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9 The Traditions of Vajrakfla
. 1he1'radUlOnsofVajrakfla 711 perfonn the ntual stab. . . But in fact, I have no object to stab
I shall stab the zandre demon of my ancestors ,,904 S h. ·? h well, venerable lady rotated the kIla of ritual service' It the
an? crashed down onto a barberry bush her the
me
THE TRANSMISSIONS OF VAJRAKILA
[465. 1-475. 3] As has already been described, the foremost meditational deities of the ancient masters were Yangdak Heruka and VajrakIla. Since [the tradition of] the Yangdak cycle is already known [pp. 617-45], the propagation of VajrakIla [will now be discussed]. 902 There are, indeed, many different versions [of the means for the attainment ofVajrakIla] to be found among the lineages descended from Padmasam- bhava, the preceptor of O<;l<;liyana. They include the King's Tradition of Vajrakfla (phur-pa rgyal-po lugs), the Venerable Lady's Tradition (jo-mo lugs), the Royal Lady's Tradition (lcam-lugs), also, the Nanam or Rong Tradition (sna-nam-mam rong-lugs), and the Black Deity (lha-nag) and Variegated Deity (lha-khra), these [last two] taking their names from the colour of the deities' bodies. Though all of these traditions have the same essential nature, they are known as this or that by their distinctive esoteric instructions and by the descent of their particular transmitted precepts.
(i) Concerning the King's Tradition: After the great master [Pad- masambhava] had consecrated Samye he is said to have granted [the VajrakIla teachings] to three persons, namely, King Trhisong Detsen, the venerable lady Kharcenza [Yeshe Tshogyel], and Cendrenpa.
(ii) Concerning the Venerable Lady's Tradition: At the time of his departure from Tibet, the master Padmasambhava taught the venerable lady Kharcenza the concise and complete Root Fragment of Vajrakfla, the higher rites of which essentially subsume the means for the attain- ment of enlightenment, and the lower rites of which essentially subsume the integration of sorcery with the path. Then, in the rock cavern of Naring Sengedzong in Monka [present-day Bhutan], in the south, she opened up the ma1). <;lala ofmaterial symbols and entered into practice. 903 On the twenty-first day all the kIlas [of which the material ma1). <;lala was composed] laughed, emitted light, and began to jump and shake. The venerable lady thought to herself, "It is said, IJkfla be accomplished,
Yt! she Tshogyel
b' expanse of equanimity.
thIS beIng the abode of the zandre demon of her ancestors
The b b
bu h
s was urnt to a cnsp and the zandre was "liberated" in th
, ar erry . I
.
_Afterwards? the of that lady's family kept the
Because It ;ufficed Just to brandish it, the lineage became renowned
as Kharcenza s zandre-subduing lineage" Th bl I d
d . . e venera e a y ex-
ed thIS doctrine to her own brother, Kharcen Pelgi Wan cuk and It was gradually propagated. g ,
P Concernin? " the Royal Lady's Tradition: Cokroza met master a In person, but she requested empowerment from the ? eIty and not from the guru. Therefore, the deity vanished Into the s heart and she lost the good fortune of receiving empow-
erment. But the venerable lady Yeshe Tshogyel transmitted it to
e spatIa
712 History: The Distant Lineage ofTransmitted Precepts
Cokroza, with the permission of Padmasambhava, and another lineage thence sprang forth.
(iv) Again, there is the Nanam Tradition: This is simply the tradition of the lineage of the great Rongzompa, which has just been explained above. Concerning it, some say that the grandfather of the great Rongzompa, Rongben Yanten Rincen, or Pelgi Rincen, met master Padmasambhava in person, and lived for three hundred years. He taught his son, the father of Rongzom Pa1)<;iita, who was named Rincen Tshtiltrim and lived for one hundred and fifty years. From him the lineage known as the Rong Tradition emerged.
(v) Concerning the Black Deity Vajrakfla: Padmasambhava of O<;l<;liyana and his consort both instructed Dre Atsara Sale. He taught Langlap Cangcup Dorje, from whom the lineage gradually descended to one Kurup Yangdak of Yamdrok, who made all the deities [of the ma1)<;lala] black on the basis of the NirvalJa Tantra of Vajrakfla (phur-pa mya-ngan-las 'das-pa'i rgyud, NGB Vo1. 28). Hence the name [of this tradition] .
If this account indeed refers to Atsara Sale, the lineage could not have been direct because there was a great span of time between him and Langlap. However, there was also a certain Dre Atsara Nuru who is said to have attained the accomplishment of longevity. Despite the difference of their names, there is little contradiction [if these two are identified as one and the same].
When the precious lama Phakpa was unable to find a continuous lineage for the "liberating" empowerment of the lower rite (smad-las sgrol-dbang), he searched for it saying that he would request it even from a beggar. He heard that there was one Atsara Nuru who had been a personal disciple of Yeshe Tshogyel, and who, having become an awareness-holder controlling the duration of his own life, wandered about with no certain destination in such places as SItavana. At that, the precious Phakpa sent much gold with Lowo Lotsawa and thus obtained the continuous lineage of the "liberating" empowerment. So it is said.
(vi) Concerning the Sakya Tradition of Vajrakfla (phur-pa sa-lugs):906 This lineage was transmitted in a succession beginning with Khan Ltiiwangpo, a disciple of the great master Padmasambhava. An unbro- ken lineage was well known in both the doctrinal and familial lines of the Sakyapa, hence the name [of this tradition].
