"
"Five years from now they will be discovered and propagated by a mantra adept dressed in white.
"Five years from now they will be discovered and propagated by a mantra adept dressed in white.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
e.
grammar, logic, etc.
], the textual traditions of the
sl1tras and of the way of mantras, the cycles of esoteric instruction, and
so forth.
Then, because in general he was endowed with boundless sorr? w
and disillusionment at the condition of the world, he resolved to hve in solitude. Seeing the partisan behaviour and misconduct of the Khampa scholars66o at his college Longcenpa became disgusted and decided to go off to live as a mendicant free from worldly cares. The
preceptor and students, who perceived the rare incisiveness of this holy
man could not bear it and earnestly tried to delay his departure. But " 661
he set out undeterred. Near the reliquary of the great translator Ngok,
he met an inquisitive monk who sought to delay him further. Longcenpa disclosed the nature of his distress and the monk also complained of the behaviour of the Khampa scholars. The monk encouraged him and said, "Now that you have left the college and there is no limitation on your ability as an author, you should publicise the infamy of the Kham-
pas. " For amusement Longcenpa filled a small page, which the monk carried and attached to the throne in the teaching court. When the Khampas noticed it they removed the letter from sight,. but the thirty-
line alphabetical poem, beginning with the line, "Like the ogres who roam in Kalinga. . . ," circulated all over the kingdom. 662
Longcenpa then wandered about without direction, and devoted him- self exclusively to practice. When he had practised yoga in darkness for five months in the Gyamei Cokla Cave, he heard the music of cymbals and melodious song. When a visible manifestation arose, he saw that it was a girl of sixteen years, robed in a train of silk, adorned with gold and turquoise ornaments. She rode upon a horse covered with leather mail that was adorned with bells, and her own face was concealed by a golden veil. He clasped the hem of her dress and prayed, "Please bless me, sublime one! " She removed a crown of precious gems from her head and placed it upon the head of the all-knowing one, saying, "From now on I shall always bless you, and bestow accomplish- ment on you. " Longcenpa remained immersed for a long while in a blissful, radiant, non-discursive contemplation. This was an auspicious sign that he would encounter a doctrine associated with the esoteric instructions of the Great Perfection.
Then, in his twenty-ninth year, he went to meet the genuine guru Kumaradza, who was residing in the uplands of Yartokyam at Samye during the spring and summer seasons. Ort the way he met Yakde Pa1). cen,663 who urged him to approach His Presence, the Karmapa, but Longcenpa continued his journey without paying attention. In the uplands of YarWkyam he met the awareness-holder Kumaradza, who lived with his group of disciples in about seventy fabric wind-breaks. The master said to them, "Last night I dreamt that a wonderful bird, which announced itself to be a divine bird, came with a large flock in attendance, and carried away my books in all directions. Therefore, someone will come to hold my lineage. " He was utterly delighted.
At the same time Longcenpa was abjectly sad, because he had no tribute to offer for the doctrine. He thought, "I should not approach the guru without some tribute for the doctrine. As I have none, I should be ashamed to move on during the daytime, so I will go to the lower part of this valley at dawn tomorrow. " But the guru, who knew of his thoughts by supernormal cognitive powers, told [his disciples] that Longcenpa was blameless, for he had offered his tribute inwardly. Two of them repeated this to Longcenpa, who greatly rejoiced.
To arouse disillusionment [towards the world] in his disciples, the awareness-holder Kumaradza had no fixed home. During the spring and summer of that year he wandered nine times from one deserted valley to the next. Because it seemed as if they had to move just as they had made camp, Longcenpa could obtain neither food nor clo- With the change of seasons he was completely worn ;ut by the bItter cold and the icy terrain; and he survived for two months on nothing but three measures of flour and twenty-one mercury pills. Then, when the snow fell he lived inside a sack garment which served
he studied the many pro-
580 History: The Three Inner Classes ofTantra in Tibet
Longcen Rapjampa 581
both as a robe, and as a bed. In these and other ways he endured inconceivable austerity for the sake of the doctrine.
That year he obtained the empowerments, guidance and instructions
on the Great Perfection, the secret Innermost Spirituality, and then he
meditated upon it.
The next year Kumaradza filled him, as if he were a vase, with higher
empowerments and with the tantras, transmissions, and esoteric instruc- tions of the Three Classes of the Great Perfection, along with the rites of the protectors of the doctrine. He was appointed to be the successor to the teaching, and vowed to practise [in retreat] for six years.
In his thirty-first year Longcenpa guided many fortunate beings to spiritual maturation and liberation at Nyipu Shl! ,ksep, by of the Innermost Spirituality. At that time a yogin, Ozer Koca, dIscovered the text of the Innennost Spirituality of the l)akinf after great trials; and he offered it to Longcenpa to examine. Simultaneously, Longcenpa received the book in a dream from [the protectress] Shenpa Sokdrupma
(Butcher Life-grantress). . .
The following year, his thirty-second, while he was practIsmg at Rimochen in Chimpu, he gave teaching of the Innermost Spirituality to eight fortunate yogins and yoginIs. When he conferred the blessing
of the elaborate empowerment one yoginI was possessed by the protectress of mantra; and she began to dance. The other disciples could not bear her radiance, but the guru said, "You need not worry because she is possessed by a <;lakin! . As I am a yogin who has realised that mind and appearances are of the same savour, no obstacles will come of it. "
Then the yoginI bowed before the guru. Gazing upon the maJ). <;lala, she said, "Why is there no peacock quill? "
Longcenpa replied, "I have visualised it mentally. "
"In this symbolic doctrine, what has that got to do with it? " With that question, she removed the vase's supporting platform and set down three vases fastened together. The master then performed the ceremony in perfect detail and she clasped her hands together and her approval. When he omitted the final letter s from the word rzgs, and pronounced it as rik, she said, "No, no! You should say while he was reciting the mantra, she said, "You should ImItate me,
and she sang it in a strange, harmonious melody in the <;lakinIs' language. During the actual ground or main part of the empowerment, the yoginI sang a song about view and meditation which are beyond the
range of intellectual appraisal:
Mind free from meditation is joyful.
Mind free from meditation - Oh my! it is happy.
Saying that the offerings were of poor quality and insufficient, . she offered, instead, her melodious song. And during the feast offenng,
when nectar was offered to the guru, she said, "This is a sacrament of the <;lakinIs. You must take it, by all means. " And she invited him to drink it all.
At that time, the group of disciples also became exhilarated and they began to sing and to dance. They attained one-pointed absorption in inner radiance, which transcends ordinary sleep,665 and they could actually see the forms of various warriors, gakinIs, and protectors of the doctrine. A black woman appeared and said, "The first fruits of the offering of barley flour have diminished. " And the oath-bound Dorje Lekpa appeared in the form of a white man who said, "There is no red ornament [i. e. meat] on my tonna. "
Como Dangla came in the guise of a white man riding on a white horse, desirous of a tonna offering, but he declined the red tonna offered to him. A host of <;lakinIs raised a parasol above Longcenpa and cir- cumambulated him uttering such fearsome sounds as HOM and PHAT in a tumultuous uproar. And many other inconceivable miracles also took place. One yogin remarked, "Tonight heaven and earth are re- versed. No doubt they're after flesh and blood! " And he was terrified.
