ental Perfection of Discriminative Awareness in One Hundred Thousand Lines, and he propagated this and other sutras of India, which belong to the intermediate wheel of the doctrine, by means of translation,
and others. Their tradition of ex . d until the present day. egesls an
. 1 ye tsen, Valrocana attaInment has continued
It would be appropriate here t o ' d '
of the ancestral religious kings wh gIve a 1 etaIled account of the lives
the true doctrine. But owing; th0 y and propagated not enlarge Upon this brief d O . of the literature, I will
f
esCnptIOn. TheIr hves m rom the other royal histories of Tibet. 571 ay
b
.
e ascertaIned
This completes the general d ' .
b y t h e l a m p o f t h e C o n
o f t h e f i r s t i l l u m i n a t i o n o f T i b e t queror s teachmg th th' d .
Thunder from the Great Co . B ' e Ir part of thIS book, . nquenng attle-Drum ,/'D d .
a hIstory of the precious doctr' f h . OJ even ra, whIch is
according to the Ancient T
mle t Se vehIcle of indestructible reality
rans atIOn
choo! .
Part Four
The Development of the Three Inner Classes of Tantra in Tibet
Introduction
[179. 1-3] Now, in particular, the development [in Tibet] of the three inner classes ofthe tantras ofthe way of secret mantra will be explained.
Although the Kriya, Carya and Yoga tantras of secret mantra were much studied and taught in the time of the religious king Trhisong Detsen and his master, Padmasambhava, the Unsurpassed [Yoga] tan- tras were propagated most of all. They have three divisions: Mahayoga, which concerns primarily the stage of creation; Anuyoga, which con- cerns primarily the stage of perfection; and Atiyoga, which concerns primarily the Great Perfection. 572
1 Mahayoga and Anuyoga
MAHAYOGA, THE STAGE OF CREATION
[179. 4] Mahayoga is divided into the class of tantras (*tantravarga) and the class of means for attainment (*sadhanavarga).
The Mahayoga Class of Tantras
[179. 4-182. 1] The master Vimalamitra expounded [the eight tantras, known collectively as] the Eight Sections ofthe Magical Net, which form the cycle of texts associated with the Magical Net of Vajrasattva, the Secret Nucleus which is the root or most general of the Eighteen Great Tantrapitaka. He expounded them to Ma Rincen-chok, and translated them with the latter's assistance. Ma Rincen-chok instructed Tsukru Rincen Zhonu and Kyere Chokyong, who both instructed Zhang Gyel- wei Yonten and Tarje Pelgi Trakpa. The former taught this tantra many times in Central Tibet and in Tsang. He also went to Kham and gave this teaching. The lineages of Zhang became known as "the transmitted precepts of Chimpu", or as "the lineage of esoteric instructions".
Moreover, the master Padmasambhava taught [this Secret Nucleus] to Nyak Jfianakumara, along with his own celebrated composition entitled the Garland ofViews: A Collection ofEsoteric Instructions. Jfiana- kumara instructed the Sogdian Pelgi Yeshe, and, with Zhang, he in- structed Nup Sangye Yeshe. 573 At Mount Kailash the master Bud- dhaguhya also gave instruction on texts belonging to the Secret Nucleus cycle, such as the Array ofthe Path ofthe Magical Net, to disciples such as We Jampel and Trenka Mukti.
Similarly, the glorious Guhyasamaja was propagated according to master Vajrahasya's exegetical tradition [T 1909], and the tradition of study, exegesis, and attainment derived from the commentaries of Visvamitra. Also propagated were the commentaries on the Buddha- samayoga belonging to the aural lineage of Kukkuraja [the Six Arrays ofEsoteric Meaning] and of Hfirpkara [Elucidation ofthe Significance ofthe Four Limbs, Caturangarthaloka, T 1676], and the lineage of its teaching,
. ee Inner Classes of Tantra in Tibet
534 HlSWry: The Thr G t Commentary on the . ment which follow the rea - a k"n of
study, and attam m lished master Indranal , a I g Buddhasamayoga, by the acco p
Oddiyana. . ranted meditational deities based . on
"Other fortunate beIngs were 7the Supreme Horse. Of these,.
the mandalas of Heruka and 0 _ with the result that the neIghIng . . . opitiated Hayagnva,
the means for attainment and esoteric instructions for the deities on whom their flowers respectively alighted, each of them saw his or her deity in a vision. 574
By propitiating Mahottara [Chemcok] Heruka, the king developed special contemplation; and owing to the development of discriminative awareness which is born of meditation, he composed works such as the Treatise on the ProofofAuthentic Transmitted Precepts (bka'yang-dag- pa'i tshad-ma'i bstan-bcos, T 4352). 575
By propitiating [glorious] Yangdak Heruka, Namkei Nyingpo as- cended on the rays of the sun.