(vii) Moreover, the Perfect Practice of Vajrakfla based on the Secret Tantra oJvajrakzla (phur-ba gsang-rgyud, NGB Vol. 27) , the Six Secret Tantras (gsang-ba'i rgyud drug, NGB Vols. 28-9), and the Blue-skirted One's Cycle, which was abridged from the Twelve-Section . ! (ila:;:a Tantra (ki-la-ya tantra bcu-gnyis, NGB Vol. 19), were transmItted In
the lineage of Nyak ]fHinakumara, which has been described above [pp. 601-6].
LANGLAP CANGCUP DOR]E AND OTHER MASTERS OF VAJRAKILA
There were an inconceivable number ofindividuals who obtained mani- fest signs of accomplishment from this meditational deity, so it will not be possible to mention them all. None the less, there was one in particu- lar, called Langlap Cangcup Dorje. During his childhood he was sepa- rated from his parents, and, like the venerable Milarepa, suffered greatly at the hands of his paternal relations. This was unbearable to Dre
who gave him a cycle that was profound and to the point, denved from the esoteric instructions of Vajrakfla. Langlap practised it and thereby put an end to his paternal family. Although the great fame he achieved in this way increased, he had to live as a shepherd in Khore, for he lacked the fruit of generosity practised in past lives.
At the same time, there was one spiritual benefactor, Ra Lotsawa, whose dominion and fortune were quite vast. 907 Many of the great gurus and noblemen of Tibet, powerless to do otherwise, had to prostrate before him. It is said that if they did not comply Ra Lotsawa would "liberate" them with the wrathful mantras of Yamantaka.
About that [wrathful teaching of his]: A whole clay barrel, containing a Yamantaka cycle, had been discovered as treasure by one Tumpa Zhangtrom. 908 Having copied out about half of the Lord of Life, Evll and Mean-hearted (tshe-bdag sdig-pa snying-'dzings), he went before Ra Lotsawa, who appended [that teaching] to his own Yamantaka cycle and invented an Indian origin, with the pretense that he had translated
it [from Sanskrit]. Similarly, from among the many treasure troves of Bumthang, he discovered numerous esoteric instructions concerning sorcery, exorcism, and hail, Vaisrava1)a, Jambhala, Ga1)apati, and so forth. So it was that the Yamantaka cycle of the new translation schools came to have many efficacious rites.
When that mantra preceptor [Ra Lotsawa], who had "liberated" thirteen bodhisattvas, including Marpa's son Tarma Dode,909 and thir- tee? translators who were his own equals, including Nyen Lotsawa, arnved at a religious festival in Khore, Langlap Cangcup Dorje did not prostrate before him. Ra Lotsawa thought that he was just a fool, but on hearing a description of him, said, "Very weIll He will not live beyond this evening. Just waitl" He began to perform the wrathful rite
but during the first declaration of truth [for the purpose] of and summoning [the consciousness of the victim] a shower of briarwood kIlas rained down on him and his disciples, wounding all the ordinary students outside. 910 During the second declaration a rain of iron kIlas fell from the ma1)<;lalas of the wrathful deities of the ten directions [with their retinues] including the Devourers and the Slaughterers (za-
gsOd). 911 And during the final declaration, Ra Lotsawa saw the sky fill with fire and droning sounds, and there appeared the Indestructible Youth (Vajrakumtira), like a red-hot iron almost cleaving the mountains
The Traditions ofVajrakf/a 713
714 History: The Distant Lineage ofTransmitted Precepts
The Traditions ofVajrakfla 715
in two, ravenously grimacing above him. At that, Ra L? tsawa was terrified. He begged forgiveness and venerated Langlap WIth prostra- tions and offerings. This is the origin of the saying that, "The preceptor
of Yamantaka was ruined by KIla. "
It is said that while many obtained 'accomplishment through the
h i g h e r r i t e s o f V a j r a k I l a , i n t h e l o w e r r i t e s a p o w e r f u l force than did this Langlap Cangcup Done. HIS mam dlsClples were Nanam Sherap Tshtiltrim, Kyi Kyangyel of Mongu, Trang Phurbugo of Rong,912 and Nyang Nak of Uyuk Rolpo. ,
Among them, Kyi Kyangyel, who was also called KYlben Rincen, had his house, fields and wealth stolen by his paternal relatlOns. He became exceedingly disgusted and requested the,[empowe,rment of] VajrakIla from Langlap, who said, "Perform the ntual,servlce of the
deity for nine months. Then practise the rites of the tno of Se, Cak, and Shel913 for two months. Your aim will be achieved! " "
Doing just that he reached the limits of power. Then, many people in front of an earthen wall, m the he saw that all were his enemies. He brandIshed hIS klla m the dlreCtlOn of the wall and the wall collapsed. All his enemies wer,e thus set
path of the hereafter. For this he became known as KYI Kyangyel, KYI who Brought Down the Wall". All [of this lineage] possessed such occult power, so it will not be possible to write all down here.
Again, this VajrakIla tradition is famous lts utterly vast occult power. By brandishing the kIla at a brushfire m a sandalwood the great master Padmasambhava restored, the By it at the flooding waters of the Ganges, Vlmalamltra fixed the nver s
course. By brandishing it at Mount Trakar Kongcen, ,the,Newar SIlamafiju made the rock-face crumble to pieces. By thrustmg It at the tracks of a wolf, the venerable lady Kharcenza caused the to be swept away in an avalanche. By raising it against the crow ,:hlCh had carried off his rosary, Menu Gyelwei Nyingpo made the bIrd fall to
earth. And by inflicting it upon the yak-hair tents of the Mon army, Lo Pelgi Lodro overpowered them. In these and other instances" masters, thrusting the kIla at both enemies and mvm- cible, even in the face of powerful magic. And by thrustmg It at the five poisonous conflicting emotions, numberless masters obtamed
supreme accomplishment.