In the same way, the protectors Ode Kungyel, Nyencen Thangla, and the seven Menmo sisters came to take their tonna offerings. 666 Then VajravarahI actually appeared, her blue body adorned with precious gems and bone ornaments. At that time there was an exchange of questions. She said, "This is a wild night. I have come to spy on the worthy disciples. How is the health ofyour holy guru [Kumaradza]? "
"This year his health almost failed. Now what will happen? "
VajravarahI replied, "How can obstacles come to an emanation of a buddha? The obstacles are the expression of his intention on behalf of his disciples. Do you not know that he is Vimalamitra, returned to Tibet? "
Longcenpa asked, "How long will he live? "
"Until the next year of the sheep. After that, whether he lives or not will depend on his disciples. "
"But have I not been urged by guru Kumaradza to help others? " "Yes, indeed! "
"If I practise the means for attainment in solitude will I achieve the
body of light? If I help others instead, then how much will I benefit sentient beings? And how long can I live? "
"Even though you achieve the body of light, you must help sentient beings. Serve others and you can live for thirty more years! "
Then the guru asked, "Who are the protectors of my transmitted precepts? "
"There are a great many. All those of the guru are yours, especially Dorje Yudronma. Accordingly, the quarter in which you are to serve the world is in the south-west. In your next life your service to the world will be even greater than it is in the present one. ,,667
582 History: The Three Inner Classes ofTantra in Tibet
"Well", he asked, "is that owing to the teaching of the Innermost
Spirituality of the /)akinz? Is it all right to confer its empowerment and guidance? "
"Oh, yes indeed, yes indeed! There will be absolutely no error. You
are certainly the master of this doctrine. "
"But then will people not think that I am a hypocrite [for openly
granting the secret teaching]? "
"Why pay attention to slander? I myself will assemble the worthy
ones. The unworthy, after all, slander even the Buddha. "
Then he asked, "Should I reveal the transmitted doctrines of the
Innermost Spirituality in the domain of Dorje Yudronma? "
"Because the qakinIs naturally assemble here, this is where you should
reveal the teaching. "
Then she made a clear prophetic declaration regarding the treasure
troves in Bumthang. 668 Afterwards, he asked, "Will I meet the great
master Padmasambhava? "
"In the uplands of three valleys, in the lowlands of three mountains,
and in the right-hand corner of a small cave facing west; there you shall meet him. "
"When will I meet Vimalamitra? " he asked.
669 "You have already met him," she answered.
"Is the view that I have realised the ultimate intention ofthe Innermost
Spirituality? "
"There can be no error with respect to the ultimate," she replied.
Then master Rindor [who was one of those present] asked, "Where
is Pangangpa Rincen Dorje? ,,670
VajravarahI pointed her finger at Longcenpa and said, "Here he is! "
But Longcenpa objected, "His next life was to have been in Bum-
thang. How can I be he? "
"That is so, but he has not been born thus; for it became necessary
for him to explore the field of the buddha-body of perfect rapture in the meantime. After the master Rincen Dorje discovered his treasures he was to practise for some years in secret. Had he done so, he would have mastered, for his own sake, the inner radiance that is the buddha-
body of perfect rapture; and he would have been of great service to others. But, because he did not maintain secrecy, he did not live out his full span. Now that he has been born as yourself, the manifestation of
inner radiance that you have integrated into your practice of the path is that brief exploration of the field of the buddha-body of perfect rapture. " Then Longcenpa asked, "Will my body vanish without a trace? "
"You could achieve that right now ifyou were to meditate in solitude, but if you serve others you will be liberated during the intermediate state. Your emanation will take birth in Bumthang and will serve others.
H e , m o r e o v e r , w i l l j o u r n e y t o t h e w e s t e r n l a n d o f O q Q i y a n a a n d r e v e a l the attainment of buddhahood. " .
Longcen Rapjampa 583
"Which he asked, "will be more beneficial for me . thel I7nnge)rmost Spzrztuality of Vimalamitra (bi-ma'i snying-thig Vo s. - or that of the DakinZ? " ,
ale The Vimalamitra tradition will be widespread da un re years, and the Innermost Spirituality of the Dakinf will
en ure for five hundred years, beginning today ,,671 . After th. at Longcenpa also became exhilarated·and he arose H
a song of mdestructible reality, which ended as' follows:
This life is bliss and the next will be h
Blish . f appy.
A ; as ansen rom the intermediate state!
n now: to greater blIss still will I pass.
I offer. thls song, 0 Three Precious Jewels! Be delIghted! Rejoice! you host of qakinIs!
. e sang
[When he had finished singing]
able host of qakinls, all of whom
perceIved hIm, then, to be transformed into the buddha-bod rapture for some time.
radiant and he wore a silk cloak and soft hat
. l e o a young antelope. He was surrounded by an infinitel and was seen to vanish into the guru himsel fro t ieakln! S weanng bone ornaments, who were flying to and
d
t edshY' honoured hIm. Three dark brown women began to ance, an t ey sang:
we have arrived, arrived from the land of great bliss e have come to spy on your worthy disciples .
We have come to inspect the purity of May you benefit the world, 0 enlightened son! .
Longcenpa was making the inner offering, the great
VajravarahI Vimalamitra h. is right, and . h ere were many dakmIs blo .
ontIg-bonetrumpets Andbh. . . , h
wmg ade ts h . . hIm were numerous mantra
dressed in golden robes, who and sang songs of indestructible of the assembly the guru rose
Be j? yful . and happy, all of you yogins. Tomght, m the pure Akanistha realm
. . ,
In bd
Thmy 0 y, a palace of gods peaceful and wrathful
T h : ° d f t h e e m p t y a n d r a d i a n t , u a wells not outSIde, but within!
f·
CY yo peflect
584 And:
History: The Three Inner Classes ofTantra in Tibet
o meditator who abides in mind alone,
Let your mind be at rest, not grasping one point;
For mind is empty when it proliferates, empty at rest: Whatever arises is pristine cognition's play.
Longcen Rapjampa 585
"I am not pleased with their methods of teaching. Even a clay pot has [a handle],674 but that is not enough. It must also have an owner. "
"And what about the treasure discovered by Rincen Lingpa? "
"Oh, that exists, to be sure. But it is not pure [i. e. not the pure Innermost Spirituality]. "
"How is it that I have realised you, without meditating upon you? "
"Am I a deity upon whom you must meditate? Have I a mantra you must recite? Am I an object of worship? Do you not know that I am ever present before all yogins who observe their commitments and who have realisation? Throughout all your lives, I have neither been with, nor without you. "
Then he asked, "Where are the riches of the Princess,675 that are said to be concealed in Chimpu? "
"They are on a crag, shaped like an offering of divine foodstuffs, but with the top cut off. The time has not yet come for their revelation. "
"When will the treasures of Vimalamitra be discovered?
"
"Five years from now they will be discovered and propagated by a mantra adept dressed in white. The four profound volumes will come into your hands. ,,676
It was on the eleventh day ofthe bright halfofthe month that Longcenpa sent the yogin Ozer Koca to bring the books [ofthe Innermost Spirituality ofthe I)iikinf]. On his return journey an aura ofrainbow light permeated and surrounded them. In particular, during the night of his arrival at Chukpo Trak, near the Stone Stl1pas of Zurkardo, all the yogins and yoginls saw auras offive-coloured rainbow light all the way from there to Rimochen.
Longcenpa performed a feast offering, the rites for the fulfilment of
commitments, and so forth, and then opened the door of the esoteric
instructions of the Innermost Spirituality of the I)iikinz. The best of
gurus, meditational deities and 9akinls blessed him so as to disclose
fully to his mind the great way in which the [ultimate] essence abides,
which cannot be even partially described by the well-known and popular
jargon that refers to inner radiance, such as that from the manifestation
of that inner radiance by night the intention of the body of reality
merges with the primordially pure expanse; that the body of perfect
rapture arises as its manifest expression; and that the emanational body
and the six realms of existence arise separately from its outward
At that time the white goddess, Dorje Y udronma, arrived with her seven sisters and asked him to visit her domain. "I want to live forever in your domain," said Longcenpa.