By propitiating MafijusrI [Yamantaka], Sangye Yeshe drove a kiia into solid rock.
By propitiating Mahesvara [Hayagrlva], the head of a horse emerged from the crown of Gyelwa Choyang's head, and neighing resounded.
By propitiating VajrakIla, Kharcen-za [Yeshe Tshogyel] could resur- rect the dead.
By propitiating Matara! ). , Pelgi Yeshe employed the host of female protectors as servants.
By propitiating Mundane Praise, Pelgi Senge was served by the eightfold groups of spirits.
And by propitiating Malign Mantra, Vairocana acquired the eye of pristine cognition, and miraculous powers.
Moreover, regarding those disciples of master Padmasambhava who obtained accomplishment sooner or later by his empowerment, instruc- tions and further advice: Nyak Jfianakumara could extract nectar from dry rock.
Gyelmo Y udra Nyingpo could transform his body into a golden vajra. Nanam Dorje Dtijom could pass through a mountain of solid rock. Master Y esheyang could actually travel to the realms of sky-farers. 576 The Sogdian Lhapel could seize savage beasts of prey by the neck
[with his bare hands]. 577
Nanam Zhang Yeshe De could fly like a bird in the sky.
Kharcen Pelgi Wangcuk, by merely brandishing his kIla, could "lib-
erate" those at whom he brandished it.
Denma Tsemang obtained retention of all doctrines, such that he
forgot none.
Kawa Peltsek intuited the minds of others without obstruction. Shlipu Pelgi Senge could reverse the flow of a river.
Dre Gyelwei Lodro could transform a zombie into gold. 578 Drokben Khyeucung Lotsawa could summon birds in the sky, merely
through his gaze and a gesture of menace.
Odren Pelgi Wangcuk could swim like a fish in a wide river. Ma Rincen-chok could crush and digest boulders as food.
Trhlsong Detsen pr of a horse was heard
throughout Jambudvlpa.
. rM The Mahayoga Class OJ
Namkei Nyingpo for Attainment
eans
k"
_.
the Yaman cyc e d he
(182. 1-187 . 11 spea lng,
Tibet by master Santlgarbha. Mk --nakumara and others. Most 0
aster Vimalamitra propagate t f Va-iramrta cycle, teaching it to NYda Jdnadisseminated solely by master
". J •
the other cycles were p
ropagate an
h reat master in lorious Chimpu, t e . g lete
Padmasambhava.
In particular, at Trhrsong Detsen by
answered the prayer 0 g. d secret ma1)Q. alas 0 empowerments in the outer'£ to a most fortunate
Great Classes of the Mear:s or d his subjects. When they had prac I of eight, consisting of the kIng an
1 was propagated in
Mahayoga and Anuyoga 535
536
History: The Three Inner Classes ofTantra in Tibet
Gyelwa Choyang
Lhalung Pelgi Dorje could pass unobstructedly through mountains
of solid rock. .
Langdro Koncok Jungne could hurl mighty thunderb? lts hke arro,:s.
And Lasum Gyelwa Cangcup could sit cross-legged m the sky, WIth- out any support.
There were also women who were accomplished masters: e
of Sahor obtained immortality, miraculous powers, and unsurpass ,
supreme accomplishment. . . . . I 01- Kharcen Yeshe Tshogyel achieved indestructIble hfe, mfalhb e rec
lection, miraculous powers, the abode ofthe a? d the accomplishment of great bliss. Th. e two_ n:>ble ladles Just me
were actually no different from VaJravarahl,
Tshenamza Sangyetsho vanished in a body of hght:
Shekar Dorjetsho crossed rivers as if they. were plams. . h body Tshombuza Pematsho's vital energy and mmd matured mto t e
Rilza Tondrupma used her gaze to employ the services ofthe twelve goddesses of the earth.