DARCARUPA AND THE TERMA TRADITION OF VAJRAKILA
Moreover there is the tradition of the treasure, through which the manifest ;igns [of accomplishment] were exceedingly clear. The master [Padmasambhava] conferred the empowerment, tantra structions [of VajrakIla] on the king [Trhisong], and then secured It m
the form of a treasure, along with the Doctrinal Cycle of the Utterly Secret Hayagrfva (rta-mgrin yang-gsang-gi chos-skor), at the rock of Sewalung in Yerpa. When Darcarupa, a lord among accomplished masters, performed the means for attainment in the upper cave of Como Nagyel he met the great master Padmasambhava in person, who said "Practice in the Moon Cave (Dawa Phuk) at Yerpa! " He did accordingl/ There, the great master arrived by horse on the rays of the sun every morning and taught the doctrine to him. Every evening he departed on the sun's rays, saying that he was off to tame the ogres. At that time Darcarupa discovered the kIla, which was a material symbol, at its place of concealment in Sewalung at Yerpa.
When Darcarupa went to Lhasa at market-time he devastated the bazaar with a whirlwind. Then he proceeded to Tsang and met Sakya PaJ). <;iita, who was on his way to Kyirong, and they stayed in the same house. Since Darca's speech was defective,914 he (:ounted the mantra, saying "OM vAJRAKYILI KYILAYA. . . " But Sakya PaJ). <;iita said, "That is wrong. One should say, 'vAJRAKILI KILAYA. . . ! '"
At this, Darca's heart was swollen with pride. "Even though the mantra is wrong I can still do this! " he said, and forcefully jammed his kIla into a rock as if it were clay. When he pulled out the kIla with a twist, the point was slightly cracked. Sakya PaJ). <;iita knew him to be an accomplished master and said, "I am on my way to debate with some extremists. You must come as my assistant. "
"Okay," he said, and they set out together.
When they reached Kyirong [it was decided that], in accord with ' the Indian custom, the banner of whichever doctrine prevailed would be raised aloft [i. e. the loser would embrace the victor's doctrine]. Sakya PaJ). <;iita and Haranandin engaged in the battle of debate for thirteen days, and finally Sakya PaJ). <;iita was victorious. None the less, Haranandin would not permit [the Indians] to enter the Buddhist teach- ing, saying, "Let us compete in signs of accomplishment! " At this, the extremist threw back his matted hair and, flapping his hands like wings, flew into the sky. Sakya PaJ). <;iita saw that he could only be tamed by the power of gnostic mantras and called out to Darca, "Hey! Vajrakyili Kyila! Get over here! "
At once the great lord of yoga stabbed his kIla into the heart of the extremist's shadow, exclaiming, "OM VAJRAKYILI KYILAYA HOM PHAT! " and the extremist fell to earth like a bird struck by a Then Sakya PaJ). <;iita, as a heroic sign of his victory in debate, led Haranandin along, so long as he still refused ordination. But since the great master Padmasambhava had ordered the Twelve Goddesses of the Earth to protect the doctrine in Tibet from extemists, they inflicted their punishment: At the Tibetan border near Kyirong the extremist
915 Subsequently, upholders of the non-Buddhist philosophies were not to
vomited blood from his mouth and was sent down the fifth path.
716 History: The Distant Lineage ofTransmitted Precepts
be seen in Tibet. Some may well have arrived, but no one with the intellectual power capable of really disputing the
Darca himself proceeded to Muse, where he enshnned hIS kIla as the center-piece of the temple's shrine. Thereafter, it changed hands several times and today is reported to be on display at Sera Monastery. 916
10 The Lineages of the Empowerment of the ((Sutra which Gathers All Intentions' ,
[475. 3-5] Again, there were some holy individuals who especially served the teachings associated with the three aspects ofcreation and perfection, and who stood in the successive lineage of the great empowerment of the Sutra which Gathers All Intentions.
After Drolcen Samdrup Dorje had empowered Zur Ham [Sakya Jung- ne] and his sister [pp. 700-1] two distinct lineages developed. Induding the lineage ofDrolcen's own son, there were thus three lineages altogether.
THE LINEAGE OF ZUR HAM SAKYA JUNGNE
[475. 5-477. 4] At the seat of Yang-en, Nyibukpa Langdro Tshewang Gyelpo received the empowerment of the Sutra from Zur Ham himself. From Nyibukpa, it was received in Chuwar by Lekpa Pelzang, the holder of the Nyibukpa lineage; and from him, Utsewa Jamyang Rincen Gyeltsen of Ngari received it. During the hare year (1497) in Lowo Matang in Ngari [present-day Mustang in Nepal] the latter empowered his own sons, the great pa1). <;iita [Ngari Pema Wangyel] and his brother,
917
who both became lords among learned and accomplished masters. The younger brother, Rikdzin Lekdenje, in particular, was in his eighth year when he received the empowerment of the Sutra. Because he lived for one hundred and thirteen years in all he benefitted the
teaching and living creatures with the bountiful enlightened activity of his exegeses and attainments. At the behest of Jamyang Khyentse
918
Wangcuk
rivers of the Sutra which Gathers All Intentions in their entirety, together with the seal of entrustment (gtad-rgya),919 in the palace of Nyuk. At that same time, KyitOn Tshering Wangpo also received it; and he later gave the empowerment of the Sutra, along with its seal of entrustment, at Pelkar in Samdruptse in Tsang.