"I would rejoice if you were to live there forever, but it seems you will not stay beyond mid-winter. "
He then asked, "Why have you come to me? "
"I was bound under an oath of allegiance by the guru Padmasam- bhava. I come in the wake of his treasures. "
"But the treasures are yonder, and the adepts who discovered them have passed away. What will you achieve here? "
"The treasures are yonder, but the meaning is here. Though you passed away before, your good fortune did not pass away. Therefore, I have come. The protectors of the transmitted precepts have made a prediction that, because the instructions are very powerful, you are in danger of obstacles to your life. It will be better if you give guidance on them only a little. "
He asked, "Will the written texts of the treasures come into my
possession? "
"Yes, yes. We will keep it in mind. Do you not remember the
accomplishment I bestowed upon you in Uru? "
He recalled the past incident at the Cokla Cave and said, "Then, are
you not Dorje Yudronma? "
"No, no. I am VajravarahI. Did you not recognise me? I require two
forms, so that I can perform enlightened activities by this mundane body and confer supreme accomplishment in my transcendent form. "
Then Longcenpa asked, "Here, where the seminal point is the foremost teaching, the third empowerment is conferred with the assist- ance of a partner. 672 Why is that? "
"It is necessary for introducing those of great desire to the path. For those without desire it is sufficient to confer it only mentally. "
"During the bestowal of the introduction [to reality],673 what is t. he significance ofthe words absorption ofthought in the unborn and absorptzon of intellect in the unaccountable? "
"What is the use of causing the stabilisation of thought? Introduce
the vast and open expanse, which has been liberated from the very
beginning. "
"Very well, but many expositors ofthis Innermost Spirituality have ap-
Peared. There are those who grant the transmission which is like the
h · handle, for exampIe Karmapa and Rincen Lingpa. Why should I teac It.
677
Thus, the 9akinls caused him to see nakedly that which
radiance.
was introduced.
At that time, when the texts for the esoteric instructions of the Further Innermost Spirituality ofthe NYZ Vols. 4-6) were redacted, the master Guru Rinpoche [Padmasambhava] arrived
586 History: The Three Inner Classes ofTantra in Tibet
Longcen Rapjampa 587
in the guise of Thukdrup (Achievement of Spirituality). One yoginI, who possessed the complete marks and signs of a <;iakinI also saw Tshogyel to his right and Yudronma to his left, dictating texts. In particular, Yeshe Tshogyel actually remained there for six days. 678 She
introduced the master to, and entrusted him with, the symbols, mean- ings, and texts of the Innermost Spirituality of the As a many of the objects of meditation, systems of introductIon, and umque modes of expression - all of which were previously unkno:vn, . and unelucidated in writing - spontaneously poured forth from hIS mInd. It is clear that in the land of snow mountains all the other writings on the Innermost Spirituality, those which are considered to be profound,
contain not even a fraction of the profound points which are elucidated in this ocean of indestructible reality, the mind treasure of this Second Samantabhadra. Therefore, having realised that that which is found in those texts is like a painted butter lamp [that emits no one well cherish even a single four-line verse of Longcenpa s wntIngs.
Most of the germinal instructions originated in this place but they were systematically arranged in Kangri Thokar, as stated In
the author's colophons.
Moreover, for this doctrine, which is like the heart-blood of the
dakinIs, Kangri Thokar was most blessed: The hosts of the three and of the dakinIs who congregated there were endless. They the guru,' holding a parasol of peacock feathers, adorned with a pinnacle of precious gems, above his head. When mal)<;iala was laid out, a red woman held the end of the measunng
and when the lines were drawn, a woman whose hair was braided with gold and turquoise assisted. Then, during the first empower- ment, seven disciples gathered. At that time the guru's nose suddenl. y started to bleed, and he said, "No more than three can enter thIS
empowerment. This bleeding is due to the excessive number. You four
go outside. " . .
The room in which the empowerment was beIng gIven was then
permeated by an aura of rainbow light. Namdru Remati came in person and said, "Will you not give me an offering? For long I have endured
While Longcenpa conferred the background instructions and the precious secret introduction, everyone saw Yeshe Tshogyel take up the vase and grant the empowerment. They all instantly stood up and did homage. Then, when he conferred the introductions to the intermediate state, and to the penetration of the enclosure of inner radiance the <;iakinIs were delighted. He said, "Non-human beings value this of highly than do men, and they have greater aspiration and volItIOn. You should keep that in mind! "
When Longcenpa conferred the introduction to the pristine cognition that is the inner radiance, the whole sky was filled with dakinIs their palms pressed together as in prayer. That evening, the protect:ess of mantra, Ekaja! I, descended and began to dance. The guru said, "This evening I am teaching the Innermost Spirituality. Are you protectors of the transmitted precepts and <;iakinIs not rejoicing? "
. "Guru and Yeshe Tshogyel say Just, Where IS there another so WIse as Longcenpa? ' It is very wonder- ful. In general, all the <;iakinIs are rejoicing. Above all, in Orgyen Dzong there is one delighted devotee. "
Then the oath-bound protector Kyebuchenpo appeared and urged to set out for Orgyen Dzong, saying, "You will have thirty dIscIples capable of serving the world. Among them, eleven will be great benefactors of living beings, and nine will be exceptional. " [And to the disciples themselves] he said, "You disciples are fulfilled by having met this guru. "
680
Afterwards, when Longcenpa granted them the seal ofentrustment of the protectors of the doctrine, Shenpa Sokdrupma appeared and said, "Please do not recite my means for attainment. "
Similarly, on the evening when he completed all the empowerments and guidance of the Innermost Spirituality ofthe Ddkinf the master said "Yesterday the <;iakinIs granted accomplishmen't. Let us see whethe; they also come tonight. Mix some water with the ale! "
The disciples strained out the ale and filled a small pot.
"Is this not enough? " they asked.
"That will not suffice. Mix in even more water and strain it again. " They did as they were told, and all that they strained remained
so the whole company became intoxicated. The guru said, "This Illustrates the reduplication and transformation681 ofa single substance. " After that, Yudronma urged Longcenpa to set out for her domain
once more. When he consented, she said joyfully, "I will go on ahead. " Namdru Remati descended and implored the guru not to go. He saId to her, "Though I have given such doctrines to you spirits, you do not understand: Joy and sorrow are the miraculous emanations of mind. You may come wherever I am. "
He then gave her an empowerment of contemplation. "I am much obliged," she responded.
hardship. "
She then elucidated the descnptlVe basIs [for the ntes]
679
If
. . . .
of herse and her followers. She also made a prophecy concerning a treasure and
displayed a great miracle. But Longcenpa said:
For myself, having revealed the inner treasure of radiance , There is no need for treasure from rocky crags.
It is fine if there is treasure, it is fine if there is not.
It is fine if there are any worthy discoverers, fine if not. You need not barter your boasts ofguarding some treasure With a yogin who has exhausted things, exhausted thoughts.
588 History: The Three Inner Classes ofTantra in Tibet
"Where did you go yesterday? "
"I went to visit a herd at pasture. "
It was well known that at the time the cattle were afflicted with an
epidemic.
Then, the yogins and yoginIs also offered a maI). C;iala of their own
clothes and riches. They promised to practise [the teachings they had received], whereupon Longcenpa said, "Many will endeavour in this doctrine of mine to keep their vows of generosity and of practice. " After giving the instructions on entering the enclosure ofinner radiance, he said, "These esoteric instructions of mine are rare in JambudvIpa. The worthy recipient who masters them will quickly achieve the body of light. "
When Longcenpa returned from Samye Chimpu, he performed a
feast offering at Chukpo Trak, and Yudronma arrived to welcome him.
Then, when he was invited to Shuksep, a C;iakinI possessed a yoginI
and asked the guru to set out for Orgyen Dzong. He went to Qzer
Trin-ki Kyemotsel (Pleasure Garden of Clouds of Light) at Orgyen
Dzong in Kangri Thokar, where, in response to the prayers of the
yogin Qzer Koca, he redacted the Further Innennost Spirituality of the
682
At that time, the sky was filled with rainbows. Everyone together could see the array of C;iakinIs and endless miracles.