Shilbuza Sherapma knew all the transmitted precepts of the buddhas, as well as the commentarial treatises, without having studied them.
While Yamdrokza Choki Dronma taught the scriptures she was applauded by celestial deities.
When Oceza Kargyelma had a question about the doctrine she asked her meditational deity.
When Dzemza Lhamo needed food or drink she took them from the sky.
Barza Lhayang knew how to tame the minds of others.
Cokroza Cangcupmen could transform her body into fire and water. Dromza Pamti Chenmo could fly like a bird in the sky. Rongmenza Tshilltrim-dron could ingest stones like food.
Khuza Peltsilnma could cause the ritual kIla to vibrate. Trhumza Shelmen could arrange flowers in the sky.
These and others were able to display various miracles to many people, and all of them attained the state of coalescence in their [human] bodies. 58o So it was that countless accomplished masters emerged: the twenty-five great accomplished masters of Chimpu; the fifty-five realised ones ofYangdzong; the [two groups of] one hundred and eight who attained the body of light at Yerpa and at Chuwori, respectively; the thirty mantra adepts of Sheldrak; the twenty-five <;iakinls who
581
ANUYOGA, THE STAGE OF PERFECTION
[187. 1-187. 2] Dharmabodhi and Vasudhara, who were preceptors of the Satra which Gathers All Intentions, and the master Chetsenkye of Bru-sha instructed Nupcen Sangye Yeshe; and he brought the Anuyoga tantras to Tibet. This will be described later in detail. 582
· 579
of her delty. f th
sun
Melgongza Rincentsho hung her silk gown on the rays 0
e
.
attained bodies of light; et cetera.
Mahayoga and Anuyoga 537
2 The Mental and Spatial Classes of Atiyoga
Sllp. ha granted him all the ' so he remaIned there. SrI . empowerments and ' .
SIxty along with the three b esotenc Instructions of White, Black, and Variegated h' h ranches of the Spatial Class -
[187. 3] Atiyoga is divided into three classes: [Mental, Spatial, and Esoteric Instructional]. The lineage of the first two is as follows:
V AIROCANA
[187. 3-190. 4] Scorning more than fifty-seven unbearable hardships, including the eight great fears, the master Vairocana, a native ofNyemo Cekar, journeyed to India, following the command of King Trhisong Detsen. He proceeded towards the Great Nine-Storey Pagoda (ke'u- tshang chen-po dgu-brtsegs), created by the miraculous power of master SrI Sirpha in the cooling sandalwood forest of Dhanakosa. There, he introduced himself to a yoginI who was carrying water; but when she made no response he made her waterpot stick to the ground by means of his gaze. The yoginI then exposed her breast and in so doing revealed to Vairocana the MaI:H;lala of the Indestructible Expanse.
In company with her he met the master SrI Simha and, offering to him a golden ma1). c;iala, he requested teaching on the effortless vehicle. 583
SrI Sirpha said he would have to consider. The main points of the profound doctrine could be revealed in the morning, under the cloak of secrecy. But, without utmost secrecy, the master would run the risk of capital punishment, imposed by the local raja. So he said to Vai- rocana, "Study the doctrine of cause and effect with other scholars during the day. I will have to reveal the doctrines of the esoteric instruc- tions to you at night. " In this way, and under these circumstances, others were kept ignorant.
During the night the master wrote down the Eighteen Esoteric Instruc- tions of the Mental Class on white silk with the milk of a white goat; and he showed Vairocana how the letters became clear when fumigated by smoke. He made him swear an oath before the protectors of the teaching to maintain the utmost secrecy.
Vairocana
The? the master taught him the three of the Instructions the t
.
ways to brIng forth the fruit
.
B The Mental and Spatial Classes ofAtiyoga 539 ut even then Vairocana was not satisfied' .
naturally present 584 Thu . .
V'- W IC reveal that the goal is already s, alfocana plumb d h
doctnnes.
Still he remained unsatisfied '" - S' h '
e t e very depths of all .
. IIp a saId to hIm: The . expanse reality is infinite,
But If you realIse solely just what is is perfectly present in that
whIch lacks none.
What accomplishment goes beyond that?
and four cases' the teaching should be granted,
VaIrocana also met the maste G ' ' .
ground of Dhumasthira He . r arap III the great charnel
fOur hundred thousand
obtaIned the true lIneage of the six million verses on the Great Perfection and actually
540 History: The Three Inner Classes oJTantra in Tibet
attained the great accomplishment of simultaneous realisation and lib- eration.