On that occasion, the great guru Treshongpa NyaktOn Chogyel Dorje, who was a child at the time, was taken there by his father, Mang-rawa
Vajrakfla
and his nephew, he granted the empowerments of the four
718 History: The Distant Lineage o/Transmitted Precepts
Rikdzin Lekdenje
Perna Dtidtil; and so he received the complete [empowerment of the
Sutra] from KyitOn Tshering Wangpo. Later, at Kong-ra
ding, Treshongpa also received it from Locen Zhenpen Dor)e, and at
Thekcokling in Tsang from Namka Drukdra Zangpo, an adept the
Great Perfection, along with a congregation. 920 Treshongpa held
chok of Ngari, Kong-ra Locen, and Lhatstin Namka Jikme. to be hIS
921
three root gurus.
he became vastly learned. He was a great lord among accomplished masters, and his disposition was that of a celibate monk. At Shambhara in Rongmu he remained in strict retreat, but, the. pretext conferring guidance on the Black Further Innermost Spzntualzty nag-po), he granted the empowerment of the Sutra, together WIth the seal of entrustment, in a unique lineage to the great Menlungpa Nyangton Locok Dorje [by instructing him] through a secret passage- way. 922 . .
This Nyangton Locok Dorje had previously receIved thI. s empo,,:er- ment in the mandala constructed of coloured powders dunng the ntes of great from Locen Zhenpen Dorje as well; and he held·
Relying on them and many other genuIne gurus
Dorje Trak Rikdzin Perna Trhinle
[477. 5-479. 4] NyangtOn Locok Dorje elaborately bestowed the empow- e. rment of the Sutra, along with its seal of entrustment, esoteric instruc- tIOns, practical techniques, on Dorje Trak Rikdzin, a supreme emanatIOn, who was a lord of the teaching of the Ancient Translation This holy individual was the emanation of Rikdzinje, the rein-
carnatIOn of Nanam Dorje Diijom. He was born in 1641 (iron female snake year) at Namseling in Monkar, as the son of the nobleman Karma PhUntsok Wan? "po, wh? belonged to the Canak clan. Since he clearly hIS past hfe as Cangpa Rikdzin Ngagiwangpo, he was
m. vned to. the ? fhis predecessor during his sixth year. 925 Beginning wIth readmg, WrItIng, and the essential rites and means for attainment,
Empowerment a/the Sutra which Gathers All Int1mtions 719
latter to be his supr. eme root guru. In general, NyangtOn knew the
sutras, and sCIences, but, in particular, he was learned in the
treasure doctnnes of Guru Chowang. 923 He was honoured with th t' 1 f . h'h b e It e o tl-S l Y the supreme the Great Fifth Dalai Lama, and
became the crown ornament [I. e. guru] of many learned and accomp- lished masters. 924
Dmje Trak Rikdzin Pema Trhinle
720 History: The Distant Lineage ofTransmitted Precepts
Empowerment ofthe Sutra which Gathers All Intentions 721
he easily learned the textual traditions. He offered a lock from the crown of his head to the supreme conqueror, the all-knowing Great Fifth Dalai Lama [i. e. he took the vows of refuge under him], and the name Ktinzang Pema Trhinle was conferred upon him. Later, he was fully ordained in the presence of the Dalai Lama and received many
profound doctrines from him. In addition, he attended on many learned and accomplished gurus such as Zurcen Choying RangdrOl and Gonpo Sonam Chokden; and he studied insatiably numberless doctrinal trans- missions under them, including the empowerments, guidance, exegeses, transmissions, and esoteric instructions of the ancient and
new traditions.
Pema Trhinle established [the meaning of all he had studied through
discriminative awareness] born of thought, and his learning grew with- out obstruction. At Dra Yangdzong, Chuwori, his seat at Dorje Trak, and elsewhere, he cultivated practical experience through discriminative awareness born of meditation. So it was that he obtained stability in the stage of creation and mastery of the pristine cognition of the stage
of perfection.
Thus, he became a great learned and accomplished mas- ter. His enlightened activity, endowed with knowledge, love and power, never strayed from the three spheres ofexegesis, attainment and work.
In particular, inspired by the command of the supreme conqueror, the all-knowing Great Fifth, he composed the work entitled Embarking on the Ocean of Ma1fejalas: The Empowerment Ceremonies of the Sutra which Gathers All Intentions ('dus-pa mdo'i dbang-chog dkyil-'khor rgya- mtsho'i 'jug-ngogs); and he conferred the empowerment of the Sutra on
numerous occasions. Thus, he greatly advanced the teaching of the
Sutra which Gathers All Intentions.
Pema Trhinle continued to work extensively on behalf of t,he teaching and living creatures through to his seventy-seventh year. His written works, in about thirteen volumes, have had a most remedial effect on the teachings of both the transmitted precepts and the treasures.
THE LINEAGE OF ZUR HAM'S SISTER, ZURMO
[479. 4-5] This is the Kham tradition, which has already been described following the section on Katok [pp. 700-1].