During this period, on various occasions, Longcenpa asked his guru to resolve his doubts regarding the instructions. Wherever he stayed, he planted the banner of practice and so delighted the guru. He was neither attached to, nor fascinated by, appearances; and he was free from both fear of sarpsara and hope for nirvaI). a. Therefore, he did not involve himself in the affairs of either monastery or household. He honoured his guru five times with offerings that were utterly pure with respect to the three spheres,683 as well as with two great offerings, and with seven utterly pure acts of worship. He held ceremonies on the eighth, tenth and twenty-fifth days of each month, at which he delighted the warriors and C;iakinIs with bountiful feast offerings and tonnas. 684
He reached the citadel of the realised potential of awareness by the passageway of the all-surpassing inner radiance ('od-gsal thod-rgal); and thus he entered into continuous yoga. He had visions of countless meditational deities, and, in particular, had a vision of Vimalamitra, who prophetically declared, "Simplify and summarise the meaning of my own Innermost Spirituality, and teach it to your present disciple Zhonu Sangye, who is the emanation of Kumaradza. He will have seven disciples bearing the name Zhonu, all of whom will have the syllable A marked on the tips of their noses. They will preserve and propagate this doctrine. "
It was due to this that Longcenpa set forth, in thirty-five sections, the Further Innennost Spirituality like the Wish-fulfilling Gem (Yflng-tig yid-bzhin-nor-bu, NYZ Vol. 1). 685
. . . Longcen Rapjampa 589 SImIlarly, VImala pointed his finger towards Zh .
l)iikinf.
that Longcenpa should restore the t 1 h a In and declared th d emp e t ere. AccordIngly h
ere an began the reconstruction At t h . , e went had been buried under the ground. at pOInt, many sku! ls [which
leapt into the air. Absorbed in conte ] o. rder supress [evIl spirits],
by merely raising his finger in the atIOn, ongcenpa recalled them
a full chest of gold from the back ure of mena. ce. Then h. e extracted 0
the funds for restoring the tern 1 t e upper shnne, and thIS provided p e.
Guru Trakpo
The Oath-bound One [Dor· L k ]
turquoise ear-ring and the pa /manated as a boy wearing a
memorial pillars toi 1 e cra tsmen each day. When two
P
and made a offered a tonna to the doctrine protectors
off his robe the PI·llaerc Then, as he impetuously threw , s cou e raIsed.
Longcenpa restored the d d h 6 8 6 ·
demons,687 in various sk 11 c arms, whIch Supress the Tamsi
was at the point of were found at the but when he
blew up, and a hail of earth g em underground a wIld stormy wind
skulls leapt up and coUid d an. dhstones made the run away. The e WIt one another. Owmg to the sorcery of
them in any way
ed over, and no number of assistants could raise
590 History: The Three Inner Classes ofTantra in Tibet
Longcen Rapjampa 591
the Tamsi demons, the largest of them jumped up into the air, but Longcenpa recalled it by the "contemplation and ofblaz. ing and crushed it under foot. As a clear sign of hIS champIOnshIp, he actually appeared to others in the form ofGuru Trakpo. Then he buried
the skulls beneath the StUpa of Sorcery (phra-men mchod-rten).
During the consecration of the temple, the master dis- played numerous apparitions: Sakyamuni, Maitreya, and the SIxteen
Elders appeared with beaming smiles. Maitreya pointed to Longcenpa and prophetically declared, "In your final birth you will become fully awakened as the Tathagata Sumerudlpadhvaja in the Buddha-field of
PadmakUta. "
When multitude gathered on both banks of the Kyicu in upper
Uru to hear the doctrine, Longcenpa conferred on them the Guidance ofthe Unsurpassed Secret [Innermost Spiritualit? , gsang-ba khrid]. Again and again, he sponsored bountIful feast offenngs for who congregated about him. Early and late in life he made fine donatIons
to the college of Sangpu as well.
Near Kangpori the master perceived a fearsome apparition and so
knew that there would be strife in the world and conflict between the
Sakyapa and the Phakmotrupa. 688 Therefore, he went to Bumthang in
g Bhutan, a land very hard to convert because the light of the tea. chin
was dim, but even there he found a vast field for the propagatIOn of his doctrine. He founded a monastery called Tharpaling, where a mul- titude of monks gathered. The master Sangye Ktinga was appointed abbot, and the enlightened activity of the Ancient School in general, and ofthe Great Perfection in particular, became . wIdespread.
In order to teach by his own example those who practIsed the way of secret mantra according to their own whim, he received the verbal lineage of the Innermost Spirituality of the I)akinf from Gyelse Lekpa of
Sho who had been the direct disciple of Cangne Terton.
When Longcenpa went to Lhasa and saw the image of Lor? Sakyamuni Buddha, a ray of light emanated from the circle . of halr between the eyebrows of the image, and vanished between hIS own,
whereupon he remembered his previous lives as a scholar at
Peak and in Khotan. He was welcomed here [in Lhasa] by a processIOn
of many monks. Occupying the thrones of religion between Lhasa
Ramoche, Longcenpa extensively turned the wheel of such doctrInes
as the Great Development ofthe Enlightened Mind (sems-bskyed chen-mo). y
He stifled all the many proud intellectuals who openly and se. cretl examined his attainments, by means of his "bandit-force" scnpture and logic. Thus, he established them in that faith which gIves nse to certainty; and his title "Ktinkyen Choje", the "All-Knowing Lord of
the Doctrine", rang in all ears. . Another time when Longcenpa saw the image of Lord
saw the Seven of Buddhas, as well as Cak- HevaJra, Avalokitesvara [in the form of] the "King ofSpace", ]masagara, the multitude of the protectors of the teaching.
At such tImes as these, Longcenpa had visions of the great master Guru Trakpo, the Buddhas ofthe Hundred Authentic FamIlIes, the Denies of the Eight Transmitted Precepts of Great Attain- ment, and other buddhas and bodhisattvas, countless as a mass of sesame seeds; and he obtained their encouragement and permission to compose treatises. His compositions include: the Seven Great Treasuries (mdzod-chen bdun), which set forth the treasures of his intention in the of formal treatises; the Trilogy of Rest (ngal-gso skor-gsum); the Tr:logy of Natural Liberation (rang-grol skor-gsum); the Trilogy which Dzspels Darkness (mun-sel skor-gsum), which is a commentary on the Secret with the Innermost Spirituality; the Twofold Innermost Spzntualzty. rnam-pa gnyis);689 the Three Cycles of Further Innermost Spzntualzty (yang-tig skor-gsum); et cetera. The enu- meration of his works, which transcends the imagination, is known from the catalogue entitled the Repository of Precious Gems (dkar-chag rin-po-che'i mdzod-khang).
_Usually, the protectress of mantra EkajalI, the planetary divinity Rah. ula, and the oath-bound Dorje Lekpa served and obeyed him. WhIle he was composing the Seven Treasuries and other works his a t t : n d a n t s . a w t h a t h e h a d c o m p e l l e d K h y a p j u k C h e n p o [Rahula] to mIX the Ink at Kangri.
The of practice, where Longcenpa dwelt in total solitude solely for. the attamment of the nucleus of the teaching, included Samye Chimpu, Orgyen Dzong, Lharing Trak, Trapu, Shuksep Kangri Tidro, Yerpa, Yarlha Shampo, Bumthang, 'Kyambu Peigi Gedmg, Kongpori Lawalung, and Kongpo Tsagongphu. But most of all h. e stayed i? Kangri proper. In Lhodrok, the Yoru region of Central TIbet, and m all the southern regions of Mon [i. e. Bhutan and neighbouring districts], his disciples often gathered in their thousands; and to all of them he displayed boundless compassion. Longcenpa accepted no teaching fees, nor did he squander the offenngs made by the faithful. He engaged himself only in activities on behalf of his disciples; and he tolerated their faults and tiresome Because of his respectful performance of bountiful feast offer- m? s and his intuition of the minds of others, his way of teaching by skIlful means and his enlightened activity surpassed the imagination.