Relying on the accomplishment of swift-footedness Vairocana then returned to Tibet. 585 During the day he gave teaching to the king on the ordinary doctrines of cause and effect, but at night he taught only the hidden doctrines of the Great Perfection. He translated the five texts of the Mental Class which were the earliest translated. 586
It was at this time that Vairocana was slandered by the Indians, who
were jealous that the instructions had been lost to Tibet. And because
one of the queens and her ministers became ill-disposed to the doctrine,
master Vairocana was obliged to pass some time [in exile] in
587
The Mental and Spatial Classes ofAtiyoga 541
In the temple of the protector at Rongtrak in Gyelmorong, he accepted Yudra Nyingpo as his disciple, and caused him and others to be matured [by the empowerments] and liberated [by the instructions]. In the Taktse Castle at Tsharong, he taught the cycle of the Great Perfection to SangtOn Yeshe Lama. At Trakmar Gondzong in Tong- kungrong he instructed Pang-gen Sangye Gonpo. And in Central Tibet Vairocana gave teaching to Nyak Jnanakumara and to the Khotanese lady, Sherap Dronma. Thus, he is said to have taught five people in succession. The last mentioned also invited him to visit Khotan.
In the end, Vairocana attained the buddha-body of coalescence in Bhasing Forest in Nepal.
Gradually, one lineage developed from Nyak Jnanakumara, which
passed through the Sogdian Pelgi Yeshe, Tra Pelgi Nyingpo, and
Lhalung Pelgi Dorje to Odren Pelgi Zhonu. One issued from the Sog-
dian Pelgi Senge to Nupcen Sangye Yeshe; and yet another from Tsang
Sakdor, through Pang Yatri Tarma Sherap, and Zermo Gelong
to Marpa Sherap-o. That lineage was subsequently transmitted to Zur
Tshawarong.
Dropukpa.
P ANG-GEN
588
SANGYE
[I91. 1-192. 2]Pang-genSang eGo
' . .
GONPO
Gyeltsen, a monk from the s was Ngenlam Cangcup a
the age of sixty-seven he went to ey dIstnct of Ngenlam in Uru. At
instructions from Pang Castle, where he
Gonpo]. The master granted them to
[190. 4-191. 1] Moreover, there was the lineage ofVairocana's disciple Pang-gen Sangye Gonpo, in which everyone achieved the rainbow body. Pang Gonpo himself reached the age of eighty-five without having practised the doctrine during his youth. As an old man he was despised by his brothers and relatives. Owing to great age his body had a decrepit posture, but Vairocana gave him a meditation belt and a support [to prop up his chin], and showed him how to retain the teaching in his mind. By practising according to the transmission of master Vairocana he came face to face with naked reality, and an all-surpassing realisation was born within him. Becoming very joyful, the old man embraced his master about the neck and would not let go for a whole day. After attaining accomplishment he lived for over one hundred years more.
dGonpo . [Pang-gen Sangye an told hIm not to go home, :ak. He went there obediently allIS e WIthout a trace at the age of one
. )
;
instruction from N enlaY ,came from upper Dokam. He re-
WIthout leaving his guru . g h m and then sat absorbed in meditation
. h ' III t e same rock H' , WIt out a trace at the age of h cavern. IS body vanished
Zadam Rincen-yik's d· . °lne undred and forty-four.
Ch" ISCIPe, Khugyur SI . h k
0, was a monk of fift e weIC 0 from Yarlung
from Zadam Rincen ye;rs. he received instruction
remained in meditation at ;;n Sone *e Idea of returning home and a enge rak as well. His body vanished
but to practise meditation at Wa S
and meditated until his body v and seventy-two.
HIs disciple, Zadam Rincen- ik
g . e: ;
542 History: The Three Inner Classes ofTantra in Tibet
without a trace when he was in his one hundred and seventeenth
year.