THE LINEAGE OF THE SON, SANGYE RINCEN
ZhangtOn Namka Dorje
[479. 5-480. 6] Drolcen Samdrup Dorje's son, Sangye Rincen, transmit- ted the lineage to Zhangton Namka Dorje. He was a learned student
who completed his studies under both Drolcen and his son. In the biography,926 it says:
At the funeral service for Jamyang Samdrup Dorje, the major disciples who were invited included about fourteen monks who performed the ceremonies, headed by the gurus who were supreme even among the major disciples. At that time [they include. d] Lama Zurcenpa, Lama Namdingpa. . . 927
Zhangt6n is this last mentioned. Particularly, he received the empow- erment of the Sutra, together with its seal of entrustment, exegesis and instructions, from the son, Sangye Rincen, at Decen Drolma. He be- came learned in all the tantras, transmissions and esoteric instructions, along with their means for attainment. In the hermitage of Tanak Namding he became intent on experiential cultivation above all else; and he attained the stability of vital energy and mind. He disclosed the intentions of the stages of creation and perfection, and mastered the four rites of enlightened activity, whereby he acted on behalf of those requiring training.
Zhangt6n conferred the empowerment on the learned and ac- complished Shami Dorje Gyeltsen in the glorious hermitage at Nam- ding, and granted the exegesis and instructions as well. The latter remained in practice at the hermitage of Decen and acquired stability in the stage of creation, whereby he accomplished the four rites without obstruction. He reached the limits of experience and realisation in the stage of perfection and benefitted the teaching by both exegesis and attainment.
Rikdzin Yudruk Dorje
[480. 6-481. 4] In the hermitage at Decen, Shami Dorje Gyeltsen confer- red on Rikdzin Yudruk Dorje the entire empowerment of the Sutra which Gathers All Intentions, together with its seal of entrustment. He also granted to him the exegesis and instructions. This Yudruk Dorje remained wholly immersed in experiential cultivation in the solitary hermitages of the Central Tibetan mountains, such as On and Do, and above all in the hermitage of Lagu-ngo in Tanak, Yeru. This was why he became known as Lama Drupcenpa, "Guru of Great Attainment". He attained the limits of experience and realisation. Just by conferring his blessing, he could liberate people from disease and evil spirits. In these and other ways the expression of his occult and spiritual powers was revealed. He lived to an extremely ripe old age, and this, combined with his solitary cultivation of experience, enabled him to establish those fortunate disciples who yearned for freedom in maturation [through empowerment] and liberation [through his guidance].
722 History: The Distant Lineage ofTransmitted Precepts Khedrup Lodro Gyeltsen Pelzangpo (Sodokpa)
[481. 4-483. 6] Yudruk Dorje bestowed the empowerments of the four rivers of the Sutra which Gathers All Intentions in their entirety, together with its seal of entrustment, exegesis, instructions, and practical techniques on the learned and accomplished Lodro Gyeltsen Pelzangpo, an emanation of Nyak Jfianakumara. He was born into the family of Dong at Thak Dongkar in Yeru, Tsang. From his childhood he learned
all the conventional sciences without difficulty. In particular, he became adept at the science of medicine. Since he passed his youth in the service of the aristocrat Dongkarwa, he became known as Dongkar Tshoje, the "Physician of Dongkar". During adolescence he awoke to the enlightened family and was ordained as a novice. He was a suppliant at the feet of many learned and accomplished genuine gurus, such as Lacen Dorjechang Trakpa Rincen, Yongdzin Ngawang Trakpa, Dawa
Gyeltsen, the spiritual son of Perna Lingpa,928 the treasure-finder Zhikpo Lingpa,929 and Dorje Senge, who passed away as a sky-farer without relinquishing his body. Under them, he insatiably studied an infinite number of approaches to the doctrine. Not merely leaving those teachings to be something he had once heard, he removed his doubts. Undistracted by social diversions he persevered in experiential cultiva-
tion and accomplished all at once [the three kinds of discriminative awareness, born of] study, thought and meditation.
By virtue of that, the spatial expanse of experience, realisation, and knowledge grew from within him. His knowledge of the textual tradi- tions of the siitras and mantras in general, and ofthe doctrines belonging to the transmitted precepts and treasures of the Ancient Translation School, in particular, developed without impediment. And the naturally manifest, unbiased intention of the Great Perfection arose within him. The pulses of the energy channels, currents and seminal points dissolved
into the central channel. 930 By mastering the refinement, multiplication, emanation and transformation of dreams,931 he journeyed to pure lands and met face to face with many buddhas and bodhisattvas, and obtained prophecies from them. By his occult power he destroyed the ruinous demons of Tibet, and the hostile armies on the frontiers. Since he could
immediately actualise the signs of [one who can successfully] protect and obstruct, he became universally renowned.
During the early part of his life Lodro Gyeltsen lived at Kyibuk in lower Nyang. Without straying from the intention of the Indestructible Nucleus of Inner Radiance932 he continuously propagated the doctrines of the transmitted empowerments, exegeses, transmissions, and pro- found guidance in whatever manner was suited to the abilities of his
disciples. In this way, he fulfilled the hopes of each. He composed detailed expositions, texts concerning the means for attainment, cere- monies and rites, works on practical technique, histories of the doctrine,
Empowerment ofthe Sutra which Gathers All Intentions 723
answers to critics and so forth. He produced golden copies of the Seventeen Tantras, the Innermost Spirituality ofVimalamitra, the Gather- ing of the Sugatas, et cetera; and he published many volumes of trans- mitted precepts and treasures. Thus, by vast enlightened activity invol- ving exegesis, attainment, and work, he clarified and spread the teaching of the Ancient Translation School.
Lodro Gyeltsen's Notes on the Indications and Avoidance of Death Cchi-ba brtags-bslu'iyi-ge) was clearly composed during his seventy-third year. Therefore, he certainly lived a long life.