!
sl1tras and of the way of mantras, the cycles of esoteric instruction, and
so forth.
Then, because in general he was endowed with boundless sorr? w
and disillusionment at the condition of the world, he resolved to hve in solitude. Seeing the partisan behaviour and misconduct of the Khampa scholars66o at his college Longcenpa became disgusted and decided to go off to live as a mendicant free from worldly cares. The
preceptor and students, who perceived the rare incisiveness of this holy
man could not bear it and earnestly tried to delay his departure. But " 661
he set out undeterred. Near the reliquary of the great translator Ngok,
he met an inquisitive monk who sought to delay him further. Longcenpa disclosed the nature of his distress and the monk also complained of the behaviour of the Khampa scholars. The monk encouraged him and said, "Now that you have left the college and there is no limitation on your ability as an author, you should publicise the infamy of the Kham-
pas. " For amusement Longcenpa filled a small page, which the monk carried and attached to the throne in the teaching court. When the Khampas noticed it they removed the letter from sight,. but the thirty-
line alphabetical poem, beginning with the line, "Like the ogres who roam in Kalinga. . . ," circulated all over the kingdom. 662
Longcenpa then wandered about without direction, and devoted him- self exclusively to practice. When he had practised yoga in darkness for five months in the Gyamei Cokla Cave, he heard the music of cymbals and melodious song. When a visible manifestation arose, he saw that it was a girl of sixteen years, robed in a train of silk, adorned with gold and turquoise ornaments. She rode upon a horse covered with leather mail that was adorned with bells, and her own face was concealed by a golden veil. He clasped the hem of her dress and prayed, "Please bless me, sublime one! " She removed a crown of precious gems from her head and placed it upon the head of the all-knowing one, saying, "From now on I shall always bless you, and bestow accomplish- ment on you. " Longcenpa remained immersed for a long while in a blissful, radiant, non-discursive contemplation. This was an auspicious sign that he would encounter a doctrine associated with the esoteric instructions of the Great Perfection.
Then, in his twenty-ninth year, he went to meet the genuine guru Kumaradza, who was residing in the uplands of Yartokyam at Samye during the spring and summer seasons. Ort the way he met Yakde Pa1). cen,663 who urged him to approach His Presence, the Karmapa, but Longcenpa continued his journey without paying attention. In the uplands of YarWkyam he met the awareness-holder Kumaradza, who lived with his group of disciples in about seventy fabric wind-breaks. The master said to them, "Last night I dreamt that a wonderful bird, which announced itself to be a divine bird, came with a large flock in attendance, and carried away my books in all directions. Therefore, someone will come to hold my lineage. " He was utterly delighted.
At the same time Longcenpa was abjectly sad, because he had no tribute to offer for the doctrine. He thought, "I should not approach the guru without some tribute for the doctrine. As I have none, I should be ashamed to move on during the daytime, so I will go to the lower part of this valley at dawn tomorrow. " But the guru, who knew of his thoughts by supernormal cognitive powers, told [his disciples] that Longcenpa was blameless, for he had offered his tribute inwardly. Two of them repeated this to Longcenpa, who greatly rejoiced.
To arouse disillusionment [towards the world] in his disciples, the awareness-holder Kumaradza had no fixed home. During the spring and summer of that year he wandered nine times from one deserted valley to the next. Because it seemed as if they had to move just as they had made camp, Longcenpa could obtain neither food nor clo- With the change of seasons he was completely worn ;ut by the bItter cold and the icy terrain; and he survived for two months on nothing but three measures of flour and twenty-one mercury pills. Then, when the snow fell he lived inside a sack garment which served
he studied the many pro-
580 History: The Three Inner Classes ofTantra in Tibet
Longcen Rapjampa 581
both as a robe, and as a bed. In these and other ways he endured inconceivable austerity for the sake of the doctrine.
That year he obtained the empowerments, guidance and instructions
on the Great Perfection, the secret Innermost Spirituality, and then he
meditated upon it.
The next year Kumaradza filled him, as if he were a vase, with higher
empowerments and with the tantras, transmissions, and esoteric instruc- tions of the Three Classes of the Great Perfection, along with the rites of the protectors of the doctrine. He was appointed to be the successor to the teaching, and vowed to practise [in retreat] for six years.
In his thirty-first year Longcenpa guided many fortunate beings to spiritual maturation and liberation at Nyipu Shl! ,ksep, by of the Innermost Spirituality. At that time a yogin, Ozer Koca, dIscovered the text of the Innennost Spirituality of the l)akinf after great trials; and he offered it to Longcenpa to examine. Simultaneously, Longcenpa received the book in a dream from [the protectress] Shenpa Sokdrupma
(Butcher Life-grantress). . .
The following year, his thirty-second, while he was practIsmg at Rimochen in Chimpu, he gave teaching of the Innermost Spirituality to eight fortunate yogins and yoginIs. When he conferred the blessing
of the elaborate empowerment one yoginI was possessed by the protectress of mantra; and she began to dance. The other disciples could not bear her radiance, but the guru said, "You need not worry because she is possessed by a <;lakin! . As I am a yogin who has realised that mind and appearances are of the same savour, no obstacles will come of it. "
Then the yoginI bowed before the guru. Gazing upon the maJ). <;lala, she said, "Why is there no peacock quill? "
Longcenpa replied, "I have visualised it mentally. "
"In this symbolic doctrine, what has that got to do with it? " With that question, she removed the vase's supporting platform and set down three vases fastened together. The master then performed the ceremony in perfect detail and she clasped her hands together and her approval. When he omitted the final letter s from the word rzgs, and pronounced it as rik, she said, "No, no! You should say while he was reciting the mantra, she said, "You should ImItate me,
and she sang it in a strange, harmonious melody in the <;lakinIs' language. During the actual ground or main part of the empowerment, the yoginI sang a song about view and meditation which are beyond the
range of intellectual appraisal:
Mind free from meditation is joyful.
Mind free from meditation - Oh my! it is happy.
Saying that the offerings were of poor quality and insufficient, . she offered, instead, her melodious song. And during the feast offenng,
when nectar was offered to the guru, she said, "This is a sacrament of the <;lakinIs. You must take it, by all means. " And she invited him to drink it all.
At that time, the group of disciples also became exhilarated and they began to sing and to dance. They attained one-pointed absorption in inner radiance, which transcends ordinary sleep,665 and they could actually see the forms of various warriors, gakinIs, and protectors of the doctrine. A black woman appeared and said, "The first fruits of the offering of barley flour have diminished. " And the oath-bound Dorje Lekpa appeared in the form of a white man who said, "There is no red ornament [i. e. meat] on my tonna. "
Como Dangla came in the guise of a white man riding on a white horse, desirous of a tonna offering, but he declined the red tonna offered to him. A host of <;lakinIs raised a parasol above Longcenpa and cir- cumambulated him uttering such fearsome sounds as HOM and PHAT in a tumultuous uproar. And many other inconceivable miracles also took place. One yogin remarked, "Tonight heaven and earth are re- versed. No doubt they're after flesh and blood! " And he was terrified.