In this way, the bodies of the three masters and disciples vanished
in the Wa Senge Cavern during the same year of the snake, one after the other, like mists, or rainbows, fading away.
th . .
elr astomshment grew he cha
NY ANG
CANGUP-TRA AND
NY ANG
SHERAP
JUNGNE
ness, t e sIgmficance of the h
(192. 2-193. 2] Cangcup-tra, the disciple of the last mentioned, was a monk offorty-two years from upper Y udruk in Nyang. After requesting instruction from Khugyur Selwa he returned home. While practising
meditation at Samye Chimpu he met an aged monk from Zha, in Uru, who was caJled Nyang Sherap Jungne, and who said, "I have been fuJly ordained for longer than you, but your teaching is greater. Please
accept me as a disciple. "
Nyang Cangcup-tra gave him instructions and then went to stay at
Phukpoche, and at Yangdzong, where he revealed his power to trans- form the four elements to his disciple and grand-disciple. Finally, at Phungpo Riwoche, in Gyamnyeduka in Tsang, his body vanished with-
out a trace, like a cloud disintegrating on a mountainside.
After that, Nyang Sherap Jungne lived in the glorious forest of
Chimpu, at Yangdzong in Dra, and at Phukpoche. He experienced the naturaJly manifest, unbiased intention of the Great Perfection, and, after hanging his robe, rosary, and skull-cup on a juniper tree on the
summit of Lhari in Phukpoche, his body vanished in the sky, just like a brilliant rainbow.
BAGOM
(193. 2-195. 6] Sherap Jungne's disciple was a native of Lomo, who became renowned as master Bagom, the meditator ofBa, after the name of his clan. While he was living at home a war broke out. His mother
said, "This boy is my only son, and the brother of six sisters. I will entrust him to the master Sherap Jungne, and shall be content if he does not die. " Therefore, in his sixteenth year he was entrusted to
Nyang Sherap Jungne.
At that time, the aforementioned Nyang Cangcup Trakpa passed
through Phukpoche, Yangdzong, and Chimpli, leading a stag. For this, he became famed as Nyang Shawacen, "Nyang with the Stag". On his next visit to Phukpoche, Nyang Cangcup said, "Look! I will put on a
show for you both. "
As master Sherap Jungne and Bagom looked on from the left and
. y. remam undistracted. "
erelore It IS .
, most Important to
the right, the master, who was between them, became invisible. As
. h W IC
. . ' ,after spmmng to and fr
d . .
nge mto a wh 1 . d .
Ir wm one cubIt high Th fi '
. h
mto a ronze bowl for water of'C'· fill
Th . lenngs, 1 edtothe
b
en, m a fury, it turned abrupt! · h mto
. f pOInt 0
overflowing.
.
. a . not lIt a fire ThinkI·ng th h
. b
age, ut the master
B
aze, agom went to
my guru, Nyang n n
TheMentalandSp t· ICl
a! a assesofAliyoga 543
d.
0, turne mto a fi
had thus revealed his power Yh t. e. master himself. When he over t e actIvIty fi ld· h·
eements are overcome he s ·d "F . Ie m w Ich the four 1
fh ' aI, romthetIme h h·
o t e elements are removed and ·1 h . w en t e Impurities
t elr pure essences vanish, this perceIve, through d· . . .
b . . IscnmmatIve aware- adhering without distraction s baSIS for meditation, it is by independence without difficult ymTho ICl"conte? t . that one obtains such
may occur. Though one may' . .
Once when Bagom went to
saw the red glow of a fire whood m the forest of Pelbu, he
.
hd . e ousewasabl mvestIgate, but the thatched
h
elf t atched cott
of fire. When he asked him d'peared as before without a sign
"I became absorbed in the conWt at 1a. happened, the master replied emp atIOn offire D '
Ad·
0 you not remember that his teacher's seat was cov·e d ,. oh another occasion, Bagom saw
wIt water
FIre
ma ly, the master said "IfI d·
But when the master d·d d'. Isappear, look at the summit ofLhari "
1 Isappear Bagom th h . the mountain for recreation and wo ld oug t that ? e had gone to
master failed to return Bagom u . that evemng. When the b o d h i s e e d r o s a r y , a n d s o f o r t h w : : t ? f o u n d h i s h a t , h i s Jungne's body had vanished '. th gmg from a Jumper tree, but Sherap
WIoutatraceA d·
Great Perfection, this is only one of the ways . ccor . mg to the natural
space, fire, sky-farers and awarene h ld of death. ways resembling In his t l" ss- 0 ersarespokenof 589
wentY-lourth year Bagom h d . . .