Kong-ra Locen Zhenpen Dorje
[483. 6-486. 2] Lodro Gyeltsen gave the empowerments ofthe four rivers of the Sutra which Gathers All Intentions in their entirety, along with its seal of entrustment, exegesis, instructions and practical techniques to Kong-ra Locen Zhenpen Dorje. This holy individual was born in Trashiling, Sikkim, in 1594 (wood male horse year). He was a son of one ancen, who was the younger brother of Locen Ngagiwangpo, the grandnephew of Tokden Chonyi Rangdrol. Their family was Nup Thropupa. As a boy Zhenpen Dorje was wild-tempered, but highly disciplined. So he was fearlessly brilliant and haughty towards everyone. From childhood, too, he seemed to yearn for a support free from desire, owing to which, during his twelfth year he received the ordination of a novice, and during his twenty-first year the complete ordination in the presence of Zhamar Choki Wangcuk; and he became supremely dignified in his conduct.
His uncle, Locen Ngagiwangpo, had been invited to tutor the Zhamarpa in the sciences, and so Zhenpen Dorje followed as his servant. He became learned in all the branches of linguistic science, including the Kaliipasutra, the Mirror ofPoetics, prosody, astrology, and various Indian and Tibetan scripts. Under that doctrine master [the Zhamarpa] and Rinpoche Maseng, among others, he learned all kinds of dialectical texts, and incidentally attended the doctrinal discourses they delivered. Above and beyond that, he attended on many great individuals, includ- ing his uncle Locen Ngagiwangpo, Khedrup Lodro Gyeltsen, Sungtriil Tshtiltrim Dorje, Nyipuwa Rikdzin Nyingpo, Tsele Perna Lekdrup, Katokpa Perna Lodro, and Yondopa Trashi Lhtindrup. Under them he studied innumerable doctrines belonging to the transmitted precepts and treasures of the Ancient Translation School, until his doubts were removed. By perseverance in the meditation and attainment of the stages of creation and perfection, he arrived at the limits of experience and realisation. Because he was unsullied by the social diversions of the eight worldly concerns, all who followed him naturally behaved in accordance with the true doctrine.
He prepared copies of the Collected Tantras ofthe Nyingmapa (rnying- ma rgyud-'bum) on three occasions. The first two times, in consideration
724 History: The Distant Lineage ofTransmitted Precepts
Empowennent ofthe Sutra which Gathers All Intentions 725
of the continuity of the teaching, he sent those copies to Kham and
Kongpo. As this illustrates, whatever he had, whether books or other
possessions, he gave away that they might benefit living creatures; and
even if he had none, he provided liberal sustenance for those who were
engaged in practice. From this master, Zhenpen Dorje, a continl}ous
transmission of the Collected Tantras of the Nyingmapa pervaded Kham
and Central Tibet. Therefore, his kindness to the teaching was great.
By perpetuating the enlightened activity of teaching the sutras,
and sciences, he fulfilled the hopes of his disciples. He always mam-
tained all those who studied the doctrine by providing sustenance. In
short, he was exalted by the enlightened attributes oflearning, dignity,
and excellence; and his enlightened activities in the three [spheres of]
exegesis, attainment, and work were as extensive as space. He. passed
away into the expanse of peace during his sixty-first year, whIch was
. . . I. 11933 an InausplClOUS one astro oglca y.
Sangdak Trhinle Lhiindrup
[486. 2-489. 5] From Kong-ra Locen, the lineage was transmitted to Sangdak Trhinle Lhtindrup, the reincarnation of Nupcen Yeshe. He was born at Chak Cangcupling in 1611 (iron female pIg year) as the son of Do-nga Tendzin, a great learned and accomplished teacher of the Nyo clan. From his fifth year he fully mastered both reading and writing. In his eighth year he received the vows of a layman in the presence of his venerable father, and the name Orgyen was conferred upon him. Beginning then, he learned the cycle of ntes, means for attainment, and practical techniques. By training himself in all the scriptures of the great, all-knowing Longcenpa, and in the con- ventional sciences like grammar and astrology, he acquired intellectual power. Under his venerable father, in particular, he received many empowerments, exegeses, transmissions and much guidance on t. he transmitted precepts and treasures; for instance, the means for attam- ment of the trio of the Guru) Great Perfection and Great Compassionate One (bla-rdzogs-thugs-gsum). 934 Then, through reflection and meditation he established them [in his mind].
When he was ordained as a novice by the great Tsuklak Gyamtso, the name Trhinle Lhtindrup Pelzangpo was conferred upon him, and he received all kinds of doctrinal discourses. Moreover, he attended on more than thirty genuine gurus of the ancient and new including Nyingmapa [teachers], such as Sungtrtil Tshtiltnm Doqe, L o c e n Z h e n p e n D o r j e , L h a t s t i n K t i n z a n g N a m g y e l , Drukdra Zangpo, Ponlungpa Tshtiltrim Gyeltsen, Zur Choymg Rangdrol, and Trhtizhi Norbu Choten, and other [teachers] ofthe. . new translation schools, such as Gyeltsap Trakpa Choyang, and Gonpo
Sangdak Trhinle Lhundrup
Sonam Chokden. Under them, he insatiably studied innumerable doc- trines of the sutra and mantra traditions.