In the same way, the protectors Ode Kungyel, Nyencen Thangla, and the seven Menmo sisters came to take their tonna offerings. 666 Then VajravarahI actually appeared, her blue body adorned with precious gems and bone ornaments. At that time there was an exchange of questions. She said, "This is a wild night. I have come to spy on the worthy disciples. How is the health ofyour holy guru [Kumaradza]? "
"This year his health almost failed. Now what will happen? "
VajravarahI replied, "How can obstacles come to an emanation of a buddha? The obstacles are the expression of his intention on behalf of his disciples. Do you not know that he is Vimalamitra, returned to Tibet? "
Longcenpa asked, "How long will he live? "
"Until the next year of the sheep. After that, whether he lives or not will depend on his disciples. "
"But have I not been urged by guru Kumaradza to help others? " "Yes, indeed! "
"If I practise the means for attainment in solitude will I achieve the
body of light? If I help others instead, then how much will I benefit sentient beings? And how long can I live? "
"Even though you achieve the body of light, you must help sentient beings. Serve others and you can live for thirty more years! "
Then the guru asked, "Who are the protectors of my transmitted precepts? "
"There are a great many. All those of the guru are yours, especially Dorje Yudronma. Accordingly, the quarter in which you are to serve the world is in the south-west. In your next life your service to the world will be even greater than it is in the present one. ,,667
582 History: The Three Inner Classes ofTantra in Tibet
"Well", he asked, "is that owing to the teaching of the Innermost
Spirituality of the /)akinz? Is it all right to confer its empowerment and guidance? "
"Oh, yes indeed, yes indeed! There will be absolutely no error. You
are certainly the master of this doctrine. "
"But then will people not think that I am a hypocrite [for openly
granting the secret teaching]? "
"Why pay attention to slander? I myself will assemble the worthy
ones. The unworthy, after all, slander even the Buddha. "
Then he asked, "Should I reveal the transmitted doctrines of the
Innermost Spirituality in the domain of Dorje Yudronma? "
"Because the qakinIs naturally assemble here, this is where you should
reveal the teaching. "
Then she made a clear prophetic declaration regarding the treasure
troves in Bumthang. 668 Afterwards, he asked, "Will I meet the great
master Padmasambhava? "
"In the uplands of three valleys, in the lowlands of three mountains,
and in the right-hand corner of a small cave facing west; there you shall meet him. "
"When will I meet Vimalamitra? " he asked.
669 "You have already met him," she answered.
"Is the view that I have realised the ultimate intention ofthe Innermost
Spirituality? "
"There can be no error with respect to the ultimate," she replied.
Then master Rindor [who was one of those present] asked, "Where
is Pangangpa Rincen Dorje? ,,670
VajravarahI pointed her finger at Longcenpa and said, "Here he is! "
But Longcenpa objected, "His next life was to have been in Bum-
thang. How can I be he? "
"That is so, but he has not been born thus; for it became necessary
for him to explore the field of the buddha-body of perfect rapture in the meantime. After the master Rincen Dorje discovered his treasures he was to practise for some years in secret. Had he done so, he would have mastered, for his own sake, the inner radiance that is the buddha-
body of perfect rapture; and he would have been of great service to others. But, because he did not maintain secrecy, he did not live out his full span. Now that he has been born as yourself, the manifestation of
inner radiance that you have integrated into your practice of the path is that brief exploration of the field of the buddha-body of perfect rapture. " Then Longcenpa asked, "Will my body vanish without a trace? "
"You could achieve that right now ifyou were to meditate in solitude, but if you serve others you will be liberated during the intermediate state. Your emanation will take birth in Bumthang and will serve others.
H e , m o r e o v e r , w i l l j o u r n e y t o t h e w e s t e r n l a n d o f O q Q i y a n a a n d r e v e a l the attainment of buddhahood. " .
Longcen Rapjampa 583
"Which he asked, "will be more beneficial for me . thel I7nnge)rmost Spzrztuality of Vimalamitra (bi-ma'i snying-thig Vo s. - or that of the DakinZ? " ,
ale The Vimalamitra tradition will be widespread da un re years, and the Innermost Spirituality of the Dakinf will
en ure for five hundred years, beginning today ,,671 . After th. at Longcenpa also became exhilarated·and he arose H
a song of mdestructible reality, which ended as' follows:
This life is bliss and the next will be h
Blish . f appy.
A ; as ansen rom the intermediate state!
n now: to greater blIss still will I pass.
I offer. thls song, 0 Three Precious Jewels! Be delIghted! Rejoice! you host of qakinIs!
. e sang
[When he had finished singing]
able host of qakinls, all of whom
perceIved hIm, then, to be transformed into the buddha-bod rapture for some time.
radiant and he wore a silk cloak and soft hat
. l e o a young antelope. He was surrounded by an infinitel and was seen to vanish into the guru himsel fro t ieakln! S weanng bone ornaments, who were flying to and
d
t edshY' honoured hIm. Three dark brown women began to ance, an t ey sang:
we have arrived, arrived from the land of great bliss e have come to spy on your worthy disciples .
We have come to inspect the purity of May you benefit the world, 0 enlightened son! .
Longcenpa was making the inner offering, the great
VajravarahI Vimalamitra h. is right, and . h ere were many dakmIs blo .
ontIg-bonetrumpets Andbh. . . , h
wmg ade ts h . . hIm were numerous mantra
dressed in golden robes, who and sang songs of indestructible of the assembly the guru rose
Be j? yful . and happy, all of you yogins. Tomght, m the pure Akanistha realm
. . ,
In bd
Thmy 0 y, a palace of gods peaceful and wrathful
T h : ° d f t h e e m p t y a n d r a d i a n t , u a wells not outSIde, but within!
f·
CY yo peflect
584 And:
History: The Three Inner Classes ofTantra in Tibet
o meditator who abides in mind alone,
Let your mind be at rest, not grasping one point;
For mind is empty when it proliferates, empty at rest: Whatever arises is pristine cognition's play.
Longcen Rapjampa 585
"I am not pleased with their methods of teaching. Even a clay pot has [a handle],674 but that is not enough. It must also have an owner. "
"And what about the treasure discovered by Rincen Lingpa? "
"Oh, that exists, to be sure. But it is not pure [i. e. not the pure Innermost Spirituality]. "
"How is it that I have realised you, without meditating upon you? "
"Am I a deity upon whom you must meditate? Have I a mantra you must recite? Am I an object of worship? Do you not know that I am ever present before all yogins who observe their commitments and who have realisation? Throughout all your lives, I have neither been with, nor without you. "
Then he asked, "Where are the riches of the Princess,675 that are said to be concealed in Chimpu? "
"They are on a crag, shaped like an offering of divine foodstuffs, but with the top cut off. The time has not yet come for their revelation. "
"When will the treasures of Vimalamitra be discovered?
"
"Five years from now they will be discovered and propagated by a mantra adept dressed in white. The four profound volumes will come into your hands. ,,676
It was on the eleventh day ofthe bright halfofthe month that Longcenpa sent the yogin Ozer Koca to bring the books [ofthe Innermost Spirituality ofthe I)iikinf]. On his return journey an aura ofrainbow light permeated and surrounded them. In particular, during the night of his arrival at Chukpo Trak, near the Stone Stl1pas of Zurkardo, all the yogins and yoginls saw auras offive-coloured rainbow light all the way from there to Rimochen.
Longcenpa performed a feast offering, the rites for the fulfilment of
commitments, and so forth, and then opened the door of the esoteric
instructions of the Innermost Spirituality of the I)iikinz. The best of
gurus, meditational deities and 9akinls blessed him so as to disclose
fully to his mind the great way in which the [ultimate] essence abides,
which cannot be even partially described by the well-known and popular
jargon that refers to inner radiance, such as that from the manifestation
of that inner radiance by night the intention of the body of reality
merges with the primordially pure expanse; that the body of perfect
rapture arises as its manifest expression; and that the emanational body
and the six realms of existence arise separately from its outward
At that time the white goddess, Dorje Y udronma, arrived with her seven sisters and asked him to visit her domain. "I want to live forever in your domain," said Longcenpa.