Sherap Jungne Bagom 1· d a receIved mstructions from y . lVe asalayma dh·
eshe Cangcup. He possessed extrao . n, an name was
could turn stone into cl
. ay an
d 1 rdlnary realIsatIon, whereby he eave the i . f ·
d mpnnt 0 hIS body in rock . omo Kangmo, did not show the bod t WI out Sickness. His wife, It III the household shrine. All of th / 0 outsiders, but she cremated
n hIS ninety-eighth year h
CI epasseaway. th' .
ball of lIght go off into the sk
DZENG DHARMABODHI
y.
N
pe? ple outsIde saw a pot-sized 0 remaIns at all were left behind.
'
zeng s mother was a nun
. 1
om hangcung in Yarlun H .
[195. 6-208. 4] Bagom's d·
fr T ISCIPewasDzeng D
Was born from her union th er name was Tshargu Kyide. Dzeng
In his sixteenth year he went son of the ruler of Thangcung.
Dong- in To··1 At T h . a caravan of travellers to trade at na, . s ercung 1nTo··1, he l"ound a large gathering of
.
reo
e Ire then turned
544 History: The Three Inner Classes ofTantra in Tibet
592
concerning the Six-Syllable Mantra
a great blessing by performing the practice. Then Phadampa prophet- ically said, "To the east of this great river lies a sandalwood forest. There lives your guru. "
Afterwards, Dzeng went to Central Tibet, where he received teach- ings on Heruka and Pehar from Akhu Pelbar, and on Kriyatantra and the great torma offering of JvalamukhI from Nup Shangpoche. Having been sent to convey offerings to Lama Pari in Tsang, he received from him the means for attainment of MafijusrI and of Garu<;la. From Geshe Po he received teaching concerning the ancient translations.
In his thirty-fifth year he went to Cangtsik via Ngamsho. At the approach to the pass at Phukpoche, he heard that one Comowa had invited the spiritual benefactor Tsen Khawoche,593 who had just re- turned from India, to visit and that there would be teachings, food, and entertainment. Early the next morning, when Dzeng was on his way there, a woman said to him, "If you go up on this side of the road from Trhap, you will meet a master called Bagom, who gives food most generously. "
He proceeded in that direction, and a group of yogins also arrived. Bagom invited them to partake of a warm meal and gave to each a copper-ladleful of roasted barley flour as well. When he had served the group, he said, "There is also a novice among you," and sent him out to fetch a pot of water. He then performed the water offering and led Dzeng to a corner of his small cave and gave him a bowl of vegetables. The same evening he also provided him with food. Afterwards, Dzeng went to sleep at the foot of a rock.
In the morning Dzeng thought he would have to go, but Bagom again gave him food and said, "I have a young disciple who has gone to bring gold from Zotang, but owing to the heavy rain he has not returned. Gather some wood. "
Dzeng brought a great bundle of wood from the forest. Bagom was delighted and gave him esoteric instructions on the symbolism of the Great Seal (phyag-rgya chen-po brda'i man-ngag) and the teaching called the Seven Cycles of the Great Perfection which are Naturally Present (rdzogs-pa chen-po skor-bdun rang-chas). At that time Bagom's disciple returned and said, "I thought the master would be troubled by my absence, but you have filled in. Stay for some more days. " The disciple then made one more circumambulation of Yarlung and returned.
During the intervening period Dzeng had learned that Bagom was a special person. So he did not . return to his own country, but went as far as On and Zang-ri, begging for alms. He bought a sack and then offered it, full of barley, to master Bagom. "It is enough that you serve me," said the master. "Keep this barley for your own provision. I have an esoteric instruction called the Vajra Bridge. By understanding its meaning in an instant one may attain buddhahood in a single lifetime,
Dzeng Dhannabodhi
followed Phadampa as a servant for fourteen mont shim a blanket
reached the Zangcen district in Tsang, return to your
and, because Dzeng was vekry you. ng, :nTakpo There is a caravan own country. Come and ta e apncots ro .
.
.
people. Going to investIgate, he met P a ampa ang h When they
of travellers bound for Tol. " . Then,whileDzengwassettingoutonthe}ournd'hi; cheeks
him a little of the way. When Dzeng embrace Phadampa said:
That which is nothing at all transforms.
In its transformations no duality is grasped.
. .