Concerning the empowerment of the Sutra which Gathers All Inten- tions, in particular: In his eighth year, Trhinle Lhtindrup, in the com- pany of his father, received both the Zur and Kham traditions when the mantra adept Ktinzang Peljor was invited to Cangcupling. In his twenty-first year he studied the writings of the Kham tradition under
Lhatstin Ktinzang Namgyel. Then, in his twenty-ninth year, in May 1639 (fourth month, earth hare year), at Kong-ra Lhtindrupding, in the presence ofthe great translator Zhenpen Dorje, who had constructed all the root and branch ma1). <;ialas ofthe Sutra which Gathers AllIntentions
c? loured powders, he received the empowerments ofits four rivers m then entirety over a period of seventeen days, along with its seal of entr. ustment and esoteric instructions on the sequence of meditation. was] . all [given] according to the writings of Nyelpa Delekpa,935 and m conjunction with the steps of the rite of great attainment.
That. same Kong-ra Locen bestowed alms munificently on those who were hIS fortunate disciples. Beyond that, he would refuse whatever tribute was offered to him for the doctrine and return it, saying, "Our
726 History: The Distant Lineage o/Transmitted Precepts
doctrine is not for sale. " None the less, it is said that when this master, Trhinle Lhtindrup, offered him nine empowerment vases for the corners [of the mal). 9ala],936 Kong-ra Locen was delighted and accepted That was certainly a symbolic way ofindicating that he regarded Trhmle Lhtindrup as a fit vessel for the river ofempowerment, and that, hence, he had arranged the auspicious occasion for the teaching to
So it was that Trhinle Lhtindrup removed all the doubts assoc1ated with study and thought in the appropriate fashion. In many solitary hermitages, he properly applied himself to the experiential of the essential path. In the visionary clarity of the stage of creatlOn, through which he could eliminate the impure appearances [of the every- day world] he obtained signs which could be tangibly perceived. Thus, he accomplished unimpededly whatever rites he undertook. .
By realising, through the stage of perfection, the primordially pure ground, perfect and free from change and transformation, which is the abiding nature of reality as it is, he cut through the entanglements which grasp saIpsara and nirval). a as true. Having dissolved all phenom- enal appearances in the space of spontaneously inner he had visions of many meditational deities and obtamed prophec1es. Since he had destroyed selfish mental grasping, an all-embracing com- passion for the sake of others effortlessly and arose, w? ereby he constantly turned the doctrinal wheels of exeges1s and attamment for many fortunate persons, high and low, who aspired to freedom. Thus, he extended the spiritual and temporal well-being of the teaching and living creatures.
In particular, Sangdak Trhinle Lhtindrup bestowed his profoun. d and vast doctrines in their entirety on the supreme sp1ntual son of h1S
' 937 body, speech and mind, the great GYU,rme DOfJe;
and he empowered him as his regent. Then, dunng h1S fifty-second year, on Sunday 9 April 1662 (twenty-second day, second water tiger year)938 a protuberance suddenly arose on the crown of h1S head, from which a vapour, like pale dew by moonlight, or incense smoke, was expelled;939 and he withdrew from the array of his physical body into the expanse of reality.
Locen Chb'gyel Tendzin
[489. 5-492. 5] Trhinle Lhtindrup favoured Locen Chogyel as his disciple, He was born in the lower village of Edam N m 1631 (iron sheep year). Because the propensities of his prevlOUS hfe were clearly manifest, he was recognised as master of his monks and invited to TaktOling, and the other monasteries of h1S predec,essor. Without difficulty he mastered writing, reading, ceremonies and Having done so, he went to the college of Chongye Pelri to pursue education. He was ordained as a novice by Sonam Rincen, who occupled
that seat, and the name Chogyel Tendzin was conferred up h'
' , on 1m,
H e
Empowennent of the Sutra which Gathers All Intentions
727
rece1ved all kmds of empowerments and transmissions The b '
,,h',.

n, egm-
mng Wlt the memonsatlOn of the ceremonial texts for the Cath ' ,/, I " - enng
OJ ntentwns (dgongs- dus) and so forth, and their iconograph 'I940 y, 1COn? metry, tonna scu pture, and chants, he trained himself in all
of study] as far as the great, all-knOWing Longcenpa's treatise
Mznd at including both the root text and commentary, Afterwards:
also stud1ed, under NupWn Trakpa Wangpo, the practical applica-
tions I? antras as ,those of Yangdok (yang-bzlog) and
Loktn, along wlth Ind1an and Chmese astrology and divination (rtsis- dkar-nag) ,942
In 1648 ,mal,e mouse), his eighteenth year, Chogyel Tendzin was made d1sc1plmanan of the college, where his strictness set an ex- ample. In that same year Rikdzin Trhinle Lhiindrup was invited to Pelri. With the supreme emanation Trhinle Namgyel in the
mldst [of the assembly], Trhinle Lhiindrup conferred on the whole college the empowerment of the Sutra which Gathers All Intentions t? Zur tradition, in the mal). (jala of coloured powders, al? ng ltS 1nstructions and seal of entrustment, and in connection wnh the nte of great attainment, Subsequently, to a small company of
masters and students, he conferred this empowerment according to the Kham tradition, using the mal). (jalas drawn on cloth. At this time Chogyel Tendzin received both traditions. '
, Later, at vari,ous times and places, he studied many teachings includ- mg the, Gathenng of the Sugatas of the Eight Transmitted Precepts, the Gathenng of Intentwns, the Innennost Spirituality of Vimalamitra, and the treasure doctrines of Zhikpo Lingpa (zhig-gling-gi gter-chos).