"I would rejoice if you were to live there forever, but it seems you will not stay beyond mid-winter. "
He then asked, "Why have you come to me? "
"I was bound under an oath of allegiance by the guru Padmasam- bhava. I come in the wake of his treasures. "
"But the treasures are yonder, and the adepts who discovered them have passed away. What will you achieve here? "
"The treasures are yonder, but the meaning is here. Though you passed away before, your good fortune did not pass away. Therefore, I have come. The protectors of the transmitted precepts have made a prediction that, because the instructions are very powerful, you are in danger of obstacles to your life. It will be better if you give guidance on them only a little. "
He asked, "Will the written texts of the treasures come into my
possession? "
"Yes, yes. We will keep it in mind. Do you not remember the
accomplishment I bestowed upon you in Uru? "
He recalled the past incident at the Cokla Cave and said, "Then, are
you not Dorje Yudronma? "
"No, no. I am VajravarahI. Did you not recognise me? I require two
forms, so that I can perform enlightened activities by this mundane body and confer supreme accomplishment in my transcendent form. "
Then Longcenpa asked, "Here, where the seminal point is the foremost teaching, the third empowerment is conferred with the assist- ance of a partner. 672 Why is that? "
"It is necessary for introducing those of great desire to the path. For those without desire it is sufficient to confer it only mentally. "
"During the bestowal of the introduction [to reality],673 what is t. he significance ofthe words absorption ofthought in the unborn and absorptzon of intellect in the unaccountable? "
"What is the use of causing the stabilisation of thought? Introduce
the vast and open expanse, which has been liberated from the very
beginning. "
"Very well, but many expositors ofthis Innermost Spirituality have ap-
Peared. There are those who grant the transmission which is like the
h · handle, for exampIe Karmapa and Rincen Lingpa. Why should I teac It.
677
Thus, the 9akinls caused him to see nakedly that which
radiance.
was introduced.
At that time, when the texts for the esoteric instructions of the Further Innermost Spirituality ofthe NYZ Vols. 4-6) were redacted, the master Guru Rinpoche [Padmasambhava] arrived
586 History: The Three Inner Classes ofTantra in Tibet
Longcen Rapjampa 587
in the guise of Thukdrup (Achievement of Spirituality). One yoginI, who possessed the complete marks and signs of a <;iakinI also saw Tshogyel to his right and Yudronma to his left, dictating texts. In particular, Yeshe Tshogyel actually remained there for six days. 678 She
introduced the master to, and entrusted him with, the symbols, mean- ings, and texts of the Innermost Spirituality of the As a many of the objects of meditation, systems of introductIon, and umque modes of expression - all of which were previously unkno:vn, . and unelucidated in writing - spontaneously poured forth from hIS mInd. It is clear that in the land of snow mountains all the other writings on the Innermost Spirituality, those which are considered to be profound,
contain not even a fraction of the profound points which are elucidated in this ocean of indestructible reality, the mind treasure of this Second Samantabhadra. Therefore, having realised that that which is found in those texts is like a painted butter lamp [that emits no one well cherish even a single four-line verse of Longcenpa s wntIngs.
Most of the germinal instructions originated in this place but they were systematically arranged in Kangri Thokar, as stated In
the author's colophons.
Moreover, for this doctrine, which is like the heart-blood of the
dakinIs, Kangri Thokar was most blessed: The hosts of the three and of the dakinIs who congregated there were endless. They the guru,' holding a parasol of peacock feathers, adorned with a pinnacle of precious gems, above his head. When mal)<;iala was laid out, a red woman held the end of the measunng
and when the lines were drawn, a woman whose hair was braided with gold and turquoise assisted. Then, during the first empower- ment, seven disciples gathered. At that time the guru's nose suddenl. y started to bleed, and he said, "No more than three can enter thIS
empowerment. This bleeding is due to the excessive number. You four
go outside. " . .
The room in which the empowerment was beIng gIven was then
permeated by an aura of rainbow light. Namdru Remati came in person and said, "Will you not give me an offering? For long I have endured
While Longcenpa conferred the background instructions and the precious secret introduction, everyone saw Yeshe Tshogyel take up the vase and grant the empowerment. They all instantly stood up and did homage. Then, when he conferred the introductions to the intermediate state, and to the penetration of the enclosure of inner radiance the <;iakinIs were delighted. He said, "Non-human beings value this of highly than do men, and they have greater aspiration and volItIOn. You should keep that in mind! "
When Longcenpa conferred the introduction to the pristine cognition that is the inner radiance, the whole sky was filled with dakinIs their palms pressed together as in prayer. That evening, the protect:ess of mantra, Ekaja! I, descended and began to dance. The guru said, "This evening I am teaching the Innermost Spirituality. Are you protectors of the transmitted precepts and <;iakinIs not rejoicing? "
. "Guru and Yeshe Tshogyel say Just, Where IS there another so WIse as Longcenpa? ' It is very wonder- ful. In general, all the <;iakinIs are rejoicing. Above all, in Orgyen Dzong there is one delighted devotee. "
Then the oath-bound protector Kyebuchenpo appeared and urged to set out for Orgyen Dzong, saying, "You will have thirty dIscIples capable of serving the world. Among them, eleven will be great benefactors of living beings, and nine will be exceptional. " [And to the disciples themselves] he said, "You disciples are fulfilled by having met this guru. "
680
Afterwards, when Longcenpa granted them the seal ofentrustment of the protectors of the doctrine, Shenpa Sokdrupma appeared and said, "Please do not recite my means for attainment. "
Similarly, on the evening when he completed all the empowerments and guidance of the Innermost Spirituality ofthe Ddkinf the master said "Yesterday the <;iakinIs granted accomplishmen't. Let us see whethe; they also come tonight. Mix some water with the ale! "
The disciples strained out the ale and filled a small pot.
"Is this not enough? " they asked.
"That will not suffice. Mix in even more water and strain it again. " They did as they were told, and all that they strained remained
so the whole company became intoxicated. The guru said, "This Illustrates the reduplication and transformation681 ofa single substance. " After that, Yudronma urged Longcenpa to set out for her domain
once more. When he consented, she said joyfully, "I will go on ahead. " Namdru Remati descended and implored the guru not to go. He saId to her, "Though I have given such doctrines to you spirits, you do not understand: Joy and sorrow are the miraculous emanations of mind. You may come wherever I am. "
He then gave her an empowerment of contemplation. "I am much obliged," she responded.
hardship. "
She then elucidated the descnptlVe basIs [for the ntes]
679
If
. . . .
of herse and her followers. She also made a prophecy concerning a treasure and
displayed a great miracle. But Longcenpa said:
For myself, having revealed the inner treasure of radiance , There is no need for treasure from rocky crags.
It is fine if there is treasure, it is fine if there is not.
It is fine if there are any worthy discoverers, fine if not. You need not barter your boasts ofguarding some treasure With a yogin who has exhausted things, exhausted thoughts.
588 History: The Three Inner Classes ofTantra in Tibet
"Where did you go yesterday? "
"I went to visit a herd at pasture. "
It was well known that at the time the cattle were afflicted with an
epidemic.
Then, the yogins and yoginIs also offered a maI). C;iala of their own
clothes and riches. They promised to practise [the teachings they had received], whereupon Longcenpa said, "Many will endeavour in this doctrine of mine to keep their vows of generosity and of practice. " After giving the instructions on entering the enclosure ofinner radiance, he said, "These esoteric instructions of mine are rare in JambudvIpa. The worthy recipient who masters them will quickly achieve the body of light. "
When Longcenpa returned from Samye Chimpu, he performed a
feast offering at Chukpo Trak, and Yudronma arrived to welcome him.
Then, when he was invited to Shuksep, a C;iakinI possessed a yoginI
and asked the guru to set out for Orgyen Dzong. He went to Qzer
Trin-ki Kyemotsel (Pleasure Garden of Clouds of Light) at Orgyen
Dzong in Kangri Thokar, where, in response to the prayers of the
yogin Qzer Koca, he redacted the Further Innennost Spirituality of the
682
At that time, the sky was filled with rainbows. Everyone together could see the array of C;iakinIs and endless miracles.