Moreo:er, attended on many genuine learned and accomplished gurus, Lhatsiin Namka Jikme and Sungtrtil Tshiiltrim Dorje, rece1ved from them many empowerments, transmissions, and much gUldance on the transmitted precepts and treasures. Then, summoned by the command ofthe minister Gyari, he proceeded to Kong-ra, where
NyangWn Locok Dorje, he studied and mastered the Kalapasutra: poet1cs, prosody, and the other branches of linguistic science,
completing his studies in this way, Chogyel Tendzin lived for at Etongmen and Tshometeng. But, above all, he established res1dence at the monastery of TaktOling. He persevered secretly in
and reahsatlOns. Powerful signs that the protectors worked in his
serv,lce constantly occurred, so even the villagers of those districts were
to contradict the order of "Lama Lingpa" [i. e. the guru of Takto-
hng, Chogyel Tendzin] lest the punishments of the doctrine protectors be forthcoming.
In 1 (water tiger), his thirty-second year, in particular, he went to Tarhng and received some of the treasure doctrines of Perna Lingpa
rtf'd'
1 es 0 serV1ce ,an, attamment
943
and thereby developed excellent experi-
728 History: The Distant Lineage ofTransmitted Precepts
from the great treasure-finder Gyurme Dorje. At that time Gyurme Dorje learned that the continuous lineage of the empowerment of the Satra and its practical techniques, which he had [formerly] received from his venerable father [Trhinle Lhtindrup], were purely held [by Chogyel Tendzin]. Later, therefore, Chogyel Tendzin was invited to [Mindroling,] the seat of that precious, great treasure-finder, where he offered him that empowerment ofthe Sutra. 944 Thus, Chogyel Tendzin unsurpassably benefitted the teaching of the Ancient Translation School. During his seventy-eighth year, in May/]une 1708 (fourth month, earth mouse), he passed away at the monastery of Taktoling.
So it was that, with regard to the transmitted precepts, the number of disciples of the three ancestral Zurs directly multiplied, and countless [lineages] spread forth from them. It is therefore truly said that the great lord of secrets, Dropukpa, in whose lifetime these teachings be- came widely propagated, was the Lord of Secrets [Guhyapati Vajrapal). i] himself, born in [Tibet], the land of snow mountains, for the purpose of increasing the teaching of the mantras.
Later, as the result of the increasing degeneration [of the age], the teaching of the Ancient Translation School gradually became sparse, until it was no more visible than the streams ofautumn. At this juncture, the great treasure-finder and king of the doctrine, Gyurme Dorje, and the all-knowing, great translator Ngawang Chopel [i. e. DharmasrI, who were spiritual] father and son, along with the host of their disciples, assumed responsibility for the aspirations of the great master Pad- masambhava, who had been the crown ornament of the whole populace of the Land of Snows, and for those ofVairocana and Yudra Nyingpo. They united all the fragile streams of instruction from all quarters and made them flow together into an inexhaustible, vast reservoir of teach- ing; and thus they raised anew the great, unfailing banner of the trilogy of the Sutra which Gathers All Intentions, the Magical Net, and the Mental Class. A brief biography of the supreme, great treasure-finder will be found below [pp. 825-34].
Locen Dharmasrf
[492. 5-498. 6] Now, the great translator DharmasrI, the sun of the teach- ing, was born in 1654 (wood male horse year) as the younger brother of the precious, great treasure-finder Gyurme Dorje. He received the vows of a layman adhering to the threefold refuge from that venerable, treasure-finding guru, who named him Tendzin ]amyang Wangpo. In his fifteenth year he was ordained by the all-knowing Great Fifth Dalai Lama and the name Ngawang Chopel was conferred upon him along with the vows of a novice. Then, in his twentieth year, he was fully ordained by that same preceptor. Later, complying with his royal order,
Empowerment of the Sutra which Gathers All Int .
entzons 729
Loeen Dhannasrf
the pure lineage of the vows according to the Lower
I
eltan of the Ancient Translation School from Kharap Zhe ngane oncok Tendzin.
From his guru [Gyurm D . ] h
fi d Dh / - . e orJe, t e venerable and great treasure-
n er, . receIved the vows of a bodhisattva accordin to t tradItIOns and so cultivated an enlightened aspiration. His
y. because, previously, during his twelfth year he had receIve rom hIm the
A . of the Innermost Spirituality ofthe
(rzg-'dzm thugs-thig) in conjunction with the mandala he co Both the pratimok$a and bodhisattva vows . receIve t. ereafter within him as the essence ofthe correspond-
hIS moral discipline in the mantras; so his mind oun .
DharmasrI fully rna t d In his sixteenth h s ere
d· . .
rea mg, wntmg, ceremonies and rituals.
expositions of year Kungtang PaI). cen Shenyen Namgyel's tions of the R and prosody in their entirety, his exposi- of the Th· t IVarta (Vartula)946 and other scripts, and those and of and to Gender (sum-rtags, T 4348-9),
ot er ranches of lIngUIStiC science. Under Dumpa Tondrup
730 History: The Distant Lineage ofTransmitted Precepts
Empowerment of the Sutra which Gathers All Intentions 731
Wangyel he studied Indian and Chinese astrology and divination, the Svarodaya (dbyangs-'char, T 4326-7)947 and so forth. He heard Taklung Trapa's explanations of the grammatical tables of the Siirasvata Grammar (T 4423), of sandhi and verbal acc? rding to the of
Candragomin and of the prosody ofhght metncal feet [yang-pa z bya-ba; from the Precious Source of Prosody, T 4303-4]. He attended the great treasure-finding guru's expositions of the Mirror o! Poetics,.