During this period, on various occasions, Longcenpa asked his guru to resolve his doubts regarding the instructions. Wherever he stayed, he planted the banner of practice and so delighted the guru. He was neither attached to, nor fascinated by, appearances; and he was free from both fear of sarpsara and hope for nirvaI). a. Therefore, he did not involve himself in the affairs of either monastery or household. He honoured his guru five times with offerings that were utterly pure with respect to the three spheres,683 as well as with two great offerings, and with seven utterly pure acts of worship. He held ceremonies on the eighth, tenth and twenty-fifth days of each month, at which he delighted the warriors and C;iakinIs with bountiful feast offerings and tonnas. 684
He reached the citadel of the realised potential of awareness by the passageway of the all-surpassing inner radiance ('od-gsal thod-rgal); and thus he entered into continuous yoga. He had visions of countless meditational deities, and, in particular, had a vision of Vimalamitra, who prophetically declared, "Simplify and summarise the meaning of my own Innermost Spirituality, and teach it to your present disciple Zhonu Sangye, who is the emanation of Kumaradza. He will have seven disciples bearing the name Zhonu, all of whom will have the syllable A marked on the tips of their noses. They will preserve and propagate this doctrine. "
It was due to this that Longcenpa set forth, in thirty-five sections, the Further Innennost Spirituality like the Wish-fulfilling Gem (Yflng-tig yid-bzhin-nor-bu, NYZ Vol. 1). 685
. . . Longcen Rapjampa 589 SImIlarly, VImala pointed his finger towards Zh .
l)iikinf.
that Longcenpa should restore the t 1 h a In and declared th d emp e t ere. AccordIngly h
ere an began the reconstruction At t h . , e went had been buried under the ground. at pOInt, many sku! ls [which
leapt into the air. Absorbed in conte ] o. rder supress [evIl spirits],
by merely raising his finger in the atIOn, ongcenpa recalled them
a full chest of gold from the back ure of mena. ce. Then h. e extracted 0
the funds for restoring the tern 1 t e upper shnne, and thIS provided p e.
Guru Trakpo
The Oath-bound One [Dor· L k ]
turquoise ear-ring and the pa /manated as a boy wearing a
memorial pillars toi 1 e cra tsmen each day. When two
P
and made a offered a tonna to the doctrine protectors
off his robe the PI·llaerc Then, as he impetuously threw , s cou e raIsed.
Longcenpa restored the d d h 6 8 6 ·
demons,687 in various sk 11 c arms, whIch Supress the Tamsi
was at the point of were found at the but when he
blew up, and a hail of earth g em underground a wIld stormy wind
skulls leapt up and coUid d an. dhstones made the run away. The e WIt one another. Owmg to the sorcery of
them in any way
ed over, and no number of assistants could raise
590 History: The Three Inner Classes ofTantra in Tibet
Longcen Rapjampa 591
the Tamsi demons, the largest of them jumped up into the air, but Longcenpa recalled it by the "contemplation and ofblaz. ing and crushed it under foot. As a clear sign of hIS champIOnshIp, he actually appeared to others in the form ofGuru Trakpo. Then he buried
the skulls beneath the StUpa of Sorcery (phra-men mchod-rten).
During the consecration of the temple, the master dis- played numerous apparitions: Sakyamuni, Maitreya, and the SIxteen
Elders appeared with beaming smiles. Maitreya pointed to Longcenpa and prophetically declared, "In your final birth you will become fully awakened as the Tathagata Sumerudlpadhvaja in the Buddha-field of
PadmakUta. "
When multitude gathered on both banks of the Kyicu in upper
Uru to hear the doctrine, Longcenpa conferred on them the Guidance ofthe Unsurpassed Secret [Innermost Spiritualit? , gsang-ba khrid]. Again and again, he sponsored bountIful feast offenngs for who congregated about him. Early and late in life he made fine donatIons
to the college of Sangpu as well.
Near Kangpori the master perceived a fearsome apparition and so
knew that there would be strife in the world and conflict between the
Sakyapa and the Phakmotrupa. 688 Therefore, he went to Bumthang in
g Bhutan, a land very hard to convert because the light of the tea. chin
was dim, but even there he found a vast field for the propagatIOn of his doctrine. He founded a monastery called Tharpaling, where a mul- titude of monks gathered. The master Sangye Ktinga was appointed abbot, and the enlightened activity of the Ancient School in general, and ofthe Great Perfection in particular, became . wIdespread.
In order to teach by his own example those who practIsed the way of secret mantra according to their own whim, he received the verbal lineage of the Innermost Spirituality of the I)akinf from Gyelse Lekpa of
Sho who had been the direct disciple of Cangne Terton.
When Longcenpa went to Lhasa and saw the image of Lor? Sakyamuni Buddha, a ray of light emanated from the circle . of halr between the eyebrows of the image, and vanished between hIS own,
whereupon he remembered his previous lives as a scholar at
Peak and in Khotan. He was welcomed here [in Lhasa] by a processIOn
of many monks. Occupying the thrones of religion between Lhasa
Ramoche, Longcenpa extensively turned the wheel of such doctrInes
as the Great Development ofthe Enlightened Mind (sems-bskyed chen-mo). y
He stifled all the many proud intellectuals who openly and se. cretl examined his attainments, by means of his "bandit-force" scnpture and logic. Thus, he established them in that faith which gIves nse to certainty; and his title "Ktinkyen Choje", the "All-Knowing Lord of
the Doctrine", rang in all ears. . Another time when Longcenpa saw the image of Lord
saw the Seven of Buddhas, as well as Cak- HevaJra, Avalokitesvara [in the form of] the "King ofSpace", ]masagara, the multitude of the protectors of the teaching.
At such tImes as these, Longcenpa had visions of the great master Guru Trakpo, the Buddhas ofthe Hundred Authentic FamIlIes, the Denies of the Eight Transmitted Precepts of Great Attain- ment, and other buddhas and bodhisattvas, countless as a mass of sesame seeds; and he obtained their encouragement and permission to compose treatises. His compositions include: the Seven Great Treasuries (mdzod-chen bdun), which set forth the treasures of his intention in the of formal treatises; the Trilogy of Rest (ngal-gso skor-gsum); the Tr:logy of Natural Liberation (rang-grol skor-gsum); the Trilogy which Dzspels Darkness (mun-sel skor-gsum), which is a commentary on the Secret with the Innermost Spirituality; the Twofold Innermost Spzntualzty. rnam-pa gnyis);689 the Three Cycles of Further Innermost Spzntualzty (yang-tig skor-gsum); et cetera. The enu- meration of his works, which transcends the imagination, is known from the catalogue entitled the Repository of Precious Gems (dkar-chag rin-po-che'i mdzod-khang).
_Usually, the protectress of mantra EkajalI, the planetary divinity Rah. ula, and the oath-bound Dorje Lekpa served and obeyed him. WhIle he was composing the Seven Treasuries and other works his a t t : n d a n t s . a w t h a t h e h a d c o m p e l l e d K h y a p j u k C h e n p o [Rahula] to mIX the Ink at Kangri.
The of practice, where Longcenpa dwelt in total solitude solely for. the attamment of the nucleus of the teaching, included Samye Chimpu, Orgyen Dzong, Lharing Trak, Trapu, Shuksep Kangri Tidro, Yerpa, Yarlha Shampo, Bumthang, 'Kyambu Peigi Gedmg, Kongpori Lawalung, and Kongpo Tsagongphu. But most of all h. e stayed i? Kangri proper. In Lhodrok, the Yoru region of Central TIbet, and m all the southern regions of Mon [i. e. Bhutan and neighbouring districts], his disciples often gathered in their thousands; and to all of them he displayed boundless compassion. Longcenpa accepted no teaching fees, nor did he squander the offenngs made by the faithful. He engaged himself only in activities on behalf of his disciples; and he tolerated their faults and tiresome Because of his respectful performance of bountiful feast offer- m? s and his intuition of the minds of others, his way of teaching by skIlful means and his enlightened activity surpassed the imagination.
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